THE BUILDER, NOVEMBER 1918

SYMBOLISM OF THE THREE DEGREES
BY BRO. OLIVER DAY STREET, ALABAMA

PART IV--THE SYMBOLISM OF THE MASTER MASON DEGREE--(CONCLUDED)

THE FIVE POINTS OF FELLOWSHIP

THE Five Points of Fellowship are symbolized by the Pentalpha, or
five pointed star. The connection of this geometrical figure with
the art of building is not at once apparent, but recent researches
show that it entered extensively into determining the plans of many
of the splendid castles and cathedrals of medieval times. To this
fact is probably due its introduction or retention among the
symbols of our Speculative Craft. (1)

This figure has, however, from very ancient times borne a moral
signification also. Says a recent writer:

"In the more esoteric philosophy, the symbol is used to designate
man, and an examination of the shape of the figure will shaw that
by a stretch of imagination it may be construed into a crude
representation of a human figure." (2)

In this connection it is interesting to note that there exists in
England a secret gild of operative Masons who have a ceremony
wherein is represented the mock-assassination of one of its three
Grand Masters. His body is said to be raised and borne out of the
hall on the five points of fellowship in this wise-- each seizing
an arm or foot and a fifth under the middle of the body.

The Pentalpha with one of its points elevated, was a symbol of the
pure and the virtuous and a harbinger of good, but with two of its
points elevated it became the accursed Goat of Mendes, which
typified Satan and foreboded evil and misfortune. (3)

In England, the Five Points of Fellowship are h. to h., f. to f.,
k. to k., b. to b. and h. over b.(4) It is well known that in the
United States we substituted m. to e. for h. to h. Mackey thinks
this change was made at the Baltimore Conference of Grand Lecturers
in 1843, and I am persuaded that the English working is the ancient
and correct one.

The winged foot has for ages been the symbol of swiftness, the arm
of strength, and the hand of fidelity. In the center of the
Pentalpha as employed by us is usually seen two hands clasped. This
as we learned in the Entered Apprentice degree is the ancient
symbol of the god Fides.(5) It is an appropriate emblem of the
fidelity and readiness to aid each other, which would characterize
members of the Masonic Fraternity. Let it not be supposed that by
assigning symbolical meanings to the persons and incidents of the
legend of Hiram Abif, I thereby mean to deny its reality. I see no
reason (and such seems to be the opinion of most students of
Freemasonry) why this legend may not be based upon a substratum of
fact, as probably were those similar legends which characterized
the Ancient Mysteries. That it has undergone many alterations and
been greatly overlaid with fiction is certain, but that it is
founded wholly upon fable is not at all probable.

THE LOST WORD

We next come to consider one of the most abstruse conceptions in
Freemasonry. The allegory of a search for a Lost Word is not a
search for any particular word; in fact it is not even a search for
a word at all. The expression "The Word" had significance to the
Jews and other ancient races which is hard for us to comprehend.
While not strictly accurate we shall not be far wrong in saying
that to the ancient mind "The Word" signified all truth,
particularly divine truth. To us the most striking and familiar
passage in literature containing this expression is that in St.
John, as follows:

"In the beginning was the Word.
And the Word was with God,
And the Word was God." Ch. 1

John does not here announce any new doctrine, but one that was
perfectly familiar to the Jewish thought of his day; only his
identification of Jesus of Nazareth with the Word was new. Nor was
this expression or this idea by any means confined to the Jews; it
belonged to nearly all ancient philosophy. Among the Greeks it was
the "Logos" a term derived from the Greek verb "lego", to speak;
the same root from which comes our word "Logic", the name of that
science by which we determine moral truth.

That noble attribute of man, the power of articulate speech,
whereby his wisdom and his most abstract thoughts are made known to
his fellows, a power so far as we can see possessed by no other
animal, must have in all ages greatly impressed this thoughtful
mind. The spoken word seemed an instrument worthy to be employed by
Deity himself, not only in promulgating divine truth but even in
creating all things that were created. According to ancient ideas
Deity v as so omnipotent that he had but to speak and the thing was
done; he said "Let there be light" and there was light; and that
without "The Word" was not anything made that was made.

Hence "The Word" under the development of philosophy. particularly
that of Philo Judaeus, a contemporary of Jesus, became synonymous
with every manifestation of divine power and truth, so that finally
it was regarded as not only co-existent with but metaphorically as
identical with Deity himself. This is clearly the meaning of St.
John.

The Masonic search for the "Word", therefore, symbolizes the search
for truth, particularly divine truth. The lesson here to us is to
search diligently for the truth, never to permit prejudice, passion
or interest to blind us, but to keep our minds always open to the
reception of truth from whatever source, or however opposed to our
preconceived notions it may be; and having seen it and received it,
always to act agreeably to its dictates. Hence Masons everywhere
are devoted to the doctrines of freedom of thought, freedom of
speech and freedom of action.

But we are also cautioned not vaingloriously to imagine that we
ever here achieved all truth. The Master Mason is invested not with
the True Word, but with a Substitute Word, implying that in this
life we may know only in part, that we may approach, we may
approximate truth, but that we never attain it in its perfection.
This search shall continue as long as this life lasts, but not
until we shall have passed on to a higher state of existence will
divine truth be disclosed to us in all its fullness and beauty. I
may say here that this final disclosure is symbolized in the Royal
Arch degree.

The preservation of this extremely ancient conception of "The Word"
is not without historic value also as indicating the great
antiquity of Masonic symbolism. (6)

THE MARBLE MONUMENT

Incidental to this legend of Hiram Abif are introduced certain
other symbols. For example, the virgin weeping over the broken
column, an urn in her left hand and a sprig of evergreen in her
right, and an old man behind her dressing her hair. Masons are
familiar with the explanation of this group given in our ritual,
but I am persuaded that it is very superficial to say the least.

In the Egyptian Mysteries, as we have seen, Isis finds her
husband's body encased in a tamarisk, or acacia tree, which the
King of Byblos converts into a column. This column, still
containing the body, is finally carried away and broken by Isis and
the body released. We can readily imagine her weeping over
this broken column. Apulieus (second century, A. D.) describes her
as a "beautiful female, over whose divine neck her long thick hair
hung in graceful ringlets," and in a procession depicting her are
shown female attendants following who are combing and dressing her
hair.

The urn is an ancient sign of mourning. A small urn in which
figuratively to catch the tears was worn by the mourners,
especially widows. This explanation of the presence of the urn in
this emblem, as a symbol of grief, better accords with our
tradition as to the disposal of our Grand Master, as well as with
history, than does that given in our Master's lecture. We know that
it was a well nigh universal custom of the Jews as well as the
Egyptians to bury and not to cremate their dead. Likewise from
ancient times it was common for the mourner to bear in the hand to
the place of interment an evergreen sprig and there to deposit it
in the grave as an avowal of belief in a life to come. It seems to
me that in these ancient traditions and customs is to be found the
true origin of our Marble Monument (7) and that this emblem
signifies that, while we mourn for, and cherish the memory of our
dead, yet we believe that they shall live and that we shall see
them again.

THE SETTING MAUL

The Setting Maul is a wooden instrument used in setting firmly into
the wall the polished stone, and is one of those traditionally said
to have been used at the building of Solomon's Temple. It would
very properly be in the hands of the three Fellow Crafts, who are
in the third degree reputed to have made a notable use of it just
before the completion of the Temple. From that incident it is
employed among us as an emblem the meaning of which is known to
every Master Mason.

It has, however, in different forms been employed as a symbol of
destruction from prehistoric times. In Norse mythology, Thor, the
god of Thunder, was represented as a powerful man armed with a
mighty hammer, Miolnir (the smasher). Counterparts of this god and
his formidable weapon are found in many of the ancient religions
and mythologies.

In the Cabiric Mysteries the seven gods who slew the eighth were
called "Paticii", or wielders of the hammer.

THE ACACIA

It was a custom of the Jews to plant at the head of the grave an
acacia sprig for the double purpose of intimating their belief in
immortality and of marking its location, as to tread on a grave was
by them regarded as extremely unlucky. To them, therefore, the
acacia was, as it is to us, an emblem of immortality and of
innocence. The true acacia is the thorny tamarisk which abounds in
Palestine, and we have seen that strangely enough in the legend of
Osiris his dead body was said to have been cast ashore at the foot
of a tamarisk or acacia tree, and that this circumstance led to its
discovery. This tree, owing to its hard-wood quality, its evergreen
nature and its exceeding tenacity of life bore to the Egyptian and
Jew the same symbolical significance it does to us. Of its wood was
constructed the tabernacle, the table for the shew-bread, the ark
of the covenant and the rest of the sacred furniture of the Temple,
and of its boughs was woven the crown of thorns that was placed
upon the head of Jesus of Nazareth.

Each of the Ancient Mysteries possessed a sacred plant which was
employed in their initiations and ceremonies for the same purpose
and with the same symbolical significance as the acacia is by us.
Among the Egyptians it was the Lotus and the Erica, among the
Greeks the Myrtle, and among the Scandinavians the Mistletoe. That
a tree or plant had life-giving properties was an idea familiar to
the Jews in the earliest times, as witness the Tree of Life
mentioned in Genesis, and by New Testament writers the immortality
of man is likened to the recurrence of plant life. (I Cor. 15; John
12, 24).8


THE POT OF BURNING INCENSE

The Pot of Burning Incense was employed in Solomon's Temple to
produce a sweet savor in the Holy of Holies, that is to say,
according to the Jewish conceptions, in the actual presence of J H
V H. It is not supposable that the intelligent Jew regarded this as
other than symbolical of the offer of a pure heart as a sacrifice
to the Deity. The bloody sacrifices of bullocks, lambs and goats,
as well as the peace and sin offerings, were offered in less sacred
precincts of the Temple and probably meant no more than to impress
the people that they should be ever generous in dedicating their
earthly wealth to the service of God and the hastening of his
Kingdom, but the pure, immaterial offering of a delightful incense
was to remind them that after all the only sacrifice worthy of
Deity himself was the spiritual and immaterial offering of a pure
heart.

THE BEE HIVE

To the operative Mason could anything be more important than
industry ? By it he lives, and by it were reared those dreams of
architectural beauty which excite our wonder and please our fancy.

Is it any less necessary to the speculative Mason in his work of
building human character ? Is it not far more so ? The temple of
human life is incomplete unless every talent and every virtue is
brought to the highest possible state. A few years at most suffice
to complete and adorn our greatest structures. If the builder die
before it is finished, others can carry it on to completion after
him. But the time alloted to no man was ever sufficient for the
complete development of all the possibilities of his mind and
character. If he die before the work is finished, none can take it
up and finish it for him. How important, therefore, is it that not
a moment of our time, that most precious gift, should be wasted?

In all nature nothing is more constantly busy than the bee, and
from ancient times it has been an emblem of industry. "Busy as a
bee" has become an aphorism. A place of great industry we call a
hive, and while I do not find it to have been employed in ancient
symbolism, no symbol of labor could be more appropriate than a bee
hive.

Masonry in every degree, and in none more than the Master's degree,
signifies labor. Its very name is synonymous with labor and its
very implement reminiscent of labor. Toil is noble, idleness
dishonour. Deity himself is recorded as having worked and we see on
every hand the Titanic results of his labor. He reared the
mountains, He laid down the plains, He made the rivers and the
seas; the very smallest of these beyond the capabilities of
millions of men. He deposited the rich ore in the bosom of the
earth. He stocked the waters with fish and the land with an
infinite variety of vegetation and living animals both great and
small. Finally He made man; not a single man, but millions, yea
billions, of men; about every thirty-five years He makes one and a
half billions, four and a half billions to the century, or about
ninety billions since the birth of Christ. How many hundreds of
thousands of billions he made before we cannot even surmise. But
this is a manifestation of only one phase of His unceasing and
prodigious activity. In thousands of other forms, it displays
itself in equally staggering figures. If anyone ever conceived of
God as an idler, let him get that notion out of his head. If He
rested on the seventh day, we may be sure that He began work again
on the eighth. We can understand the value of the grub and even the
boll-weevil, but the utility of the sluggard in the economy of this
universe is beyond the perception of man, unless it be to afford us
an example of something to be avoided.

SILENCE

The Book of Constitutions guarded by the Tyler's sword may be, as
is claimed, a new emblem among us, but the virtue it commemorates,
silence, is an old and excellent one. How much better it would be
if we thought more and talked less. This virtue seems to have been
more prized by the ancients than by us. The disciples of many of
the ancient philosophers were required to practice absolute silence
for long periods of probation, and so important was it deemed in
their religious and philosophical systems that to it was allotted
a special deity, Harpocrates, who was represented as full of eyes
and ears, signifying that many things are to be seen and heard but
little to be spoken. (9)

THE ALL SEEING EYE

The All Seeing Eye is a very old symbol of Deity. The Egyptians
represented Osiris, their chief god, by an open eye, which they
placed in all his temples. The idea was also familiar to the Jews,
for we read in Psalms (xxxiv, 15) that "The eyes of Jehovah are
upon the righteous," and (cxxi, 4) that "he that keepeth Israel
shall neither sleep nor slumber." In Proverbs (xv, 3) Solomon says
"The eyes of Jehovah are in every place watching the evil and the
good." This symbol was to the Egyptians and the Jews the same that
it is to us, the symbol of Deity manifested in his omnipresence and
omniscience. To us it is a warning that things we would not do
before the eyes of men, yet do in secret, are nevertheless beheld
by an eye that can explore our innermost thoughts and will witness
against us before a tribunal where there are no perjured witnesses
nor miscarriages of justice. (10)

THE ANCHOR AND THE ARK

The Ark as a symbol in the third degree has been supposed by some
to refer to the Jewish Ark of the Covenant, but others with more
reason think it refers to the Ark of Noah. All the Ancient
Mysteries seem to have contained allusions more or less clear to
the Deluge and Noah's Ark. There being so many other symbols common
to Masonry and the Mysteries, it is not surprising to find the Ark
also employed as a Masonic symbol. To the pre-Christian ages, the
idea of a regeneration, or a new birth, was as familiar as it is to
us. In the Ancient Mysteries, we are best able to judge, the
tradition of the Deluge and the Ark, by which the human race was
reputed to have been both purified and perpetuated, was in a
variety of forms employed to teach this doctrine of regeneration.

In the Funeral Ritual of the Egyptians, it is by means of he Ark or
boat that the deceased passed to Aahlu or the place of the blessed
in Amenti. (11) We are all familiar with the Greian myth which
represents Charon as ferrying the shades of the departed over the
river Styx. Thus it is seen that the Ark has for ages been the
symbol of the passage from this world to the next. We attach to it
a very similar meaning, it symbolizes to that power or influence by
which we are fitted for and raised a higher state of existence in
the life that is to come. (12)

The anchor does not seem to have belonged to ancient symbolism.
Paul appears first to have employed it as an emblem of hope of
immortality and bliss after this life (Heb. i, 19.) Kip, in his
Catacombs of Rome, says that the primitive Christians looked upon
life as a stormy voyage and that of their safe safe arrival in port
the anchor was a symbol. Mrs. Jameson says that the anchor is the
Christian symbol of immovable firmness, hope and patience. Though
apparently of Christian origin as a symbol, there is nothing narrow
or sectarian in its significance, and it may with equal propriety
be employed by Jew and Gentile, as well as by all others who share
in the belief of a peaceful place of abode hereafter for those who
have made a proper use of this life. (13)

In the symbol of the Anchor and Ark we, therefore, see gain pressed
upon our attention the doctrines of Deity, the Mediator,
regeneration, resurrection and immortartality.

THE FORTY-SEVENTH PROBLEM OF EUCLID

The Forty-Seventh Problem of Euclid is the earliest Masonic symbol
we have on record; it appears as the frontispiece to Anderson's
"Book of Constitutions," published at London in 1723, accompanied
by the word "Eureka" in Greek characters. It will be understood
that prior to this date only one book on Freemasonry had been
printed, and not till three-quarters of a century later did our
Monitors contain illustrations of the emblems and symbols. So it
happens that the Forty-Seventh Problem is absolutely, so far as is
known, the earliest illustration of Masonic symbol on record.

In the text of the same book it is declared to be "if duly
observed, the foundation of all Masonry, sacred, civil and
military," (p. 23) and in the second edition of this work (1738),
he speaks of it as that "amazing proposition which is the
foundation of all Masonry, of whatever materials or dimensions" (p.
26). This figure is known by a variety of names. The Theorem of
Pythagoras, the Theorem of the Bride, and the Theorem of the Three
Squares. It was also known as the Gnomon, the Greek word for
knowledge, and Plato in his Commonwealth, denominates it the
"Nuptial Figure." To our fathers in their school days, it was an
object of dread, as the "Pons Assinorum," or the Bridge of Asses.

The remarkable properties of the right-angled triangle are well
known to those who have studied geometry. Astronomers also are
acquainted with its value; with it they measure the universe. Its
usefulness is understood by architects and builders. Even those
mechanics who are so ignorant that they do not know that a figure
whose three sides are to each other as 3, 4 and 5 is a right-angled
triangle, yet are aware of its convenience in making corners of a
building perfectly square. When they measure three feet along one
wall and four feet along the other, if five feet will exactly reach
across, they know that the corner is square. These things were well
understood by ancient and medieval operative Masons, and they
constituted a part of their trade secrets.

But it is equally certain that to this beautiful triangle they
ascribed moral and philosophical (not to say religions) meanings
which are now little understood by us.

Of this figure Brother G. W. Speth says "it is certain that, while
our medieval brethren may have been familiar with its symbolical
meaning, we are not." (14) We are merely told in our monitors that
"it teaches Masons to be general lovers of the arts and sciences."
Perhaps this is true, but we are given no hint as to why or how it
does so. The deeper meanings of this symbol are wholly lost except
to those who have made it a special study. Much of it I believe is
lost beyond the hope of recovery.

GEOMETRICAL FIGURES

It is a curious fact, the psychological reason for which is not
known, that dimensions increasing by half (e.g. a rectangle 20x30,
a solid 20x30x45), and the ratios of the base, perpendicular and
hypothenuse of a right-angled triangle whose sides are as 3, 4, 5,
are very pleasing to the eye. The equilateral triangle in ways not
now fully understood seems also to enter into the element of
proportion in successful architecture.

Odd as it may appear that geometrical figures such as points,
lines, superficies and solids, angles, triangles, squares and
circles should be invested with such meaning, yet the fact is
undoubted. The ancient moral philosophers attached what appears to
us an inordinate importance to geometry and geometrical figures.

Plato, the greatest of philosophers, wrote 400 years before Christ
on the porch of his academy, "Let no one who is ignorant of
geometry enter my doors." He taught that God was "always
geometrizing," and that "geometry rightly treated is the knowledge
of the Eternal." (15) At his time, geometry was the only exact
science (arithmetic being not yet invented); hence, quite naturally
a knowledge of this science was deemed indispensable to one in
search of philosophical truth. To Pythagoras, all the ancient
writers give credit for first having raised geometry to the rank of
a science, and Proclus tells us that he "regarded its principles in
a purely abstract manner and investigated his theorems from the
immaterial and intellectual point of viewed." (16)

In short, "from the earliest times, the knowledge of geometry was
looked upon not only as the foundation of all knowledge but even by
the Greek philosophers as the very essence of their religion, the
knowledge of God." (17)

Numerous echoes of this ancient veneration for geometry are
preserved in Freemasonry, thus affording further evidence of its
great age. But of all geometrical figures the right-angled
triangle, or set-square, was most revered by the ancients. It has
from extremely remote ages and among extremely remote peoples borne
profound moral significations.

Confucius, the great Chinese teacher, tells us (481 B. C.) that not
till he was seventy-five years old "could he venture to follow the
inclination of his heart without fear of transgressing the limits
of the square." (18)

In a Chinese book written between 500 B.C. and 300 B.C., called
"The Great Learning" we are told that a man should not do unto
another what he would not should be done to himself; "and this," it
is there said, "is called the principle of acting upon the square."
(19)

It is, to say the least, a strange coincidence that the Greek word
for square, "gnomon," also means knowledge and that the initial of
this word, the Greek letter gamma is a perfect setsquare. As said
by Brother Sidney T. Klein, a distinguished Mason and architect of
England, to the ancients "geometry was the foundation of knowledge
and gnomon was the knowledge of the square." (20)

In the symbolical writings of the Egyptians thousands of years ago,
the square or right-angled triangle was the standard and symbol of
perfection; it was also the symbol of life. (21)

The ancients taught a very peculiar philosophy. According to their
ideas Nature was tripartite, masculine, feminine, and offspring.
This conception was applied in an endless variety of ways The sun
was regarded as masculine or active; the moon as feminine or
passive and Mercury as the offspring. So the ancient Egyptian
Trinity consisted of Osiris the father, Isis the mother, and
Her-ra, or Horus, the son. To represent this conception of Deity
they employed a right-angled triangle whose sides were in the
proportion of 3, 4 and 5, wherein the shortest side, 3, represented
Osiris, 4 represented Isis, and 5, the resulting hypothenuse,
represented Her-ra, the son, or the result of the union of the male
and the female. This figure, therefore, became an emblem of life.

But as it also represented Nature, and as they were wise enough to
see that Nature uninterferred with was perfect, this figure became
the recognized symbol of perfection.

This implement so useful among operative Masons in testing the
perfection of the work was, therefore, appropriately adopted by
them as symbolical of that perfection which should mark the temple
of human character. This symbolical square is the instrument by
which all mental, moral and religious conduct is tested.

THE HOUR GLASS

Rev. A. F. A. Woodford, a distinguished Masonic scholar of England,
expressed the opinion that the Hour Glass is not, strictly
speaking, a Masonic symbol. This is probably based upon the fact
that evidence is wanting of its ancient employment as a symbol. The
antiquity of its use as a measure of time is, however, undoubted,
and it is a most fit emblem of the flight of time and of the
wasting away of our lives. If it is a recent acquisition to our
ritual, we will not quarrel with the monitor maker who introduced
it. (22)

THE SCYTHE

In ancient symbolism, the scythe was one of the attributes of
Saturn because he was reputed to have taught men agriculture. But
Saturn was also the god of Time, and, as by another ancient myth
human life was said to be a brittle thread spun by the three Fates,
it is natural that this peaceful implement of agriculture should
become the symbol of the power that severs the slender thread and
puts an end to our existence.

THE COFFIN

To us the coffin is an obvious emblem of death, but it has
sometimes been claimed that it would not be so to the Jews, who
anciently buried their dead in shrouds and winding sheets only. But
in the Ancient Mysteries of those peoples surrounding the Jews the
candidate was placed in a coffin or chest as a symbolical
representation of death. This custom, as well as the use by
Egyptians of the coffin for burial, was undoubtedly well known to
the Jews whether they practiced it or not.

The ancient symbolism of the coffin seems to have been intimately
connected with that of the Ark. In fact in Hebrew the word aron
denoted both. But the subject is too recondite to be entered upon
further at this time. (24)

CONCLUSION

Some have questioned whether those engaged in the operative art of
building could comprehend such abstruse symbolism as that I have
herein attempted to outline. Whether they understood it or not, it
is certain that they, at least those of them engaged in temple and
church building, employed it. The important structures devoted to
purposes of worship, from the most ancient period through medieval
to modern times, abound in symbolism. It is doubtless true that
many of these operative workmen did not know the meanings of their
own symbols, just as many speculative Masons do not now know them.
But we must bear in mind that operative Masonry in ancient and
medieval times did embrace classes that well may be supposed to
have understood them. They were in the closest association with the
priestly and monastic orders to whom we are indebted for most of
the learning of the ancients which has come down to us.
Architecture and its kindred sciences were until comparatively
recent times the most honorable of all callings.

Brother Albert Pike claims that "during the splendor of medieval
operative Masonry the art of building stood above all other arts,
and made all others subservient to it; that it commanded the
services of the most brilliant intellects and of the greatest
artists." (25)

It must be admitted that men like these were capable of
appreciating and preserving the most refined symbolism. Brother
Pike further declares that they "reveled in symbolism of the most
recondite kind; that geometry was the handmaid of symbolism; that
it may be said that symbolism is speculative geometry." (26)

Brother Gould has admitted his belief that the Masons of the
fourteenth century, or earlier, were capable of understanding and
did understand to a greater extent than ourselves the meaning of a
great part of the symbolism which has descended from ancient to
Modern Masonry.

In conclusion, permit me to say, that for every statement herein
contained there is respectable Masonic authority. It is not
claimed, however, that on none of these questions is there
difference of opinion. Where this is the case, I have been
compelled simply to adopt that new which appeared to me most
reasonable, and did not have time always to state the different
views and the reasons-for each. This each student must do for
himself. My expectation has not been to accomplish more than to
arouse in some, if not all, of you, a curiosity to learn more of
our beautiful and instructive symbolism.

(1) Yarker's Arcane Schools, pp. 118, 119.
(2) Tyler Keystone, Oct. 5, 1909, p. 161.
(3) Ars Quatuor Coronatorum, vol. 1, pp. 31, 61; vol. VIII, pp. 90,
105: Universal Masonic Library, vol. VI (2), p. 62.
(4) Emulation, pp. 111, 112.
(5) Mackey's Symbolism, pp. 67, 190: Morals and Dogma, p. 88.
(6) Morals and Dogma, pp. 204, 261, 264, 266; 269, 268, 269, 270,
279, 281; Edersheim's Life of Jesus, pp. 46, 66: Mackey's
Symbolism, pp. 176, 197, 216, 224, 226, 232, 280, 298, 300.
(7) Morals and Dogma, pp. 17 80 378, 887.
(8) Ars Quatuor Coronatorum vol. I, p. 67; vol. IV, p. 48: vol. VI,
pp. 9. 14: Mackey's Encyclopedia, pp. 6, 8, 9: Mackey's Lexicon of
Freemasonry, D. 16 Masonic Magazine, vol. I, p. 126; Morals and
Dogma, p. 82; Kenning, p. 4; Tyler Keystone, Aug. 20, 1908, p. 78:
Universal Masonic Library, vol. X, p. 83
(9) Lodge of Research "Masonic Reprints," No, 1, p. 42: Morals and
Dogma, pp. 106, 269.
(10) Ars Quatuor Coronatorum, vol. IV, p. 43; Kenning, p. 18;
Mackey's Encyclopedia, pp. 9, 67: Mackey's Lexicon of Freemasonry,
p. 29.
(11) Ars Quatuor Coronatorum, vol. II, p 24.
(12) Idem, vol. I, p. 31 Mackey's Encyclopedia, p. 64 Mackey's
Lexicon of Freemasonry, D. 46, Universal Masonic Library, vol.
VIII, p. 7, vol. X, p. 64.
(13) Mackey's Encyclopedia, p. 64.
(14) Ars Quatuor Coronatorum, vol. III, p. 27.
(15) Idem, vol. X, D. 83.
(16) Idem.
(17) Idem p. 91.
(18) Idem vol. XIV, D. 30.
(19) Idem, p. 31.
(20) Idem, vol. X, pp. 84, 92.
(21) Idem, p. 93.
(22) Kenning, p. 318; Mackey's Encyclopedia, p. 700.
(23) Mackey's Encyclopedia, p. 700.
(24) Ars Quatuor Coronatorum, vol. 1, p. 81, vol. III, pp. 59, 40
Mackey's Encyclopedia, p. 64 Mackey's Lexicon of Freemasonry, pp.
93, 641.
(25) Ars Quatuor Coronatorum, vol. III, D. 16.
(26) Idem, p. 16.

