% Utonk Journal bckoleir to t|t Jittratow anft ^I}iIosop!jn of tbc <£raff. 


Published by the Authority of the Sovereign Sanctuary of the Antient and Primitive Rite of Masonry in 

and for Great Britain and Ireland. 


Edited by the GRAND INSPECTOR-GENERAL. 


Vol. HI. No. 5. 


MAT, 1883. 


( 6 ' b 7££ ptr ) 2s. [Monthly. 


EDWARD STILLWELL & SON, 

WHOLESALE MANUFACTURERS OF 

Masonic Furniture, Fittings, Clothing, Jewels, 
Swords, Charms, Rings, 

And every requirement for all Degrees, including the 

Kite,” 


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Money on Deposit at Three per Ceut. Interest, repayable on demand.— The 
Bank undertakes for its Customers, free of charge, the Custody of Deeds, 
Writings, and other Securities and Valuables; the Collection of Bills of 
Exchange, Dividends, and Coupons ; and the Purchase and Sale of Stocks 
and Shares.— Letters of Credit aud Circular Notes issued.— A Pamphlet, with 
full particulars on application. 

FRANCIS RAVENSCROFT, Manager. 

31st March, 1380. 


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Price List on application. All Orders promptly executed. 

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PER MONTH, with Immediate Possession, either for Building or 
Gardening Purposes. — Apply at the Office of the BIRKBECK FREEHOLD 
LAND SOCIETY.— A Pamphlet, with full particulars, on application. 

FRANCIS RAVENSCROFT, Manager. 
Southampton Buildings, Chancery Lane. 

MASONIC MARCH AND SONG, 

‘%\t |jokr of Jkrenirsjjtji.” 

Dedicated to W. Bro. J. H. Southwood, 33° (P.M. & P.Z. 
1260, England, as a token of sincere regard and esteem , 
by the Authors. 

Words by Bro. J. A. WADE, F.S.A. 

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NOTICE TO SOVEREIGN SANCTUARIES, 

&c„ &c. 

As we have been requested to print in French, English, 
and two other Languages the “ CONSTITUTION OF THE 
Imperial Council General,” confirmed and signed in 
March, 1882, by the Illustrious Chief Giuseppe Garibaldi, 
we shall be glad to hear from each Power of the Rite in 
America, Canada, Egypt, Italy, Spain, Roumania, and 
other countries, so as to ascertain the number of copies 
that may be required. The Constitutions in each 
Language will be bound together and will be issued 
at cost price. Address to the Publisher of “Kneph,” 6, 
Little Britain, London, E.C, 


SPAIN. 

We are glad to be able to announce that Bodies of the 
Antient and Primitive Rite are about to be started in 
Madrid under the most favorable auspices. 



leran 





% Sasonit journal kWtb to \\i State attb IJjntosopjjj of % Craft. 

Published by the Authority of the Sovereign Sanctuary of the Antient and Primitive Rite of Masonry in 

and for Great Britain and Ireland. 

Edited by the GRAND INSPECTOR-GENERAL. 


Vol. III. No. 5. MAY, 1883. [Monthly. 


DESCRIPTION OF UNIVERSAL HIEROGLYPH. 

( Continued from page 27). 

We see below, the two Masonic columns, one surmount- 
ed with the sun, and the other with a flaming star; they 
are of white marble, symbolizing purity. We read on the 
columns the two letters A.S. (Amour, Sagesse), the two 
great principles adopted by Swedenborg, and which are 
only the two generative powers, active and passive, male 
and female. I would observe upon this subject, that it 
was this duality of nature, united in the creative monad, 
this primitive androgyneity, which caused the Jews to 
give to the Divinity the plural names of Adonai, Elohim, 
&c. We know that all ancient peoples regarded the 
Supreme God as Androgynus. 

Between the two columns is the seal or pentacle of 
Solomon, an apocryphal diagram, but consecrated by the 
Cabalists. 

On the pedestals of the columns may be seen the Tables 
of the Law, given amidst the fires of Mount Sinai, and 
the pool, other emblems of the generative principle. 

On the right and left of the columns are the Chandelier 
with seven branches, and the brazen sea, other emblems of 
the same kind; they belong as is well known to the 
Scotch Rite. 

At the two lower angles of the triangle, we behold 
two figures employed by the Cabalists to designate the 
good and evil principles, that is Ooramaze andAhiman, 
or as they are termed by anagram Sisamoro and Senamire. 
These two principles are the two extreme points of uni- 
versal generation, life and death, or generative and vivi- 
fying fire, and the combustible and destructive fire, which 
two fires always make but one. 

Inasmuch as the higher triangle bears as its super- 
scription the name of God, so do we see on this lower the 
name of Jesus, Mediator between God and man. The 
various straight and curved lines which form this mono- 
gram represent the two natures of Christ ; and to render 
this duality more sensible, the design is painted in white, 


At the top of the triangle, we behold the Tan, or Crux 
Ansata, painted in blue, an Egyptian Hieroglyph, the 
emblem of fruitfulness, of the four generative elements, 
and, which amounts almost to the same thing, of that 
which several authors have taken to be the radical emblem 
of the Phallus. 

Under this figure is a temple with nine vaults, which 
are sustained on each side by as many columns. 

On these vaults are engraved the characters of the 
elements and those of the principal Hermetic operations. 
In the door at the base upon a triangular pediment is 
the Jehovah ( Heb . J.H.V.H.) In front of the Temple is 
an altar mounted by seven steps (4 + 3) ; these steps are 
painted with the seven colours of the work, on the steps is 
laid a poignard to show that it is only by opening the body 
that we can obtain the seed. The poignard belongs to the 
degree of Elect. 

Upon the altar is a chalice filled with blood, from 
which issues an ear of com. This blood is vivified by a 
ray of the sun , reflected from a mirror which receives it 
from the star by a hole contrived in the vault. All this 
is a Hermetic emblem too easily understood to need 
explanation here. A little lower a red cross and a re- 
versed crown sufficiently represent the Kadosh. 

The famous plant Moly, whose three roots were black, 
the five leaves green, and the four flowers white, represents 
that part of Hermetic philosophy which treats of rejuve- 
nescence, and of the universal medicine, <fcc. 

Corresponding with the Schaddai of the Archetype, 
and the name of Jesus in the Celestial word, is traced at 
the base of the triangle (in Hebrew) the name Adam, 
written in red, as the word signifies red. Thus we have 
in the three successive grades — God, Jesus, Adam, the 
three principal monads, of whom one is the Generator ; 
the other the engendered and faithful being ; and the 
central one the Regenerator — that is, the seed destined 
to perpetuate beings. At the foot of the picture oppo- 
site the luminous triangle and between the foot of the 
tomb, we see the segment of a sombre and clouded sphere ; 
it represents Chaos, and we read there — Tchom Rabbah 


the cross in black, and the intermediate part in grey. 

Let us now pass to the last triangle ; it repress 
elementary world, and corresponds, in dark pj 
with the degrees of Master, Elect, and by its 
with Kadooch and Hermetic Masonry. 



^byssus ingens}. 

he plate adjoining the one now fully described belongs 
fie Venerable, or Chief of the Lodge, who is consi- 
to represent universal and creative power, just as 


34 


THE KNEPH. 


among the Egyptians the Hierophant was the image of 
the God whose worship he directed and even bore his 
attributes. The hieroglyph appropriate to this Chief 
could not be too simple. 

We have seen that the upright pyramid was the emblem 
of the exaltation of the gross and terrestrial particles 
towards the higher region, and of their purification 
brought about by this ascension; in the same manner, 
the reversed pyramid designs the action of celestial in- 
fluences in inferior things, and their descent towards 
their earth to bring about the fruitfulness of beings. 

Thus the second picture presents a reversed triangle ; 
the bottom of it is crimson colour, the border formed of 
alternate black and white squares, with the exception of 
four little intervals which are blue. At the top of the 
triangle we see the segment of an immense radiant sun, 
which segment must be formed of a single gold sheet; at 
the lower angle of the triangle, another little segment 
painted in natural colours indicates the globe or earth on 
which a prolonged ray of the sun is striking. In the 
centre of the sun, and at the extremity of the ray are 
the two letters X n which correspond with the Greek 
A Q. 

[Following this the book continued an explanation of the Cubic 
Stone (1806), and another of the Philosophical Cross (1806), but 
as they appear in our ritual and have been frequently reprinted 
we will omit them for the present]. 

( To be continued . ) 


THE BIBLE AND THE MYSTERIES. 

It must often have occurred to the Student of the 
Sacred writings, that the frequent use of and allusions to 
the word “ Mystery” must have had some other and more 
significant application in the mouth of Jesus and his 
apostles, than that now understood by the same word, 
viz. — a secret or concealed thing, or something not com- 
prehended ; the circumstances under which the word is 
used in the Scriptures being generally to aid the hearers 
or readers in understanding an idea, sought to be convey- 
ed by an illustration referring to something with which 
they were well acquainted. 

Now, nothing better for the purpose than allusions to 
the ceremonial of the Elusinian mysteries, practised by 
the Greeks, and introduced into Judea by the Romans, 
could be found. Many of the better class of the citizens 
of Jerusalem had, following the fashion of the times, 
sought initiation at the hands of the priests of the 
mysteries, and its outward symbols and exoteric cere- 
monials were familiar to all classes, and indeed relics 
of Babylonian and Assyrian idolatry still lingered amongst 
the inhabitants of the plains of Samaria, and found refuge 
in the secluded valley of the Jordan. 

To a people thus situated, the references to the doctrines 
and ceremonials of the mysteries afforded some of the 
most striking illustrations of the esoteric nature of the 
New Gospel that it was possible to convey. 

It is remarkable that although the language used by 
Jesus in many places, testifies to a perfect acquaintance 
with the ceremonial of the Heathen initiatory forms, it 
is only to his immediate followers that he expresses him- 
self in the very words used by the ancient Hierophant in 


the reception of a Neophyte — to the uninstructed multi- 
tude, knowing only the outer or exoteric form of the 
mysteries, he invariably used the homely similes and 
practical application to the objects surrounding them, or 
to events occurring in their every day life, but to the 
elect, the few companions of his wanderings, and the 
depositaries of his inmost thoughts — and accordingly also 
when addressing a well instructed Pharisee, or a man of 
culture among the Heathen — he no longer refers to 
familiar objects, or to common place ideas, but clothes 
his teaching in philosophic and exalted language, suitable 
to those who had seen the light , although but darkly, 
and who still yearned for that more perfect light which 


the mysteries were unable to afford. 

We may point to two distinct passages in which the 
disciples are enlightened as to the hidden meaning of 
teaching, while to the outer world, or uninitiated, it re- 
mained but a homely story with a moral application. 
In the parable of the Sower, when he was asked privately 
by his disciples what it might mean, he says, “ unto you 
it is given to know the mystery of the Kingdom of God, 
but unto them that are without (the uninitiated) all things 
are done in parables.” Precisely as when an Hierophant of 
the mysteries conveyed the teaching of his mystery to 
the outside throng by dark parables, the true meaning of 
which was reserved for the initiated. 

The other passage in which the same term is used, is 
in the Revelation, to His servant John. There many 
expressions of the surrounding context point to the same 
conclusion. He first speaks of the Mystery — the mys- 
tery of the seven stars, and then after the manner of 
the Hierophant, proceeds to open it, using the well known 
phraseology of the mysteries, as applied to the Universal 
Father of the Heathen. 

Again in the famous allusion to the " strait gate, and 
narrow way,” we have undoubted allusion to the initi- 
atory experiences of an aspirant to the mysteries. 

In the cavern and subterranean passages through 
which they had to pass, they often had, literally, to crawl 
and agonize in order to force their bodies through the 
narrow rocks, before attaining light. The Elysium, or 
mimic heaven, and the words used by Jesus to his 
disciples is very nearly the formula of the mysteries 
uttered by the Hierophant tc Begone, ye profane, let the 
doors be shut.” (see Matt, vii, <fc Luke xiii.) 

In another remarkable passage (Matt, xi^) Jesus had 
just spoken of the revelation of the heavenly mysteries to 
babes, while they were hid from the wise, and in allusion 
probably to the heavy chain that the aspirants to the 
mysteries bore with them on their journey, He says, 
u Come mi to Me all ye that labour and are heavy laden 
and I will give you rest. Take my burden upon you and 
learn of Me (not of the Hierophant) and ye shall find 
rest unto your souls, for My yoke is easy and My burden 
light.” 

Again the frequent allusions to light and darkness, 
more especially in the writings of St. John, would seem 
to have reference to the splendid illumination and bursts 
of light which greeted the perfected aspirant on emer- 
ging from the tortures and gloomy passages — the strait 
gates and narrow ways, into the Elysium. “In him was 
life, and the life was the light of men ; And the light 


m. 


THE KNTEPH. 


35 


shineth ia darkness, and the darkness comprehendeth it 
not. That was the true light.” 

To those conversant with the rites and ceremonies of 
the mysteries, accustomed to hear the ascription, “I am 
immortality, I am the resurrection,” as applied to the gods, 
how pointedly must the words of J esus to Martha have 
seemed, “ I am the Resurrection and the life,” and many 
other allusions to the u Resurrection from the dead,” 
u The children of the resurrection,” or u The first begot 
ten of the dead,” are most easily understood in the light 
of contrast with the Mysteries. 

We now come to the words “ perfect” and “ perfected” 
often employed by Jesus, and most certainly derived 
from the mysteries, “ Be ye perfect even as your Father 
which is in heaven is perfect,” or “ Behold, I cast out 
devils and do cures to-day and to-morrow, and the third 
day I shall be perfected.” Alluding to the orgies in 
which the Great Father was represented as rising from 
the dead, or being perfected on the third day. This word 
perfect signifies in Greek, the mysteries themselves, and 
compounds of it are used for the celebration of them, the 
initiation of persons into them, the initiator (Hierophant) 
himself, the place where it was done, the initiate, and 
things pertaining to the initiation — perfect, perfected, 
perfecting or to perfect, were the terms best known and 
most habitually used, in reference to the mysteries. 
When the aspirants were perfected, (initiated) they 
claimed to know the Great Father and to be henceforth 
identified with him . Compare this claim with the use 
of the word perfect, by Jesus — “ I in them, and them 
in Me, that theymay be made perfect in Me,” or turn for a 
moment to that rich young man who came to Jesus, and 
was thus answered, “ It is easier for a camel to go through 
a needle’s eye,” — the name of the sacred orifice in the 
rock, through which the aspirant had to force his way, 
attended by so much pain, difficulty, and self denial. 
Again, St. Paul uses the words perfect, and perfected, in 
the same sense “ not as though I had already attained, 
either were already perfect.” When writing to the Philip- 
ians, he brings into the same context such expressions as 
“ Being made conformable unto His death”; “ If by any 
means I might attain unto the resurrection of the dead”; 
“ I press toward the mark for the prize ;” “ Let as many 
as be perfect (initiated) be thus minded.” All these 
allusions are perfectly clear to any one versed in the 
ancient mysteries. 

We could easily multiply instances, but those already 
cited are sufficient to sustain the analogy between the 
ancient mysteries in their true teaching, and the later 
manifestation of light by the means of the Gospel. St. 
Paul often takes the mysteries as a type of the revel- 
ation of the Gospel, and sums up the Epistle to the 
Romans in one of these phrases “ How to Him that is of 
power” — according to the revalation of the Mystry, which 
was kept secret since the world began, but is now made 
manifest — “to God only wise be the glory.” 

Writing to the Corinthians, he says— We speak the 
wisdom of God in a mystery, even the hidden wisdom;” 
again in his Epistle to the Collossians “The mystery 
which has been hid from ages.” 

Remembering that the doctrines taught in the mysteries 
were kept secret from the profane, and revealed only to 


those perfected, all these comparisons are obvious, and 
as might naturally be expected from the circumstances 
of the worship of Diana. Paul’s Epistle to the Ephe- 
sians both mentions and implies the doctrines of the 
mysteries; here he speaks of himself as a “prisoner,” and 
u an Ambassador in bonds,” as the aspirant was before 
initiation, shut up in a mystic cell, and thus was said to 
be a prisoner ; afterwards a door was opened to him (“ a 
door of utterance” Colossians) and he was instructed by 
the Hierophant, as Paul claims to have been by the Spirit 
of God. 

(To be continued.) 


GRAND CHANCERY. 

A Meeting of the Grand Chancery was held at the Grosvenor 
Hotel, Manchester, on Monday, the 23rd April, Present : — 111. 
Bros. John Yarker, Charles Monck Wilson, Joseph Hawkins. 111. 
Bros. Hill and Leather, represented by proxy. 

1. The bills of the Grand Treasurer General for the quarter were 
passed for payment. 

2. The following resolution was passed for the Consideration of 
the Sovereign Sanctuary at its next meeting : — 

1. This Sovereign Sanctuary of Great Britain and Ireland desires 
to express sympathy with their brethren of the Antient and 
Primitive Rite, who have been subjected to such severe and 
unmerited persecution by the Grand Lodge of Ireland, and the 
Sov.*. Sanctuary laments that so many of their Irish brethren have 
been, owing to their business connections with Sectarian High 
Grade Masonry, unable to continue steadfast in the allegiance to 
our unsectarian teaching. The Sov.*. Sane.*, also hereby avows its 
continued and entire confidence in those of its brethren who have 
been, or may be, suspended by the Grand Lodge of Ireland. These 
brethren are suspended for no masonic or other crime, but simply 
because they continue members of an antient and unsectarian 
system of High Grade Masonry, with which the sectarian High 
Grade Bodies in Ireland refuse to fraternize. With these sectarian 
Bodies of High Grade Masonry, the Grand Lodge of Ireland is 
closely connected, and by their members the Grand Lodge of 
Ireland allows itself to be controlled and directed in all its actions. 

2. This Sov.*. Sanctuary desires to point ont to the Craft in 
Great Britain and the other nations of the world that the Grand 
Lodge of Ireland has, by its avowed connection with sectarian High 
Grade Bodies, forfeited its right to remain within the pale of the 
Craft throughout the Masonic universe, for having in Ireland 
unmasonically suspended English Master Masons, who are in good 
standing in their own jurisdiction, and for having excommunicated 
them for no reason whatsoever, but because those brethren are 
members of other Masonic Bodies of a nonsectarian character. 

3. That this Sov.*. Sane. *. is, therefore, of opinion that all the 
nonsectarian, tolerant, and charitable Craft Grand Bodies of the 
world should forthwith withdraw their Representation from the 
Grand Lodge of Ireland, until its suspension of our Brethren in 
Ireland is cancelled, and the persecution instituted against the 
members of the Rites under charge of the Sov *. Sane.*, of Great 
Britian and Ireland is entirely and unconditionally abandoned. 

4. With these objects in view, the Sov.*. Sanctuary of Great 
Britain and Ireland leave the matter in the hands of the Imperial 
Power of the Confederate Rites, and the Grand Mystic Temple 
Council General of Ireland, leaving them free to select their own 
material, as they may deem best, without interference from this 
Sovereign Sanctuary of Great Britain and Ireland. 

3. A petition was received from the Sublime Princes of Memphis, 
32°, in Scotland, to establish a Grand Mystic Temple Council 
General, 32-95°, seated at Glasgow, with 111. Bro. Clyde Duncan, 
as Gd. M. of Light, and the charter was ordered to be issued upon 
payment of the usual fees. 

4. The next meeting of the Sov.*. Sane.*, to he arranged be- 
tween the said Gd. Mystic Temple and our London brethren, when 
they can fix the date. 

5. To avoid delay in future, the Secretaries of Chapters, Senates, 
Councils, and Mystic Temples, are requested to make their returns 
to the Grand Secretary General at the close of each month, 


36 


THE KNEPH 


(emergencies excepted), in order that all certificates required may 
be issued punctually on the 1st day of each month. As each cer- 
tificate undergoes three registrations, the labour will thus be much 
lessened,. 

6. At the request of 111. Bro. J. M. Campbell, it was agreed that 
in case of satisfactory emergency, such as a brother proceeding 
abroad, the Gd. Master of Light may dispense with the term 
required between each series of degrees. 

7. As the decoration of the Rite for the year 1883, has already 
heen granted, there was none to issue ; but the order of merit, 
second-class, wa9 conferred on 111. Bro. Robert Ramsay, M.A., 
LL.D., for literature. 


CANADA. 

“ The Daily Ontario," March 24th, 1883, reports the assembly 
of this Sovereign Sanctuary on the previous Thursday. They 
unanimously adopt the title of “ The Sovereign Sanctuary of 
Oriental Freemasonry for the Dominion of Canada and Island of 
Newfoundland.” The abovenamed Journal adds the following 
information : — “ The Sovereign Sanctuary of Canada has now on 
its roll ten Mystic Temples, four Senates, and fourteen Rose Croix 
Chapters, with a membership of nearly four hundred, and having 
many of the most prominent masons in Canada in its ranks, is 
undoubtedly the most influential and important masonic high grade 
organization in the Dominion.” 


UNITED STATES. 

We have private advices of a large accession of new members to 
the Sovereign Sanctuary of America under our esteemed and Illus- 
trious Brother Alexander B. Mott, M.D. One State which pos- 
sesses close upon 10,000 Templars is about to take up the Rite 
with eagerness, and promise for it a brilliant future. America wiil 
soon say something to Ireland. 


SCOTLAND. 

At the monthly meeting of “ St. Andrew’s Royal Arch Chapter 
No. 69, S.C.. M.E.P.P.G., Thomason Mackell Campbell was pre- 
sented by the companions with a massive gold locket set with 
sardonyx stone, on which was beautifully engraved the Past 
Principal Lodge’s Jewel and the following inscription on the 
reverse : — Presented to Thomas M. Campbell, P.P.G., with a pair 
of Gold Eye-glasses by the companions of St. Andrew’s Royal Arch 
Chapter No. 69 as a mark of their esteem and regard for his 
valuable services to the Chapter for upwards of thirty years. 
Glasgow, December 12th, 1882. 


A meeting was held in Glasgow, on the 31st March, to arrange 
the preliminaries for establishing the Gd. Mystic Temple Council 
General for Scotland. Many were unavoidably absent, hut 
there were sixteen members present, and all was arranged, we 
are glad to say, in the most pleasant and harmonious manner, 
GRAND MYSTIC TEMPLE, COUNCIL GENERAL 32-95° FOR 
SCOTLAND. 

Gd. Master of Light, Y. 111. Bro. Clyde Duncan, 32° & 33°, elect* 
„ Orator ,, ,, „ Thomas L. Shaw, 33° 

,, Treasurer ... 111. Bro. 1). Chalmers, 32° 


Annalist 
Examiner ... ,, 

Keeper of Rites ,, 
Expert ... „ 

Master of Ceremonies 
Conductor ... ,, 

Guard of the Council 


Colin McKenzie, 32° 

J. Shirra, 32° 

Thomas W. Brownlee, 32° 
Stephen Roberton, 32° 

Andrew Holmes, 32° 

Robert Morrison, 32° 

Fredk. Neute, 32° 

Repres. from Sov. San. V.I11. Bro. Thos. M. Campbell, 33° 
Grand Tribunal, 31-93° 

Judge „ W. F. Shaw, 32° 

Defender ,, William Brown, 31° 

Arbitrator „ John Mclnnes, 31° 

Orator ,, James C. Rice, 31° 

Treasurer „ William Carruthers, 31° 

Secretary „ Charles Marshall, 31° 

Overseer , , James Finlay, 3 1 ° 

Asst. Overseer „ James Jardine, 31° 

Marshall „ J. Walker, 31° 

Pursuivant „ James Baird, 31° 


Sphynx Council, No. 4-8, S.S., and No. 1 for Scotland. — 
An emergency meeting of this Council was held with the above- 
mentioned Rooms on the 17th March, 1883, Sir Knight S. M. 
Campbell, 33°, Acting Sub Warden, presiding. William Carruthers, 
31°, as 1st Myst. ; Wm. L. Shaw, 31°, as 2nd Myst., and others. 
The Council was opened on the 30°, and the election of office 
bearers for the ensuing year proceeded with, when the Sir Knights 
were duly elected to fill the respective offices as follows : — David 
Chalmers, '32°, Sub Warden ; John MTnnes, 31°, 1st Myst , 
Wm. L. Shaw, 31°, 2nd Myst. ; Wm. Carruthers, 31°, Knt. 
Orator ; John M ‘William, 30°, Knt., Treas. ; James Shirra, 30°, 
Knt., Sec. ; A. Galbraith, 30°, Grand Expert ; David Muir, 30°; 
Knt. Organist ; John Walker, 31°, Mess, of Science ; James 
Cowan, 30°, Accompanist ; James M ‘Crone, 30°, Standard; John 
Cunningham, 30°, Sword Bearer ; James Smith, 30°, Guardian of 
Sancruary; James Gray, 30°, Sentinel. Installation then fol- 
lowed. Sir Knt. T. M. Campbell, 33°, Grand Ex. General, &c., 
performed; the installation ceremonies with much acceptance, after 
which lie was awarded a hearty vote of thanks. The Council was 
then closed in A. and P. form. 


Chapter St. Andrews (No. 69). — The quarterly convoca- 
tion of the Royal Ark Mariners’ Lodge, holding under Chapter 
St. Andrew’s "(No. 69), was held within their rooms, 30, Hope 
Street, on Friday last, 30th ult. The Lodge was opened by 
T. M. Campbell, 33-95° 90°, F.N. ; John M‘Nair, 30-90°, J.; Jas. 
Steel, S. ; William Gardner, Treasurer ; William H. Adamson,' 
Secretary ; D. Chalmers, 32-94° 87° ; John MTnnes, 3L-92° ; 
William Carruthers, 31-92° ; W. J. Donaldson, 11° ; J. B. 
Williamson, Robert Hunter, &c. Companion, Thomas Stanger, 
of Chapter 69, was duly received into the Ark, and instructed 
into the mysteries. The Royal Ark Vessel was then removed. 
The quarterly convocation of the Red Cross Knights of the 
aforesaid Chapter was held afterwards. The Council was 
opened by T. M. Campbell, K.O., K.D., and M E., Chief; Sir 
Knights, John M‘Nair. S.G. ; William Carruthers, J.G.; and the 
aforenamed Sir Knights, when Companion Thomas Stanger was 
received as Knight of the Sword, Knight of the East, or Prince 
of Jerusalem, and received the accolade of Knights of the E. 
and W., or Knight Mason of Jerusalem. The Council was then 
closed in due form until last Friday of June. 


Statues to Correspondents. 

To facilitate information as to the reception of Master Masons in 
good standing into the A. and P. Rite, enquiries may be made 
either personally or by letter — 

In Manchester, of the Sov. Gd. Master Genl., Bro. John Yarker, 

33°, 96, the “Poplars,” Burton-road, Withington, Manchester. 

In London, of the Gd. Trea. Genl., Bro. J. H. Southwood, 33°, 98, 

Houndsditch ; or of the Gd. Sec. Genl., Bro. James Hill, 33°, i 

9, Charnock Road, Clapton. 

In Dublin, of the Gd. Expert Genl., Bro. Dr. Davies, 33°, 10, Lr. 
Sackville-street. 

In Liverpool, of the Gd. Chancellor Gen. B. Joseph Hawkins, 33° 

Sunnyside, Roby. 

In Limerick, of the Gd. Inspector Genl. Bro. C. Monck Wilson, 

33°, Rose Villa, North Strand. 

In Glasgow, of the Gd. Examiner Genl., Bro. T. M. Campbell, 33°, 

10, Carrick-street. 

In Burnley, Lancashire, of the Gd. Administrator Genl., Bro. S. P. 

Leather, 33°. 

In Havant, Hants, of the Gd. Keeper of the Golden Book, Bro. 

Jabez N. Hillman, 33°, Bedhampton. 

In Paris, of Bro. A O. Munro, 32°, 77, Rue de Rivoli. 

In Calcutta, E. I., of 111. Bro. P. C. Dutt, 32°, 14, Seeteram 
Ghose’s-street. 


TO SECRETARIES. 

All Secretaries of the various Bodies under the Antient 
and Primitive Rite and other Rites working under the Sov . 
Sanctuary of Great Britain and Ireland, are particularly 
requested to send to the Grand Inspector General notices of 
their various meetings if possible before the 20th of each 



THE KNEPH. 


ST 



London, May, 1883 . 


The Confederation already comprises six nationalities 
having sovereign Sanctuaries, and promises to become the 
most united, tolerant, and Catholic of all High Grade 
Bodies the world has yet seen. 


THE GRAND LODGE OF EGYPT AND 
GRAND LODGE OF IRELAND. 



ST is again with the very greatest pain 
and regret that we have to allude 
to misstatements made to the Grand 
Lodge of Ireland ; but in duty we 
cannot refrain. - We are credibly informed that 
at the meeting of the Grand Lodge in April, an 
independent member'asked the Provincial Grand 
Master of North Munster why he did not in 
F ebruary produce’ the resolution of his Province. 
After giving his reason for not producing the 
document entrusted to him by his Province, he 
went on to state that the two members of the 
Antient and Primitive Rite who were illegally 
compelled by his Deputy to withdraw from the 
meeting of his Provincial Grand Lodge, “ stated 
they would give up the Rite, and that there 
were only now two brethren in his Province 
who refused to resign.” Both these statements 
are absolutely false, and have not the slightest 
foundation in fact. The Provincial Grand 
Master is also stated to have said, that he hoped 
after considering the case, the two remaining 
members would retire also. This hope has like- 
wise no foundation to rest upon. It is really a 
pity that the Grand Lodge of Ireland shoulc 
continue to allow themselves to be imposed upon 
by such misleading statements as have been 
placed before them by their officei-s, in almost 
every stage of their unfortunate persecution of 
the Antient and Primitive Rite in Ireland. 


We direct our readers’ attention to a meeting of the 
Jerusalem Chapter at Manchester, a report of which 
appears in another place. This meeting is remarkable 
for several reasons. We do not so much allude to the 
very interesting and learned, and we may say conclusive 
lecture which was delivered on the occasion by the 
Illustrious Grand Master of these Kingdoms upon the 
antiquity of what are known as High Grades in Masonry, 
a matter in itself well worthy of note, but, to the extra- 
ordinary number of nationalities and religions represented 
at the gathering. The national elements were represented 
by Greek, Syrian, Indian, Egyptian, and Jewish Brethren, 
while the Rose Croix Degree of the Antient and Primi- 
tive Rite was conferred upon a Par3ee gentleman. This 
meetiug was further remarkable as being the first at 
which, to our knowledge, was ever given the health of 
ct the Imperial Grand Officers of the Confederation’ a 
body formed last year, shortly previous to the lamented 
death of the Imperial Grand Master Giuseppe Garibaldi. 


The members of the Antient and Primitive Rite 
claimed recognition by the Grand Lodge of Ireland, 
in consequence of our Rite being recognized by the 
Grand Lodge of Egypt, under Treaty. This being a 
point which if proved would have at once put an end 
to the Irish persecution, great efforts were made to 
persuade the Grand Lodge of Ireland that no such 
recognition of the Rite of Memphis by the Grand 
Lodge of Egypt existed. Upon the first day of Feb- 
ruary last not only did the exalted Irish Grand officer 
who prosecuted our brethren, assure the Grand Lodge 
of Ireland publicly that no such recognition or Treaty 
existed between the Grand Lodge of Egypt and the 
Order of Memphis, but the Irish- Representative of 
the Grand Lodge of Egypt, duly accredited to the 
Irish Grand Lodge, went out of his way to producea 
letter from the Grand Secretary of Egypt — which, 
however he did not read — and passed his word of 
honour that no such Treaty existed between the two 
Egyptian Grand Bodies, and that the Grand Lodge of 
Egypt neither directly nor indirectly recognized, or had 
connection, with the Order of Memphis or of Mizraim. 
Owing to the war in Egypt there was a difficulty in 
communicating with the Grand Secretary of Egypt, 
and our brethren who were arraigned did not like to 
contradict such a positive statement, and one which 
professed to have been the result of recent communi- 
cation with Egypt. But it now turns out that these 
statements, formally deposed to, as aforesaid, by the 
Irish Grand Officers, have no foundation whatever in 
fact, and that the statements of the persecuted brethren 
are correct in every particular. The true facts of the 
case are really as follows : — In 1875 th ere was a 
treaty or agreement entered into between the two 
Grand Masonic Bodies then existing in Egypt, which 
Bodies were the Grand Orient of Egypt, which was 
the Rite of Memphis working the whole of the ninety- 
six degrees, and the Antient and Accepted Scottish 
Rite which worked the thirty-third degree, and some 
other lower degrees. This Treaty after reciting that 
the Accepted Scottish Rite was held under charter 
from the Grand Orient of Naples, dated 1864, which 
had in its turn received its charter from Spain, and 
that the Order of Memphis was held under charter 
from Paris, dated 1863, and after saying that these 
Bodies were independent of each other, it was agreed 
that a Body should be formed very similar to the 
Grand Council of Rites formed in Ireland, and that 
“The labour of the G. O. of Egypt should hereafter 
“ be limited to the first three symbolic grades, and 
“ that the Rites of Memphis and Antient and Accepted 
“Scottish Rite should work the remainder.” This 
Treaty is signed by the “ 111 .'. Gr.\ Hierophant.:. 
Grand Master, S. A. Zala ; ” the “ 111.*. Presidents 


"38 


THE KNEPH. 


the Primitive Rite of Memphis, J. de Baurigrand,” 
and by the “ President of the A. and A. Scottish Rite, 
Domerico Sciarrone,” the signatures being witnessed 
by fC 111 .*. Gr.\ Secretary F. F. Oddi.” These parti- 
culars are taken from the <l Bolletino Officiale del 
Grande Oriente Nazionale Egiziano for December, 
1875.” In the year 1879, Most 111 .*. Bro. Ferdinand 
Francis Oddi, in his “ Report presented to the Supre?ne 
Couficil of Egypt page 22, says that from 1876 “ the 
“ separation of the Rites composing the Gr.\ Or.*, of 
“ Egypt having been deemed necessary and useful, it 
“ has been resolved that henceforth there should be 
“three Grand Masonic Bodies in the Valley of the 
“ Nile, each of whom should be different, distinct, and 
“ independent from the others, viz : — the National 
“Grand Lodge of Egypt of A.F. and A.M. ; the S.C. 
“ of the 33 0 and last degree of the A. & A. Scottish 
“Rite of Egypt and its dependencies ; and the Sov.\ 
“G. *. Council of the 96° of the Memphis Rite; the 
“ two latter bodies to work from the 4 0 and upwards, 
“ never interfering with the three first or Symbolical 
“ degrees, which entirely should belong to the National 
“Grand Lodge of Egypt.’* The Treaties of 1875 
were all signed to carry out the Union, and all agreed 
to work together for the common good. When the 
Irish brethren who professed to instruct the Grand 
Lodge of Ireland correctly, made these incorrect 
statements in this matter, our Brethren sent out to 
Egypt asking an explanation of the whole subject, 
and the following is a verbatim extract from a letter 
received from our 111 .*. B.\ Ferdinand Oddi, who is 
Secretary of the National Grand Lodge of Egypt : — 

“You ask of me. about the relations between the Memphis 
“ Rite and the G.L. of Egypt, I must tell you that these two 
“ Grand Bodies recognize each other as free and independent, 
“ but have nothing to do, as their Rites are different. A concor- 
“ dat has been stipulated between them by which the Memphis 
“Rite out of courtesy and goodwill towards its offspring the 
“ Grand Lodge of Egypt, waiving to work the three first degrees 
“of Blue Masonry ; but should this treaty once be tom, our 
“ Memphis Rite can resume all the degrees from that of E. A. 
“to the 96V’ 

Nothing therefore can be more clear than the infor- 
mation now set forth ; the Official Bulletins and the 
letters can be produced, and the very least that can be 
expected from the Grand Lodge of Ireland is that 
they shall honorably reinstate all the Members of the 
Antient and Primitive Rite into the several bodies 
from which they have been suspended, and call for a 
full explanation from the Brethren who took upon 
themselves without due and careful enquiry to contra- 
dict Masons better informed than themselves, and 
who have thereby placed the Grand Lodge of Ireland 
in such an extremely damaging position before the 
Masonic world as that in which it now stands. 

We do not wish to state at large in what a very 
unfortunate position the Grand Lodge of Ireland now 
stands in the Masonic world, but, to any one acquainted 
with the opinions of Masons outside of Ireland, it is 
a matter much to be deplored, and a transaction which 
will cause all Irish Masonic Bodies to be looked down 
upon for many a long day by their Brethren over the 
rest of the Globe.. 


HIRAM ABIFF. 

AN ADDRESS THROUGH DAVID JONES OF AMERICA. 

The following Address from our late Grand Master Hiram Abiff 
was (as stated to us) delivered by him to Illustrious Bro. Lord, 
through the mechanical spiritualist “medium,” Bro. David Jones of 
America. The sceptical and profane reader must not here exclaim 
or conclude that we refer to the late Illustrious Davy Jones long 
since deceased, whose locker is said still to exist, and to be visited 
by mariners and other travellers on the briny main, when their 
voyages are at an end — but to the well-known “ medium of the 
present day. We give the address almost verbatim, as we consider 
any ruggedness in its style is only what would be naturally 
expected to arise in the attempt of our late Grand Master to use 
the modern English tongue, and our readers may regard it as a 
proof of the genuineness of the Address, should such be wanting j 
and it will also completely put an end to doubts such as are always 
being raised as a matter of course by readers in all classes of 
society iu these degenerate days. 

Utica, March 1st, 1883. 

Most Illustrious’ Brother, 

After a long time spent in making conditions preparing 
the way, we at last meet face to face. And for the present we will 
consider this place the Sanctum Sanctorum, the Holy of Holies, 
where soul can blend with soul and heart respond to heart. We 
are both of us in pursuit of knowledge j though I have been an 
inhabitant of the spirit world for centuries, yet I find my mind still, 
reaching out after and trying to solve the mysterious problems in 
human life which have been, and are still shrouded in mystery, but 
which belong to mankind to solve. You are in pursuit of wisdom to 
guide you in the pursuit of truth, at present hidden from the world, 
though once the common property of the whole human family. 

There has existed from remotest time an organization of Holy 
Brotherhood, known to the present race under the name of Free 
and Accepted Masonry ; but if there was not something more con- 
vincing as to its ancient origin than appears in the forms, cere- 
monies, and rituals, its antiquity might justly be called in question. 
There is a wide difference between Ancient Masonry proper and its 
present forms. The ancient has been changed to conform to the 
religious ideas of the age, but the true spirit of the Order has not 
been carried forward, but has been lost among the debris of past 
ages. You have some of its forms, but none of the spirit. Ancient 
Masonry was not religious observance of fasting and feasting. The 
purposes of the Order was for mutual protection, education, and for 
the study of natural science ; but to-day it is neither educational 
nor scientific. A shadow without any perceptible substance, 
retaining a little of the charitable but not the true spirit of charity. 
For ages we have observed a gradual departure from the spirit and 
purposes of Ancient Masonry, mortifying to all who hold the Order 
in deep reverence. And we have sought earnestly and long for 
some one willing to take hold of the matter and build again the 
Ancient Temple ; and here let me say. Masonry did not originate 
at the building of King Solomon’s Temple, but that event has been 
made use of as a sort of foundation because there was a desire to 
establish something upon a religious basis rather than to go back 
to the Mother Order and bring forward the principles which were 
its basis. Had there not been Master Masons before the building 
of the Temple, how can it be made to appear that there was a 
Master’s Word to lose ? If it was a Jewish order, by whom were 
the degrees conferred upon Hiram of Tyre ? You see, my Brother, 
the Order of Masonry must of necessity antedate the time when 
the Temple was builded. Again, the Temple builders were Opera- 
tive Masons : you have changed the Order to Speculative Masonry, 
claiming to be an outgrowth from the Operative. Why speculate 
when you have the facts before you ? What necessity can there 
be for speculation in any sense ? The term implies a doubt, a risk, 
that you may not after all acquire what you aspire to. Operative 
.Masonry implies work, and it is only by work that man climbs to 
God. By work he lays bare the secrets found in Nature, and by 
working together the whole human family becomes as one. Such 
were the objects of Ancient Masonry, and such it must be in order 


that its mission be performed. To dig up and bring from the caves 
of the past the secrets of the Order which have been so long buried 
it requires time, money, will, and determination ; for whoever 
makes the attempt will meet those who question the ground of so 
doing. We ask, of what benefit is a scientific knowledge regarding 
the formation and foundations of the earth? Of what value the 
knowledge of man’s relationship to the Infinite ? Of v/hat value 
the works of Plato, Aristotle, and Pythagoras ? They have been 
gone from the sphere of the visible world for centuries, but their 
knowledge is revered and forms the basis of all classical studies. 

Masonry, to become what it was designed to be, must be resur- 
rected and rehabilitated. The spirit must be sought and found and 
infused into the present Order, changing the Speculative back to 
the Operative. And when I use the term Operative I do not mean 
to be understood as implying that Masons are to become layers of 
stone, but I use it in the sense that the objects and purposes must 
be lived and its obligations have a binding force instead of com- 
mitting them to memory, and, parrot-like, repeating them. I 
want to see the Order become Operative in this sense, and then I 
shall feel that my part in the Great Drama has been performed, 
and I can withdraw into the Holy of Holies and feel that mankind 
are approaching by gradual steps the high destiny that awaits 
them. There is, as far as I know, but one Order of Masonry, but there 
are more than one method of working ; but when traced to the 
fountain-head it will be seen that all streams start from one central 
point. The Orders you have recently acquired are the same as were 
worked during my life’s existence. Its obligations are not 
materially changed — not any more than might be expected readily 
through translation. You know there is in some languages a lack 
of means to convey its true meaning ; in other languages some- 
times prominent ideas lose their force ; on this account, therefore, 
due allowance should be made for this difference. 

My Brother, you see that Masonry in its modernized form will 
be nothing without the Widow's Son ; this is the true Christian 
idea of obtaining Life through Death. The same idea has been 
carried forward in Church and Lodge. The idea is one in principle 
though slowly passing away. A great many question whether 
I am man, myth, or something less, but I will say that, so far as 
to the records in Speculative Masonry as regards my life, they are 
true, but there the matter ends. If the leading officers of the 
Order would extend their investigations far enough they would 
have found that others had been slain for their integrity, and that 
ages before I was born. The Widow’s Son is more of a figurative 
character, intended to convey the value to be attached to Honour, 
Principle, and Fidelity, and all other moral virtues, but in Specu- 
lative Masonry I am carried forward as an individuality, while it 
should be the principles to which I held, for without these virtues 
mentioned a man would truly be an orphan. My Brother, your 
zeal has led you to make great sacrifice of time and money, but 
you are not more deeply interested in this matter than are those 
who, through all the changes of centuries and human enactments, 
always kept it close to their hearts. And Brother Garibaldi is 
heartily pleased to realise that the mantle he wore is to fall upon 
the shoulders of one worthy to wear it ; and if we can by our 
united petitions keep this matter before the world, we shall never 
cease praying. The time will come when men will be compelled to 
rosort to Masonry for their guidance in religious thought. At the 
present time men are losing faith in creeds and bibles, as well as 
divine revelations. The old foundations of the world are crumbling, 
and there must be a basis established whereby when the time 
referred to comes man may find an ark of safety. You perceive 
that the data of your recently acquired Orders antedate biblical 
history, and is therefore more valuable historically than if it had bor ne 
corresponding date, without the lack of evidence to substantiate its 
claims set up. 

Ere this, my Brother, you can catch a faint glimpse of what the 
Spirit World has been labouring for in building a more capacious 
ark than given in the famed account of Noah. In presenting to 
the world the revived Ancient Order you will need to inform your- 
self very thoroughly, for, though Ancient, they are new to this 
age. 

But we feel confident that we can give you from time to time 
what will be necessary for the occasion and for the best interests of 
the Order. The present Acting Head of the Order of Mizraim is 
one in whom you can trust ; he is loyal, tried, and true, though 
lacking the spiritual insight into our movements which you enjoy. 
He works from the Outer, you from the Inner. We operate upon 
him. We operate internally with you. So, you see, there is a 


difference in the relative positions occupied by both of you, and it 
is plainly to be seen that you have the advantage. Why you were 
selected for this work is being asked when there are so many ad- 
vanced Masons in the world, as they are called. We do not 
recognise a man occupying advanced ground or opinions who con- 
fines himself to one line of thought, or has no desire to look beyond 
the present attainments for more sure foundation upon which to 
base his arguments, informing of what has shown the founders ot the 
Order were well qualified for the work intrusted to them. They 
saw that mutual protection was essential to education and for the 
establishment of moral principles, virtue, charity, and benevolence. 
When there are principles at stake some one must needs be found 
who has the moral courage to meet the tidal waves and wrest from 
the hands of the profane the honours of their Orders. This is why 
you have been selected for the work, and we feel that we shall be 
able to repay you for all labour performed and time given to the 
cause. Every new departure from acquired customs must needs 
have its anointed leader. Men look for some one to lead them in 
every reformatory movement. You stand in a relative position to 
other leaders in former ages. With this difference most of them 
sought to reform mankind by their appliance of creedal systems. 
It is your mission to bring about a reform through a knowledge of 
facts which carry with them their own proof. My name is right 
as you have it in the Ancient Order, but can see that by trans- 
lation into English a slight difference would naturally occur. There 
is much rejoicing iu the Old World regarding the movement on 
this side of the Great Waters. The Ancient Prophecies are being 
fulfilled. The light which was to illumine the whole world was 
not religious doctrine and dogmas, but the broad principles of 
Brotherhood. Our most Illustrious Brother Marconis has given 
you a sketch of the primitive Orders, therefore I will not reler to 
them again, but will bring this communication to a close by, 
assuring you of my hearty co-operation with you in this world 
through the mechanical mediumship of David Joues. 

Fraternally yours, 

To W. B. Lord. Hibxm Abiff. 


Reports of gtasonic gobies. 

ITALY. 

The Respectable Lodge, “ La Verita,” Orient of Lucca, held 
under the Supreme Grand Council of the Antient and Accepted 
Rite, 33° at Irvin, at its meeting on the 29th March, admitted 
Most Illustrious Brother, John Yarker, 33-96° 90°, an Hon. 
member. Bro. Alessandro Belli, W. M. ; P. Cint, Secretary. 

We ahall be pleased at all times to hear from 111. Bro. Oreste 
G. Cecchi, 33-5*5°, Porta Mare, No. 71, Tisa. There is a good 
opportunity for the spread of our Antient and Primitive Masonry 
in Italy and Koumania, and the Rite is especially suited to the 
genius of the two nations, though for different reasons ; and we 
hope that 111. Bros. C. Moriou, 33-96°, O. G. Cecclii, G. Pessina, 
33-96°, &c., will use their utmost endeavours to promote its 
popularity and extend its influence. 

AMERICA. 

The annual report of the 44 Thirteen Club” of New York is 
now out, and contains the address of Dauiel Wolff, Esq., Chief 
Ruler ; Charles Sotheram, Esq., Scribe, (an old Manchester 32° 
A. & P.) ; Marvin K. Clarke, Esq , Archivist. Although the 
Society is not in any sense Masonic, the name of Most III. Bro. 
John Yarker appears as an Honorary member, iu the good com- 
pany of His Excellency, Chester A. Arthur, President of the 
United States, the one name beginning the list and the other 
closing it, midway between which are some eminent Congress- 
men, Senators, Pastors, and J udges. The objects of the Society 
is with good fellowship to combat superstition. They first at- 
tacked the supposed unlucky number 13, and are advancing to 
unlucky Friday or hangman’s day. At the banquet on the 13th 
January, 1383, E. P. Wilder, Esq., Toast Master offered “The 
Thirteen Articles of Faith of the Thirteen Club — 1. To have 
good appetite. 2. To have good digestion. 3. To tell a good 
story. 4. To sing a good song. 6. To love long. 6. To hate 
well 7. To have good taste. 8. To be generous. 9. To be 
true. 10. To pay one’s debts when able. 11. To get home be- 
fore morning. 12. To fear nothing. 13. To die like brave men. 




40 


THE KHEJP(H. 


ANTIENT AND PRIMITIVE RITE OF MASONRY. 
Palatine and Jerusalem Chapter of Antiquity, No. 2. 

A meeting of the Chapter, Senate, and Council was held at 
their usual place of meeting, the Grosvenor Hotel, Deansgate, 
Manchester, at three o’clock on Saturday, for the purpose of elect- 
ing to the degree of Rosy Cross, 11-18°, several Craft Masons, and 
installing the officers of the Rite for the ensuing year. The pre- 
liminary business having been gone through, a Parsee gentleman, 
Past Master Kapadia of a lodge at Bombay, was received a Knight 
of the Eagle and Pelican, Perfect Mason, Free of Heredom 11-18°. 
The installation of officers was performed in an efficient manner, 
amid a numerous assembly of brethren, by the G.M. of L. Joseph 
Hawkins, 33-95°, representative of Canada ; the principal officers 
being John Richard Dobson, 30-90°, M.W. of Chapter; G. A. 
Robinson, 30-90°, S.G.C. of Senate; F. Tomlinson, 30-90°, S.D. 
of Council ; Richard Higham, 32-94°, Secretary of the various 
bodies. The members of the rite, with several visitors from the 
various craft lodges in Manchester, adjourned to an excellent ban- 
quet provided by the proprietor of the hotel, after which followed 
the usual loyal and masonic toasts. A noticeable feature was the 
great number of nationalities represented, the meeting including 
Greek, Syrian, Indian, Egyptian, Jewish, and other nations and 
faiths. As usual at masonic banquets the first toast was that of 
the “ Queen and lloyal Family,” followed by the National Anthem. 
After this followed the usual toasts of the “Imperial Grand Officers 
of the Confederation” of six nationalities; the memory of the late 
Imperial Grand Master, Guiseppe Garibaldi, 33-97°, being drank 
in solemn silence, it being proposed that the Past G.M. of Egypt, 
S. A. Zola, 33-96° be elected to succeed him. The toast of the 
S. G M., followed by the officers of the Sovereign Sanctuary, 

After this a lecture was given by John Yarker, 33-96° (honor- 
ary member of many foreign grand bodies), upon the relative 
antiquity of craft and high grade masonry, and the cause of their 
union. The lecturer commenced by deploring that fruitful source 
of masonic schism, indifference to knowledge, but expressed his 
intention of dealing tenderly with craft masonry. He then cited 
the opinion of its highest antiquarian scholars, that it had neither 
ceremonies nor ritual before the year 1720. That it was simply an 
ancient trade guild, and as proved by the operative constitutions 
and minutes of the Scottish operative lodges ranging in date from 
the 16th to the 17th centuries had a very simple ceremony, which 
consisted of reading over to the stonemason’s apprentice certain rules 
applicable to his trade, which he was then sworn to observe, and 
received a grip and word. Having completed his seven years he 
became a fellow of craft, and received new tokens. The lecturer 
expressed his own belief that this ceremony was the degradation of a 
more elaborate system due to the prohibition of all assemblies in the 
15th century, the reason assigned by the Act of Parliament being that 
the masons confederated in chapters for higher wages. He quoted in 
illustration the recent contention of a Hindu Yogam of the Sudra 
caste, which asserted that their art-system was founded by the 
Risliis, contemporaneously with the nature-system of the Brahmins: 
also the similar High Grade Secret Society of the Knights of the 
Temple of Solomon, who probably as great builders, gave off the 
craft Solomonic system in the 12th century. Another confirmation 
was the French system of Companionage, which has its legends oi 
Father Soubise, and Master Jacques, and even in the 17th century 
some of the trade unions were accused by the Catholic Church of 
personating Christ in their ceremonies. The lecturer next passed 
to the high grades, the origin of which he found in the primitive 
religious mysteries of the old world “ wisdom religion,” quoting as 
a basis the words of the “ Egyptian Ritual of the book of the dead” 
10,000 years ago, that, “as the sun died and rose again yesterday 
so man dies and rises again he gave a dozen ancient authorities 
to prove that uuder whatever name this slain son of the sun was 
known in different nations the bright eye of day was always symbol- 
ised. The Vedas made it punishable with death for any initiate of 
the third degree of the religious mysteries to reveal the higher culte to 
the first or second degree. The successors of the mysteries were 
the School of the Prophets, the Essenes, the Manichees, Hakim’s, 
House of Wisdom of seven degrees, the Druses, Bektasb, and other 
Dervish and Indian occult societies. From the earliest times this an- 
cient “wisdom” had a symbolical language and various degrees, and 
their identity with the modern high grades was proved by their 
possession of the same secrets and signs, and they had, moreover 
in all time left records of their ceremonials, which were identical 


with the present. From these sources the system passed to the fire 
philosophers or Rosicrucians. The 17th century greatly developed 
these societies to the terror of the Catholic Church, and many who 
professed the “ Wisdom or Gnosis” sang or wrote themselves to the 
stake. The lecturer next passed to the union of these two systems, 
which he proved was brought about prior to 1700, or the time when 
Rosicrucianistn disappeared and Freemasonry sprang into life. In 
England the old guild masonry had almost ceased to be in^ 1663, 
and from that time the lodge meetings were attended by Knights 
of Malta, men of science, alchemists, and Rosicrucians who intro- 
duced their system. Elias Ashmole was a member of both societies, 
and his diary proves their decay together and the revival of both 
in the year 1682. This is not mere supposition, for in the British 
Museum and many private libraries there is a book dedicated in 
1721 to the grand lodge, which is couched in the symbolical lan- 
guage of the Rosicrucians, and alludes to those higher mysteries 
which were only given to the craft mason when he had learned to 
govern his tongue. It can be proved that when the first grand lodge 
was formed in London in 1717, there were several private lodges 
which either refused or were not invited to join them, and the grand 
lodge made it penal to visit them. The system of the grand lodge 
was called modern masonry of three degrees, that of the schismatics 
ancient masonry of seven degrees; and eventually the latter had a 
London grand lodge of its own, until the two united in 1813 on 
agreement that every master mason was at liberty to become a 
member of the higher degrees. On the Continent Prince Charles 
Edward Stuart proclaimed himself hereditary grand master of the 
high grades, and there is an Arras warrant for the Rosy Cross of 
1747 which states that prior to the misfortunes of his family the 
degree was known as Knights of the Eagle and Pelican, and it is a 
curious fact that the banner of his father in 1715 bore the Pelican 
or Rosy Cross badge. The lecturer next advanced to the origin 
of the antient and primitive rite of masonry, which sprang out of 
these high degrees generally. Martinez Paschalis journeyed to 
Turkey and Arabia, and having been initiated into the temple 
mysteries, upon his return reformed the masonry of the period. 
St. Martin took up his system, and then followed the primitive 
Philadelphes and primitive Pliilaletlies; some of these, numbering 
among them the Baron Dumas, the Marquis de Laroque, Marconis 
de Negre, Sam Honis of Cairo, &c., re-established the system at 
Montauban under the name of “ Disciples of Memphis.” In 1862 
they united with the grand lodge of France, and our charter of 
establishment was granted in that year by Marshal Magnan, the 
grand master. In their original state the primitive rites had the 
faculty of assimilating everything good. They were nominally of 
seven degrees, but each grade added many others of like serial 
character, and it was thus that the degrees grew to 90 ; they also, 
in great tolerance, admitted men of all religious opinions alone 
exacting of the Neophytes probity and honor. In concluding, the 
lecturer combated any supposed objection of craft masons, either 
that the truth in history could do them an injury or that the admission 
of all religions meant irreligion, quoting St. Augustine as saying 
that Christianity existed from the beginning of the world, and it 
was this religion which was taught by ancient and primitive 
masonry. He argued that it was the only legitimate system of 
high grade masonry, and the only one which craft masonry in its 
real tolerance could adopt, for contrary to the system of other rites 
it repudiated the setting of masonic class against class by social and 
religious test restrictions. It was hence their bounden duty to 
support this rite, and exclude in their lodges from office all who 
tried to set masons by their ears with religious tests and oaths. 

The lecture was received with great eulogium, and a request 
made that it be printed in full by the chapter. The toast of the 
“Prince ofWales^ Grand Master of the Craft,” and the “Craft 
Provincial Grand Officers,” followed with musical honours, and was 
responded to by a visiting brother. Various other toasts were 
given, the most effective speeches of the evening beiug those of the 
eloquent Brother R. D. liusden, 18 degree, and Sir Knight 
Kapadia, 11-18° of the faith ancient of Zoroaster; both of whom com- 
mented upon the cosmopolitan nature of Freemasonry and the toler- 
ance of its members, and more especially of the antient and primitive 
rite of masonry. 

L i^^above from “ Manchester Courier,” April 3, 1883.] 

rane. A. <fc P. Rite, by Robert Chapman, Temple-lane, 
the Parish of St. Andrew, Dublin, and Published by 
'j At 6 Little Britain, London, E.C.— May, 1883. 4 



,'.r • •• -v v » ; :■ '■ -V 

THE KNEPH. 


ANTIENT AND PRIMITIVE RITE OF MASONRY. 

(INCLUSIVE OF MEMPHIS AND MIZRAIM.) 

The degrees of this Rite are open to all Master Masons in good 
standing. It teaches the Fatherhood of God, the Brotherhood 
of Man, and the Immortality of the human Soul. Strictly 
unseetarian, it offers an intellectual treat of the highest order 
to the Masonic enquirer, whether he be a literal student of 
Masonic history, or a philosophical seeker of abstruse truth. It 
forms a pyramid whose base is that Universal Craft Masonry, 
which has covered the Globe, its time-worn ascents are the 
Masonic virtues, its apex the seat of eternal truth. 

OFFICERS of the SOVEREIGN SANCTUARY, 33-95°. 

M. 111. G. Master-Gen., John Yarker, F.S.Sc. ; Chevalier of the 
Constantinian Order of St. George; 33-96°, 90°, P.M. of all 
Orders, Ft. Sen. G.VV. of Greece ; 1 J . Gd. Constable of the 
Temple, &c., &c. ; Hon. 33-96° in America, Egypt, Italy, 
Roumania and Canada ; Withington, Manchester. 

T. 111. Gd. Adm.-Gen., Samuel P. Leatiler, 33-95°, 90°, P.M., 
P.M. Mr., P.Z., P.E.C., &c ; Pt. Prov. G. Chancellor of 
the Temple ; Burnley, Lancashire. 

T. 111. Gd. Keeper of Golden Bk., Jabez N. Hillman, F.S.Sc., 
33-95° 90°, P.M., P.Z., &c. ; Bedhampton, Havant. 

R. 111. Gd. Expert-Gen., Maurice L. Davies, Pli. I)., D.D.S., 

F. S.Sc., 33-95°, 90°, P.M. P.Z P.E.C.P.M.W., &c., Hon. 33° 
Roumania, 10, Lower Sackville Street, Dublin, Ireland. 

R. 111. G.M. of Cer., Henry Meyer, 33-95°, 90°, P.M.W., 
The Limes, Upper Clapton, London. 

R. 111. Gd. Insp.-Gen., Charles Monck Wilson, 33-95°, 
P.M., &.C., Rose Villa. North Strand, Limerick, Ireland. 

R. HI. Bro. Thomas Lawrence Shaw, 33-95,° 90°, &c. , &c., 
Pt. Gd. Inspec-Gen., College Bounds, Aberdeen, N.B. 

R. 111. Gd. Exauiiner-Gen., Thomas Mackell Campbell, 33- 
95°, 90°, P.M., P.Z., &c., 10, Carrick Street, Glasgow. 

R. 111. Gd. Chanc.-Gen., JosErn Hawkins, 33-95°, 90°, G.M.L., 
Roby, near Liverpool. 

R. 111. Gd. Treas.-Gen., John Henry Southwood, F.S.Sc., 
33-95°, 90°, P.M., P.Z., &c. ; 98, Houndsditch, London, E.C. 
It. III. Gd. Sec.-Gen., James Hill,F.S. Sc., 33-95° 90°,P.M.W., 
&c., lion. 33° Roumania, 9, Charnock Road, Clapton, 
London, E. 

R. 111. G. Keeper of Sane. A. D. Lowenstark, 33-95°, P.M. &c. 

Honorary . — 

M. 111. Bro. Harry J. Seymour, 33-96° P.G.M. of America,N.Y. 
M. 111. Bro. Alexander B. Mott, M.D., 33-9G° 90°, G.M. of 
America, 62, Madison Avenue, New York. 

M.Ill.Bro. Ferdinand Francis Oddi, F.S.Sc. Prof., 33-96°, 90°, 

G. M., Sov. Sane., Cairo, Egypt. 

©efunrtu* 

M. 111. Bro. General Guiseppe Garibaldi, 33-97°, Premier 
Mason of Italy, and M. 111. Imp. G.M.G., and Grand 
Hierophant of the Confederation of the A. and P. Rite. 


fctepresentautaes. 

To America. — R. 111. Bro. Wm. Youngblood, 33-95°, G.-Ex., 
430 Notre Dame-st, Montreal, Canada. 
From America — „ J. H. Southwood, 33-95°, Gd. Tr., 98, 
Houndsditch, London. 

To Tunis, Africa — „ N. .S. Cassanrllo, M.D., 33°,G.M., Tunis 
From Tunis — ,, John Yarker, 33-96°, G.M, Withington. 

To Italy — „ Chev. Com. Giam. Pessina, F.S.Sc,, 33- 

96°, G.M. via Zuroli, 43, Naples. 
From Italy — „ J. Yarker. 33-96°, Gd. M. Withington. 

To Egypt — „ Prof.F.F.ODDi, F.S.Sc.33-96°,G.M.Cairo. 

From Egypt — ,, James Hill, 33-95°, Gd. S. G., London. 

To Roumania — „ Captain Constantine Moriou, 33°, G.M. 

Strada Morfu, 27, Bucharest. 

From Roumania — „ Maurice L. Davies, M.D., 33-95°, Gd. 

Expert, Dublin. 

To Canada — „ Robt Ramsay, M.D., LL.D., 33-96°, 

G.M., Orillia, Ontario. 

From Canada — „ Joseph Hawkins, 33-^5°, Gd. Chanc. 

. Roby, near Liverpool. 


Library. — As the formation of a library for the Antient and 
Primitive Rite is in progress, donations of Books will be thank- 
fully received. Brethren are requested to address their com- 
munications to Bro. John Yarker, Withington, Manchester. 


GREAT BRITAIN . 

dkmiir Split Ctmpk 

COUNCIL GENERAL, 32-94* 
PROVINCE OF LANCASHIRE. 

Chartered 16th June, 1872. 

Gd. Master of Light III. Bro. J. Hawkins, 33-95° 


Orator 
Examiner ... ,, 

Annalist ... ,, 

Treasurer ... ,, 

Keeper of Rites ,, 
Ceryce or Expert ,, 
Hydranos or M. of C. 
Conductor ... „ 

Guard of Council ,, 

Deputy Repres. 


With its GRAND TRIBUNAL, &c. MEETING on 
SUMMONS of the GRAND ANNALIST. 


Chas. James, 32-94° 

W. H. Quilliam, 32-94° 
Richard Higham, 32-94° 
OhanneS Andreasian, 32-94° 
Squire Chapman, 32-94° 
John Croll, 32-94° 

Richard Holt, 32-94° 

Tom Bradshaw, 32-94° 
Jonathan Gresty, 32-94° 

F. R. Mott, Sheffield. 

the 


MANCHESTER. 

No. 2. — Palatine and Jerusalem. — Chapter, Senate and 
, Council. 

R. III. Bro. J. R. Dobson, 30°, M.W. 

,, ,, G. A. Robinson, 30°, S.G.C. 

„ ,, P. Tomlinson, 30°, Sub Dai. 

,, ,, Richd. Higham, 32°, Sec. 

MEETING at the GROSYENOR HOTEL, on FOURTH 
MONDAY EVENINGS, MONTHLY. 


No. 4. — Sirius. — Burnley. 

III. Bro. Tom Bradshaw, 32-94°, M.W., Manchester Road. 
(Not working.) 


LIVERPOOL. 

No. 7.— Lily of the Yalley.— Chapter. 

Y. III. Bro. Joseph Hawkins, 33°, M.W. 
„ „ Bower Wood, 11°, Sec. 


dnmfr Utjislk Ctmpk 

COUNCIL GENERAL, 32-94? 

Chartered July , 1882. 

METROPOLITAN. 

HELD AT 

FREEMASONS’ TAVERN. 

GREAT QUEEN STREET, W.C. 

Quarterly communications in JANUARY, APRIL, JULY, 
OCTOBER. 


Gd. Mr. of Light 
„ Orator .. 

,, Treasurer 
„ Examiner 
„ Annalist 


„ Keeper of Rites 
„ Expert ... 

„ Conductor . 

,, Mr. of Cer. ... ,, ,, 

Guard ... ••• »» »> »» 

„ Organist ... „ „ „ 

Pep. Representative at Paris 

,, for South of England 


OFFICERS. 

Rt. III. Bro. J. H. Southwood, 33° 


tt it 

it it 

V. „ 

it 

tt 

Henry Meyer, 33° 

J. N. Hillman, 33° 
Bernard Meyer, 32° 

it It 

tt 

K. R. H. Mackenzie, 

Rt. ,, 

,, 

LL.D., 32° 

James Hill, 33° 

V. „ 

it 

Thomas Francis, 32° 


Edward Harrison, 32° 
John Harrison, 32° 
Harry Trigg, 32° 
Louis Honig, 32° 

A. O. Munro, 32° 

Cor. G. Adames, 32* 


THE KNEPH. 


METROPOLITAN GRAND TRIBUNAL, 31-93° 

( With its Grand Liturgical Council , $1-92°) 

Gd. Judge ... V. III. Bro. R. Palmer Thomas, 32° 

Gd. Defender ... ,, ,, ,, J. E. Greenhill, 31° 

J„ Overseer ... ,, ,, ,, Thomas Sims, 31° 

MEETING ON SUMMONS FROM GRAND ANNALIST 
ANNUAL MEETING— JULY. 

LONDON. 

No. 1. — Mount Sinai. — Chapter, Senate and Council. 

R. III. Bro. A. D. Lowenstark, 33°, Sub Dai (not working.) 


No. 6.— Rose of Sharon— Chapter and Senate. 

R. III. Bro. J. H. Southwood, 33°, M.W. 

V. „ „ Bernard Meter, 32°, S.G.C. (elect.) 

R. „ „ James Hill, 33°. Sec. and Recorder. 

MEETING at the FREEMASONS' TAVERN, on 2 nd 
THURSDAY in each Month, August and Sept, excepted. 


HAYANT. 

No. 3.— Orion.— Chapter, Senate and Council. 

R. III. Bro. J. N. Hillman, 33°, Sub Dai. 

„ „ J. Clay, 32°. S.G.C. 

,, ,, J. Harrison, 32°, M.W. 

MEETING at the MASONIC HALL, HAVANT, on 4th 
TUESDAY, March, May, Sept., Nov. 


IRELAND. 

(grand Iftptic Sfempltj of (Sri. 

Chartered July , 1882. 

Meeting at DUBLIN or elsewhere in IRELAND on 
summons of Grand Annalist. 

Gd. Master of Light ... Rt. III. Bro. C. Monck Wilson, 33° 

„ Annalist ... ,, „ „ W. Steele Studd art, 32° 

,, Representative ... ,, ,, ,, M. L. Davies, M.D., 33° 

Owing to the illegal and unmcisonic persecution of the Rite 
in Ireland it is deemed for the present unadvisable to publish the 
names of any other Members. 

DUBLIN. 

No. 5.—“ Primitive Pilgrims.” — Chapter and Senate. 

Also chartered to meet in Holyhead when advisable. ! 

LIMERICK. 

No. 10.— “limerick.”— Chapter, Senate and Council. 

The Editor will be glad to receive special notice of any alterations 
or corrections for the above Lists. 

It is deemed advisable , owing to the persistent persecution of 
our Brethren in Ireland , to discontinue the publicatioi i of officers* j 

names in these Chartered Bodies, or for the present to publish the 
whereabouts of any other Bodies of the Rite working in that j 
Kingdom. Any Irish Mason requiring informationfor legit i- | 
mate uses , can apply to the Members of the Sov. Sanctuary 'with * 
residences in Ireland . — G. Master of Light. 


SCOTLAND. 

gtiisttc temple 

In chaTge of R. 111. Bro. T. M. Campbell, 33°, Gd. Rep. 
Gd. Annalist, V. 111. Bro. Colin McKenzie, 32°. 


Price 2/6 Cloth, 

LECTURES 

OF A 

Colder, Senate anti (Cannot: 

according to the forms of the 


This Grand Body is in course of formation. 


GLASGOW. 

No. 8.—“ Sphynx.” — Chapter, Senate and Council. 

III. Bro. Stephen Roberton, 32°, M.W. 

,, ,, W. F. Shaw, 32°, S.G.C. 

,, ,, T. M. Campbell, 33°, Sub Dai 

,, ,, David Chalmers, 30°, Secretary. 


ANTIENT AND PRIMITIVE RITE, 

BUT EMBRACING ALL SYSTEMS OF 

HIGH GRADE MASON RY 


EMBODYING THE PRELIMINARY EXAMINATIONS 
REQUIRED FOR ADVANCEMENT ; THE SYMBOLICAL 
EXPLANATIONS OF THE VARIOUS DEGREES, 

FROM THE 1° TO THE 30° TOGETHER WITH THE 

GRAND BOOK OP MAXIMS. 


MEETING on 3rd THURSDAY, at MASONIC HALL, 
HOPE STREET. 


Ho. 9. — St. Andrew’s— Chapter, Senate and Conncil. 


III. Bro. Clyde Duncan, 32°, Sub Dai. 

„ „ Andrew Holmes, 32°, S.G.C. 

„ „ Robert Morrison, 32°, M.W. 

V. „ Jno. McC. Buchanan, 32°, Sec. 


MEETING at St. MARK’S HALL, 3rd FRIDAY in each 
Month. 


Stranslatfb front tbe Jrttub bj 
JOHN YARKER, 33-96°. 

Author of “ Speculative Freemasonry,” $c. ; Past- Master of Craft , 
Mark , Arch , Templar , Rose Croix , K-d-s-h , and Antient 
and Primitive Masonry ; Grand Master General 
of the Antient and Primitive Rite, and the Swedenborgian 
Rite, in and for Great Britain and Ireland. 




bonbon : _ 

Bro. JOHN HOGG, 13, Paternoster Row, E.C. 

. 1882 - 


Printed for the Sor. Sunc. A. <fe P. Rite, by Robert Chapman, Temple-lane, 

James Hill, at 6, Little Britain, 


Dame-.«treet, in the Pariah of St. Andrew, Dublin, and Published by Bio 
, London, L.C.— April, 1SS3. 

' '