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This title has two references. 1. The presiding officer in a Council of Companions of the Red Cross. He represents Darius, King of Persia. 2. The Sixtieth Degree of the Rite of Mizraim.
SOVEREIGN OF MASONRY.
SOVEREIGN OF SOVEREIGNS.
SOVEREIGN PRINCE MASON.
A title first conferred on its members by the Council of Emperors of the East and West.
SOVEREIGN PRINCE OF ROSE CROIX.
See Rose Croix.
Anderson says (see Constitutions, second edition, page 194) that a Deputation was granted by Lord Coleraine, Grand Master, in 1728, for constituting a Lodge at Madrid; another in 1731, by Lord Lovell, to Capt. James Cummerford, to be Provineial Grand Master of Andalusia; and a third in 1732, by Lord Montagu, for establishing a Lodge at Valenciennes. George Smith, writing in 1783, says (Use and Abuse of Freemasonry, page 203): "The first, and, I believe, the only Lodge established in Spain was by a Deputation sent to Madrid to constitute a Lodge in that city, under the auspices of Lord Coleraine, 1727; which continued under English jurisdiction till the year 1776, when it refused that subordination, but still continues to meet under its own authority." From these two differing authorities we derive onlv this faet, in which they concur: that Freemasonry was introduced into Spain in 1727, more probably 1728, by the Grand Lodge of England. Smith's statement that there never was a second Lodge at Madrid is opposed by that of Gadieke, who says that in 1751 there were two Lodges in Madrid.
What was probably the first active Masonic Lodge in Spain was held at a French Hotel in Madrid on February 15, 1728, and was summoned by Philip, Duke of Wharton. This was also the first Lodge to be warranted abroad by the Grand Lodge of England. Saint John of Jerusalem Lodge, Number 51, was chartered at Gibraltar on March 9, 1729, and two years later Capt. James Cummerford was appointed Provincial Grand Master for Andalusia.
Llorente says ( History of the Inquisition, page 525) that in 1741 Philip V issued a Royal Ordinance against the Freemasons, and, in consequence, many were arrested and sent to the galleys. The members of the Lodge at Madrid were especially treated by the Inquisition with great severity. All the members were arrested, and eight of them sent to the galleys. In 1751, Ferdinand VI, instigated by the Inquisitor Joseph Torrubia, published a Decree forbidding the assemblies of Freemasons, and declaring that all violators of it should be treated as persons guilty of high treason. In that year, Pope Benedict XIV had renewed the Bull of Clement XII. In 1793, the Cardinal Vicar caused a Decree of death to be promulgated against all Freemasons. Notwithstanding these persecutions of the Chureh and the State, Freemasonry continued to be cultivated in Spain; but the meetings of the Lodges were held with great caution and secrecy.
From 1728 onwards although Freemasonry suffered much persecution it grew strong amid dangers and in 1809 a Grand Orient of Spain was actually founded at Madrid in the dungeons of the Inquisition. Not until the Revolution of 1868 could Freemasonry be practiced openly in the country.
But the York Rite, which had been formerly practised, appears now to have been abandoned, and the National Grand Lodge just alluded to was constituted by three Lodges of the Scottish Rite which, during that year, had been established at Madrid. From that time the Freemasonry of Spain has been that of the Ancient and Accepted Scottish Rite. Clavel says (Picturesque History, page 252) that
In 1810, the Marquis de Clermont-Tonnere, member of the Supreme Couneil of Franee, created" near the National Grand Lodge, of the Seottish Rite m Spain, a Grand Gonsistory of the Thirty-seeond Degree; and, in 181l, the Count de Grasse added to this a Supreme Couneil of the Thirty-third Degree, which immediately organized the National Grand Lodge under the title of Grand Orient of Spain and the Indies. The overthrow of French domination dispersed, in 1813, most of the Spanish Freemasons, and caused the suspension of Masonic work in that country
Ferdinand VII having succeeded to the throne, 1814, restored the Inquisition with all its oppressive prerogatives, proscribed Freemasonry, and forbade the meetings of the Lodges. It was not until 1820 that the Grand Orient of Spain recovered its activity, and in 1821 we find a Supreme Couneil in actual existenee, the history of whose organization was thus given, in 1870, to Brother A. G. Goodall, the Representative of the Supreme Couneil of the Northern Masonic Jurisdiction of the United States:
The parties now claiming to be a Supreme Council assert that the Count de Tilly, by authority from his cousin, De Grasse Tilly, constituted a Supreme Council, Ancient Accepted Rite, at Seville, in 1807; but in eonsefiueuee of a revolution, in which Tilly was a prominent actor, the Grand Body was removed to Aranjuez where on the 21st of September, 1808, the officers were duly installed; Saavedra as Sovereign Grand Commander, Ad Vitam, or for life; Count de Tilly, Lieutenant Grand Commander, Carlos de Rosas, Grànd Treasurer, Jovellanos. Grand Chanchellor; Quintana, Grand Secretary Pelajos, Captain of Guard. On the death of civilly anti Saavedra, Badilla became Sovereign Grand Commander and under his administration the Supreme Council was united with the Grand Orient of Spain at Granada in 1817, under the title of Supreme Council, National Grand Orient of Spain.
On the death of Ferdinand VII in 1853, the persecutions against the Freemasons ceased, because, in the civil war that ensued, the priests lost much of their power. between 1845 and 1849, aceortling to Findel ( History, page 584), several Lodges were founded and a Grand Orient established, which appears to have exercised powers up to at least 1848. But subsequently, during the reign of Queen Isabella Freemasonry again fell into deeadenee. It has however, revived, and many Lodges continued in existence who formerly were under the jurisdiction of the Grand Orient of Portugal.
Nowadays there are several independent Masonic Bodies in Spain and it is almost impossible to trace their history and their present status.
However, the Annuaire reports the Grand Lodge of Spain, formerly Catalonia-Baleares, to have been founded in 1885, and that the Grand Orient of Spain at Madrid had decided at an Assembly held on Oetober 21-4, 1922, to dissolve and form the following Bodies: Grand Lodge of Northeastern Spain (comprising Catalonia, Navarre, Baleares, and Aragon), Grand Lodge of the Levant (Valenee, Mureia, Cuenea, and Ferrol), Grand Lodge of North vestern Spain (Galieia, Asturias, Leon), Grand Lodge of Middle Spain (Andalusia, Canaries, Northern Africa), Grand Lodge of Central Spain (Castille, Estremadure, Vaseongadas), Grand Lodge of Porto Rico, and the Grand Lodge of the Philippines.
The last two projects must not be confused with the properly authorized Bodies already at work in these islands. But the Grand Orient of Spain has not respected jurisdictional boundaries and even before the above ambitious undertaking, had attempted a Regional Grand Lodge of North America, which was promptly denounced and vigorously eondemned by the regular Grand Lodges of the United States.
The characteristic name assumed by Adam Weishaupt, the founder of the Order of the Illuminati.
The Educational Committees of American Grand Lodges which maintain Speakers Bureaus for convenience of their Lodges employ such methods as their needs require or their circumstances allow, methods thereby differing from one Grand Jurisdiction to another. The most comprehensive system, and the one in which almost every possible method has a place at one point or another, is the one employed by the Board of General Activities, an educational department of the Grand Lodge of New York, which occupies a floor of Masonic Hall in New York City, and is administered by a salaried staff. In 1920 the then Grand Lodge Committee on Educational Service, R.-. W.. Sidney Morse being Executive Secretary, established the first Speakers Bureau.
When this and four other Committees were consolidated in 1926 to become the Board of General Activities (not to be confused in its functions with the Board of General Purposes of the United Grand Lodge of England) the Speakers Bureau was enlarged and placed in care of a full-time, salaried member of the Department. Volunteer speakers were called for from each of the fifty-nine Districts. They furnished data about themselves.
These reports were in each District reviewed by the District Deputy Grand Master and the Masters. The Board made a final selection, averaging three per District. The name, address, occupation, Lodge, and favorite speech subjects., etc., were entered in a file. When a Lodge asked for a speaker the Board sent it data on three speakers at convenient distances from it. The Lodge made its choice, and itself made the arrangements with the chosen speaker in person. Afterwards the Lodge made a report to the Board of General Activities; and if from these reports it was learned that some given speaker was a failure, or personally unsuitable, etc., his name was removed from the list.
A manuscript copy of the Old Charges of the date of 1726, which belonged to the late Brother Richard Spencer and was sold in 1875 to Enoch T. Carson, of Cincinnati, Ohio, and with his library, after Brother Carson's death, became the property of the Grand Lodge of Massachusetts through the generosity of General Lawrence. It was reproduced in Spencer's Old Constitutions in 1871.
SPES MEA IN DEO EST.
A Latin motto meaning: My hope is in God. The motto of the Thirtysecond Degree of the Ancient and Accepted Scottish Rite.
SPETH, GEORGE WILLIAM.
English Freemason, a founder of Quatuor Coronati Lodge and the first Secretary. He originated the Correspondence Circle of that Lodge. This eminent Brother was born in 1847, was initiated in the Lodge of Unity No. 183 of London in 1872, becoming Worshipful Master in 1876. He wrote several papers and works on the Fraternity, History of his Mother Lodge appearing in 1881 and a work on Royal Freemasons being published in 1885. He was also the author of many articles appearing in Masonic journals such as Ars Quatuor Coronatoram. For sixteen years he held the office of Secretary to the Quatuor Coronati Lodge, his service only terminating with his death on April 19, 1901.
SPIRE, CONGRESS OF.
Spire is a city in Bavaria, on the banks of the Rhine, and the seat of a Cathedral which was erected in the eleventh century A Masonie Congress was convoked there in 1469 by the Grand Lodge of Strasburg, principally to take into consideration the condition of the FraternitY and of the edifices in the eourse of eonstluction by them, as well as to discuss the rights of the Craft.
In the early lectures of the eighteenth century, this word was used to express the method of Symbolic instruction applied to the implenents of Operative Masonry. In a ritual of 1725, it is said: "As we are not all working Masons, we apply he working-tools to our morals, which we call spiritualizing ." Thus, too, about the same time, Bunyan wrote his symbolic book which he called Solomon's Temple Spiritualized. Phillips, in his New World of Words, 1706, thus defines to spiritualize: "to explain a passage of an author in a spiritual manner, to give it a godly or mystical sense."
Hutchinson (Spirit of Masonry page 94) says: "We place the spiritual Lodge ,in the vale of Jehosophat, implying thereby, that le principles of Masonry are derived from the .nowledge of God, and are established in the Judgment of the Lord; the literal translation of the word Jehosophat, from the Hebrew tongue, being no other than those express words." This refers to the Lodge, hich is thus described in the old lectures at the beginning of the eighteenth century, which were in vogue at the time of Hutchinson.
Where does the Lodge stand?
Upon the Holy Ground, on the highest hill or lowest vale. or in the vale of Jehoshaphat, or any other sacred place.
The Spiritual Lodge is the imaginary or Symbolic Lodge, whose form, magnitude, covering, supports, and other attributes are described in the lectures.
The French Freemasons say: "We erect temples for virtue and dungeons for vice"; thus referring to the great Masonie doctrine of a spiritual temple. There is no symbolism of the Order more sublime than that in which the Speculative Freemason is supposed to be engaged in the eonstruetion of a spiritual temple, in allusion to that material one which was erected by his operative predeeessors at Jerusalem. Indeed, the difference, in this point of view, between Operative and Speculative Freemasonry is simply this: that while the former was engaged in the construction, on Mount Moriah, of a material temple of stones and cedar, and gold and precious stones, the latter is occupied, from his first to his last initiation, in the construction, the I adornment, and the completion of the spiritual temple of his body.
The idea of making the temple a symbol of the body is not, it is true, exclusively Masonic. It had occurred to the first teachers of Christianity. Christ himself alluded to it when he said, "Destroy this temple, and in three days I will raise it up"; and Saint Paul extends the idea, in the first of his Epistles to the Corinthians (iii, 16), in the following language: "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" And again, in a subsequent passage of the same Epistle (vi, 19) he reiterates the idea in a more positive form: "What, know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?"
But the mode of treating this symbolism by a reference to the particular Temple of Solomon, and to the operative art engaged in its eonstruetion, is an application of the idea peculiar to Freemasonry. Hitchcock, in his Essay on Swedenborg, thinks that the same Idea was also shared by the Hermetic Philosophers He says: "With perhaps the majority of readers, the temple of Solomon, and also the tabernacle, were mere buildings—very magnificent, indeed, but still mere buildings—for the worship of God.
But some are struck with many portions of the aecount of their erection admitting a moral interpretation; and while the buildings are allowed to stand, or to have stood, once, visible objects, these interpreters are delighted to meet with indications that Moses and Solomon, in building the Temples, were wise in the knowledge of God and of man; from which point it is not difficult to pass on to the moral meaning al . together, and airrn that the building, which was erected without the noise of a 'hammer, nor ax, nor any tool of iron' (First Kings vi, 7), was altogether a moral building—a building of God, not made with hands. In short, many see in the story of Solomon's Temple, a symbolical representation of Man as the temple of God, with its Holy of lIolies deep seated in the eentre of the human heart."
SPOULEE, JOHN DE.
He is claimed to have presided over the Freemasons of England in 1350, in the reign of Edward III. Doctor Anderson says he was called Master of the Ghiblim (see Constitutions, 1738, page 70).
Editor of an Irish edition of Anderson's Constitutions of 1738, published at Dublin, 1751. He was Grand Secretary to the Grand Lodge of Ireland.
SPREADING THE BALLOT.
Taking the vote on the application of a candidate for initiation or admission. It is an Americanism, principally developed in the Western States. Thus: "The ballot may be spread a second time in almost any case if the harmony of the Lodge seems to require it."—Grand Master Swigert of Kentucky. "It is legal to spread the ballot the third time, if for the correction of mistakes, not otherwise." —Rob Morris. It is a technicality.
SPRENGSEISEN, CHRISTIAN FRIEDRICH KESSLER VON.
An ardent adherent of Von Hund and admirer of his Templar system, in defense of which, and against the Spiritual Templarism of Starck, he wrote, in 1786, the book, now very rare, entitled Anti Saint Nicaise, and other works. He was born at Saalsfield, in 1731, and died January 11, 1809 (see Saint Nicaise).
SPRIG OF ACACIA.
For this term, and for the theory connected with it, we are indebted to Doctor Oliver, whose speculations led him to the conclusion that in the earliest ages of the world there were two systems of Freemasonry, the one of which, preserved by the patriarchs and their descendants, he called Primitive or Pure freemasonry (see Primitive Freemasonry).
The other, which was a schism from this system, he designated as the Spurious Freemasonry of Antiquity. To comprehend this system of Oliver, and to understand his doctrine of the declension of the Spurious from the Primitive Freemasonry, we must remember that there were two races of men descended from the loins of Adam, whose history is as different as their characters were dissimilar. There was the virtuous raee of Seth and his descendants, and the wicked one of Cain. Seth and his children, down to Noah, preserved the dogmas and instructions, the legends and symbols, which had been received from their common progenitor, Adam; but Cain and his descendants whose vices at length brought on the destruction of the earth, either totally forgot or greatly corrupted them.
Their Freemasonry was not the same as that of the Sethites. They distorted the truth, and varied the landmarks to suit their own profane purposes. At length the two races became blended together. The descendants of Seth, becoming corrupted by their frequent communications with those of Cain, adopted their manners, and soon lost the principles of the Primitive Freemasonry, which at length were confined to Noah and his three sons, who alone, in the destruction of a wicked world, were thought worthy of receiving mercy.
Noah consequently preserved this system, and was the medium of communicating it to the post-diluvian world. Hence, immediately after the Deluge, Primitive Freemasonry was the only system extant. But this happy state of affairs was not to last. Ham, the son of Noah, who had been accursed by his father for his wickedness, had been long familiar with the eorruptions of the system of Cain, and with the gradual deviations from truth which, through the influence or evil example, had crept into the system of Seth. After the Deluge, he propagated the worst features of both systems among his immediate descendants.
Two sets or parties, so to Speak, now arose in the world— one which preserved the great truths of religion, and consequently of Freemasonry, which had been handed down from Adam, Enoch, and Noah—and another which deviated more and more from this pure, original Source. On the dispersion at the Tower of Babel, the schism became still wider and more irreconcilable. The legends of Primitive Freemasonry were altered, and its symbols perverted to a false worship; the mysteries were dedicated to the worship of false gods arid the practise of idolatrous rites, and in the place of the Pure or Primitive Freemasonry which continued to be cultivated among the patriarchal descendants of Noah, was established those Mysteries of Paganism to which Doctor Oliver has given the name of the Spurious Freemasonry.
It is not to Doctor Oliver, nor to any very modern writer, that we are indebted for the idea of a Masonic schism in this early age of the world. The doctrine that Freemasonry was lost, that is to say, lost in its purity, to the larger portion of mankind, at the Tower of Babel, is still preserved in the ritual of Ancient Craft Masonry.
And in the Degree of Noachites, a Degree which is attached to the Scottish Rite, the fact is plainly adverted to as, indeed, the very foundation of the Degree. Two races of Freemasons are there distinctly named, the Noachites and the Hiramites; the former were the Conservators of the Primitive Freemasonry as the descendants of Noah; the latter were the descendants of Hiram, who was himself of the race which had fallen into Spurious Freemasonry, but had reunited himself to the true seet at t he building of King Solomon's Temple, as we shall hereafter see. But the inventors of the Degree do not seem to have had any very precise notions in relation to this latter part of the history. The Mysteries, which constituted what has been thus called Spurious Freemasonry, were all more or less identical in character.
Varying in a few unimportant particulars, attributable to the influence of local causes, their great similarity in all important points showed their derivation from a common origin. In the first place, they were communicated through a system of initiation, by which the aspirant was gradually prepared for the reception of their final doctrines; the rites were performed at night, and in the most retired situations, in caverns or amid the deep recesses of groves and forests; and the secrets were only communicated to the initiated after the administration of an obligation.
Thus, Firmicus, a Latin author in the reign of Constantine who about the year 346 A.D wrote of false objects of worship in De erroributs profanarum religionum (book vii), tells us that "when Orpheus explained the ceremonies of his mysteries to candidates, he demanded of them, at the very entrance, an oath, under the solemn sanction of religion, that they would not betray the rites to profane ears." Hence, as Warburton says from Horus Apollo, the Egyptian hieroglyphic for the mysteries was a grasshopper, because that insect was supposed to have no mouth.
The ceremonies were all of a funereal characters Commencing in representations of a lugubrious deseription, they celebrated the legend of the death and burial of some mythical being who was the especial object of their love and adoration. But these rites thus beginning in lamentation, and typical of death, always ended in joy. The object of their sorrow was restored to life and immortality, and the latter part of the ceremonial was descriptive of his resurrection. Hence, the great doctrines of the mysteries were the immortality of the soul and the existence of a God.
Such, then, is the theory on the subject of what is called Spurious Freemasonry, as taught by Doctor Oliver and the disciples of his school. Primitive Freemasonry consisted of that traditional knowledge and symbolic instruction which had been handed down from Adam, through Enoch, Noah, and the rest of the patriarchs, to the time of Solomon. Spurious Freemasonry consisted of the doctrines and initiations praetised at first by the antediluvian descendants of Cain, and, after the dispersion at Babel, by the Pagan priests and philosophers in their Mysteries (see Clandestine) .
In the Orders of Chivalry, the slurs had a Symbolic meaning as important as their practical use was necessary. "To win one's spurs" was a phrase which meant "to win one's right to the dignity of knighthood." Hence, in the investiture of a knight, he was told that tile spurs were a symbol of promptitucle in military Service; and in the degradation of an unfaithful knight, his spurs were hacked off by the eook, to show his utter unworthiness to wear them. Stowe says (Annals, 902), in deseribing the cerermony of investing knights: "Evening prayer being ended, there stood at the chapel-door the king's rmaster-cook, with his white apron and sleeves, and chopping-knife in his hand, gilded about the edge, and challenged their spurs. which they redeemed with a noble a piece, and he said to every knight, as they pressed by him: fair Knight, look that you be true and loyal to the King, my master, or else I must hew these spurs from your heels.' " In the Masonic Orders of Chivalry, the symbolism of the spurs has unfortunately been omitted.
This is one of the most important and significant Symbols in Freemasonry. As such, it is proper that its true form should be preserved. French Freemasons have almost universally given it with one leg longer than the other, thus making it a carpenter's square American Freemasons, following the incorrect delineations of Brother Jeremy L. Cross, have, while generally preserving the equality of length in the legs, unnecessarily marked its surface with inches; thus making it an instrument for measuring length and breadth which it is not. It is simply the trying square of a stone-mason, and has a plain surface; the sides or legs embracing an angle of ninety degrees, and is intended only to test the accuracy of the sides of a stone, and to see that its edges subtend the same angle.
In Freemasonry, the square is a symbol of morality. This is its general signification, and is applied in various ways:
1. It presents itself to the neophyte as one of the Three Great Lights.
2. To the Fellow Craft as one of his Working-tools.
3. To the Master Mason as the official emblem of the Master of the Lodge.
Everywhere, however, it inculcates the same lesson of morality, of truthfulness, of honesty. So universally accepted is this symbolism, that it has gone outside of the Order, and has been found in colloquial language communicating the same idea. Square, says Halliwell, Dictionary of Archaic and Provincial Words, means honest, equitable, as in "square dealing." To play upon the square is proverbial for to play honestly. In this sense the word is found in the old writers.
As a Masonic symbol, it is of very ancient date, and was familiar to the Operative Masons.
In the year 1830, the architect, in rebuilding a very ancient bridge called Baal Bridge, near Limerick, in Ireland, found under the foundation-stone an old brass square, much eaten away, containing on its two surfaces the following inscription, the U being read as V: I. WILL. STRIUE. TO. LIUE.—WITH. LOUE. & CARE.— UPON. THE. LEUL.—BY. THE. SQUARE., and the date 1517. The modern Speculative Freemason will recognize the idea of living on the level fled by the square This discovery proves, if proof were necessary, that the familiar idea was borrowed from our Operative Brethren of former days.
The square, as a symbol in Speculative Freemasonry, has therefore presented itself from the very beginning of the revival period. In the very earliest catechism of the eighteenth century, of the date of 1725, we find the answer to the question, "How many make a Lodge?" is "God and the Square, with five or seven right or perfect Masons." God and the Square, religion and morality, must be present in every Lodge as governing principles.
Signs at that early period were to be made by squares and the Furniture of the Lodge was declared to be the Bible, Compasses, and Square.
In the public lecture of Brother Herhert A. Giles, Worshipful Master of lonic Lodge, No. 1781. at Amoy, delivered in 188() and entitled Freemasonry in China, says:
From time immemorial we find the Square and Compasses used by Chinese Writers to symbolize precisely the same phases of moral conduct as in our system of Freemasonry. The earliest passage known to one which bears upon the subject is to be found in the Book of history embracing the period reaching from the twenty-fourth to the seventh century before Christ. There in an account of a military expedition we read:
"Ye officers of government, apply the Colllpasses!"
In another part of the same venerable record a Magistrate is spoken of as:
" A man of the level, or the level man"
The public discourses of Confucius provide us with several Masonic allusions of a more or less definite character. For instance. when recounting his own degrees of moral progress in life, the Master tells us that only at seventv-five spears of age could he venture to follow the inclinations of his heart without fear of " transgressing the limits of the Square." this would be 481 B.C. belt it is in the works of his great follower, Mencius, who flourished nearly two hundred years later, that we meet with a fuller and more impressive Masonic phraseology. In one chapter we are taught that just as the most skilled artificers are unable, without the aid of the Square and Compasses to produce perfect rectangles or perfect circles, so must all men apply these tools figuratively to their lives, and the level and the marking-line besides, if they would walk in the straight and even paths of wisdom and keep themselves within the bonds of honor and virtue. In Book iv we read:
"The Compasses and Square are the embodiment of the rectangular and the round, just as the prophets of old were the embodiment of the due relationship between man and man" In Book vi we find these words:
The Master Mason, in teaching his apprentices makes use of the Compasses and the Square Ye who are engaged in the pursuit of wisdom must also make use of the Compasses and the Square.
In the Great Learning, admitted on all sides to date from between 300 to 400 years before Christ, in Chapter 10, we read that a man should abstain from doing unto others what he would not they should do unto him, ' this," adds the writer, is called the principle of acting on the Square. "
In all rites and in all languages where Freemasonry has penetrated, the square has preserved its primitive Signification as a symbol of morality.
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