Volume 5

Ars Quatuor Coronatorum.

[Illustration: Portrait photograph of W. H. Rylands. Half-length portrait of a bearded man in Victorian dress, hands in pockets. Photographer credit: Heliog. Dujardin / Imp. Wittmann Paris. Signature below: W. H. Rylands.]

Ars Quatuor Coronatorum

BEING THE TRANSACTIONS OF THE

LODGE QUATUOR CORONATI, NO. 2076, LONDON.

[Illustration: Woodcut from the Isabella Missal. British Museum, Add. Mss., 18,851, Circa, 1500 A.D. Three figures in medieval dress.]

EDITED BY G. W. SPETH, P.M., SECRETARY.

VOLUME V.

Margate: PRINTED AT "KEBLE'S GAZETTE" OFFICE. MDCCCXCII.

[Illustration: Decorative headpiece vignette]

TABLE OF CONTENTS.

---

CHRONICLE.

PAGE

Africa ... ... ... ... ... 74, 249 America ... ... ... ... ... 150 Australasia ... ... ... ... ... 74 Canada ... ... ... ... ... 75 England ... ... ... ... ... 73, 149, 248 Germany ... ... ... ... ... 249 Hungary ... ... ... ... ... 150 India ... ... ... ... ... 248 Ireland ... ... ... ... ... 73, 150, 248 Norway ... ... ... ... ... 75, 250 Scotland ... ... ... ... ... 150 Straits Settlements ... ... ... 150 Sweden ... ... ... ... ... 76

LODGE PROCEEDINGS.

1892. 8th January, Audit Report ... ... ... 1 " 4th March ... ... ... ... 46 " 6th May ... ... ... ... 88 " 24th June. St. John's in Harvest ... ... 133 " 2nd July. Summer Outing ... ... 151 " 7th October. Alteration of By-Laws ... ... 171 " 8th November. Festival and Installation ... ... 195

NOTES AND QUERIES.

Antiquity of Masonic Symbolism ... ... ... 68, 228 Apron, An Old ... ... ... ... 225 Chairs, Old, Lodge No. 32 ... ... ... 226 Consecration Crosses ... ... ... ... 224 Crossle, Bro. ... ... ... ... 142 Croyland Abbey ... ... ... ... 145 Culdees at St. Andrews ... ... ... 68 Dermott's, Lau., Book-plate ... ... ... 142, 226, 227 Folkes, Martin ... ... ... ... 229 Freemasonry and Magic ... ... ... 144 Fresco at Rotterdam ... ... ... ... 143 From the East through Southern France ... ... 66 Introduction of Outside Rites into the Craft ... ... 68 Jewels, Lodge No. 32 ... ... ... 226 Lady Freemasons ... ... ... ... 66, 145 Mach ... ... ... ... ... 228 Masonic Clothing ... ... ... ... 142 Masonry and Death ... ... ... ... 147 Masons and Freemasons, Yorkshire ... ... 228 Masons' Aprons ... ... ... ... 228

vi. Table of Contents.

NOTES AND QUERIES—Continued.

PAGE

Masons' Arms, Swindon ... ... ... ... 67 Masons' Marks ... ... ... ... 69, 147, 148 Masters of Como ... ... ... ... 229 Murdo's, John, Inscriptions ... ... ... 143, 227 Noose and Girdle ... ... ... ... 145 Noose Symbol ... ... ... ... ... 144, 145 Numeration of Scottish Lodges ... ... ... 228 Qualifications for the Chair ... ... ... 224 Quatuor Coronati ... ... ... ... 66 Quatuor Coronatorum, Cardinal ... ... ... 142 Randle Holme MS. Charges ... ... ... 69 Rosicrucians in Denmark in 1484 ... ... ... 67 Royal Arch Apron ... ... ... ... 142 Sethos, Life of ... ... ... ... 65, 68 Swastika ... ... ... ... ... 147, 225 Tatler, The, and Bro. Francis Drake's Address ... ... 69 Tau, or Cross ... ... ... ... ... 224 Teapot, Masonic ... ... ... ... 227 Vertu, Freemason ... ... ... ... 143 Visvakarma ... ... ... ... ... 66

OBITUARY NOTICES.

Abrahams, Woodward ... ... ... ... 229 Benson, Nesfield Grant ... ... ... ... 132 Clarence and Avondale, Duke of ... ... ... 70 Clerke, Col. Shadwell Henry ... ... ... 71 Davis, J. Mortimer ... ... ... ... 229 Fearfield, John Piggin ... ... ... ... 70 Gough, Col. Foster, LL.D. ... ... ... 70 Hayes, James William ... ... ... ... 132 Hofmeyr, Jan Hendrik ... ... ... ... 231 King, R. G. ... ... ... ... ... 70 MacCalla, Clifford Paynter ... ... ... 132 McDougall, J. Innes ... ... ... ... 132 Moses, William Stainton ... ... ... ... 229 Richardson, George ... ... ... ... 70 Torgius, L. E. S. ... ... ... ... 70 Webb, Joseph ... ... ... ... ... 229 Wendt, Ernest Emil ... ... ... ... 229 Weiss, Felix ... ... ... ... ... 132 Williams, William Mattieu ... ... ... 229 Woodman, Dr. William Robert ... ... ... 70

BIOGRAPHIC NOTICES.

Lewis, Prof. T. Hayter ... ... ... ... 222 Manningham, Thos.—R. F. Gould ... ... 93 Wilson, Gavin ... ... ... ... ... 154

PAPERS AND ESSAYS.

Brahminical Initiation.—The Noose Symbol, W. Simpson ... 5 Varuna's Noose, Initiation of the Wife, Vaisargina Offerings, 6; Yama's Noose, Siva's Noose, 7; Vizaresha's Noose, 8; other Nooses, 9; Abyssinian Matab, Australian Initiations, 10; Analogues, 11.

Table of Contents. vii.

PAPERS AND ESSAYS—Continued.

PAGE

A Sketch of the Earlier History of Masonry in Austria and Hungary, Lad. de Malczovitch ... ... ... ... 15, 187 Deputy Lodges, Deputy Lodge in Vienna of Lodge Frederick, Hanover, 15; Lodge of the Three Hearts, proposals of the Three Firing Glasses, 16; Lodge life in Germany in the early years of the 18th Century, 19; the High Degrees, 187; Loge la Parfaite Union, Magdeburg, Lodge de la Félicité, 188; La Constance, 189; High Degrees come to Prague from Dresden, 190; Rosicru- sians at Prague, 191; de Martin, alias Johnson, 192.

Who was Naymus of the Greeks? S. Russell Forbes ... ... 20

Braminical Initiation, John Yarker ... ... ... 21

Freemasonry in Holland, H. W. Dieperink ... ... ... 23

Masonic Clothing, Fred J. W. Crowe ... ... ... 29 Preliminary, 29; in Ireland, Scotland, 30; Royal Arch, 31; in Scotland, 32; England, 32; Denmark, 32; Hungary, Holland, Italy, 34; Greece, Switzer- land, Canada, Sweden, France, Germany, Portugal, Egypt, Victoria, Liberia, U.S.A., Belgium, 35.

Remarks on the Craft Legend of the Old British Masons, Dr. W. Begemann ... 37

The Masonic Genius of Robert Burns, Dr. B. W. Richardson ... ... 47 The genius of Masonry in relation to the natural genius of the man, 46; initia- tion, 47; first publication, 49; Burns goes to Edinburgh, his Masonic Poems, 50; his Masonic genius, 52.

Notes on the History of the Lodge of the Marches, Ludlow, T. J. Salway ... 77

The Tau, or Cross, Harriet G. M. Murray-Aynsley ... ... ... 81

Freemasonry in Reference to the Laws of the Realm, W. Fooks ... ... 88

Masonic Celebrities, No. 4, Thomas Manningham, R. F. Gould ... ... 93

A Last Word on Freemasonry in Holland, J. P. Vaillant ... ... 114

The Proper Names of Masonic Tradition, Rev. C. J. Ball ... ... 136 Hiram Abiff, 136; Adoniram, 138; Boaz, Jachin, 139; lost words, 140.

Gavin Wilson, a forgotten Masonic Worthy ... ... ... ... 154

Early History of the High Degrees in the Netherlands, J. D. Oortman-Gerlings ... 158

Netherlands Freemasonry in Court, H. W. Dieperink ... ... 165

Date of Origin of the Grand Lodge of the "Ancients," 1751, John Lane ... 166

The Masonic Apron, W. Harry Rylands ... ... ... ... 172 Scottish Aprons, 172; Symbolism of the Apron, Atholl Aprons, Foreign Aprons, Operative Aprons, 173; earliest Apron, speculative, 174; linen or leather? earliest official reference to apron, 175; earliest specimens extant, 176; the hole in the fall, Dermott on Aprons, 177; early decorated aprons, engraved aprons, 178; official-pattern apron, Grand Lodge Clothing, the Tatler and blue aprons, 180; Royal Aprons, the fringe, 181; the tassels, 182; description of plates, 183.

Freemasonry in Prussia, G. W. Speth ... ... ... ... 192

The Assembly, R. F. Gould ... ... ... ... ... 203 Summary, 201; passages relating thereto from old MSS., 203; Tythings, Frank-pledge, Motes, etc., 207; the Sheriff's Tourne, 208; the Leet, 209; Articles of Inquiry, 211; the Charge, 213; the Master, Conclusions, 214.

REVIEWS.

Dr. Barlow's Valedictory Address ... R. F. Gould ... 55 Picart's Freemassons ... ... G. W. Speth ... 57 Ryland's Royal Arch Chapter of St. James ... R. F. Gould ... 58 Papus' Tarot of the Bohemians ... W. W. Westcott ... 62 Bain's Long Livers ... ... G. W. Speth ... 115 Rosicrucian Transactions, Newcastle College... G. W. Speth ... 115 Book of the Centenary ... ... G. W. Speth ... 116 Dr. O. D. Miller's Har-Moad ... ... G. W. Speth ... 116

viii. Table of Contents.

REVIEWS—Continued.

PAGE

Colston's Incorporated Trades of Edinburgh ... R. F. Gould ... 125 Graham's Freemasonry in Shropshire ... R. F. Gould ... 128 Bates' Freemasonry in Grimsby ... R. F. Gould ... 233 Matthewman's Addresses of T. W. Tew ... R. F. Gould ... 234 Cookson's and Blakehurst's Lodge of Unanimity, No. 287 ... ... G. W. Speth ... 236 Jackson's facsimile of Benoist's Geometrical View ... ... G. W. Speth ... 236 Smith's Old Lodge of Dumfries ... R. F. Gould ... 237 McClenachan's Freemasonry in New York ... R. F. Gould ... 239

MISCELLANEOUS.

Quatuor Coronatorum Antigrapha, III. Corrections, J. Lane .. ... 65 Installation Address. Prof. T. Hayter Lewis ... ... ... 195

[Illustration: Masonic square and compasses decorative vignette]

INDEX.

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Entry	Page
Act of Parliament, 39 Geo. III.	90
Address, Installation	195
Address to Bro. Whymper	171
Address to Bro. W. H. Rylands	171, 201
Adoniham	138
Ancients, G. L. of the, date of Origin	166
Antiquity of Masonic Symbolism	68, 228
Aphrodite's Cestus	9
Apron, an old	225
" Tassels	182
" the Masonic	172
" Royal Arch	142
" blue, alluded to in Tatler	180
" decorated	180
" Dermott on	177
" early speculative	174
" Egyptian	183
" engraved	178
" first reference to in B.C.	175
" foreign	173
" fringed	181
" Grand Lodge	180
" hole in	177
" linen or leather?	175
" Masons'	228
" Operative	181
" Royal	179
" Royal Arch	179
" Sayers'	174
" Scottish	172
" Symbolism of	173
Articles of Enquiry	211
Ashlar, derivation of	122
Ashlers, presented to the Lodge	135
Assembly, The	203
Astövidötu	8
Audit Report	1
Austria, Early Masonry	15, 187
Babel, Tower of	120
Babylonian Noose	11
Balance Sheet, 1891	2
Barlow's Valedictory Address	55
Bazaar, Dublin	150
Ben-Hadad	5, 13
Berlin, a new Grand Lodge in	194
Birs-Nimroud	120
Blue Blanket, The	128
Book-plate, Dermott's	142, 226, 227
Brahminical Initiation	5, 21
Burns, Masonic Genius of	47
Bye-laws of the Lodge, amended	171
Cabiri, The	12, 22, 118
Cabiriac Doctrine of the Temple	123
Cabiriac Legend	121
Candidates questioned in Sweden	76
Cape Town, Lodge Zur Eintracht, healed	249
Cardinal Quatuor Coronatorum	142
Centenary, Book of the	116
Cestus, The	9
Chair, old, at Lincoln	68
" Qualifications for the	224
Chairs of Lodge, No. 32, Liverpool	226
Chevalier de l'Aigle	187
" Illustre	187
" Sublime	187
Clermont, Rite de	187
Clothing, Masonic	29, 142
Colchester	151
Collegia, The	197
Committee of Promulgation	62
Como, Masters of	229
Constitution, Ancient mode of	105
Correspondence Circle in Queensland	74
Courriers, Monastic	198
Craft Legend, The, of British Masons	37
Cross, The	81, 224
" of Savoy	83
" Temple of the	81
Crosses, Consecration	86, 224
Croyland Abbey	145
Crusaders in Palestine	199
Culdees at St. Andrews	68
Death and Masonry	146
Deputy Lodges	15
Dermott's Book-plate	142, 226, 227
Dionysian Artificers	22
Diploma, Rose Croix, early Dutch	160
Doctrine of the Temple	123
Dor-beetle	224
Drake, Francis, and the Tatler	69
Eastern origin of ritual	66
Ecossais Legacy	187
Erratum	250
Exhibits in Lodge	46
Female Masonic Orphan School, Ireland	73
Fire at Masonic Temple, Capetown	74
Frankpledge	210
Freemason's Indenture	173
Freemason's Literary Association	74
Freemasonry and the Laws of the Realm	88
" and Magic	144
" in Grimsby	233
" in Holland	114
" in Prussia	192
" in Shropshire	128
Fresco at Rotterdam	143
Gemot	207
Geom. View of Scald Miserable Masons	236
Girding the wife	6
Girdle and Noose	145
Gothic Style, Rise of	197
Grand Cheque-word	246
Grand Lodge, A new one in Berlin	194
" of the Ancients, Date of origin	166
Grand Masters of Scottish Lodges	239
Greek College, Rome	20
Grimsby, Freemasonry in	233
Guild-Merchant	210, 220
Guildship in the Monasteries	197
Hammermen's Company	77
Har-Moad	116
High Degrees, Rise of	187
Hiram-Abiff	136
Holland, Craft in Court	163
" early High Degrees	158
" Freemasonry in	23, 114
" Provincial Grand Master granted to	108
Hungary, Early Masonry in	15, 187

x. Index.

Entry	Page
Incorporated Trades, Edinburgh	125
Indenture of a Freemason	173
Indian (N.A.) Secret Societies	144
Initiation, Australian	10
" Brahminical	5, 21
Irregular Makings	103
Jacolliot on Indian Masonry	21
Jewels of Lodge No. 32, Liverpool	226
Jewish Question in Germany	193
Jonathan and David, and Jesus Christ, United Orders of	162
Judgment of the Supreme Court of the Netherlands	163
Knight of God	188
" of the Holy Sepulchre	187
" of St. Andrew's	187
" Templar	187
" Templarism in the Army	102
Kusti, The	9
Lady Freemasons	66, 145
Lady of Girdles	9
Law-day	209, 220
Laws of the Realm and Freemasonry	88
Lectures—
R. F. Gould	73, 248
W. J. Hughan	150
R. Hughes	150
J. Ross Robertson	75
G. L. Shackles	150
G. W. Speth	150, 248
R. T. Wheeler	73
Leet	209
Legend of the Craft	37
Letter of Manningham to Grand Lodge of Holland	108
Letter of Manningham to Sauer at the Hague	109
Lincoln, Old Chair at	68
" Province, Centenary	149
Literary Lodges, Two new	248
Lodge-house, The first in America	244
Lodges, Chapters, etc., referred to—
Absalom, Hamburg	15
Albion No. 2, Quebec	245
Albion, No. 196	72
American Union	245
Anchor and Hope, No. 644	131
Angel, No. 51	151
Anspach-Beyreuth, 2nd Reg.	245
Antiquity, No. 2	94
Apollo, No. 510	233
Arrow, No. 2240	77
Astre de l'Orient	159
Athole, No. 413, S.C.	30
Audley, No. 1696	131
Aurore	158, 159
Aux Trois Canons, Vienna	15
Aux Trois Cœurs, Vienna	15, 16
Barry	131
Ben Johnson's Head	98, 99
Bien Aimée	159
Black Rose	191
Branden, Anspach, 2nd Reg.	246
Brownlow, No. 2181	131
Cærmarthen	175
Caledonian, S.C.	30
Canongate Kilwinning	50, 54
Capitulum Hungardianum	131
Castel, No. 1621	131
Centenary, Dublin	248
Cerbus Federici	33
Cestrian, No. 425	130
Charité	159
Charity, No. 117	131
Cheshire Cheese	94, 95
Christian	33
Clwe, No. 1575	131
Cœurs Unis	158
Companie Durable	159
Concord, Grand Lodge	193
Concordia, Philadelphia	132
Concordia vincit animos	159, 160
Constance, Magdeburg	188
Credentes vivent ab illo, R.C.Ch.	158, 159, 160
Crown Point	243
Doric, No. 362	149
Dragoons 2nd	243
" 17th	241
Dumfries Kilwinning	238
" The Old	237
Dundee	31
Eclectic Union, Mother Lodge	193
Edelmoedigheit	158
Edinburgh	31
Endracht	158
Egerton, No. 445	131
Eskdale Kilwinning No. 134	245
Félicité, Magdeburg	188
Felicity, No. 58	106
Felicity, No. 455	131
Fitzalan, No. 1432	131
Foot 1st	244
" 12th	101
" 20th	100
" 22nd	241, 245, 246
" 30th	100
" 33rd	241
" 37th	241, 246
" 38th	241, 246
" 43rd	243
" 51st	101
" 55th	241, 243
" 57th	242, 246
" 60th	241
" 67th	100
Fortitude and Old Cumberland	94
Four Evangelists	190
Frédéric Royal	158, 159
Friedrich, Hanover	15
Friends in Council, No. 1383	71
Friends in Council, Ch. No. 1383	72
Goose and Gridiron	94, 95
Göttingen	15
Grand Scots Lodge, Hague	158
Green Lettice	95
Grenadiers, No. 66	100
Hamburg, Grand Lodge	193
Hanover Brigade	242
Horne Taverne	94, 95, 103
Indissoluble	158
Industry, No. 578	131
Jesus	162
Jonathan and David	162
Kaiser Frederick, Grand Lodge, Berlin	194
Kilwinning	31
King's Arms	104
Lake George	243
Leinster Ch. No. 387 I.C.	72
Lodges, Regimental	100, 101
" warranted in 1891	73
Long Livers	115
Lost Words	140

Index. xi.

Lodges, Chapters, etc., referred to—Continued.

Entry	Page
No. 26 N.Y.	244, 245
" 27 N.Y.	245
" 28 N.Y.	245
" 29 N.Y.	245
" 74 (I.C.)	244
" 210 Ancients	245
" 213 Ancients	245
Paix	159
Palladium	78
Parfaite Union, Hague	159
Parfaite Union, Magdeburg	188
Peace and Harmony, No. 60	107
Pelham Pillar, No. 792	233
Philantrope	159
Phœnond Stance	158, 159
Queen's Head, Knaves Acre	94, 95
Queen's Head, Turnstile	94
Research No. 2429	248
Rose	104
Royal Alpha, No. 16	71
Royal Artillery 4th Batt.	242, 246
Royal Edward	78
Royal Somerset and Inverness	94
Royal York Grand Lodge	192
Salopian, No. 262	128, 130
Saxony, Grand Lodge of	193
Scarsdale, No. 681	234
Scots Lodge, Hague	158
Shadwell Clerke, No. 1910	71
Shropshire Militia	131
Silurian	77
Sinai, Magdeburg	189
Sion, New York	130
Sion No. 27, N.Y.	244
Sion No. 32, N.Y.	244
St. Abb's	50
St. Abbe, No. 70	101
St. Alban, Adelaide	55
St. Alban's, No. 29	95
St. Alban's, No. 1294	234
St. Alkmund, No. 2311	131
St. Oswald, No. 1124	131
St. Oswald's, No. 910	234
St. Patrick's R.A.L.	243
St. Patrick's No. 12, N.Y.	243
Spurn and Hamber, No. 61	233
Sun, Grand Lodge of the	193
Swan	99
Swan and Rummer	104
Three Crowns, Stars, Prague	189
Three Globes, Grand Lodge, Berlin	192
Three Pomegranates, Dresden	189
Three Crowns, Prague	189
Turk's Head	104
Unanimity No. 287	236
Union Ch., No. 407	72
Union Provinciale	159
Union Royale	159
Urania, No. 510	233
Vertu	158, 159
Vrais Bataves	159
Washington No. 10, N.Y.	245
White Bear	104
Whitchurch, No. 388	131
Wrekin, No. 455	131
Zetland, No. 515	71
Zion, Michigan	244
Zorobabel	33
Zorobabel and Frederick of the Crowned Hope	33
Zur Eintracht, Cape	249
Lodges, Regimental	100, 101
" warranted in 1891	73
Long Livers	115
Lost Words	140
Mach	228
Magic and Freemasonry	144
Maître Ecossais	187
Maître Elu	187
Mamon Gretus	45

Manuscript Constitutions referred to:

Entry	Page
Aberdeen	237
Antiquity	41
Anderson Haven	42
Clapham	235
Dowland	42
Dumfries Kilwinning, 1–5	237
Harris, 1–2	237
Hughan	42
Kilwinning	237
Lansdowne	237
Matthew Cooke	37
Melrose	237
Probity	42, 237
Randle Holme	69
Regius Poem	37
Tew	45, 235
Waistell	235
William Watson	40, 43, 235
Wood	42
York, No. 6	42
Mark-Degree, Earliest mention	242
Masonic Bazaar, Dublin	150
" Clothing	29, 142
" Genius of R. Burns	46
" Hall, New Orleans	150
" " Picton, New Zealand	74
" Library and Museum, West Yorks	235
" Literary Society, Wakefield	235
" Symbolism, Antiquity of	68, 228
" Temple, Cape, Burnt	74
Masonry and Death	146
" Indian, Jacollott's account	21
" in Austria and Hungary	15, 187
" Holland	23
" in New York	239
" Dates of Introduction into several of the U.S.A.	211
Masons and Freemasons	214
" Arms, Swindon	67
" Marks	69, 147, 196
Master	214
Masters of Como	229
Matab, Abyssinian	10
Matthewman's Addresses of T. W. Tew	234
Megingardir, Thor's	9
Melrose, Morvo's Doorway, etc.	229
Mitra	6
Mizraim, Rite of	27
Monastic Courriers	198
Motes	207
Murdo's Inscriptions, Melrose	143, 227

xii. Index.

Entry	Page
Namus Grecus	45
Naymus of the Greeks	20
Newcastle Rosicrucian Transactions	115
New York, City Grand Lodge	246
" Compact of Union	247
" Country Grand Lodge	246
" Effects of Morgan excitement	246
" English Prov. Grand Masters	241
" Grand Lodge of	246
" Lodges under the Ancients	241
" Phillips Grand Lodge	247
" Prov. Grand Lodge, Ancients	246
" St. John's Grand Lodge	247
" Willard Grand Lodge	247
Noose Symbol	5, 144, 145
Norway Masonically Independent	75
" Statistics	250
Novice	187
Numeration of Scottish Lodges	243
Orientation, A new method	196
Outing, Annual	149, 151
Outside Rites, Introduction of	68
Painting, possibly a Gainsborough exhibited	135
Passing the Chair	60, 61, 131
" R.A. Chairs	61
Past-Master's Degree	104
Payment first ordered for Constitution	104

Persons referred to:

Person	Page
Aberdour, Lord	100
Abrahams, Woodward	229
Acton, S.	78
Agar, S.	62
Agnew, Alexander	239
Ahrenberg, Prince of	191
Albiston, Thomas	236
Albrecht, Count von	18
Alderidge, J.	61
Alexander, Captain J.	30
Anderson	238
Anderson, G.	79
Anderson, J.	94
Anstruther, Col.	94
Ashley, T. P.	103
Ashmole, Elias	221
Asperne, J.	62
Athelstan	37, 38
Atwood, H. C.	247
Augustus	18
Baker, Fotherley	96
Ball, Rev. C. J.	223
Barkley	131
Barrett, J.	107
Barron, W.	24
Bartane, Hugh	238
Beardmore, R.	106
Beardsley, Rev. J.	246
Beattie, W.	107
Beauchamp, Richard	199
Belgioso, A. de	18
Bengo	50
Bennett, Hon. H. G.	130
Benson, N. G.	132
Bergh, M.	161
Berrington	96
Blackerby, N.	94
Blacklock, Dr.	50
Blair, Sir J. H.	61
Blakehurst, R. C.	236
Blayney, Cadwallader, Lord	60
Boetzelaer, Baron C. von	158
Bolt, H.	161
Bookless, G.	127
Bouhuys	161, 162
Bouwinghausen, von	188
Bowman, E.	98
Brady, Baron J.	190
Brewer, H.	221
Bridgewaters, Captain	130
Brouwer, W. D. J.	158
Brown, Rev. H.	80
Brownrigg, J. Studholme	246
Bunel, F. B.	159
Burns, Gilbert	49
Buys, J.	160
Byleveldt	24
Byron, Lord	96, 97, 103
Jackson, Marquis	243
Campbell, J.	78
Carmichael, Lord	94, 95
Carpenter, Col.	94, 95
Carpentras	162
Carysfoot, Lord	96, 97, 98
Chandos, Duke of	97, 98, 100
Charteria	50
Cheese, E.	78
Chocke, Alexander	94
Chomley, W.	149
Choppen, Moses	153
Christie, Lieut. J.	244
Clarence and Avondale, Duke of	70
Clarke, C. Purdon	73
Clarke, G. T.	106
Clarke, Sergt.-Major	101
Clary-Aldringen, Counts	190
Claus, Daniel	244
Cleander	17
Clerk, P.	96
Clerke, Col. S. H.	1, 71, 130
Clifton	17
Cockburn, Dr. J. Balfour	171
Cohu, Thomas	171
Collier, James	221
Combermere, Lord	130
Connor, G. C.	46
Cook, William	246
Corbett, Sir A. V.	130
Cornwallis, Lieut.-Col. E.	100
Corry	57
Cowper, W.	94
Coxe, Daniel	241
Cracall, R. de	199
Cranstoun, Lord	96
Creech	50, 54
Cross, Micajah	98
Crossle, F. C.	30, 142
Cumberland, J. S.	171
Cuthbertson, James	238
Dalkeith, Earl of	94, 95
Dalmencourt	161
Dalrymple	50
Dansey, G. H.	78
Dansey, E.	78
Darnley, Lord	99
Davies, J.	78, 79
Davis, J. Mortimer	107
De Bonneville, Chevalier	187
De Champe	16
De Consalvin	161
De la Garde, F. H. G.	161
Delorane, Earl	94
Dermott, Laurence	168
Dessaguliers, Dr. J. T.	94, 95
Dewar, R.	127
Dickson, James	106
Diepvest, P.	160, 162
Diekas, Baron	94
Dodsworth	105
Donne, Rev. J.	78
Doorn, E. C. U. van	26
Douwens	160

Index. xiii.

Persons referred to—Continued.

Person	Page
Downes, W.	78
Downing, George	60
Dunckerley, Thomas	152
Dutrienne	161
Dymoke, E. H.	79
Earnshaw, J.	62
Edwards, Sir H.	234, 235
Edwin, Prince	42
Egerton, Rev. F. H.	129
Ellam, J.	221
Ellam, R.	221
Ellis, R.	78, 79
Embleton, T. W.	57
Erskine, Major	94
Euclid	37, 39
Evans, T.	78
Farmer	96
Fearfield, J. P.	70
Ferdinand, Prince	100, 102
Fergusson of Craigdarroch	50
Ferrari of	103
Feylingen, von	24
Field, Thomas	127
Findel, J. G.	109
Finlayson, J. F.	229
Fulkes, Martin	183
Forshaw	32
Foufdrinier, J. C.	182
Franklyn	103
Frederick the Great	15
Frederick, Prince of Hesse Cassel	158
Frederick, Prince of the Nether­lands	24
Freeman	50
Furttenburg, Baron J. C.	190, 192
Galene	17
Garratt, Sam.	106
Garrett, G.	107
Gavin, Wilson	154
Gemmingen, von	188
Gilbert, W.	152
Goelet, Francis	241
Goltz, J. F. de	190
Gooding, Dr. Ralph	235
Gregory, Dr. J.	51
Gridler, Jeremy	243, 245
Guionneau	24
Gunter, H.	106
Hamilton, Gavin	49
Hancox, W.	129
Harley, Lord	78
Harnach, von	188
Harper, T.	62
Harrison, George	241
Hastie, John	238
Hartley	96
Hayes, J. W.	132
Heart, Jonathan	245
Heineken, A. G.	162
Henderson, J.	62
Henneberg, J. N. H.	162
Hertzveld, L. H.	109
Heseltine, J.	129
Hinüber, C. F.	16
Hinüber, J. A.	16
Hinüber, de	16
Hody, Dr. E.	98
Hodnett, R.	78
Hoag, James	54
Hofmeyr, J. H.	231
Holloway	60
Hooks, T.	107
Hornbook, Dr.	51
Horwood, W. M.	199
Hughan, W. J.	237
Hund, Baron de	188
Hylmer	199
Ingersoll, Col. Joseph	243
Ingram, J.	78, 79
Jackson	99
Jameson, Richard	238
Jameson, P.	127
Jamieson, W.	127
Jervis, Chief Justice	130
Jobling, J.	160
Johnson	188, 192
Johnson, Col. Guy	244
Johnson, Sir John	130, 241
Johnson, Sir W.	244
Johnston, James	238
Jolive	16
Joslin, G.	153
Kazinczy, F.	19
Kelly, Joseph	166
Kerr, Captain A.	94
Kiëlmannsegge, Ferd.	16
King, R. G.	70
Kingsley, Major Gen.	100, 103
Kinigl, Count C. H.	190
Kinsky, Count J. J.	190
Kozaro	191
Kruse, F.	162
La Lippe, Count	94
La Grange, G. F.	18
Laske, Thomas	199
Lanterbach, Baron de	16, 19
Laver, Dr. H.	149, 151
Lawley, Sir R.	98, 107
Lawrence, F. R.	240
Le Constant	17
Lewis, Rev. Francis	244
Lewis, Prof. T. Hayter	222
Liberty	17
Lindo, Isaac	62
Lisle, Sir G.	153
Lithelier, J. P.	159
Littler, H.	221
Livingston, R. R.	246
Lloyd, H.	78, 79
Lote, Stephen	198
Loudon, Earl of	98
Loxdale	131
Lucas, Sir C.	153
Lumley, Hon. C.	94
Lützow, Count J.	190
Macbean, E.	1, 150
MacCalla, C. P.	78, 132
Macdonald	66
MacDougall, J. I.	132
MacKenzie, Henry	50
Makgeorge, W.	238
Malczovich, L. de	15
Malton	60
Manningham, C.	95
Manningham, Bishop of Chichester	93
Manningham, Rev. Dr.	95
Manningham, Rev. Dr. Simon	95
Manningham, Sir Richard	93, 94, 95
Manningham, Thomas	93
Marches, Marquis des	94
Markham, Admiral A. H.	192
Martin	192
Martinelli, J. F.	190
Martinitz, Count F.	190
Massey, J.	78
Masters, W.	149

xiv. Index.

Persons referred to—Continued.

Person	Page
Masterton, Allan	51
Matthews, Sir E.	129
McClenachan, C. T.	239
McCuen, James	246
McGillivray	62
McLoughlin, P.	166
McMin, George	239
Mercado	96
Merigot, J.	99
Meuder	192
Meyer, C. E.	134
Meyrick, T.	78
Middleton, Dr.	244, 245
Middleton, P.	150
Milburne, Captain	107
Miller, Dr. O. D.	116
Milne, J.	127
Milne, W.	127
Minerve	17
Moira, Earl of	62
Monkman, G. E.	107
Montgomery, Col.	94
Montgomery, Major-General	49
Moore, Dr. J.	166, 168
Morgan, J.	192
Morley	247
Morris, J. B.	78, 79, 80
Morton, Earl of	100
Moses, W. Stainton	229
Muir, Robert	49
Nagel, Baron	16
Nasmith, James	238
Nasmyth, A.	50
Newall, John	238
Newton, James	236
Nicol, William	51
Nimrod	118
Ninnia, Dr. Belgrave	1, 88, 119
Nitzky, Baron G.	191
Noordziek, J. F.	26
Norton, Jacob	247
Oede	17
Oliver, Dr. G.	233
Oughton, Sir Adolphus	94
Overy, W.	107
Owens, S.	78
Paggett, Col.	94, 95
Paisley, Lord	94
Parker, Major	49
Parker, William	51
Parsons, J.	107
Payne, G.	94, 96, 98
Penket, R.	221
Penny, J.	78
Perrin	96
Petre, Lord	103
Philalethes, Eugenius	115
Phillips, Captain N. G.	247
Phillips, Isaac	247
Phillips, Rev. S.	78
Place, James	174
Pollard	99
Pool, G. J.	160
Pracht, L. de	190, 192
Pringen, von	188
Predergast, Sir T.	94, 95
Preston, William	51
Prinzen, Baron de	188
Procter	78
Quay, S.	166
Queensborough, Duke of	94
Queensberry and Dover, Duke of	239
Ralling, T. J.	149, 151
Ramsay, Chevalier	187
Ramsay, David	50
Reibsch, J. F.	16
Reid, A.	127
Revis, John	100, 103, 106
Rich, Sir R.	94
Richardson, G.	70
Richmond, Duke of	94, 95
Ridley, Col.	94
Riggs, Richard	241
Ripon, Marquess of	234
Robertson, J. Ross	75
Rodda, Rev. E.	74
Rogers, E.	78, 79
Rogers, W.	78
Rosa, Ph. S.	188, 189
Rule, John	238
Ruspini, Chevalier	62
Russell, R.	78
Rustem	8
Rylands, W. H.	171
Sackville, Lord George	100, 102
Samber, R.	115
Samson, Tam	94
Sanderson, Col.	94, 95
Sankey, R.	221
Sauret	96
Schenk	16
Schmidburg, Baron C. F.	190
Schnurman, J. W.	26
Schönäich-Carolath, Pr. H. de	193
Scott, Jonathan	98, 106
Selkrig, James	238
Senex, J.	94
Sethos	65, 66
Settegast	193
Shadbolt, W.	62
Shoe, J.	130
Shipway, J.	30
Shirreff, Major C.	129, 130, 131
Simpson, William	171, 223
Sinzan, Baron	189, 190
Slaughter, T.	107
Smellie	50
Smith, General J. Corson	135
Smith, James	237
Smith, Thomas	98
Sorell, Fr.	94
Speth, G. W.	248
Spiers, James	74
Spless, J.	189, 190
Spörke, J. F. R. de	15, 17
Sprangen	96
St. Amphibel	40
St. Alban	39
St. Clair, William	29
Steele, Sir Richard	57
Stewart, Dugald	49, 51
Stone	106
Sutherland	239
Sword, Patrick	149
Taylor, J.	214
Termin	158
Tew, T. W.	234
Teylingen, Is. van	158
Thomas, Rev. J.	77, 78, 79
Thomson, M. B.	93
Thun, Count Joseph	190
Tilley de Lernais, Marquis	188
Titus	18
Tod, James	238
Toft, Mary	98
Topscot	96
Turner, R.	168
Urwick, B.	62
Veen, J. van der	78, 79
Venhuysen, W.	162
Vernier	191
Vertu	143
Villeneaa, J.	94
Virtue	190

xv. Index.

Persons referred to—Continued.

Person	Page
Ward, Lord	96, 97, 98, 100
Willard, John D.	127
Wakefield, R.	78
Wakeman, Sir Offley	130
Waldegrave, Lord	94
Walgreave C.	159
Wallace, William	52
Walmoden, Th. Frh. v.	16
Walter, Rev. William	246
Walworth, R. H.	247
Warmington, W. de	146
Warren, Sir Charles	150
Watson, Steward	54
Watson, William	235
Watzdorf, Count	94
Webb, Joseph	229
Weiss, Felix	132
Wellings, E.	78, 79
Wellings, H.	78
Wellings, T.	78
Welsby	130
Welz, von	189
Wendt, Emil Ernst	229
Westcott, Dr. W. W.	149
Whitall, H.	78, 79, 80
Whitcombe, R.	78
White, W. H.	62
Whymper, H. J.	171, 248
Wilkinson, G.	78, 79
Willard, John D.	247
Williamson, Col.	94
Williams, Questions to Candidates	130
Wilson, John	49
Wilson	51
Wix, W.	61
Wolfe, Major J.	100
Wölding, von	188
Woodward, Rev. A. F. A.	62
Woodman, Dr. W. R.	70
Wright, W. R.	61, 62
Wynn, Sir W. W.	79, 130
Xerxes	17
Yeneley	198
Zencley	198

Entry	Page
Picart's Plate, Les Freemassons	57
Pillars, The two of the Flood	125
" " " Temple	139
Presentations, Bible-cushion	171
" Hand-painted Apron	201
" Square and Compasses	171
Prince of Wales, Congratulations and Reply	5
Promulgation, Committee of	62
Proper Names of Masonic Tradition	136
Provincial Grand Master, granted to Holland	108
Provincial Grand Masters, Moderns, of New York	241
Prussia, Freemasonry in	192
Qualifications for the Chair	224
Quatuor Coronati	66
Quatuor Coronatorum Antigrapha, III.	64
Quatuor Coronatorum, Cardinal	142
Regimental Lodges	100, 101
Report, Audit Committee	1
" Permanent Committee	170
Rite de Clermont	187
R.M.B.I. Festival	73
R.M.B.I. Vote	5
R.M.I.B.	149
R.M.I.G.	149
Rosicrucian Transactions, Newcastle College	115
Rosicrucians, Arrest of	197
" in Denmark	67
Rotterdam Fresco	143
Royal Arch Origin	59
Rustem	8
Savoy, Cross of	83
Schism, The	103
Scotch (so-called) Lodges	108
Scots Masters	187
Scottish Lodges, Numeration of	228, 243
Sheriff's Tourne	207
Shropshire, Freemasonry in	128
South Africa, Agitation for a G. Lodge	249
Statutes of Labourers	89, 216
Strict Observance Rite	101
Sublime Master, Nimrod	121
Swastika	147, 225
Sweden, Questions to Candidates	76
Swedish Rite	32
Tables in Lodge	233
Tarot, The	62
Tassels of Apron	182
Tatler, The; allusion to blue apron	180
Tau, The	81, 224
" and Francis Drake	69
Teapot, Masonic	227
Temple, Doctrine of the	123
" of the Cross	81
Tew's Addresses	234
Thor's Megingardir	9
Tobacco in Grand Lodge	99
Tombstone, Masonic	228
" Murdo's	143
Trades, Incorporated, of Edinburgh	125
Trowels	175
Union of the Grand Chapters	62
Vaisargina Offerings	6
Varana	5
Varu	8
Vertu, Freemason	143
Visvakarma	66
Vizaresha	8
Vote to R.M.B.I.	5
Wakefield, Masonic Literary Society	235
Warrant of Mount Vernon Lodge, Albany	242
Warrant of Lodge La bien Aimée, Amsterdam	159
" to same as a Scots Lodge	159
" to Grand Chapter of Holland	161
Washington Bible, The	243
West Yorks Library and Museum	235
Wife, Girding the	6
Word, Grand Cheque	246
Words, Lost	140
Yama's Noose	7
Yorkshire Masons and Freemasons	228

Contributors:

Name	Page
Ball, Rev. C. J.	136
Baskett, S. R.	144
Begemann, Dr. W.	37
Bodenham, J.	70
Bourne, R. W.	226
Bywater, W. M.	142, 227
Carson, J. L.	142
Clendinning, J. H.	228
Crowe, F. J. W.	29, 142, 228
Dieperink, Dr. H. W.	23, 163, 231, 228
Dixon, W.	68

xvi. Index.

Contributors (continued).

Name	Page
Fooks, W.	88, 93
Forbes, Dr. S. R.	20
Gould, R. F.	53, 55, 58, 67, 68, 71, 93, 125, 128, 132, 183, 201, 203, 219, 233, 234, 237, 239
Grandsagne, Count A. de	65
Hammond, Dr. W.	225
Hope, A.	227
Horsley, Rev. J. W.	66, 224
Hughan, W. J.	219
Isebree-Moens, J.	143
Lamonby, W. F.	225
Lane, John	64, 166
Le Boeuf, Rev. T. H.	145
Le Strange, H.	143
Lewis, Professor T. Hayter	195
Malczovich, L. de	15, 187
McKelvie, W. K.	66, 69
Minos, Rev. P. J.	68
Murray-Aynsley, Harriett G. M.	81, 147
Oortman-Gerlings, J. D.	158
Papworth, Wyatt	143
Pocklington, C.	142, 224
Richardson, Dr. B. W.	46
Rylands, J. P.	226
Rylands, W. H.	13, 69, 91, 147, 172, 222, 228, 229
Salwey, T. J.	77
Silberbaur, C. F.	232, 249
Simpson, W.	5, 14, 87, 144, 145, 225
Speth, G. W.	13, 57, 67, 91, 92, 115, 116, 142, 145, 192, 224, 236, 237
Turner, G. E.	145
Vaillant, J. P.	114
Vernon, W. F.	53, 145, 227
Westcott, Dr. W. W.	62
Whymper, H. J.	224
Williams, W. M.	12, 91
Yarker, J.	21, 66, 68, 69, 145, 228, 229

Illustrations:—

Subject	Page
Chair at Lincoln	68
Chairs of No. 32, Liverpool	226
Clothing, 5 plates	32
Colchester Castle	154
" " and Abbey Gate	154
" Priory	154
" Red Lion Hotel	154
" Trinity Church Doorway	154
Crosses, 6 plates	84
Cyprian Coin, showing J. and B.	139
Dermott's Book-plate	142
Doorway, Melrose	226
Fresco, Rotterdam	143
Gilbert, Dr., portrait	152
" " tablet	152
Handkerchief, Masonic	226
Jewel, Free Gardeners	135
" of a Past Master (Chinese)	226
Jewels, Officers of No. 32	226
" " of a R.A. Chapter	226
MacCalla, C.P., portrait	132
Masons' Arms, Swindon	67
" Aprons, 12 plates	186
" Marks	69, 147, 149
Minute of Constitution of Moira No. 92, facsimile	106
Picture (by Gainsborough?)	226
Rylands, J. P., portrait	151
Rylands, W. H., portrait	frontispiece
Simpson, W., portrait	76
Swastika	147
Tombstone, Choppen	153
" W. de Warmington	146
" at Shane's Castle	228
Tea-pot, Masonic	226
Wilson, Gavin, portrait	154

[Illustration: Masonic square and compasses decorative vignette]

Ars Quatuor Coronatorum,

BEING THE TRANSACTIONS OF THE

Lodge Quatuor Coronati of A.F. & A.M., London,

No. 2076.

---

VOLUME V.

---

FRIDAY, 8th JANUARY, 1892.

[Illustration: Decorative initial "T" with ornamental border]

HE Lodge met at Freemasons' Hall at 5 p.m. Present—Bros. W. H. Rylands, W.M., Dr. W. Wynn Westcott, S.W.; Rev. C. J. Ball, J.W.; G. W. Speth, Sec.; E. Macbean S.D.; W. Mattieu Williams, J.D.; R. F. Gould, P.G.D., P.M. & D.C.; C. Kupfer-schmidt, I.G.; W. M. Bywater, P.G.S.B., I.P.M.; and Dr. Belgrave Ninnis. Also the following members of the Correspondence Circle—Bros. G. R. Cobham; W. S. Hunter; R. Palmer Thomas; Thomas Cohu; W. G. P. Gilbert; F. F. Giraud; E. H. Ezard; Colonel Matin Petrie; W. Masters; T. Charters White; F. W. Levander; W.T.Warner; and G. Gregson. Visitor—Bro. N. J. Stanger, Amity Lodge, No. 171.

The WORSHIPFUL MASTER referred in feeling terms to the death on Christmas day last of Bro. Shadwell H. Clerke, Grand Secretary, the only Honorary Member of the Lodge, and directed that the brethren should appear in Masonic mourning for the space of three months. The Secretary was instructed to convey to the family of our deceased Brother the heartfelt sympathy of the members of the Lodge.

Bro. E. Macbean was invested as Senior Deacon, and took his seat.

The Report of the Audit Committee, as follows, was taken as read, approved, and adopted.

PERMANENT AND AUDIT COMMITTEE.

THE Committee met at the Holborn Restaurant on Thursday, the 10th December, 1891, at 6 p.m. Present:—Bros. W. H. Rylands, W.M., Dr. W. Wynn Westcott, S.W., Rev. C. J. Ball, J.W., W. Mattieu Williams, I.G., R. F. Gould, P.M., D.C., and G. W. Speth, Sec.

The Secretary produced his books and the Treasurer's Accounts, balanced to the 30th November, which were examined by the Committee and are certified correct.

The Committee agreed upon the following

REPORT.

BRETHREN,

In presenting this our fifth Annual Report we are once more enabled to congratulate you upon the continued success of our undertaking. There are still difficulties in our way, to one of which we shall revert further on, but on the whole our progress has been marked. Our membership has increased, our Transactions have maintained their interest and been enlarged in bulk, our meetings have been well attended, and, best of all, the number of those who assist us by contributing papers and notes to Ars Quatuor Coronatorum has been considerably augmented.

Death has however been in our midst. It has pleased T.G.A.O.T.U. to deprive us of the fellowship of several brethren of the Correspondence Circle, and to gather unto Himself one well known to all of us, our dear Bro. J. Finlay Finlayson, thus reducing by one our small band of 32 full members. The admission into our Inner Circle of Brothers Admiral Markham and Dr. Ninnis, has raised the number to 33. The accession of 270 brethren to our Outer Circle has brought the total of C.C. members to 1196.

We append a statement of the chief Accounts during the past twelve months; the nature of those not specially tabulated will, we think, be easily understood by a reference to the Summary of Cash.

2 Transactions of the Lodge Quatuor Coronati.

LODGE ACCOUNT.

Receipts	£ s. d.	Expenditure	£ s. d.
Balance from 1890		Lodge rent	7 7 0
Subscriptions	44 12 9	Quarteragc and dues	5 10 0
	28 7 0	Dispensations	3 3 0
		Tyler's fees and expenses	3 9 3
		Waiters, reporters, and petty expenses	5 0 6
		Balance { Subs. for 1892 in advance	2 2 0
		{ Balance	46 8 0
	£72 19 9		£72 19 9

Assets.

	£ s. d.	Liabilities.
Balance brought forward	48 10 0	NIL.
Arrears of Subscriptions	8 8 0
Subscriptions due	28 7 0
	£85 5 0

LIFE MEMBERS FUND ACCOUNT.

Fourteen brethren in all have availed themselves of this privilege, and the Fund now amounts to £90.

1890 TRANSACTIONS ACCOUNT.

Receipts	£ s. d.	Expenditure	£ s. d.
Balance from 1889	70 0 0	Balance of cost of Part III.	100 11 1
Subscriptions paid in 1891	59 3 0	Catalogue slips	2 6 0
		Authors' Reprints	2 11 6
		Petty Expenses	1 8 9
		Transferred to General Fund Account	22 5 8
	£129 3 0		£129 3 0

CORRESPONDENCE CIRCLE ACCOUNT.

Receipts	£ s. d.	Expenditure	£ s. d.
Subscriptions received in 1890	55 14 7	Christmas boxes, various	2 15 0
" " " 1891	515 15 11	St. John's Card, 1890	57 6 0
Interest on Consols invested	3 1 9	Transactions iv. 1	95 9 2
		" iv. 2	136 0 7
		" iv. 3 (on account)	31 13 2
		Catalogue slips	10 1 3
		Authors' Reprints	7 12 6
		Clerical Assistance	20 0 0
		Petty Expenses	0 10 0
		Transferred to General Fund Account	150 0 0
		Balance carried forward	63 4 7
	£574 12 3		£574 12 3

Assets.

	£ s. d.	Liabilities.	£ s. d.
Balance brought down	63 4 7	Estimated balance of Part III.	60 0 0
Subscriptions outstanding	124 3 6	Balance, exclusive of Stock on hand	127 8 1
and about 280 Vols. of Transactions.	£187 8 1		£187 8 1

MEDALS ACCOUNT.—The collection of the large arrears which had been outstanding so long, has enabled us to transfer £25 7s. 10d. to the General Fund, leaving no liabilities, and arrears still to come in of £3 10s.

BINDING ACCOUNT.—Here again the collection of arrears has placed £19 at our disposal, leaving a balance of £2 17s. 9d., and arrears £2 1s. 6d., to carry forward, against liabilities £2 10s.

REPRINTS, VOL. I.—A slight profit, to cover working expenses, made on the few copies which have been offered us for sale, and some arrears which have come in, show a balance of £6 5s. Volumes II. and VII. have sold well, thus adding to our resources. Vol. II. is now exhausted, but Vol. VII. can still be supplied.

Transactions of the Lodge Quatuor Coronati. 3

REPRINTS—VOL. III. ACCOUNT.

Receipts	£ s. d.	Expenditure	£ s. d.
Subscriptions	119 2 6	Balance from 1890	22 13 0
		Payments on a/c. to Lithographer	102 16 6
		Circulars and Petty Expenses	1 10 0
		Balance	2 3 0
	£119 2 6		£119 2 6

Assets

	£ s. d.	Liabilities.	£ s. c.
Balance brought down	2 3 0	Estimated further Expenditure	12 0 0
Unpaid Subscriptions	44 12 6	Balance	34 15 6
	46 15 6		£46 15 6

PUBLISHING ACCOUNTS.—At Bro. G. W. Bain's request, we undertook the publication, on the usual trade terms, of his facsimile of the "Briscoe" pamphlet. The edition was rapidly exhausted and the transaction shows a present small profit of £5 9s., with an additional £5 14s. still to be collected. Bro. Whymper has also made arrangements for placing the sale of his "Regius" facsimile in our hands, which will, no doubt, prove a small source of income, though the expenses so far have slightly exceeded the returns. We see no reason why our members should not oftener confide their interests to our care.

INVESTMENT FUND.—The scheme of Life Membership necessitated setting apart and investing the fund so raised. This amounts at present to £90, and it was felt that some of our floating capital might also be placed at interest. £150 Stock of Consols has therefore been purchased at the cost of £146 5s. 6d., an amount which we hope to increase by degrees.

GENERAL FUND ACCOUNT.

Dr.	£ s. d.	Cr.	£ s. d.
To Balance of 1890	47 16 6	By Library expenses	51 5 9
" 1887 Transactions	28 7 0	" Miscellaneous Printing	17 16 6
" 1888 "	20 9 0	" Stationery	22 17 2
" 1889 "	30 16 0	" Postages	181 15 1
" 1890 "	22 5 8	" Secretary's salary for 1890	200 0 0
" 1891 "	150 0 0
" Reprints I.	6 6 0
" " II.	53 11 0
" " VII.	24 16 6
" Publishing "Secret History"	5 9 0
" Medals account	25 7 10
" Cases and Binding account	19 0 0
" Balance, carried forward	33 16 6
	£473 14 6		£473 14 6

Balance to 1892 ... £35 16 6

SUMMARY OF CASH ACCOUNT.

Receipts	£ s. d.	Expenditure	£ s. d.
Balance from 1890	336 3 3	Lodge Expenses	24 9 9
Lodge Subscriptions	77 7 0
Transactions, 1887, Account	32 0 6	Transactions, 1890, Account	106 17 4
" 1888, "	20 9 0	" 1891, "	361 7 8
" 1889, "	39 16 0
" 1890, "	518 17 8	Medals Account	41 4 0
" 1891, "	46 1 8	Bindings Account	34 5 3
" 1892, "	13 16 0	Reprints, Vol. I. Account	7 16 0
Life Members Subscriptions	62 2 0
Medals Account	65 17 0	" " III. "	104 6 6
Bindings Account	48 14 0
Reprints, Vol. I. Account	14 2 0	Bain Publishing Account	32 1 0
" " II. "	53 11 0	Whymper Publishing Account	2 2 0
" " III. "	119 2 6	Library Expenses	51 5 9
" " VII. "	39 19 0	Miscellaneous Printing	17 16 6
Bain Publishing Account	37 10 0	Stationery	22 17 2
Whymper Publishing Account	1 17 6	Postages	181 15 1
		Purchase of £150 2½% Consols	146 5 6
		Secretary's Salary for 1890	200 0 0
		Balance	193 19 7
	£1528 9 1		£1528 9 1

4 Transactions of the Lodge Quatuor Coronati.

BALANCE SHEET.

Dr.	£ s. d.	Cr.	£ s. d.
Lodge Account	48 10 0	General Fund	35 16 6
Correspondence Circle, 1891, Account	63 4 7	Investments Account	146 5 6
" " 1892, "	49 19 8	Whymper Publishing Account	0 4 6
" " 1893, "	13 16 0	Cash in bank	150 8 10
Reprints, Vol. III., Account	2 3 0	" in hand	43 10 9
Bindings Account	2 17 9
Life Fund	90 0 0
Whymper (Reprints Reserve) Fund	105 15 1
	£376 6 1		£376 6 1

We now come to a matter on which we feel strongly and are compelled to speak seriously, though, we trust, with all fraternal courtesy. It will be noticed that the General Fund shows a balance on the wrong side. This is entirely owing to the very large amount of arrears outstanding. Our Secretary naturally arranges the expenses according to the income he may reasonably expect, and has accordingly this year greatly increased the size of the Transactions. If, however, his estimate be not realised, the result must be disappointing, and such has been the case this year. The Lodge in perfectly solvent, as a reference to the accounts will show. Even if not one penny of the arrears were collected, the actual realised assets would enable us to pay every imaginable liability; but the small surplus which was carried forward last year has disappeared, although it is latent in the list of arrears. We wish we could avoid printing this list, but we feel that it reflects upon some of our members, but the time has arrived when, in the interests of the Lodge, we must speak plainly. It is as follows:—

LIST OF ARREARS.

Item	£ s. d.
Binding and Cases supplied	2 7 6
Medals supplied	3 10 0
"Briscoe" facsimile	5 14 0
Reprints II.	2 2 0
" III., and W. Watson Roll facsimile	44 12 6
" VII.	3 1 0
Transactions, 1887	1 7 0
" 1888	7 19 0
" 1889	52 3 0
" 1890	124 3 6
	£245 2 6

This, of course, does not include the large amounts previously written off as irrecoverable, which would probably add another £100 to the total.

Defaulting brethren may be broadly divided into three classes. There is the brother who, having subscribed for a year or two, decides to cease doing so, but omits to make his resolve known to the Secretary. As a consequence, he continues to receive the Publications for a whole year more, and during the second year receives the summonses only, besides letters five or six times a year calling attention to the state of his account. To these he pays no attention, and is finally struck off the roll, having received one volume of Ars Quatuor Coronatorum for which he has not paid, and also cost us no small amount in postage. Or he finally writes that he meant to resign long ago, but omits to send in his arrears of dues, and when written to on the subject, preserves an unbroken silence. The result is the same, a dead loss to the Lodge. Then there is the new member, who allows a friend to propose him, is accepted and receives intimation thereof, the Transactions of the year, and a request to forward his dues. It is an astounding fact that some of these, very few fortunately for the credit of the Craft, never take the slightest notice of the Secretary's letters; and from the moment of their election until they are struck off as defaulters, never pay one single penny. It is obvious that with these two classes words of expostulation would be thrown away.

But our appeal is made to the third and larger class, an incomprehensibly large class. These have every intention of paying, and do pay ultimately. Meanwhile they receive notice after notice of their indebtedness, running over two or three years sometimes, and stave off the duty of paying till some more convenient moment. Do they ever consider the loss of time and postage of which they are the cause? Do they realise that the uncertainty as to what the income of the year will be must act prejudicially to the interests of the Lodge and of themselves? Probably not; it is mere carelessness on their part. To these members and to their good sense we appeal with confidence. The November and the January summonses both call attention to the fact that the subscriptions are due on the 1st December. Surely before putting the paper away, it would be easy to post to the Secretary a money-order or cheque; and if they would but make up their mind to do this, the entire income of the year might be paid in the Treasurer's hands during the first month. But some may be uncertain whether they have not already paid, or whether they owe anything beyond the subscription. Before the end of January, a statement of his account is posted to every member; when therefore he receives this, let him resolve that it shall be liquidated at once, without delay. The mischief is done by putting off the duty till to-morrow or the day after, which often eventually means a couple of years hence. There are many members who send in their subscriptions

Transactions of the Lodge Quatuor Coronati. 5

during December, without waiting to be reminded,—to them we tender our cordial thanks. Will not the great majority endeavour to earn our gratitude by similar conduct? This collection of arrears cramps our efforts in every way, and takes up a large proportion of our Secretary's time, which he ought to be able to devote to other purposes, more to the advantage of the Lodge. We have expressed ourselves on this subject as we feel, strongly. We disclaim any intention of hurting the feelings of anyone, being convinced that the root of the whole evil is procrastination and ignorance of the resulting mischief.

For the Committee, W. H. RYLANDS, W.M.

Five Lodges, one Literary Society, and thirty-three Brethren were elected members of the Correspondence Circle.

It was resolved that the sum of Ten Guineas from the Lodge Funds be placed on the list of Bro. Macbean, as Steward for the approaching Jubilee Festival of the Royal Masonic Benevolent Institution.

The Secretary reminded the Brethren that at their last meeting, which happened to be the fiftieth anniversary of the birth of the M.W.G.M., H.R.H. the Prince of Wales, a telegram of congratulation had been sent to Sandringham. The wires, however, were so overworked that the gracious answer of the Prince had been delayed till after the brethren had dispersed. He would now read the reply of the M.W.G.M.

"Sandringham. Worshipful Master, Quatuor Coronati Lodge, Freemasons' Hall, London, W.C. I thank you for kind congratulations. ALBERT EDWARD."

The SECRETARY read the following paper:

BRAHMINICAL INITIATION.—THE NOOSE SYMBOL.

BY BRO. W. SIMPSON, P.M.

BRO. SPETH, in his remarks on the paper entitled "Brahminical Initiation," referred to the curious account of Ben-Hadad, I. Kings, xx., 31-33, and naturally from this made a reference to the cable-tow. The geographical jumps in this case, from India to Syria, and from Syria to England, are somewhat like Vishnu's three steps, when he conquered the "three-worlds," very big ones; so much so, that one hesitates about assuming any connection in ideas existing now so widely apart. Again, the Brahminical cord and the ceremonies connected with it, as described in my former paper, are not suggestive in any way of an instrument of punishment; still, I know that in many respects symbols are wonderfully elastic in their meaning, and many of them have undergone very strange transmutations, acquiring in the course of time very opposite significations. All I ventured to point out before was that the young Brahminical noviciate entered on his search for "li⁵ht" surrounded with a "hempen" zone.

I have since chanced to come upon a number of references to the "noose," which show that it was a very prominent symbol, and that too at a very early period. The new matter seems so important, that it is given here as a further addendum to the paper on Brahminical Initiation, and others, perhaps, in the course of time, may be able to trace with greater accuracy the connection further westward.

Among the many millions of Hindu gods there is one called Varuna; in Vedic times he occupied a distinguished position in the Pantheon. He is an old personification, and can be traced back to the Aryan separation. Prof. Max Muller identifies him with Ahura Mazdal —"Ormazdes," the God of light and goodness, the enemy of Angra Maiyu—Ahrimanes, who represented darkness and death. Varuna has also been identified with the Greek Uranos—a point of detail which may perhaps help in the first geographical jump westwards. He is described as the all embracing atmosphere, or the firmament. "The grandest cosmical functions are ascribed to Varuna. Possessed of illimitable resources [or knowledge], this divine being has meted out [or fashioned], and upholds, heaven and earth; he dwells in all worlds as sovereign ruler; indeed, the three worlds are embraced within him."² "He witnesses men's truth and falsehood. He instructs the Rishi Vasishtha in mysteries; but his secrets and those of Mitra are not to be revealed to the foolish."³ "He is to have a hundred, a

¹ Sacred Books of the East, vol. iv., Introduction p. lviii. ² Muir's Sanscrit Texts, vol. v., p. 61. ³ Ibid, p. 63. It may be worth noting here that Mitra, who was so intimately connected with the Varuna of Vedic times in India, is the Persian Mithra, whose worship spread westward to Rome, and traces of which, supposed to have been brought to this country by the Roman auxiliaries, have been found in the line of Hadrian's wall in England—see Ars Quatuor Coronatorum, vol. III., p. 59. Here is one instance of the "three jumps," but that took place within the historical period. Beyond that, evidence fails us.

6 Transactions of the Lodge Quatuor Coronati.

thousand remedies, and is supplicated to shew his wide and deep benevolence, and drive away evil and sin; to untie, like a rope, and remove sin. In many places mention is made of the bonds, or nooses, with which he seizes and punishes transgressors. Mitra and Varuna conjointly are spoken of in one passage as being barriers against falsehood, furnished with many nooses, which the hostile mortal cannot surmount."¹ Among the many titles he bore was that of "the noose-bearer."²

This is sufficient regarding "Varuna's Noose" at the moment, and I now turn to the Satapatha-Brâhmana, where, in one of the ceremonies connected with the preparation of the altar, there is the following:—"He [the Âgnidhra] then girds the wife [of the sacrificer]." —that is the wife of the person who is being initiated. "She, the wife, truly is the hinder part of the sacrifice. 'May the sacrifice go on increasing before me!' Thus [she thinks while] he girds her, thinking, 'may she sit thus girt by my sacrifice!'

He girds her with a cord [yoktra]: for with a cord [yoktra] they yoke the draught-animal [yogya]. Impure indeed is that part of woman which is below the navel; and there with she will be facing the sacrificial butter: that part of her he thereby conceals with the cord, and only with the pure upper part of her body she then faces the sacrificial butter. This is the reason why he girds the wife.

He girds her over the garment. Now the garment represents the plants, and [the cord represents] Varuna's noose [raggu]: hence he thereby places the plants between [her and the noose], and thus that noose of Varuna does not injure her. This is the reason why he girds her over the garment.

He girds her, with the text [Vây. S.I. 30], 'A zone art thou for Aditi!' Aditi, indeed, is the earth. She is the wife of the gods, and that one is his [the sacrificer's] wife. It is for the latter, accordingly, that he makes it a zone instead of a noose [or string]. A zone means a girdle, and he thereby makes it thus for her."³

Full as the above is of rather involved explanations, it does not explain all. Professor Eggeling, the translator, gives a further piece of significant information derived from another Sanscrit book. In a note, he says:—"According to Taitt. Br. III., 3, 3, 2-3, the symbolical meaning of this act is, that it represents the vratopanayana, or initiation of the wife into the sacred rite. The girding of the wife would thus possess a significance similar to that of the ordinary upanayana, or investiture of the youth with the sacred cord."⁴

This implies that the Brahminical cord, in addition to the meaning assigned to it in my former paper, was also symbolically a noose. The cord or girdle with which the wife was girded was looked upon in this light, and the two ceremonies of investiture are said to have had the same significance—the one was the counter-part of the other, and from this it may be concluded that in both cases the cord represented Varuna's noose. When the man is girded with the zone there is no reference to it as a noose, but at what seems to be the end of the initiatory ceremony, we have the following rite.

It is called "the Vaisargina offerings," and their meaning is thus explained:—"And again why he performs the Vaisargina offerings. Vishnu, forsooth, is the sacrifice; by his strides he obtained [vi-kram] for the gods that all-pervading power [vikrânti] which now belongs to them; by his first step he gained this same [earth]; by the second, the region of air; and by the last, the heaven. And that same pervading power Vishnu, the sacrifice, obtains by his strides for this [sacrificer] when he sacrifices."⁵ In the paper on Brahminical Initiation, it was explained that the person initiated is the "sacrifice" and the "sacrificer," and in both he is Vishnu; as that god gained the three worlds, the sacrificer by means of the Vaisargina offerings does the same. After giving minute details of these offerings, there comes the following passage:—"He then walks out [of the cart shed],⁶ with, 'Hail! I am freed from Varuna's noose!' For he, truly, is in Varuna's noose who is in another's mouth: he now frees himself from Varuna's noose, when he says, 'Hail! I am freed from Varuna's noose.'"⁷ The "mouth" here referred to were the jaws of Agni and Soma, which seem to have had a similar signification to the noose.

The man at the finish of the ceremony, when he had realized the full symbolism of the rite, and had gained "the three worlds," walks out "freed from Varuna's noose." The inference seems plain. The hempen zone with which he began to seek for "light" had, amongst its significations, that of a "noose;" and he escaped from the dangers it signified by the proper performance of the initiatory rites.

¹ Ibid, pp. 64-5. ² Dowson's Classical Hindu Dict., art. Varuna. ³ Sat. Brâhm. I, 3, 1, 12-15. Sacred Books of the East, vol. XII., pp. 71-3. A note says that it was a triple cord of mungo, or reed-grass. ⁴ Ibid, p. 72. ⁵ Ibid, III., 6, 3, 3, vol. XXVI., p. 155. ⁶ At the period of the Brâhmanas, the initiation took place on what was called the "Sacrificial Ground," which was prepared for the purpose; amongst other parts was a "cart-shed," with two carts, where some of the ceremonial took place. ⁷ Ibid, III., 6, 3, 20, p. 161.

Transactions of the Lodge Quatuor Coronati. 7

The paragraph which follows this, and which ends this part of the ritual, although it does not refer to the particular point under consideration, may be worth giving from its bearing on initiations in general:—"He then puts a kindling-stick on the Âhavanîya in this way, 'O Agni,¹ protector of vows, on thee, O protector of vows'—for Agni is lord of vows to the gods, wherefore he says, O Agni, protector of vows, on thee, O protector of vows—what bodily form of thine hath been on me, [may] that [be] on thee; what bodily form of mine hath been on thee, [may] that [be] here on me! Our vows, O lord of vows, [have been performed] rightly: the lord of consecration hath approved my consecration; the lord of penance hath approved my penance.' Thereby he frees himself visibly from Agni, and sacrifices with a self [body] now his own: hence they now partake of his food, for he is a man [again]; hence they now use his [real] name, for he is a man. And as to their not eating [of his food] heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof: therefore let no one partake of the food of one consecrated. He now loosens his fingers."²

This shows that among the meanings of the rite penance was included; but it also indicates what seems to have been common to initiatory rites generally in other parts of the world. He has become another person, and had received another name; he began the ceremony as an embryo with his hands closed,³ and at the end of the ceremony he loosens his fingers.

I must return again to the noose, for there is another passage which not only shows its reference to sacrifice, but it at the same time suggests that it was probably an acknowledged badge in the ceremony. Following the initiatory ceremony comes one that is called the animal sacrifice, and which is evidence that, although the Hindu looks now with horror on the killing of a cow, this was not always the case. The animal is of the bovine kind, and it has to be bound to the sacrificial stake; this operation is thus described:—"Having made a noose, he throws it over [the victim] with [Vag. S. VI., 8], 'With the noose of sacred order I bind thee, O oblation to the gods!' for that rope, forsooth, is Varuna's: therefore he thus binds it with the noose of sacred order, and thus that rope of Varuna does not injure it."⁴ The "noose of sacred order" is a sentence which might imply that it had become an insignia of some kind, but the description is indefinite. There is no exact explanation in the Brâhmana of the meaning of the noose; its symbolism can only be understood by inference; that it had a reference to death is evident. To be freed from the noose is to escape from death. When the sacrificer, as already explained, goes through the ceremony of the second birth, he comes out "freed from Varuna's noose." When the animal is led to the slaughter, it is bound in the noose. To this may be added an important detail of the ritual, the animal is not "quieted," this is the word used—by a knife nor an axe—"They either choke it by merely keeping its mouth closed, or they make a noose;"⁵ it was strangled. This mode of dispatching the victim may have given the origin to the noose symbolism as we see it so intimately connected with the sacrifice.

There is an additional evidence of the connection between death and the noose, which can be brought forward; this is that Yama, the Hindu god of death, as well as Varuna, carries a noose.⁶ Siva, the Hindu god of destruction and death, also carries a cord in the form of a loop, called "pasa."

As the noose apparently belongs to an early period, one naturally turns to the Zoroastrian books to see if it can be found there. Well, it is also to be found in these old sacred works; and this becomes fairly substantial proof that the symbol had existed before the Aryan Separation. Its symbolism is not quite the same as in the Brahminical system. Zoroastrian ideas became confined between the dual principles of good and evil, and the noose is limited to the power of death, and connected only with evil. Darmesteter in his introduction to the Zend-Avesta, says that among the personations of death there is,—"Astô

¹ The Âhavanîya was one of the fires on the sacrificial ground. Agni was the deification of fire, one of the principal gods of the Vedic period; and the sacrificer in the ceremony has become Agni as well as Vishnu. ² Ibid, III., 6, 3, 21, p. 161; see also I., 9, 3, 23, vol. XII., p. 273. ³ Sat. Brâhm. II., 2, 1, 6, vol. XXVI., p. 27. ⁴ Ibid, III., 7, 4, 1, p. 181. The whole of the ritual in this case appears to refer to an animal, but I doubt whether it was so or not—particularly after what Prof. Eggeling says on this subject—see former paper on Brahminical Initiation. In one place, Sat. Brâhm., II., 5, 2, 16, where a ram and an ewe were to be sacrificed, it is stated that they were made of barley, and it may be the same with the cow. Should this be the case, the ritual nevertheless shows that at some former period a real cow was immolated, when the noose had been used, and it was passed "either between the head [and under the neck?] or round the horns." On this supposition the noose would be far older than the date of the Brâhmana. ⁵ Ibid, III., 8, 1, 15, p. 190. ⁶ Yama—"He rides upon a buffalo, and is armed with a ponderous mace and a noose to secure his victims." Dowson's Hindu Classical Dict., art. Yama. Amongst his titles, he is called "Pâsi, 'the noose-carrier.'" Ibid.

8 Transactions of the Lodge Quatuor Coronati.

vidôtns, 'the bone-divider,' who, like Yama of the Sanscrit epic, holds a noose around the neck of all living creatures."¹

In the Vendidâd are the words:—"Then the fiend, named Vizaresha, carries off in bonds the souls of the wicked Daëva-worshippers who live in sin."² To this the translator gives a note, saying—"Every one has a noose cast around his neck; when a man dies, if he has been a righteous man, the noose falls from his neck; if a wicked, they drag him with that noose down into hell." This might contain the germ of the idea in the Brâhmana of getting freed from Varuna's noose. A note explanatory of another passage says—"Of a person at the point of death. The demon of death, Astô-vidâd, is supposed to cast a noose around the necks of the dead to drag them to hell, which only the righteous can throw off."³

When a thousand demons were let loose by the evil one on Gâyômard, they did not succeed, for—"his appointed time had not come, and he, [Astô-vidâd], obtained no means of noosing him."⁴

I shall only give another reference; it is a curious one—the four elements are so sacred that they were supposed to be incapable of causing death. Zarathrustra, or Zoroaster, is asking Ahura Mazda if water will not kill; the answer is—"Water kills no man: Astôvidôtns ties the noose around his neck, and, thus tied, Vayu carries him off: then the flood takes him up, the flood takes him down, the flood throws him ashore; then the birds feed upon him, and chance brings him here, or brings him there."⁵ The same answer is given about the fire; it is not the fire that kills, but the noose.

It would be no exaggeration to say that the identity that has been here worked out is something startling,—I mean that it must be so to all Craftsmen. And yet, I am not inclined to think there is much in it. The geographical stride is so great, and equally so the chronological jump, that it would be rashness to hastily conclude the existence of any connection between ideas which are separated by a gulf of at least 4,000 years. The connection, if it does exist, must be a very indirect one; perhaps further investigation may give additional light, and it will be best for the present to suspend judgment. While thus hesitating, I may venture to remark, that what is here written will at least have added to our knowledge of the noose, as a symbol; that it is of a very high antiquity, and that modern rituals do not perhaps indicate all the significance that belongs to it.

Mark Twain's last book describes a Yankee in the Court of King Arthur, how he completely discomfited all the Knights of the Round Table, including the brave Sir Launcelot, all of them in full armour, by means of a lasso. It is very amusing, to read of the manner in which these gallant heroes are unhorsed by a man without armour, and with no other weapon but a noose. The author in this case no doubt picked up his idea from the "cow-boys" of the wild west. The notion is not new. Firdusi has a previous claim to the copyright. In the Shah Namah all the heroes carried a cord; one of them, Friburz, is described as having around his saddle "a cord of might."⁶ The mighty Rustem, whose name is to this day the type of valour in the east, is described at times as gaining the victory by means of his cord. In the single combat with Kamous, this was the weapon by which Rustem won the victory.

I have here alluded to these heroes, because when I was in Central Asia, the scene of most of the exploits in the Shah Namah, I noticed that the Turcomans of the present day carry a cord called a "Kamnd," attached to their saddles. In their raids they caught and carried off animals by this means; also human captives, to sell as slaves; and we may have little doubt that as the mythic heroes of the Shah Namah used the cord, it has been an article in use in that part of the world from our own times, away back to primitive days. The noose was the commonly employed instrument of capture, so widely used, that it would be most natural to symbolise death, the final captor of all, as accomplishing his purpose by the same means. This is only given as a suggestion as to how, and where, the noose symbolism had its first beginning. The heroes of the Shah Namah were Aryans; they were the very people amongst whom the noose has been traced in this paper. Even more than that—one of them, Jemshid, is now acknowledged to be the Yima, of the Zenda-Vesta, and Yama, the lord of death, in the Brahminic mythology, who has been already referred to as the "noose-carrier."

¹ Sacred Books of the East, vol. IV., Introductiôn p. lxviii. ² Ibid, Venidad, XIX., 23, p. 212. ³ Dâdistân-î-Dînîk, XXIII., 2. Sacred Books of the East, vol. XVIII., p. 52. ⁴ Bundahis, III., 22. Sacred Books of the East, vol. v., p. 19. ⁵ Vendidâd, v., 8, vol. IV., p. 51. ⁶ Heroic Tales re-told from the Persians, by Helen Zimmern, p. 221.

Transactions of the Lodge Quatuor Coronati. 9

ADDENDUM.

Since the above was written I have, in reading, chanced upon a number of references to cords and girdles, which seem to me to be of sufficient importance to add to this paper. The cord appears to have been a noose or lasso, and was connected with capture or death; and the girdle, on the other hand, was related to the productive symbolism, or was a source of strength and power. It is possible that these two forms of symbolism may have at first originated together. In the initiatory rite, as described in the Satapatha Brahmana, the combination of both existed; but, that it was the same in other parts of the world, cannot as yet be determined from the detached references I am about to give.

The Zend books describe the Kusti, or sacred girdle of the Parsees, as a power or defence against sin and evil, as well as a source of moral or spiritual good. The following from the Dâdistân-î Dînîk is evidently a poetical glorification of the girdle, still it serves to show the light in which the followers of Ahura Mazda looked upon this symbolical appendage. "they saw multitudes of evil ones, were rushing upwards to heaven, when 'they saw multitudes of luminaries, and also the barricade and rampart of the 'Glory of the religion, and the girdle [parvand] of the wishes and good works of all, when it is arrayed like a brilliant thread-girdle [kustik], and all its luminaries are girded [parvastô] by the girdle as the girdle of the omniscient wisdom has girded the all-intelligent angels. That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy thus: 'The star-studded girdle [ayîvyahângânô] of the spirit fashioned, good religion of the Mazda-worshippers.'"¹

This would give a very high and celestial character to the girdle: and the following indicates a cosmical meaning, that is, if the author is correct in his speculations on the subject. "I do not find any satisfactory Aryan etymology of Makara, the Indian name for Capricorn. It is explained (1) a fabulous animal, emblem of the god of love; (2) a dolphin, and (3) a sea monster; and the ocean is styled 'the receptacle of Makaras.'

The Bab. -ĪĪ 𒀭 = the As. ᵐᵐ 𒄿𒀭; ᵐᵐᵐ = Ak. Ma, As. elippu, 'ship'; 𒄿𒀭 has several phonetic values, khar, gur, ur, and several meanings, amongst which are 'bond' and 'bracelet,' as that which binds. Makhar might therefore mean 'the-ship-of-the-bond,' [rope]. Now the Akkadian Ôkeanos, which in idea greatly resembles the Homeric, is sometimes compared to a snake, like the Norse Midhgardhsormr [' Serpent-of-Midgard,' i.e., Earth], and sometimes to a rope, and was then called 'the rope of the great God'² and, in accordance with this idea, we find that the solar goat-god Uz is depicted as 'watching the revolution of the solar disk, which is placed upon a table and slowly turned by means of a rope.'³ That is to say, this Ôkeanos-rope, which includes the Over-sea in heaven above, by its flowing on turns the sun round in it and with it. Hence, 'the Ship of the Rope' would be the solar vessel sailing in the all-encircling Ôkeanos, and, as such, would be identical with the solar *Capricorn.*⁴

The Scandanavian Thor possessed a girdle called Megingjardir, it was called the Girdle of Might, and the Belt of Prowess.⁵ It was endowed with the precious virtue of renewing his strength as often as he required it.⁶

From another part of the world we learn that—"At his inauguration the King of Tahiti received a sacred girdle of red and yellow feathers, 'which not only raised him to the highest earthly station, but identified him with their gods.'"⁷

The Cestus of Aphrodite, "in which all things were contained," was mentioned in the previous paper; to this may be added the celebrated girdle of Hippolyte, the Queen of the Amazons, the procuring of which was one of the twelve labours of Herakles. According to Dr. Murray, this girdle was "a symbol of the power of a rushing headlong storm."⁸ In the inscription of Tiglath-Pileser I., the goddess Istar is described as "the lady of girdles."⁹ See also Herodotus, IV., 9, where a girdle is referred to in what might be termed an initiatory ceremony.

In the old Persian history, "King Khosrau mounted upon the Crystal Throne, and held in his hand the ox-headed mace, and he bore on his head the crown of the Kainides, and a sash of might was girded round his loins."¹⁰

¹ Sacred Books of the East, vol. XVIII., p. 126. ² Sayce, Rel. Anct. Babylonians, p. 116. ³ Ibid, 285. ⁴ Remarks on the Tablet of the Thirty Stars, Robert Brown, jun., F.S.A. Proceedings, Soc. Bib. Archy., January, 1890, p. 149-50. ⁵ Mallet's Northern Antiquities, p. 558. ⁶ Ibid, p. 94. ⁷ The Golden Bough, by J. G. Frazer, vol. I., p. 39. This author quotes from Ellis, Polynesian Researches, III., 108. ⁸ Manual of Mythology, p. 256. ⁹ Records of the Past, new series, vol. I., p. 92. ¹⁰ The Epic of Kings, by Miss Zimmern, p. 292.

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It may be worth recalling that the word Religion is from religo, "to bind anew." Webster says it "seems originally to have signified an oath or vow to the gods, or the obligation of such an oath or vow, which was held very sacred by the Romans." It need scarcely be pointed out to the Craftsman, if this is correct, how very Masonic it is; still it is more than probable that the use of a word which implied "binding" in this sense was only metaphorical.

The same might, perhaps, be said of the use of the word "girding," which is often repeated in scripture. Isaiah uses the words—"And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."¹ Although this is no doubt a poetical way of expressing himself on the part of the prophet, we may assume that the simile is founded on existing data—similarly, when we speak of any effort being "crowned with success," the words imply the existence of crowns, as well as of certain ideas associated with them.

As a matter of fact, a girdle was worn by the Jewish High Priest as one of his sacred vestments; and it is called "the Curious Girdle of the Ephod."²

The Abyssinian Christians receive at their baptism—which, it should be remembered, is an initiatory rite—a blue cord, which they wear round the neck, and in some cases with a ring and a cross attached to it. It is called a "Matab," which, according to Isenberg's Amharic Dictionary, means a "sign" or a "mark." It is considered by the Abyssinians as the outward symbol of their being Christians. During the Abyssinian war, my neck and front of my breast were often inspected by people I met, and when they could not find the blue cord, they concluded I was either a Mohammedan or a Hindu. To avoid this, I at last procured a matab, with ring and cross, and wore it so that it could be seen. I cannot recall any similar article having been used by the other Christian Churches, and have always wished to know how the Abyssinian Church adopted this symbol of their faith, but as yet I have come upon no clue to the explanation.

Initiation among primitive races is still a branch of inquiry which has to be worked out. There is, I believe, much to be learned in this direction; and I give here a slight account of an initiatory rite which is gone through by the natives of Australia, where a cord occupies a prominent place:—Towards the end of the ceremonies, "when the lads have gone through the several degrees described by Mr. Wilhelmi, they are permitted to wear the ornaments belonging to men. To each is presented a belt made of human hair, and a tight bandage round each of their upper arms; a cord of opossum hair round the neck, the ends dropping down on the back and fastened to the belt, and a bunch of green leaves above the pars virilis complete the costume." Four or five months afterwards comes the end of the long ceremonial. "The final acts which precede admission to the enjoyments and privileges of grown-up men are the tearing off from their necks of the opossum cord, and the sprinkling of their bodies with blood."³

In this case, the tearing away of the cord suggests that it was done with an idea like that of escaping from "Varuna's noose," but unfortunately the author gives no hint as to the meaning attached to the act.

To this I add a further quotation from the same work, which describes some of the ceremonial at the death of an Australian native. It does not appear to throw any light on the above, but a cord figures in it, and in this case it might be looked upon as having some resemblance to "Varuna's noose"; the man, instead of escaping from the noose, is here at last seen rely bound by the cord.

"One supports his head and shoulders, holding him tenderly in his arms. By his side are placed a cord, made of grass or some fibre, his opossum rugs, which are to form his pall, and perhaps some favourite weapons or utensils. If of a good heart and stout, the dying man regards these preparations without fear, and talks freely of his coming end. Watching him carefully, the attendant sees at length that the awful change has come; and when the last breath has been breathed, he raises the body, throws the pall over the head, and with the help of his neighbours fastens it tightly, passing the cord twice or thrice round the neck. The knees of the body are brought quite up to the breast, the elbows over the trunk and near the hips, and the hands raised and pressed against the chest, and in this position the corpse is made fast with cords."⁴ Bound in this position, the body is buried.

Here is another aspect of the cord amongst these Aborigines, but in this case it is doubtful if there is much more in it than in that of the African races, who believe in the virtue or power that resides in any human relic:—"It is usual to preserve the hair of a dead man. It is spun into a cord and fastened around the head of a warrior.

¹ xI., 5. ² Ex. XXVIII., 8, and XXXIX., 5, 20, 21. See also Josephus, Ant. B. III., c. VII., 2, for a description of the girdle, as well as the manner in which the High Priest wore it. The Revised Version calls it "the cunningly woven band," which I believe is more correct than the other. ³ The Aborigenes of Victoria, by R. Brough Smyth, vol. I., 68-9. ⁴ Ibid, p. 100.

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Wearing it he sees more clearly, is more active, and can parry with his shield or avoid the spears of his foes in a fight."¹

It is not so long ago in this country that the hangman was able to add to his earnings by selling bits of the rope he had used as charms. Borlase states that it was believed that a piece of such a rope would cure a headache if it was tied round the head. It may be doubted if this had anything to do with the rope as a noose; the virtue was more probably attributed to it from its connection with death. Still it is evident, from what has been given in this paper, that the symbolism of the noose had a relation to death. Varuna's noose had; the Brahman at the end of the ceremony, when he was re-born, considered that he had been freed from the danger of Varuna's noose.

Evelyn in his Diary, under the date of October, 1641, says that when he was at Ghent, he saw "the palace wherein John of Gaunt and Charles v. were borne; the statue of the latter stands in the Market-place, on a high pillar, with his sword drawn, to which the Magistrates and Bergers were wont to repaire on a certaine day every yeare with roaps about their necks, in token of submission and pennance for an old Rebellion of theirs; but now the hemp is changed to a blew ribbon." This is suggestive of the possibilities of change that may have taken place with other ribbons and sashes in former times.

It has already been stated that the noose is found in the Zoroastrian System as well as in the Brahminic. I have now found it also in the Babylonian. Professor Sayce, in his Hibbert Lecture, gives a hymn to Mul-lil, who was the "Lord of the ghost-world"; the hymn described him thus "The god of ghosts [Lillum] was the father and mother that begat him, mighty is [his] power, the lasso that overthrows the hostile land."² In a hymn to Adar, who was the son of Mul-lil, he is said to be "the warrior whose lasso overthrows the foe."³ In a hymn to Merodach, there is a reference to "the lasso of battle,"⁴ shewing that it was a recognised instrument of warfare. such as I have already described it in Persia from the Shah Namah. Professor Sayce gives another hymn which mentions "[the lasso of] the great gods."⁵

This brings the noose as a symbol as far west as Mesopotamia; but it appears evident from the many illustrations in this paper that its symbolism, as well as that of the girdle, was very widely spread over the ancient world.

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The Hebrew for a cord or rope is חֶבֶל, which in Roman characters might be written Hebel, or Chebel—Gesenius identifies it with the English word Cable. Among other references given by Gesenius is Ps. XVIII., 5, where the "snares of death, of Sheol," occur, and "Snares" is expressed by the above word. It is the same in Ps. CXVI., 3. It need scarcely be pointed out that we have here a symbolism which appears to be almost identical with that of Varuna's Noose.

But there is another word which ought to be given. According to Gesenius the Hebrew word חנך has the sense of "to make narrow," to "straiten." This would seem, as far as can be made out from Gesenius, to have been the original meaning, but he renders it in many ways, as "to imbue one with" any "thing," "to initiate," "to train." "Spoken also of things, to initiate, i.e., to dedicate, to consecrate, e.g., a house before entering it, Deut. xx., 5; the temple, I. Kings, VIII., 63, II. Chron, VII., 5." The Arab equivalent he renders "to understand." The proper name Henoch, or Enoch, חנוך, is from this root, and is given as "initiated or initiating." Under the first form of the word, Gesenius refers to other words as being either derived from it or closely allied. One of these is חנק, which he renders "to strangle, to throttle." From this a reference is given to אנק, which Gesenius identifies with the Latin "angi, to strangle, to be in anguish," "to shriek, to groan, to mourn," . . . "from the idea of strangling . . . comes also from the signif. of collar . . . and to adorn with a collar." Another reference is to ענק, "a collar, neck-chain, neck-lace."

This association of ideas in an old word which included that of "initiation," "strangling," and of a "collar," naturally excites a desire to know the conditions which had led to this strange mélange of meaning in the past; but, unfortunately, a lexicon gives only the definitions of the words, and not the ideas under which the various forms were developed; so that nothing definite can be based upon the above. The word bore also the sense of "neck," as a part of the body that is straight and narrow; and this would account for the strangling as well as the collar being associated with it. How the idea of initiation or consecration of a house had become attached to the word is not so apparent.

¹ Ibid, p. 112. Du Challu tells that when in Equatorial Africa, he was one day having his hair cut, and the natives gathered up, and even struggled amongst each other for the possession of the cuttings, in order to make fetishes of them. ² Hibbert Lectures, p. 498. ³ Ibid, p. 479. ⁴ Ibid, p. 480. ⁵ Ibid, p. 308.

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Here is another curious reference, which may be worth adding, as it comes from one of the early Fathers of the Church:—"For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh [since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things], he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves."¹

The following is important as it refers to an initiatory rite:—The Cabiri. "The persons who were initiated received a purple ribbon, which was worn round their bodies as an amulet to preserve them against all dangers and storms at sea."²

Almost all articles which represented the regenerative symbolism became amulets or charms, of which a child's caul is a good example; and the Brahminical cord, from the description already given of it, symbolised the caul; hence it was "a source of strength." The Zorastrian Kusti was also a means of strength, or power, against evil, and a protection of what was good. This in itself may explain many of the references here given.

In a Christmas book published only the other day, I found a story in which the talismanic power of threads is shown to have been believed in as far west as Ireland. It is known as the Legend of Knockmany, and is amusing from the manner in which the wife of Fin McCoul, an Irish giant, humbugged the Scotch giant Cucullin. The latter came over to Ireland to fight Fin, but as Cucullin was the more powerful of the two, Fin's wife took means to preserve her husband; so she began with a potent spell to find out how he could be saved. She "drew the nine woolen threads of different colours, which she always did to find out the best way of succeeding in any thing of importance she went about. She then platted them into three plats with three colours in each, putting one on her right arm, one round her heart, and a third round her right ankle, for then she knew that nothing could fail her that she undertook."³

The origin of the "Garter" has not as yet been made clear; and even if the historical facts could be discovered, it is doubtful if that would explain its symbolism.

"Agni, exploring the ancient abode, has extended the celestial cord, Thou, Agni, art our cord, and our bridge; thou art the path which conducts to the gods. By thee may we ascend to the summit [of heaven], and there live in joyful fellowship with the gods."⁴

What particular cord this may be is not here defined; but if it is the Brahminical cord, which was Varuna's Noose and a symbol of death, we have here again the ancient significance of Life through Death; the passage from this world to the next; "the path that conducts to the Gods." I put this as little more than a suggestion, for the mass of data here collected has been before me for such a short period, that I feel it yet requires time for thought to digest it all properly.

About twenty years ago (it may be a few years more) the late Rev. Mr. Marriot, one of the masters at Eton, wrote a work on Christian Vestments. It so chances that I never saw the book, but I had more than one conversation with the author when he was writing it; and I remember his telling me, that from pictures in the catacombs, as well as from other sources, the principal features of early vestments in the Christian Church, were a white robe, with a long stripe of cloth, probably fastened or sewn on the other, which went round the neck and came down on each side of the dress in front. If I remember right, Mr. Marriot considered that the pallium and the stole were both derived from this. I write only from memory, but those wishing to study the point should consult Mr. Marriot's work, which is well illustrated.

BRO. WILLIAMS said:—That the noose should hold a prominent place in the symbolism of all ancient peoples, is quite to be expected, as it is the most primitive instrument by which the most primitive men obtained a mastery over the animals they domesticated or captured. Going back, far beyond the reach of any written or graven records of humanity, we find evidence to show that the reindeer was one of the most ancient of the domesticated animals. His bones are associated with those of man at the time

¹ Irenæus Adversus Hæreses, b. III., c. XXIII., 5. ² Smith's Dict. of Greek and Roman Antiquities, Art. Cabiri. ³ Celtic Fairy Tales, by Joseph Jacobs, Editor of Folk-Lore, p. 170. ⁴ Taitt. Brahmana, II., 4, 2, 6—quoted in Muir's Sanscrit Texts, vol. v., p. 299, note.

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when the mammoth was yet alive upon the earth, and the position of the bones justify the assumption that the reindeer was then domesticated to about the same extent as it is now in Lapland. The Laplanders of the present day are perhaps the best living representatives of prehistoric man in his most advanced condition. When I visited the camp of Laplanders in the Trömsdal a few years ago, I had the unusual privilege of witnessing the herding and milking of about one hundred of the deer in the early morning, the use of the simple lasso afforded quite a revelation of its importance. Without it the reindeer would be useless as domestic animals. Their supposed docility is a myth. A man cannot approach them near enough to catch them with his hands, and they appear to be insensible to the bribery of salt. The only means of catching them, even in an enclosure, is by throwing a lasso over their horns, which are well constructed for the purpose. The looped cord once over them renders the animal quite impotent to resist the man who approaches the timid creature by simply shortening the cord. The herd was being milked when I saw them; the women selected the does required, gave their orders to the men accordingly, and these proceeded to capture the indicated does by the lasso, and held them while the women did the milking. When required for drawing, they are captured in a like manner, and when attached to the boat-shaped sledge they are driven by a noose and single rein, which is thrown to one or the other side of the neck, as required for steering. Training, in the use of the lasso begins at an early age. I saw a little fellow, not twelve years of age, taking his lessons. He managed to entangle his rope in the horns of a deer, which then started away, dragging him headlong on the ground to a considerable distance. The wild deer of course might be killed, but are only captured alive and made useful property by the noose. Hence its great and early significance.

BRO. SPETH said:—I think to properly understand the paper we have just heard read, it is well to remember the cause of its being written. When Brother Simpson read his former paper on Brahminical Initiation I pointed out that if the cord were indeed a recognised symbol of initiation it might explain some of the incidents in the story of Ben-hadad and Ahab. That the fact of the messengers presenting themselves with ropes on their heads may have awakened the particular attention of the King of Israel, and caused him to make the unexpected assertion, "He is my Brother." It may be true that "Brother" was a usual way for one King to address another, and no one would like to infer a secret society from this expression if it stood alone; but in view of the rest of the narrative describing how the men "watched narrowly lest anything should come from him and caught it up hastily" before replying, "Thy Brother Ben-hadad," I think we are justified in suspecting a secret bond of union between Ahab, Ben-hadad, and the messengers. It is also curious that I spent an hour or two lately to discover in the Bible another instance of one King addressing another as Brother, and the only case I lighted upon was as between Hiram and Solomon. But of course others may exist, though unknown to me. But the natural objection to connecting the ropes of Ben-hadad's servants with the sacred cord of the Brahmins was that the rope around the neck is a well known symbol of submission, and may have been so intended here, and that in the paper read by Brother Simpson there was no indication that the cord of initiation ever took the form of a noose. This led our Brother to look the matter up and see whether any noose symbol could be discovered in connection with the initiatory cord. In the paper of this evening he has given us a great many references to the noose, and some which seem to point out that the sacred cord and the noose were interchangeable. Some of these references may be only metaphorical, but others have a very symbolical appearance, and on the whole I cannot but think that the paper has increased the possibility of tracing the Cable Tow through the Noose to the Sacred Cord of eastern initiatory rites.

BRO. RYLANDS said:—I am sure we have all heard with interest the additional notes to his paper entitled "Brahminical Initiation," now brought before the Lodge by Brother Simpson, P.M. I must however confess, that I do not quite follow the arguments, nor do I see very clearly where the Masonic connexion enters into the subject. It is always most necessary to clearly distinguish between metaphor and symbolism. Nooses, and cords have been used, I imagine, from all time, for leading animals to slaughter, and also for making and holding them captive. To unfasten, and loosen the bonds was of course to let them free, and not to fasten them at all was to grant a similar favour. The use of the word cord or noose in many of the quotations given, appears to me to be a very usual metaphor. In English we have the very common expressions, "in the meshes," "in the net," or even "in hand," they convey the idea very clearly, but do not contain any deep symbolism. With regard to the girdle of the wife, the ceremony of putting it on, may as Professor Eggeling supposes, "possess a similar significance to that of the . . . investiture of the youth with the sacred cord," but it does not at all follow that the cord was necessarily a noose. The

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cord was a bond, and the girdle was a bond. They both appear to have been looked upon in the connexion of tying, which is just what I suggested in my remarks on the former paper.

While collecting the material for the present paper, it became evident that the noose was a very ancient symbol, as well as a primitive article of capture. At least such was one of the conclusions that forced itself upon my mind; and this being the case, I have to thank Bro. Williams for a very valuable piece of evidence in confirmation of it. As a symbol, the noose seems almost to have dropped out of existence, and it was only by the chance of coming upon what are little more than survivals of it that it has been disinterred from the past. It is a small matter, but I think I may claim to have discovered this old and almost lost symbol. Bro. Speth, by a suggestion helped me to it, and in addition to that I have to thank him for his appreciative criticism. Just to save others from making mistakes, it may be stated that in giving the collection of data in my paper, it is not assumed that every reference is reliable, or bears upon the subject. I have acted upon what ought to be the rule with every Collector:—that is, I have seized upon anything that might possibly have a relation to the matter, or which might throw light upon the search. I have not said all that I could have said on many of the references, because the subject is new, and it requires time to see more fully the whole of its bearings. Here, it may be added, that others may be able to give further references, and thus increase our knowledge. I may be excused for stating that I have no where assumed any connexion between Varuna's noose and our Masonic counter-part. On the contrary, I have in the paper distinctly expressed myself as refusing to assume such a conclusion. I hold my judgment in suspense. I have no doubt but every Craftsman will here see some identity—the connexion, if any exists, may take time to work out. On that head I at present affirm nothing.—W. SIMPSON.

The W.M. concluded by proposing a vote of thanks to Brother Simpson for his interesting paper, which was seconded and cordially carried.

[Illustration: Masonic decorative vignette with square, compasses, and wheat sheaves]