(I) the Star of the Magi,

(2) the Glory of Divine Presence,

(3) Divine Providence,

(4) a symbol of Beauty,

(5) a Light from God directing in the Way of Truth,

(6) the Sign of a True Mason,

(7) an emblem of the Sacred Name of God, and thus of God Himself,

(8) the Sun as the Grand Luminary of Nature,

(9) the Dog-Star, or Star of Anubis, and in fine

(10) it is Nature regarded as a volatile spirit animated by the Universal Spirit. The last explanation belongs to Hermetic Masonry. The letter G is placed in the centre of the emblem, and there is no doubt that it stood originally for GOD. Under the variant Gott, I believe that this explanation was adopted by the Brotherhood in Germany, As will be seen, it was not altogether intelligible to French Masonry, for which it came to signify Geometry, but more especially as illustrating that it is God Who measures all things. This change originating in a point of language-the French Name of God being DIEU-was no doubt justified further by the familiar Masonic description of the Divine Being as " the Grand Geometrician of the universe." I should add that the wavering rays have been generally abandoned in modern figurations of the Blazing Star and that it appears now as a Pentagram.

(I) As " a geometrical figure formed by five lines crossing each other, terminating in five points at equal distances.from the centre, and equally distant one from the other all round the centre; "

(2) as a triple triangle;

(3) as a figure containing five double triangles, with five acute angles within and five obtuse angles without. While it answers to all these definitions, it will be found further that this figure of five points contains a pentagram within it, and many mysteries are ascribed thereto by Cornelius Agrippa. When Dr. Thomas Inman scoured the field of archaeology, seeking for a rational explanation of archaic symbolism, the Pentagram was the only type which he confessed himself unable to interpret. Eliphas Levi-who took all occult science and philosophy as his province-affirms

(I) that the Pentagram is the Sign of the Microcosm;

(2) that it represents what the Kabalists of the ZOHAR term MICROPROSOPUS;

(3) that its complete comprehension is the key of the two worlds;

(4) that it is absolute natural philosophy and natural science;

(5) that it expresses the mind's domination over the elements;

(6) that it is the Star of the Magi, the Blazing Star of the Gnostic Schools, the sign of intellectual omnipotence and autocracy. In another and higher academy than that of philosophia occulta, the Pentagram is a symbol of the Christhood, the Spirit of God ruling over the four parts of our natural personality. It is not therefore "intellectual omnipotence " but the ruling and over-ruling power of the Grace of God in the soul: now this is theocratic rule, and therefore the antithesis of autocracy.

(1) the sign of generation,

(2) of divine fruitfullless and

(3) of creative potency, the reason being that

(4) the number six was consecrated of old to Venus. Lévi says also that in alchemy the six-pointed star represented the intermingling of the three philosophical fires and the three philosophical waters which accomplished the procreation of all elementary substances. But in true alchemy there is only one fire, as there is one only water, and I do not know the Frenchman's authority for this double triplicity. In the palmary sense of its symbolism the Hexagram-or Star and Seal of Solomon-is macrocosmic, while the Pentagram is the Sign of the Microcosm; but the greater and lesser worlds are not apart from one another: they form indeed together the Mysterium Magnum and are Magnalia Dei et Natura.

The historical position of this Grade is exceedingly difflcult to disentangle, and as no symbolical importance attaches to it-notwithstanding the claim of its title-I shall only proceed to enumerate certain points of fact:

(I) The so called YORK RITE has a degree de- nominated PAST MASTER, which has nothing to do with the CEREMONY OF INSTALLATION IN THE CHAIR, as practised in all Lodges since I8I3

(2) A French Grade, called MASTER AD VITAM, is mentioned by several writers, and has been identified with

(3) GRAND Maitre VÉNÉRABLE, which has been identified in turn with

(4) the Twentieth Degree of the ANCIENT AND ACCEPTED RITE, being GRAND MASTER OF SYMBOLIC LODGES. Of this there are several forms, having signal differences one from another, as, e.g., that of the SUPREME Council of the Southern Jurisdiction reconstructed by Albert Pike, and that of the Rite in England. We are concerned here with the Tenth Degree of the EARLY GRAND Scottish RITE, but the title appears to be a matter of modern confusion, as its original and proper name is THE CHAIR, while the unconvincing jurisdiction in question identifies it with PAST MASTER. In accordance with the symbolism, it is conferred in a Lodge of FELLOW CRAFT MARK MEN, which is opened for that purpose in full, the Candidate being present. A supposititious Minute is then read, which affirms that the Meeting is called for election of Offlcers, as a result of which business the Candidate is nominated as Master. Certain Charges and Regulations are read, after which the Candidate is caused to retire. He returns when the Lodge has been Opened in the Tenth Degree, and is pledged to keep the secrets of a Past Master. He is installed in the Chair, which the Master vacates for that purpose, and is subsequently raised out of it when he has heard the Lecture of the Grade. The Closing follows immediately. As regards the Lecture, it will be sufficient to say that it is a confused version of the traditional history communicated at the Installation of a Master in the MARK DEGREE.

(1) The Candidate for initiation was made to cross two rivers, respectively of slime and blood, the adventure being full of dangers.

(2) This task accomplished, he arrived at four roads- white; red, green and black-which led to a House of Council and into the presence of twelve veiled priests, as also of a wooden statue vested in their manner.

(3) The statue was indicated as he was directed to salute the King, but it was only to test his discernment.

(4) He had then to salute the veiled priests individually, by name and title, without prompting. (5) A certain seat was offered him, but had he forgatten their dignity and sought to rest thereon he would have found that it was of burning stone.

(6) Having prevailed over this temptation, he was relegated for the night to a certain Dark House, where he was provided with a lighted torch and a cigar, also alight.

(7) His duty was to see that neither went out and that both were to be returned unconsumed on demand the following morning.

(8) The alternative was chastisement and even death.

(g) The next experience took place in a House of Spears, where each candidate had to withstand the attack of a skilful spaerman - as it is said - through the whole night, as welt as to produce " certain rare flowers," neither obtaining them surreptitiously from without nor bringing them about his person.

(10) These difliculties surmounted, there followed the Ice-House trial, in which he endured for yet another night the danger of freezing to death.

(11) The fifth ordeal - also a night's length-took place in the Tiger-House, encompassed by wild tigers and liable to be torn in pieces..

(12) This gave admission to a night in the House of Fire, described as a burning furnace, from which the Candidate must issue unscorched

(13) It led to the seventh and last labour of initiation, in the Hous of the Bats, fult of death dealing weapons, where the got of the bats, coming from on high, appeared and beheaded the Candidate, " if off his guard."

(1) The Lodge is an oblong square which represents the universe, and the Mayas selected the same geometrical figure to symbolise the earth.

(2) The broken statue of a priest found at Uxmal in Yucatan shews something like an apron worn over the dress and having in its midst a large hand with the palm turned in- ward and the fingers straight: it is said that the Masonic Fraternity will recognise this symbol, but there is no such apron in Masonry and the hand is making no sign.

(3) The numbers 3, 5 and 7 were important among the Mayas as they are in the Masonic Brotherhood, but except in a few of the more obscure High Grades there is no numerical mysticism in Masonry, though numbers of course occur. It is after such a lean manner, and so only, that Le Plongeon endeavours to shew us that Freemasonry dates " from a period far more remote than the most sanguie students of its history ever imaghed."

(1) of Stuart partisans creating the Grade of Grand Master, which does not exist in Masonry; but the reference intended is to the THIRD DEGREE;

(2) of the Chevalier Ramsay tracing the origin of Masonry to the Knights Templar, whom he never mentioned;

(3) of Templars taking refuge in Portugal, assuming the title of Knights of Christ and keepig the Order alive " in defiance of the Pope's thunderbolts; " but the Order of Christ was instituted by the King of Portugal to replace the Temple, and there were no pontifical anathemas. After this manner the reverie of Le Plongeon melts in our hands and passes into thin air.

" Ik zweer (beloof), in tegenwoordigheid van de grote Bouwheer van het heelal, dat ik de mij toevertrouwde geheimen van de Vrijmetselarij op geenerhande wijze zal bekend maken; dat ik als Medgezel-Vrijmetselaar zal arbeiden, volgens hetgeen mijn pligt mij voorschlijft, beoefenen hetgeen ik als leerling geleerd heb, en onderwerp ik mij aan al die straffen, welke de billijke vergelding van de meineedigen zijn."

De Medgezellengraad is later ontstaan dan de Meestergraad, en maakt de overgang van Leerling tot Meester uit. Van deze graad maakt men gebruik, om de Medgezel met de 7 wetenschappen, en met de leer van de vijf kolommen-Orden, bekend te maken. De aanneming tot Medgezel, is het beeld van de zedelijke vordering van de mens, op de baan van het leven. Zij voert hem de onderwijzeressen en troosteressen des levens, van de mensenkennis, van de schone kunsten, van de veredeling van de geest en van de gezellige echte vriendschap in de arm.

In de katechismus van de eerste graad van de Orde van.HERODOM worden als oorzaken, waarom 5 Broeders een Loge uitmaken , opgegeven:

1°. Omdat er vijf afdelingen van de tijd zijn, naar welke wij onze handelingen inrigten, als: minuten, uren, dagen, maanden en jaren.

2°. Omdat er vijf Orden in de Bouwkunde zijn, die de gebouwen versieren, als: de Toskaanse, de Doriese, de Joniese, de Korintiese en de zamengestestelde.

3º Omdat er vijf punten in het Meesterschap zijn, welke de Vrijmetselaren verenigen, of verenigen kunnen, als: hand in hand, voet aan voet, wang aan wang,-knie aan knie en de omarming.

In enige oude Engelse oorkonden voert de Gezel de naam van Journeyman, daglooner, en op de vraag, naar de oorzaak van zijn aanmelding, wordt geantwoord: om onder de vrije lieden (freemen, werkelijke medeleden) van het koninklijke gilde te worden optgenomen. Verder zegt de Gezel, dat men naar zijn diensttijd nauwkeurig onderzoek gedaan, en bevonden heeft, dat hij zijn Meester zeven jaren lang trouw gediend heeft (served), en in het bezit zij van goede aanbevelingen, ten aan zien van zijn vlijt en nuchterheid (sobriety). Volgens het onderzoek van KRAUSE, heetten voorheen Fellows en Fellow Craffs (Medgezellen en gilde-Gezellen), alle uitgeleerde bouwkunstenaars die, onder de leiding van de Meesters en Architekten, gezamenlijk als vrije mannen aan de bouw arbeidden; ook betekende de naam Fellow (Genoot of Gezel), in de meest algemene zin, elk lid van de Broederschap, zelfs de ereleden of beschermers, door de Staat aangesteld, zowel als Fellowship (het lidmaatschap). Zelfs de Fellow-Crafts, waardoor, na 1717, de Gezellen werden aangeduid, in tegenoverstelling van de Meesters, schijnen al de medeleden in zich te bevatten. Onder de Fellows konden Metselaars wezen, die zelfs het opzicht over de bouw hadden gehad, en als zodanig, mochten zij Leerlingen hebben en aannemen, ofschoon niet de naam van Meester voerende, daar er slechts een, die het hoofd van de bouw was, bij uitnemendheid Meester werd genoemd.

A.°.L.°.nr 915 Apollan O.°.Thens 1929

A.°.L.°.nr ... Thiseus O.°.Herakleion 1932

Dit waren de eerste Loges in Griekenland tot 1935.

In 1936 verbood de dictator Metaxas de Intern. Orden en moesten de meeste leden overstappen naar de Gr.°.O.°. van Griekenland. Alleen de Loge Athina bleef over tot W.O.1, maar arbeide weer in 1947 en was tot 1964 de enige Griekse Loge. Recent (1996) is deze Fed. teruggevallen van 900 naar 300 leden.