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	== MACKEY – E ==		== MACKEY – E ==

			[[Datei:Albert Mackeywww.jpg\|thumb\|350px]]

	:'''Source: Mackey's Encyclopedia of Freemasonry'''		:'''Source: Mackey's Encyclopedia of Freemasonry'''

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	The compositions of the lectures was but a recreation. Familiar from childhood as I had been with the Holy Scriptures, I scarcely needed to look up my proof texts, so tamely did they come to my call. A number of odes were also composed at that time, but the greater part of the threescore odes and poems of the Eastern Star that I have written were the work of subsequent years. The first Ode of the series of 1850 was one commencing "Light from the East, 'tis gilded with hope."		The compositions of the lectures was but a recreation. Familiar from childhood as I had been with the Holy Scriptures, I scarcely needed to look up my proof texts, so tamely did they come to my call. A number of odes were also composed at that time, but the greater part of the threescore odes and poems of the Eastern Star that I have written were the work of subsequent years. The first Ode of the series of 1850 was one commencing "Light from the East, 'tis gilded with hope."
	The theory of the whole subject is succinctly stated in my Rosary of take Eastern Star, published in 1865: To take from the ancient writings five prominent female characters, illustrating as many Masonic virtues, and to adopt them into the fold of Masonry. The selections were:
			The theory of the whole subject is succinctly stated in my Rosary of take Eastern Star, published in 1865: To take from the ancient writings five prominent female characters, illustrating as many Masonic virtues, and to adopt them into the fold of Masonry. The selections were:

	:1. Jephthah's Daughter, as illustrating respect to the binding force of a vow.		:1. Jephthah's Daughter, as illustrating respect to the binding force of a vow.
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	In compliment, however, to the four old Lodges, the privileges which they had always possessed under the old organization were particularly reserved to them; and it was enacted that "no law, rule, or regulation, to be hereafter made or passed in Grand` Lodge, should deprive them of such privilege, or encroach on any landmark which was at that time established as the standard of Masonic government" (as recorded by Preston, Illustrations, edition of 1792, pages 248 and 249).		In compliment, however, to the four old Lodges, the privileges which they had always possessed under the old organization were particularly reserved to them; and it was enacted that "no law, rule, or regulation, to be hereafter made or passed in Grand` Lodge, should deprive them of such privilege, or encroach on any landmark which was at that time established as the standard of Masonic government" (as recorded by Preston, Illustrations, edition of 1792, pages 248 and 249).
	The Grand Lodges of York and of London kept up a friendly intercourse, and mutual interchange of recognition, until the latter Body, in 1725, granted a Warrant of constitution to some Freemasons who had seceded from the former. This un-Masonic act was severely reprobated by the York Grand Lodge, and produced the first interruption to the harmony that had long subsisted between them. It was, however, followed some years after by another unjustifiable act of interference. In 1735, the Earl of Crawford, Grand Master of England, constituted two Lodges within the jurisdiction of the Grand Lodge of York, and granted, without its consent, Deputations for Lancaster, Durham, and Northumberland. "This circumstance," says Preston (Illustrationa; edition of 1792, page 279), "the Grand Lodge at York highly resented, and ever afterward viewed the proceedings of the Brethren in the south with a jealous eye. All friendly intercourse ceased, and the York Masons, from that moment, considered their interests distinct from the Masons under the Grand Lodge in London."
			The Grand Lodges of York and of London kept up a friendly intercourse, and mutual interchange of recognition, until the latter Body, in 1725, granted a Warrant of constitution to some Freemasons who had seceded from the former. This un-Masonic act was severely reprobated by the York Grand Lodge, and produced the first interruption to the harmony that had long subsisted between them. It was, however, followed some years after by another unjustifiable act of interference. In 1735, the Earl of Crawford, Grand Master of England, constituted two Lodges within the jurisdiction of the Grand Lodge of York, and granted, without its consent, Deputations for Lancaster, Durham, and Northumberland. "This circumstance," says Preston (Illustrationa; edition of 1792, page 279), "the Grand Lodge at York highly resented, and ever afterward viewed the proceedings of the Brethren in the south with a jealous eye. All friendly intercourse ceased, and the York Masons, from that moment, considered their interests distinct from the Masons under the Grand Lodge in London."

	Three years after, in 1738, several Brethren, dissatisfied with the conduct of the Grand Lodge of England, seceded from it, and held unauthorized meetings for the purpose of initiation. Taking advantage of the breach between the Grand Lodges of York and London. they assumed the character of York Freemasons. On the Grand Lodge's determination to put strictly in execution the laws against such seceders, they still further separated from its jurisdiction, and assumed the appellation of Ancient York Masons. They announced that the ancient landmarks were alone preserved by them; and, declaring that the regular Lodges had adopted new plans, and sanctioned innovations, they branded them with the name of Modern Masons. In 1739, they established a new Grand Lodge in London, under the name of the Grand Lodge of Ancient York: Masons, and, persevering in the measures they had adopted, held communications and appointed annual feasts. They were soon afterward recognized by the Freemasons of Scotland and Ireland, and were encouraged and fostered by many of the nobility. The two Grand Lodges continued to exist, and to act in opposition to each other, extending their schisms into other countries, especially into America, until the year 1813, when, under the Grand Mastership of the Duke of Sussex, they were united under the title of the United Grand Lodge of England. Such is the history of Freemasonry in England as uninterruptedly believed by all Freemasons and Masonic writers for nearly a century and a half.		Three years after, in 1738, several Brethren, dissatisfied with the conduct of the Grand Lodge of England, seceded from it, and held unauthorized meetings for the purpose of initiation. Taking advantage of the breach between the Grand Lodges of York and London. they assumed the character of York Freemasons. On the Grand Lodge's determination to put strictly in execution the laws against such seceders, they still further separated from its jurisdiction, and assumed the appellation of Ancient York Masons. They announced that the ancient landmarks were alone preserved by them; and, declaring that the regular Lodges had adopted new plans, and sanctioned innovations, they branded them with the name of Modern Masons. In 1739, they established a new Grand Lodge in London, under the name of the Grand Lodge of Ancient York: Masons, and, persevering in the measures they had adopted, held communications and appointed annual feasts. They were soon afterward recognized by the Freemasons of Scotland and Ireland, and were encouraged and fostered by many of the nobility. The two Grand Lodges continued to exist, and to act in opposition to each other, extending their schisms into other countries, especially into America, until the year 1813, when, under the Grand Mastership of the Duke of Sussex, they were united under the title of the United Grand Lodge of England. Such is the history of Freemasonry in England as uninterruptedly believed by all Freemasons and Masonic writers for nearly a century and a half.
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	They avoid taking an oath, and regard it as worse than perjury; for they say that he who is not believed without calling on God to witness, is already condemned of perjury. Josephus also states that they studied with great assiduity the writings of the ancients on distempers and their remedies, alluding, as it is supposed, to the magical works imputed by the Talmudists to Solomon.		They avoid taking an oath, and regard it as worse than perjury; for they say that he who is not believed without calling on God to witness, is already condemned of perjury. Josephus also states that they studied with great assiduity the writings of the ancients on distempers and their remedies, alluding, as it is supposed, to the magical works imputed by the Talmudists to Solomon.
	It has already been observed that, in consequence of the celibacy of the Essenes, it was found necessary to recruit their ranks by the introduction of converts, who were admitted by a solemn of initiation. The candidate, or aspirant, was required to pass through a novitiate of two stages, which extended over three years, before he was admitted to a full participation in the privileges of the Order. Upon entering the first stage, which lasted for twelve months, the novice cast all his possessions into the common treasury. He then received a copy of the regulations of the brotherhood, and was presented with a spade, and apron, and a white robe. The spade was employed to bury excrement, the apron was used at the daily illustrations, and the white robe was worn as a symbol of purity.
			It has already been observed that, in consequence of the celibacy of the Essenes, it was found necessary to recruit their ranks by the introduction of converts, who were admitted by a solemn of initiation. The candidate, or aspirant, was required to pass through a novitiate of two stages, which extended over three years, before he was admitted to a full participation in the privileges of the Order. Upon entering the first stage, which lasted for twelve months, the novice cast all his possessions into the common treasury. He then received a copy of the regulations of the brotherhood, and was presented with a spade, and apron, and a white robe. The spade was employed to bury excrement, the apron was used at the daily illustrations, and the white robe was worn as a symbol of purity.

	During all this period the aspirant was considered as being outside the Order, and, although required to observe some of the ascetic rules of the society, he was not admitted to the common meal. At the end of the probationary year, the aspirant, if approved, was advanced to the second stage, which lasted two years, and was then called an Approacher. During this period he was permitted to unite with the Brethren in their illustrations, but was not admitted to the common meal, nor to hold any office. Should this second stage of probation be passed with approval, the approacher became an Associate, and was admitted into full membership, and at length allowed to partake of the common meal.		During all this period the aspirant was considered as being outside the Order, and, although required to observe some of the ascetic rules of the society, he was not admitted to the common meal. At the end of the probationary year, the aspirant, if approved, was advanced to the second stage, which lasted two years, and was then called an Approacher. During this period he was permitted to unite with the Brethren in their illustrations, but was not admitted to the common meal, nor to hold any office. Should this second stage of probation be passed with approval, the approacher became an Associate, and was admitted into full membership, and at length allowed to partake of the common meal.
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	The expositions which abound in the French, German, and other continental languages, are not attacks upon Freemasonry, but are written often under authority, for the use of the Fraternity.		The expositions which abound in the French, German, and other continental languages, are not attacks upon Freemasonry, but are written often under authority, for the use of the Fraternity.
	The usages of continental Freemasonry permit a freedom of publication that would scarcely be tolerated by the English or American Craft.
			The usages of continental Freemasonry permit a freedom of publication that would scarcely be tolerated by the English or American Craft.

	*EXPULSION		*EXPULSION
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	The eternal qualifications of candidates for initiation are those which refer to their outward fitness, based upon the exhibited moral and religious character, the established reputation, the frame of body, the constitution of the mind, and social position. Hence they are divided into Moral, Religious, Physical, Mental, and Political for which see Qualifications of Candidates.		The eternal qualifications of candidates for initiation are those which refer to their outward fitness, based upon the exhibited moral and religious character, the established reputation, the frame of body, the constitution of the mind, and social position. Hence they are divided into Moral, Religious, Physical, Mental, and Political for which see Qualifications of Candidates.
	The expression in the instruction, that "it is the internal and not the external qualifications that recommend a man to be made a Freemason," it is evident, from the context, refers entirely to "worldly wealth and honors," which, of course, are not to be taken into consideration in inquiring into the qualifications of a candidate.
			The expression in the instruction, that "it is the internal and not the external qualifications that recommend a man to be made a Freemason," it is evident, from the context, refers entirely to "worldly wealth and honors," which, of course, are not to be taken into consideration in inquiring into the qualifications of a candidate.

	*EXTINCT LODGE		*EXTINCT LODGE

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== MACKEY – E ==

:'''Source: Mackey's Encyclopedia of Freemasonry'''

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== See also ==
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== Links ==
*Phoenixmasonry http://www.phoenixmasonry.org/mackeys_encyclopedia/e.htm

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