varied by the imagination of the Greeks from the ancient emblem, retaining the idea but changing the figure, as they did in Dagon and many other idols.

No. 14 represents the Tyrian Neptune with a trident, a medal of Phoenicia, an old man with a long beard, clothed from head to foot, having on his head a bonnet with a high crown, not unlike the calathus in Fig. 6. The head is Alexander II. of Syria. The trident in his hand is the proper sceptre of Neptune, the god of the sea, who is always represented naked, neither bonneted nor clothed. It is certainly a Syrian deity, but how can it be Neptune? Who was the original Neptune? Some suppose that this character may be attributed to Japheth, who as Neptune had a right to wield the trident. The trident was a symbol appropriated to Siva in India. Can you trace any resemblance between the attributes of Siva and those of Neptune? As a venerable patriarch, his bonnet of honor, his ample clothing, and his long beard bespeak his dignity.

Fig. 15 represents Ashtaroth, having the horns well developed, and two "lightnings," and around her are the seven stars, implying her authority as regent of the night. (See text, p. 64.)

No. 16. This is a medal from Sinope, which represents a man with a Phrygian bonnet on his head, clothed in a short dress, a sword in his right hand, in his left a man's head, which he has just severed from the body, the blood from which spirts upward. "Macrobius says the moon was both male and female, and adds one particular, which we have referred to in the text; viz., that the male sex sacrificed to him in the female habit, and the females in the male habit, etc." (p. 65.) No. 17. Vishnu in second Avatar. (See text, p. 84.)

No. 18 is an "Abraxas"; it represents a man with two faces, on his head the sacred calathus, or bushel, as in Fig. 6, two wings on his shoulders, and two on his hips, having a scorpion's tail, in each hand a staff. Significance unknown.

No. 19. Vishnu in the eighth Avatar, referred to in the text, (p. 80).

No. 20 is another Abraxas, which is represented with more emblems than No. 18. On the head is the immortal lotus; there are four wings, and with each wing is an arm; in each of its four hands are different destructive implements which will be readily recognized by scholars. In his two upper hands weapons of injury, - a whip with thongs and a double battle-axe in one hand; in the other an axe, a dagger, and a hammer, or another axe. In his lower hands he holds a rod and a pair of scales, to denote that he is not to exceed the just weight and measure of the evils he may inflict. It is supposed that this is the ANGEL OF PUNISHMENT, the agent of retributive punishment, whose office it is to distribute battle and murder and sudden death among the sons of men. In fine, it may possibly be the representation of SATAN.

hereas a Perison has been presented to us and signed by several Brethren residing in and about the City of Exeter humbly praying that they may be Constituted into a regulur → Lodge.

or

These are therefore to Impower and Authorize our R' Worshipful and welbeloved Brethren John Bury Esq., and Mr Thomas Teffreys or either of them to convene our Brethren at Edecter aforesaid who have signed the said Petitions and that the said John Bury &gra Mr Thomas Jeffreys do in our place and Head Conshhite a regular Lodge in due forms they the said John Bury Eq and Mr. Thomas Jeffreys taking Special Care that they and every of them have been regularly made Masons) with like Riviledges as all other regular Lodges do Injoy and that they be required 10~ conform themselves to all and every the Regulations contained in the printed Book of Constitutions and observe such other Rules and Instructions as shall from time to time be transmitted to them-2 by us

us or Thomas Batson-Eq? our Deputy Grand Master or the Grand Master or his deputy for the time being. And that they do send to its or our Deputy a List of the Members of their Lodge together with the Rules agreed ons to be by thems observed, to the and they may be onsred in the Grand Lodge Book. And upon the due Execution of this our Deputation the said John Bury. Esqṛ or M. Thomas Jeffreys is hereby required to transmit to us or our sanded eputy a Certificats ~ under both or either of ther thands of the time and place of Such Constitutions In order that. be entred in the Book of regular Eddges Given under our hand and Seal of Office this eleventh day of July 1732 and in the Year of Masonry 5732.

Will Reid Secry

it

I may

By the Grand Masters Command

MONTAGUE CHARTER. A.D. 1732.

Geo: Rooke &
Ia Smyte-S

Ja

G Wardens

DIVISION II.

THE COGNATE ORDERS.

A Comprehensive History of the Knights Templars and the Crusades; their patronage by the See of Rome and subsequent anathema; the connection of these, if any, with the present Degrees of Knights Templar in the United States and Great Britain; the Execution of Jacques de Molai, Grand Master, and Supplemental Historic Notes.

BY WILLIAM STEVENS PERRY, 32°, D.D. OxON., LL.D., D.C.L.,

Bishop of Iowa.

CHAPTER I.

THE ANCIENT TEMPLARS AND ORDERS OF CHIVALRY.

The Ethics of Christian Knighthood. True chivalry has it source and spring of being at the foot of the cross of our Lord Jesus Christ. The study of the lessons of the great biography-the tracing of the foot-prints of Him, the Son of God, who in loving lowliness went about doing good when He was incarnate upon the earth -won from a quaint old English writer the acknowledgment that "Jesus Christ was the first true gentleman." We, mindful of the fact that chivalry is self-sacrifice; that true knighthood is consecration, the glad and willing service of God and man, founded on faith in God, designed for the service of the weak, the oppressed, may reverently recognize in the Christ, the mirror of chivalry, the pattern of all true knightly, valiant, and magnanimous life. In the exhibition of ineffable love, shown in the taking of our flesh, the living our life, the bearing our guilt, the dying our death, all for us and for our salvation, there was breathed into our manhood a new breath of life; there was given to us the high and holy purpose of living the life of this Son of God, our Exemplar, our Saviour, the source of our strength. From this period - the coming of the Christ into the world-we date anew the history of humanity. Gladly did the noble, the valiant, the magnanimous of our race hail this exhibition of all that was winning, true, and inspiring in the perfect manhood of the Incarnate Son of

--