The Master Mason embodies the power of the human mind, that connecting link which binds heaven and earth together in an endless chain. His spiritual light is greater because he has evolved a higher vehicle for its expression. Above even constructive action and emotion soars the power of thought which swiftly flies on wings to the source of Light. The mind is the highest form of his human expression and he passes into the great darkness of the inner room illuminated only by the fruits of reason. The glorious privileges of a Master Mason are in keeping with his greater knowledge and wisdom. From the student he has blossomed forth as the teacher; from the kingdom of those who follow he has joined that little group who must always lead the way. For him the Heavens have opened and the Great Light has bathed him in its radiance. The Prodigal Son, so long a wanderer in the regions of darkness, has returned again to his Father's house. The voice speaks from the Heavens, its power thrilling the Master until his own being seems filled with its divinity, saying, "This is my beloved Son, in whom I am well pleased." The ancients taught that the sun was not a source of light, life, or power, but a medium through which life and light were reflected into physical substance. The Master Mason is in truth a sun, a great reflector of light, who radiates through his organism, purified by ages of preparation, the glorious power which is the light of the Lodge..
“The Lost Keys of Freemasonry” Manley P. Hall
“The Lost Keys of Freemasonry” Manley P. Hall
Freemasonry cannot be defined in a few sentences or pat answers. One of the most common definitions is that it is a system of morality, veiled in allegory (or a story) and illustrated by symbols. This is true, but Freemasonry is more than that. While it is certainly a course of moral instruction that uses both allegories and symbols to teach its lessons, Freemasonry is also an organized society of men, a fraternity. It uses symbols derived from operative stonemasonry and architecture but not exclusively. Much of its symbolism is also taken from Biblical sources, especially the stories surrounding the building of King Solomon’s Temple. Great stress is placed upon the development of moral and ethical virtues and the building of character, with Truth being the guiding principle of our lives. Thus, brotherhood and charity are natural outcomes which further defines what we are. In other words, we are using proven methods to enhance the lives and spirits of our members in a tangible way.
There are also aspects of Freemasonry that enrich our lives and spirits in an intangible way. This part of Masonry is harder to define but is just as real. There is something very profound about Freemasonry. It seems to speak to a hidden part of oneself that responds with a deep reverence and respect. The deeper one takes his studies of the rites and symbols of Freemasonry, the richer his Masonic life becomes.
The intent of this page is basically twofold: first, to provide the new and old members of Masonry with more information about the Fraternity, its structure, practices and symbolism; and secondly, to offer suggestive approaches for further research if one is so inclined. We feel that there is not only a great need for this type of information but also a great desire for it as well. Masonic education begins with the study of the rituals themselves. For some this is enough, but for others it is not. This page provides the next logical step for the student of the mysteries of Masonry.
There are also aspects of Freemasonry that enrich our lives and spirits in an intangible way. This part of Masonry is harder to define but is just as real. There is something very profound about Freemasonry. It seems to speak to a hidden part of oneself that responds with a deep reverence and respect. The deeper one takes his studies of the rites and symbols of Freemasonry, the richer his Masonic life becomes.
The intent of this page is basically twofold: first, to provide the new and old members of Masonry with more information about the Fraternity, its structure, practices and symbolism; and secondly, to offer suggestive approaches for further research if one is so inclined. We feel that there is not only a great need for this type of information but also a great desire for it as well. Masonic education begins with the study of the rituals themselves. For some this is enough, but for others it is not. This page provides the next logical step for the student of the mysteries of Masonry.
A BRIEF HISTORY OF
THE PRINCE HALL GRAND LODGE
JURISDICTION OF MASSACHUSETTS
By R. W. Raymond T. Coleman, FPS, Grand Historian
Originally published in the summer 2006 edition of The Phylaxis magazine
The history of the Most Worshipful Prince Hall Grand Lodge, Free and Accepted Masons (F.&A.M.), Jurisdiction of Massachusetts, has its origin with the initiation of Prince Hall and fourteen other "men of color" on March 6, 1775.
They were initiated in a British Army Lodge, No. 441 of the Irish Registry by J. E. Batt, Worshipful Master, on Castle William Island (now Castle Island), in Boston Harbor.
When the British evacuated Boston along with its 38th British Foot and its Lodge #441, Prince Hall was given a “permit” to meet as a Lodge. However, not being a regular lodge, they were not allowed to make any new Masons. Their charge was only to "meet as a Lodge and to bury their dead in manner and in form.” Under it African Lodge # 1 was organized on July 3, 1776 with Prince Hall as the Worshipful Master. Later (December 1782) Provincial Grand Master John Rowe gave them a permit to "walk on St. John's Day.” Today, we would refer to this as a U.D. (Under Dispensation) lodge.
In 1784, Prince Hall petitioned the Grand Lodge of England, the premier (or mother) grand lodge of the world, for a warrant, or charter, to become a "regular masonic lodge.”
On September 29, 1784, the Grand Lodge of England granted a charter to Prince Hall and his associates for African Lodge #459. They formally began work as a "regular" Masonic lodge on May 6, 1787, "with all the rights and privileges" of any Masonic lodge in the world.
Since African Lodge #459 was the only lodge in America to receive her charter directly from England, a close relationship developed between Prince Hall and the Grand Lodge of England. In 1791, he was appointed a Provincial Grand Master, and African Lodge #459 became a "mother" lodge.
In 1797 Prince Hall organized lodges in Pennsylvania and Rhode Island under the #459 Charter, and the march of Prince Hall lodges had begun. Today there are over 5,000 Prince Hall lodges with forty-seven grand lodges who can trace their origin to African Lodge #459, Boston, Mass. In these organizations are over 300,000 Master Masons. There are also adoptive, appendant and affiliated bodies including all houses in the Scottish Rite, the York Rite, the Order of the Eastern Star and the Shriners.
Prince Hall died on December 4, 1807, after serving thirty-one years as Worshipful Master of African Lodge. One year later (December, 1808) the brethren of the African Lodges of Massachusetts, Pennsylvania and Rhode Island, in a General Assembly of the Craft held in Boston, organized African Grand Lodge with Most Worshipful Brother Nero Prince as the Grand Master.
THE PRINCE HALL GRAND LODGE
JURISDICTION OF MASSACHUSETTS
By R. W. Raymond T. Coleman, FPS, Grand Historian
Originally published in the summer 2006 edition of The Phylaxis magazine
The history of the Most Worshipful Prince Hall Grand Lodge, Free and Accepted Masons (F.&A.M.), Jurisdiction of Massachusetts, has its origin with the initiation of Prince Hall and fourteen other "men of color" on March 6, 1775.
They were initiated in a British Army Lodge, No. 441 of the Irish Registry by J. E. Batt, Worshipful Master, on Castle William Island (now Castle Island), in Boston Harbor.
When the British evacuated Boston along with its 38th British Foot and its Lodge #441, Prince Hall was given a “permit” to meet as a Lodge. However, not being a regular lodge, they were not allowed to make any new Masons. Their charge was only to "meet as a Lodge and to bury their dead in manner and in form.” Under it African Lodge # 1 was organized on July 3, 1776 with Prince Hall as the Worshipful Master. Later (December 1782) Provincial Grand Master John Rowe gave them a permit to "walk on St. John's Day.” Today, we would refer to this as a U.D. (Under Dispensation) lodge.
In 1784, Prince Hall petitioned the Grand Lodge of England, the premier (or mother) grand lodge of the world, for a warrant, or charter, to become a "regular masonic lodge.”
On September 29, 1784, the Grand Lodge of England granted a charter to Prince Hall and his associates for African Lodge #459. They formally began work as a "regular" Masonic lodge on May 6, 1787, "with all the rights and privileges" of any Masonic lodge in the world.
Since African Lodge #459 was the only lodge in America to receive her charter directly from England, a close relationship developed between Prince Hall and the Grand Lodge of England. In 1791, he was appointed a Provincial Grand Master, and African Lodge #459 became a "mother" lodge.
In 1797 Prince Hall organized lodges in Pennsylvania and Rhode Island under the #459 Charter, and the march of Prince Hall lodges had begun. Today there are over 5,000 Prince Hall lodges with forty-seven grand lodges who can trace their origin to African Lodge #459, Boston, Mass. In these organizations are over 300,000 Master Masons. There are also adoptive, appendant and affiliated bodies including all houses in the Scottish Rite, the York Rite, the Order of the Eastern Star and the Shriners.
Prince Hall died on December 4, 1807, after serving thirty-one years as Worshipful Master of African Lodge. One year later (December, 1808) the brethren of the African Lodges of Massachusetts, Pennsylvania and Rhode Island, in a General Assembly of the Craft held in Boston, organized African Grand Lodge with Most Worshipful Brother Nero Prince as the Grand Master.
A young black man is nearly five times more likely to be killed by a gun than a young white man and 13 times more than an Asian American man. These numbers, dramatic as they are, actually understate the problem. If a black person is killed by a gun, it is judged a homicide 82 percent of the time. For the broad population, most gun deaths are ruled accidental or the result of suicide; only 34 percent of gun deaths are attributed to murder. South Carolina is the fourth-deadliest state for gun homicide.
Presently 19% of African Americans nationwide own firearms. In today’s society every member of our community if they want can legally purchase a “Gun”. African Americans in record numbers are now joining gun clubs, going to the gun range, active in outdoor hunting, and even participating in Competitive Shooting events. Single Black women are now one of the fastest growing demographic groups in the African American community for purchasing guns for home protection. Safety with firearms, as with any other potentially hazardous machines, comes through learning and practicing safe procedures until they become a habit. With proper knowledge, skill, and a respect for firearms, accidents will not occur. Firearms are dangerous only when people make them so. When handled improperly they can become instruments of danger to people and property; when handled correctly there is no danger..
Presently 19% of African Americans nationwide own firearms. In today’s society every member of our community if they want can legally purchase a “Gun”. African Americans in record numbers are now joining gun clubs, going to the gun range, active in outdoor hunting, and even participating in Competitive Shooting events. Single Black women are now one of the fastest growing demographic groups in the African American community for purchasing guns for home protection. Safety with firearms, as with any other potentially hazardous machines, comes through learning and practicing safe procedures until they become a habit. With proper knowledge, skill, and a respect for firearms, accidents will not occur. Firearms are dangerous only when people make them so. When handled improperly they can become instruments of danger to people and property; when handled correctly there is no danger..
Prince Hall Freemasonry cannot be defined in a few sentences or pat answers. One of the most common definitions is that it is a system of morality, veiled in allegory and illustrated by symbols. This is true, but Freemasonry is more than that. While it is certainly a course of moral instruction that uses both allegories and symbols to teach its lessons, Freemasonry is also an organized society of men, a fraternity. It uses symbols derived from operative stone-masonry and architecture but not exclusively. Much of its symbolism is also taken from Biblical sources, especially the stories surrounding the building of King Solomon’s Temple. Great stress is placed upon the development of moral and ethical virtues and the building of character, with Truth being the guiding principle of our lives. Thus, brotherhood and charity are natural outcomes which further defines what we are. In other words, we are using proven methods to enhance the lives and spirits of our members in a tangible way.
Although our work has not ended and will never cease as long as we are Prince Hall masons; We will always profess; It is by faith "man freely commits his entire self to God." It is with hope man places trust in Christ's promises and not on our own strength, but the grace of the Holy Spirit. But most importantly, it is by charity that we love God above all things for his own sake, and our neighbor as ourselves for the love of God.
Throughout the years, our lodges have embraced the culture of Prince Hall Freemasonry in Piedmont District III. Without the dedication and commitment of our brethren, success would not be attainable. It is a privilege and an honor to serve these great men as District Deputy.
............Fredrick Williams 33*
Although our work has not ended and will never cease as long as we are Prince Hall masons; We will always profess; It is by faith "man freely commits his entire self to God." It is with hope man places trust in Christ's promises and not on our own strength, but the grace of the Holy Spirit. But most importantly, it is by charity that we love God above all things for his own sake, and our neighbor as ourselves for the love of God.
Throughout the years, our lodges have embraced the culture of Prince Hall Freemasonry in Piedmont District III. Without the dedication and commitment of our brethren, success would not be attainable. It is a privilege and an honor to serve these great men as District Deputy.
............Fredrick Williams 33*
We would like to say thank you to all that has supported The Blue & Gold Club this year and our own Isaiah Harper for his vision and commitment. It has truly been a successful initiative and without the support of the brothers and sisters of our District, our success would not have been possible. Our members have made a positive impact on our youth and the state. It has been confirmed that The Blue & Gold Club will be introduced to the entire jurisdiction of South Carolina as a fundraising initiative to assist the Supreme Council, Order of the Knights of Pythagoras. We ask for your continued support for our District Knights and to keep this outstanding young man in prayer as he continues to exemplify leadership within our district and our state.
the prince hall grand lodge
history of the united supreme council
The first Scottish Rite organization among African-Americans was the African Grand Council of 1820 in Philadelphia, which was referred to as a Council of Princes of Jerusalem. This Council arose through West Indian migration, for Stephen Morin had propagated the Rite there. The Organization of the King David Supreme Council grew out of the conferring in Philadelphia (1850) of the 33rd Degree by Count DeSaint Laurent (also, Larine) of the Supreme Council of France and the Grand Commander of the Council of Spain on David Leary, the first Black Inspector-General of the Prince Hall Scottish Rite.
In New York City, a Supreme Council of the United States was established in 1864. Also in 1864, a separate Supreme Council was formed in New York, which was made up of members from the National Compact Grand Lodge, from which a Southern Jurisdiction split off with the Headquarters in Baltimore, Maryland. From the Philadelphia Council, a Southern and Western Jurisdiction defected with Headquarters at Washington, D.C. In 1871 a fifth was established in Philadelphia, and was named King Fredrick Supreme Council. In 1881-1887, these five merged into 2 United Supreme Councils of the 33rd Degree: one for Northern Jurisdiction and one for Southern Jurisdiction.
Ill. Edward M. Thomas petitioned the King David Council, since he was residing in the District of Columbia, for the 33rd degree to be conferred on representative Masons in D.C., and on May 5, 1856, the conferment was made and a council was established. A fourth council was set up in Baltimore, Maryland and a fifth Council in Philadelphia. These 5 Councils petitioned for unity in a conference in New York City on January 13, 1881, and was responsible for the Articles of Union and two Supreme Councils of the Northern Jurisdiction (PHA) and the United Supreme Council of the Southern Jurisdiction (PHA).
The constitutions for the Southern Jurisdiction were established in 1887 and revised in 1917 and 1955. The Southern Jurisdiction for the United Supreme Council, PHA, consists of the states: AL, AR, FL, GA, KT, LA, MD, MS, Missouri, NC, OK, SC, TN, TX, VA, WV, the territories of Arizona, New Mexico, the District of Columbia, and Alaska. The Northern Jurisdiction consists of the following states: CO, Connecticut, DE, ID, Illinois, IN, IO, KA, Maine, Mass, MI, Minnesota, Montana, Nebraska, Nevada, NH, NJ, NY, ND, OH, OR, Pennsylvania, RI, SD, UT, VT, Washington, Wisconsin, Wyoming, and that of the states outside Continental United States. Alaska shall belong to the Northern also.
As a result of the conference of the Sovereign Grand Commanders of the two Supreme Councils, Northern and Southern Jurisdictions A.A.S.R., PHA, on August 2, 1966, were established at the Cathedral, Fitzwater & Mole St. in Philadelphia, Pennsylvania. The above divisions were made based on a boundary developed by a joint committee in Wilmington, Delaware on April 19, 1907 using the Mason-Dixon Line as an official boundary.
In New York City, a Supreme Council of the United States was established in 1864. Also in 1864, a separate Supreme Council was formed in New York, which was made up of members from the National Compact Grand Lodge, from which a Southern Jurisdiction split off with the Headquarters in Baltimore, Maryland. From the Philadelphia Council, a Southern and Western Jurisdiction defected with Headquarters at Washington, D.C. In 1871 a fifth was established in Philadelphia, and was named King Fredrick Supreme Council. In 1881-1887, these five merged into 2 United Supreme Councils of the 33rd Degree: one for Northern Jurisdiction and one for Southern Jurisdiction.
Ill. Edward M. Thomas petitioned the King David Council, since he was residing in the District of Columbia, for the 33rd degree to be conferred on representative Masons in D.C., and on May 5, 1856, the conferment was made and a council was established. A fourth council was set up in Baltimore, Maryland and a fifth Council in Philadelphia. These 5 Councils petitioned for unity in a conference in New York City on January 13, 1881, and was responsible for the Articles of Union and two Supreme Councils of the Northern Jurisdiction (PHA) and the United Supreme Council of the Southern Jurisdiction (PHA).
The constitutions for the Southern Jurisdiction were established in 1887 and revised in 1917 and 1955. The Southern Jurisdiction for the United Supreme Council, PHA, consists of the states: AL, AR, FL, GA, KT, LA, MD, MS, Missouri, NC, OK, SC, TN, TX, VA, WV, the territories of Arizona, New Mexico, the District of Columbia, and Alaska. The Northern Jurisdiction consists of the following states: CO, Connecticut, DE, ID, Illinois, IN, IO, KA, Maine, Mass, MI, Minnesota, Montana, Nebraska, Nevada, NH, NJ, NY, ND, OH, OR, Pennsylvania, RI, SD, UT, VT, Washington, Wisconsin, Wyoming, and that of the states outside Continental United States. Alaska shall belong to the Northern also.
As a result of the conference of the Sovereign Grand Commanders of the two Supreme Councils, Northern and Southern Jurisdictions A.A.S.R., PHA, on August 2, 1966, were established at the Cathedral, Fitzwater & Mole St. in Philadelphia, Pennsylvania. The above divisions were made based on a boundary developed by a joint committee in Wilmington, Delaware on April 19, 1907 using the Mason-Dixon Line as an official boundary.
the crown of the Scottish rite
The Supreme Council has set forth a rule for the correct wearing of the crown. When wearing the crown it shall be considered to be a part of the apparel of the wearer and shall not be removed.
At the presentation of the flag, the crown shall remain in place, and the members shall stand at attention with the right hand over the heart.
During prayer the crown shall is placed in the left hand and placed over the heart.
The wearing of crown is considered proper at United Supreme Council Sessions, regularly scheduled meetings, Maundy Thursday services, Easter celebrations, and other official Scottish Rite functions.
The Sovereign Grand Commander is the highest ranking officer of the Supreme Council and the chief executive and judicial officer of the Rite within this Supreme Council’s Jurisdiction. He is the representative of The Supreme Council when that Body is not in session and is invested with general powers of supervision and administration everywhere within its Jurisdiction. The crown for the Sovereign Grand Commander is violet in color and features a gold band. On the front is the symbol of his office, a Cross of Salem with crosslets.
The purple crown is that of an elected officer of our United Supreme Council in the Southern Jurisdiction, PHA. The crown is purple in color and features a gold band. On the front is the symbol of a Cross of Patriarchal with crosslets.
At the presentation of the flag, the crown shall remain in place, and the members shall stand at attention with the right hand over the heart.
During prayer the crown shall is placed in the left hand and placed over the heart.
The wearing of crown is considered proper at United Supreme Council Sessions, regularly scheduled meetings, Maundy Thursday services, Easter celebrations, and other official Scottish Rite functions.
The Sovereign Grand Commander is the highest ranking officer of the Supreme Council and the chief executive and judicial officer of the Rite within this Supreme Council’s Jurisdiction. He is the representative of The Supreme Council when that Body is not in session and is invested with general powers of supervision and administration everywhere within its Jurisdiction. The crown for the Sovereign Grand Commander is violet in color and features a gold band. On the front is the symbol of his office, a Cross of Salem with crosslets.
The purple crown is that of an elected officer of our United Supreme Council in the Southern Jurisdiction, PHA. The crown is purple in color and features a gold band. On the front is the symbol of a Cross of Patriarchal with crosslets.
rings and badges of the Scottish rite
Possibly the most recognized (and certainly misunderstood) Masonic honor is the Thirty-Third Degree of the Scottish Rite. The ring is a triple band of gold, either plain or with a triangular plate of gold enclosing the numerals 33°. Central to the ritual of the 14°, Perfect Elu, is the presentation of a ring, worn by Scottish Rite Masons from the 14° through the 32°. It is a plain gold band with an equilateral triangular plate enclosing the Hebrew letter yud, the initial letter of Yahweh - the Tetragrammaton - the ineffable name of God. Engraved on the inside is the Latin motto, "Virtus Junxit Mors Non Separabit" (Whom virtue unites, death will not separate). "The circular shape of the ring symbolizes unending commitment and loyalty, just as it does in a marriage. The triangular plate and the letter signify that the commitment is to the Deity."
A Thirty-Second Degree Mason, Master of the Royal Secret, is identified with the jewel of the Degree. The Teutonic Cross was probably adopted because the Grand Constitutions of 1786 were believed to be authored by the Prussian King, Frederick the Great, and the Teutonic Knights were the preeminent German order of knighthood. The laurel wreath is the ancient symbol of victory and triumph, and it is used throughout Scottish Rite Regalia. Here it can signify the triumph of attaining the Royal Secret.
the jewel of the united supreme council
The jewel, suspended from a purple ribbon, has very distinctive details. "The basis of the jewel is a Teutonic Cross. On that is a nine-pointed star, composed of three gold triangles, interlaced. The design also forms nine small triangles, and in each of these is one of the letters "S.A.P.I.E.N.T.I.A.", the Latin word for wisdom. A sword extends from the lower part of the left side of the jewel to the upper part of the right side. Crossing that is a "Hand of Justice".
This forms a scepter, terminating in a carving of a hand. On top of the cross, triangles, crossed sword, and Hand of Justice is a circular plate, and on the plate is a shield with a crowned double-headed eagle. To the right of the eagle is a balance and to the left is a Square and Compasses. Around the design is the Latin words Ordo ab Chao, Order out of Chaos, enclosed by two serpents, each biting its tail."
The Teutonic Cross continues to remind us of the German origins of the Grand Constitutions of 1786.
The double-headed eagle looking to the East and West may be from the coat of arms of Germany or from a French ancestor organization of the Scottish Rite, the Emperors of the East and West. Its crown signifies that the Thirty-third Degree is the administrative Degree of the Rite, and this symbolism of proper administration is continued with the sword of strength, the hand of justice, and the scales in balance.
The three three-sided figures remind us of 33°, the number of this Degree, while Sapientia indicates the symbolic achievement required for this recognition.
This forms a scepter, terminating in a carving of a hand. On top of the cross, triangles, crossed sword, and Hand of Justice is a circular plate, and on the plate is a shield with a crowned double-headed eagle. To the right of the eagle is a balance and to the left is a Square and Compasses. Around the design is the Latin words Ordo ab Chao, Order out of Chaos, enclosed by two serpents, each biting its tail."
The Teutonic Cross continues to remind us of the German origins of the Grand Constitutions of 1786.
The double-headed eagle looking to the East and West may be from the coat of arms of Germany or from a French ancestor organization of the Scottish Rite, the Emperors of the East and West. Its crown signifies that the Thirty-third Degree is the administrative Degree of the Rite, and this symbolism of proper administration is continued with the sword of strength, the hand of justice, and the scales in balance.
The three three-sided figures remind us of 33°, the number of this Degree, while Sapientia indicates the symbolic achievement required for this recognition.
The double headed eagle
The Double Headed Eagle of Lagash” is the oldest Royal Crest in the World… No emblematic device of today can boast of such antiquity. Its origin has been traced to the ancient city of Lagash. It was in use a thousand years before the Exodus from Egypt and more than two thousand years before the building of “King Solomon’s Temple.”
“The city of Lagash is in Sumer in Southern Babylonia, between the Euphrates and the Tigris and near the modern Shatra in Iraq, Lagash had a calendar of twelve lunar months, a system of weights and measures, a banking and accounting system and was a center of art, literature, military and political power, five thousand years before Christ”.
“In 102 B.C. the Roman Consul Marius decreed that the Eagle be displayed as a symbol of Imperial Rome. Later, as a world power, Rome used the Double-Headed Eagle, one head facing the East the other facing the West, symbolizing the universality and unity of the Empire. The Emperors of the Holy Roman Empire continued its use and the symbol was adopted later in Germany during the halcyon days of conquest and imperial power”.
So far as is known, the Double-Headed Eagle was first used in Freemasonry in 1758 by a Masonic Body in Paris – the Emperors of the East and West. During a brief period the Masonic Emperors of the East and West controlled the advanced degrees then in use and became a precursor of the “Ancient Accepted Scottish Rite”.
The Latin caption under the Double-Headed Eagle – “Spes Mea in Deo Est” translated is “My Hope Is In God”.
“The city of Lagash is in Sumer in Southern Babylonia, between the Euphrates and the Tigris and near the modern Shatra in Iraq, Lagash had a calendar of twelve lunar months, a system of weights and measures, a banking and accounting system and was a center of art, literature, military and political power, five thousand years before Christ”.
“In 102 B.C. the Roman Consul Marius decreed that the Eagle be displayed as a symbol of Imperial Rome. Later, as a world power, Rome used the Double-Headed Eagle, one head facing the East the other facing the West, symbolizing the universality and unity of the Empire. The Emperors of the Holy Roman Empire continued its use and the symbol was adopted later in Germany during the halcyon days of conquest and imperial power”.
So far as is known, the Double-Headed Eagle was first used in Freemasonry in 1758 by a Masonic Body in Paris – the Emperors of the East and West. During a brief period the Masonic Emperors of the East and West controlled the advanced degrees then in use and became a precursor of the “Ancient Accepted Scottish Rite”.
The Latin caption under the Double-Headed Eagle – “Spes Mea in Deo Est” translated is “My Hope Is In God”.
The Ancient Egyptian Arabic Order Nobles Mystic Shrine of North and South America and Its Jurisdictions, Inc. has a long and colorful history. The order was established as an Imperial Council of Prince Hall Shriners on June 3, 1893, in Chicago, Illinois, by 13 Prince Hall Masons under the leadership of John George Jones. They met in the Apollo Hall on State Street where Palestine Temple was organized. On June l0, 1893, Jones and his associates organized the Imperial Grand Council of Prince Hall Shriners. Jones, who was an attorney, immediately went about organizing Prince Hall Shrine Temples in Los Angeles, California, Washington D.C., Jacksonville, Florida, Indianapolis, Indiana, Baltimore, Maryland, Kansas City and St. Louis, Missouri, New York City, New York, Cleveland, Ohio, Pittsburgh, Pennsylvania, Providence, Rhode Island, Alexandria and Richmond, Virginia. In September of 1889, Isaac L.W. Holland, the Illustrious Potentate of Pyramid Temple in Philadelphia, sent out a call to members of Prince Hall Shrine Temples within the nation to meet with him for the purpose of reorganizing the Imperial Grand Council. On December 12, 1900, a meeting was held in Philadelphia with officers and members attending from Temples in Philadelphia, Pittsburgh, and from Alexandria, Virginia, At this meeting the Imperial Council was reorganized and the order adopted a new name: Imperial Council of the Ancient Egyptian Arabic Order Nobles Mystic Shrine of North and South America and its Jurisdiction, Incorporated.
The Imperial Court, is an auxiliary of female family members of Prince Hall Shriners, and was formally organized at the annual session of the Ancient Egyptian Arabic Order Nobles of the Mystic Shrine, held in Detroit, Michigan, on August 24, 1910.
The establishment of the Imperial Court was a result of a meeting held in 1909, when women representing the auxiliary of female members of Prince Hall Shriners from Maryland, Rhode Island and Washington, DC, met with a committee of Prince Hall Shriners and requested the formation and recognition of an organization for their women relatives.
The purpose of the Imperial Court, is to unite the relatives of all members of the A.E.A.O.N.M.S. into one common bond of friendship, to practice charity and benevolence, and to inculcate honor and integrity as symbolized in the legend of the Egyptian queen, the goddess Isis.
The Imperial Court, a charitable and benevolent organization, stresses the development of powerful leaders, encourages health awareness among youth and adults, provides services to help disabled and senior citizens, provides for effective networking among its members and other organizations, recognizes and celebrates the historic and current achievement of African American women, exerts positive influence and utilizes the tool of role modeling for youth, teenage mothers, high school and college students, and disseminates information for educational opportunities and career planning to youth and young adults.
The establishment of the Imperial Court was a result of a meeting held in 1909, when women representing the auxiliary of female members of Prince Hall Shriners from Maryland, Rhode Island and Washington, DC, met with a committee of Prince Hall Shriners and requested the formation and recognition of an organization for their women relatives.
The purpose of the Imperial Court, is to unite the relatives of all members of the A.E.A.O.N.M.S. into one common bond of friendship, to practice charity and benevolence, and to inculcate honor and integrity as symbolized in the legend of the Egyptian queen, the goddess Isis.
The Imperial Court, a charitable and benevolent organization, stresses the development of powerful leaders, encourages health awareness among youth and adults, provides services to help disabled and senior citizens, provides for effective networking among its members and other organizations, recognizes and celebrates the historic and current achievement of African American women, exerts positive influence and utilizes the tool of role modeling for youth, teenage mothers, high school and college students, and disseminates information for educational opportunities and career planning to youth and young adults.