Some more on ?The Royal Oriental Order of Sikha (Apex) and Sat Bhai?
Nov 04, 2006 04:21 AM
by Carl Ek
The Royal Oriental Order of Sikha (Apex) and Sat Bhai
Sorry, but this is a long posting. But I hop some of you will find
it interesting any way.
Note. I don't take the article of Ellic Howe as 100 % correct (hence
he knows more about Freemasonry, then Theosophy), but we find anyway
some interesting facts and points within it.
Could Sat Bhai have anything to do with the "Inner Circle", as found
in Blavatsky's letter to Hurrychund Chintamon from May 4, 1878, and
the Simla-letter to H.O. Hume from September 1884 (were Hume was
appointed" Knight")? Just a thought.
Carl
The following person (TS-members) we know for certain members of Sat
Bhai:
H.P. Blavatsky, H.S. Olcott, W.W. Westcott, Franz Hartmann , Papus,
John Yarker, Kenneth Mackenzie and Francis G. Irwin.
In the original OTO/Academia Masonica (before Crowley and under
Kellner, Hartmann and Reuss) the Sat Bhai was one of Masonic
systems, which was studied (see; http://oto-usa.org/history.html).
The in the archives of the United Grand Lodge of England are several
document from and on Sat Bhai, including jewels and certificate (see
Ars Quatuor Coronatorum 1972).
The webpage of QC; http://www.quatuorcoronati.com/
In "Fringe Masonry in England 1870-85" by Ellic Howe we find:
`The Order of the Sat B'hai was not Mackenzie's invention, still
less Irwin's, although Mackenzie had a hand in the inflation of this
comic pseudo-Masonic balloon, which rose a few feet into the air,
wobbled briefly and then quietly collapsed without the average
member of the Craft knowing that the thing had ever existed.
The Sat B'hai's advent was obscurely heralded in a letter
signed 'Historicus' which was published in The Freemason on 14
January 1871. The prose style is not unlike Mackenzie's. If so, he
was unaware that his misinformation referred to the 'rite' which was
to occupy so much of his time a few years later.
A brother informs us that a 34 ° of this rite is in existence called
the 'Apex', thus corresponding with the 90 ° of the Ancient and
Primitive Rite of Misraim. There are only three holders of
the 'Apex' in the whole world, who exist by the succession of
triplicate warrants from Frederick the Great of Prussia, signed
immediately after the Grand Constitutions. The symbols are the cord
and the dagger; the ceremonials are very august, 74 . and detail the
legendary history and object of the degree, which is to draw the
funds and energies of all the councils of the world to one great
centre. Grave purposes are said to be in view, but whether such is
the expulsion of the Turks from Constantinople, or the establishment
of a single empire either on the Continent or in America, is not
known.
A letter correcting the inaccuracies perpetrated by 'Historicus'
appeared about a month later in The Freemason of 18 February 1871.
Whoever wrote it knew the substance of the Sat B'hai or Apex legend
much in the form in which it was subsequently developed.
THE APEX- 49 ° - 81 °
A very serious mistake occurs in The Freemason of the 16th [sic]
ult., in which it is affirmed that 'there are only three holders of
the Apex in the world, who exist by a succession of triplicate
warrants from Frederick the Great', and that the symbols of the
degree are a 'Cord and Dagger'.
Now, brethren should not be precipitate in their revelations on the
subject of this climax of our Grand Historics-Masonic mysteries, for
I am in a position to assert, most emphatically, that the warrants
in question were not promulgated by Frederick the Great, and that
the three so-called Apexes were, in fact, no other than the three
sponsors of the ONE SUPREME APEX, whose very style proclaims his
crowning and solitary grandeur, and the succession of whose high
office comes by an Act of Grace on the part of the existing Apex,
who, under circumstances of the strictest solemnity, and himself
strictly veiled, transmits to his successor (if practicable, in the
presence of one or more of the sponsors) the rituals of all other
orders (some of which are scarcely known in England), contained in
an antique leaden casket cased in cedar of Libanus (or Lebanon). By
this means the Apex-elect is, if of one of the lower degrees (but in
no case under that of a P.M.) under a peculiar dispensation.
So far, so good: this is a super-Masonic Order and the Apex-elect
must be a P.M. Furthermore, he has the status of a 'Secret Chief'.
This particular archetype made its Masonic debut in the
German 'Strict Observance' (c. 1750) and in a non-Masonic context
will be found in Westcott's 'Golden Dawn' (The Secret Chiefs of the
Third Order) and in Theosophy a la Madam Blavatsky in the secret
rulers of the 'Great White Lodge'. The letter continues:
True enough, the Cord and Dagger are the symbols of the Sponsors,
but not of the one unapproachable Apex, for he has seven (hence the
con-fraternity [sic] known in the East as the Sat-bhae, seven
brothers), but which failed under a secret suspension of the then
(1845) Sublime Climax Apex, who, at that period, happened to be on
one of his tours of secret inspection in India.
>From the nature of the office of the Grand Climax Apex, 81 °, it has
been a time immemorial law that his name should never be divulged
nor his actual identity be known to any but a Sponsor. Sometimes it
happens, where Apex dies in any remote locality, his successor
cannot be known to the Sponsors, but the latter can always identify
the true Apex by the seven symbols which lead to the leaden casket
that crowns the mystic edifice, and which, with reverence, I venture
to assert I have seen, but it is not fitting that I should say more.
There is a remarkable painting, of small size, called 'The Dream of
Apex'. It represents a man in a gloomy appartment, startled at the
appearance of a serpent; but for reasons inconvenient to mention,
the locality cannot be indicated.
As your correspondent is perhaps aware, the one Supreme Apex takes
in regular succession, as his symbol, one of the starry signs; but
these are not numbered as amongst the seven occult symbols.
Allow me to add, that 'the Frederick the Great' is not a warrant of
authority. The Emperor Friedrich Barbarossa certainly did issue one,
but under the superior inspiration of the Veiled Apex, who, at that
period, is supposed to have been a Venetian.
N. B - - - - E
Perhaps the most astonishing disclosure of all was the one published
in The Freemason of 29 June 1872 signed 'Sp-ns-r [i.e. Sponsor],
II'. 'It may be sufficent to say,' he wrote, 'that I have seen the
true jewel of 'Apex' the jewel can be heard as well as seen.' The
jewel probably incorporated a small bell which tinkled.
The Royal Oriental Order of Sikha (Apex) and the Sat B'hai, to give
it its official title - was the brain child of Captain James Henry
Lawrence Archer (or Lawrence-Archer), Indian Army, although
Mackenzie did most of the donkey-work and received small thanks for
his trouble. John Yarker briefly referred to the Order's founder and
origins in The Arcane Schools, 1909, P. 242: 'This is a Hindu
Society organized by the Pundit of an Anglo-Indian regiment, and
brought to this country, about the year 1872, by Captain J. H.
Lawrence Archer.' In Hindi the word pundit or pandit means a learned
man, one versed in philosophy, religion and jurisprudence,
alternatively a learned expert or teacher. In military usage it
meant a native civilian who was employed to teach the British
officers of Indian regiments the Hindi language and to read the
Devanagri script. Nothing is known about the Pundit's 'Hindu
Society' or the nature of the notes, MSS. etc. which Archer brought
to England and which Mackenzie in due course attempted to 'work up'.
Archer was born on 28 July 1823. He was gazetted Second-Lieutenant
in the 39th Foot Regiment in December 1840 (aet. 17) and served with
the 24th Foot Regiment throughout the Punjab Campaign in 1848-9. He
went on half pay as a Captain on 1 January 1869 and remained on the
half pay list until his death in February 1889. He was initiated in
Masonry in India in 1851 (aet. 28) and later became a joining member
of Lodge Canongate Kilwinning No. 2 at Edinburgh. 75 .
The British Museum catalogue lists the titles of a dozen books by
him, e.g. genealogical studies, military histories, memoirs of
Indian campaigns, a work on the Orders of Chivalry etc. 76 . As far
as the Sat B'hai was concerned he remained in the background.
Mackenzie used to complain that he was elusive, absent somewhere in
Scotland and not to be found. Only one letter written by Archer
survives in Grand Lodge Library. It was addressed to Irwin (6 April
1875) and because we do not know in what context it was written its
contents are obscure. Yarker mentioned that his salary as a captain
on half pay was only 127 pounds per annum, but he must have had
private means. Mackenzie inferred that Archer hoped to make money
out of the Sat B'hai.
The second of the three letters published in The Freemason in 1871 -
2 may have been written by Archer. At that time he was not in touch
with Mackenzie, but he was already or soon to be acquainted with
Yarker. There is no evidence that Irwin ever met him, but he was a
member of the Captain's barely-hatched Order by the end of 1874.
77 . When Mackenzie arrived on the scene in 1875 the Order existed
in name rather than in fact. It was he who was to wrestle with the
insoluble problem of placing this Hindu cuckoo in an English fringe-
Masonic nest. No one was better equipped for this particular
exercise in human folly.
On 18 January 1875 Mackenzie told Irwin that he had 'heard of the
Rite of Apex [i.e. the Sat B'hail and that is all.' Eleven days
later he asked Irwin for information about the rite for the
Cyclopaedia. Irwin referred him to Archer with whom he now began to
correspond. He joined the Order early in April and was appointed one
of the seven Arch Censors. 'I can say no more because I know no
more,' he told Irwin. Then on 22 April he wrote: of course you know
a great deal more about it than you have chosen to say.' On 3 May he
asked Irwin if he had 'the Code and Mystery and other things'.78 .
The Code contained information about the Order's structure and its
rules. John Yarker published what he described as a revised edition
of the Sat B'hai Code in 1886. The text printed here in Appendix II
is probably from this edition.
Early in April 1875 Irwin was already thinking of resigning.
Archer's letter to him of 6 April refers to this eventuality. The
postscript reads: 'I send you as requested 2 Codes and 2 Mysteries.
Kindly send a Post Card to Bro. Yarker to forward to you the third
copy of each which you require.' Hence Yarker was active in the
business in an administrative capacity. Mackenzie was beginning to
busy himself, perhaps rather officiously, in London. On 10 May he
wrote:
For the present, until I learn what I want to know in the matter ...
stick like grim death to a dead nigger in the Apex business. All I
can say now is that the matter is likely to move. Don't give up your
Censorship on any account. I have obtained some important evidence
in writing. Don't do more than stir Bros. Yarker and B. Cox of
Weston super Mare up.
His enquiries continued and on 17 May he advised Irwin: 'Pray let us
leave Apex alone for a little while longer. I assure you there are
strong reasons for it.' On 24 May he reported the receipt of a
letter from Archer. 'I would put myself in communication with him,'
he told Irwin, ' . . . and see what he says - pray don't mention me
at present. I don't want a Masonic fraud to be perpetrated, verbum
sap. Ask him what he is doing. It's pretty muddled as it now
stands.' BY 5 June he was beginning to show more
enthusiasm: 'Modifications will have to be made before Apex will be
of much Masonic service to us. But I think there is a brilliant
future. I will try and see Archer in a few days ... I had a letter
from Yarker recently but it does not seem to reveal anything very
definite about Apex. Have you a copy of the code [underlined three
times]? If you have not, I must send you one, or a printed copy can
be obtained from Bro. S.P. Leather, Civil Engineer, Burnley,
Lancashire.' 79 .
By 11 June 1875 Mackenzie's attitude was again ambivalent. He had
received a letter from Archer and had learned that 'there is a
ritual as well as the Code and Mystery'. He informed Irwin that he
had written to Archer and made various suggestions: 'Have pointed
out to him that English gentlemen cannot be governed by unknown
heads and advised him to call a meeting of Sponsors and Censors. I
did not mention names but (in confidence) I may tell you that I
might prevail upon Bro. Hervey to accept the fourth censorship,
still vacant.'
So now the Grand Secretary of the United Grand Lodge of England was
to be inveigled into the Apex scheme. Mackenzie did not object
to 'Secret Chiefs' when they were of his own invention (cf. the
Order of Ishmael) but disliked the prospect of having to submit to
their authority when produced out of thin air by someone else, in
this case Archer.
By the autumn of 1875 a few recruits had presented themselves. On 19
October Mackenzie wrote: 'Bro. Ranking has joined the Order of Apex,
80 . also Colonel Ridgway. Something will have to be done in this
soon.' On 24 November he reported that 'Brother Col. Ridgway is
appointed Treasurer General of the Sat B'hai.' Next, on 27 January
1876 he wrote: 'I think there is every probability of Sir William
Feilden's brother Bro. J. Leyland Feilden joining the Sat B'hai. It
is high time that this was brought forward in a more tangible shape,
but there are so many influences at work that it is very difficult
to reconcile the elements.' However, at least a little progress was
being made because on 4 February he was able to report: 'Rite of
Apex is extending ... I am very carefully selecting the members of
the section I represent as Daksha. I only wish for real Masons of
studious habits, likely to render good service.. . My uncle [John
Hervey] thinks the Order likely to be of great utility.' One wonders
if the Grand Secretary supposed anything of the sort.
At this point we are left in a state of suspension as far as Apex or
the Sat B'hai are concerned because the few surviving letters for
1876 contain no references to either. In the meantime Mackenzie had
written an article about the Order which was published in the
Cyclopaedia probably in the fascicule which was issued late in 1876.
It commences:
ROYAL ORIENTAL ORDER OF THE SAT B'HAI - An order incorporated with
that of Sikha. It originated in India, and is so named after a bird
held sacred by the Hindus, and known to naturalists as the
Malacocerus grisius, whose flight, invariably in sevens, has
obtained for the rite the appellation of the seven (Sat) brethren
(B'hai). The last meeting in India was held at Allahabad (Pryaya or
Prag), in the year 1845. It is divided into seven degrees (but, with
Sikha, composed of the Sponsors, nine), the first being the highest,
i.e., 1. Arch Censor. 2. Arch Courier. 3. Arch Minister, 4. Arch
Herald. 5. Arch Scribe. 6. Arch Auditor. 7. Arch Mute. The last
three degrees are, under certain limitations, open to both sexes,
but none but Master Masons are admitted into the first four degrees.
At the end of the article there is a statement which is 'typical
Mackenzie': 'The order is now firmly established in England and
Scotland, and has branches in America, Austria, and other
countries.' It is inconceivable that a rite which had not yet been
worked in England, because there were still no rituals, had already
been exported to America and Austria. Finally, as might be
expected, 'the ceremonies are of an august nature'.
A.E. Waite once described Mackenzie as 'a shining light of occultism
hidden in a bushel of secrecy', or in words to that effect. The
source of the quotation escapes me, although I remember it well.
Irwin thought much the same and in a long and critical letter
written on 16 January 1877 referred to Mackenzie's tendency to
envelop everything in a cloak of mystery. The following probably
refers to the Order of Ishmael rather than the Sat B'hai:
There is no one more ready than myself to acknowledge your
intellectual powers. I am well aware that you could compile a
hundred Rituals each as good as the average of those in present use,
but you unfortunately appear to have a desire to surround your
proceedings with an air of mystery. Now this mystery is all right
and proper with the greater number of Masons ... but why persevere
with the mystery - or trying to mvstify one who has been admitted to
the innermost secrets of the sanctuary?
Irwin was referring to himself. As for the Sat B'hai:
The Rite of Apex would have spread rapidly in the most of England
were it not for this air of mystery. There was the groundwork for
much that was good and beautiful ... If the ceremony of the Sat
B'hai is not a beautiful one, it will not be that you are unable to
so form it, but that an air of mystery will be thrown over it -
that, to use a common expression, won't go down.
Mackenzie replied somewhat plaintively on 28 February: 'As to Apex,
Sikha, Sat B'hai or whatever you like best to call it, I have only
to say that I am trying my best to bring it on. But I do not find
there is much enthusiasm about it . . . ' On 3 March he explained at
some length the difficulty he was having in getting the rituals into
shape. One of his problems was that neither the Mutes nor the
Auditors, who were members of the two lowest degrees, had anything
to do, 'and until this is extricated from the Sanskrit original I do
not see how a ritual can be issued.' By 5 April he thought that the
Sat B'hai ritual was nearly finished: 'There is a separate ceremony
for each grade of the Order . . . ' On 9 August he complained that
his work was at a standstill because Archer was away and could not
be found. It seems that without Archer's knowledge of Sanskrit no
progress was possible. The position was much the same in October and
he had now quarrelled with Archer. He knew, too, that some members
were becoming restive, hence 'we cannot expect others to take an
interest in the Sat B'hai until we give them something for their
money . . . ' He was also now aware that for Archer, at least, the
Sat B'hai had a certain commercial element: 'I am sorry that Bro.
Archer's means are so slight that he is forced to make money out of
the Sat B'hai . . . ', he wrote on 20 October.
Late in 1877 Bro. Charles Scott, of Omagh, Co. Tyrone in Ireland,
sent Irwin three indignant letters on the subject of Mackenzie and
the Sat B'hai within the course of five weeks.
[21 October 1877]. I know nothing of Apex more than I did three
years ago ... I assume that the Sat B'hai is a humbug devised to
raise the wind. Bros. Archer-and Mackenzie have fallen out. This is
plain by Archer's notes, so that Mackenzie is now Apex and Ishmael
and I suppose his fertile genius is conceiving something else racy
for the gulls.
[29 October 1877]. As for Apex I am washing my hands of it. It is no
use and only fit for gulls and dupes ... I can't introduce the Order
over here so I shall resign all connection with it.
[26 November 1877]. I wrote to Yarker withdrawing from Apex as I
could not understand it nor had I any opportunities of meeting those
who did ... It was only laughed at by my clever friends who promptly
refused to join a rite of very questionable benefit.
By 9 November 1877 Mackenzie had completed the following ceremonies:
1. Opening an Ashayam
2. Working and closing the same
3. Initiation (general)
4. Admission of a Mute
5. Passing a Mute to Auditor
6. Advancing Auditor to Scribe 7. Passing Scribe to Herald
8. Consecrating Herald as a Minister
9. Entrusting a Courier
10. Ceremony of Relegation
11. Ceremony of Perfection
12. Various Lectures, Regulations &c.
On 25 January 1878 he wrote more in sorrow than in anger to
Irwin: 'I hear nothing at all from Bro. Yarker. Bro. Archer is
mysterious. You and Bro. Scott have, it seems, both resigned and
from another source I hear that Madam Blavatsky is the head of the
Order! This last item of news is "quite too awfully laughable".' He
finally admitted defeat on 27 January 1879: 'As to Apex I should not
trouble myself about it', he advised Irwin. 'I regard it as a thing
of the past.'
However, the Order of the Sat B'hai was not quite as moribund as
Mackenzie supposed. A few years later John Yarker ingeniously
amalgamated its Ceremony of Perfection with the ritual of a recent
novelty called the Order of Light.
Frederick Hockley, who had no connection with fringe-Masonry, but
knew Irwin and Mackenzie well, was the first to die (10 November
1885). His will included a legacy of 19 guineas to Mackenzie, who
followed him on 3 July 1886, shortly before his fifty-third
birthday. The deterioration in his handwriting in the last of his
letters to Irwin (20 November 1885) suggests that his health had
greatly failed.
Latterly (1883-5) he had been tinkering with the formation of an
exclusive little 'club' called The Society of Eight, apparently for
the study of alchemy. Its prospective members in August 1883 were
Irwin, Yarker, the Rev. W. A. Ayton 85 . and Frederick Holland, whom
Mackenzie described as 'a technically experienced chymist and
metallurgist', and who was a member of the Societas Rosicruciana in
Anglia.
In a letter to Irwin (24 August 1883) Mackenzie wrote: I fear that
Bro. Hockley is too advanced in years to join. I do not think that
Stainton Moses would do at all; there are reasons I cannot enter
upon. Dr. Westcott also will not do. If Holland gets him to join I
will at once retire.' By the end of 1885 he had quarrelled with
Holland and on 20 November told Irwin: 'Society of Eight quite
dormant, thro' Holland's fault.' Towards the end his relationship
with Yarker cannot have been satisfactory. The obituary notice in
the latter's periodical The Kneph (August 1896) could hardly have
been briefer or more perfunctory. "
"Although one would suppose that the Sat B'hai was completely dead
and buried by 1885 both Irwin and Cox were keeping it going in a
small way in the West Country. On 15 December Cox wrote: 'I will
assist by taking No. 2 Censorship and I would suggest that Dr. Nunn
be asked to take the other ... there can be no harm in asking him,
the only objection is that he does not care much for occultism.'
Almost two years later Cox reported: 'Dr. Nunn intends to wear at
our Thursday's meeting his Sat B'hai jewel ... I forgot to say that
Bro. Dr. Nunn thinks that by wearing the jewel of the Sat B'hai at
our meeting it may be the means of others joining without outside
solicitation.' 85 ."
Footnotes to above:
74) 74) Cf. Mackenzie's letter to Irwin of 23 October 1874 quoted on
p. 265 above, in which he described the Order of Ishmael's
ceremonies as being 'of a most august nature'.^
(75) See John Yorker's biographical article in The Kneph, Vol. II,
April 1882, p. 13O- I am indebted to Miss E. Talbot Rice, Research
Assistant to the Director of the National Army Museum, London, for
detailed particulars of Archer's military career.^
(76) Lack of time has prevented me from inspecting Archer's books.
His Idone: or, Incidents in the Life of a Dreamer, 1852, published
when he was twenty-nine, might repay study.^
(77) See the certificate in Grand Lodge Library dated the 'first day
of Winter Solstice 1874'. Irwin was given the 'spiritual and mystic
name Kartikeya'.^
(78) This letter includes a reference to R. W. Lirde's Ancient and
Archaeological Society of Druids: 'Don't have anything to do with
the Druids. It is only Little in another form and what information
he has, he obtained from me. I paid some fees to the precious order
and have never heard anything more of it,' Mackenzie wrote.
According to the Cyclopaedia it was 'a quasi-Masonic body,
reconstituted by Bro. R. Wenrworth Little in October 1874 ... Master
Masons alone are admissible to this body which, it is to be hoped,
will show signs of vitality at some time not far distant.' Mackenzie
mentioned it again on 26 February 1877: 'I know I paid a
subscription and I was told the money was spent on a feed but I had
none of it.'^
(79) Samuel Petty Leather was a close friend of John Yarker, who
lived nearby at Manchester, and active in all the latter's fringe-
Masonic promotions. In 1882 he was second in the hierarchy of
Yarker's 'Antient and Primitive Rite of Masonry, inclusive of
Memphis and Misraim'. On 22 February 1875 when Irwin was already
doubtful about the Apex project he wrote: 'I indeed feel grieved to
hear you have had much trouble through "Apex" and think you will do
well to let it rest a while. There is one point in your letter. You
call it "The Rite of Apex". I have not looked upon "Apex" as a rite.
If I were to do so I should at once stop. I am not quite clear on
this point. There are already too many Rites in Masonry - my rude
objection to the introduction of ceremonial observances was the fear
that it might become a rite.'^
(80) David Fearon Ranking was a member of the Rosicrucian Society in
1879. He joined Westcott's Hermetic Order of the Golden Dawn in June
1892 but resigned soon after when he was made a bankrupt.^
(81) The Osiris Temple had a short life. Cox initiated eight male
members, all of them Freemasons, in 1888 and two more in 1890.^
(82) Grand Lodge Library has a more or less contemporary MS. copy of
the charter.^
(83) William Stainton Moses (1840-92) took Holy Orders in c. 1868
but resigned from a chaplaincy in the Isle of Man in 1872 when he
became interested in spiritualism and returned to London, where he
taught English at University College School. He was a founder of the
London Spiritualist Alliance, a frequent contributor to the
spiritualist press and for some years editor of Light. He was also a
well known private medium. When the Rosicrucian Society's Burdett
(London) College was founded in December 1867 its Fratres included
Stainton Moses and R. Palmer Thomas. The latter was later to be a
prominent member of the Golden Dawn.^
(84) In 1877 the Theosophical Society, which was inaugurated in New
York in November 1875 was still hardly known in Great Britain.
However, there is evidence to show that H. P. Blavatsky's first
important book, Isis Unveiled, 1877, was being read in Rosicrucian
Society circles soon after its publication. The Society's remarkable
expansion did not begin until May 1887 when Madame Blavatsky settled
permanently in London. Stainton Moses was a Fellow of the New York
Theosophical Society in 1878 and one of the few Englishmen to have
any connection with it. He immediately procured honorary membership
for Mackenzie. Yarker met H.P. Blavatsky when she was briefly in
England at the end of 1878 and appears to have given her what
purported to be a Masonic initiation. The history of 'Co-Masonry' in
this country began with Yarker and continued under Theosophical
Society auspices.^
(85) William Alexander Ayton (1816-1909), Vicar of Chacombe,
Northamptonshire. He had an alchemical laboratory in his cellar and
was afraid that his Bishop would learn of its existence. He was
among the first to join the Hermetic Order of the Golden Dawn in
1888. W. B. Yeats, who met him in the G. D. milieu in 1890,
described him as 'an old white-haired clergyman, the most panic-
stricken person I have ever known' (Autobiographies, 1926, pp. 227-
8). S. L. MacGregor Mathers introduced him to Yeats at a G.D.
ceremony with the words: 'He unites us to the great adepts of the
past.' Ayton was invested as Provincial Grand Chaplain for
Oxfordshire in 1875.^
Read the whole article on
http://freemasonry.bcy.ca/aqc/fringe/fringe.html#24
See further:
Ars Quatuor Coronatorum, the Transactions of Quatuor Coronati Lodge
No. 2076, UGLE in Volume 85 for the year 1972. [p. 242.]
And the Sat Bhai Code on
http://freemasonry.bcy.ca/aqc/fringe/appendix2.html
[Back to Top]
Theosophy World:
Dedicated to the Theosophical Philosophy and its Practical Application
