commemorated, in which legend he is evidently identified with the Egyptian Osiris, who was slain by his brother, Typhon. The aspirant in the ceremonies through which he passed, represented the murder of the god, and his restoration to life.

The commencement of the mysteries, or what we might masonically call the opening of the lodge, was signalized by the consecration of an egg, in allusion to the mundane egg from which all things were supposed to have sprung. The candidate having been first purified by water, and crowned with a myrtle branch, was introduced into the vestibule, and there clothed in the sacred habilaments. He was then delivered to the conductor, who, after the mystic warning, εκας, εκας, εστε βεβηλοι, " Depart hence, all ye profane!" exhorted the candidate to exert all his fortitude and courage in the dangers and trials through which he was about to pass. He was then led through a series of dark caverns, a part of the ceremonies which Stobæus calls "a rude and fearful march through night and darkness." During this passage he is terrified by the howling of wild beasts, and other fearful noises; artificial thunder reverberates through the subterranean apartments, and transient flashes of lightning reveal monstrous apparitions to his sight. In this state of darkness and terror he is kept for three days and nights, after which he commences the aphanism or mystical death of Bacchus. He is now placed on the pastos or couch, that is, he is confined in a solitary cell, where he is at liberty to reflect seriously on the nature of the undertaking in which he is engaged. During this time, he is alarmed with the sudden crash. of waters, which is intended to represent the deluge. Typhon, searching for Osiris, or Bacchus, for they are here identical, discovers the ark in which he had been secreted, and tearing it violently asunder, scatters the limbs of his victim upon the waters. The aspirant now hears the lamentations which are instituted for the death of the god. Then commences the search of Rhea for the remains of Bacchus. The apartments are filled with shrieks and groans; the initiated mingle with their howlings of despair, the frantic dances of the Corybantes; every thing is

a scene of distraction and lewdness; until, at a signal from the hierophant, the whole drama changes; the mourning is turned to joy; the mangled body is found; and the aspirant is released from his confinement, amid the shouts of Ευρηκαμεν, Ευγχαίρομεν, "we have found it, let us rejoice together." The candidate is now made to descend into the infernal regions, where he sees the torments of the wicked, and the rewards of the virtuous. It was now that he received the lecture explanatory of the rites, and was invested with the tokens which served the initiated as a means of recognition. He then underwent a lustration, after which he was introduced into the holy place, where he received the name of Epopt, and was fully instructed in the doctrine of the mysteries, which consisted in a belief in the existence of one God, and a future state of rewards and punishments. These doctrines were inculcated by a variety of significant symbols. After the performance of these ceremonies, the aspirant was dismissed, and the rites concluded with the pronunciation of the mystic words Konx Ompax, an attempted explanation of which will be found under the head of Eleusinian mysteries.

DISCALCEATION. The ceremony of taking off the shoes, as a token of respect, whenever we are on or about to approach holy ground. It is referred to in Exodus, (iii. 5,) where the angel of the Lord, at the burning bush, exclaims to Moses: "Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." It is again mentioned in Joshua, (v. 15) in the following words: "And the captain of the Lord's host said unto Joshua, Loose thy shoe. from off thy foot; for the place whereon thou standest is holy." And lastly, it is alluded to in the injunction given in Ecclesiastes, (v. 1) "Keep thy foot when thou goest to the house of God."

The rite, in fact, always was, and still is, used among the Jews and other Oriental nations, when entering their temples and other sacred edifices. It does not seem to have been derived from the command given to Moses; but rather to have existed as

a religious custom from time immemorial, and to have been borrowed, as Mede supposes, by the Gentiles, through tradition, from the patriarchs.

The direction of Pythagoras to his disciples, was in these words: Ανυπόδητος θύε καὶ προσκυνει—that is, “ Ofer sacrifice and worship with thy shoes off."

Justin Martyr says that those who came to worship in the sanctuaries and temples of the Gentiles, were commanded by their priests to put off their shoes.

Drusius, in his Notes on the Book of Joshua, says that among most of the Eastern nations it was a pious duty to tread the pavement of the temple with unshod feet.*

Maimonides, the great expounder of the Jewish law, asserts that "it was not lawful for a man to come into the mountain of God's house with his shoes on his feet, or with his staff, or in his working garments, or with dust on his feet."+

Rabbi Solomon, commenting on the command in Leviticus xix. 30, "Ye shall reverence my sanctuary," makes the same remark in relation to this custom. On this subject Dr. Oliver observes: "Now the act of going with naked feet was always considered a token of humility and reverence; and the priests, in temple worship, always officiated with feet uncovered, although it was frequently injurious to their health."

Mede quotes Zago Zaba, an Ethiopean Bishop, who was ambassador from David, King of Abyssinia, to John III., of Portugal, as saying: "We are not permitted to enter the church, except barefooted."§

The Mahommedans, when about to perform their devotions, always leave their slippers at the door of the mosque. The Druids practised the same custom whenever they celebrated their

Quod etiam nunc apud plerasque orientis nationes piaculum sit, calceato pede templorum pavimenta calcasse.

↑ Beth Habbechirah, c. 7.

Historical Landmarks, vol. ii. p. 481.

Non datur nobis potestas adeundi templum nisi nudibus pedibus.

sacred rites; and the ancient Peruvians are said always to have left their shoes at the porch, when they entered the magnificent temple consecrated to the worship of the Sun.

Adam Clarke thinks that the custom of worshipping the Deity barefooted, was so general among all nations of antiquity, that he assigns it as one of his thirteen proofs that the whole human race have been derived from one family.

Finally, Bishop Patrick, speaking of the origin of this rite,

says

in his commentaries: "Moses did not give the first beginning to this rite, but it was derived from the patriarchs before him, and transmitted to future times from that ancient, general tradition; for we find no command in the law of Moses for the priests performing the service of the temple without shoes, but it is certain they did so from immemorial custom; and so do the Mohammedans and other nations at this day."

DISCOVERY.

"Anno inventionis," or "in the year of the discovery," is the style assumed by Royal Arch Masons, in commemoration of an event which took place soon after the commencement of the rebuilding of the Temple by Zerubbabel. See Calendar, Masonic.

DISPENSATION. A permission to do that which, without such permission, is forbidden by the constitutions and usages of the order. The power of granting Dispensations is confided to the Grand Master, or his representative, but should not be exercised except on extraordinary occasions, or for excellent reasons. The dispensing power is confined to only four circumstances. 1. A lodge cannot be opened and held, unless a Warrant of Constitution be first granted by the Grand Lodge; but the Grand Master may issue his Dispensation, empowering a constitutional number of brethren to open and hold a lodge until the next communication of the Grand Lodge. At this communication, the Dispensation of the Grand Master is either revoked or confirmed. A lodge under Dispensation, is not permitted to be represented,

nor to vote in the Grand Lodge. 2. Not more than five candidates can be made at the same communication of a lodge; but the Grand Master, on the showing of sufficient cause, may extend to a lodge the privilege of making as many more as he may think proper. 3. No brother can at the same time belong to two lodges, within three miles of each other. But the Grand Master may dispense with this regulation also. 4. Every lodge must elect and install its officers on the constitutional night, which, in most masonic jurisdictions, precedes the anniversary of St. John the Evangelist. Should it, however, neglect this duty, or should any officer die, or be expelled, or remove permanently, no subsequent election or installation can take place, except under dispensation of the Grand Master.

DISTRICT DEPUTY GRAND MASTER. An officer appointed to inspect old lodges, consecrate new ones, install their officers, and exercise a general supervision over the fraternity in districts where, from the extent of the jurisdiction, the Grand Master or his Deputy cannot conveniently attend in person. He is considered as a Grand Officer, and as the representative of the Grand Lodge in the district in which he resides. In the English Grand Lodge, officers of this description are called Provincial Grand Masters.

DORIC ORDER. The oldest and most original of the three Grecian orders. It is remarkable for robust solidity in the column, for massive grandeur in the entablature, and for harmonious simplicity in its construction. The distinguishing characteristic of this order, is the want of a base. The flutings are few, large, and very little concave. The capital has no astragal, but only one or more fillets, which separate the flutings from the torus.* The column of strength which supports the lodge, is of the Doric order, and its appropriate situation and symbolic officer are in the W...

Stuart, Dict. of Architecture.