Rite of Misraim
This Rite of Misraim began in Venice in 1788. It is one of the most ancient in France. Antiquity is closely linked to the speculative Freemasonry of the 18th century, and is one of the basic ingredients of Masonic discourse (in the same way as Chivalry). Legendary origins are generally attributed to the Masonic Order in general. The Misraim Rite does not escape this rule. It holds a special place in the great Masonic family, partly due to the fact that it contains 90 Degrees.
Marc Bedarride, one of the three brothers who promoted the Rite in France, goes so far as to say in his work “The Masonic Order of Misraïm ” published in 1848, that Masonry is as old as the World. Which however, thinking over our commitment, is intrinsically far from absurd. To substantiate this claim, he refers to the Old Testament. According to him, it is Adam himself, with his children, who created the First Lodge of humanity; Seth succeeded to his father; Noah saved it from the flood; Sham established it in Egypt, under the name of Mitzraïm, or in other words, “Egyptians”.
Rite of Misraim appears (or rather reappears) in Venice in 1788. It is then one of the most ancient in France. A group of Socinians (protestant anti-trinitarian sect) received their Constitution document from Cagliostro. He initiated them the three first degrees of Freemasonry which he had himself regularly received from the United Grand Lodge of England. He also conferred upon them the High Degrees of the Germanic Templar Freemasonry, which he also had regularly received.
According to Marc Bedarride and his brothers, the last link in this uninterrupted chain is their own father Gad Bedarride, Mason initiated in 1771 in Avignon In 1782, Gad Bedarride was visited, in Cavaillon, by a mysterious Egyptian Initiator, of whom only his mystic name is known: «The Sage Ananiah». This envoy revealed Egyptian Masonry to Bedarride. He conferred on him a whole series of “high degrees”. Is not the first historical allusion to the appearance of an Unknown Superior of Egyptian Masonry. Brother Vernhes in his defense for the Misraïm Rite, published in 1822, already mentioned the appearance of the missionary Ananiah, in the south of France, in 1782.
The origins of Egyptian Masonry concerned, Egypt is an original sphere in the history of esoteric traditions, totally distinct from the Judaic as well as the Judaeo-Christian sphere. It is understandable that each Masonic author tries to associate himself with as ancient a source as possible. Egypt has been known since the time of the Crusades and that interest in the Egyptian tradition and its “Mysteries” has practically not abated since. The Platonic Academy of Florence, dealing learnedly with Egypt and the Egyptians, was founded in 1450. Translated for the first time from the Greek and Latin in 1471 by Marsilio Ficino, the Corpus Hermeticum, a group of texts attributed to Hermes, of which the most famous is known under the title of the “Emerald Tablet”, purports to reveal the ancient Egyptian wisdom. These texts assured the flourishing of the so-called Hermetic (from Hermes) sciences such as Magic, Alchemy and Astrology. Then followed more and more interest in hieroglyphics.
As early as 1650, the Abbot Athanase Kircher suggested an explanation of inscriptions found on the principal obelisks recorded in Egypt. His great work is grouped in the four volumes of the Oedipus Aegyptiacus. But his translations were soon found to be inexact. We must wait for Bonaparte and his Egyptian campaign and thus the discovery of the Rosetta Stone which enabled Champollion to accomplish the works that we know. Rosetta Stone, named after the place where it was found, includes a decree written in three languages: in hieroglyphs, in demotic Egyptian, that is to say a cursive way of writing, and in Greek. In comparing these three texts Champollion, linguist and expert in oriental dead languages, deciphered and translated the meaning of the hieroglyphs, thus paving the way for the scientific study of pharaonic Egypt.
This Egyptian fashion was exacerbated at the Revolution when several attempts were made to create a new universal “secular” religion based on the Egyptian myths. It was subsequently crowned by Bonaparte’s Egyptian campaign, which established a direct physical link with the Egyptian land. But the Egyptian campaign had another effect. The Egyptian campaign favoured a movement already present on the Continent, whose ambition it was to practice effective Rituals by Initiated persons gathered together in a space resembling the ancient Temples. The enthusiasm, general this time, for Egypt lead numerous Continental Masonic Lodges to modify the worldly way in which English Masons organized rituals and Table Lodges. Freemasonry as introduced by the British, who held their meetings not in temples but in restaurants, limited itself to reciting the Rituals by heart, opening and closing them by canticles. Afterwards Important travaux de table followed. In Masonry, some minor Egyptian rites, at the end of the 18th century, existed in France. They have now disappeared. To name a few :
- The Rite of African Architects
- The Egyptian Rite of Cagliostro
- The Holy Rite of the Sophisians
- The Perfect Initiates of Egypt
- The Sovereign Pyramid of the Desert’s Friends
Veritable Masonic fables circulated about Egypt. Its sacerdotal initiations were described in a romantically and unbelievable manner. A secret treaty of Egyptian Initiation, with transparent allusions to the Great Work, circulated already in the 17th century. Around 1760 this same treaty was known, under the name of CRATA REPOA, in German Masonic circles, where it was considered as an authentic Egyptian initiation. Translated and published in France in 1821 by the Brother Antoine Bailleul, this treaty describes the ancient Initiation conferred in the Great Pyramid. It is faithfully reproduced by a symbolic reception in seven successive degrees. No need to remind, among others and especially, our Brother Mozart’s «Magic Flute» opera, which refers to the Egyptian Ancient Initiation Mysteries.
This “Egyptian Initiations” fashion which had conquered Paris did cause concern and was followed by a severe reaction from the Masonic authorities of the Grand Orient at the time. Which partially explains the ostracism of which Misraïm Rite became a victim during the first half of the 19nth century. In 1822, it was denounced to the police as an “Enemy of the State, of the Altar and of the Throne”, but the police was not able to prohibit its existence. However, violently anti-clerical documents were found during a search by the police at the home of Brother Vehrnes in Montpellier, on January 18, 1823, and the Rite was then prohibited. It resumed its activities in 1838, was prohibited again in 1841 and finally restored in 1848.
Genesis of the Rite
After this brief introduction, let us look at the history of this Misraïm Rite, which often passes for a hybrid and mysterious Rite often discredited in the past, and which nevertheless has respected, and still respects, above all the traditional principles of Freemasonry, and which has always maintained its specificity.
Now that we have left the 18th century, let us look at the beginning of the 19th, which takes us 200 years into the past with reference to today. Let us question the masons then, ask them what they know of the Misraïm Rite at a time when it is about to «territorialise» France. Levesque, in 1821, published a “General Historic Overview” of the Masonic trends of his time. He speaks in these terms: “Five or six years ago, I think, this Misraïm Rite has come to establish itself in Paris. It came from Italy where it enjoyed some consideration in the Ionic Isles and on the shores of the Adriatic Gulf. It was born in Egypt”. Brother Thory says in his two volumes of the “Acta Latomorum” and particularly in his “Nomenclature of the Principal Rites”: “This Institution (Misraïm) which, in France, dates only from a few year, was much in vogue in Venice and the Ionic Isles. There are several Chapters of Misraïm in the Abruzzi and in Apulia”. Masonic historian Clavel (a member, as was his father, of Misraïm) writes in his “Picturesque History of Masonry”, published in 1843: “The degrees of instruction of Misraïm were borrowed from the Scottish and Martinist Rites, from Hermetic Masonry and from the various reforms formerly in use in Germany and France, and whose notebooks can only be found in the archives of a few connoisseurs. Not having been admitted to the Scottish Supreme Council founded in 1805, in Milan, several Brothers imagined a Misraïmic regime.
A Brother Lechangeur was given the responsibility to collect all the elements, to classify and co-ordinate them, to write a draft of General Statutes. In the beginning, postulants could only progress to the 87th Degree. The other three Degrees which completed the system were reserved for Unknown Superiors, and even the names of these Degrees were hidden from the Brothers of lower Degrees. Organised this way, the Misraïm Rite spread through the Kingdom of Italy and the Kingdom of Naples. It was adopted among others by a Chapter of the Rose+Cross called ” La Concorde ” which had its headquarters in the Abruzzi.
At the bottom of a diploma delivered in 1811 by this Chapter to a Brother B. Clavel, was placed the signature of one of the heads of the Rite, Brother Marc Bedarride, having received, at that time, only the 77th Degree. The Brothers Joly and Bedarride brought Misraïmism to France in the year 1814. It was later transmitted to Belgium, Ireland and Switzerland. The Rite swarmed quickly in Italy and appeared in France with the Bedarride brothers who, from 1810 to 1813, developed this Rite with success, almost under the protection of the Scottish Rite. The Rite of Misraim maintained close links with the Carbonarii of which it became a nursery and the refuge. Approximateley 50 Lodges were founded in Holland, in France and in Scotland. In 1818 were published in Brussels The General Statutes of the Order of Misraim for the Netherlands. There were then already lodges in Anvers, Mons, Courtrai and Brussels. In 1829, the Rite was introduced in Scotland and Ireland.
Gad Bedarride was one of the precursors of the Rite. Already well versed in Masonic research, he was initiated into the Egyptian Secrets by the Scholar Patriarch Ananiah, Great Egyptian Conservator and a great traveller, when he came through Cavaillon in 1782. Gad Bedarride transmitted his taste for esoteric research together with a part of his knowledge to his three “wolf cubs”, his sons Marc, Michel, and Joseph. The Bedarride’s were of the Jewish religion. And at the time, before the Revolution, and before it was assimilated into France, Cavaillon was one of the four cities of the County of Venaissin (Avignon) where Jews had the right of residence. The study of the Kabbalah was thus honoured in the Jewish communities of the County and Masonic Hermitic Rites particularly flourished there, for instance:
- The Rite of the Chosen Cohen of Martinez de Pasqually, into which Gad Bedarride seems to have been initiated
- The Rite of the Illuminated of Pernety
- Scottish Philosophic Rite
A third source attests to the appearance of the Rite for the first time in Venice, in 1788, where a group of Socinian Masons (a protestant anti-trinity sect) requested a patent of foundation from Cagliostro during his stay in that city. Brother TASSONI, held the patent of this esoteric Venetian Lodge). However, since the members of this group did not wish to practise Cagliostro’s magico-cabalistic ritualistics, they chose to work in the first Degrees of the Templar Rite. Cagliostro thus, only gave them the Masonic Light. He held the first three Degrees from English Masonry and the Higher Degrees from German Masonry, quite influenced by the Templars tradition.
It has often been said that the name of Misraïm is the plural of Egyptian. It is rather the one of Egypt, in the sense of the two countries, the two kingdoms as symbolised by the Pharaoh’s headdress, the Uraeus for the red Northern Bouto Kingdom and by the vulture for the white Southern Kingdom of El Kab). At the time, the name of Misraïm is the only Egyptian reference in this Rite, with the exception of the «Higher grades» (as they were called then, with an obvious militaristic stamp, and as some unfortunately still call grandiloquently them today, when it is simply a way towards the Degrees of Perfection for those who so desire.
He rapidly founded lodges in Milan, Genoa, Naples, and appeared in France with one of the Bedarride brothers (Marc or Michel?), who had received magisterial powers in 1810, either in Naples from Brother De Lassalle or in Milan from Brother Cerbes. Arguing these three sources, one can with some certitude recreate the origin of the Rite under its name:
- Brother Tassoni, (Italian) who would have maintained a small Misraïm Rite in Venice, constituted in 1750 and structured in 10 or 20 Degrees.
- Brother Lechangeur, (French, living in Italy), and friend of Tassoni, initiator of the Misraïm Rite in 70 Degrees inspired among others of “Scottish Style” Degrees.
- De Lasalle, (French) Grand Master of Misraïm for the Kingdom of Naples. Member of old Napolitan Rites and bringing to the Rite some Neapolitan Degrees, including, as mentioned by Brother Galtier, the ” Arcana Arcanorum ” of the 87th to the 90th Degree.
- Cerbes, (French) Grand Mater of Misraïm for Milan (then the capital of the Cisalpine State), who held his powers from Brother Lechangeur. He is the one who is supposed to have given a patent to Michel Bedarride, which subsequently permitted the Constitution of the Grand Lodge of Misraïm in France.
Brother Galtier’s explanation of the genesis of Misraïm: “It must be realised that there is quite an ancient hermetic tradition in Italy, unknown in France. It is a tradition which could be called neo-platonic and Pythagorean. Italy is not very far from Greece (and at one time had large Greek colonies on its soil) and this ancient tradition became substantially commingled into Italian Freemasonry in the eighteenth century. On the other hand, as of this time there were Lodges of liberal spirit and Lodges of esoteric spirit. In Italy the Lodges of esoteric spirit were present essentially in Venice and Naples, which, as we have seen, are two important cities for the Misraïm Rite.
Venetian and Neapolitan Lodges were associated with all the great occultist and Templar systems of the time, whether it be the Strict Templar Observance or the Scottish Rectified Rite of Lyon, the Rite of the Mother Lodge of Marseilles or the Scottish Philosophic Rite of Avignon. Which means that at the dawn of the French Revolution, these several Lodges had become depositories of whole series of systems of Degrees. Thus we see that the Misraïm Rite partially descends from the synthesis of these systems, brought about in the Venetian and Neapolitan Lodges. At the end of the eighteenth and beginning of the nineteenth centuries, that Italy is constituted of independent states and that its political unity will not take place for nearly another hundred years. The specificity at the time, strictly conserved since, of the Misraïm Rite, before calling itself Egyptian, resides thus in its 90 Degrees, divided into seventeen Classes and four Series.
1º to 33º Degree -1º to 6º Class, 1st Series symbolic
34º to 66º Degree –7º to 10º Class, 2nd Series philosophic
67º to 77º Degree –11º to 14º Class, 3rd Series mystic
78º to 90º Degree –15º to 17º Class, 4th Series esoteric (hermetic)
(and especially from the 87º to the 90º the Arcana Arcanorum of the Naples Regime)
The development of the Rite in France in the 19th century
The dates of appearance and of establishment of the Rite in France diverge slightly from one author to another. What is known, it is that already in 1803 Michel; Marc and Joseph Bedarride create several symbolic workshops and in particular the Council of the Grand Kadosch Knights (65° Degree). Then from 1810 to 1813, the three Bedarride brothers did develop the Rite successfully and almost under the protection of the Scottish Rite. Indeed, it counts famous Masonic names at its head: the count Muraire, Sovereign Great Commander of the Ancient Accepted Scottish Rite, the duke Decazes, the duke of Saxe-Weimar, the duke of Leceister, the Lieutenant General baron Tests, etc… In 1813, we find the G:. L:. Rainbow, East of Paris, professing the Rite of Misraïm. Its G:.:.M:. is Ill:B\.Hayere. Three Lodges exists (Burning Bush and Pyramids). And on February 12, 1814, count Muraire and GG:.Dignitaries, all 33rd° Degree of the AASR:. for France, met at Marc Bedarride’s, with the Hotel of the Indies, street of the Mall, to create the Supreme Great General Council of the 90th° Degree of the Rite of Misraïm.
But it is only on April 9, 1815 that it was officially decided that from this day, the Supreme Great General Council of the Wise, Grands Masters AD-VITAM, 90th° Degree is established and made up in the Valley of Paris to govern the Masonic obedience of Misraïm in France. Quickly the Rite meets a great success. In 1822 it groups Lodges and Councils in 24 French cities, 22 in Paris of which our R:. Mother L:. Rainbow, 6 in Lyon, 6 in Metz, 5 in Toulouse, 3 in Bordeaux, 1 in Lille, St-Omer, Marseilles, Rouen, Strasbourg, Clermond-Ferrand, Nancy, Besançon, Montpellier, Carcassonne, Montauban, Moissac, Roanne, Tarare, Nantes, Sedan, Nimes, as well as in England, Switzerland and Belgium. Еxtracted from the Gold Book of Misraïm on 29th day of 2nd month 5826, corresponding to 29 April 1822. It says that: “the Representative of the R:.L:., under the distinctive title of Osiris, Valley of Lille, claimed to the Sovereign Power so that it is regularly registered to the Large Gold Book. The proposal was unanimously adopted”.
As for the composition of these Lodges and Councils, recruitment is rather composite. One finds there, as we have shown already, eminent persons, often dignitaries of the Scottish Rite. They are mixed with people interested by esoteric doctrines or ” High degrees “, attracted by the “90 Degrees Hierarchy” and by the presumably Egyptian origin of the Rite and finally with Bonapartists and Republicans, sometimes Carbonari, searching of a cover. No surprise that all this doesn’t please the Great East of France which makes a point of controlling the whole of the French Masonry, which is hostile to the “High degrees” system and to esoteric studies and which does fear so that Louis XVIII’s government prohibits Masonry as a political movement, adversary to Monarchy. Accordingly, from the very start, the Great East shows a very strong opposition to Rite of Misraïm. Already in 1817, the Marshal of Burnonville, Grand Master of the Great East, prohibits with Members of Misraïm, under penalty of exclusion. In addition, as it is completely sadly banal nowadays,, dissentions burst within the Rite (Brother Joly, initiated by Misraïm in Italy, demand the Great Mastery of the Rit in France; he was supported besides by Jean-Marie Ragon). Also certain Brothers make reproach to the Badarride for using Misraïm as their personal property. But the main troubles come mostly from the Government.
It is indeed the time when Carbonari (Charbonniers) develop in all Meridional Europe and in France. It was a secret political company, formed in Italy (however strange!), its purpose was the triumph of the liberal ideas. In this company found themselves many students and professionals. They were forming the most active element at the level of organization and propaganda. Charbonnerie, wanted to put down monarchy, to call a constitutional assembly, to obtain guarantees of freedom and free elections, to require the yearly vote of the taxes, the independence of justice, and of course, to institute the freedom of the press and of the cults. Carbonari. In 1823, roughly at the time of 4 sergeants of the Rochelle plot and of their subsequent condemnation, The Obedience is interdict in France. The fact that each Bedarride Brother is clearly supposed to be a Carbonaro, explains the remark of Pierre Mariel, stating that: “The extravagance of the origins of the Rit, makes of Misraïm the most disconcerting enigma of French Masonry because, as suggested…It is allowed to wonder whether this string of absurdities was not a joke intended to mask an extremely different goal. In fact, the Rite of Misraïm was recruiting among the most eminent Masons … it seems that we are in the presence of a Masonry with a hidden agenda, undoubtedly political (certainly Bonapartist).”
Thus, the police of the Restoration has no difficulty in obtaining the dissolution of a Rite that is violently anticlerical but however fundamentally spiritualist and deist, antiroyalist and rather Bonapartist. Clandestine for about 15 years, it is restored in 1838. This year sees the creation of the Rite of Memphis by Jacques Etienne Marconis of Negre. It results from a scission from Misraïm, Marconis of Negre having been twice member of Misraïm. First once in Paris in 1833 and one second time as Worshipping Master of the Lodge ” Benevolence ” in Lyon from 1835 to 1838, according to our late Brother Albert Cools whose father, Gabriel Mathieu, has been himself Great Hiérophant of Misraïm in 1816 and in addition, founder of the Lodge of the “Disciples of Memphis” in Montauban.
After the death of Marc Bedarride in 1846 and of Michel in 1856, Brother Hayere succeeded to them. the Rite of Misraïm did see a new rise and did recover a definitely initiatory character. Initiatory character that the Rite did not have or just a little. In 1862, Marshal Magnan, Great Master of the Great East of France, in agreement with his Council of the Grand Lodge, addresses to all Obedience’s, a circular to propose to try for Masonic unity in France. Brother Hayere, Great Keeper and and Great Master of the Rite of Misraïm, who received the request for union, answers him: “The Rite of Misraïm is too devoted to its independence, to recognize your powers and to accept your domination. If the Emperor believes his duty to remove us, then he does it, but we will never subject ourselves”. Well, this perfect and proud answer did not facilitate the relationship with the Great East, and in the art to make a friend, there are better ways!. (It should be noted that Memphis subscribed to the request, and that for this time the links have been maintained between the two Grand Lodges, even now when it is Memphis Misraïm.
The Great East being worried of the orientation taken by Memphis-Misraïm (split in 3 currents (Gerard Kloppel, Georges Vieilledent and Marcel Laperruque), whereas Rite “would be tolerated”. (Masonic tolerance is beautiful!). After the death of Brother Hayere in 1876, Brother Girault until 1884, then Brother Osselin father followed him. This last close to the Great Commander of the Ancient Accepted Scottish Rite, Louis Proal, got, practically for the first time, a recognition on an equal footing for the Rite of Misraïm. And on August 04, 1889 when the Rite celebrates its Grand Lodge festival, it is in the presence of Brothers Proal and Convenient, member of the Council of the Obedience of the Great East. This same year, the Rite counts 3 Lodges in Paris, 8 in province, 2 in New York, 1 with Buenos-Aires and 1 in Alexandria. This under the French jurisdiction, not counting the Italian one, independent at that time.
But in 1890, a new conflict bursts between the Spiritualistic minority and the positivist majority, which led by the Great Secretary Henri Chailloux, joined the Great East. Brother Chailloux had indeed announced in a speech: “If one can read in our statement of principle, printed in 1885: Fundamental and immutable base, the existence of the supreme being, the immortality of the soul and the love of the neighbor; today one can read in our reformed Constitution: Autonomy of the human person, justice and altruism”. Such a stand, in total opposition to the Statutes and Principles of the Rite, had to exclude ipso-facto its author. Nevertheless the Rite of Misraïm did survive until at the beginning of 20 century, directed by Great President Osselin and with only one Lodge, Rainbow (Mother Lodge of the Rite. Its members did include esoterists of high value. Under its patronage appeared, at that time, the “Rosicrucian Library” which did publish again a certain number of the great classics of the occult. At that time that some Martinists did join. In particular, Sedir and Marc Haven. Papus (Dr. Gerard Encausse) solicited twice its admission, in 1896 and 1897. He was refused each time. Its martinists (of Louis-Claude of Saint-Martin the Unknown Philosopher) convictions coming in opposition with the martinezists (of Martines of Pasqualy) ones from Worshipping Master Abel Haatan. Sedir, Marc Haven and some other Martinistes left then the Rite and joined Memphis-Misraïm (where Papus did become Grand Master in 1908).
Some words on the creation of Memphis-Misraïm will be useful to better understanding of the current existence of Misraïm. In 1881 there had been an alliance between the Sovereigns Sanctuaries of Memphis in the United States, the United Kingdom and Romania and the Sovereign Sanctuary of Misraïm of Naples directed by Jean-Baptiste Pessina. The General Joseph Garibaldi was named Grand Hierophant of the whole Obedience. This lasted little, because he died in 1882. This union did unite first again Memphis and Misraïm, later it caused the creation of the Rite of Memphis-Misraïm. However the French branch of the Rite of Misraïm did not take part in this operation. It did preserve its independence. The fact that Misraïm was put in sleep from the very start of this century did cause that fact to be forgotten. Current rebirth is due to our late V:.Ill:.B:. Robert Ambelain, Grand Keeper of the United Rites of Misraïm and Memphis.
Rite, has to continue its Initiatic Will and all, Members from this noble Institution, we must commit ourselves to respect the creed of this beautiful and simple Masonry, made of Fraternal nonselective Tolerance and of an Understanding and Studious Search. However all the specificity of Misraïm, in addition to the egyptianization of which our ritual of the first three Degrees are impressed nowadays, always exists through its “High Degrees” succeeding the Degrees of Perfection of the 4° to the 33°, but it is not the Hour nor the Age to speak about it, here.
The Degrees of the Rite of Misraim
First Series: Symbolic
4º. Secret Master
5º. Perfect Master
6º. Master through Curiosity
7º. Provost and Judge or Irish Master
8º. English Master
9º. Elect of Nine
10º. Elect of the Unknown
11º. Elect of Fifteen
12º. Perfect Elect
13º. Illustrious Elect
14º. Scottish Master
15º. Scottish Companion
16º. Scottish Master
17º. Scottish Panisiere
18º. Master Ecossais
19º. Ecossais of the Three J. J. J.
20º. Ecossais of the Sacred Vault of James VI
21º. Ecossais of Saint Andrew
22º. Little Architect
23º. Grand Architect
25º. Apprentice Perfect Architect
26º. Companion Perfect Architect
27º. Master Perfect Architect
28º. Perfect Architect
29º. Sublime Ecossais
30º. Sublime Ecossais of Heroden
31º. Grand Royal Arch
32º. Grand Axe
33º. Sublime Knight of Election, Chief of the First Symbolic Series
Second Series: Philosophic
34º. Knight of the Sublime Election
35º. Prussian Knight
36º. Knight of the Temple
37º. Knight of the Eagle
38º. Knight of the Black Eagle
39º. Knight of the Red Eagle
40º. White Knight of the East
41º. Knight of the East
42º. Commander of the East
43º. Grand Commander of the East
44º. Architecture of the Sovereign Commanders of the Temple
45º. Prince of Jerusalem
46º. Sovereign Prince Rose Croix of Killwinning and Heroden
47º. Knight of the West
48º. Sublime Philosopher
49º. Chaos of the First, Discreet
50º. Chaos of the Second, Wise
51º. Knight of the Sun
52º. Supreme Commander of the Stars
53º. Sublime Philosopher(see #48)
54º. First Degree of the Key of Masonry, Minor
55º. Second Degree, Washer
56º. Third Degree, Bellows-blower
57º. Fourth Degree, Caster
58º. True Mason Adept
59º. Sovereign Elect
60º. Sovereign of Sovereigns
61º. Grand Master of Symbolic Lodges
62º. Most High and Most Powerful Grand Priest Sacrificer
63º. Knight of Palestine
64º. Grand Knight of the White and Black Eagle
65º. Grand Elect Knight Kadosh
66º. Grand Inquiring Commander, Chief of the Second Series
Third Series: Mystical
67º. Benevolent Knight
68º. Knight of the Rainbow
69º. Knight Chanuka, Hynaroth
70º. Most Wise Israelitish Prince
71º. Supreme Tribunal of Sovereign Princes Talmudim
72º. Supreme Consistory or Sovereign Prince Zadkim
73º. Supreme Council General of Sovereign Princes Grand Haram or Grand Haram
74º. Supreme Council of Sovereign Princes Haram or Grand Prince Haram
75º. Sovereign Tribunal of Princes Hasidim or Sovereign Prince Hasid
76º. Supreme Council of Governor Grand Princes Hasidim or Sovereign Grand Prince Hasid
77º. Supreme Grand Council General of Grand Inspectors Intendant, Regulators General of the Order, Chiefs of the Third Series
Fourth Series: Cabbalistic
78º. Supreme Council of Sovereign Princes of the 78th Degree
79º. Supreme Council of Sovereign Princes of the 79th Degree
80º. Supreme Council of Sovereign Princes of the 80th Degree
81º. Supreme Council of Sovereign Princes of the 81st Degree or Supreme Consistory General
82º. Supreme Council of Sovereign Princes of the 82nd Degree
83º. Grand Tribunal of Illustrious Sovereign Princes of the 83rd Degree
84º. Supreme Council of Sovereign Princes of the 84th Degree
85º. Sovereign Council General of Sovereign Princes of the 85th Degree
86º. Supreme Council of Sovereign Princes of the 86th Degree
Sixteenth Class (some say Seventeenth):
87º. Supreme Grand Council General of Grand Ministers Constituent of the Order for the First Series, Sovereign Grand Princes of the 87th Degree
88º. Supreme Council of the 88th Degree or Grand Ministers Constituent of the Order for the Second Series
89º. Supreme Council of the 89th Degree of Grand Ministers Constituent of the Order for the Third Series
90º. Supreme Council of the 90th and Last Degree or Absolute Grand Sovereign, Supreme Power of the Order