Masonic Research Society
House of the Temple
solemn and impressive, yet simple in spirit and eloquent in form, the
of the Temple was dedicated in Washington City, October 18th, the home
of the Ancient
and Accepted Scottish Rite in its Southern Jurisdiction. It was a
lovely day, and
more than five thousand people, including distinguished Masons from all
country, witnessed the consecration of one of the most unique and
on this continent – at once a monument to the founders of the Order and
of the influence and power of the Rite. As the Grand Prior sprinkled
the oil, consecrating
the Temple to "Mutual Concession, Charitable Judgment, and Toleration,"
a White Dove flew from across the street, entered the building, then
the bright sunlight amid the acclaim of the assembly who interpreted it
as a token
in accord with the Spirit of Masonry and the eternal fitness of things.
Our Frontispiece shows the House of the Temple
the outside, and the accompanying illustrations disclose two of its
but to describe such a building in a few words is too daring a thing to
Truly, it is Freemasonry carved in stone; a great Symbol in itself,
by virtue of its Simplicity in Magnificence, its Grandeur and Beauty of
the Faith, the Philosophy, the Genius and the Prophecy of the Order –
once for all, in a noble emblem destined to withstand the storms of
time and the
mutations of human torture. In design it is a Square crowned by a
by Three, Five, Seven and Nine steps, its gate guarded by a Sphinx on
bespeaking the Wisdom and Power of God; and so it will stand as one
and another generation goeth, a mute but eloquent witness of the truth
Man would build for Eternity, he must imitate on earth the House not
made with hands.
With right was it dedicated –
"To Purity, Innocence of Act, Word, and
to Mutual Concession, Charitable Judgment, and Toleration; to Charity,
and Sympathy; to Justice, Night, and Truth; to Universal Benevolence
and Good Will
Towards Men; to Wise Legislation, Good Faith, Stainless Loyalty, and
Honor; a Symbol
of Gratitude, Veneration, and Love of God, and a pledge of Future
Fidelity and Performance
Masons of every land, of every Rite, will join
words of the Sovereign Grand Commander – grave words fitly spoken – in
is blended with Prophecy, and Aspiration with Resolution, when he said:
"May guile and deceit, false
never intrude within these doors; but let there always stand as
sincerity and frankness, plaindealing and earnestness to forbid the
any unclean visitor. For the increase of loving kindness, which is the
soul of all
religion, to be the shrine of honor and duty, inseparable as the
Dioscuri; for the
glorifying and magnifying of truth, which, sown in whatever barren and
springs up and yields a hundredfold for use and blessing; for the
of the hydra of tolerance, hatred and persecution; for toleration to
erects its altars, garlanded with flowers; and to aid in establishing
the dominion of God and faith in human nature, of hope, the chief
by Providence on man, and of charity, divinest of all the virtues, this
the Temple has been consecrated."
the Hiramic Legend, and the Master's Word
Bro. J. Otis Ball, Illinois
It sometimes seems that the foundation of all
been written on any subject may be found in Plato. The careful Emerson
only, is entitled to Omar's fanatical remark, 'Burn the libraries; for
is in this book.'" In Plato's Phaedrus, we find the fundamental
of public address, and one of the first principles given, is for the
clearly define his terms in order that there be no misunderstanding or
at the start.
I was very much impressed with Brother Gage's
of Symbolism at the beginning of his talk on Symbolism of the First
it will probably be well for us to briefly review his definition. We
may be able
to make it clearer in our minds, or perhaps add some thought of value.
dwelt upon the derivation and meaning of the word symbol.
He found that the word came from the Greek, meaning to compare.
A symbol is an expression of an idea by comparison. Abstract ideas are
conveyed by comparison with concrete objects.
A symbol is also a sign, and the words sign and
are especially synonymous in their Masonic connection. The symbols of
the signs which guide the traveler along his journey through life and
point to his
destination. In olden times, when the weary pilgrims journeyed to the
city of their
desire – whether it was Mecca where the Mohammedans went to greet the
or Jerusalem where the Christians journeyed that they might walk upon
made holy by the foot-falls of the man of Nazareth – the signs along
the way meant
much to them. It is the same in Masonry. It is with a certain
satisfaction and joy
that we find these signs or symbols which point out the right road to
mark our moral and spiritual progress – much the-same as the signs
along the way,
marked the pilgrim's progress in former times.
The study of these signs or symbols is called
and the man who endeavors to find these signs in Masonry and to read
is called a Symbolist. A Symbolist, in trying to understand the symbols
not only benefits himself but he may also aid some other tired and
in his journey through life. Let us therefore, approach this subject of
in a thoughtful way; for if the symbols of Masonry are guide posts that
us in our earthly pilgrimage, then indeed, the effort is worthwhile.
In addition to defining Symbolism as the study
signs in Masonry, let us also attempt to define Masonry. If each of us
a piece of paper and wrote a definition of Masonry, we would probably
at the various ideas. Let us then, as Plato suggests, agree upon a
has been said that one of the best ways to clearly fix in the mind what
is, is to find out some of the things which it is not. We should have
in agreeing that Masonry is not politics, although some of the recent
in our fraternity make us feel that there are those among our number
who are attempting
to make a political organization of the fraternity. While might makes
will hear brethren boast of the political achievements of the Masonic
and encourage hatred and prejudice, but politics is not Masonry.
There is a very great difference between
the Masonic Fraternity. The Masonic Fraternity is made up of men who
who are supposed to follow, the teachings of Masonry; but men are prone
The fraternity is apt to wander from the fundamental principles of
the mistakes are due to the frailty of man and the errors of his
than to the principles of Masonry. In speaking of Masonry therefore,
both of its
history and characteristics, I do not refer to the Masonic fraternity.
If Masonry then, is not the fraternity, what is
In referring to our Illinois monitor, we find the following sentence in
lecture, given in the ante-room before the candidate is admitted to the
consists of a course of ancient, hieroglyphic, moral instruction,
to ancient customs by types, emblems, and allegorical figures." This is
English, but is its full import immediately clear?
The peculiar characters cut upon the rocks in
of the ancient Egyptians are hieroglyphics. For many centuries they
stood as the
mute unknown secrets of ages past and gone. Modern researchers,
patched together and deciphered them, and the hieroglyphics and signs
read and understood. They were found to be clear pictorial
representations of events
and ideas, full of meaning – but only to those who understood them.
hieroglyphic, is taught by a system of signs or symbols which mean
those who have studied them, but to others they mean nothing.
Why is Masonry hieroglyphic? Perhaps it is
that old principle that something which we get for very little effort,
very little valued; but something for which we are required to expend
we believe to be of more value. Just as the etymologist discovers the
an old Egyptian hieroglyphic, after months of careful study and search;
so do we
find truth after careful thought. As our Ancient brother Pythagoras is
said to have
discovered the forty-seventh problem of Euclid, only after weary and
so will we discover the secrets of Masonry only after we seek for them.
therefore, is hieroglyphic for the good reason founded upon a
that something which we get for nothing is worth nothing.
Masonry is moral, because it is in perfect
the established principles of truth – and that is real morality. We
learn that this
hieroglyphic, moral system is taught by types, emblems and allegorical
We speak of a man of a certain type, meaning that he has certain
in common with men of the same class or type. Types are expressions of
by which we are able to fix general truths or characteristics in our
minds and draw
conclusions from them. Emblems are signs or symbols visible to the eye,
for something in addition to themselves, and they create in the mind a
flow of thought.
The square, for instance, in all ages has been an emblem of Masonry,
but its use
has become so common that "to be on the square" has a meaning to others
Allegories are parables. In seeking why Masonry
in allegories instead of by logical statements of truth in direct form,
we may answer
that in many ages truth has been taught by allegories and parables, in
the mind may conceive great and fundamental truths by comparison with
Some think that Masonry is taught by types, emblems, and allegorical
order to conceal the thought, but it seems to me that they reveal the
make it clear and understandable. In the wonderful parable of the
Sower, we learn
of the seed that fell on fertile ground, the seed that fell among
the seed that fell on the rocks and stony places. Does the parable
conceal the thought?
On the contrary, the parable or allegory makes the thought clear to the
mind, but only after a certain effort in thinking the thing through.
Call Masonry, then, a philosophy, a science, an
or even a religion if you please, but retain the idea of a system of
moral instruction taught by types, emblems, and allegorical figures. In
Masonry is indeed ancient, and we may trace four ideas in this peculiar
many ages. These four principle ideas might even be called Land-marks.
a belief in one God, a teaching of Immortality, a symbolic idea of
a seeking after something which was lost.
We find these characteristics in Masonry from
of the Ancient Egyptians in the mysteries of Osiris, where it is said
initiated into the solemn rites which antedated the return of the
of God; in the old Persian Mysteries of Mithras, where we find traces
of an unusually
clear conception of a life after death; and in Syria where we find the
Mysteries which came from Greece and were probably carried by the
workmen of Tyre
into Jerusalem when Solomon's temple was built on Mount Moriah. We also
four characteristics in the mysteries of Bacchus in early Rome; later
in the Roman
Collegia of Builders; and in the teachings of the peaceful Essenes
along the Jordan,
where some authorities conjecture that Jesus was initiated before the
of his ministry. In the middle ages we find this hieroglyphic moral
by types, emblems and allegories, among the Cathedral Builders; in the
we find it among the Comacine Masters on the little island in Lake
Como; and we
may trace it through the guilds of travelling Masons, to the
of 1717, which we substantially teach today.
Our Iconoclastic friends, who are interested in
history of the fraternity, may smile at the dream of a symbolist, but
bear in mind
that we are not speaking of the fraternity when we use the word
Masonry; we are
speaking of that hieroglyphic, moral system taught agreeably to ancient
by types, emblems and allegorical figures; and having four principal
ideas: a belief
in one God, a life after death, a symbolical idea of building, and the
something which was lost. It is true that the careful student finds
clouds of darkness
occasionally hiding these real intents and purposes. At times we read
of the ceremonies
degenerating into the common and vulgar, as in the case of the
mysteries of Bacchus
at Rome. But like the hidden river which disappears under ground, only
to flow out
fresh and pure farther on; so we find these fundamental characteristics
occasionally hidden, but later coming to light.
Considerable has been written on all of these
especially on the belief in one God and on the idea of building. Let us
into the subjects of immortality and the seeking after something which
These two subjects are so closely akin to the legends of Hiram and of
Word in our Masonry of today, that it may be well for us to see what
two symbols had in the Masonry of Antiquity.
In the ancient Egyptian Mysteries, Osiris
the spirit of the Sun, the principle of light and life. He was assailed
by the powers
of evil and was killed, and apparently the forces of darkness ruled.
Isis went out
to seek for him, and Osiris was later resurrected and brought to life.
was portrayed in dramatic form in the Egyptian mysteries. The facts are
by Plutarch, Plato, Epictetus, and others. Substantially the same story
by Mithras in the old Persian Mysteries, of Dionysus in the Grecian and
and of Bacchus in the early Roman rites. All were slain and then sought
finally raised or brought to life. A death and a life after death has
been one of
the fundamental teachings of Masonry in all ages. These old mysterious
have been an expression of that idea of immortality which seems to be
in the heart of man from remotest antiquity.
The ancient sun-worshipers saw the sun retire
Fall and reach the Winter solstice. If, as some antiquarians think, the
had its beginning in the far north, the old Norseman on the shores of
seas experienced a long period of night during the Winter. In the
Spring, they saw
the sun's resplendent rays again light and warm the earth. The old
legend was that
the sun was slain and that during the period of darkness, the sun was
that later the sun, as in the case of Osiris, Mithras, and Dionysus,
to life again and there was light and life. Ceremonies were instituted
and the lesson
of a life after death, was taught by a dramatic portrayal very similar
to that of the legend of Hiram today.
In the legend of Hiram we may find the lesson
and we may also find one of the greatest tragedies ever conceived by
Booth, the famous Shakespearian actor, referred to the legend of Hiram
as the most
sublime tragedy; and said that in its portrayal in a Masonic lodge, he
play that part without applause, than to play the greatest tragedy
wrote. We may find in the journey of Hiram the symbol of Man's journey
In this journey, man encounters many obstacles which may be
to as enemies. They may be considered as accosting him from the three
his being – the mental, spiritual and physical. Three of these enemies
Doubt, and Prejudice.
The encounter with ignorance may be considered
of the first effort made by man in his progress. Perhaps the
twenty-four inch gauge,
as the weapon used by ignorance, is symbolical of the mental and the
idea that the
knowledge which man already has, is sufficient. As he presses on in his
for further light, Doubt is encountered. The little knowledge which man
be confined to material things, and there is doubt about those things
not material. Perhaps the square, symbolical of the earth, may be used
and a correct understanding of great, eternal and spiritual truths
confusion with earthly things. If man still presses onward, he may
encounter a third
and more deadly enemy – Prejudice – which often slays him and stops his
The word prejudice comes from the Latin, Prae meaning before, and
judgment. Prejudice is a previous judgment, clung to even after
contrary facts are
disclosed. Our prejudices, or previous judgments, often come from the
Fear, hatred, jealousy, and love of the passionate sort, all engender
These passions have their abiding place in the physical.
In addition to the universally taught lesson of
we find in the lodge a continued admonition to seek for the Master's
Word. But even
after we have completed the several degrees, we do not find the
Master's Word. In
the last degree of the Blue Lodge, we find that as Master Masons, we
will have to
be content with a substitute. All through the degrees of the Ancient
Scottish Rite, we find further indications of this continued seeking.
At last, when
a brother is made Sublime Prince of The Royal Secret, he still receives
to advance, to progress, and to seek. "He is to advance and conquer in
heart those old enemies, Ignorance, Doubt, and Prejudice, and to seek
Word." That is the Royal Secret. In the degree of the Royal Arch, we
that in a book there is a key to the Master's Word. The Master's Word
is not a few
meaningless syllables whispered in the ear, neither is it a few
Neither is it the name of the Great Jehovah, unless it is considered in
sense, as representing Truth and Perfection. The key to the Master's
Word is in
the book, which to us is the Holy Bible, the Great Light in Masonry.
There, we will
find the key to the Master's Word, but not the Master's Word itself.
What is this Master's Word, and why this
We find in the Masonic funeral service an allusion to a certain "pass"
whereby we may obtain entrance into the Grand Lodge above. What higher
could we have of the Master's Word, than the pass whereby we can find
and entrance into the Grand Lodge on High? We are told that this pass
pass of a pure and blameless life." The symbolism is perfect. Now we
we will have to be content with a substitute, because on earth we will
the Master's Word, "the pure and blameless life." We learn that Moses
had this Master's Word; his inspiration came direct from God himself.
the Master's Word, until he did that which was evil in the sight of the
he lost the Master's Word. It was buried amid the rubbish of his
But since we cannot attain this Master's Word,
pure and blameless life," why are we so continually admonished to seek
it? Why seek for that which we cannot find? Why this ceaseless, endless
perfection and truth, only to receive a substitute? Because in the very
for the Master's Word, "a pure and blameless life," we come nearer to
it. Like the Cathedral Spires of Gothic Architecture, which point
they never reach heaven; we find that in our seeking after perfection,
we come nearer
and nearer to it.
The seeking for the Master's Word, therefore,
real purpose of Masonry – that hieroglyphic moral system of types,
emblems and allegories.
It should be the purpose and the object of every true and worthy
brother to find
this Master's Word. With the thought of the unity of God, the hope of
and the seeking after the perfect life, we will build a temple that
will be eternal.
We will also exercise that charity toward the weaknesses and failings
which is incumbent on all Masons; and as taught in the Council Degrees
and Select Masters, we will deposit in the secret vault true copies or
of those sacred treasures of Mercy, Justice, and Love, which are in the
Sanctorum above. Then, after the destruction of this temple, the
treasures or their
counterparts will be found at the building of a second temple not made
but eternal in the heavens, and there we will find the true Master's
pure and blameless life" – not here, but hereafter.
Bro. Asahel W. Gage,
(If our readers are familiar with "Peer Gynt,"
by Ibsen [Lib 1905], they
will recall that the lovable scapegrace who is the hero of that drama
is a man without
a will, though kind of heart and full of dreams, and let his life go to
the old Button-Maker said, for lack of a design in his living. Having
no set purpose,
no definite program of living, he followed the behest of whim, fancy
which led him into far-wanderings and many sorrows and sins. Masonry,
Gage points out, offers a man a life plan or design, whereby he may
powers and build them into that greatest thing in the world – a noble,
character; and more men fail for lack of character than for lack of
ability. – The
The designs in which all are most interested
for that spiritual building, that house not made with hands, eternal in
What that house is, St. Paul clearly indicated when he said: "Know ye
ye are the Temple of God?"
How to plan the erection of this temple, the
in its historical account of the erection of the material temple. Life
into three general divisions: youth, manhood, and old age. The
development of humanity
may also be divided into symbolic epochs. These divisions are typified
by the three
groups of laborers employed in the building of Solomon's Temple.
The apprentices, or bearers of burdens,
youth, and symbolize man before he became the predominant creature. His
was a struggle against the inclemency of the elements, and the ferocity
of the wild
beasts; when he worked with and developed strength, symbolized by
His mind was not the highly developed, complex intelligence that it now
is. He knew
only simple and direct effort, symbolized by the straight line of the
inch gauge. The working tools of the apprentice teach the necessity of
of thought and strength of character.
The Fellowcrafts, or hewers, correspond to
and symbolize man in the second stage of development when he notes the
geometric processes of nature. He uses the plumb, square, and level, as
tools. He experiments, tests, and tries, and by the aid of his working
of his faculties, he learns to use the materials and forces he finds
The ability to work with the Fellowcraft tools makes life easier and
and gives opportunity for the development of the higher faculties.
The masters, or chiefs over the work,
old age, to man developed until he becomes a builder, a designer, a
molds all nature in forms of his own design. He grows corn of the
quality he wants,
the orange without seed, and the rose of a color to suit his fancy. His
tools are all implements, but more especially the trowel, the symbol of
of uniting, of building.
The stones of which the temple is composed are
words, and deeds. The master with the trowel of constructive thought
symbolic stones into a temple of character. The Bible teaches that
must be perfected in the quarries where they are wrought. There will be
to alter them later for neither hammer, nor ax, nor any tool of iron,
is heard in
the house while it is in building. The necessity for perfection of each
word, and act is therefore apparent.
The Biblical account of the building of
is most perfect symbolism. Being Truth, its application is universal
and the lessons
to be learned from it are limited only by the ability to understand its
The benefits we receive are limited only by the ability to apply the
the problems of life.
Bro. Wm. F. Kuhn P. G.
"Thus he shewed me: and, behold, the Lord stood
upon a wall made by a plumb line, with a plumb-line in his hand. And
the Lord said
unto me, Amos, what seest thou? And I said, a plumb-line. Then said the
I will set a plumb-line in the midst of my people Israel; I will not
by them anymore." (Amos, VII: 7-8.)
The Degree of Fellow Craft deals with material
of life and man's intellectual nature. Its object is to stimulate every
to pursue and attain those things that go to make up man's welfare and
material things and in his mental development and satisfaction. The
itself to the workman in the clay grounds, to the man who is engaged in
of the intricate sciences, to the liberal arts, and to the practical
of all scientific knowledge to a useful end.
The Scriptural Reading to this Degree is,
enigma; and the only relation that this Reading bears to the Degree to
Mason, is the occurrence of the word "Plumb-Line" which somehow has
to do with the erection of walls and buildings. To understand this
and its relations to the Degree of Fellow Craft, it is necessary to
know the history
and the application of this vision of Amos.
Amos lived and taught in the year 787 B. C.
reign of Jereboam II of the Kingdom of Israel. The reign of Jereboam
characterized by mere formal religion, the arrogant assumption of
power, cruel oppression
for the accumulation of wealth for himself and Nobles. The poor could
justice in the Courts, and justice became rank injustice. It was a
reign of a typical,
practical politician who feasted and fattened off the poor and
oppressed. In this
reign of wealth, and degradation of the poor, Amos, the Reformer, arose
fiery eloquence denounced the social conditions existing. He speaks of
"I was no prophet, nor the son of a prophet, but I was a shepherd and
of sycamore." One of the ablest Commentators speaks of him as follows:
was the first great social reformer in history; he was the tribune of
the poor and
oppressed. The rich and the rulers and those in authority were the
of his attacks. By them he was silenced as a dangerous agitator and
It was to correct the abuses of the very things
in the Degree of Fellow Craft, that he laid aside his shepherd's crook
righteousness and justice. He might be called the prophet of the
to his denunciations as he applies the plumb-line to the rulers.
Alas, for those who
turn judgment to wormwood,
And cast righteousness to the ground,
Who hate him that reproves in the gate,
And who abhor one who speaks uprightly.
Therefore, because ye trample upon the weak
And take from him exactions of grain,
Houses of hewn stone have ye built,
But ye shall not dwell therein;
Charming vineyards have you planted,
But ye shall not drink the wine.
They who lie on ivory couches,
And sprawl upon divans,
And eat lambs from the flocks
And calves from the stalls,
They drawl to the sound of the lyre,
Like David, they devise for themselves instruments of song,
And drink bowls full of wine,
And anoint themselves with the finest oil,
But they do not grieve over the ruin of Joseph.
It is not surprising that he was banished from
truth hurt just as much in the centuries of the past, as now. In his
to arouse the people, he made use of intensely graphic word pictures in
of visions. In the Metric form they are as follows: –
Thus the Lord showed
And, behold, he was forming locusts,
When the late spring grass began to come up.
And when they were making an end
Of devouring the vegetation of the land,
I said, O Lord, Jehovah, forgive, I pray;
How can Jacob stand, for he is small?
Jehovah repented concerning this;
It shall not be, said Jehovah.
Thus the Lord showed me,
And, behold, he was giving commands to execute judgment
By fire – the Lord Jehovah.
And it devoured the great deep,
And had begun to devour the tilled land.
Then I said, O Lord, Jehovah, cease I pray;
How can Jacob stand, for he is small?
Jehovah repented concerning this;
Neither shall this be, said Jehovah.
Thus the Lord showed me,
And, behold, the Lord was standing
Beside a wall, with a plumb-line in his hand.
And Jehovah said to me,
What dost thou see, Amos?
And I answered, a plumb-line;
Then the Lord said, behold, I am setting a plumbline
In the midst of my people Israel;
I will not again pass by them anymore.
In placing the visions of the plague of
the drought, and of the plumb-line in their sequence, the meaning of
the last line,
"I will not again pass by them anymore," is readily understood. The
hand was stayed in the first and second vision by the prayerful and
and the vengeance of the Lord "Passed by," but in the vision of the
He set a standard of measurement that can never be changed. The
symbol of national and individual rectitude and justice, will stand
will not again pass by any more." It will endure and cannot be stayed.
The third vision contains the very essence of
and greatness. The plumb-line is the test of values. Twenty-four
Speculative Freemasonry was born, this simple shepherd held aloft the
whose symbolic meaning was the same then, as it is today – the standard
justice, uprightness, and true manhood. As such it is one of the most
symbols in Freemasonry. As such it stands preeminent in the Degree of
the symbol by which the value of the material interests of life must be
by which the use of man's intelligence must be tried. The symbolism is
that it does not need any profound philosophy to unfold it, neither is
to search for it along "geometrical lines." It stands clear, simple,
It matters not whether the Freemason toils, as
laborer, in the clay grounds between Succoth and Zaredetha, or stands
as the exponent
of the liberal arts and sciences. There is but one standard for King or
rich or poor, educated or ignorant. The plumbline of moral rectitude
must be applied
to every walk in life.
A Song in the Heart -- [A Poem]
Arthur E. Waite
dost hear the
In the moonlight, very pale,
Since thy chamber opens wide
One great casement toward the tide.
But another window looks
Over marshes and their brooks;
And thy garden paths between
Brooks and window intervene:
When the evening breezes blow,
Hear we in these paths below!
Lest the great, insistent sea –
Day and night adjuring thee –
By the secret word it sings,
Take too far from human things;
For a little space apart
Hear the singing in my heart!
Or if things eternal make
So much music for thy sake,
Hearken, from they seat above,
The still vaster deep of love!
Prayer for Peace -- [A Poem]
prayed for peace:
God, answering my prayer,
Spake very softly of forgotten things,
Spake very softly old remembered words,
Sweet as young starlight. Rose to heaven again
The mystic challenge of the Nazarene,
The deathless affirmation: Man in God,
And God in Man willing the God to be!
And there was war and peace, and peace and war,
Full year and lean, joy, anguish, life and death,
Doing their work on the evolving soul –
The far fruition of our earthly prayer:
'Thy will be done!' There is no other peace!
"True Masonry is true Charity, not only in
alms but in giving love in everyday life. When Masons live up to their
shall better know who are most benefited by Masonry."
"Habit is a cable – we weave a thread each day,
and it becomes so strong we cannot break it; but this is also true of
The law is the same, and wise is he who applies it to fortify his soul
Privilege -- [A Poem]
L. B. Mitchell, Michigan
no such thing
When motive prompts the act.
'Tis privilege, maid of beauty,
Made so by love's sweet tact.
There's no such thing as duty
Of soul unto its God,
For privilege, maid of beauty
Goes where love first has trod.
There's no such thing as duty
In the race the heart is in.
But privilege, maid of beauty
With love's fleet wings, will win.
There's no such thing as duty,
'Tis but an empty name.
But privilege, maid of beauty
Is slave to love's sweet game.
There's no such thing as duty,
And there can never be
While privilege, maid of beauty
Is love's sweet alchemy.
The thing the world calls duty
Can no true Mason make,
For privilege, maid of beauty
Does it for love's sweet sake.
History of the Ritual
(The history of the Ritual is most interesting,
should be written in more detail, so far as that is possible and proper
Steinbrenner has a brief chapter on The Ritual in his History of
Masonry, and Dr.
Mackey published a lecture on "The Lectures of Freemasonry," in the old
Quarterly Review of Freemasonry. (Vol. II, p. 297 [Lib 1859]). The following article
giving a brief story of the Ritual, appeared first in the Masonic
Monthly, of Boston,
in 1863, and has been several times reprinted – once in the New England
(Vol. VII) and in the Bulletin of the Iowa Masonic Library, (Vol. XV).
It is of
unusual value not only for its compactness, but for its revelation of
of the Ritual – as much by subtraction as by addition – and especially
the introduction of Christian imagery and interpretation, first by
in 1732, and by Dunckerly and Hutchinson later. One need only turn to
Spirit of Masonry," by Hutchinson [Lib 1795] – deservedly one of the most
books ever written – to see how far this tendency had gone when it was
1813. At the time of the Union a committee made a careful comparative
study of all
rituals in use among Masons, and the ultimate result was the
now generally in use in this country. – The Editor.)
Of the thousands upon thousands of candidates
pass through the ceremonies of the several degrees conferred in Masonic
but very few know anything of the history of the ritual of the order.
This is especially
to be regretted, for the reason that there is, among the members of the
a strong aversion to any change, however slight, in anything connected
Ritual, for fear that some of these ancient way-marks may be infringed
upon or obliterated.
This veneration for the ancient usages and
highly commendable, and care should ever be taken that it be not
weakened, as the
stability, universality, and usefulness of the Order are, to a very
extent, dependent upon it. Rude hands must not be allowed to tamper
with our ceremonies,
our language or our usages. But it is of the greatest importance that
be an intelligent appreciation of what really are "ancient" usages, and
what actually constitute "landmarks" of the Order, as it is these alone
that should be carefully preserved, and from which we should never
suffer the slightest
deviation. In the minds of many, every word of the Ritual, as it has
come to their
individual ears, is invested with all the sanctity of a landmark, to
which, even in the slightest degree, would be a fatal stab at the heart
of the venerated
institution, and shake the foundation of the very temple itself.
In order that this fidelity to obligations, and
may be intelligently directed, so far at least as what are technically
of the Lodge are concerned, the following brief history has been
prepared for these
columns. The uninformed brother may safely rely upon the truthfulness
of the narrative:
Previous to the revival of Masonry, in 1717,
organization of our present system of Grand Lodges, and Chartered
Lodges, the secrets
of the Order were undoubtedly communicated and the instructions and
given, to candidates, in such form of language as the presiding master
could command at the time. If he were a person gifted in language, and
well stored with the facts and lessons of scriptural Masonic history,
would be full and interesting, and his instructions clear and explicit.
If, on the
other hand, the presiding officer were less fortunate in these
respects, the traditions
and moral instruction would be set forth in style and language
to a meagre and barren explanation of the vital points. It is very
not certain, that these explanations and instructions – or "lectures,"
as they were technically called – by long usage and frequent
assumed very nearly a set form of words, which form was transmitted
one generation to another.
Soon after the reorganization of the Order, in
the Grand Lodge of England ordered the ancient constitution and charges
of the Order
to be compiled and printed, which was done by Dr. James Anderson, a
scholar, and Freemason. This volume, known as "Anderson's
was published in 1723 [Lib 1723], and was
the first printed book upon Freemasonry ever issued. (Since this
article was written
others have been found of earlier date.)
Simultaneously with the compilation of this
constitutions, Dr. Anderson, assisted by Dr. Desaguliers, arranged the
for the first time, into the form of question and answer. Dr. Oliver
that "the first lecture extended to the greatest length, but the
circumscribed within a very narrow compass. The second was shorter, and
called the Master's part, contained only seven questions and
So favorably were these improved "lectures" received that the Grand
of England (then the only Grand Lodge in existence, except the old
or Assembly, at York, which soon afterwards expired) adopted the form,
them to be given in all the Lodges. Thus was compiled and disseminated
regular form, or system, of Masonic "lectures."
The progress of the Order, subsequent to the
mentioned, was unprecedented in all its previous history, and in a few
imperfections of Dr. Anderson's lectures loudly called for a revision.
finally accomplished in 1732, by Martin Clare, an eminent Mason, and
who was afterwards
Deputy Grand Master. Clare's amendments consisted of but little more
than the addition
of a few moral and scriptural admonitions, and the insertion of a
to the human senses, and to the theological ladder.
A few years later, Thomas Dunckerly, an
scholar, and who was considered the most intelligent Freemason of his
extended and improved the lectures. Among other things, he first gave
to the theological
ladder its three most important rounds.
According to Dr. Oliver, Dunckerly "added many
types of Christ." This, be it remembered, was only one hundred years
is an explicit statement of the addition of the first Christian
allusions to be
found in the ritual of Freemasonry.
The lectures of Dunckerly continued to be the
in England until 1763, when Rev. William Hutchinson revised and
improved them. Hutchinson
boldly claimed the third degree to be exclusively Christian. He
considered the three
degrees to refer to the three great Dispensations, viz: The
Patriarchal, the Mosaic,
and the Christian. He even argued that the name "Mason" signifies or
"a member of a religious sect, and a professed devotee of the Deity."
He regarded the degrees as progressive steps, or schools in religion.
that the knowledge of the God of Nature formed the first estate of our
that the worship of the Deity, under the Jewish law, is described in
stage of Freemasonry; and that "the Christian dispensation is
in the last and highest order." In the lectures of Hutchinson [Lib 1795] are first introduced
the three great pillars, Wisdom, Strength and Beauty, as supports of a
also appears to have introduced, for the first time, the cardinal
virtues of Prudence,
Fortitude, Temperance and Justice. He also gave to the Star its
In fine, he appears to have exerted his utmost ingenuity to render the
Christian in their allusions and teachings.
Hutchinson's system continued in force but a
His lectures gave place, in 1772, to the revision of William Preston
[Lib 1772]. The latter not only
revised, but greatly extended, the lectures, and his system continued
to be the
standard in England until the "Union" of the two Grand Lodges of that
Kingdom, in 1813, when a committee, of which Dr. Hemming was the
chairman and leading
mind, compiled the form now generally used in the English Lodges, and
known as the
During the unhappy division of the craft in
between 1739 and 1813, differences had also crept into the lectures,
and at the
Union above mentioned, the committee endeavored to compile a system
it should be in conformity to the spirit of Freemasonry, and in harmony
ancient landmarks, should be a sort of compromise between the forms in
use by the two rival organizations.
The Hemming lectures differ widely from those
or from any others previously introduced. A few of these differences
be mentioned. English Lodges are now dedicated to Moses and Solomon,
to the two Sts. John, as before, and their Masonic festival falls on
following St. George's Day, April 23 – that Saint being the patron of
symbolical working tools of an E. A. are "a 24-inch rule, a gavel and a
Those of a M.M. are "a pair of compasses, a skirret and a pencil." The
ornaments of a M. M.'s Lodge are "a porch, a dormer, and a stone
Instead of following the example of his predecessors, in introducing
allusions, Dr. Hemming expunged several in use previously. The system,
never met the cordial approval even of English brethren, and though
elaborate," contains so many incongruities and departures from the more
lectures of Preston that it can never he recognized as a universal
system. The verbal
ritual of Preston was introduced into this country by two English
brethren, – who had
been members of one of the principal lodges of Instruction in London,
and was by
them communicated to Thomas Smith Webb, an accomplished and
of New England. According to the testimony of Webb himself, he made but
in the system of Preston. In the first edition of his Freemason's
in 1797 [Lib 1859], he says:
"The observations on the first three degrees
principally taken from 'Preston's Illustrations of Masonry,' with some
alterations. Mr. Preston's distribution of the first lecture into six,
into four, and the third into twelve sections, not being agreeable to
mode of working, they are arranged in this work according to the
It appears plain that Webb followed Preston quite closely, and one who
the trouble to compare, will find that Cross, and after him all the
rest, have copied
nearly verbatim from Webb, so that the exoteric portions of the ritual,
in our Monitors, Charts, Manuals and Trestle Boards, are but little
more than reprints
of Preston's Illustrations of Masonry. In 1801-02 Benjamin Gleason, an
and zealous brother, then a student in Brown University, at Providence,
received the lectures of Preston – as modified by Webb – directly from
Gleason by his zeal and other excellent qualities, became a great
favorite of Webb,
through whose influence he was induced to become a Masonic lecturer.
July 2nd, 1804,
Isaiah Thomas, then Grand Master of the Grand Lodge of Massachusetts,
Brother Gleason as Grand Lecturer to the lodges under his jurisdiction,
Lodge having left the subject of uniformity of work to his discretion,
Master. Early in the year 1806 the Grand Master of New Hampshire,
wrote to the Grand Master of Massachusetts, requesting that committees
chosen by the two Grand Lodges, to meet and confer upon Masonic
subjects, and especially
upon the subject of a uniformity of work and lectures. The proposition
received, and such a committee was appointed. Rev. George Richards
(editor of Richards'
Preston's Illustrations of Masonry), Lyman Spaulding (Grand Secretary)
Harris represented New Hampshire; and Henry Fowle, Benjamin Gleason and
Bean represented Massachusetts. The committee met at Newburyport in
and before rising adopted a report, signed by each member of the
which we make the following extract: "The respective committees of
and New Hampshire are also fully agreed, perfectly decided, and
in their opinion, that the mode of work as exemplified by Brothers
and Bean, as practiced in Massachusetts, and adopted in New Hampshire,
to the acknowledgment of Brother Harris, Richards and Spaulding, is as
can possibly be expected under existing circumstances; and they deem it
that in the three degrees, every master of a Lodge should be indulged
with the liberty
of adopting historical details, and the personification of the passing
most agreeable to himself, his supporting officers, and assisting
The report was approved by the respective Grand
and the Preston-Webb ritual continued to be taught by Brother Gleason.
This is the
committee from whom Rev. Jeremy L. Cross – long and well known as a
and as the author of the Masonic Chart, and other works – claimed to
the work and lectures, and to have been formally commissioned as
lecturer. He also
affirms that he never afterwards changed a word or a letter of the
ritual as it
was communicated to him by them. There are, however, some differences
lectures as taught by Cross, and as taught by Gleason, though they are
such as may be called non-essential.
In 1810, the Grand Lodge of Massachusetts
the Preston-Webb ritual, and voted to employ Brother Gleason to
communicate it to
the Lodges under its jurisdiction. In the performance of this duty, he
most of the time for several years; and he continued to impart his
at intervals, until his death, in 1847, visiting for that purpose
of the country.
This old earth is a Great School of the Soul,
are a multitude of shining symbols training us to discover the beauty
about us and
the wonder within. Nothing is valueless for our teaching, unless we are
to close our eyes and ears to its testimony; nothing is merely what it
meet a new friend, we hear a beatific song, we listen to a bird at
dawn, we read
a noble book, we look upon a lovely scene of land or sea or sky, and
are in the presence of the Eternal. Whenever we are thus summoned, if
with our hearts, the veil becomes thinner, the symbol more transparent.
is terrible and tragic, but let not its dark days deceive you; there
would be no
shadow without Light. If you want to find God in its shadows, God will
Life is a symbol, and its mystery hath in it the secret of unknown
I Have Looked -- [A Poem]
Fannie S. Davis. The Crack Of
have looked into
all men's hearts.
Like houses at night unshuttered they stand,
And I walk in the street, in the dark, and on either hand
There are hollow houses, men's hearts.
They think that the curtains are drawn. Yet I see their shadows
To pray, or laughing and reckless as drunkards reel
Into dead sleep till dawn.
And I see an immortal child
With its quaint high dreams and wondering eyes
Sleeping beneath the hard-worn body that lies
Like a mummy-case defiled.
I have looked into all men's hearts.
Oh, secret terrible houses of beauty and pain!
And I cannot be gay, but I cannot be bitter again,
Since I looked into all men's hearts.
George Thornburgh –
Editor The Masonic Trowel, Arkansas
SPECULATIVE or Symbolic Freemasonry has been
defined as "a beautiful system of morality, veiled in allegory and
by symbols." By Symbolic Masonry we mean the performance of the work of
Operative Mason emblematically. We take tools of an Operative and use
them as symbols
to impress lessons of morality and virtue. For instance, the Operative
his apron to protect his clothing. The Speculative Mason is taught to
wear his to
remind him of a safe-guard or protection against the vices and
life. He should no more allow his moral character to be stained than
his clothing. The Operative works according to design laid down for him
by the architect
of the building. The Speculative Mason takes the revealed will of God,
Architect of heaven and earth, as his guide, and should endeavor to
erect his spiritual
building in conformity thereto. The Operative Mason uses the 24 inch
gauge or measure
to lay out his work. Speculative Masons use it to divide their time,
moment may be profitably employed. Man is not placed upon earth to be
inactive. He has a destiny to fill in the drama of life. The mind of
man is so constituted
that it must be employed. Inactivity is not compatible with its nature,
and if not
employed for good it will be for evil. Industry is the command of
is rebuked by the lesson of the bee-hive and the necessity of improving
is taught us by the hour glass, which shows how rapidly we are passing
Masons are taught to so divide their time as to
a part for the Worship of God, and the relief of distress; a part for
and sleep, and a part for the business of life. To worship is the
of man; to worship God his highest duty. The only religious requirement
to the Masonic brotherhood is a belief in God and the immortality of
the soul. This
is a cardinal faith, the unity of the Fraternity, and the bond of
them. The man who holds that there was no Creating Spirit, that moved
upon the wide
empire of night and chaos, and no voice that said, "Let there be
is not to be trusted with the mysteries of Masonry. The law of the land
such a one from immorality. He has no monitor within to hold him to a
of his vows, or to restrain him from a violation of his pledges. But
that man who
believes in God has a rudder and an anchor. He may wander in darkness
the allurements of vice may lead him astray, but his conscience follows
it all, and in the darkest gloom an all-seeing eye is upon him and a
him back to the path of rectitude and duty. It is well that no one can
center of an Entered Apprentice Lodge who does not willingly and fully
trust to be in God.
The gavel is an instrument made use of by
Masons for dressing rough stones and preparing them for the builder's
Masonry uses it to teach the importance and necessity of divesting the
the conscience of the vices of life and of cultivating the higher and
of our being. The rough corners of vice, intemperance and profanity
must be knocked
off to "fit us as living stones for that house not made with hands,
in the heavens."
The Operative Mason makes an important use of
square, and level. He uses the plumb to keep his work perpendicular,
the level to
keep it horizontal, and the square to keep it in form.
Speculative Masons teach impressive lessons by
of these tools as emblems. The plumb admonishes .us to walk uprightly.
To walk uprightly
before God and man is one of the highest duties of a Mason, and he who
does so will
neither be a bigot nor a persecutor, but will act justly and love mercy.
By the square we are taught to square our
our dealings by the square of virtue and morality. By a faithful
adherence to its
moral precepts our actions and doings will be honorable whether we
engage in high
or low pursuits.
The level teaches us the great lesson of our
equality. Man should not pride himself upon his birth or his worldly
is of but little consideration whether we were born high or low, if we
to God, to our fellow-men and to ourselves.
The day will come when we must stand in the
of our Maker stripped of everything save that which will entitle us to
judgment bar of an omniscient God.
Perhaps the most important symbol used by the
is the trowel. It is used by Operative Masons to spread the cement
the building into one common mass. We use it emblematically to spread
of brotherly love. The Order is composed of every class and condition
in life, the
high, the low, the rich, the poor, from Washington, the leader of the
to the private soldier; from Andrew Jackson, the President of a great
to the humblest citizen; each taking into the Order his individuality,
but all cemented
by the Masons' trowel into one spirit. Every nationality comes, with
brogue, but all are taught by Masonry to speak the same language by
signs and symbols.
Religionists come to us with their widely differing doctrines, and are
Masonry to worship together one true and living God.
The Masonic trowel cemented the broken elements
once divided people in the United States. Scarcely had the last sound
of the deadly
conflict of 1861-65 been hushed in the sweet embrace of peace, than the
voice of Masonry was heard through the land calling the brothers from
to join the brothers of the North, appealing in the tender language of
love for the Masons of the ice fields of Maine and those of the orange
Florida to greet each other as companions in the General Grand Chapter
Masons. The first reunion of any kind between the men of the two
the conflict was in this body; California, Maine and Louisiana formed a
of peaceful hands, raised a living arch and whispered the old love in
of these men who had for four dreadful years been engaged in
fratricide. Be it said
to the Honor of Masonry that the General Grand Chapter was never
divided, nor did
any part of it secede. While churches, societies, and families were
being rent in
twain, and the angry passion of war covered the land as a cloud of
Masons of the South were hidden from those of the North but not lost.
stand between but could not separate them. The great Masonic heart of
the two sections
beat in unison, as was shown upon the battle field, in the hospital and
And when the angry cloud disappeared and the sunshine of peace darted
rays over the continent, the first words of reconciliation that crossed
Dixon's line were the resolutions of the General Grand Chapter inviting
children to meet around the old family altar. It, with one voice, and
that the voice
of a fond mother, said "Resolved, that all the Grand Chapters which
to meet in consequence of the recent war are declared to be in good
this body, and entitled to continue their relations with it. And they
are most cordially
and fraternally invited to unite with us, without reference to the past
and are most sincerely assured that they shall receive a fraternal,
hearty and Royal
That was the work of the Masonic trowel, and
of the teachings of the Fatherhood of God, and the brotherhood of man.
And yet Masonry
is not a church. The church and Masonry have their blessed spheres, and
the two there is no conflict and should be no prejudice.
Masonry does not usurp the office of the
the church – the Protestant Church – is not jealous of Masonry. Among
the best and
most loyal Masons are the thousands of leading ministers of the gospel
assumed the vows of Masonry and indorse its tenets.
Let Me Live In the Hearts of
L. B. Mitchell, Hart, Mich.
are selfish souls
who by themselves
Live ever themselves within.
There are those who stay in their pleasure haunts
From the best things of life shut in.
And there are souls who are slaves to gain
And paying the price of the loan,
But let me live in the hearts of men
And never without a home.
Let me live in the hearts of my fellow men, –
The shelter I cannot buy,
The home that is real and of priceless worth
And that God makes his ratings by.
My shelter may be within plainest walls
Or 'neath a glittering dome,
But let me live in the hearts of men
The only home that's home.
Let me live in the hearts of my fellow men
For I am as human as they,
And because I am proud to stand side by side
With them in the strenuous way.
It may be that my treasures may take to wings
And naught left but myself that I own,
So let me live in the hearts of men,
And that makes the world a home.
Let me live in the hearts of my fellow men
Though the circle be ever so small.
It may be 'tis the littles that will make me great
With the few who may quite know it all.
'Tis a tonic to jostle with the crowd to and fro
Or trudge to the shut-in alone,
So let me live in the hearts of men
And always "at home" at home.
Let me live in the hearts of my fellow men,
Elsewhere would be just "marking time."
The life that is real is the life with my own
And the plan that's forever Divine.
'Tis the true home instinct of "home sweet home"
Earth's only protecting dome,
So let me live in the hearts of men.
At home on the journey home.
Let me live in the hearts of my fellow men
Though the token may not always be there,
But 'tis never withheld by the brother of mine
On whose breast gleams the compass and square.
Unmeasured the joy is this living that's real,
Unmeasured the wealth that I own.
‘Tis a balm and a cure for the ills of the soul,
The home in the home that is home.
"Freemasonry is a moral order instituted by
men, with the praiseworthy design of recalling to our remembrance the
truths in the midst of the most innocent and social pleasures, founded
brotherly love, and charity."
– From an old Dutch Dictionary.
Bro. C. T. Sego, Georgia
MOST boys at some time come to the age when
pleases them so much as do stories of the exaggerated deeds of some far
As William Tell they shoot arrows from their imaginary sons' heads; as
they wage their mimic warfare on grosser foes; as Princes Charming they
enchanted castles and kiss away the dreams from the eyes of Sleeping
real as these heroes are to boyish minds, the student learns that
render still more real the characters of his childhood stories. William
has an unerring aim with his arrows; Jack-the-Giant-Killer still
defeats his foes;
and the Sleeping Beauty of flower and field wakes to new life each year
ardent vernal kiss of the personified prince who shines as one of the
of Freemasonry. Many fairy tales are the folklore of yesterday, and
was the highly symbolic philosophy and religion of the ancients. The
minds of men
in general do not readily grasp an abstraction. That is one of the
reasons why we
use symbols. We do not cheer firesides, and homes, and fields; nor
hopes, and aspirations; we cheer the flag which symbolizes all those
only the ruins of a onetime civilization mark the sites of New York and
the eager archaeologist from Asia will discover pictures and statues of
and will believe that we present day Americans worshipped Uncle Sam as
god, our patron saint, and that we prayed to him for help in times of
There is a psychological need for symbols, a
for stories, which man has ever supplied. By descent through the ages
became legends and fairy tales. When they are employed for pastime
these stories become corrupted by recital and changed so as to be
The story of Sleeping Beauty illustrates this. Not at first does one
the sleeping princess the glory of the springtime flower and the
promise of autumn
fruit. Equally changed is the prince, really the sun, who breaks
through the confining
walls of winter's cold earth and claims his promised bride.
But when these legends are told not for
but in order to secure a definite result, then their teachings never
effect must be always procured, and it can be procured only by
following the prescribed
formula. So the legend of the third degree, introduced into our body I
do not know
when, is the same today as it was when we first learned it. The Ancient
had many things similar to our teachings and classical mythology
that are eternal.
The Sleeping Beauty falls into slumber after
received a prick from a distaff. In Grecian mythology the distaff is a
The legend tells us that Adonis while hunting was killed by a savage
the death of Adonis his soul went to Hades, which is here merely an
a place of gloom and not a place of torment. But the goddess of love
Hades and prevailed upon Proserpine, its mistress, to allow Adonis to
the earth for a certain time each year. This story is more readily
is the Sleeping Beauty fairy tale. The youthful Adonis is the
of nature. The boar is winter, harsh, rough, and bristly. The goddess
of love is
the warmth of springtime which coaxes the vegetation to leave Hades.
These annual returns of Adonis were made the
of much symbolic ceremony. The god was mourned as dead; women went
the streets in utter disregard of their usual care for their attire.
social conventions were broken down and unrestrained sex license
the celebrants. In later days the celebration was given over chiefly to
For into this celebration, as in many others, in time there came more
or less phallic
worship. The pomegranate was worshiped as a symbol of plenty, and so
was corn. Enormous
images of the male generative organs were carried in public processions
up and worshiped as superhuman. Our maypole is a survival of those
days, and our
architecture is filled with many similar reminders.
Adonis is the Grecian form of the Hebrew word,
signifying Lord. In Babylonia, Phoenicia, and Canaan, Adonis was known
Ezekiel, the prophet, reproaches the Hebrew women for indulging in the
I have just spoken of. The name of the god is fixed today in the Jewish
Tammuz or Adonis afterwards became identified with the Egyptian Osiris
of whom I
shall speak later.
The worship of Dionysus, or Bacchus, or
of a nature like to that of Adonis with the difference that it is
Eurydice, who dies and Orpheus who descends into Hades in search for
her. By the
magic of his music Orpheus induces Hades to consent that Eurydice may
earth if Orpheus does not look back. But the eagerness of Orpheus to
see his wife
causes him to break his promise and he looks back only to see Eurydice
Hades just as she had arrived at its exit. The same teaching is given
is flowers and vegetation; Hades is the death of winter; and Orpheus'
lute is the
magic music of the springtime sun whose appeal nothing can resist. The
a look beyond death to the resurrection and eternal life.
Likewise the Greek Persephone playing in the
is surprised by Pluto and carried to the infernal regions. Ceres, the
Persephone, seeks her until she finds her by the aid of the all-seeing
Ceres asks the aid of the other gods, and after all their persuasion
that Persephone shall stay on earth a part of the year, and with him in
the remainder. Here again we have the death, the search, and the
These myths were not confined to Asia and
In one form or another they have been found all over the world. One
suffices. In Scandinavian mythology Balder the Beautiful is the god of
gladness. Blind Hoder, his very opposite, is the god of the dark and
Loki, the mischief maker, inspires Hoder to cast at Balder a dart of
a winter plant. Balder falls dead, but the promise is given that he
and bring with him perpetual spring.
To the Mason, however, the most interesting
tales come from ancient Egypt. There Osiris, son of the earth and sky,
husband of Isis, was early identified with the setting sun and became
the god of
the dead. Osiris traveled in many foreign countries spreading the light
His wicked brother, Set, god of the desert, evil, and darkness, planned
the life of Osiris. So Set made a chest the exact size of Osiris and
give the chest to whomever it would fit. When Osiris entered the chest,
his confederates closed the lid and cast the chest into the Nile, on
it was borne to the sea. The chest drifted ashore near the Phoenician
became imbedded in the trunk of a great tree which finally enclosed it.
of the country, ignorant of this fact, caused the tree to be cut down
and made into
pillars for his house. But after long search Isis found the chest in
obtained permission from the king to remove it, and carried the body to
burying the body she went to visit her son Horus, the rising sun, the
Osiris. While she was away Set found the body, tore it into fragments,
them abroad. Isis again searched for the body, and found and buried its
parts. Horus, however, did not mourn, but rose and took vengeance on
In this legend we find Osiris doing good in the
He is murdered and his body concealed. There is mourning and a search
for his corpse.
The body is found, raised, and carried to Egypt for more decent
interment; and the
murderers apprehended and punished by Horus, the god who rises in the
east to open
and govern the day. Every evening the murder is committed; every night
of Osiris, the setting sun, is cut into fragments, or stars, and these
fragments of Osiris, scattered to the four quarters of heaven. Every
collects the fragments and they rise as Horus, the morning sun, or the
There are those who pretend to see all this in
drama. The twelve Fellowcrafts are the twelve signs of the zodiac which
occupies during the twelve parts of the year. The three Fellowcrafts
are the three
winter months. Fell and cruel they raise their impious hands to destroy
beauty of spring, the promise of summer, and the fruit of autumn. Then
all the constructive
work of creation is stopped; for there is no agency active that knows
of nature. The vegetative principles of nature cannot be lifted to life
by the chilly
snow or the steely stare of the stars; their grip is too insecure. No
the dead earth answers the like efforts of the pale moon; its forces
are too feeble.
It is only when the lord of the day comes in the vernal warmth of his
the mysteries of life overcome the thralls of death, and foliage and
fruit are lifted into life by the strong grip of the mightiest force of
This fancy may please those who like it. There
harm gotten by believing it. But I am thinking that something is hidden
as there was something hidden in the Ancient Mysteries. The uninformed
and careless found and still find ample satisfaction in the apparent,
of these schools. They little thought and little think that these
carefully arranged systems of morality veiled in allegory, and that the
of it all is to enable those who are duly and truly prepared, worthy
and well qualified,
to advance, of their own volition, of their own free will and accord,
passive submission on one part or repressing dominance on the other,
into a state
of real mastery, a state of conscious unity with the mighty
of the Grand Architect of the Universe. And when this state is
attained, then all
things shall be seen in true perspective; many things now thought of
be thought of last; the small shall be magnified and the great reduced;
life shall not seem an end in itself but merely a part of the life of
soul of man.
Ecclesiastes XII -- [A Poem]
Bro. O. B. Slane
While the pulse of youth beats high,
While the evil days come not,
Nor the weary years draw nigh,
When man can find no pleasure
In the hollow things of earth,
And the heart turns sick and sad
From the jarring sound of mirth.
Ere the light of stars is darkened,
Ere the glorious sun grows dim,
And the bitter sup of sorrow
Is filling to the brim;
When the grinder's song is low,
And the wailing mourners come
Marching in the death-procession,
As man goeth to his home.
Ere the golden bowl be broken,
Or the silver cord unwound,
The pitcher shattered at the well,
The broken wheel be found.
In the days when keepers tremble,
And the strong men bow the knee,
Then shall dust to dust return,
And to God the spirit flee.
The Editor – John Fort
WHAT is the greatest thing in the world? Surely
most important day in the life of a man is when he makes answer to that
for it decides his beau ideal of excellence, of possession, of
he admires, he imitates. What he exalts in his dream, draws him upward
and subtly fashions him after its design. Always the idols of men are
and an ideal, a supreme end, desirable above all else, each man must
have, and does
have. Reason and action alike demand an ultimate purpose, as a
condition of thought
and a goal of endeavor. Shadows we are, hastening from night to night,
gleam of day, whither are we tending and what is the prize of the race
we run? What
we live for determines what we are, what we are worth to ourselves, to
and to the world.
All men are in search of the greatest thing in
but few there be that find it, albeit the deepest secret is the most
open. In the
providence of God, things most needful to all men are common to all
mysterious, they are universal. When we are young the Ideal seems far
in the dreamy splendor of distance; but when we grow older we come to
what we most need is not in the heavens or beyond the seas, but very
nigh unto us
even in our hearts. Lowell taught us this truth in his exquisite
parable of the
pilgrim in his long quest of God. At the end of a long journey he came
to the holy
mountain, and prayed that a sign might be given him that God was there
he was accepted. Suddenly a rock broke open at his feet, and a lovely
and filled the air with fragrance; and as he plucked it he remembered
same flower, so wearily sought and found, his little girl had brought
to him when
he started. Plucked from his own doorway.
One thing is clear; the supreme good must be an
good; without which no good thing is good; that which gives meaning and
life. It must be such that we would choose it rather than anything
else, if we must
choose. It must retain its value in the retrospect, leaving no regret
in the heart
of him who vowed loyalty to it, even to the last full measure of
devotion. It must
be great enough to give free scope and play to all the manifold powers
of man. It
must be a sovereign good, a focalizing aim, which causes all the
activities of life
to cohere and converge toward a single point, harmonizing effort while
the truth of what life is and what it means. It must account for the
ascribe to every human being. What is it that can answer to this
is, certainly, not a palpable thing at all, nothing that we can touch
with our fingers,
like gold. Nor can it be a mere set of sensations, like health. It must
as rich and deep as life itself, giving us a key to its rhythm, a glint
of its radiance,
a hint of its reason for being.
Reasoning backward from the deed to the desire,
us enquire of the men of action, the men of power, the masters of
teeming brain and iron will and unwearied persistence, if they have
found the great
Ideal. A French writer of tales has told us of a Magic Skin, whose
enjoy every wish, but the talisman shrank and grew smaller as each wish
Life is such a talisman. All around us we see men sacrificing ease,
rest and life
itself, paying out days and years of their shrinking capital of time,
Is it for real enrichment, for eternal value? Is it that their souls
should be of
finer grain, their minds trained and rich in thought, that they should
somewhat of the world before they leave it? Is all this tense unending
to make them masters of themselves, servants of men, the soul enriched
by its poverty,
and made sovereign by service? No! It is for dross, for the glory of
self, for the
trumpet of panegyric, for wealth, power and quickly fading fame, to be
able to stand
an inch above the Lilliputians round about them and command. These are
of the market-place and the forum.
Must we then agree that men who follow such
practical? Manifestly not. They are drunken with desire, hypnotized by
baubles, somnambulists in a waking dream. Practical men seek for things
refusing to barter the sands in the hour-glass for mere tinsel that
the getting; they do not give everything for nothing. He only is
practical who seeks
that which abides, upon which he can rely, and which brings some
soul. Now and then into the market-place there comes a man pale with
aloud, "Awake, ye sleepers!" They do-not awake, and they know in the
heart of them the truth of the message, even when they deride the
may kill him with a hemlock, with fire, with a cross, but the word
lives, and the
messenger they at last honor. Out of this uneasiness, this startled
sense of emptiness
and error, this flashing vision of the better and the best, there come
the greatest thing in life, of the casket containing the crown jewels
of the moral
sovereignty of man.
If we turn to the mighty thinkers we find
that the highest good is knowledge; not mere facts, much less theories,
living knowledge which lights the way to virtue. How noble he was,
going about Athens
urging upon young and old alike the greatest improvement of soul as the
worthy of man. Across the years we listen to his grand argument for the
of the soul, and hear him saying that such a discussion ought to close
Whereupon he uttered that brief and wise prayer, putting into a few
words the sum
of his desire:
"Mighty God, grant me to become beautiful in
inner man, and that whatever outward things I have may be at peace with
May I deem the wise man rich, and may I have such a portion of gold as
a just man can either bear or employ. Do we need anything else,
Phaedrus? For myself
I have prayed enough."
"Yes, make the same prayer for me too," said
Phaedrus, "for the possession of friends should be share and share
How beautiful it is, reminding us of the prayer
two boys in the Hindu poem, who asked that God might protect and enjoy
and that their wisdom might grow bright together. Socrates thought it
that any man who had once seen the beauty of virtue and the horror of
choose the evil way. Yet the men who do as well as they know are very
few, as each
of us can testify. Plato saw this fact, and he deemed the greatest
thing in the
world to be the purification of the mind of the lusts and passions of
He saw that humanity has only begun to emerge out of the mire and the
have risen head-high, others breast high, the eyes are clear, the lips
and heart is free. Foot-loose none of us are. Every muddy, illogical
so much clay in the brain. Every malicious word is so much clay on the
impure glance is so much clay in the eyes. That we may wholly rise,
that the lofty
form of man may tower above our animal ancestry, that our spirits may
as our bodies already do – this, as Plato saw it, is the great aim and
end of life.
Aristotle, keenly searching for the purpose of
the end of ends, found it in happiness – not pleasure, but the
happiness of perfect,
rational activity. Effort and activity are necessary, but activity
implies an aim.
Without it we drift; with it we steer. To be conscious of putting forth
involving all our powers, in behalf of the happiness that belongs to
to be a forward-working, effective agent – that seemed to Aristotle the
good for man. It meets all the tests. It is indispensable. It is
lasting. It gives
concentration and direction to life, yet saves us from becoming narrow.
us from depression, which is intense, passive suffering. If now we put
together, we have knowledge that lights the way to virtue, and effort
to clear the
clay out of our nature, the better to realize the happiness of right
right being. Such is the answer of philosophy to the quest after the
the net results of the toil of the finest minds, all summed up by Kant
when he said
that we should so live that, if our life were made a universal law, or
it would make for the good of humanity.
Philosophy is ice; religion is fire. What we
philosophy is the power to move us to do what we know – knowledge aglow
made luminous by hope, the dream of the heart which rebukes the
the earnest, lends wings to the weary, and makes self-forgetting effort
price of victory and attainment. However the great religions may differ
as to the
method of attainment, all of them give us something not found in
philosophy – a
power to change the heart until man feels the meaning of renunciation,
of union with the spirit of holiness. With Buddha the way of life was
of desire, and an all-embracing pity, awaiting absorption into the
Moses the sacramental word was Duty. Above all else, above faith, above
above love, above worship, even, is the august and awful call of duty.
It is not
simply the whisper of nature, a social custom, a mere inheritance. It
is the deed.
It is the motive. It is the life of God drawing man toward Himself and
Amid all uncertainties, this is the great open secret of life, the
essence of religion,
ethics, and all spiritual nobleness. It is not forbidding, but an
eager and grateful, to the high will of God in which there is peace.
Clearly, if we are to find the greatest thing
world, it must be something wide and deep and rich enough to include
of Socrates, the purity of Plato, the happiness of Aristotle, the pity
and the grand moral idealism of Moses. What is it? What ideal is equal
to this demand
in height, depth, and comprehensiveness? When St. Paul would tell us of
good and glory of life he does not define it, which shows not only his
his sense of its greatness. There is a truth which begins where
It is not indefinite, but indefinable; not the vagueness of a confused
the breathless wonder of a listening heart. Also, the Apostle uses a
word not found
in classic lore, rendered Love, Charity, Courtesy, but which no one may
to translate. It includes all these, and transcends them. It is
all words and phrases together cannot express – a mystery, a wonder, a
plummet can fathom. It is the center of union, the cement of society,
and splendor of life. It is the essence of law, the inspiration of
effort, the goal
of endeavor, the measure of all excellence. It is the life of God in
the soul of
First the Apostle shows how, without this one
needful, life is empty, vain, and futile. Eloquence, no matter how
angelic, is only
sound and fury signifying nothing, "if I have not love." Knowledge,
it go down to the root of all mysteries, brings up no real reward
unless it toils
in a spirit of love. Prodigal philanthropy, and even the heroism of
were they possible without it – lose their splendor. It is the secret
of the patience which suffers long and is kind, of the joy in goodness
no shade of envy falls, of the humility that forgets self, of the
dignity that never
behaves unseemly, of the self-sacrifice that seeks not its own, aye,
and of the
white purity that thinketh no evil. It is the secret, also, of an
all-conquering confidence, able to endure all things because it sees
are blind, and hopes where others despair – sees the beauty hidden and
in the most sin-bespattered life, and, seeing, dares to believe in the
of bad men, and in the Divinity that haunts our mortal dust. Hence its
defiances of pain and wrong, its sweet and unwearied conciliations, and
hold upon a handful of deathless hopes.
Then a ray of white eternal light, falling from
far off pilot star, shone for an instant upon the page, and in its
Apostle wrote three words which in this sad, cynical, disillusioned
world seem too
good to be true: "Love never faileth." How can it be true in a world
"life is a count of losses every year," where so many fair things lose
their beauty, and where in the muck and ruck of things so much that is
holy is defiled? Evermore the knowledge of one age becomes the
foolishness of the
next. Prophecies fail either by falsity or fulfillment, and poor
are hushed in the great silence. But the greatest thing in the world
every morning and unwearied at eventide, the cup of enchantment, the
crown of triumph,
the sovereign beauty which time nor chance can dim or defile. Yea, it
lifts us out
of the welter of sin and sorrow and immemorial misunderstanding, out of
into that nameless, ineffable mystery in which faith is lost in vision,
is fulfilled in fruition, and where, at last, we "shall know even as
Shall We Live Again?
Bro. R. I. Clegg, Cleveland,
SAYS Brother Fennell, in the July issue, "My
interest has centered around the problem of demonstrating the future
How can it be demonstrated? Not wholly by the monitorial evergreen.
That is obviously
misnamed. Neither by the acacia. These are but transitory symbols.
are they than irrefragable and conclusive evidences. Contributory and
testimony it is true but mainly suggestive, not absolutely convincing
to the antagonistic
among the skeptical, not altogether satisfying to the friendly critic.
For the evergreen
shrivels at the approach of heat, and disintegrates into elemental dust
at the touch
of a mere ignited match. How illusory is it at a superficial glance if
we so measure
it as a firm foundation for our faith!
How then shall we Freemasons answer for our
on the life eternal? We may look to the Great Light. Is there anything
Humbly I offer a few crude comments in reply.
First, Faith: Nature tells us of symmetry and
even as we are taught as Fellowcrafts. Order is indicative of purpose.
In that we
perceive design. Beyond the art of the Builder, we recognize and
reverence the Architect
Sublime of the Universe.
Incomplete are our lives. Rewards and
various and mysterious and to our defective sight they are ill-assorted
Seeing here so much of the unfulfilled we must
prayerfully and expectantly hold with humility as little children the
hand of Him
our Father when hence we go into the dark.
Second, the Hope Universal: How beautiful
voiced with eloquence the unquenchable ardor of men, even of the
agnostic, for comfort
in this problem. He the fighter most brilliant against faith religious
but doubt his own conclusions when contemplating the mystery of the
said he, may be but the closing forever of a door or the unfolding of
flight, and dire was Ingersoll's dilemma when without the chart of
religion or the
beacon light of its convictions.
While throughout the world men of all tongues
the ages, wise and simple alike, have deemed-this belief in immortality
to be at
the very least a probability, and most men have admitted it to be a
may well ask ourselves why so fundamental and generally accepted
conviction is indeed
not to be classed with the axioms of the geometers. Assuredly more than
is the lesson of this world-wide and world old acceptance.
Third, by Analogy: Force is eternal so far as
reaches. The conservation of energy is a principle accepted both by
the faithful everywhere. Matter to the physicist disappears not but has
forms. Nature's changes and phenomena are ebbing and flowing constantly
as a restless
sea. Outward goes the tide, to be again driven back upon the shore.
Upward to heaven
rises the evaporated waters from the ocean to fall once more as rain
upon the land,
or as the shimmering pearly dew upon the flowers of the earth; or
perhaps the drops
unitedly tumble joyously adown the mountain side and the slender brook
or flows quietly along gentle slopes or leaps o'er Niagara's brink back
to the bosom
of the deep waters whence it first emerged.
Into the earth's waiting soil-drops the seed. A
plant is given birth. It grows and blossoms. Anon the seed reappears.
by the vagrant winds or the industrious hand of man the seed is once
to the fruitful earth. Again and again it lives the unceasing
succession of cycles.
So goes everywhere the busy round of Nature. As
body so is reasonably the evolution of the soul. Can we not as a
by analogy alone, believe that the greater plants and twigs and trees
youths and maidens, men and women, may anticipate that in due course
come just such renewed opportunities for the service of our God?
And lastly, by our ripening knowledge: As
facts are few. They are unrelated. We see them not at all in precise
comparison with other truths that widening experience alone unfolds to
older we note a coherence where formerly was naught but scattered and
The universe then becomes the more vividly to us a true unity.
Is there an apparently irregular motion of a
welcomes secrets but abhors mysteries. An astrophysicist in due season
with mental means into the darkness. He places and appraises the source
though he sees not neither does he feel save with the eye and hand of
in the assurance that everywhere is operative law. Later when the
his practice in optics the astronomer sees further than before into the
and announces the disturbing element as a hither to undiscovered star.
in chemistry did Mendeleev reason out his law of the periodicity of the
So likewise did Helmholtz see the relation of tone and overtone.
Therefore this coherent relationship of Nature,
suggestion on all hands that the present is but a promise, that the bud
the unopened flower, gives a deepening knowledge that an intelligent
justifiable belief is that of immortality. Or surely we be less than
and the herbs of the field in the economy and the systematization and
of the world.
From isolated facts the scientists unearth and
the general law. Is a measure of oxygen of a specific atomic weight? On
finds accordingly and says, Yes. He repeats the experiment. Again he
same evidence. The particular fact becomes with every repetition the
proof of a universal law. All truth is but these related uniformities.
we look further and trustingly into the future. Immortality is the fact
Here be briefly and in part the restful rocks
at least one Mason builds his expectancy of meeting those he loved that
Bro. S. W. Williams G.
H. P., Tennessee
WHAT is a MASTER – and what does it mean? A
in the highest and truest sense, is one who has climbed the rugged Path
who has, by casting off the dross, so lightened his load that he can
rise into the
true and pure Light that emanates from the presence of GOD.
One who has conquered SELF – and devotes his
the aiding and uplifting of his fellows; who has purified his heart,
and mind, and
Soul by overcoming the baser parts of his nature, and dedicated his
be used solely for God's glory and honor; one who is ever ready and
all times and under all conditions to sacrifice his own hopes, wishes
if thereby he may be of service to a distressed Brother.
One who, notwithstanding the jibes and jeers of
populace, will, like the Eagle fix his eye on the Sun, and rise higher
through the maze of difficulties that will beset him, till he falls
the feet of the Father, only to be "Raised" into an ecstasy of Light.
To be a MASTER, one must "Pass" through "the
valley of the Shadow" and be able to soar through the Stars – ever
willing to go back into the sickening, scalding slime of Death itself
to lend a
To be a MASTER one must steel his heart and
the temptations and follies of this life and TRUST IN GOD – even as a
and clings to its mother – he must have "Faith in God, Hope in a
and Charity for all mankind"- – he must "Love those that hate, and pray
for those who despitefully use him."
He may be scoffed and jeered at – abused,
and reviled – but
God will give unto him
a Halo – an AURA,
if you will – and countless
thousands will rise to "touch the hem of his garment" that they may be
healed by his great strength, which is only that which the Father has
The poor, the sick and the suffering will love
aye, they will cherish him, for he has been very good unto them; he has
with them in their sorrows and rejoiced with them in their joys; he has
words of encouragement to them that has made it easier to climb the
of Life; he has brought sunshine, and cheer and happiness where before
all was darkness,
discouragement and distress.
SUCH AN ONE IS A MASTER – and has FOUND THE
– the WORD THAT WAS LOST.
"Be ye faithful unto death, and I will give you
a Crown of Life."
in "The Temple Of Heaven"
Bro. Charles S. Lobingier,
(By the kindness of Brother Lobingier we
a part of a report made by him to the Supreme Council of the Scottish
Rite, in its
Southern Jurisdiction, reciting how, on May 13th, 1915, he communicated
of the Rite, from the 4th to the 32nd, to the following candidates from
bodies: – Chow Tze Chi, of Federal Lodge No. 1, Washington, D. C.
Whang, of Washington Lodge No. 21, New York; and Walter Alexander
Adams, of Recovery
Lodge No. 33, Greenville, S. C. This ceremony took place in the famous
Heaven, Peking, China – described below – for the reason that Brother
a member of President Yuan's cabinet, and unusually occupied with the
experiences with Japan, could not leave the capital for any purpose,
nor, of course,
could his secretary, Brother Whang. Yet they were extremely anxious to
degrees, and it seemed highly important to the Rite that their wishes
Hence the communication of the degrees in Peking, of which a very
follows. – The Editor.)
AT my request, communicated through Bro. Chow,
government placed at our disposal for the ceremonies of the day, one of
in the extensive enclosure in the south city known as the "Temple of
You will be the better enabled to appreciate just what this concession
the Chinese viewpoint from some descriptions of these famous buildings
writers on China:
"Within the gates of the southern division
City) of the capital," says Dr. Martin, (1) [Lib 1901] "and surrounded by the sacred
grove so extensive
that the silence of its deep shade is never broken by the noises of the
stands the Temple of Heaven. It consists of a single tower, whose
tiling, of resplendent
azure, is intended to represent the form and color of the aerial vault.
no image and the solemn rites are not performed within the tower but on
altar which stands before it."
S. Wells Williams (2) thus describes it [Lib
1907 Vol 1, Vol 2]:
"Separated from the Altar of Heaven by a low
is a smaller, though more conspicuous construction called Kihuh Tan or
Prayer for Grain.' * * Upon its upper terrace rises a magnificent
circular building known to foreigners as the 'Temple of Heaven.' It is
to call this temple the most remarkable edifice in the capital or
indeed in the
empire. The native name is Ki-Pien Tien or Temple of Prayer for the
The building set apart for our use was one
sacred, known as the "Emperor's Robing Temple," "of exquisite form
and color, the same wondrous blue tiles being used. It is from this
he comes to the great open-air sacrificial altar." (3)
This building was almost as well adapted to our
as if built expressly for a lodge room. It was already provided with an
the elevated throne in the rear opposite the entrance afforded a
East." The light was not especially good but our Chinese candidates
silver candelabras which afforded illumination quite sufficient. It was
in accord with the international character and spirit of the occasion
that the doors
and steps of the temple were draped with both American and Chinese
flags. The five
hued flag of China, though in use as such only since the inauguration
of the republic,
is really the embodiment of a bit of Chinese symbolry in which the
like the number three, figures prominently.
The Robing Temple is a most interesting
itself but its peculiar sacredness derives from its proximity to and
with, the famous Altar of Heaven, opposite which it stands. Of this Mr.
"The great South Altar, the most important of
religious structures, is a beautiful triple circular terrace of white
base is 210, middle stage 150, and top 90 feet in width, each terrace
by a richly carved balustrade."
Liddell (5) calls it "* * * the most beautiful
and impressive example of architecture in existence." [Lib 1909]
But the most appreciative description is from
of Dr. Martin, the veteran missionary:
"This is the high place of Chinese devotion,"
he says, (6) "and the thoughtful visitor feels that he ought to tread
with unsandalled feet." * * * "Dr. Legge, the distinguished translator
of the Chinese classics, visiting Peking, actually put his shoes from
of his feet
before ascending the steps of the great altar. * * *"
"For no vulgar idolatry is here; this mountain
top still stands above the waves of corruption and on this solitary
rests a faint ray of the primeval faith. * * *
"The tablet, which represents the invisible
is inscribed with the name of Shang Ti, the Supreme Ruler, and as we
the majesty of the empire prostrate before it, while the smoke ascends
burning sacrifice, our thoughts are irresistibly carried back to the
time when the
King of Salem officiated as 'Priest of the most High God.' "
It was amid such surroundings, hoary with
and redolent with the piety of unnumbered generations, that the Chinese
were first introduced to the philosophy of the Scottish Rite.
I recall that in 1899 the General Grand Council
and Select Masters met in Colorado and while there improved their
and startled the Masonic world by conferring a portion of their degrees
on the summit
of Pike's Peak and the remainder in the famous Cave of the Winds near
wonders of Nature certainly afforded an imposing background for their
but I believe you will agree with me that they were not more so than
with which we were so fortunately provided.
It was of course impracticable to confer the
in full form with only two assistants, one of whom stopped at the 18d.
by way of introduction, conferred the 4d in short form, Dr. Anhaeusser
master of ceremonies. Then by way of preparation for the remainder, I
read the candidates
a composite lecture consisting of those passages in Morals and Dogmas,
Liturgy which deal with the sages and philosophy of China. It is really
to one who has not tested it, to learn how considerable these passages
are and how
accurately they reflect the thought of this ancient land – another
proof of the
broad scholarship and profound learning of their distinguished author!
When St. Paul delivered on the Acropolis his
discourse (7) by which he introduced amongst the cultured Athenians the
faith from Palestine, he wisely sought to interest his hearers by
quoting from "certain
also of your own poets." So it seemed fitting, in introducing this new
of the west in the capital of the oldest sovereignty on the globe, to
stress upon the extent to which that philosophy had drawn from the
sages and thinkers
The ceremonies of the 32d were not concluded
in the evening and there was hardly time to return to the hotel and
dress for the
dinner which Minister Chow was giving at his home in honor of the event
and to which
not only the participants but other Masonic friends, Chinese and
foreign, were invited.
This was a most enjoyable and memorable affair. Your letter of May 13
was read and
received with hearty applause and the unanimous feeling of the company
the Masons of Peking, of whom there are many, must proceed to organize
A petition for a dispensation to open International Lodge in that city
before the Grand Lodge of Massachusetts (of which China is a Masonic
the sentiment was that the next step should be the organization of a
Lodge of Perfection.
I believe that the field there is ready for our Rite and that the
are almost unlimited. New China has entered the family of nations; her
our principles and are naturally attracted to them. May we not fail to
meet so great
(1) Lore of
(2) The Middle Kingdom, 77.
(3) Liddell, China its Marvel and Mystery. (1909) 141.
(4) The Middle Kingdom, 76.
(5) China, Its Marvel and Mystery, 141.
(6) Lore of Cathay.
(7) Acts XVII, 22-31.
Today Freemasonry lies in the hand of the
largely an unused tool, capable of great achievements for God, for
mankind, but doing very little. For one, I believe that circumstances
arise, when the highest and most sacred of all freedoms being
threatened in this
land, Freemasonry may be its most powerful defender, unifying all minds
our best citizenship.
(The Builder is an open forum for free and
discussion. Each of its contributors writes under his own name, and is
for his own opinions. Believing that a unity of spirit is better than a
of opinion, the Research Society, as such, does not champion any one
school of Masonic
thought as over against another; but offers to all alike a medium for
and instruction, leaving each to stand or fall by its own merits.)
We mix from many lands,
we march for very far
In hearts and lips and hands our staffs and weapons are;
The light we walk in darkens sun and moon and star.
It doth not flame and wane with years and spheres that roll
Storms cannot shake nor stain the strength that makes it whole,
The fire that molds and moves it of the sovereign soul
TRULY, in Fellowship Masonry has its founts,
is one of the aims of this Society, set forth from the beginning, "to
Brethren in one section of the country to come in touch with Brethren
interested elsewhere." In this behalf, we are now ready to organize a
Circle among our Members, in which all are invited to join, and we have
believe, from inquiries broaching this matter, that a great many will
of such an opportunity for closer fellowship. Indeed, the advantages
unlimited, not only for mutual inspiration and instruction, but also
for the cultivation
of warm and enduring friendships – than which, outside the home and the
God, there is nothing fairer or finer on this old earth.
Therefore, in our last issue we asked our
tell us, in few words or many, in which aspect of our many-sided
Masonry they are
most interested. Every Mason loves Masonry – it is so noble, so
beautiful, so benign,
and it holds before us an Ideal of freedom, friendship and gracious
living – but
most of us will confess that some one aspect of it appeals to us more
others; someone Rite, perhaps, or someone Degree which came to us in a
hour and helped us to find ourselves. One man loves Masonry for its
another for its large and wise philosophy, another for its simple and
and still another because it offers him a field in which to serve his
in practical ways. Such choices, made almost unconsciously, are largely
of taste, temperament, and habits of mind, and the glory of Masonry is
that it is
rich enough, deep enough, broad enough to unite and exalt many men of
Now it occurs to us that, by knowing the chief
of interest in Masonry on the part of our Members, we can arrange them
or five groups – perhaps more – according to their interest and
that the members of each group would be glad to have a list of Brethren
their own Jurisdiction and elsewhere who are similarly interested. In
although widely scattered, we can meet about the great fireplace in the
Light and thrash things out, stimulating frank and fraternal
discussion, the while
we promote good-fellowship, deeper sympathy and mutual understanding.
When the discussion
is of sufficient interest and value to warrant its publication, the
pages of The
Builder are always at our command, and ye editor will welcome it most
Any of our Members who are willing to permit their names to be given to
making inquiries, or who have any suggestions to offer as to this plan
Together, will confer a favor by letting the Secretary know at an early
Brethren, we live in wild and desperate days
ties are being broken or cut, and the world seems going to pieces amid
and tragedy of universal war. It behooves us to come closer together,
better can we do this than in the House of Light at the Sign of the
Square and Compasses!
Comrades in a great Cause, we must pass from the outer courts into the
of Fellowship, seeking every man his Brother!
"What is this
– the vague aspiring
In my soul towards unknown good,
For no selfish end desiring
Blessings dimly understood?
'Tis the World-Prayer drawing nearer,
Claiming universal good,
Its first faint words sounding clearer,
Justice, Freedom, Brotherhood."
* * *
It is a great pleasure to announce a
of the late Brother George Franklin Fort, one of the most brilliant of
whose work, "Early History and Antiquities of Freemasonry," [Lib 1881] has become a classic
among us, alike for its scholarship and its literary quality. The book
will be written
by Mr. A. E. Bear, and will contain, besides the biographical material
published, a number of articles by Brother Fort on Masonic subjects
or in fugitive form. Such a book should command a wide reading among
only because little or nothing has been written about Brother Fort, but
as the late Brother Gould said in his History of Masonry, he was one of
scholars American Masonry has known.
Ye editor confesses to a double interest in
biography, being a member of the Fort family – as his middle name
betrays – as well
as an ardent admirer of Fort as a Masonic historian. In order to spread
this book we have secured for The Builder a personal sketch of Brother
by his brother, John H. Fort, accompanied by a very fine picture, to
be added a critical study and estimate of G. F. Fort as a Masonic
scholar and historian
by Brother O. D. Street, of Alabama. The sketch and the appreciation,
will serve to introduce to the Masons of this generation a man well
both for his character and his genius, and whose work is so worthy of
* * *
Claus A Mason?
My Brother, do not be too terribly wise about
Claus business, for we are often most foolish when we fancy that we are
most truly wise when we fear that we are foolish. If there is a Lost
Boy back down
the years – buried, it may be, under the litter of your labor or the
dust of grinding
toil – go find him on Christmas Day, if so you may learn to trust the
for one day, as you did in the times when the heart was pure and life
was new, before
knowledge had troubled the waters of faith and our days were sicklied
the pale cast of thought.
Look now at that Picture – a little Child and
bending near, a stable his shelter, a manger his Cradle; the shepherds
rough garb, the Magi with their rich perfumes; and over all the eternal
of love new-born, of truth announced by simple rustic sentiments and
the homage of hoary wisdom – and a Light linking a Babe with the far
Stars. Art will always love that scene, and music will celebrate it in
song. It is easy to brush all this aside as the work of poetic fancy –
indeed, since its mark on history remains, and the influence of that
Child, on any
theory of His origin, is the noblest force that has yet touched the
life of our
poor sad humanity.
Since that day Christmas has journeyed far,
many beauties in its train, until today it is a vast symposium of hope
and joy and
forward-looking thoughts. Puck, Cupid, Ariel and Santa Claus, airy
Efland, have joined its choir, with Tiny Tim and his band of Arabs,
some note of quaint and curious glee. Together they hold concert on
that day, translating
the dim, gray hieroglyphs of life into a symphony of hope, with many an
eerie variation borrowed front the pipes of Pan and the lyre of the
in the glen. No wonder Shakespeare portrays it as a time when evil
not stir abroad, and the bird of dawn sings all night long, so hallowed
and so gracious
is that prophetic day.
For Christmas is a prophecy, a stray note of
in this discordant world, inducing a finer quality in our thoughts and
flow of our feelings toward one another. No one need sign a creed, or
dogma, to be happy on Christmas day, for then it is that we have one
in which there are no sects, no parties, no saints, no sinners, and its
a Cradle. On that Day, the son of toil who on other days may have
tiny lips ever named him "father," sits happy by his fireside. On that
Day the weary mother forgets her care, and is lifted, for a brief time,
resembling joy. Wherefore this oasis in a desert of days that are but a
memory of what they ought to be? Is there any explanation of this
riddle? To our
thought, yes. It lies in the fact that Christmas is a prophecy, looking
not so much
backward as forward to a coming, but perhaps distant, time, when men
to live by the Law of Love which on other days they deny – God knoweth
Despite a world at war, despite class hatreds,
rancors, and the riot of greed and strife and the struggle for place
and power and
pelf – aye, despite the weariness of our own hearts waiting for the
dawn – let us
have hope born of faith in the might of love, the valor of forgiveness,
final advent of that Christmas Day when
Equal rights and laws,
Freedom, whose sweet food
Feeds the multitude
All their days and nights."
* * *
in the Home –
As Christmas is the great Home Day – the
Mother and Child, and all the sweet, ineffable associations which
the oldest and most hallowed of our human fellowships – we beg to call
to a wise address on "Masonry and the Home," by Brother T. Newburgh,
at the last quarterly meeting of the Grand Lodge of New Zealand. Seldom
seen so much deep truth so fitly spoken as in this brief address which
point of the whole matter right home to each of us, editor and reader
we feel that it is needed. Listen:
We must remember, Brethren, that as Freemasons
our direct responsibilities. We are taught to practice every domestic
as well as
public virtue, and this cannot be done under our present system of
knowledge of the working of Masonry to the Lodge room. In my opinion,
if the Freemason's
domestic circle was given a little more intelligent enlightenment as to
and tenets of Masonry it would certainly lead to a greater tolerance of
than it generally receives. The Masonic world we live in is seldom
the home, with the result that a great many people form a most
distorted and grotesque
idea of its aims, objects and ideals. In this direction, I believe, we
make a very
Our Order imposes – or seems to impose – by
law or ancient custom, a foolish secrecy, which is not only injurious
to the harmony
of the home, but derogatory to the best interests of the Order.
Brethren, I know
of nothing in our Masonry of today which should not have its place, and
a very decided
place in the average home… There are a few, a very few, who take pride
Masonry into their homes, but these are exceptions to the rule. It is
for the wellbeing of the home that the utmost sympathy must always
prevail and if
we were to bring our Masonry more closely into touch with our homes and
it would be better for all concerned. Our Order is judged not by our
ideas of it,
but by the ideas we convey to others… Is it not true, Brethren, that
of to-morrow can only be maintained by the children of today? And such
case, we should see to it that they are well prepared for such an
by laying the foundations of a genuine, sympathetic harmony between the
the Craft, and thus bring the two into closer union than they are at
Now, in my humble opinion the great mistake the
Freemason makes is in reference to the secrecy of our Order. Surely our
charges and teachings are worthy to be scattered to the four cardinal
winds of heaven.
Alas, we seem to labor under the delusion that our obligations bind us
on all points. Needless to say, Brethren, our real secrets should
always be guarded,
but should we not bring ourselves down to actual facts, and ask
are the secrets of the Graft?" and in the analysis I venture to assert
the greater part of our ritual will find no place among those secrets.
let us abandon once and for all the foolish and ignorant attitude of
moral and intellectual atmosphere of Masonry as a close corporation, to
of only in whispers or within the secret precincts of our Lodge rooms.
* * *
There are signs to show that Masonry is
effectively practical in the way of social service, doing many things
the church cannot do. Here lies a rich field of labor, only it must be
and with care, so as not to involve our Lodges in such efforts in
behalf of social
betterment as require political agitation and action. But a large area
for social service remains open and free from such danger, and many of
are becoming active in good causes, applying the spirit of Masonry to
of the common good. For instance, the Masons of Duluth won the thanks
of that city
for reducing the death-rate of the community, by their concern and
service in the
matter of infant mortality. A Lodge in Washington conducts a
Bible-class in a moving
picture show. In Kentucky a Lodge is reported to have given one
to a community school. Meanwhile, the same spirit is assuming new and
in new forms of service among Masons themselves, as witness the number
bureaus in our cities conducted by Lodges. Up in Minnesota not long ago
had his barn burned down, and a band of Masons appeared upon the scene
it while he lay ill – "operative" Masons in very truth. These are a few
examples out of many, showing in how many ways Masonry may render
to mankind and how well fitted it is for such labors.
of the First
That which determines on which degree a Lodge
is well known to every Master Mason and what we see and hear while not
for the profane,
is nevertheless exoteric and passes for the Ritual to those who do not
its deeper or hidden meaning.
The square is a symbol of the material
the triangle is a symbol of the three aspects of God. When these are
placed in proper
relation to each other a result is accomplished (something started).
Three or more persons make a company and under
conditions are empowered to work and to work for good. Let us for the
argument transpose good and its opposite evil; the result requires no
the imagination to see the chaos conjured up to despoil that which is
Be it said to the shame of the few who have
emblems for mercenary purposes that through their act something wrong
has been started,
and evil is the progeny.
In the first degree the Square dominates
indicating that the work is for the material presence. It is true that
was conducted on the first degree, and if I mistake not, still is in
this fact should not be set up as a precedent to conclude that it is
first is the most important, but as business is material, it does
within the confines of a Lodge while at labor where things of material
be dealt with.
In like manner the two remaining degrees have
distinct functions and meanings which ring out clear as bells and are
far, from being elaborations.
One must not forget, however, that the E. A.
is to deal with the material side only, so far as it may be refined, to
fully developed and spiritually perfected in the succeeding degrees.
The thinker is brought to light. Let no one
"The Masonic lessons" are practical lessons (materialistic), that they
have a dollar and cents value, that the wage is a monetary
consideration and excuse
himself, or hide behind the exoteric or literal ritualistic expression
of the one
who says "for the better support of himself and family."
Were the wage merely monetary, then Masonry is
the name and would long since have ceased and been forgotten. From any
we learn that metal is a dense substance, in other words it belongs to
Man is a many sided creation, and while
carnal body has his real being in the higher self. It is therefore
in the beginning of his Masonic career that which is worldly, that
which is of the
Earth earthy, should be separated from him that the person, the I, may
When one reflects that the paper money in one's
is a certificate (a check if you please) which is a demand for metal
which our Government
recognizes as the real money, this becomes clear. It is not within the
pale of possibilities
to imagine that the higher self can be paid a wage which is of the
Wage there is and the student of Masonry must find it. He and he alone,
finds himself (his higher self) is on the road and from that time shall
wages and the more he labors the higher will be the wage, and the
of himself and family.
The beginner soon finds that the step he is
not concern his worship of Deity, his political affiliations, his
standing in the
community nor indeed himself (he of the carnal mind), and the
which he passes are not for others than those of the craft, yet to the
members he may talk without restraint since by so doing the sooner will
light of understanding.
The course of the candidate seeking knowledge
be likened to anything alternating darting from darkness to light, from
darkness without end; as a matter of fact the direction is from East to
from West to East and once he sees the light it is never lost. It is
the light seen
without eyes a luminary which is nearer, even dimmed, but leads the
and on, ever seeking more and more and more light.
All the written words of God are before him and
power his promises become Holy resolutions, and the student of Masonry
paroled in the custody of his own honor. Not, as some suppose, "bound
we will or not." The inner meaning is exactly the reverse of bound it
It is the freeing from all that enslaves, the unshackling of the higher
armed with knowledge, man goes forth; he finds himself and is able to
work and receive
Masonry provides the beginner with the
sees that he is properly fitted out to labor; and instructs him in the
use of implements.
All know the symbolism. Then he is assigned a place. He finds his
among his fellows, and that he is the living word of God.
- J. Oscar Bruce, New York.
* * *
Dear Brother Editor: – In the September member
Builder I notice an article under the subject of "What shall we do with
Ritual" and in reading this article over I am led to make the following
In the first place, I would say leave it alone, at this time at least.
Because the time, energy and money, that would be required to bring
about a so-called
Universal Ritual could be put to a better advantage for the Fraternity.
In the next place, what particular benefit will
Fraternity derive from a Universal Ritual? I have never in my Masonic
known of a case where a brother was refused any help, aid, or
assistance on account
of difference in Ritual, but I have known of cases where they were
because they were not familiar enough with their own Ritual to prove
worthy of any aid or assistance. Now this was not the fault of the
different from some other Ritual, but the fault was in the Brother
he did not familiarize himself with his own Ritual. And in fact I am
led to believe
that we often get a good many ideas by coming in contact with the
while on the other hand I would like to ask if there wouldn't be a
of danger with a Universal Ritual, of becoming just a little bit
careless or rather
a handicap when it comes to admitting strangers within our lodge rooms.
I am of
the opinion that if we will only study our Rituals more it will be a
good deal like
rubbing up against a newly painted building, the more we rub against it
the world will be convinced of its good effect. I am also convinced
that we should
watch our Petitions closer and see that we are getting nothing but the
kind of material
that is willing to spend time and energy to study the Ritual that we
then and then only will we have workers, and a difference in the Ritual
a secondary consideration. How many of us have watched or even helped
to bring young
men to Further light in Masonry and that is about the last we see of
occasionally when there are Eats. There was something overlooked in the
of that young man, and in fact I believe we as Masons should, when a
us to sign his petition, stop the man right there and ask him if he
knows what it
means to be a Mason and if he will put forth every effort to live up to
and if these questions are answered in the affirmative and the man does
forth such an effort, my guess is that we will have a member that will
be of some
service to the Fraternity. But I imagine in a good many cases the
answer to the
question would be something like this, "Well, there is so and so, I
that he pays much attention to the teachings of Masonry." This is only
evidence that some petitions have gone through that should not. A
Brother said to
me some time ago, "That the lodge had better quit taking in members and
Masons out of some that they now have." I am very much impressed with
that is adopted by Arcana Lodge No. 87 of Seattle, Washington, as
outlined in the
April number of The Builder; in fact I hope to see the time in the near
our Grand Lodge will adopt something of the kind.
– C. L.
* * *
Grant A Mason?
Dear Sir and Brother: – On page 247, of the
Builder, under the heading, "Questions," I note what P. G. M. Baird of
the District of Columbia, says, ending, "Grant was reported as a Fellow
but I have been unable to verify it."
In the Templar Correspondence of Illinois,
131-139,) under the review of Oregon, by R. E. Sir John Corson Smith,
will be found the story of the reports regarding General Grant having
Masonic Degrees, etc., and on pages 137-8, is a copy of a letter Sir
about 1892 to the Rough Ashlar, Richmond, Virginia, telling all about
his (Sir Smith's)
effort to give President Grant the Degrees " at Sight," and how he was
prevented. (we might say providentially.) We say this, because we have
yet to know
of a "Mason made at sight" who was of any benefit to the Craft as a
and President Grant was not called upon to say, as President Taft is
the daily Press, a short time since, "that he had cause to regret that
not taken the Degrees in the regular way, he would then have known more
– J. C.
* * *
Millard Fillmore A Mason?
On the tradition relating to Millard Fillmore
as a Mason
who recanted during the Morgan excitement these words from a recent
by Dr. William E. Griffis are interesting: "Out of this anti-Masonic
in New York State, a brilliant group of young politicians arose and
in politics as anti-Masonic leaders. Three of them were William H.
Weed and Millard Fillmore. With the last-named, anti-secrecy became an
faith and an active principle throughout life. Opposed to any form of
and loving the daylight, Fillmore maintained consistently his moral
Despite his connection in later life with the "NativeAmerican" party.
This is true, for though nominated by the "Know Nothings," the burden
of his speeches is loyalty to the Union, as the dominant passion of his
(Griffis: "Millard Fillmore," p. 10 [Lib 1915]).
* * *
General Grand Lodge
Silas H. Shepherd, Wisconsin,
My dear Brother: – It seems to me to be an odd
fact, that there seems to be no way for me to know that anybody exists
our Grand Jurisdiction. Especially is it odd that as willing as I
believe that I
am to become acquainted with men of your manifest capacity, there seems
to be no
practical Masonic reason for my ever knowing that you exist at all.
Your study on the subject of "The Landmarks of
Masonry" cannot be overestimated by anyone who has any practical, in
for theoretical, purpose in Masonry.
I wish that I were worthwhile so that you could
definite than to say that you are from "Wisconsin."
You demonstrate the State of Chaos as to
The practical question is, "What are you going to DO about it? How will
cure it? I think that you disclose a fundamental reason for action.
The elder Parvin had an article on this subject
he said that, "We have not yet defined what a landmark is."
I presume that you meant by your caption, "The
Landmarks of Regular Masonry” We obliterate all other forms of Masonry
When I was installed as Grand Master in 1908,
words were read to me in a most serious voice as if I were being handed
of profound significance and of superlative importance:
"The Ancient Landmarks of the Order BY WHICH WE
ARE DISTINGUISHED FROM THE REST OF MANKIND are particularly intrusted
to your care.
It therefore becomes your most sacred duty to see that during your
the least of them be removed."
I called around me some of our Past Grands and
I will bet $10.00 to 1c that these words are plain bunk because you
me a list of Landmarks to protect. The Grand Lodge of Indiana cannot
settle by herself
what they are. The Landmarks are fundamental to Regular Masonry and
must get together and settle what they are and enforce loyalty to them.
At that session, our Grand Lodge declared for
which could have settled this question. Wisconsin among others laughed
at the idea
so our Grand Lodge tucked its tail between its legs and ran away from a
attempt at settling this and other questions which are common to
There hasn't been enough headwork expended on
in its 200 years of so called "Speculative" existence to even settle so
fundamental a question as "What distinguishes us from the rest of
Your study is valuable if you follow it up,
what was the use. I am a pragmatist practically.
The point I want to make is that you give us
The Builder, the enormity of the situation which you have brought to
light and suggest
an adequate cure. That is practical sense, isn't it?
Within the United States we are 48 different,
unarticulated Masonic Orders, Fraternities, sects cults, something I
what. We have no brain center nationally or internationally. Our Grand
means that we have 48 different ganglionic centers which attend to mere
You ought to be a part of a brain center for the benefit of Masonry.
You at least,
would succeed in showing us where "rubbish" is. Your next step will be
to show us how to get rid of the rubbish.
Personally I would have no controversy as to
Landmark is or what they are. My stunt in life pertains to
organization. Let the
different jurisdictions organize to decide and enforce any list that
There is a logical next step for you to take. I
if you take it. The officiary of Wisconsin has refused to participate
with us in
the "get together" movement which has been going on in the last six
and which is the real cause of your study, whether you know it or not.
If you have any time, shoot some ideas straight
into my head. I would like to see whether I would permit one to get
Thanks for your articles. I value them.
Very truly yours
Chas. N. Mikels, P.G.M. Ind. '08-'09.
* * *
General Grand Lodge
Hartland, Wis., Oct. 2, 1915.
Dear Brother Mikels:
Your most interesting and valuable letter has
attention. I feel that the article, which was a humble effort of a
has served its purpose. It was written to awaken thought and eventually
It would be presumption on my part to assume
of Dr. of Masonic Law and offer a cure-all for the inconsistencies and
exist; but I did believe that by making some of those inconsistencies
it would awaken in the ripe scholarship of the craft an earnest effort
You say that "there seems no practical Masonic
reason for ever knowing that you exist at all." I see it in a far
light. The very knowledge that we have of each other and that each is
seeker for that great light Truth is the very best Masonic reason for
The term "Regular Masonry" is one on which
I have often pondered. May the happy day arrive when the spirit of
the feeling of reverence for a common Father; and a bright hope of
future life be
the only test of regularity.
You compliment me with the idea that I ought to
part of the brain center for the benefit of Masonry. I believe that as
far as ability
will permit, I am.
I am aware that many of our most earnest and
are of the same opinion as yourself; that there should be an
International or National
organization. If either it would appear to me that an International
would be the
only rational one. A National Grand Lodge would be on the same
principle as at present
only on a larger scale.
The most pronounced harm was done when our
Masonic jurists formulated a system of Jurisprudence which was not only
themselves but others who were not consulted or recognized as having
rights we were
bound by the spirit of Masonry to respect.
When a sufficient number of our brethren become
in the spirit as well as in the ritual, and I hold that a correct
rendition of the
ritual is a "thing of beauty," we shall have an adjustment of these
I am of the opinion that our Research Society
a most valuable factor in the Education of Masons and that the light in
is already driving away the clouds of chaos which have enveloped our
If Masonry in the past 200 years had done
than to give us Albert Pike the effort would have been nobly repaid.
It has given much to all of us who allow it to
us. It has given me a greater faith not only in the future life but in
as well. This makes it quite clear to me "what distinguishes us from
Is not a unity of spirit of greater value than
Some of these things are too deep for us
and it will probably be well for me to listen and learn rather than
attempt to expound,
and if my future leisure will permit it is more congenial to me to
gather the gems
from the rubbish than to polish them.
I greatly appreciate your kind letter.
Fraternally and cordially yours,
Silas H. Shepherd.
* * *
Body of Masonry
Dear Brother Newton: – In the Installation
the subordinate Lodges, as used in Wisconsin, occurs the following:-
admit that it is not in the power of any man or body of men, to make
in the body of Masonry?" Answer: "I do." Now the phrase "body
of Masonry" is one the content of which is very uncertain to the
There are those who construe it as referring particularly to the
ritual, its language,
its sequence of degrees, methods of recognition, and the like. Again,
those to whom the teachings of the Fraternity as embodied in the words
Love, Relief Truth, Temperance, Justice," and so forth, are the "ne
ultra"; and they contend that such make up the "body" of Masonry.
If you were installed in this Jurisdiction what would be in your mind
when you answered,
W. G. Coapman, Wisconsin.
(Here is a question which we would very much
have discussed, as the point raised by the letter has to do not simply
installation service, but with other matters as well. Before giving our
interpretation, we should be glad to hear from a great many of our
substance of the question as asked in the Grand Jurisdiction of
Wisconsin, if not
the same words, is asked in every Jurisdiction. We believe that a
this question will be more interesting and valuable than any answer we
to it. Let us hear from you, Brethren. – The Editor.)
* * *
Dear Sir and Brother: – While serving in the
States Army in the Philippine Islands I ran across a pamphlet giving a
of a secret society among the natives there, called "The Katapunans."
Not being a Mason at the time, I did not pay much attention to it, but
a Mason I have thought about it and I see some similarity in some
things to Masonry.
I know that one of our men, when captured by the natives, was treated
they learned that he was a Mason. Could you find out anything about
this order and
publish it in The Builder?
Yours very truly,
W. A. Harper, Iowa.
(Nearly all primitive peoples, as far back as
go, had their secret societies – indeed, the tribal life of olden time,
so far as
the men were concerned, was altogether a Secret Society called the
Men's House –
a scientific discussion of which may be found in "Primitive Secret
[Lib 1908] by Prof.
Hutton Webster. Macmillan Co., New York. The Society to which Brother
is of this kind and perhaps sortie of our Members in the Philippine
tell us what is known about it. Meanwhile, if Brother Harper can find a
Mid-Pacific Magazine for April 1913 he may read an interesting article
"Among the Melanesian 'Masons,"' by H. F. Alexander, describing a
secret order in New Hebrides. Details differ, but all such societies
have a fundamental
likeness in purpose and method – they initiate young men into manhood,
them to obedience to tribal law and train them in right doing,
according to the
standards of tie tribe, having first tested their courage and their
moral worth. Masonry has its roots in that ancient Man's House of
and perpetuates its tradition and service. – The Editor.)
A Nook with a Book"
When, Where, How?
MANUALS of Masonry multiply, and one of the
have seen is a little volume by Brother George Thornburgh, Past Grand
Arkansas, and editor of the Masonic Trowel, entitled "Masonry, When,
How?" [Lib*] As he tells us in the preface, it is not a picture book,
biography, but a history, and only incidentally are men mentioned in it
and Pike excepted, and rightly so. The author holds that the reason why
a rule know so little of the story of Masonry, is not because of a lack
in the subject, but for want of opportunity to inform themselves – few
time or means to devote to large and expensive kooks which, in the end,
do not make
clear the truth. To meet the need of busy men, Brother Thornburgh has
story of Masonry in plain language, boiled down and stripped of
a hope that it will be studied and appreciated by the Craft.
The result is a very interesting and valuable
book, beginning with the rites, rituals, oaths and degrees of old
passing thence to the traditional history, and then to the growth and
of Speculative Masonry and its extension over the world. No doubt there
differences of opinion as to many questions raised in this record, as
when the author
tells us that "Dr. Anderson, not knowing the ceremony of the Operative
Degree, invented the legend of the Speculative third degree," taking
from the ancient Egyptian Mysteries. For our part, we question this
view of the facts, and we would be glad to have Brother Thornburgh give
for it in the pages of The Builder. Whatever view the author may hold
as to the
origin of Masonry, when he comes to tell us what Masonry is, what it
how, and what it is doing for mankind, he is above reply.
Indeed, the little volume is packed full of
not only as to the origin and degrees of Blue Masonry, but also as to
and Cryptic degrees, Templarism, the Scottish Rite, the Order of the
and the Mystic Shrine. Negro Masonry is touched upon, and the Morgan
raid is handled
very briefly and wisely; and the volume closes with a sketch of Masonry
There are biographies of Washington and Pike, also mention of the Poets
of Masonry, Burns, Morris, and Hempstead, and a poem by each one of
them. The spirit
of the book is admirable, and its style is a model of simplicity and
of facts. Such books are needed in every Grand Jurisdiction, and we
trust that the
present volume will find many readers not only in Arkansas, but in the
of the Craft of Builders everywhere.
* * *
Philosophy of Goethe
Brother Paul Carus, editor of The Open Court
Monist, is a prodigious worker. Hardly a year passes that does not
bring two or
more books from his pen, works of scholarly research in widely
The last to reach us is a study of "Goethe, With Special Consideration
Philosophy," [Lib 1915] as beautifully
printed as it is nobly written; and we are glad to note that it gives
to the influence of Masonry in the life of that "myriad-minded man."
biographers overlook this aspect of his life, when they do not actually
it. Brother Carus delineates to us Goethe the man, the poet, the
thinker; and the
man is almost a more attractive figure than the poet or the thinker. He
was so sanely,
so richly human; liberal but not skeptical; religious but not dogmatic;
God in Nature, and might be called either a pantheist or a
monist-albeit, as the
author tells us, he was more of a follower of Christ than is usually
As has been said, the Masonic fellowship of
more to him than some of his students have been willing to allow. He
the Amalia Lodge, of Weimar, for which he wrote more than one Masonic
printed in his posthumous works in 1833. Wernekke, in his volume on
and the Royal Art," [Lib 1905] also makes
note of his Masonic poems, some of which were set to music and sung in
In speaking of the poem called "The Bequest," and in particular of the
"No being into
naught can fall;
The eternal liveth in them all,"
Brother Carus points out that "the Wise One"
who indwells man is "the Omniscient Architect of the world – a Masonic
and the meaning is that truth by which we live comes from God who marks
of the stars and guides their courses. Lovers of Goethe will find this
book a delight,
and those not familiar with him could hardly ask for a more inspiring
to one of the great minds of the world.
* * *
Readers of The Builder will remember a little
"Religion and Science," by Prof. Keyser [Lib 1914], noted in our first issue;
and if they read it they
will be eager to see his new essay on "The New Infinite and the Old
[Lib 1915] Here is the same
breadth of outlook, the same firm grasp of great ideas, the same magic
What strikes one in this little book, however, is its revelation of the
of the science of mathematics to religious faith and the higher life of
this respect the essay is luminous, and might have been named, as the
intended, the message of modern mathematics to theology. For the author
is not of
those shortsighted ones who think that, because so much has been made
late, theology is a defunct science. Not so. Nor will it ever be so
while man has
to face the dark mystery of the world, and the questions which attend
mood or the tragic hour. As we may read:
"I do not believe that the declined estate of
is destined to be permanent. The present is but an interregnum in her
her fallen days will have an end. She has been deposed mainly because
she has not
seen fit to avail herself promptly and fully of the dispensations of
When she shall have made good her present lack of modern education and
extend a generous and eager hospitality to modern light, she will
reascend and will
occupy with dignity, as of yore, an exalted place in the ascending
scale of human
interests and the esteem of enlightened men."
* * *
Spirit of Christmas"
From a tiny, tender little book by Arthur H.
[Lib 1912], whose lines are
perfumed with the spirit of the gentle festival of which they speak, we
to read a page, the while we wish our Brethren as merry a Christmas as
any one may
hope to have in a world so full of the woe of war. Listen, and meditate:
"Each year, for
a handful of days, so brief, so swift to go, Lord Christ assumes the
Each year we give Him Christmas week, permitting His will to prevail,
spirit to rest upon us. Toward that gentle interlude – the days of the
God – men longingly look through the tale of weary months. And when the
is ended, yearningly our thoughts turn back to that time when we were
His spirit breathes through the season, like faint music in the night.
and the hurry of little days are banished. To His loving-kindness we
as tired children lay down to rest. A while we dwell in His peace.
mortality, as is all earthly beauty, the rapid days glide by, and we
have lost them
while the welcome is still on our lips. If His dominion over the hearts
of men were
more than a lovely episode, if He might abide, it would be well with
We are informed that the Sts. John were eminent
of Masonry and that our Order is dedicated to them. How is the above
to be absolutely true? And since what time has Masonry been dedicated
Also, how do we know that Pythagoras was an
patron of Masonry, and when and where was he raised to the sublime
degree of a Master
Mason? – H.A.H.
(1) The two Saints John were patrons of the
the sense that they taught Righteousness and Love, which are the
Masonic character. Historically, their names no doubt became linked
soon after the advent of Christianity, when Christian builders put
aside pagan deities
as patrons and adopted the saints of the new faith. This came about
no date can be fixed. The Old Charges of Masonry make note of St.
John's Day as
an ancient festival of the Order – which shows that it was older than
the Old Charges.
The Grand Lodge of England was organized, "according to ancient usage,"
on St. John's Day.
(2) Pythagoras was not a Mason as we know
nor was he ever raised to the sublime degree. Nevertheless, he was
more than one of the great secret orders of antiquity, and founded one
of his own,
using numbers as symbols of moral truth and spiritual faith. He was
thus a prophet
of Masonry, a shining figure in that tradition of secret initiation and
in which our Order stands, and which it perpetuates in the modern world.
* * *
Tell me, please, in what part of the world
and flow twice in twenty-four hours. My geography must be bum. I would
you to tell me what is an oblong square. These things make me wonder.
And no wonder, for, as the old farmer said when
a giraffe for the first time, "There ain't no sich animals." Such
no doubt crept in by virtue of the law of exaggeration for the sake of
and may easily be corrected – like the height of the Two Pillars which
high in some of our jurisdictions.
* * *
Is it not about time to stop tracing Masonry
the beginning of time, as Oliver and others used to do? Surely the
as we are able to establish them, are a better basis on which to build.
Yes, and No. Despite his extravagant and often
claims for Masonry, much may be said in behalf of the theory of Oliver.
In his "History
of Initiation" [Lib 1855] he took
us all over the world, showing us the rites used in many lands, and his
often unreliable and always unscientific. Yet a man of science like
in his "Primitive Secret Societies [Lib 1908]," confirms the main
contention of Oliver,
and traces the history of initiation still further back – to the Men's
early tribal life. Oliver erred in identifying those primitive
Masonry as we know it, whereas they were only shadows of it. Secret
lodges for the
training of men in righteousness, honor, courage, and goodwill may be
even into prehistoric times, and this was what Oliver tried to tell us,
got things mixed at times. Our point is that the Lodge, in one form or
is one of the oldest, as it is one of the greatest, institutions of
Masonry continues its ministry today, as no other order may ever hope
* * *
Replying to a Brother who asks about the degree
Master, we may say that, according to the early Atholl Regulations –
that is, the
body in England calling themselves the Ancients before the union of
in 1813 – only Masters and Past Masters were eligible for exaltation to
Arch degree. This led to the invention of the "Degree of Past Master,"
which was conferred on Brethren who had never actually held a Chair in
a Lodge in
order to qualify them for the Arch Degree. ( See Hughan's "History of
Rite [Lib 1884],"
Ed. 1909). The Degree of Installed Master was known at an earlier time,
of Past Master, or as it is sometimes called in old minutes "Passed
came about as above stated.
* * *
I have seen repeated references in my Masonic
to what is called "the Prestonian Lecture," but I have never been able
to make out what it was. Perhaps you can tell me.
William Preston, who died in 1818, left a sum
hundred pounds as an endowment for the annual delivery of a lecture.
was to be on the First, Second, or Third Degrees of Masonry according
to the system
practiced in the Lodge of Antiquity during his term as Master. (Gould's
of Masonry, Vol. 3, p. 11 [Lib 1882 (Jack Edition) Vol 1, Vol 2, Vol 3, Vol 4] [Lib 1884 (Yorston Edition) Vol
1, Vol 2, Vol
3, Vol 4]). But whether
it was a set lecture to be merely read or recited by the lecturer, or
one to be
prepared by him, is not clear from any record at hand. Some say one,
some say the
other. Several lecturers were appointed in various years, Brother Henry
being the last to receive payment in 1862. By the way this is not a bad
revive in our time. Suppose a wealthy Mason, or a Grand Lodge, should
a lectureship, and each year have some able man deliver a lecture on
one of the
three degrees – would it not mean a great deal?
* * *
Several questions have been received touching
Masonry, both as to its status and the best books dealing with it. The
of New Jersey has one Negro Lodge – or rather a mixed Lodge – under its
the Alpha Lodge of Newark. When this became known, the Grand Lodge of
severed fraternal relations with New Jersey in 1909. Oklahoma followed
of Mississippi, but in February, 1914, rescinded its action. With this
Negro Masonry is a separate organization in this country. The American
gives the following list of books dealing with Negro Masonry, the first
the standard work:
"Negro Masonry," (Light on a Dark Subject)
by Wm. H. Upton, obtained from H. F. Belt, 15 Court Square, Boston,
"History of Freemasonry Among the Negroes of
by Wm. H. Grimshaw. For sale by the author, care of Congressional
"Prince Hall and his Followers," [Lib*]
by G. W. Crawford. The Crisis, 70 Fifth Ave., New York, price $1.05.
"Negro Mason in Equity," [Lib*]
by S. W. Clark. Obtained from J. J. Lee, Grand Secretary of the Prince
1403 Granville Ave.. Columbus, Ohio.
* * *
Certainly the symbols of building and of
among the oldest forms of human thought. They seem to be inwrought in
May it not be that they are the thought-forms of the Supreme Architect?
Manifestly. Numbers, triangles, circles,
hexagons are revealed in Nature round about us, from the dewdrop to the
sun in his
glory, from the frolic architecture of a snowflake to the orbits of the
are in the structure of the universe, and must be the thought-forms of
else they would not be the natural, self-sought forms of matter. "All
are in numbers," said Pythagoras; "the world is a living arithmetic in
its development – a realized geometry in its repose." Nature is a realm
numbers; crystals are solid geometry. Music uses geometrical figures,
free itself from numbers without dying away into discord. As Plato
is always geometrizing," and elsewhere he remarked that "Geometry
treated is a knowledge of the Eternal." When we use these great and
symbols we do but think the thoughts of God after Him, as Kepler said
when he looked
through his telescope into the midnight sky. By the same token, when we
lives on the Level, by the Square, testing them by the Plumb, and
keeping our passions
circumscribed by the Circle, we are in harmony with the moral order of
* * *
Several Brethren have asked
us to return to the TK discussion long enough to define what we mean by
Perhaps it may be briefly stated after this manner: The Mystic – and
all of us are
mystics if we were wise enough to know it – is led by one insight,
makes one passionate
affirmation – that Unity underlies all diversity; a sense of the
oneness of things,
of the kinship of all life, never better stated than by Krishna in the
"There is true knowledge. It is
To see one changeless life in all,
In the separate, One Inseparable."
Naturally, if this is really
a universe, if unity underlies all things, then man must have some
share of the
nature of God; and upon this fact of the kinship of all men with God
all our thinking
rests, whether in science, philosophy, or religion. And since man is
akin to God,
he is capable of knowing God through what is godlike in himself – that
his soul. Such is the insight of all mystical thinkers, from Plato to
it is unshakable.
Howbeit, spiritual knowledge
is different from mere intellectual information; not only different,
We know a thing mentally by looking at it from the outside, by
comparing it with
other things, by analyzing and defining it. Whereas we know a thing
only by becoming like it. One may know the theory of music and yet not
be a musician.
One must love in order to know love, as it is written, "he who loveth
of God and knoweth God, for God is love." Like is known to like, and
condition of the highest knowledge is likeness to, and union with, the
knowledge. As Eckhart said, God and the soul are one in the act of
Therefore, the quest of the
mystic – and of every man in so far as he is a mystic – is for union
with God; the
knowledge that comes of character; for harmony. Here lies the meaning
of our Masonic
search for the Lost Word, which we can never really find until the Word
flesh in our lives, until it is translated into our character. What
though we knew
the ultimate, ineffable Name and shouted it from the house-top, it
would be only
an empty sound, unless we had incarnated it in our lives. Of this
process of spiritual
refinement whereby, slowly and by struggle, the Eternal Word becomes
first a whisper
and then a melody within us, the Masonic Degrees are an allegory – only
and foolish is he who mistakes the symbol for the fact.
* * *
At the close of the year,
when thoughtful men are wont to look before and after, and take stock
done or left undone, and wish for light to lead them along the old,
way, we beg to transcribe the tribute of Heine to the Great Light in
of the noblest tributes for that it comes from a man who was called a
whose poetry was a blend of a smile, a tear, and a sneer:
"What a Book! Stranger still
than its contents is for me its style,
in which every word is, so to speak, a product of nature, like a tree,
like the sea, the stars, like man himself. One does not know how, one
does not know
why, one finds it altogether quite natural. In Homer, the other great
style is a product of art, and the materials always, as in the Bible,
from reality, yet it shapes itself into poetic form as though recast in
pot of the human spirit. In the Bible there is not the slightest trace
of art; it
is the style of a memorandum book in which the Absolute Spirit entered
incident with the same actual truthfulness with which we write our
A Book! Yes, it is an old honest book, modest as Nature, modest as the
warms us, as the bread which nourishes us; a book full of love and
blessing as the
old mother who reads it with her dear, trembling lips. With right it is
Holy Scriptures. He who has lost his God can find Him again in this
book; and he
who has never known Him is here struck by the breath of the Divine
* * *
A War-time Initiation, by A. S. Mackinzie.
Masonic Research, by Geo. E. Frazer. Illinois Masonic Review.
The First Degree, A. W. Witt. Kansas City Freemason.
Lecture on the First Degree, D. S. Wagstaff. The TrestleBoard.
Masonry in a Snowflake, Frank C. Higgins. Masonic Standard.
The House of the Temple. The New Age.
First Impressions of Masonry, R. E. Tipton. Bulletin Iowa Masonic
* * *
Where, How [Lib*],
by George Thornburgh, Little
Potter, by George Hodges [Lib 1915].
Macmillan Co., New
Indian as a Slaveholder [Lib 1915],
by A. H. Abel. A.
H. Clarke Co., Cleveland.
Myths and Legends
of Ancient Egypt [Lib 1874], by Lewis Spence.
F. A. Stokes Co., New York.
Conference on International
1915. [Lib 1915]
The Spirit of
Christmas [Lib 1912], by A. H. Gleason.
F. A. Stokes Co., New York.
and Justice [Lib 1915],
by P. E. More. Houghton
Mifflin Co., Boston.
of Questions on “The Builders”
By "The Cincinnati
Masonic Study School"
- What object
of Masonic interest was uncovered at the excavation of Pompeii in 1878?
- What of
the pillars of Jobal and Jubal? Page 108.
- What is
said of the Freemasons of Rome and for what purpose is it said Pope
Masons in connection with St. Augustine? Page 113.
- What did
Popes up to Benedict XII think of Masonry? Page 122
- In what
year did Pope Clement XII publish his Bull against the Masons and why?
result? Page 211.
- What is
the Masonic position toward Politics? Page 248.
- What is
the mission of philosophy? Page 60, 259.
- What is
stated of the alternative to the philosophy taught by Masonry? Page 266.
- Of what
has Masonry ever been the prophet? Page 291.
- What parable was translated by
Max MulIer? Page 292.
What parable regarding the Divinity in man comes to us from the Orient?
- What is Masonry's age-long
quest? Page 262.
- How did Plotinus view
philosophy? Page 269 Note 1.
- What is the thesis of Ruskin as
set forth in his Seven
Lamps of Architecture, relative to the two sets of realities – material
- Describe the old light religion
of humanity. Page 14-183.
- What fact lies at the root of
every religion and is
the basis of each? Page 25.
- What is said of the few who
have been able to grasp
the inner and deeper doctrine of the various religions accented by the
every land? Page 58.
- What admonition is given to
youth relative to the Soul?
Page 279-291 to 296.
- Can all the people of any
religion grasp al the inside
doctrine? Page 58.
- Where were all the religions
born and what do they owe
to the ancient mysteries? Page 53.
- What is said of the religion of
a Freemason in 1723?
- How does it come that
Freemasonry can embrace all religions
and accept men of all faiths? Page 177, 209.
- When did Religion take its
outward shape? Page 241.
- What is the reason that we are
on the eve if not in
the midst of a most stupendous and bewildering revolution of social and
life? How can we solve this great problem? Page 248, 249.
- What caused the creation of the
Bible and the Church?
Page 252 see note.
- What is the basis of the one
religion? Page 255-256.
- What were some of the blackest
pages of history; against
whom and how did Masonry protest? Page 254.
- What is the Masonic position
toward the religious world?
- How did Ruskin use the word
Church? Page 250.
- What will be the simple words
of the one eternal religion
extending high above all dogmas that divide, and all bigotries that
blind and all
bitterness that now beclouds us? Page 255, 256.
- What does Freemasonry demand of
all governments and
religions? Page 178-231-237-273-274.
- Why do men leave the church?
- Is Freemasonry a religion? Page
- What is the religion of a man,
or what does a truly
religious man do? Page 294.
- What is religion? Page 252
note, 293, 294.
- What value was placed on the
various legends woven about
the temple of Solomon? Page 74.
- By whom were the temple and the
palaces of Solomon built?
Page 75, 76.
- By whom was the Temple of
Solomon designed and erected?
- What is said of the home of the
soul? Page 174-270-271.
- How did it come that the
influence of Solomon's temple
to a certain degree gave the forms of the Christian Churches during the
- What is the cause of the
ceremonials of speculative
or symbolical Masonry being more elaborate and imposing? Page 143.
- What was the progress made by
speculative Masonry at
the start? Page 203.
- What is said of the Supreme
Mind and the righteous Will?
- What is the present need of
human Society? Page 247.
- What attributes of the Soul
lift man above the brute
and bespeak his divinity? Page 270.
- How do the teachings of
Socialism compare with those
of Masonry and the so-called City of God? Page 287.
- What effect do Symbols have
upon the life of man? Page
- What are the emblems of truth,
justice and righteousness?
- How were the shrines of the old
solar religion of Egypt
oriented? Page 11.
- What are the oldest emblems of
Solar Faith? Page 13.
- How is Symbol related to
speech? Page 19.
- What is said of symbolism
relative to man? Page 20.
- Of what do the ancient symbols
bear witness? Page 34.
- What is the symbol of Buddha?
- What symbolic reference have
the serpents? Page 33.
- What is the good the simple
symbols of Masonry may do
to establish the Brotherhood of man? Page 53.
- What is said of the circle?
Page 24, 25, 33.
- What lofty interpretation does
Masonry accept in regard
to the point in the circle? Page 26.
- What is said of the triangle,
square, cross and circle?
Page 25, 33.
- How old is the idea of the
Trinity? Page 23 – 264.
- Of what is the triangle a
symbol in India? Page 23,
- How is the Triangle compared to
the Trinity of life?
- What is Solomon's Seal? Page
79. What is the Triangles
of Vishin and Siva? Page 23-79.
- What is said of the lesser and
the greater Tetractys?
- What is the Seal of Solomon in
Syria, Persia and India?
Page 79, 23.
- How many hundreds of years
before the socalled Christian
era were allusions made to the compasses? Page 30.
- What is said of the crown, and
what is said of its symbolism
ages before our era? Page 24.
- What is said of the cube? Page
10, 27, 23.
- What is said of the discovery
of the Square and of what
did it become an emblem? What does it still teach? Page 10, 30, 33.
- What is said of the Swastika?
- What is said of "Gloves" as a
- Why should we study the
symbolism of Freemasonry and
why did symbolism become a language for the thoughts of the thinker?
- What is meant by Tiler? Page
- What is said of symbolism
during the "Middle Ages?"
- Have Masons always appreciated
and loved the symbols
of their degrees? Page 157.
- What sort of people became
Masons after Masonry ceased
to be operative and what was the Symbolism retained by Speculative
- For what purpose did Stuckley
the antiquarian enter
the order of Freemasonry in 1721? Page 203.
- What is said of the secret
sermon on the mountain coming
to us from Egypt through Greece? Page 47.
Washington -- [A Poem]
some lone mountain
in the starry night,
Lifting its head snowcapped, severely white,
Into the silence of the upper air,
Serene, remote, and always changeless there!
Firm as that mountain in the day of dread,
When Freedom wept and pointed to her dead;
Grim as that mountain to the ruthless foe,
Wasting the land that wearied of its woe;
Strong as that mountain, ‘neath its load of care,
When brave men faltered in a sick despair.
So does his fame, like that lone mountain, rise,
Cleaving the mists and reaching to the skies;
Bright as the hems that on its summit glow,
Firm as its rocks and stainless as its snow.
I Am War -- [A Poem]
Alter Brody, In the London
am a pestilence
Sweeping the world.
Hate is the root of me,
Death is the fruit of me,
Swift is my stroke;
Blood is the sign of me,
Steel is the twine of me,
Thus shall ye know me:
I am the death of Life,
I am the life of Death,
I am War!
Quarterly Review of Freemasonry Vol. 1
Mac58 / auth. Mackey Albert G. - New York : Robt. Macoy, 1858. - Vol. 1
: 2 : p. 605. - 4 Issues in one Volume - 44.0 MB.
American Quarterly Review of
Freemasonry Vol. 2
Mac59 / auth. Mackey Albert G. - New York : Robt. Macoy, 1859. - Vol. 2
: 2 : p. 579. - 4 Issues in 1 Volume - 41.4 MB.
Aristocracy and Justice
Mor15 / auth. More Paul E. - New York : Houghton Mifflin, 1915. - Vol.
1 : 1 : p. 248. - 4.6 MB.
Book of Constitutions
And23 / auth. Anderson James. - London : William Hunter, 1723. -
Fac-Simile by Jno. W. Leonard & Co., New York, 1855 : Vol. 1 :
1 : p. 119. - 6.0 MB.
China Its Marvel and Mystery
Lid09 / auth. Liddell T. Hodgson. - London : George Allen &
Sons, 1909. - Vol. 1 : 1 : p. 302. - 15.2 MB.
Car15 / auth. Carus Paul. - Chicago : Open Court Publishing, 1915. -
Vol. 1 : 1 : p. 380. - 15.7 MB.
Goethe and the Royal Art
Wer05 / auth. Wernekke
Hugo. - Leipzig : Verlag von Poeschel & Kippenberg, 1905. -
Vol. 1 : 1 : p. 207. - German - 12.9 MB.
Henry Codman Potter
Hod15 / auth. Hodges George. - New York : The Macmillan Company, 1915.
- Vol. 1 : 1 : p. 414. - 17.2 MB.
History of Freemasonry (Jack)
Gou82Jack1 / auth. Gould Robert F.. - London : Thomas C. Jack, 1882. -
Vol. 1 : 4 : p. 258. - 13.9 MB.
History of Freemasonry (Jack)
Gou83Jack2 / auth. Gould Robert F.. - London : Thomas C. Jack, 1883. -
Vol. 2 : 4 : p. 264. - 13.9 MB.
History of Freemasonry (Jack)
Gou84Jack3 / auth. Gould Robert F.. - London : Thomas C. Jack, 1884. -
Vol. 3 : 4 : p. 258. - 14.4 MB.
History of Freemasonry (Jack)
Gou85Jack4 / auth. Gould Robert F.. - London : Thomas C. Jack, 1885. -
Vol. 4 : 4 : p. 263. - 14.8 MB.
History of Freemasonry
(Yorston) Vol 1
Gou84Yorston1 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 1 : 4 : p. 412. - 32.8 MB.
History of Freemasonry
(Yorston) Vol 2
Gou84Yorston2 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 2 : 4 : p. 404. - 31.5 MB.
History of Freemasonry
(Yorston) Vol 3
Gou84Yorston3 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 3 : 4 : p. 492. - 38.7 MB.
History of Freemasonry
(Yorston) Vol 4
Gou84Yorston4 / auth. Gould Robert F. - New York : John C. Yorston
& Co, 1884. - Vol. 4 : 4 : p. 748. - 59.0 MB.
Illustrations of Masonry
Pre72 / auth. Preston William. - London : Eidographic Reproduction
Publishing Co. 1887, 1772. - First Edition Facsimile : Vol. 1 : 1 : p.
295. - 5.2 MB.
Lake Mohonk Conference on
Var151 / auth. Various. - Mohonk Lake : Lake Mohonk Conference on
International Arbitration, 1915. - Vol. 1 : 1 : p. 195. - 7.6 MB.
Light on a Dark Subject
Upt99 / auth. Upton William H. - Seattle : The Pacific Mason Publisher,
1899. - Vol. 1 : 1 : p. 141. - 10.0 MB.
Gri15 / auth. Griffis William E. - Ithaca : Andrus & Church,
1915. - Vol. 1 : 1 : p. 173. - 6.6 MB.
Myths and Legends of Ancient
Spe74 / auth. Spence Lewis. - Boston : Davide D. Nickerson &
Company, 1874. - Vol. 1 : 1 : p. 421. - 17.0 MB.
Origin of the English Rite of
Hug84 / auth. Hughan William J. - London : George Kenning, 1884. - Vol.
1 : 1 : p. 166. - 5.1 MB.
Ibs05 / auth. Ibsen Henrik. - Philadelphia : J. B. Lippincott, 1905. -
Vol. 1 : 1 : p. 304. - 12.4 MB.
Primitive Secret Societies
Web08 / auth. Webster Hutton. - New York : The Macmillan Company, 1908.
- Vol. 1 : 1 : p. 241. - 7.0 MB.
Science and Religion
Key14 / auth. Keyser Cassius J.. - New Haven : Yale University Press,
1914. - Vol. 1 : 1 : p. 82. - 2.5 MB.
The American Indian Vol 1 As
Slaveholder and Seccessionist
Abe15 / auth. Abel Annie H. - Cleveland : Arthur H. Clarke Co., 1915. -
Vol. 1 : 3 : p. 385. - 11.8 MB.
The Early History and
Antiquities of Freemasonry
For81 / auth. Fort George F.. - Philadelphia : Bradley & Co.,
1881. - Vol. 1 : 1 : p. 514. - 21.2 MB.
The History of Initiation in
Oli55 / auth. Oliver George. - New York : Jno. W. Leonard &
Co., 1855. - Vol. 1 : 1 : p. 245. - A New Edition - 12.9 MB.
The Lore of Cathay
Mar01 / auth. Martin William A P. - New York : Fleming H. Revell
Company, 1901. - Vol. 1 : 1 : p. 494. - 21.0 MB.
The Middle Kingdom Vol 1
Sam07 / auth. Williams Samuel. - New York : Charles Scribner's Sons,
1907. - Vol. 1 : 2 : p. 873. - 57.4 MB.
The Middle Kingdom Vol 2
Wil07 / auth. Williams Samuel. - New York : Charles Scribner's Sons,
1907. - Vol. 2 : 2 : p. 795. - 50.7 MB.
The New Infinite and the Old
Key15 / auth. Keyser Cassius J.. - New York : Humphrey Milford, 1915. -
Vol. 1 : 1 : p. 125. - 3.8 MB.
The Spirit of Christmas
Gle12 / auth. Gleason Arthur H. - New York : Frederick A. Stokes
Company, 1912. - Vol. 1 : 1 : p. 82. - 1.0 MB.
The Spirit of Masonry in Moral
and Elucidatory Lectures
Hut95 / auth. Hutchinson William. - Carlisle : F. Jollie, 1795. - Vol.
1 : 1 : p. 370. - 13.8 MB.
Webb's Freemason's Monitor
Web59 / auth. Webb Thomas S. - Cincinnati : More, Wilstach, Keys
& Co., 1859. - Vol. 1 : 1 : p. 407. - 18.6 MB.