Masonic Research Society
of Robert Burns
By Bro. Gilbert Patten Brown,
ALL men possess some real worth. Creed is an
of man. Genius is a gift of God to man. The very name "genius"
original, unacquired gifts, born gifts: from the Latin of Gignor, to be
older still, from the Greek of Gennao, to generate, to produce. A man
may be a good
historian, a grammarian, or a commentator: only a man of genius can be
a statuary, or a poet. The poet is an original thinker. Whenever we
find a man of
rare intellect working out his own destiny, and showing himself mighty
contemporaries, we are benefited by having come in contact with such a
one of that type is a fineness of nature. He is usually a seer. They
in all ages and have been found among all races of men. They belong to
class or creed and are usually deeply religious in their own way of
gentleman of this monograph is without question Scotland's greatest
son. He taught
the world through his poems the difference between religion and creed.
"The rank is but
the guinea's stamp
The man's the gowd for a' that."
Possibly no poet ever lived who possessed that
style and uniqueness of composition as Robert Burns, whose eyes first
saw the light
of this world on the twenty-fifth day of the rough old warrior January,
the quaint little village of Alloway. The cottage, under whose historic
was born, is still standing. The old parish books of records, dimmed
with age, show
his ancestry to have been of the best blood of Ayr and Alloway. The
a brief account of this old (Celt) family: "Lawful son of William Burns
Alloway and Agnes Brown, his spouse," and "baptized by Mr. William
witnesses, John Tement and James Young."
Made a Mason
The youthful days of Burns were spent amid
thus giving his young brain an opportunity to read of the philosophy of
the open pages of the book of nature. His playmate in school was his
Gilbert. The poet's maternal grandfather, Gilbert Brown, was a farmer,
for his upright living, also his deep religious convictions. He
differed from the
creed of his forefathers as did the poet. Before arriving at manhood
firmly grounded in the faith of "the fatherhood of God and the
of man." While a youth he had witnessed a funeral as conducted by the
of Masonry. That sight he had never forgot. In beauteous Tarbolton,
St. David's Lodge, No. 174, whose membership consisted of the
upright, and honest gentlemen" of the neighborhood. An extract from the
of records of that historic body, under the date of July 4, 1784,
"Robert Burns in Lockly was entered an
Signed, "R. Norman." And, under the date of October 1, the record
"Robert Burns in Lockly was passed and raised, Henry Cowan being
Master, James Humphrey being Senior Warden, and Alex Smith, Junior;
Secretary, and John Manson, Treasurer; John Tammock, Tyler, and others
of the brethren
More Light in Masonry
Robert Burns became extremely interested in his
and most fraternal home. The lessons he had learned therein had a very
in his heart, and in a short time he wished for "more light in
by being made a regular "Royal Arch Mason." In due season he made
for further advancement in the ancient mysteries of the Institution. It
is by the
aid of the minutes of the old "record book" of "St. Abb's Lodge"
of Leymouth, and under the date of May 19, 1787, that the author is
able to give
the following to his fraternal readers:-
"At a general encampment of St. Abb's Lodge,
following brethren were made Royal Arch Masons: Robert Burns, from the
St. James, Tarbolton, Ayrshire; and Robert Ainslie, from the Lodge of
Edinburgh. Robert Ainslie paid one guinea admission dues; but, on
account of Robert
Burns' remarkable poetical genius the encampment agreed to admit him
considered themselves honored by having a man of such shining abilities
of their companions."
Previous to Robert Burns being made a Master
St. David's Lodge, No. 174, and St. James' Lodge were consolidated
under the name,
"St. David's Lodge, No. 174, Ancient Freemasons," and later separated,
each Lodge claiming their pride, "Bobbie" Burns, to hold membership
Throughout Scotland the 24th of June is
by the Masonic fraternity. In 1786 and in the early part of June,
being somewhat anxious to have a large attendance on the 24th (St
John's Day), sent
to his brother Mason, the Dr. John Mackenzie, a beautiful notice in
poem form. It
pleased its readers.
The Master's Apron
The attendance on that "St. John's Day" was
large at renowned St. David's Lodge, and a more proud Freemason never
stood in Masonic
cloth than Robert Burns as he extended the warm hand of friendship and
upon that occasion. He was a frequent and most welcome visitor to
in many places of "Bonnie" Scotland. The following is from his talented
a badge that's unco braw
Wi' ribbons, lace, and tape on:
Let Kings and Princes wear them a'
Gie me the Master's apron
The honest craftsman's apron
The jolly Freemason's apron,
Bide he at hame, or roam afar
Before his touch fa's bolt an' bar,
The gates of fortune fly ajar,
'Gin he wears the apron.
For w'alth and honor, pride and power
Are crumbling stanes to base on:
Fraternity should rule the hour
And ilka worthy Mason,
Each free accepted Mason
Each ancient crafted Mason.
Then, brithers, let a halesome sang
Arise your friendly ranks alang.
Gude Wives and bairnes blithely sing
Ti' the ancient badge wi' the apron string
That is worn by the Maste Mason."
Our own William Cullen Bryant in his address at
Burns birthday centennial festival, Astor House, Nevi York, Jan. 25,
at length on Burns. The following is but a brief extract from his
"Well has our
great poet deserved this universal commemoration, for who has written
What poem descriptive of rural manners and virtues, rural life in its
and dignity, – yet without single false outline or touch of false
coloring, – clings
to our memories and lives in our bosoms like his 'Cotter's Saturday
humorous narrative in verse can be compared with his 'Tam O'Shanter'?
From the fall
of Adam to his time, I believe, there was nothing written in the vein
of his 'Mountain
Daisy': others have caught his spirit from that poem, but who among
then, all excelled
him? Of all the convivial songs I have ever seen in any language there
is none so
overflowing with the spirit of conviviality, so joyous, so contagious
as his song
of 'Willie brewed a Peck o' Maut.' What love songs are sweeter and
those of Burns? What song addresses itself so movingly to our love of
and our pleasant recollection of old days as his 'Auld Lang Syne,' or
to the domestic
affections so powerfully as his 'John Anderson'"?
The religion of Burns was truly the religion of
"An irreligious poet is a monster," he said. "I despise the religion
of a fanatic, but I love the religion of a man." So advanced has become
age of reason that these words alone make Burns mighty among the
philosophers. A true poet is a religious man. He sees goodness in all
works of Deity are to him ever visible.
Years ago Scotland alone celebrated the
Burns; but to-day people of many races, creeds, and tongues hold
that eventful day. We find many preachers of to-day laying their
sacrifice of praise
on the sacred altar of his cherished memory. Even the creed egoist or
the race despot
cares not to make war upon the name of Robert Burns. Form to him was
had no welcome in his heart. The peddling politicians of sectarianism
his tender feelings, and, while he was yet young, forced him into
theological lines. In later years he frequently declared to the effect
theological brawlings of his early life were not to be counted against
him as hostile
to religion. For true religion his respect was marked. See his
philosophy in these
phrase, God send you speed,
Still daily to grow wiser;
And may ye better reck the rede
Than ever did th' adviser."
He wore no commercial smile, nor did he frown
riches of others. He was never known to speak disrespectfully of Jesus
The following four lines are but a fragment of
as paralleled by him to the eighth chapter of John:-
"Then gently scan
your brother man,
Still gentler sister woman;
Tho' they may gang a kennin' wrang,
To step aside is human."
For the sake of the songs of Burns the rational
has forgiven his sins.
Robert Burns died July 21, 1796, and was buried
days later at Alloway Kirk, Ayr. No grave in all Scotland is more
cherished by the
visitor than that of Robert Burns, who had many faults and who like all
many mistakes in life, but whose tender heart gave to humanity some of
messages since the Sermon on the Mount, and whose name will live as
long as biography
has a charm for the children of men.
The Sweet Singer
Thus do we find Robert Burns to have been a
man. Many of his poems are sermons worthy to be cherished by all lovers
worth. He frowned upon no man for his form of worship of the Deity. He
the selfishness of man in commercial life:
"The poor, oppressed,
Had never sure been born
Had there not been some recompense
To comfort those that mourn."
Again he says, –
"Great Nature spoke, with benign
'Go on, ye human race
This lower world I you resign
Be faithful and increase.' "
To the memory of his daughter who died in 1795
two verses, one of which is as follows:
"To those who
for her loss are grieved,
This consolation's given:
She's from a world of woe relieved
And blooms a rose in heaven."
One of his truest friends was John Bushby, who
for his faith in God and his honesty of purpose in worldly affairs. At
Burns wrote: –
"Here lies John
Bushby, honest man!
Cheat him, Devil, if you can."
"Burns' Day," January 25th, is becoming a
popular day of celebration, when, by those who love the tender side of
race and creed are forgotten.
Thyself in Control
From The Katha-Upanishad.
Know the Self to be sitting in the chariot, the
to be the chariot, the intellect the charioteer, and the mind the reins.
The senses they call the horses, the objects of
senses their roads. When he (the Highest Self) is in mlion with the
body, the senses,
and the mind, then wise people call him the Enjoyer.
He who has no understanding and whose mind (the
is never firmly held, his senses (horses) are unmanageable, like
of a charioteer.
But he who has understanding and whose mind is
firmly held, his senses are under control, like good horses of a
He who has no understanding, who is unmindful
impure, never reaches that place, but enters into the round of births.
But he who
has understanding, who is mindful and always pure, reaches indeed that
he is not born again.
But he who has understanding for his
who holds the reins of the mind, he reaches the end of his journey, and
the highest place.
"One of the first lessons taught a Mason is
and what a mockery it is for a man to pray to the great God whose name
One reason why Masons lose interest is that they were not first made
Masons in their
By Bro. J.L. Carson, Virginia
Although Ireland cannot boast of having had a
Guild of its own, many of the cathedrals, churches and monasteries
and down through the country were built by bands or companies of
belonging to such guilds who came into "The Kingdom of Ireland" from
The Cathedral of The Holy Trinity (now Christ's
Dublin, was built 1157-1230 by a company of such workmen from
Abbey in the County Down was erected by a body of the brotherhood of
from Whitby 1190 to 1200; builders from Southwark erected St. Patrick's
Dublin, about 1210; and Saint Mary's Church, Youghal; Saint Nicholas'
The Abbey Church, Bangor; County Down, and many others were "fitly
by members of some of the skilled brotherhoods of operative Masons from
Irish Sea, whose camps or lodges scattered over the face of the land,
the large number of St. John's Lodges pre-existing the establishment of
Lodge of Ireland.
That Speculative Masonry existed in Ireland
to the Grand Lodge era we have ample proof. Of course, the early St.
were purely operative, gradually becoming speculative, but at what date
occurred, or of the circumstances leading up to the change, we have no
or knowledge. This we do know: that as early as 1688 Speculative
Masonry was known
and understood in Ireland. In that year John Jones in his tripos
delivered at the
commencement exercises of The University of Dublin, delivered before a
of University men and prominent Dublin citizens, referred to Free
Masonry in such
terms as to leave no doubt that a general and wide-spread knowledge of
of the speculative element of our society were fully understood.
A Lady Freemason
In 1712 at Doneraile House County Cork, where a
Lodge was being held in the Mansion of Lord Doneraile, The Right
St. Ledger, afterwards Mrs. Aldworth (sister of his Lordship), was
admitted a Freemason,
(she being the only Lady Freemason ever regularly initiated into our
initiation is one of the romances of Freemasonry.)
In 1717 at least four of these St. Johns or
Immemorial Lodges" met in the City of London with Antony Sawyer as
and inaugurated the first Speculative Grand Lodge of the World, The
of England. So in the year 1725 (or earlier) The St. Johns Lodges of
to form The Grand Lodge of Ireland, the oldest daughter of the Mother
The Dublin papers of 1725 inform us, that on
day of June, that year, the Grand Lodge of Ireland attended a public
the Streets of Dublin "on a most magnificent scale," from the same
we also learn that on the 28th of June "the Master and Wardens of the
and Honourable Society of Freemasons were chosen, and the Right
Earl of Ross was elected Grand Master," after the installation "there
was a splendid dinner consisting of one hundred and fifty dishes,"
dinner and music they went to the play where Mr. Griffith," (the
who was also the Grand Secretary) "and the Honourable Society sung a
praise of Freemasonry." All this does not look as if it was "the first
day out" for our ancient Irish Brethren, but as all the old records of
Grand Lodge have been "lost, strayed, or stolen," the exact date of the
origin of this Grand Lodge cannot be definitely fixed, nor the number
assisting thereat. The "Munster Records," however, are the first
records of any Grand Lodge in Ireland, informing us that a Grand Lodge
met at Cork
on the 27th of December, 1726, The Honourable James O'Brien, third son
3rd Earl of Inchquin, being elected (3rand Master, and Springett Penn,
of Admiral Penn and Grandson of the famous Pennsylvania Quaker, Deputy
On August 9th, 1731, Lord Kingston, who had been elected Grand Master
1728 was elected Grand Master of the Grand Lodge in Dublin. He had also
in 1729 Grand Master of the Grand Lodge of Munster; his acceptance of
Irish offices served to fuse together the two bodies in 1731, into the
of Ireland as it stands to this day, proving the connection and good
existing between the Premier Grand Lodge of England and the Grand
Lodges of Ireland.
First Irish Constitutions
In 1730 John Pennell transcribed and rearranged
Constitutions for the Grand Lodge of Ireland, making them the first
thus showing the identity of the systems of the Mother Grand Lodge of
and her eldest daughter the Grand Lodge of Ireland, previous to the
of the Grand Lodge of the Ancients, which deriving its ceremonial work,
of organization from the Grand Lodge of Ireland, was rather an offshoot
Grand Lodge than a seceder from the Premier Grand Lodge of England.
In 1740 Laurence Dermott was initiated in Lodge
26, Dublin, and in 1746 was its Worshipful Master; he afterwards
migrated to London
and was practically the organizer of the Grand Lodge of the "Ancients."
He was early appointed Grand Secretary and afterwards Deputy Grand
the Irish working and all its methods of procedure, dubbing the
followers of the
premier Grand Lodge of England as "Moderns."
The Irish Craft and the Grand Lodge of the
therefore worked pure ancient Masonry, holding fast to the "original
and the Ancient Landmarks, while the Modern Grand Lodge by its
errors of omission and commission, ran the risk of covering the
landmarks with so
much quasi-Masonic rubbish as almost to obliterate them altogether.
In 1766 Grand Secretary Crocker when changing
in Dublin lost a "small hair trunk" full of Grand Lodge records, and in
1801 Alexander Seton the newly appointed Grand Secretary, took the full
of a "Hackney
Coach" of manuscripts, books, and records from the home of Brother
which have never since been traced or recovered. Any student of the
history of Grand
Bodies can realize this loss; all the history of the Grand Lodge of
to this late has been laboriously gathered together from outside
Seton (a Dublin Barrister) who captured the old records, left himself
by this and
his many irregularities as Grand Secretary open to a Chancery Suit,
that ever famous
Irish Orator and Brother Mason, Dan O'Connell (The Liberator) being
for the Grand Lodge. The suit went against Seton who immediately set
trouble for the Grand Lodge of Ireland.
Frills and Feathers
At this period all known and many now unknown
were being worked in the Irish Lodges under no other authority than the
warrants. In fact, the power to grant the higher degrees was only
governed by the
ability to confer them.
The Grand Lodge of Ireland therefore set about
all the "frills and feathers" from the Blue Lodges confining them to
first three degrees. Seton seized this as a pretext to agitate the
misrepresenting the attempts of the Grand Lodge to bring the High
Grades under a
central control, set about the establishment of a rival Grand Lodge in
variously as "The Grand East of Ireland," "The Grand Lodge of Ulster,"
and "The Grand East of Ulster." The central and main plank in their
being "that it appears to us that the innovations lately proposed to be
on the High Masonic orders are unnecessary, inasmuch as these orders
enjoyed uninterrupted tranquility without any ostensible head or
In 1805 about 200 Lodges revolted following Seton into the "Grand East
Things for a time looked serious, but the Grand Lodge after a five
came out on top. By wise and liberal legislation speaking volumes for
the good sense
of the rulers of the Craft the effect of the schism died out with
and its very memory was speedily forgotten by all but the few students
Masonic history. The History of the Grand Lodge of Ireland since this
date has been
the history of most other Grand Lodges. It had its ups and downs, its
days of prosperity
and adversity, but its Traditions, History and Ritual have been handed
and undefiled, and the glorious banner of the Craft still flies over a
and prosperous jurisdiction.
The present Ritual was first adopted by the
in 1814. John Fowler "who had a master mind for ritual" exemplified the
working before the Grand Lodge, and it was then and there decreed that
work of John Fowler and no other" be the fixed standard for all future
Fowler's exemplification introduced no novelties, omitted no
put into concrete form the then existing but somewhat mixed ceremonies
as they had
been handed down from the beginning. Edward Thorp, a pupil of Fowler's,
on the good work for many years. The late Judge Townsend and Harry
Hodges, as well
as our good Brother W. J. Chetwode Crawley, received their Masonic
ritual from Brother
Thorp, without "evasion or equivocation." R.W. Brothers Townsend,
and Crawley have given of their best to the Grand Lodge of Instruction,
the claim of the Grand Lodge of Ireland for the accuracy of its pure
is no vain boast. "Strict verbal accuracy" is demanded where there is
neither a printed or written, recognized or unrecognized monitor or
this is the system by which this demand is attained.
A Brother in a Subordinate Lodge who shows
inclination to master the ceremonies, is nominated by his Lodge to
attend the Grand
Lodge of Instruction in Dublin. If he obtains a certificate of
proficiency he becomes
instructor to his Lodge. Two of the ablest of these ritualists in each
are annually elected Provincial Grand Instructors, who make regular
visits to the
Grand Lodge of Instruction, also visiting the Lodges in their province
brother holds an instructor's certificate, or to any Lodge as
instructed by the
Provincial Grand Lodge or requested by the Subordinate Lodge. If
accuracy" is demanded, so also is "strict uniformity of Masonic
no apron, jewel, or decoration other than those appertaining to the
and Past Master's degree being allowed to be worn in a Blue Lodge. This
insisted upon in the case of visiting Brethren as well as members of
The Grand Lodge meets in Dublin annually, the Grand Master being a life
and the Grand Officers the appointment of the Grand Lodge and the Board
The Board of General Purposes arranges and
all business details for the Grand Lodge, so that its decisions are
usually a cut
and dry ratification of the rulings of the Board of General Purposes.
Grand Lodges meet quarterly, the Provincial Grand Master, usually a
is the nomination of the Grand Master. The Provincial Deputy Grand
the nomination of the Provincial Grand Master, it thus transpires, that
of Provincial Senior Grand Warden is the highest elective position in
the gift of
the Irish Brethren.
"The Jewels" of Irish Masonry are the Masonic
Orphan Boys School, the Masonic Female Orphan School, and the Victoria
Fund, all of which are supported with the generosity and good will
of the Irish Freemason at home or abroad, for "Charity suffereth long
The first Military Warrant (No. 11) ever issued
Constitution was granted on the 7th of November, 1732, to the First
the Royal Scots Regiment by the Grand Lodge of Ireland. Through the
medium of these
Military, Travelling, or Army Lodges, of which the Grand Lodge of
Ireland and her
Sister Grand Lodge the "Ancients" issued many hundreds, Freemasonry
the limits of every British possession, and claim may be laid for the
in the spread of Freemasonry through the length and breadth of the
In Ireland the Royal Arch was known as early as
and the degree of Knight Templar in 1758. Tradition and generally
gossip leads us to believe both these degrees were worked in connection
Lodges or as distinct organizations long previous to these dates. Many,
if not all
the Regiments stationed in Ireland having Military Warrants, adopted
and worked them without let or hindrance under their ordinary Blue
thus s creating what were called "Black Warrants;" hence we account for
the spread of the Royal Arch and Templar degrees as well as those of
wherever these regiments were drafted.
The Grand Lodge of Ireland issued the first
Certificate ever handed a Mason by his Gran Lodge. The first of these
that ever crossed the sea was carried by Laurence Dermott and exhibited
by him in the Grand Lodge in London, thus proving his identity, and his
to perform all the Masonic Ceremonies as worked in Ireland at that
No. 1 of the Lodge meeting at Mitchellstown, Co. Cork, is the oldest
of its kind ever issued by any Grand Jurisdiction. Mitchellstown was on
of and near the Mansion of Lord Kingston, Grand Master; thus we account
being warranted to that village. It is quite possible it first met in
itself. This Lodge claimed to have worked as a regularly constituted
Lodge for fifty years previous to the issue of its Grand Lodge warrant.
years these St. John Lodges held aloof from the Grand Lodge and did not
regular warrants of Constitution. In 1840 we find the following
the public newspapers: "Such Lodges as have not already taken out
are ordered to apply for them to John Baldwin, Esq., Grand Secretary to
Lodge, or they will be proceeded against as rebels." Indeed it was a
cause of riot and disorder when the "Regulars" or members of Lodges
received Grand Lodge Warrants, and the "Bush," "Rebel" or "Hedge"
Masons, as those belonging to unwarranted Lodges were called, met at
and funerals, trailing their coats down the center of the street, each
their regularity and yelling "If you want to raise a row or a ruction
tread on the tail of me coat." And I say to the readers of "The
if you want to raise either of the aforesaid ancient ceremonies, just
say a bad
word about the Grand Lodge of Ireland, and I'm with you.
On The Fair Day – [A Poem]
Elizabeth Gibson Cheyne
went into the market-place
of the world on a great fair-day.
All the stalls were kept by priests, who kept crying – the crowd:
"Which god will you buy?"
"Mine is the only true god."
"Hold to the god of your ancestors."
"My god compromises with sin and sells you indulgences."
"My god is easy-going."
"My god is profitable."
"My god is fashionable."
"Come buy with gold."
"Come buy with observances."
"Come buy with trumpetings."
And God turned wearily away and said to the stars:
"How long it takes mankind to grow up."
Reflections on the Philosophy
of Albert Pike
By Bro. Frank W. Ellis,
FREEMASONRY has been defined as a science which
all other sciences. The study of Morals and Dogma [Lib 1871] will lead to a keen
appreciation of such a definition
and that it is not only the most concise but one of the most
comprehensive and furnishes
an illustration of the immense scope of Morals and Dogma.
Dogma, according to Pike himself, is to be
as doctrine or teaching, and so we have in Morals and Dogma a book
Masonic morality and teachings; usually expressed in a more scholarly
way as Pike's Philosophy of Masonry.
The Philosophy of Masonry, or any particular
writer's philosophy, means the unfolding of the wisdom of Masonry. That
is, we as
Masons use the term philosophy as a science which treats of our
of teaching. We gather this knowledge or wisdom as a science or a
numerous sources; one can safely say it flows from innumerable
allegories, legends, occurrences from the Bible and many dramas, dress
attractively. The meaning of the symbols, the pictures produced by its
and legends and Bible occurrences make clear the lessons of Masonry
which are called
Masonic Philosophy. Why, certain symbols and allegories and occurrences
lessons, carries us into a broader and more diversified domain of
even into the storehouses of knowledge of all time, which means a
only the sage or profound scholar can ordinarily undertake. It might be
remark, however, in this connection, that, given a fairly calm judgment
mind, such a research will produce a scholarly result in one not
blessed with book
knowledge attained in colleges or schools. If the ordinary mind of the
Mason is not roused or stimulated to activity for deep learning, he can
acquire and absorb the Masonic meaning and come to a Masonic
understanding of the
all instructive, all fruitful and all entrancing beauties of the
symbols, the pictures
made by the allegories and occurrences depicted in Masonry. And when he
the limpid depths of the streams that flow from these fountains and
construes their songs and harmonies, the note that strikes his
is not difficult of comprehension.
The Purpose of Masonry
It is not the purpose of Masonry to supplant or
religion. Masonry is only a help to religion. It is to teach us to have
a firm belief
in God and the immortality of the soul. Masonic philosophy has this end
and works for that consummation. Belief in the unity of God and
immortality of the
Soul is its basic, fundamental law, its eternal lesson and foundation.
follow necessarily as a postulate, inevitably as a sequence. It is not
of this paper to endeavor to strike the keys in perfect harmony with
all the conceptions
of Pike, borrowed or original, in his moral teachings or his
philosophy, but rather
to find some of them as one would hold to his ear the shell listening
for the faint
refrain of the cadences of the sounding deep. It is an effort to pluck
the perfume and observe the beauty of some only of the flowers which
grow in the
garden of the Philosophy of Morals and Dogma.
Undoubtedly, as learned scholars have declared,
philosophy taught in Morals and Dogma is the reduction of all forces or
spiritual and material, to dependency for their existence upon the
Being who is Being, always was Being and always will be Being. The
all its ramifications, including life and inanimate matter, came from
from God, the Absolute. Interpret our individual tenets as we may,
they lead to the final Unity, which is the Absolute. That as a
from this doctrine of all springing from or owing existence to the
Absolute or God,
there is a doctrine of harmony arising from the action of contrary
forces in everything,
whether spiritual or material.
Doctrine of Emanation
The doctrine of the Absolute was taught by
sages, philosophers, savants, oracles and learned men of all time. It
was the doctrine
of nearly all the esoteric institutions of all ages. And Pike
from the writings of nearly all learned men the theory of the operation
forces producing harmony. Most commentators on Pike are content to
state his philosophy
in the most meager way or as a key to understand his Morals and Dogma
you to a study of his work, which is complimentary not only to his
also to the wealth of learning with which his pages glisten.
A cold or unadorned statement of the Doctrine
of everything from God, or the Absolute, and that such emanations or
operated by the combined action of contraries, is an arid and barren
the poetry and beauty and wisdom of Pike's philosophy. Such is the
doctrine of the
philosophy of Pike, and bare mention of it may be a sufficient clew or
hint or incentive
for the learned and the scholarly or the philosopher. It does not
if we are to stimulate the ordinary Mason to a study of Pike's
philosophy of Masonry.
His philosophy is set in many constellations each composed of many
many of the first magnitude.
The doctrine of the Absolute, if it may be
for brevity, is not a new philosophy. It is older than written language
away back to the first method of teaching by symbols and yet further
into the dim
recesses of remote and unknown antiquity when mortal thought first took
indeed it was not a part of the first mortal thought and there had its
in God has been intuitive always. It is instinctive, a part and parcel
if perchance it is not more and came from communion with God by the
Harmony as a product of spiritual action must
law of creation of all things because it could not be otherwise. That
cannot be solved by the human mind for the reason that it deals with
which is above and beyond the human mind. Just so, the blue sky is a
name only because
it is not there. We look into infinity which the human eye cannot see.
the human mind comprehend the operations of the Infinite. The grace and
of Infinite Creation producing exquisite harmony in every form and
shape and mold
stimulates the human mind to endeavor to penetrate its mysteries, and
of the human brain is strained to comprehend. It is the far and futile
hope of science.
It has agitated the highest and best and brightest and most profound
of all time who have endeavored to explain it by every symbol that the
of man could invent. Language, which is itself a symbol of thought, has
and tortured, to give clearness to an explanation. But all in vain.
has its limit in human understanding. Pristine Truth is not within the
God and Immortality
For the ordinary man the philosophy of Masonry
by Pike can bring him belief in the Unity of God and Immortality of the
upon human reason and human faith. This Pike's philosophy teaches its
nearly every page. One can read and. study Morals and Dogma and discard
doctrine of every philosopher mentioned therein or to whom reference is
even the philosophy of the Book itself, and still its pages fairly teem
pour forth a radiance of morality, founded upon the logic of immutable
light the way to the goal of human perfection, or the Utopia of human
because they are based or founded upon our law; – the Unity of God and
of the Soul.
Why the morality of mankind, whether in an
or nation, is founded upon these immutable principles is our
philosophy. Pike warns
us again and again that nature does not explain, that simple things
only are explained.
The revelation itself, while revealing, conceals because it cannot be
A real mystery is not a mystery because it is understood by only a few,
It is a mystery for the reason that it cannot be explained by language,
for if it
could be made plain or evidenced by words it never would have been a
would have been exposed when born. Hence, symbols convey a meaning
which can exist
only in the thought and in the mind or in the judgment of the
words does not reveal them. That process only covers or conceals them.
in nature we know only the effect of fire, we do not know the cause. We
effect of lightning or electricity, but not its cause. We may be able
in such phenomena
to discover the combination of the elements which compose them, but
what acts upon
these elements to produce the effects is a mystery yet unsolved.
mystery, it does not seem that our comprehension, our wisdom, is
intended to solve
them. The more we use words to explain the insolvable, the unknown and
the more we re-cover them with an opaque cloak or veil.
Force of Electricity
God and the Immortality of the Soul are far
and impenetrable to the human mind than movement of matter. Fire and
are matter because it takes time for them to act. The marvelous force
which comes and goes, with its terrifying effects, almost
instantaneously, a cataract
of fire from the sky, nevertheless is visible and takes time. The
shrouded and obscure
ether which we call void or space, by its friction, or for some other
light because though light travels with inconceivable rapidity time is
before it reaches the earth from the distant stars.
Our human reason is perhaps partially defined
proof. Proof appeals to the judgment, to the intellect, in such manner
as to be
convincing. In other words, reason is, in our mind, the certainty of
or phenomena we can appreciate and understand. We all know there are
things as dew, light, earth, plants, moon, stars, sun and buildings,
trees or objects
of any kind, or rainbows, or clouds or colors because we see them.
many things indisputably. Many other effects we feel. We are certain
that such things
are true and that they exist. Our reason makes them known to us.
When reason ceases we must rely on faith,
precedes or follows reason or operates with it simultaneously. A faith
that is blind,
that is covered or a matter of habit or an inheritance, is not a real
should have a faith founded upon reason, that is, the certainty of
never fears or trembles at the approach of doubt. Otherwise we are
groping in the
dark or walking in the shadows or in a perennial mist or fog.
Stars of Faith
Faith in God and the immortality of the Soul is
of the stars of first magnitude in the constellations which form the
of the Morals and Dogma, as it is in any philosophy of Masonry. Can we
any philosophy a real conviction based upon never yielding faith? Or
must we abjure
wisdom and always falter through the darkness? Or can we find a reason
for the faith
within us? Pike says, yes! Many other learned men say the same. Why?
The Bible is
a reason for faith and is entirely sufficient for many thousands. There
be no harm in cumulating reasons for faith, if there can be any such
piling up of
proof outside the Bible. Likely, to all the proof for faith is there,
if we would
but find it.
The most appealing foundation for a faith
reason is nature. Nature teaches by symbols; it does not explain. By
not otherwise, the lessons of Nature will produce an unyielding and
Nature, the Universe, is the work of the Absolute, the evidence of the
the Cause of Causes, God. Matter is never destroyed. The soul or spirit
of man is
from the Supreme Light and is indestructible by every demonstration of
The philosophy of Pike, aside from certain
conclusions, aside from its beautiful lessons of morality, and aside
from its innumerable
excursions into the theory of every effort at government and social
their effect, and aside from the worked over and quoted philosophy of
and scholars, reveals a lesson to the ordinary mind of the ordinary
Mason so bright,
so resplendent and so lovely as to be fascinating, even though he does
to be metaphysical. And this is so whether or not Pike uses that lesson
as an illustration
or argument for his final consummation and whether original or borrowed
in the crucible of his astounding mind.
Faith and Reason
Faith standing parallel with reason are
of the great columns which Pike's philosophy constructs. Exercise your
judgment to make your faith strong. If your faith in God and
immortality is proved
to you, it is immutable and unchangeable! The strongest winter winds of
never make it cold or frosty, the hottest tropic blasts of vacillation
make it shrivel or shrink, and no atmosphere of hesitation can ever
warp or change
its melodious cogency. The fixed certainty of faith must be acquired by
It is yours instinctively and it needs only its refinement and
education to make
it manifest to you. All the accumulated knowledge of all the libraries
of the world
are powerless to transfer faith from their pages to your mind, but only
may create in you that inestimable human gift; but without even one
book you may
gather the harvest of faith from one seed of wisdom planted by nature.
The great, so called, concealed mystery of
is revealed by faith. The meanings of its symbols are made obvious by
once acquired the conqueror may see the seven steps of the ladder, and
as he climbs,
looking upward, the clouds break, the horizon broadens and the light
and more clearly until it becomes the refulgence of certain
immortality. Such a
faith will reconcile existing evil with God's absolute wisdom and
with reason are not alone for the profound scholar sitting perched upon
of inaccessible seclusion, but they are also for him who toils in the
works upon the mountainside, if his thoughts scale the heights along
the way that
nature has blazed with perpetual tokens. So reads the philosophy of
and reflect. Stimulate your mind by reading and exercise it by
The Span of Life
The span of life is so brief, that the
of man seems hardly worthwhile, but when we come to consider the
wonders of nature;
that the most minute forms of life like the infusoria or the
animalcula, some of
which live for an hour or a day only, and on the other hand the
stupendous duration of the solar systems, we can gather some idea or
by comparison of the microscopical and infinitesimal importance of man.
It is largely
this appreciation of the insignificance of self that leads to a real
of the marvelous magnitude and prodigious phenomena of nature. Time
blots out material
life as we crush an ant with our heel or as a blotter takes up the ink.
of life has been the theme of the bard and the inspiration of the
lesson of morality and truth and the virtues have been painted and sung
from the inspiration of the shortness of life and the insignificance of
because life is short and self is nothing is not a reason to decline to
most of life. To improve our moral nature and find the means of
beneficence and to use our best effort for the improvement of our
by the worship of the Grand Architect of the Universe, the
interpretation of God's
writing on the great pages of the Book of Nature and the amelioration
of the evils
of mankind are the great work of Masonry through its Philosophy. The
pages of Pike
shine with this philosophy and faith and reason, and apparently
coordinately, are its beacon light. True there are many coruscations
falling, from and to the great central radiance or light of faith in
God and the
immortal Soul founded upon reason. For illustration let us take two
The Miracle of Life
"Here are two minute seeds, not much unlike in
appearance, and two of larger size. Hand them to the learned Pundit,
who tells us how combustion goes on in the lungs, and plants are fed
and carbon, and the alkalis and silex. Let her decompose them, analyze
them in all the ways she knows. The net result of each is a little
sugar, a little
fibrin, a little water – carbon, potassium, sodium, and the like one
cares not to
"We hide them in the ground; and the slight
moisten them, and the Sun shines upon them, and little slender shoots
and grow; – and what a miracle is the mere growth! – the force, the
power, the capacity
by which the little feeble shoot, that a small worm can nip off with a
of its mandibles, extracts from the earth and air and water the
so learnedly catalogued, with which it increases in stature, and rises
toward the sky.
"One grows to be a slender, fragile, feeble
soft of texture, like an ordinary weed; another a strong bush, of woody
with thorns, and sturdy enough to bid defiance to the winds; the third
tree, subject to be blighted by the frost, and looked down upon by all
while another spreads its rugged arms abroad, and cares for neither
frost nor ice,
nor the snows that for months lie around its roots.
"But lo! out of the brown foul earth, and
invisible air, and limpid rain-water, the chemistry of the seeds has
– four different shades of green, that paint the leaves which put forth
in the spring
upon our plants, our shrubs and our trees. Later still come the flowers
– the vivid
colors of the rose, the beautiful brilliance of the carnation, the
of the apple, and the splendid white of the orange. Whence come the
colors of the
leaves and flowers? By what process of chemistry are they extracted
from the carbon,
the phosphorus, and the lime? Is it any greater miracle to make
something out of
Acid and Alkalis
"Pluck the flowers. Inhale the delicious
each perfect, and all delicious. Whence have they come? By what
combination of acids
and alkalis could the chemist's laboratory produce them?
"And now on two comes the fruit – the ruddy
and the golden orange. Pluck them – open them! The texture and fabric
different! The taste how entirely dissimilar – the perfume of each
its flower and from the other. Whence the taste and this new perfume?
The same earth
and air and water have been made to furnish a different taste to each
fruit, a different
perfume not only to each fruit, but to each fruit and its own flower."
"We are all naturally seekers of wonders. We
far to see the majesty of old ruins, the venerable forms of the hoary
great water-falls, and galleries of art. And yet the world-wonder is
us; the wonder of setting suns, and evening stars, of the magic
blossoming of the trees, the strange transformations of the moth; the
the Infinite Divinity and of His boundless revelation. There is no
that which sets its morning throne in the golden East; no dome sublime
as that of
Heaven; no beauty so fair as that of the verdant, blossoming earth."
One of these paints with language colored as
as the foliage and flowers and with an aroma as beguiling as the
perfume of his
flowers, the force of material agencies like air, earth, water and
comprehends the wonders of the sky, like the countless lamps of heaven
at night, or the wondrous beauty of the chromatic sunset which could
only be painted
with colorings from the angels' studio.
The Eternal Law
The fact that the earth is spherical, which we
never forget, and therefore has no beginning and no end in our minds,
of its Author; furthermore, its most material part, its dirt, is part
even of the
great celestial plan of the Universe and in combination with other
agencies is obeying
the same law of harmony as the solar systems or the same impulse or
agitates the human mind to think or the muscles to move or the worm to
Here again the lesson, the same eternal
governs the growth of the blade of grass or the trembling leaf as it
does the overarching
heavens in which is displayed the refulgence of the midday sun or the
of the moon or the patient reflections from the planets or the peaceful
from the distant stars.
Faith is founded upon the sphere which our
us has no end and no beginning; the highest and most perfect symbol and
of harmony. The Soul, a manifestation of the infinite, indefinable,
the great mysterious gift from God – we cannot understand without
solving the impossible
and drawing aside the dark veil which covers immortality. If we cannot
to us by indubitable proof one manifestation of the Infinite, the
absurdity of any
finite comprehension of the Infinite or Absolute is apparent. Faith is
a human necessity,
without it there is only a combination of fortuitous circumstances
which we blindly
call chance. Faith is the result of the reason and works with it hand
in hand, as
"light and darkness are the eternal ways of the Universe," now
the morning dawn, or the brilliant day, now painting the heavens with
colors and now shrouding the earth like the realms of Erebus, as a
panorama of eternal harmony. Faith is the companion and friend of
reason and each
are different but dependable one upon the other as the hemispheres of
The arc of one is the arc of the other. They are both a part of the
which comprehends everything. The blade of grass is a part of the
circle and so
is the Milky Way, vast in extent and distance, yet only a pathway in
Space above is equal to space below. Space is balanced whether you
stand upon the
earth or upon the sphere so far away that its light has not yet reached
zenith and the nadir, the most remote points in the imagination, are
of circles so far away that space or distance become immeasurable as
becomes the illimitable. The same unchangeable laws govern and control
of your heart as guide the destinies of the heavenly bodies whirling
along on their
voyage through space. Appreciate this and faith springs spontaneously
from the reason!
Science has demonstrated the unchangeableness of these laws. Nature
and again in the noiseless revolutions of the spheres or in the silent
growth of trees the immutability of these laws in thousands of years of
perfection. Faith is born from the reason that sees and appreciates the
never ending panorama of nature's calm and peaceful and serene
the law of harmony in all cycles of infinite time.
"Do not consider the principle business of the
Lodge to procure fun and entertainment for its members; but to neglect
for entertainment at all is still worse."
“Father” Taylor: Man and
By The Editor
(In its issue of last April the New England
published an interesting sketch of "Father" Taylor, one of the
of the Grand Lodge of Massachusetts in the last generation. Taylor was
in Freemasonry, having joined the Corner Stone Lodge at Duxbury, as the
reveal, March 6th, 1820, and he loved the Order to the day of his
death. In the
days of the anti-Masonic fanaticism, when many withdrew from the
its members sometimes slunk into meeting hastily, with caps pulled down
faces, Taylor used to strut into the entrance with his hat tilted back
on what he
called his "organ of obstinacy." Good Bishop Heddin – under whose
as a Methodist, he labored – tried to stop Taylor from marching in
to avoid occasion for stumbling, but to no avail. Taylor marched all
the more boldly,
and the Bishop said, "Well, Eddy will wear his apron in spite of us."
Taylor was afterwards a member of the Columbian Lodge, Boston, constant
in his attendance,
and his prayer at the opening of the Lodge when the anti-Masonic
at its height, was never forgotten: "Bless this glorious Order; bless
yes, bless its enemies, and make their hearts as soft as their heads."
also a Knight Templar of the Boston Commandery. We believe the Brethren
a further account of Father Taylor, who was not only a great Mason, but
one of the
most remarkable men of his day – perhaps the greatest natural orator
known. – The Editor)
ROBERT Collyer tells of attending a prayer
bright May morning in the old Hollis Street church, Boston. Cyrus
Bartol – author
of that remarkable book called "Radical Problems" [Lib 1872] – was the leader,
and after a brief pause in the meeting he spoke to a man well on in
years who was
sitting on a front seat who rose to his feet. There was a rustle in the
and a light of expectation in all faces, like the breath which touches
in a garden. Collyer bent forward and heard a strangely sweet voice
Doves. He had seen them that morning on his way to the meeting,
crowding to a window
to be fed by some friendly hand, and the sight reminded him of the
words of the
prophet: "Who are these that fly as doves to the window?"
As the speaker warmed to his theme, the old
to be full of doves – one could hear the soft whirr of their wings.
They came crowding
in from the New England woods and the dove cotes at the North End –
doves of the
prophet's time, white and purple, out of the heavens and into the
somehow those who listened were doves, come at the Father's call that
be fed from his hand, or longing to plume their wings and fly away and
be at rest.
It was the enchantment of pure genius – a Pentecost of flying doves –
wist not who had wrought the wonder. So he asked a man who sat near him
who it was,
and the man answered, astonished that any one in Boston should ask such
"Why, that is Father Taylor!"
Collyer was a young man, and after the meeting
introduced him to Father Taylor. The lad held out his hand shyly, and
the old man
did not offer his in return. Instead, he opened his great arms, caught
the boy in
a warm embrace, and kissed him. Thereafter they were friends to the
end. That was
Father Taylor – "Jeremy Talyor in butternut," as Harriet Marteneau
him – and the only man on this side of the sea Charles Dickens went to
hear on his
first visit; the man who charmed Jenny Lind, the elder Booth, Webster,
Everett, and all who heard him; and whose smile was so bright that his
made up her mind that this was what made the flowers open in their
Lion and Lamb
Edward Taylor was born on Christmas day in
Virginia, 1793 – into a forlorn world, because his mother, a Scotch
out of life as he came in. The little "bundle of a baby" fell into the
care of a black mammy, whose love and gentleness ever after haunted his
Moses, drawn out of the bulrush ark, he was a foundling of providence,
the mysterious power we call genius. He was a ruddy child, as of red
earth the first
Adam was made – a sort of lion, if one looked at him through the
glasses of Darwin,
but a lamb also, having the subtlety of the serpent in his intellect
and the sweet
foolishness of the dove in his heart. Like the elder Booth who wanted
some dead pigeons, so Taylor held funeral services over chickens and
departed this life, and used not only persuasion, but a whip to gather
of pickanninies and put them in proper frame of mind – though the lash
as gentle as the oratory was wonderful. When he was seven he was one
up chips for the good woman to whom the charge of him had fallen, when
passing by asked him if he did not want to be a sailor. Instantly he
left the chips,
ran to the house and shouted, "Good-bye mother," and was off sea as
In the biography of Taylor [Lib 1872] – by Gilbert Haven
and Thomas Russell – the next ten years are called “a blank," and they
no doubt a hard experience, to which he rarely referred. Years later
when he was
taken by a friend to visit Dr. W. E. Channing, on leaving the house he
to the friend, "Channing has splendid talents; what a pity he has not
educated!" By which he meant, no doubt, that there is a kind of
to be obtained from books – such as he had acquired in the university
of winds and
waves, through whose long and trying curriculum, with many sharp
had passed. For ten years he endured hardness as a good sailor, and we
him wandering on a Sunday morning into the Park street church, Boston,
it with a hunger in his heart to be able someday to appeal to men like
preacher he heard there.
Strange Warming of Heart
Another Sabbath found him in a Methodist
his heart was strangely moved by one who probed to the depths of that
and remorse which probably lie somewhere in the background of every
soul. As he
was going out a good man grasped his hand – as Methodists have a way of
and asked him about his soul. This was a double surprise, for the boy
sympathy and here it was, and he was not aware until then that he had
such a thing
as a soul. And the upshot of it was that he was converted in the good
way – that is, converted all over, set on fire, all icicles melted and
burned up. It was the memory of this high and sunny hour that led him
to tell his
Unitarian friends that they were trying to raise wheat in the Arctic
that they might as well try to heat a furnace with snow balls as to
save souls in
In the war of 1812 Taylor went to sea on the
a privateer. She was soon captured by our friends the enemy, and her
crew were sent
as prisoners to Halifax, Nova Scotia. There was a rebellion among the
the chaplain read the prayers to them for King George, so they would
not hear him.
Taylor was known to be "a praying man" and he was asked to take the
place. He was quick and ready to do this, and after a time it dawned
upon the boys
that one who could pray so well might also preach, because, as they
argued, it was
only the difference between talking on your knees and on your feet. But
not read and he was puzzled about finding a text. The problem was
They found a Bible and one of the boys would read at haphazard until
some text struck
fire. So, reading one day, they came upon the words, "A good child is
than a foolish old king," and Taylor said, "That will do for a text,"
and he launched out into a story of our glorious Revolution, set them
and came down heavily on foolish old King George to the vast delight of
From that time he was chaplain on a prisoner's ration while the other
man drew the
Ye Are Spies
Released from prison, the young apostle could
his light under a bushel – for that would have burnt the bushel, so he
exhorter at the meetings on Methodist Alley. And the good Methodists –
wise in this
as in many things – were for giving him a license as a local preacher,
fact that he could not read; and two church officers were sent to hear
was not supposed to know of their presence, but a kind friend told him,
and he took
for his text, "By the life of Pharaoh ye are spies." All the same he
licensed to preach on a salary of nothing a year and board himself –
on which I preached the first year of my ministry, and I am sure now
that I got
the best of the bargain! To make his board Taylor hired out to a
peddler in Ann
Street, who sent him down the coast with a load of tin notions. He came
in his journey, disposed of his wares, and then was moved to preach –
sold his tins
first, mark you, and preached afterward, not before – and won the heart
of a dear
old lady, who took him to her home, taught him how to read, and gave
him the love
of a mother. Later Amos Binney tried to send him to a theological
school, but he
stayed only six weeks and could stand it no longer.
Edward and Deborah
So a full license was given him, and he was
Marblehead to take charge of an infant church there. And there he met
maid to win the love of any man, and soon the young prophet was vastly
Shortly after he was moved to Hingham – four miles away – and one day
he went up
on the hill to gaze toward Marblehead, with a telescope to assist his
in a flash the thought struck him and he leaped to his feet with the
my heart, this is our wedding day and I forgot all about it!" It was
the hour set, but Deborah knew that if Edward ran he would run only one
one wishes that we had a report of their meeting next morning, to see
rose to the high demand when he told her how it was. They were married,
was no need for the minister to say tor better or worse," for there was
worse – it was all and always for the better.
At Duxbury, where he and Deborah lived, he
the long-enduring slumber of that fine old town, and some of the
jealous of him. One of the ministers – the Unitarian pastor, meeting
Taylor on the
street, said, "So young man, ye have come to preach in Duxbury, have
"Yes," replied the young man, "the Lord bid us preach the gospel
to every creature." "To be sure," snorted the old man, "but
he never said every critter should preach the gospel, sir," and went
wrath. And next Sunday Taylor prayed that every white hair on that old
might be hung with a jewel of the Lord. He also prayed, specifically,
that the Lord
might "bless meek Burr, and proud Pratt, and save wicked old Alden, if
About this time, 1828, the good Methodists
feel concern for those "who go down to the sea in ships," and it was
the good God who guided them in selecting Edward Taylor for this
ministry. He began
in a dingy chapel on Methodist Alley, but the room was soon too small –
from fashionable churches going to hear a man with a golden voice and a
fire. Nathaniel Barret; a Unitarian layman, wrote notes to a hundred of
mainly of that faith, calling them together. He laid the matter before
it was decided to build a new meeting house for Taylor. So the
a chapel for the Methodist evangelist, and that was in accord with the
of things. They asked Taylor what he wanted, and he said they might
leave out the
Corinthian columns and give him the shavings. But they gave him,
instead, of their
best, and that was none too good.
A Walking Bethel
The chapel was built in the shape of a ship, in
finish, with low ceiling, ample and inviting. Behind the pulpit an
artist hung a
painting of a ship in distress, stormed tossed and driven. Taylor
called this temple
"Bethel," remembering the ladder of Jacob whereon angels ascended and
descended in a dream that was also a prayer. And Edward Everett called
"a walking Bethel." Two sailor boys stood in front of the chapel one
and one who could spell proceeded to make out the name over the door:
that's beat; H-e-l, that's hell, here's where the old man beats hell,
let's go in."
And they came in numbers, a wilderness of wild human souls, and the
genius of Taylor
shone like a beacon in the night. But so many others came that he had
to make a
rule that the sailor boys should be seated first, and if they filled
the seats the
rest must stand. Sailor Jack saw the point, and sat on his dignity.
To the sailor boys he was a friend and father,
it came about that he was called "Father" Taylor – and a higher tribute
was never paid to a Christian minister. Taylor had the freedom of the
city. He knocked
at every door, Orthodox, Episcopal, Catholic or Radical, and everywhere
he was welcome,
and everywhere he was at home, being large enough, and wise enough, to
see the good
in every faith. By the same token, he would have no doors to his
pulpit, and one
day when a minister refused to enter because Henry Ware, a Unitarian,
was to sit
there – a way some men had in those days of proving that they were
failing to be gentlemen – Taylor prayed fervently: "Lord, there are two
we need to be delivered from in Boston – bad rum and bigotry. Which is
Thou knowest, I don't, Amen." When someone said in his hearing that
would surely go to hell, he cried out: "Go there! Why, if he went there
would change the climate and the tide of emigration would set in that
The Great Orator
Of all American orators he was the most
inimitable in his genius and style. If you would know by what spell he
the cultured equally with the unlearned, read the little essay on
by Walt Whitman, in "November Boughs."
[Lib 1888] There you will see,
as far as such things can be put into words, why it was that great
actors when they
came to see "how he did it," forgot what they came for and retreated
their pocket-handkerchiefs to hide their sobs. There were great orators
– Everett with his studious grace, Webster with his majesty, and Choate
oriental fancy – but no one carried men away in a chariot of fire as
and this power in him surprised no one more than it did himself. He was
man, and in his rapt moods he became a live transparency in which men
things of which it is not lawful to speak. And, joined with this, was
wit, that fine and sure sanity, that common sense which his heavenly
Here are some of his sayings:
"A man should
not preach like he had killed somebody," he said when a brother was too
He compared getting ready to preach to
"When the liquor begins to swell and strain and hum and fizz; then pull
"When a man is
preaching at me I want him to take something hot out of his own heart,
it into mine – that is what I call preaching." One day, preaching on
he paid eulogy to Jenny Lind as "the sweetest song-bird that ever
on our shores." A man sitting on the pulpit steps asked if a person
one of her concerts would go to heaven. Taylor's eyes became two points
fire, and he said: "A good man will go to heaven, sir, die where he
a fool will be a fool wherever he lives, though he sits on my pulpit
A man caught in the Millerite craze insisted on
the sailor boys to get their ascension robes ready, as the world was
coming to an
end, and Taylor cried out, "Cut his boot-straps and let him go up, so
can go on!"
"Emerson, I think,
is the sweetest soul God ever made, but he knows no more about theology
ass knew about Hebrew grammar. There seems to be a screw loose in him
but I never could find it, and listen as I may, I can find no jar in
Wit and Wisdom
To a minister who had taught the dogma of
he said: "It's no use, brother, preaching sermons like that, because if
you say could be true, your God would be my devil."
"Webster is too bad to trust with anything good
now, and too good to throw away; he is the best bad man I ever knew."
"Niagara is like the love of God; it never
up in winter, never dries up in dog days, and you never come to it for
go away with an empty bucket."
And so, like a Niagara, the stream of his wit
flowed on, leaping, sparkling, and seemingly inexhaustible, until it
the great sea. In April, 1871, he passed on – or over, as the French
say – going
out with the ebbing tide, as "an old salt" should. Just before he died
someone said: "There is rest in heaven, and you will soon be there."
"Go there yourself," he said, "I want
to stay here."
"But think of the angels, all waiting to
you," he was told.
"I don't want angels, I want folks." And then
in an instant the old radiance returned and he said: "Angels are folks,
and ours are among them."
So passed the waif, sailor, privateers-man,
and preacher – a big, fiery, fatherly, joyous man whose heart God had
and Boston paid honor to one of her first citizens, if not to the
orator that ever lived. And there was sorrow on the sea, for many a
sailor boy felt
a lump climb into his throat and a strange tightening about the heart,
when he learned
that Father Taylor was no more.
Masonry and Race Patriotism
One of the lessons of the past year is the
of nationalism as a humanizing and civilizing force. Men are killing
in Europe for no other reason than that they are living under flags of
colors and on opposite sides of imaginary boundary lines. There is no
nature or reason for their flying at each other’s throats. Patriotism
is no virtue
when it dwarfs the sympathies and narrows the soul's horizon; it is
and selfishness, and becomes a menace to the world. John Paul Jones,
naval hero, called himself a citizen of the world, and though a
Scotchman by birth
fought for the Colonies because he thought they stood for a wider
had obtained before. He stood for America because he regarded America
for man as man. His enthusiasm was for the human race rather than for a
Love of country is a noble passion, but not as noble as the love of
man. The Christ
looked beyond the boundaries of land and race and threw the cords of
and affection around the world.
Masonry has a distinct interest in this, and
a big part in its promotion in the past. It has an opportunity for the
of world-patriotism so unique and inviting that it amounts to a
is among our fundamentals; the ties that bind us are fraternal and
natural and are
embarrassed by no consideration of flag or clime. There is no such
thing as an alien
Mason; we are all brethren wherever we live and by whatever national
name we may
call ourselves. We can put fresh emphasis on this in these days of
strife and hate.
The American Mason has the opportunity of a millenium to teach and live
the order stands for. Whatever barriers may separate Masons of the
war the American is on terms of fraternity with them all and can help
to the same fellowship with each other.
– Brother John A. Marquis, President of Coe
"The world judges Masonry by the public walk of
those who compose its membership. If that walk is crooked, the
institution is not
Building and Built Upon
"I am afraid you may not consider it an
substantial concern. It has to be seen in a certain way, under certain
Some people never see it at all. You must understand, this is no dead
pile of stones
and unmeaning timber. It is a living thing. When you enter it you hear
a sound –
a sound as of some mighty poem chanted. Listen long enough, and you
will learn that
it is made up of the beating of human hearts, of the nameless music of
– that is, if you have ears to hear. If you have eyes, you will
presently see the
church itself – a looming mystery of many shapes and shadows, leaping
floor to dome. The work of no ordinary builder!
"The pillars of it go up like the brawny trunks
of heroes; the sweet flesh of men and women is molded about its
impregnable; the faces of little children laugh out from every corner
terrible spans and arches of it are the joined hands of comrades; and
up in the
heights and spaces are inscribed the numberless musings of all the
dreamers of the
world. It is yet building – building and built upon. Sometimes the work
in deep darkness; sometimes in blinding light; now under the burden of
anguish; now to the tune of great laughter and heroic shoutings like
the cry of
thunder. Sometimes, in the silence of the night-time, one may hear the
of the comrades at work up in the dome – the comrades that have climbed
– Bro. Charles Rann Kennedy.
Freedom's God's Destiny
If there did not exist a God, the protector of
and liberty, I would prefer the condition of the lion, ranging
desert and the forest, to that of a captive at the mercy of a mean
an accomplice of his crimes, will provoke the anger of Heaven: but no;
God has destined
man for freedom. He protects him, that he may exercise the heavenly
gift of free
The Perfect Youth
By Bro. Geo. W. Warvelle,
Our action of last
year, confirming the decision of the year preceding relative to the
of maimed candidates, has attracted much attention and produced widely
In the main, however, the opinions are favorable and it is certain that
we have set will be followed in many jurisdictions. I use the word
advisedly, for no jurisdiction had before then taken so radical a
respect to physical requirements. Rut, all that was needed was a
to its honor, assumed the office, and many will follow.
In Pennsylvania candidates must be physically
In Washington, it would seem, much the same rule prevails, but in most
of the jurisdictions
an imperfection of the body or loss of a member will not debar a
candidate if by
artificial aid he is able to "conform to the requirements of the
Last year the Grand Chapter of Washington approved a decision to the
"a brother with one foot off at the ankle, otherwise a sound man,
he has an artificial foot" is not eligible for the Chapter degrees.
Where this rigid rule of exclusion prevails the
unfraternal character thereof is usually defended by a recourse to the
landmarks." It seems almost unnecessary to say that there are no
of Royal Arch Masonry and about the only ancient requirement for
that the candidate must "have regularly passed the chair." In fact, the
present rule of physical perfection, as applied in the Lodge, is mainly
due to the
strict interpretation by American ritualists of the old laws of the
In England physical defects or deformities create no bar to the
admission of candidates
whose moral character is sound. And this is in consonance not only with
spirit but with reason. To deny admission to a maimed candidate,
he may otherwise be, is an act utterly at variance with the principles
as a speculative institution.
New Age, New Tests
Commenting upon this subject, Comp. J. L.
New Hampshire, makes the following pertinent remarks:
has no landmark aside from its dependence upon symbolic Masonry. It
that an applicant shall be a Master Mason. It leaves the requirements
Masonry in the hands of that branch of Freemasonry.
"At the same time,
we believe that the landmarks with respect to physical qualifications
Masonry should be interpreted with regard to the age in which they were
and with respect to the original purpose. The purpose was to initiate
men who were
most fit for the work in hand. At that time it was operative stone
strength, muscle and excellent bodily development. How is it today?
What do we require
of a modern Mason? We should still require that he be qualified for our
what is our work? It is wholly of a moral, charitable and intellectual
Physical perfection, as it is called, develops good athletes,
pugilists, ball players
and circus performers. Even our modern colleges and universities are
men of this stamp. Do Freemasons wish to be understood as placing the
the qualifications upon a standard so low and so grossly coarse?
Doubtless a certain
regard should be had for the physical condition of an applicant, but
be minimized in comparison with the emphasis which we ought to place
upon the moral
and intellectual qualifications."
About the best argument for the abolition of
and unfraternal requirement that has come to my notice is made by Comp.
Stevens, G. H. P. of Michigan. Commenting thereon he says:
"What is this law of physical perfection and
whence did it derive its origin?
"The law of the old charges which declares that
a candidate must be a perfect youth, 'having no maim or defect in his
a practical rule adopted by operative Masons, not for any symbolic
reason, I take
it, but merely for utilitarian reasons.
"The medieval guild of Catholic builders for
the old charges were made was a body of superior workmen jealous of its
It considered itself better than any local guild or ordinary masons, as
for its members constructed works of stone which the average mason of
this day could
not undertake. It did not want any apprentice who, when he had learned
and arrived at manhood, was not the equal in skill and physical ability
of his fellows.
From their viewpoint physical perfection was as important as or more so
perfection. This was practical and operative, not symbolical or
"The working tools of the operative mason have
become to us symbolic of spiritual truths and the physical perfection
the ancient apprentice should become to us but a symbol of that moral
perfection which we demand in our candidates, with due allowance for
imperfection of human nature. But even this view need not be considered
Arch Masonry. Those who apply to us for further light are of necessity
and if they have proven themselves to be morally such as we are
authorized to receive
what right have we to debar them from Capitular Masonry?
"The argument has often been made that a man
be able to prove himself a Mason in all the ways provided.
"Presuming a brother maimed has become a Royal
Arch Masonry and granting that he could not in all the ways provided
one, does Capitular Masonry suffer. Is the brother forced from the
of his own Chapter, where he undoubtedly will find the most pleasure to
from his membership? Or will he not be incited by the fact of his
to so perfect himself in Masonic knowledge that if necessary he can
known as a Royal Arch Mason to the satisfaction of the most critical
Or if he cannot, will not the loss be his and his alone?
"Companions, can we think that we are bound to
deprive our unfortunate brother of the privilege of such additional
light in Masonry
as we are able to furnish, because in ancient times operative masons
those who were sound and capable of handling and setting stones? Or
even, if in
our conscience we believe that Master Mason Lodges are bound to take
into consideration, are we also bound to believe that Chapters should
do the same?
I do not believe that you so think and I therefore recommend that
Article 10 of
the Constitution be amended by striking out Section 4, and that
Sections 5, 6, 7
and 8 be renumbered as 4, 5, 6 and 7 respectively."
The Old Charges
I am pleased to report that Grand Chapter rose
occasion and effected the reform the G. H. P. recommended.
The foundation for the modern theory of
condition of candidates, is based on that part of Anderson's
compilation of the
Ancient Charges which reads as follows:
"No Master should
take an Apprentice unless he be a perfect youth, having no maim or
defect in his
body, that may render him incapable of learning the art, of serving his
lord and of being a brother."
The development of the theory into what we may
the "American rule," is largely due to the comments and interpretations
of the late Cornelius Moore. His edition of the Old Charges was for
by American Lodges with the reverence paid to Holy Writings and his
regarded as almost inspired.
To be consistent, however, the advocates of the
youth doctrine should exclude from the congregation of the faithful all
and maimed Craftsmen. That is, the same rule that debars the admission
of the "imperfect"
youth, should work the exclusion of the worn-out, disabled or maimed
fold. The reasons which apply in the former case are equally cogent in
There are many aged brethren who, by reason of physical infirmity, are
to give the signs, or even to see them, or, perhaps, to hear the word.
quite as incapable of "proving themselves" as the candidate without
or feet or who has lost "the end of the little finger of the left
How can they practice the "art" or "serve their Master's Lord."
Out upon them for a parcel of imposters.
The Gifts of God – [A Poem]
God at first made
Having a glass of blessings standing by;
Let us (said he) pour on him all we can.
Let the world's riches, which dispersed lie,
Contract into a span.
So Strength first made a way;
Then Beauty flow'd, then Wisdom, honour, pleasure
When almost all was out, God made a stay
Perceiving that alone, of all his treasure, Rest in the bottom lay.
For if I should (said he)
Bestow this jewel also on my creature,
He would adore my gifts instead of me,
And rest in Nature, not the God of Nature,
So both should losers be.
Yet let him keep the Rest,
But keep them with repining restlessness;
Let him be rich and weary, that at least,
If goodness lead him not, yet weariness
May toss him to my breast.
The-one great lesson taught in Masonry is to do
and in doing that something, bless somebody else.
T. S. Parvin.
Masonry and the Mysteries
By Bro. Geo. F. Greene,
It may seem strange to many Freemasons, and
ask Why? The operative masons, architects, and builders, should have
ever been considered
as special guardians of the Mysteries of Freemasonry, as it is claimed
during the middle ages.
To understand this clearly, it must be
the ancient mysteries were generally celebrated in peculiarly
or else in artificial caverns constructed for the purpose;
consequently, in order
to present the drama of initiation impressively, many secret chambers,
doors and other secret devices, had to be constructed within the
interiors, in order
that the impressive and spectacular effect desired in the initiation
might be produced.
It was an absolute necessity that the priests
employ skilled labor for this purpose, and, it was also an absolute
it should be that of the initiated, in order that the secret
preparatory work should
not be revealed, and for this work only cunning workmen were chosen.
It is said that in Pompeii there is a
of Isis, showing a secret stairway by which the priests could climb
unseen, to an
opening inside of the "veiled statue of the goddess," and there talk
her marble lips to her followers, giving them warnings, and uttering
wisdom. The researchers also came to a place where the floor, or
ground, had been
made in such a manner that it would rise up and down like a wave,
caused by some
mechanical device that had been contrived by the skill of the ancient
What was known as the "Cave of Trophonius,"
was noted for its interior mechanism, resembling the female generative
the womb of Mother Earth. Those who came to consult the oracle, placed
before a small aperture, which was made in such a manner that it
being "born again ;" as soon as they were seated, the aperture opened
noiselessly, and their whole body was drawn inward by some invisible
power, to what
was supposed to represent another world.
There, after learning certain lessons in the
they were supposed to die, and to be returned to the place from whence
What actually transpired inside was never revealed by the person on his
but he was pale and exhausted, as though some great and severe ordeal
had been passed
The architect of this wonderful cave, who was
after whom the cave was named, was, with his brother Agemides, the
the Temple of Apollo at Delphi.
Together they designed all the mechanism, and
arts, parts, and points, which related to the Material Mysteries that
to be practiced within its walls. Secrecy was imperative, therefore the
fearing that the secret construction might be revealed, and their
told them to wait eight days for their money. During that time they
and were found dead in their beds.
When the Mysteries were discontinued by the
of the Roman Empire, and the priests were no longer allowed to practice
it was these skilled operative builders alone, that were still held
their initiation, and were not bothered, because they never practiced
Finding that Temples, and other structures,
to be built and repaired, they naturally kept up their associations,
and their secret
arts among themselves, and, as they had a monopoly of Temple building,
an independence and consequence, upon which followed the favor of
princes, and others
high in authority, who desired their expert services to build
Thus, having use for their secret organization, they naturally kept up
the occult ties which united them formerly so closely in the Mysteries,
emblems, signs, and legends they became the last custodians of, after
they had ceased
to be celebrated by the priests; and, never having had the higher
to them, it becomes doubtful if the real meaning of the secrets are
even by the priests of the Orthodox Church; or, are claimed by anyone,
entirety, outside of the Adepts of India.
Thus originated, without doubt, the traveling
of the middle ages, who have left so many traces of their wonderful
skill in the
They surely had, and used, in their initiation,
rudiments of the ancient Eleusinian Mysteries after they were abolished
No doubt they became corrupt, and the secret
of the symbols was lost; but, that the present initiation of Free
Masonry is derived
from this source is almost certain, because none of the Pass Words are
English, or German, or any other modern language, as would have been
the case had
they been originated in modern times; instead they are all Egyptian,
From their wording they prove that they were
the Sign Leo was in the Summer Solstice, and that was 4500 years ago.
But the Verbal
Form of our Ritual is another matter; there is no question but what
that is a modern
If we would learn to view modern Freemasonry
rational standpoint, and study to understand its mystic legends and
their substance, without any regard to the modern language in which
they are clothed,
and investigate the meaning of its ancient ceremonies, its signs,
symbols, and emblems,
paying no regard to the erroneous modern explanation, we might be able
something to our advantage.
Beyond doubt the bases of all the ancient
were identical, and had a common origin; which was known as the "Secret
and which is still claimed to exist in India among the Hindu Adepts.
The claim that this religious base is from the
history of events, as they really took place in the world, must, and
will be abandoned
by the few really intelligent people who still cling to it.
Free Masonry especially, cannot afford to be
in a false light by religious fanatics, or longer allow them to foist
upon its members,
false doctrines, or creeds of any kind. Our Light added to the coming
make the way plain. So plain in fact "that he who runs may read."
What Washington Said
Contemplating the internal situation as well as
external relations of the United States, we discover equal cause for
and satisfaction. While many of the nations of Europe … have been
involved in a
contest unusually bloody, exhausting, and calamitous, … in which many
of the arts
most useful to society have been exposed to discouragement and decay;
in which scarcity
of subsistence has embittered other sufferings; while even the
a return of the blessings of peace and repose are alloyed by the sense
and accumulating burdens, which press upon all the departments of
threaten to clog the future springs of government, our favored country,
a striking contrast, has enjoyed general tranquility – a tranquility
the more satisfactory
because maintained at the expense of no duty. Faithful to ourselves, we
no obligation to others.
in his Address to Congress, December 8, 1795.
Flags of Our Fathers – [A Poem]
of our fathers,
out of our heritage woven,
Flag for a city of hope, forever young,
Fling to the winds of earth our ageless challenge,
Skyward in you man's faith once more is flung –
Still may the ships come riding home, thronged with alien faces
That yearn with light disguised, that glow with unsuspected powers;
Till our fortunate eyes, grown old, look up and see you waving
Welcome to younger days and newer dreams than ours.
Salvation – [A Poem]
J. G. Whittier
to the calmly gathered
The innermost of life is taught;
The mystery dimly understood,
That love of God is love of good;
That to be saved is only this –
Salvation from our selfishness.”
Life's Little Day – [A Poem]
little day is
fading fast; upon the mountain's brow
the sinking sun is gleaming red; the shadows lengthen now;
the twilight hush comes on apace, and soon the evening star
will light us to those chambers dim where dreamless sleepers are.
And when the curfew bell is rung, that calls us all to rest,
and we have left all worldly things, at Azrael's behest,
O may some truthful mourner rise, and say of you or me:
“Gee whizz! I'm sorry that he's dead! He was a honey bee!
Whate'er his job he did his best; he put on all his steam,
in every stunt he had to do he was a four-horse team.
He thought that man was placed on earth to help his fellow guys;
he never wore a frosty face, and balked at weeping eyes;
the hard luck pilgrim always got a handout at his door,
and any friend could help himself to all he had in store;
he tried to make his humble home the gayest sort of camp,
till Death, the king of bogies, came and slugged him in the lamp.
I don't believe a squarer guy existed in the land,
and Death was surely off his base when this galoot was canned!”
The Democratic Christ – [A Poem]
times are gone
when only few were fit
To view with open vision the sublime,
When for the rest an altar-rail sufficed
To obscure the democratic Christ.
Perceiving now his gift, demanding it,
The benison of common benefit,
Men, women, all,
Interpreters of time,
Have found that lordly Christ apocryphal,
While Christ the comrade comes again – no wraith
Of virtue in a far-off faith
But a companion hearty, natural,
Who sorrows with indomitable eyes
For his mistreated plan
To share with all men the upspringing sod,
The unfolding skies –
Not God who made Himself the Man,
But a man who proved man's unused worth –
And made himself the God.
to Great Men Who Were Masons
By Bro. Geo. W. Baird, P.G.M.,
District of Columbia
Baron Von Steuben
THIS beautiful group is situated at the
of LaFayette Square, in Washington. It was modeled by the famous
Jaegers, at a cost of $50,000, which Congress appropriated in 1903. It
in 1910 with official ceremonies, on which occasion the President of
States (Brother W. H. Taft) and the German Ambassador made the
General Von Steuben was held in high esteem by
the whole Army, and by Patriots generally. He so endeared himself to
as well as the Army, that he was almost worshiped. He gave up his
German title of
Nobility, to become an American citizen and was of us as well as with
distinguishes him from the hyphenated class, or from the adventurers.
Many pronounced this group of statuary as the
in the Capital City; it shows the General heavily cloaked, as at Valley
he drilled and whipped raw troops of the Continental Army into shape.
The sash thrown
over his shoulder is reminiscent of his service on the staff of
Frederick the Great:
his hand rests lightly on the hilt of his sword: he is shown as if
unfolding movements of the troops.
On the base in high relief is a group called
Instruction,” which represents Von Steuben's life work; the work for
which the American
Nation remembers and honors him, drilling the Continental Army. An
is instructing a Youth in the use of the sword.
The second group – also in high relief – is
in which “America is teaching Youth to honor the memories of her
heroes: a foreign
branch is grafted onto the tree of her National Life: She welds to her
foreigner who has cast his life into the weal and the woe of her
the idea of unity and fraternity of all Nationalities under the
guidance of the
Von Steuben was picked out by the French
War (St. Germain) as the man best suited to introduce into the
Army the discipline and training so much needed: For this purpose he
to Dr. Franklin in 1777, and he consented to come to America and aid in
Cause. To Von Steuben is due the credit of training the Continental
Von Steuben remained in the United States and
a citizen in good faith; relinquishing his German rank and title to
brought with him his Masonic Affiliation, with the rank of Past Master,
Lodge in New York City, and attended the communications frequently,
the joys of the lodge. He became a member of a church, in New York City
himself with the people, in a democratic way.
To new Members: Announcements regarding the
activities will usually be found on the inside back cover of The
Builder. Old members
will please note that those who desire to bind their volumes may have
on application. Apply to Secretary.
Of course, if you ask and insist, in the words
“I will answer, I will tell you”; but perhaps the lines explain
“These few lines, which
look so solemn,
Were just put in to fill the column.”
(The following bit of reminiscence, taken from
entitled “The Mason as a Citizen,” by Brother Silas W. Power, of
Kansas, in the
London Freemason, illustrates those truly Masonic virtues, Silence and
There was another religious sect at Wheaton, a
in northern Illinois, which conducted a college, and taught that
Masonry and all
secret societies emanated directly from Satan himself. They differed
from the other
church people in this respect, that they worked at the anti-Masonic
idea all the
time. About thirty-five years ago they called an anti-Masonic
convention in the
town where I lived. Several hundred delegates attended, and the
citizens were asked
to provide accommodation in their homes for the delegates. My parents
and consented to entertain a couple of the delegates, and for a week we
us a minister and a farmer, and we gave them the best we had in the
house. My father
never wore any Masonic charms or emblems; there were no charts or
on the walls giving his Masonic history, or anything to indicate that
believed in Masonry. The delegates, especially the minister, were
filled with the
spirit, and at every meal the minister turned the conversation to a
the evils and sinfulness of Masonry. It vexed and worried my mother
that she could
not induce my father to reply to their denunciations of Masons, or to
on the subject. Every night he accompanied his guests to the meetings
in the public
hall and listened to the speeches and addresses. In one of them
of Wheaton College, declared with great emphasis that it was impossible
for a Christian
and a Mason to exist in the same skin. Although my father was an elder
in the Presbyterian
Church, this did not seem to ruffle him in the slightest.
On the last day that the delegates were there
remarked to my father at the table that, as the latter was somewhat
a lawyer, and had served on the bench and in public life, it was odd
that he had
never been approached and asked to join some secret society. My father
him and said: “My dear Sir, I have been an Odd-Fellow for thirty-five
a Mason almost as long.” The farmer dropped his knife and fork with a
as if it had just occurred to him that he had been in great danger of
his life during
the past week. The minister, though somewhat disconcerted, was able to
with a profuse apology for having discussed the subject during his
but was told that he need not apologize, because nothing he had said
had given offense.
The minister then inquired why my father had never controverted his
stood up for Masonry. The reply gave great satisfaction to the members
of the family,
if not to the guests. It was this: “My dear Sir, I paid not the
to anything you said on the subject for the simple reason that I knew
you were talking
about something concerning which you were as ignorant as an unborn
If We Only Understood – [A Poem]
we knew the cares
Knew the efforts all in vain,
And the bitter disappointment,
Understood the loss and gain –
Would the grim, eternal roughness
Seem – I wonder – just the same?
Should we help where now we hinder?
Should we pity where we blame?
Ah! we judge each other harshly,
Knowing not Life's hidden force –
Knowing not the fount of action
Is less turbid at its source!
Seeing not amid the evil
All the golden grains of good;
And we'd love each other better
If we only understood.
Could we judge all deeds by motives
That surround each other's lives,
See the naked heart and spirit,
Know what spur the action gives –
Often we would find it better
Just to judge all actions good;
We should love each other better
If we only understood.
Soul Builders – [A Poem]
are built as
Sunken deep, unseen, unknown,
Lies the sure foundation stone.
Then the courses framed to bear,
Lift the cloistered pillars fair,
Last of all the airy spire,
Soaring heavenward higher and higher.
“Souls are built as temples are,
Here a carving rich and quaint,
There the image of a saint;
Here a deep hued pane to tell,
Sacred touch or miracle,
Every careful, careless touch,
Adds to the little, mars the much.
“Souls are built as temples are,
Inch by inch in gradual rise,
Mounts the layered masonry;
Warring questions have their day,
Kings arise and pass away
Still the temple is undone,
Still completion seems afar.
“Souls are built as temples are,
Based on truth's eternal law;
Sure and steadfast, without flaw,
Through the sunshine, through the snows,
Up and on the temple goes,
Every fair thing finds a place,
Every hard thing lends a grace,
Every hand can make or mar,
For souls are built as temples are.”
The Bird of Time
WHAT is more familiar than Time, and yet what
elusive and obscure? Who knows what it is, save as we may say that it
is a measured
portion of that Eternity in which we live now and always? It ticks in
it shrieks in the factory whistle. Busy men tell us it is money, and
lazy men try
to kill it. Poets picture it as a tyrant, a robber, an old man with a
were we never so fast, will overtake us and finish us. And yet, if Time
us, we never catch it. So fleeting it is that we neither see it nor
hear it, and
while one writes and another reads it is gone into that unreturning
no echo of its footstep.
At any rate, the Bird of Time is ever on the
its flight, always noiseless, has brought us once more to a New Year,
with its anniversary
of the Beginning and the End. Few of us are willing to have the past
back and live
life over again, unless, indeed, we could start wiser than we were and
the old mistakes. No, ours is the glory of going on and still to be,
low-vaulted past for wider and sunnier mansions of the soul. Evermore
are set toward the future, with its wonder and surprise, or, perhaps,
and defeat. Yet we well may pause betimes, as one year goes and another
while Father Time changes the reel in the greatest of all moving
And so, looking back down the Road to
hope that in the New Year no one of our Brethren will suffer any ill
cannot heal. For the rest, the law and the prophets contain no word of
for the health of the inner life than the famous adjuration: “Hope thou
fear not at all, and love as much as you can.” After all, it is a wise
you think of it, since the things which money cannot cure are the ills
of the spirit,
the sickness of the heart, and the dreary, dull pain of waiting for
those who return
no more. Men do their work, act out their little parts in the great
drama, and vanish.
Only the eternal things remain, like the earth beneath and the sky
above, and God
lives and reigns, albeit His Providence leaves room for human
we were not men but puppets in a phantom farce. He only is wise who
lives for the
things that abide, seeking the truth in love, serving his fellow men.
Thus I stand in the
With Thee as Eternities roll;
Thy Spirit forsakes me never,
Thy Love is the Home of my Soul.
New Year is a time not only to make
also to lay plans with hope and forward-looking thoughts, and in this
Builder would lay before the Members of the Society a few of its plans
for the year.
Only two of its plans for the old year went awry: the article on German
by Brother Carus, owing to his severe illness; and the most recent
Brother Ravenscroft in the history of the Comacines, due to the
war, taking so many of his business associates away to the army. His
however, appear during the New Year, and will be of unusual value and
in making clear the descent of modern Masonry from the greatest order
the world has ever known.
Among the studies planned for the incoming
a series of papers by Brother John Pickard, of the University of
the evolution of architecture, showing, by the mute witness of
buildings from earliest
time, and the signs and tokens which they reveal, the fact of an order
through the ages. These papers will be illustrated, and will give our
vivid picture of the origin and growth of the great art of building, as
a story of the builders. Also, Prof. Hiram Bingham, director of the
of 1914-15 under the auspices of Yale University and the National
will tell our Members what he found in Peru of interest to the Craft.
Thus we break
ground in new fields of original research, and the findings of two of
will be eagerly awaited.
Furthermore, we are to have three lectures on
of the first three degrees of Masonry, by Prof. Roscoe Pound, of
whose lectures on the Philosophy of Masonry so delighted our Members in
months of last year. Our Members know what to expect from Prof. Pound,
and we predict
that his lectures will do much to redeem the field of Masonic symbolism
confusion which has so long hovered over it. Along with these lectures,
C.C. Hunt, one of the finest students of Masonry in Iowa, will begin at
take the novice from the time he enters the Lodge, and lead him through
three degrees, pointing out and explaining the things he meets – so far
may be done in print – preparing our younger Members for the great
lecture by Brother
Arthur Edward Waite, which will be one of the treasures of the year.
There will be a discussion of the question of
Qualifications of candidates by Grand Master Johnson, of Massachusetts,
who is an
authority on Masonic Jurisprudence, and whose forthright way of writing
a wide appeal. Brother O.D. Street, of Alabama, will give a critical
study and appreciation
of George F. Fort as a Masonic historian, accompanying the sketch of
by his brother. Brother Shepherd, of Wisconsin, has made a study of
in the United States, after the manner of his study of the Landmarks,
bring together information and suggestion of great practical value.to
everywhere. Ye editor hopes to begin his essays in study of Albert Pike
and also a little series of studies of the deeper meaning of Masonry
both in its
symbolism and its service to men in the culture of character and
Finally, to name no other features, the Society
to issue during the year a photographic reproduction of the rarest and
Masonic book in the world, the only copy of which known to be in
in the Library of the Grand Lodge of Iowa, entitled, “The Old
to the Ancient and Honorable Society of Free and Accepted Masons, Taken
from a Manuscript
Wrote about Five Hundred Years Since; Printed in London, and Sold by J.
in Warwick Lane, 1722.” [Lib 1871] This document
antedates, as will be seen, the Constitutions of 1723, and its
be a work of art prized by all who love and value the old title deeds
of the Order.
“The memory of Burns!” cried Emerson, “I am
and earth have taken too good care of it to leave anything to say. The
are murmuring it. Open the windows behind you, and harken to the
what the waves say of it. His songs are the property and the solace of
It is given to but few men thus to live in the hearts of their fellows;
from Ayr to Sidney, from Chicago to Calcutta, the memory of Burns is a
It is more than a fragrance; it is a living force, uniting men, by a
kind of Freemasonry,
into a league of liberty, justice, and pity. His feet may have walked
in a furrow,
but the nobility of manhood was in his heart, the genius of melody in
and on his face the light of the morning star.
If ever of any one, it can be said of Robert
that his soul of sweet song goes marching on, striding over continents
trampling kingdoms down. He was the harbinger of the nineteenth
century, the poet
of the rights and reign of the common people. The earth was fresh upon
of Washington when that century was born; it discovered Lincoln and
buried him with
infinite regret. But its victorious melody first found voice in the
songs of a Scotch
peasant. It is by all agreed that Burns was a lyric poet of the first
not the greatest song-writer of the world. Draw a line from Shakespeare
and he is one of the few tall enough to touch it. His qualities were
vividness, rollicking humor, sweet-toned pathos, simplicity,
naturalness – qualities
rare enough and still more rarely blended. But he was first a man –
but always utterly honest – whom we love as much for his weakness as
for his strength,
for that he was such an unveneered human being; and his fame rests upon
swiftly, as men write letters; songs as spontaneous, as artless and as
the songs of birds. He touched with delicate and joyous hand the deep
feelings of old Scotland, and somewhere upon the variegated robe of his
be found embroidered the life, the faith, the genius and the hope of
More than all, his passion for liberty, his
of the nobility of man, his sense of the dignity of labor, his pictures
of the beauties
of nature, of the pathos of the hard lot of the lowly, of the joys and
pieties of his people, find response in every breast where beats the
heart of a
man. It is thus that all men love Robert Burns, for he it was who
taught us, as
no one has taught since Jesus walked in Galilee, the brotherhood of man
kinship of all breathing things. That which lives in his songs, and
live while human nature is the same, is the touch of pity, of pathos,
sympathy, of love of liberty, of justice, of faith in man, in nature,
and in God.
All uttered with simple speech and a golden voice of music. His poems
jets of love and pity finding their way up and out through fissures in
theology of his day and land.
Here are songs that came fresh from the heart
of a man
whom the death of a little bird set dreaming of the meaning of a world
is woven of beauty, mystery and sorrow; a man who had the strength of a
more than the mercy of woman. A flower crushed in the budding, a
out of its home by a ploughshare, a wounded hare limping along the road
death, or the memory of a tiny bird that sang for him in days agone,
to tears. His poems did not grow; they awoke complete. He saw nature
with the swift
glances of a child – saw beauty in the fold of hills, in the slant of
the lilt and glint of flowing waters, in the faces of wayside flowers,
and in the
mists trailing over the heather. The sigh of the wind filled him with a
joy, and the lovely grace of a daisy moved him like the memory of one
and long dead. So the throb of his heart is warm in his words, and it
was a heart
that carried in it an alabaster box of pity.
Such was Robert Burns – a man passionate and
compact of light and flame and beauty, and his song flows out on this
world with the joy and wonder of springtime. Long live the Spirit of
Burns! If it
could have its way with us, every injustice, every cruelty, every
fall, and every man would have room to stretch his arms and his soul.
that by some art we could carry his song of pity and of liberty into
all the dark
places of the world, till life is holy everywhere, and pity and
to the common ways of man. Dark as the world is, hideous with the woe
of war, black
with injustice and greed and lust, we yet have hope of the fulfillment
of the prophetic
vision of Robert Burns – the Poet Laureate of Masonry:
Then let us pray, that
come what may –
As come it will, for a' that –
That man to man, the world o'er
Shall brothers be, for a' that.
The Philosophy of Masonry
Our Society has a right to be proud of its
book, “Lectures on the Philosophy of Masonry,” [Lib 1915] by Brother Roscoe Pound,
Carter Professor of Jurisprudence
in Harvard University, and Deputy Grand Master of Masons in
lectures, which appeared in the first five issues of The Builder, are
into a volume neatly printed and bound, with pictures of the men
studied, to which
the author has added a preface, a bibliography, and an index. Prof.
his little book, which will be a classic among Masons, to Brother Henry
Past Grand Master of Masons in Nebraska, with these lines from Manu: –
the student who knows his duty aright give anything to his teacher
before he return
home; but when he is about to perform the sacrifice on his return, let
to the venerable man according to his ability.” Just so many a young
Mason in times
to come will feel with regard to Prof. Pound himself, offering a
sacrifice of gratitude
for a great Masonic teacher. The lectures will be reviewed for our
pages by Brother
Francis W. Shepardson, of the University of Chicago, after which ye
have his say in appreciation of both the book and its author. Alike in
form this volume is worthy of any University, and the Society reckons
it a great
honor to issue it as the first of its published volumes.
We rejoice to report a great response to the
a Correspondence Circle among our Members, as revealed by piles of
of enthusiasm and suggestion. There is manifest a disposition of the
take up and thrash out some very vital practical problems now before
and the age; such as sectarian influences in the public schools, the
a national Grand Lodge, the need of uniform legislation as to the
of candidates, Masonry and occult philosophy, comparative Masonic
and the like; and we believe that in such a circle we can discuss these
and really get some way toward a solution of them.
* * *
The next issue of The Builder will be a
devoted, in large part, to the life and Masonic character and service
of our first
President, with special reference to the proposed Washington Masonic
to be erected at Alexandria, Virginia. It will carry a magnificent
picture of Washington,
in four colors, being a reproduction of the William Williams painting
in the halls of the Alexandria-Washington Lodge.
* * *
Answering many inquiries, we are glad to be
say that Edwin Markham, the great poet of Brotherhood in America, is a
will be one of our contributors in the near future. He was our guest
only the other
day, and is deeply interested in the spirit and purpose and aspiration
of this Society.
Ye editor will soon present a little study and appreciation of Brother
the better to tempt our Members make friends with the man who has set
gracious gospel of Brotherly Love to music as no other has done in our
Continuation of Questions
on “The Builders”
Compiled By “The Cincinnati
Masonic Study School
(A paginated version of ‘The
Builders’ is provided
for reference [Lib 1914] -
- Why is it that everything must
not be told to everybody
and why and how did Jesus practice this? Page 57.
- Why does God and Nature hold
back secrets while it is
so easy to receive them if one in truth investigates? Page 57.
- When does nature reveal her
secrets to man? Why? Page
- Why should the highest truth be
withheld from the multitude?
- What method did Jesus pursue in
transmitting his knowledge?
How did he explain his methods? Page 57.
- What does tradition affirm
throughout the ages, relative
to secret teaching? Page 58.
- What is the Secret Doctrine or
the Hidden Wisdom? Page
- Does the objection to secrecy
in regard to spiritual
truths hold good? Why? Page 58.
- What was “the right to
admission” to the Secret Teachings
in the ancient times? Page 59.
- How reconcile
“the kinship of mankind and the unity of mind” as the clue to
resemblances between the teachings of widely separated peoples and the
of Jesus? Page 21, 58.
- If, “Without
development, the teachings of the sages are enigmas that seem
not contradictory, requiring insight and fineness of mind to appreciate
them,” (63) would it not be plausible to infer, that, the hidden
fraternity of initiates,
withhold the teaching of the higher truths which they possess, from
those only who
are not duly and truly prepared? Page 59.
- Did the
high moral secret teachings of the Secret Doctrine belong to those
“duly and truly
prepared” or were they the property of the public at large? Page 59.
- If the hidden
teaching is an open secret to the world, why call it a hidden teaching?
- Why was
a Secret Teaching necessary in ancient times? Page 62.
- What is
the Secret Doctrine as taught by the ancient mysteries or by modern
- How may
the hidden teaching be described? Why? For what reason is it kept
hidden even to
this day? Page 63.
- When does
man know the Secret Doctrine? Page 69.
- Which secrets
were known only to the few in ancient times? Page 73.
- What is
said of secret orders, existing in Constantinople, Greece and Rome
similar to modern
Freemasonry centuries prior to Christ? Page 79.
- Why did
they have different secrets for each degree in the days of operative
- What do
the signs and grips of Freemasonry serve? Page 244.
- Is Freemasonry
a secret order? Page 243, 244.
- What is
the Oath of Secrecy in the Harleian MSS? Page 126.
- When will
the innocent secrets of Freemasonry be laid bare, its missions
its labor done? Page 244.
- What is
the great and what the real Masonic secret? Page 293, 298.
- What Discoveries
did Socrates make, relative to human nature and the unity of mind? Is
and to what conclusions does it lead? Page 20, 21.
- What is
the Spirit of Masonry? Page 283.
- What will
be the result when the Spirit of Masonry has its way on earth? Page 290.
- What is
said of man's thoughts as compared to flowers and fruits? Page 19.
- What became
of Typhon, slayer of Osiris? Page 45.
- How have
the greatest teachers of the race regarded the highest truth? Why? Page
- What makes
one ready to receive the truth? Page 57.
- The pupil
being ready and the teacher found waiting, what will result? Page 58.
- Can fitness
for the finer truths be conferred? Why not? Page 63.
- On what
does all our human thinking rest? Page 70, 269, 270.
- In the beginning
why was it that all the arts had their home in the Temple? Page 74.
- What did
the simple tools of the “Builders” teach in regard to life and hope in
- What opportunities
contributed to the Masons becoming more tolerant than other people?
- Who did
Sir Albert Pike ascribe the authorship of the Third Degree in
- What grounds
have we to believe that truth will triumph, Justice will reign and Love
the race? Page 234.
- When Masonry
is victorious upon earth what will become of every tyrant and bastile?
- Why is it
that man really is what he thinketh? Page 294.
- As a man
thinketh so is he? Page 295.
- How long
have the working tools of a Mason been used as emblems of truths? Page
- When, where
and how were the working tools of the Mason used, prior to our era?
- In the pursuit
of wisdom what must one make use of? Page 30.
- What kind
of an army invaded England in the year 1066 and what did they do? Page
- Name some
of the Generals of the Revolutionary War who with Washington were
- Who swore
in Geo. Washington as President of the United States and on what Bible
did he take
the oath? Page 226.
- What was
the loyalty of Masons, North and South, to the cause of Masonry during
War? Page 229.
- Why is Freemasonry
worth more than our combined army and navy for protection of the United
America? Page 230.
- What has
time proved that “The House of Wisdom” must be founded upon? Page 247.
- What is
the real cause of War? Page 287, 288.
- What strange
contradiction does history show as to the meaning and purpose of war
- What will
become of women and the children when the Masonic teaching is
understood and lived
up to by all? Page 290, 291.
- What is
the status of Freemasonry in the United States today? Page 230.
- What dangers
threaten the United States today? Page 231.
- What part
did Masonry have in establishing the greatest of all republics, the
Page 208, 222 to 226.
- Who was
the first to utter the name “The United States” and what is said of
him? Page 225
- How were
the United States conceived and dedicated? Page 224.
- Why do we
speak of the United States as “the last great hope of man?” Page 226.
- What is
the status of Freemasonry in the world today? Page 231-232.
Above The Battle's Front – [A Poem]
Tolstoy, and St. John –
Friends, if you four, as pilgrims, hand in hand,
Returned, the hate of earth once more to dare,
And walked upon the water and the land.
If you, with words celestial, stopped these kings
For sober conclave, ere their battle great,
Would they for one deep instant then discern
Their crime, their heart-rot, and their fiend's estate?
If you should float above the battle's front,
Pillars of cloud, of fire that does not slay,
Bearing a fifth within your regal train,
The Son of David in his strange array –
If, in his majesty, he towered toward Heaven,
Would they have hearts to see or understand?
..... Nay, for he hovers there tonight we know,
Thorn-crowned above the water and the land.
(George Eliot said that with a New Year, as
with a new
friend, one can begin new things; and that is true even in The Library.
in response to a multitude of requests, the prices of books received or
will be noted, along with the names of the publishers. By this means we
save our members the double labor of writing to ask us the prices of
ourselves the labor of furnishing information that may as well be
for all. We take occasion to say once more, for the benefit of new
the Torch Press Book Shop, Cedar Rapids, Iowa, will secure any book
our pages, especially old Masonic books, and those published abroad –
such as the
first book reviewed in this issue. As said before, our only interest in
Press Book Shop, is to bring good men and good books together, and that
is not always
easy to do, because so many of our Masonic classics are out of print.
At the request
of the Society, the Torch Press is making search for the best Masonic
and new, and will assist our Members in securing them as fast as they
can be found.
Happily, the Society will soon be in a position to handle this part of
itself, not for profit, but for the benefit of its members, as will
shortly be announced).
HERE is a Masonic book of the right sort, one
best we have met in many a long day, entitled “Speculative Masonry: its
and its Landmarks,” [Lib 1914] by Brother
A. S. Macbride; being a series of lectures delivered at the Lodge of
in connection with Progress Lodge, Glasgow, Scotland, revised and
condensed by a
Committee appointed by the Lodge. Think of having a Lodge of
Instruction to inquire
what Masonry is, whence it came, and how it may be used for the culture
and the service of humanity! Fortunate the Lodge which listened to
lectures so scholarly
yet so simple, so accurate in their digest of the best Masonic
research, and, better
still, so aglow with that noble and clear-seeing idealism without which
is nil and life itself is as bare as a winter landscape. Alike in
matter and form
the lectures are an inspiration and a delight, and we do not hesitate
them most earnestly, and without qualification, to the Members of this
Idealism, not occultism, is the great note of
lectures, and the author makes clear how world-far those two things are
in spirit and method. Masonry, as the author interprets it, has its
in the ancient, high, heroic Quest of the Ideal, which is the chief
fact with regard
to man, at once the wonder and the glory of his life upon earth. That
persistent as it is revealing, has always taken the form of searching
for that which
is lost, as Isis searched for the body of Osiris, as Venus cried for
her slain Adonis
on Mount Libanus, as the Knights of the Round Table went in quest of
the Holy Grail.
Thus, in every age and land, the pursuit of the Moral Ideal has called
innumerable societies, and of these the Fraternity of Free and Accepted
one of the greatest, if not the greatest, the World has seen. Therefore
wither it, nor custom make stale its infinite variety of suggestion,
and appeal, while human nature is yet haunted by lovely shapes of what
“Masonry does not exist to combat any
to solve any special problem, to advance any particular cult, or to
precise dogma in the outer world. It does not claim to possess any
patent pill for
the evils of humanity nor does it propose to build an Utopian State of
freedom and economic happiness. It is not for social fellowship,
although that forms,
and in many quarters forms too prominent, a part of it. It is not
the exercise of benevolence only, although that occupies no
both in its precepts and its practice. It teaches no science, yet
an important position in it. It favors no philosophic school, yet a
permeates its system of symbolism. It instructs in no special art, yet
in it all
arts are honored. It has no religious creed, yet religion forms its
crowns its pinnacles. It is not the product of any age, nor the work of
It is the evolution and growth of centuries and has received
many diverse races and peoples.
“The Mission of a gunshot is death and
of a rocket-line, life and preservation, of the University, knowledge;
of the Church,
salvation; of Masonry, the building of the Ideal Temple. The Quest of
we find in Masonry at every turn. The travel from West to East, like
the Earth to
receive the life-giving light of the Sun; the working of the rough
the form of the perfect Ashlar, the mystic Ladder, reaching up to the
the sacred Stair, leading to the mysteries of the Middle Chamber; the
perfecting the secret Arch; the lost Word, that will make a true
Master; the destroyed
temple, that is to be restored; all symbolize the throbbing, yearning,
the human heart for something better and happier than the actual world
But the grand ideal in Masonry, to which all the rest is subsidiary and
is that which represents the soul of man as a Holy Temple and dwelling
the Most High. This ideal has, no doubt, been expressed by poets,
prophets and philosophers,
but in Masonry alone has it been made the basis of an organization,
having a system
of instruction, as unique in form as it is rare in history.”
Such a book tempts to quotation, as much for
of its phrase as for its deep-seeing insight; and if we emphasize its
it is because, as we have said, the quest of the Moral Ideal is the
of Masonry, its sovereign mission, and the soul of its symbolism. Is
true to its ideal? The author answers with a sad No, because so many
glorifying their order in terms bordering on the bombastic, do not
that Masonry is a life to be lived, an opportunity to serve, an
instrument for the
culture of faith and fineness of soul; and because too many mistake the
office for the quest for the ideal. What is the remedy? It lies in the
by which we ought to keep out of the Fraternity men who regard it as a
kind of secret
club, a game of horse-play, who care nothing for its higher aims and
who have no time to study its meaning and give themselves to the
service of its
As has been said, these lectures give a lucid
digest of the conclusions of the best Masonic scholars as to the origin
of the Order, following closely the findings of the great Research
Lodges of England.
They are very fruitful, also, in studies of symbolism, the best
being that discussing the Law of the Square, a synopsis of one section
will appear in these pages, the better to tempt our Members to read
interesting, too, is the essay on the Landmarks of Masonry, which the
as “certain established usages and customs that mark out the boundary
lines of the
Masonic world, in its internal divisions and in its relation to the
Respect for usages which give form to our Fraternity is vitally
important, and so
must move midway between a radicalism which invites destructive
a superstitious worship which prevents progress. So our author argues
in his essay
on Landmarks and Progress, the while he reminds us that the Temple of
and peace is the great landmark of Masonry, to build which we must use
at our command and all the powers with which we have been endowed. In
one of the
poems added to the volume, we read these lines:
What is a Mason? It
Who builds upon the Square,
Whose heart beats true to God and you
And all that's good and fair,
Who builds, as can, to Heaven's plan
The Temple of Humanity.
O! that's the heart of his great Art,
And this alone, we proudly own
To be the noblest Masonry.
* * *
The biography of Bishop Henry Codman Potter,
[Lib 1915] by George Hodges,
shows us the growth, maturity and ripe fruitfulness of a really great
who was also a noble Freemason. He united sturdiness of nature with
spirit, practical capacity with deep religious passion, and the
fullness of his
activity in many fields is an inspiring record. Bishop Potter was made
a Mason while
in Troy, in 1866, joining Mt. Zion Lodge, No. 311. He was a Chapter
Mason and a
Knight Templar, as well as a member of all the Scottish Rite bodies of
He served as Grand Chaplain of the Grand Lodge of New York in 1895,
1896, and 1897,
and in the last named year was crowned an honorary 33rd degree Mason in
He held that Masonry has a much greater mission than even its most
dream of today. Looking back into the past, he saw how much has been
by Masonry; but he foresaw the development of a still greater Masonry
in the future,
more useful to man, wider in its scope, and more fruitful in its good
“I am bound to own,” he said, “that if
had not been attracted to Masonry by its value as what may be called a
social solvent, I might never have sought its fellowship. I was, at an
about to travel in foreign countries, and I was assured that as a
Freemason, I should
be recognized and considered, when otherwise I might not be. Well, I
found, by happy
experience, that that assurance was true. Once, and again, when the
to disclose no other way out of a dilemma, I have solved it by
as a Mason: and it is a noteworthy fact that never anywhere did I make
without finding other Masons to recognize and respond to it “
* * *
The Research Magnificent
No doubt many of our members have read the
“The Research Magnificent,” [Lib 1919] by Herbert
Wells, a story typical of our time and of the sparkling brilliancy of
the man who
wrote it. It reveals a young man starting out in quest of the kingly
life, and if
his quest often leads him into situations that border on the fantastic,
near making him sublime. Despite his aurora of invisible visions, the
with dragons in the way – three ruffians, we might call them – the
first of which
is Fear, which he conquers, not without difficulty, by facing it at any
fear came Passion, and he did not come off well in his encounter with
a mess of his marriage and concluding that the kingly life is
domestic ties. Fleeing from one ruffian, he meets another – Jealousy –
him the fight of his life. The story is rich in ideas, vivid, varied,
running the whole gamut of thought and suggestive wonder, but somehow
it is all
very sad; for a research which begins without God must needs end in
the man goes all over the world, from China to Russia, but never finds
and having no faith in an Infinite Idealist his idealism seems the
vainest of all
* * *
The World and His Wife
One of the most unforgettable plays of recent
– recent, at least, in its translation into English – is “The Great
1914] by Jose Echegaray;
a tragedy of idle, unmalicious gossip, perhaps the only one of its kind
There are three characters in the drama, a husband, his wife, and one
of their friends,
a young man to whom both are sincerely attached. Outsiders, looking on,
not intended to be evil, but evil in their suggestion. After a little
one can see
the serpents crawling into that garden of friendship, and hear them
hiss. At the
end the husband lies mortally wounded in a duel, while his wife and
friend are driven
to evil by the clatter of idle tongues. The villain of the play is that
monster, “They say,” everybody, and so subtle is the power of mind over
the infection spreads, and all are stained. William Winter, in writing
of the play,
recalled the rhyme which Edwin Booth made a law of his life:
If a tranquil mind
These things observe with care:
Of whom, and to whom, you speak,
And how, and when, and where.
“A man's life is laid in the loom of time to a
which he does not see, but God does; and his heart is the shuttle.”
“You must be a sovereign over yourself, king
own passions, a true Mason, neither intoxicated by success nor
depressed by defeat.”
The Question Box
Dear Brother Newton: – I am much interested in
and in the work of the Research Society, and wish I could do more to
help, but my
religious work interferes. Be assured that you have my goodwill and
For which many thanks. By all means be loyal to
church and its labors, but have a care lest you take too narrow a view
of what religious
work is. It is wonderful what vitality there is in old errors, and in
they reassert themselves from age to age. Any work done in the right
spirit is religious
work, whether it be ploughing corn or preaching a sermon. Never forget
passage in “The Cloister and the Hearth,” [Lib 1901] in which Margaret tells
Gerard of the atheism
of regarding one part of life as sacred and another as secular.
these words from our noble Masonic poet, Edwin Markham:
For each true deed
is worship; it is a prayer,
And carries its own answer unaware.
Yes, they whose feet upon good errands run
Are friends of God, with Michael of the sun;
He is more pleased by some sweet human use
Than by the learned book of the recluse;
More than white incense circling to the dome
Is a field well furrowed or a nail sent home.
More than the hallelujahs of the choirs
Or hushed adorings at the altar fires
Is a loaf well kneaded, or a room swept clean
With light-heart love that finds no labor mean.
* * *
The Worst Thing
Brother Editor: – Having told us what the
in the world is, perhaps you will also tell us what is the worst thing
in the world.
Let us have it.
It is unnecessary. Whoso has not read “The Four
A Farrago,” [Lib 1911] by Hilaire
Belloc, has missed one of the most delightful books of its kind ever
of wit, humor, vagarious fancy and far-flung philosophy. It tells of
in Sussex of a Poet, a Sailor, a Grizzlebeard, and the Author, from
Oct. 29th to
Nov. 2nd, 1902. These travelers talk, and one of the themes they
discuss is the
question as to “The Worst Thing in the World.” They decide that the
death of love,
the fading of friendship, the breaking of the ties that bind human
hearts, is the
worst thing in the world. With this our Brother may not agree; but if
we were right
in our analysis of the greatest thing in the world, then its opposite,
is the worst of all calamities.
* * *
John A. Joyce
Dear Brother: – In the July issue of The
mentioned, among Articles of Interest, an article regarding Col. John
a Poet and Freemason, which appeared in the London Freemason. I am
would like to see what it had to say. Col. Joyce was a personal friend
and resided in my father's family for about two years before he passed
was a devoted Mason, raised a Roman Catholic, a cousin of Cardinal
the first of his family to leave the church for generations. He was a
forty odd years. You can see my interest in the matter.
The article appeared in the London Freemason,
17th, 1915, unsigned, and is very brief. It confirms what Brother Hodge
Col. Joyce having been raised in the Roman church, stating that he was
born in Shraugh,
Ireland, in 1842, but was raised in Kentucky; that he was trained for
but abandoned it for the army. One of his best known poems was, “There
Is No Pocket
in a Shroud,” suggested by the funeral procession of Commodore
Vanderbilt. The article
makes no mention of his long discussion with Mrs. Ella Wheeler Wilcox
as to which
one wrote the famous lines, “Laugh and the world laughs with you”, but
he had the
opening words of the poem carved on his tombstone as his own. As
Brother Hodge lives
in Washington, he might refer to the files of the London Freemason in
of the House of the Temple.
* * *
Twice In Twenty-Four Hours
Dear Brother Newton: – In the December Builder
that some Brother wants to know “in what part of the world tides ebb
and flow twice
in twenty-four hours.” If the Brother is really in earnest, you may
assure him that
right here in Washington, D.C., the tide ebbs and flows practically
twice in twenty-four
hours. In the Tide Table published by the United States for December
I find the following record: – A.M. tides, High water 3:25, Low water
tides, High water 4:00 Low water, 10:49. There are a few places on the
owing to local conditions, such as strong prevailing winds and peculiar
the tides do not ebb and flow twice in twenty-four hours; for instance,
in the Mediterranean,
there are no perceptible tides; and in the Gulf of Mexico, there is but
tide in twenty-four hours. But in nearly every other place on earth,
the tides do
ebb and flow twice in twenty-four hours.
* * *
I am a minister and have preached several
Masons, and I would appreciate your suggestion as to the best books to
help me in
the preparation of such sermons. It may be that you know of some
books that are in point.
There are many such books; such as The Spirit
[Lib 1795], by Hutchinson;
The Masonic Sermons [Lib*] of Dr. Oliver; The Religion of Freemasonry
H. J. Whymper, with an introduction by W. J. Hughan; Speculative
Masonry [Lib 1914], by A. S. Macbride;
The Church and the Lodge [Lib*], by Brother Coil, Marietta, Ohio, The
Masonry [Lib*], by Madison C. Peters, and so forth. Subscribe for the
of the Brooklyn Daily Eagle, and you will find, occasionally, a
sermon from Brother S. Parkes Cadman, one of the Grand Chaplains of the
of New York.
* * *
Dear Brother: – In my humble opinion the great
menacing symbolic Masonry in our country is the growing desire to
in order to accommodate it to our religious desires. Symbolic Masonry
its universality to survive. We have our Christian orders appended to
which we may enjoy to the fullest extent our religious opinions; but
to graft Christianity upon Lodges destroys an important Landmark and
breaks a link
in the fraternal chain encircling the world and embracing every creed.
With this we fully agree, albeit we doubt if
any strong tendency in the direction indicated by Brother Hardwicke; at
have not observed it. That question was settled at the time of the
union of Grand
Lodges, in 1813. Up to that time there had been a decided tendency to
upon Masonry. Nevertheless, if a Brother wishes to interpret Masonry,
the Third Degree, in Christian terms, that is his right; as it is the
right of another
to interpret it differently. Only, he should not insist that his
is the standard of Masonic fellowship.
* * *
The Lost Word
Dear Brother: – In your September issue you
to the Lost Word. May I add that Prof. Y. G. Warren, a teacher of the
says: – The first spoken word means, “Who causest the son to live.” I
also add this
little poem on the Lost Word. Scottish Rite Masons cannot fail to read
There is a word unknown
to lost tradition,
A sacred word Freemasonry reveres;
There is a word whose syllables are spoken
Only in bated breath to list'ning ears.
It is a word awakening true devotion,
Though shadowed by the mystery of years;
A word whose unutterable translation
Lies hidden till the Cubic Stone appears.
* * *
Soul and Body
I would like that Brother Silas Shepherd, of
would answer the following question: – Has the soul anything to do with
action of living bodies?
S. Simone California.
Dear Brother Newton: – I do not know that I
fully the question which Brother Simone asks, but venture the answer
that a lack
of development of the Soul, or spirituality, is responsible for most,
if not all,
of our improper actions as living bodies. With best wishes and
Silas H. Shepherd,
* * *
Brother Editor: – In the correspondence column
Builder appears another reference to Thomas Paine. Perhaps Brother G.
P. Brown can
give his authority for the statement he makes that Thomas Paine was
and raised in St John's Regimental Lodge, the first Masonic body to be
among the revolutionary troops. He made the statement in the Masonic
31st, 1914, in an article entitled “The Patriotism of Thomas Paine.” I
wondered if Brother Brown had authority for many of his statements.
fraternally, Silas H. Shepherd, Wis.
* * *
The Mother Grand Lodge
Referring to the article by Past Grand Master
Eggleston on the grand Lodge of Virginia, published in the June issue
of The Builder,
and the reply thereto by Grand Master Johnson, of Massachusetts,
Brother J. G. Hankins,
editor of the Virginia Masonic Journal, says in a letter:
“Past Grand Master Eggleston has never said
had the first Grand Lodge, nor does he claim that we are 'The Mother
– this being my own doing in writing the title of the article. He only
we are the oldest, and by reference to Dove's History of the Grand
Lodge of Virginia
given by Brother Johnson as an authority, it appears that “the St.
Lodge remonstrated against the encroachments of its rival, the
Lodge,' and both these against the Ancient York Lodge. It was not until
of March, 1792, that these difficulties were settled, when the two
met for the last time, and formed a union,” etc.: and so it appears
clearly to me,
at least, that this latter date is the beginning of the present Grand
Lodge of Massachusetts;
though we have to admit that it may have had a Sovereign Grand Lodge
earlier – March
8th, 1777 – as stated by Brother Johnson and published in Dr. Dove's
* * *
My dear Brother: – I was much interested in the
in the October issue of The Builder from a Brother who stated that he
had found in Leviticus a reason why Masonry has for so long refused to
who were physically imperfect; as well as in your reply thereto. May I
the Grand Lodge of Michigan, some three years ago, gave the subordinate
its jurisdiction authority to accept such men if they so desired, and
that to my
knowledge our Blue Lodges have exercised that privilege – some of the
men so admitted
being among our most able and useful Masons. Undoubtedly the Lodge
that the internal and not the external qualifications are what
recommend a man for
Masonry, finds that a man with a wooden leg is of infinitely more value
to the Fraternity
than a man with a wooden head.
C. O. Fords Michigan.
* * *
The Rite of Memphis
What is the legal standing in this country of
of Memphis? If it is of good standing in this country, from where does
The Rite of Memphis – Consisting, at first, of
degrees to which one other was subsequently added, and claiming to be
the sole depository
of pure and primitive Masonry – has no legal standing at all in this
by that is meant the recognition of American Grand Lodges. There is no
legislation on the subject, so far as we are aware; the Rite is simply
It is, however, recognized by the Grand Orient of France, as one of the
of Rites working under the obedience of that body; but it is not
allowed to confer
any degrees beyond the first three.
* * *
Jacques De Molai
I am a member of DeMolai Commandery and have
on a search for several years trying to find a record of DeMolai's coat
One source of information says that he belonged to a noble family,
gives him from common birth. Can you help me in the matter?
The authorities in the Library of the Grand
Iowa seem to agree that DeMolai was of noble birth, of the family of
the lords of
Longvic and Raon, in Burgundy, born in 1237. However, strict search in
the several appartments of the Houses of Longvic and Raon has revealed
about their coat of arms perhaps because very little was written about
prior to 1400. If the fact of the noble birth of DeMolai, and the
family with which
he was connected, put our Brother on the track of discovery, we shall
be glad –
and perhaps he will give us the result of his further research.
* * *
Royal Order of Scotland
I understand that the Royal Order of Scotland
is a legitimate
branch of Masonry in the British Islands. Is there any body of this
in this country which derives its authority from the British body?
Yes; there is a Provincial Grand Lodge of the
Order of Scotland working in this country, of which the late Brother
James D. Richardson
was commander, succeeded, we believe, by Brother Leon Abbott. Brethren
to this Order have their patents signed by the Earl of Kintore,
Edinburgh. It is
affiliated, not with the Scottish Rite, but with what is popularly
called the “York”
Rite, and only Royal Arch Masons are eligible to its fellowship.
* * *
- What is
the meaning of the word “free” in Freemasonry?
- What is
the significance of the word “Worshipful” as applied to the Master of
- Why does
the Master wear a hat?
- Is a man
a Mason who has taken only the Entered Apprentice degree?
- Why was
the Blue Lodge dedicated to the holy Saints John?
in the olden time were free to go to and fro where their work called
of being bound by law to live and work in one town, as Guild Masons
were. They were
also free from any obligations of taxation, and other restrictions,
because of the
importance of their art. It ought to mean for us, many things much
- Merely a
title of respect and in nowise implying the object reverence which some
of the order want to imagine. The French Lodges use the word
- As a symbol
of the authority granted him by his Brethren. (See The Builder, Vol. 1,
- A man is
not really a Mason, qualified to work as such, until he has received
the third degree.
because they were two mighty teachers of Righteousness and Love which
are the foundations
of the Lodge. (The Builder, Vol. i, pp. 166, 309.)
* * *
The Three Grips
What is the symbolism of the grips of our three
It has seemed to me that this is a matter passed over with little
Certainly the raising of a man was not intended
to inform him that Masonry cherishes a belief in immortality. No man
needs to be
briefly told that by anybody what he wants is to learn how he may
that his soul is not an evanescent breath. Perhaps the symbolism of the
be stated in this manner:
Science, assuming that the seat of the soul is
proceeds to lay bare the brain, dissects its hemispheres, traces its
and nerves. Then it subjects the brain of a dog to the same tests, and
it and the brain of man are alike. Chemistry takes up the task,
and by all means at its command reduces both brains to their essential
From both it obtains the same elements, found everywhere else. Science,
so far from
proving the immortality of the soul, lays down its instruments, its
that it cannot even prove that there is a soul. Not by that grip can
man be raised
from a dead level to a living perpendicular. Logic then tries to
the soul, in its nature is indivisible, and indestructible, and so must
Plato, Cicero and the rest formulated this argument but if they
they did not convince themselves. Doubts returned. Always, at the most
point upon which the conclusion depended, there was a juggling of
words. Not by
that grip can man be raised to walk a newness of life. There is left
grasp of faith – the profound, fixed, ineffaceable conviction of the
the very voice of God speaking within; the Divine Word abiding in the
else has God ever revealed truth to man? How else could he? Since we
know that there
is a God, we as surely know that we are not the butts of a cynical and
omnipotence, but akin to Him – the soul a little brother to Him whom it
that our convictions, coming from Him, are true and trustworthy. And by
and grasp and power of faith we are quickened into eternal life
History and Charity
It is said by some that our Free Masonry came
Mason's Guilds of London. For the benefit of the young Mason, I will
give a few
of the earliest records of Speculative Masonry and a glimpse of Masonic
I believe that Masonry, from what I have read
has existed from time immemorial, and that some of the most intelligent
men of all
ages have been associated with it. The true Masonry of our ancient
the knowledge of the worship of the true God. This piety was the cause
of so many
churches and monasteries being erected for the worship of God. Gould
says the time
that church building was at its zenith, was during the first part of
Century, when in England alone twelve great buildings were under
To say that Free Masons were at one time all of
mason's trade is a gross error, because it is said that all of the
Kings of Scotland,
and most of the Noblemen, were Free Masons. In our present system of
Masonry, the earliest authentic record of a non-operative being a
member of a Masonic
lodge, occurs in a minute of the Lodge of Edinburgh, under the date of
June 8, 1600.
John Boswell, the Laird of Auchindeck, was present and attested the
minute by his
mark. Of 49 members in the Lodge at Aberdeen, date 1670, less than
of the mason's trade. The members were clergymen, surgeons, merchants,
were noblemen. In the records of a Presbyterian Synod, in 1652, it is
ministers of that church had been Free Masons in the purest times of
To Scotland is the honor due for our present
of degrees in Freemasonry. The legend of the Third Degree was not known
until it was given to the Masons of London by Anderson, a Scotch
who also compiled the first constitution for the Grand Lodge of
England. The Scotch
system was known in Ireland before the landing of William of Orange, at
in 1690. William said he liked the Freemasons because their aim was
always to build
up, never to tear down. For that reason he ordered that their aprons be
with blue, in imitation of the blue sky of Heaven. This is said to be
of the blue border often seen on Mason's aprons.
In our own beloved land, where there are more
than in any other country in the world, some of the best men in days
gone by, as
well as now, have been members of our fraternity, viz: Gen. Washington,
Franklin, Gen. Warren, Andrew Jackson and Henry Clay. The last three
all Grand Masters.
We are proud of the record of Masonry handed
us. It comes without a stain on its fair name. We are making Masonic
us see to it that the record that we make will stand the test of the
Square, so that those that come after us, may read of the good deeds
that we performed
and be thus encouraged to better things, so that the good name of
Masonry may be
known in every household throughout the civilized world, and the spirit
Charity be imbued in the hearts of the people.
Hutchinson, in his “Spirit of Freemasonry,”
[Lib 1795] published in 1814,
has this to say of Masonic Charity: “In order to exercise this virtue,
both in the
character of Masons and in common life, with propriety, and agreeable
to good principle,
we must forget every obligation but affection, for otherwise it were to
charity with duty. The feelings of the heart ought to direct the hand
To this purpose we should be divested of every idea of superiority and
ourselves as being of equality; the same rank and race of men. In this
of mind, we may be susceptible of those sentiments which Charity
to feel the woes and miseries of others with a genuine and true
sympathy of soul.
Compassion is of heavenly birth; it is one of the first characteristics
He whose bosom is locked up against compassion, is a barbarian; his
brutal; his passions as savage as the beasts of the forest. If we give
only to receive,
we lose the fairest objects for our charity; the sick, the captive and
The rule is, we are to give as we would receive; cheerfully, quickly
hesitation; for there is no grace in a benefit that sticks to the
fingers. The objects
of true charity are merit and virtue in distress; persons who are
incapable of extricating
themselves from misfortunes which have overtaken them in old age;
from inevitable accidents, rushed into ruin; widows left in distress,
in tender years left naked to the world. There is another kind of
we as Masons should practice. We should shroud the imperfections of our
even the truth should not be told at all times, for where we cannot
approve we should
pity in silence. What pleasure or profit can there arise by exposing a
weakness? To exhort him, is virtuous! To revile him is inhuman!! To set
as an object of ridicule, is INFERNAL!!!
True Charity is the Key-stone of Speculative
We should be charitable to all men, whether Masons or not. The whole
world has a
claim upon our kind offices. Every Mason should be a good man, and
divine precepts of Truth and Justice. It should never be possible for
it to be truthfully
said by any one, that they had been defrauded or wronged by a Free
Let us all remember, and at all times, that
of us is a pillar of this great institution, and that when we allow
go into a state of moral decay, we are damaging the Structure, and thus
W. C. Willox,
* * *
The Body of Masonry
Dear Brother Newton: – As you invite opinion on
question asked by Bro. W.G. Coapman in the December Builder as to the
an affirmative answer to the question, “You admit that it is not in the
any man, or body of men, to make innovations in the Body of Masonry?” I
opinion that it means the Spirit of Masonry, so well-illustrated in the
on Symbolism by Bro. J. Otis Ball in the same issue. As far as I have
to learn, the first printed regulation to this effect appears in
of Masonry,” [Lib 1829] a copy
of which (14th Edition, 1829) lies before me; and the wording is the
same as in
the Code of Wisconsin with the exception of the word innovation used by
which is used in the plural – innovations – in the Wisconsin Code.
in Masonry” can hardly mean its forms, ceremonies of the wording of its
because all these have been changed to a greater or less extent in the
which we have definite knowledge. The “revival of 1717” was a change in
Wm. Preston, if the author of the phrase in question, was in this and
also in other
ways changing the lectures and work. To be consistent, he could not
them “innovations in Masonry.” Thomas Smith Webb [Lib 1859], who is generally considered
the founder of the American
Rite and a teacher of the Preston “work,” abridged and “changed the
of the lectures,” and has the plaudits of thousands of Masons who are
“innovations in Masonry.” Jeremy Cross even went so far as to call a
of his own, “Masonic tradition,” and a recent revision of the ritual in
one of our
sister Jurisdictions gives changes made in a ceremony the antiquity of
when we know the year and month the change was made. The word “Power,”
if used in
the sense of “ability to do a thing,” would make it certain that the
the regulation referred to something more vital than words and forms.
If used in
the sense of “authority to do a thing,” it also meant something more
than the ritual,
because it is generally conceded that the Grand Lodge is a body of men
power to say what forms, ceremonies and ritual shall be used. If
changes in form
and ritual are innovations, many of the talented Brethren of the past
great offenders for many of the changes since this regulation was
H. Shepherd, Wisconsin.
* * *
An Old Charter
Dear Brother: – The discovery has been recently
by members of Hiram Lodge, No. 1, of this city, that the much cherished
charter of the old Hiram Lodge issued through Provincial Grand Master
in 1750, is perhaps the oldest extant Masonic Lodge charter in the
Hiram Lodge, although dating back to 1750, is not the oldest Lodge in
but charters antedating it have become lost or destroyed. This charter
at the request of David Wooster, first master of Hiram Lodge, and
regarded as the
father of Masonry in Connecticut, and under the charter the old Lodge
under the Grand Lodge of England. The original charter reads as follows:
T. OXNARD, G. M.
To all and every the
Rt. Worshipful Brothers and Fellows of the Ancient and Honorable
Society of Free
and Accepted Masons, now residing at or about New Haven, in the Colony
in New England, or that may hereafter reside there, THOMAS OXNARD,
Esquire, of Boston,
Provincial Grand Master of North America, sendeth greeting.
hath been made to us, by our truly worthy and well-beloved brother,
Wooster, and divers other worthy brothers now residing in or about the
Haven, praying that we would empower them to congregate and form
a regular lodge of Masons:
Now, Know Ye That in
consideration thereof, and by virtue of the power committed to us by
the Rt. Honorable
and Rt. Worshipful Grand Master of England, we do hereby appoint and
true and faithful brother, Captain David Wooster to be the first master
of the first
lodge in New Haven aforesaid, and do hereby order that he summon (as
soon as may
be) all the Free and Accepted Masons in or about said Colony of
special care that they have been or shall be all regularly made) to
meet, and together
make choice of two wardens, that to them may seem meet; and that the
shall meet in a convenient place in New Haven aforesaid on such days as
most convenient; and that the said lodge do annually, on the lodge
preceding the Festival of St. John the Evangelist, choose from among
one master and two wardens, to rule the said lodge, with other officers
to the good order thereof; and further, that they strictly keep and
and every the rules and regulations contained in the printed Book of
(except so far as they may have been altered by the grand lodge, at
communications), with such orders as they may receive from us, or our
from the grand master and his deputy for the time being; and that the
wardens of said lodge do transmit to us, in writing, a list of the
members of said
lodge, with the places of their abode, and the stated days and place of
Given under our hands
and seal, at Boston, this 12th day of November. A.D. 1750, A. L. 5750.
By the grand
HUGH M'DANIEL, D. G.
BENJ. HALLOWELL, S. G. W.,
JOHN BOX, J. G. W.,
CHAS PELHAM, G. S.
I thought that this old charter might be of
to you, and perhaps worthy of a place in The Builder. Wishing you every
Yours very truly,
– W. E.
Mumford, Brardon, Conn.
* * *
No More Remembrance
Dear Brother: – Certain allusions in well-known
and particularly in the penalties thereof, have occasioned me no little
and after long consideration of the matter I have come to this
conclusion – that
a deeper reason underlies it. From time immemorial there has been a
belief in a
life hereafter and our entry into it through a resurrection. The
in resurrection was based on several items essential to it – first and
that the body should be kept intact, hence the sorrow of Isis over the
body of Osiris [Lib 1911, Vol
1, Vol 2]. Hence the embalming
of the body by the Egyptians, and the use of the coffin and shroud in
our day. Any
dismemberment of the body, even after death, would preclude such
therefore the attainment of the life hereafter. Death itself,
inevitable to all,
was a fate all had to meet. It would come sooner or later, and to be
brave and fearless
was not such a punishment as it was to be excluded from the possibility
and thereby entry into the life beyond. Reminiscences of this old
to this day. The allusion, that no more remembrance may be had, is
this same feeling or belief. I have been unable to find anything along
in any book available, but offer it as my conclusion or suggestion.
Sincerely and fraternally,
H. Weber, California.
* * *
Sword and Trowel
The Trowel is mightier than the Sword, for
the sword may be endowed with all the strength and cruelty of the great
god of war,
and though it may level proud cities and lay waste great empires,
fathers, ravishing the mothers and daughters, and starving the babies,
yet its strength
is only temporary; it is an implement of destruction and as such can
have no permanent
place in the great scheme of the universe.
But the Trowel, the humble tool of the builder,
all the material edifices destroyed by the sword; it rebuilds homes and
and spreads prosperity over the face of the land. But more than this,
a message of Brotherly Love and affection to all peoples, and there
will come a
time when, by its influence, all animosity and hate will pass away and
be no more. Love will rule the universe, and liberty and justice will
in hand with might; tyranny and oppression will disappear from the face
of the earth,
and all men will know themselves as Brothers. Then the Mason's Trowel
fulfilled its destiny.
Almon S. Reed,
Articles of Interest
Physical Qualifications of Candidates, by M. M.
New England Craftsman.
German Freemasonry in the War, by Gustav Diereks. American Freemason.
The Grand Orient of France, by G. W. Baird. The New Age.
The Origin of Templary. The Freemason, Toronto.
Freemasonry and the War, Albert Churchward. London Freemason.
Relation of the Masonic Orders of Christian Knighthood to Ancient Craft
by W. F. Kuhn. American Tyler-Keystone.
England and its Allies as Freemasons, by Fred Armstrong. American
Masonry [Lib 1914],
by A. S. Macbride. D. Gilfillan & Co., Glasgow.
The Philosophy of
Masonry [Lib 1915],
by Roseoe Pound.
National Masonic Research Society, Anamosa, Iowa. 75 cents
The First Degree
[Lib*], by A. W. Gage. National Masonic
Research Society. 15 cents.
The Lord of
Misrule [Lib 1915],
by Alfred Noyes. F. A. Stokes Co., New York. $1.60.
and Modern Masonry [Lib 1909],
by C. H. Vail. Macoy
Co., New York. $1.00.
Constitution [Lib 1859]. Macoy Co., New York.
Freemasonry [Lib 1823],
by George Oliver.
Macoy Co., New York. $1.00.
Making of an
American’s Library [Lib 1915],
by A. E. Bostwick.
Little, Brown Co., Boston. $1.00.
Browning, How to
Know Him [Lib 1915],
by W. L. Phelps.
Bobbs-Merrill, Indianapolis. $1.50.
Water Pastorals [Lib 1915],
by Paul Shivell. Houghton Mifflin Co., Boston. 75
DESIRE – [A Poem]
Thee a moment!
Then what dreams have play!
Traditions of eternal toil arise,
Search for the high, austere, and lonely way
The Spirit moves in through eternities.
Ah, in the soul what memories arise!
And with what yearning inexpressible,
Rising from long forgetfulness I turn
To Thee, invisible, unrumored, still:
White for Thy whiteness all desires burn.
Ah, with what longing once again I turn!
Truth Deeper Than Death
God has tormented me all my life. He will not
alone. He is necessary to me, if only because He is the only Being whom
I can love
Brother, a new man has risen in me. He was
me, but would never have come to the surface if it had not been for
this blow from
heaven. I have only one fear now – that that New Man may leave me.
We are all responsible for all. I go for all,
someone must go for all. Out of our great sorrow we shall rise again to
which man cannot live nor God exist, for God is joy.
And59 / auth. Anderson James. - New York : Robt. Macoy, 1859. - Vol. 1
: 1 : p. 114. - 5.2 MB.
Ancient Mysteries and Modern
Vai09 / auth. Vail Charles H. - New York : Macoy Publisher and Masonic
Supply Co., 1909. - Vol. 1 : 1 : p. 246. - 14.4 MB.
Father Taylor, The Sailor
Hav72 / auth. Haven Gilbert. - London : R. D. Dickinson, 1872. - Vol. 1
: 1 : p. 238. - 7.9 MB.
Henry Codman Potter
Hod15 / auth. Hodges George. - New York : The Macmillan Company, 1915.
- Vol. 1 : 1 : p. 414. - 17.2 MB.
Illustrations of Masonry
Pre29 / auth. Preston William and Oliver George. - London : Whittaker,
Treacher, and Co., 1829. - 14th Edition : Vol. 1 : 1 : p. 482. - 21.7
Morals and Dogma
Pik71 / auth. Pike Albert. - Charleston : Supreme Council AASR, 1871. -
Vol. 1 : 1 : p. 895. - Formatted & Indexed by rhm - 7.6 MB.
Whi88 / auth. Whitman Walt. - Philadelphia : David Mckay, 1888. - Vol.
1 : 1 : p. 146. - 6.8 MB.
Osiris and the Egyptian
Resurrection Vol 1
Bud11 / auth. Budge E. Wallis. - New York : G. P. Purnam's Sons, 1911.
- Vol. 1 : 2 : p. 441. - 24.6 MB.
Osiris and the Egyptian
Resurrection Vol 2
Bud111 / auth. Budge E. Wallis. - New York : G. P. Putnam's Sons, 1911.
- Vol. 2 : 2 : p. 451. - 22.2 MB.
Bar72 / auth. Bartol Cyrus A. - Boston : Roberts Brothers, 1872. - Vol.
1 : 1 : p. 417. - 14.3 MB.
Wel19 / auth. Wells H G. - New York : Macmillan Company, 1919. - Vol. 1
: 1 : p. 476. - 17.4 MB.
Robert Browning, How to Know Him
Phe15 / auth. Phelps William L. - Indianapolis : The Robbs-Merrill
Company, 1915. - Vol. 1 : 1 : p. 393. - 9.8 MB.
Mac141 / auth. Macbride A S. - Glasgow : D. Gilfillan & Co.,
1914. - Vol. 1 : 1 : p. 283. - 18.6 MB.
Still Water Pastorals
Shi15 / auth. Shivell Paul. - Boston : Houghton Mifflin Company, 1915.
- Vol. 1 : 1 : p. 93. - 3.2 MB.
The Antiquities of Free-Masonry
Oli23 / auth. Oliver George. - London : G. and W. B. Whittaker, 1823. -
Vol. 1 : 1 : p. 393. - 13.4 MB.
For14 / auth. Newton Joseph F.. - Cedar Rapids : The Torch Press, 1914.
- 5th : Vol. 1 : 1 : p. 317. - Original pagination for reference - 0.6
The Cloister and the Hearth
Rea01 / auth. Reade Charles. - London : J. M. Dent & Co., 1901.
- Vol. 1 : 1 : p. 705. - 32.0 MB.
The Four Men, A Farrago
Hil11 / auth. Belloc Hilaire. - London : Thomas Nelson and Sons, 1911.
- Vol. 1 : 1 : p. 319. - 6.9 MB.
The Great Galeoto
Ech14 / auth. Echegaray Jose / trans. Lynch Hannah. - New York :
Doubleday, Page & Company, 1914. - Vol. 1 : 1 : p. 156. - 3.6
The Lord of Misrule
Noy15 / auth. Noyes Alfred. - New York : Frederick A. Stokes Company,
1915. - Vol. 1 : 1 : p. 199. - 3.7 MB.
The Making of an American's
Bos15 / auth. Bostwick Arthur E. - Boston : Little Brown, and Company,
1915. - Vol. 1 : 1 : p. 168. - 5.1 MB.
The Old Constitutions of 1722
Unk71 / auth. Unknown / ed. Cox John E.. - London : Bro. Richard
Spencer, 1871. - Vol. 1 : 1 : p. 298. - 7.9 MB.
The Philosophy of Masonry
Pou15 / auth. Pound Roscoe. - [s.l.] : The Builder Magazine, 1915. -
Vol. 1 : 1 : p. 53. - 0.3 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.