Masonic Research Society
By Joseph Fort Newton
MR. TOASTMASTER: Surely the idea of such an
as this was most happy. There is a day set apart in honor of our
mothers – God bless
them! – and no one would detract one iota from its sanctity and beauty.
But it has
remained for this lodge to dedicate a day to our fathers, and
especially to the
fathers of Masonry into whose labors we have entered, and of whose
we are reaping the harvest. Of truth, we honor ourselves when we meet
and pay tribute
to men who did so much to make Masonry what it is.
Some do not well know that there was a time,
so long ago, when it was a courageous thing for a man to be a Mason.
the order was intense, often fanatical, and our gentle craft was held
by many to
be a dangerous fraternity, as if its innocent secrets harbored dark
different it is now. Today our order is everywhere honored, and our
gates are thronged
with young men eager to enter its ancient fellowship. What has brought
change of feeling and attitude toward Masonry? More than all else it is
due to the
quiet dignity of the men of the order, and the noble way in which they
what Masonry is in their lives. Nearly every man here, if asked
admit that he was drawn to Masonry by the quality of its men. After
all, the greatest
influence of Masonry in the world, is the silent, eloquent influence of
"A Few Old Brethren"
It may be interesting to some to know that such
as this recalls one of the oldest traditions of the order. If you will
the "Old Charges" – the title deeds of Masonry, and a part of its
ritual – you will see that among the duties required of a young man
order, was that he respect the aged. When, after a period of decline,
Lodge of England was organized in 1717, who presided over the assembly?
In the scanty
records of that scene it is set down as significant that the Grand
Lodge came to
order with "the oldest Master Mason in the chair." Indeed, it seems
that the impulse by which the scattered Masons of the time were drawn
closer union, came, as Anderson suggests, from "a few old brethren";
during the critical period of transition, it was the old men who guided
For the first Grand Lodge, so far from being an innovation, was in fact
of the old quarterly Assembly, and was intended to preserve the ancient
the order. So that, our meeting this night in honor of the veterans of
has the sanction, not only of our own finer feeling for the fitness of
of the long tradition and custom of the order.
When is a man old? Age is said to be a matter
not of years, but old age seemed to come upon men earlier in former
times than it
does now. At the age of 49 Shakespeare sold his holdings in the London
retired from active life, and went back to Stratford. Dr. Johnson felt
at 40, and Lincoln at the age of 48 spoke of himself as old and
withered. The Roman
senate was an assembly of old men, but there was a law that no senator
over 60 should
be called to his duties, lest his failing mind bring harm to the
republic. But it
is different with us today. With us a man is intellectually in his
prime at 60,
and many do their best work much later. Gladstone, at 70, was just
second volume of his biography.
Young Old Men
When is a man a patriarch? Let me tell you. Old
is that period when one sees the limit of life, whether it be at 20,
50, or 80;
when he sees clearly, what once was covered by mists, a grave full of
hopes unrealized, and ambitions unachieved. There are men, not yet 30,
who are asking
that ultimate question: "What is the use?" These are the old men – old
of heart, world-weary, smitten with palsy of soul, and gray with a
sense of futility;
these are the unburied dead. Think of a man asking such a question in a
sunsets are like sacraments, and the hush and solemnity of the dawn is
smile of God! Think of finding life flat, stale and unprofitable in a
the incredible is an everyday fact, and the impossible is always coming
true – a
world where there is truth to seek, love to consecrate, and hope
its great Arch of Promise! Such a man has come too early to the sear
Also, there are men far along in years –
the western slope where the shadows lengthen towards evening – who are
alert of spirit, happy and forward-looking, their faith undimmed, their
life unabated. These are not old men. There is in them a foregleam of
life. Years have piled up betimes, but they have kept their faith firm,
buoyant, their sympathies active, and their interest in life fresh and
fine it is to see a man grow old reverently and beautifully, his heart
the soft light of eventide and the glory of the star-crowned night! It
is not strange
that such men enjoy the authority of influence and counsel, wisdom and
which Cicero held to be the trophies of age.
The Seven Ages of Man
Each of the seven ages of men, as Shakespeare
them, has its uses, its joys, its disadvantages, and its compensations.
He is a
wise man who takes life as it is, each degree as God confers it, each
in its season – youth with its flaming visions, age with its serenity.
For age is
opportunity not less than youth, albeit in another form. Old age, to be
its disadvantages and perils. Failing strength, stiff joints, "the lean
slippered pantaloons, sans teeth, sans eyes, sans taste" – these are
enough. Often it weakens the tenacity of memory, but if we can manage
what is not worth remembering, that might be enviable. With few
exceptions – like
Sophocles and Tennyson – age clips the wings of imagination; but it
also cools our
passion which befogs and perverts reason. Age is clarifying and may
attain, as Milton
said, to "something of prophetic strain."
At least, it belongs to age, in a life well
look upon the world with calm and wise vision. As Plato said in his
age "certainly has a great sense of freedom and serenity"; but he
"the cause is to be sought, not in the ages of men, but in their
characters." That is to say, it is quality and not the quantity of life
counts for most. The fact that a man has lived on this earth three
score years and
ten does not mean, necessarily, that he is either good or wise. Some
men are as
foolish in age as they were in youth. Doubly foolish is he who, living
to grow old,
has not learned the priceless value of virtue, and the wisdom of love.
brings neither honor nor wisdom.
The Saddest Thing on Earth
An eastern king offered a reward to the one who
tell him the saddest thing on earth. There were three competitors in
One said it is unrequited love; another that it is the death of the
young; and the
third, who won the prize, that it is old age and poverty. I do not
believe it, unless
by poverty you mean that pitiful penury of soul which makes the
gloaming of life
so desolate. No; the saddest thing on this earth is old age and sin –
an old man
crass, crafty, hard, cynical, and impure! Great God! rather than come
to such an
end, let me die tonight, in the morning of life, my work hardly begun!
When we are young we draw checks on the Bank of
Future. Some men go on doing this, unable, it seems, to live year in
and year out
upon their current income. Not many of those checks are cashed at full
is nearly always a heavy discount, and more often they come back to us
of funds. When we are old we draw our checks on the Bank of the Past.
are cashed or not depends on how thrifty we have been in laying up that
which neither moth nor rust can corrupt, nor thieves break through and
precious than rubies is a wise faith purified by trial, a conscience
void of offense,
and the memory of years spent in purity, honor and service. When a man
the end the only things he does not regret, and would not recall if he
the kind words spoken and the deeds done in love of God and his fellow
men. At that
hour an empty alabaster box, with which he has anointed some friend in
for more than all the gold in all the hills!
Youth and Age
Other things being equal, the advantages of
less obvious, far outweigh its handicaps. For one thing, age sees life
in a long
perspective and in a clearer, if drier, light. It has a vision of the
grace – and folly – of youth, which youth does not have. It is the
young who despise
youth and try to get away from it – the urchin longing to be a school
boy, the freshman
to be a senior. No man, when a boy, ever had half the joy running
across the meadow
that he gets from seeing his boy – not to say his grandson – on that
It is the old who see the loveliness of youth, and love it. Youth is
in which the actors are absorbed in their parts; age is the audience.
of its detachment, age has a truer insight into life, and if it knows
ecstasy it knows less of despair.
With the mellowing of life there comes also a
sense of the kinship of things. Youth loves cliques, the more exclusive
it rarely gives love unless it is returned. Not so age, whose
affections, if less
turbulent, are less touched by selfish motives. Age makes little of
and sets much store by the great common fellowship of humanity, seeing
of union where youth sees only discord. Work, too, takes on a new
aspect with lengthening
years. Old men do not feel, as young men often do, that the universe
their shoulders. Nor do they imagine, as Hamlet did, that they were
born to set
the world right. They see that each must be content to do his little
and trust the fate of the world to a Power greater than man. If age
limits a man,
it the better sets his bounds within which he can work quietly, and get
done before he dies.
Hamlet and Prospero
Youth seeks very high for what age finds
is when we grow older that the simple things of life begin to unfold
and open long vistas of meditation. Nogi fought great battles on the
plains of Manchuria,
but towards the end he was wont to muse over an iris, finding in its
beauty a mystery
beyond his fathoming. Youth knows more than old age, because it knows
so many things
that are not so. After 50 our bottle of knowledge is so shaken that it
is all of
one color. When we are young we love Hamlet, with his obscure, haunting
but when age comes on we like best the wisdom of Prospero who, by the
aid of Ariel,
won victory over Caliban. Age may not be more religious than youth, but
it is religious
in a different and deeper way. It thinks of God, not as a flaming fire,
but as an
abiding presence, made real by the revealings of the years – serene,
patient, unutterably great and kind. Youth is for faith; old age for
Why did Shakespeare all at once drop his task
back to Stratford? No doubt many things blended in the making of the
of which was that he was wise enough to know when to quit. Another fact
been the elemental love of man for the earth, his great mother, in
whose bosom he
sleeps at last. But perhaps the chief motive was a desire for quiet
amid the scenes
of his boyhood, and time to gather the threads of his thought and weave
a fabric of faith. There is a deep instinct which leads a man back to
place, as many of you have made long journeys to Ohio, New York, or
Maine just to
see the sun come up over the hill or sea. One finds something homelike
in his native
landscape, and in the old haunts a man can fuse his latest thought with
memory as he can hardly do anywhere else. Some such feeling must have
to leave London and go back to the winding Avon. And it was there that
the gentlest of all his plays, the Tempest – a miracle of art, an
allegory of the
victory of man over fate and fortune by self-surrender to the highest
laws of life.
The House of Faith
Similarly, Albert Pike used to urge upon old
study of Masonry, not only because it brings to us from afar the high
wisdom of humanity, but it offers to every man a great hope and
its altar a man may gather up his deepest thoughts which, in the busy
of life, are too often left scattered in the disarray of a temple yet
fashion them into a House of Faith – a Home of the Soul. How to live is
matter; and the oldest man in his ripe age has never found a wiser way
than to build,
year by year, on a foundation of faith in God and love of man, using
to test the rightness of our lives, the Plumbline to mark the rectitude
of our acts,
the Compasses to keep our passions within bounds, and the Rule to
divide our days
into labor, rest and service. Love is ever the Builder, and whoso obeys
law and builds after its pattern will not be left shelterless and alone.
After old age, what? Ever the evening shadows
ever there comes a time, to whosoever is a man, when even the wisest
knows not where
he is; ever and ever the twilight – and after that the dark, when all
of philosophy go out, and only faith and hope and love remain. There is
for it but to walk calmly down the western slope, the sun shining in
into the evening shadows – trusting the great God over all.
"Grow old along
The best is yet to be,
The last of life
For which the first was made;
Our times are in his hands
Who sayeth, 'A whole I planned,
Youth shows but half; trust God;
See all, nor be afraid.' "
Bede the Venerable, in giving an account of the
of the King of Northumberland and his counsellors, as to whether they
the Christian missionaries to teach a new faith to the people, recites
incident. After much debate, a grey-haired chief stood up and spoke,
feeling that came over him on seeing a little bird pass through, on
the warm bright hall of feasting, while the winter winds raged without.
of its flight was full of sweetness and light for the bird, but it was
of the darkness it flew, looked upon the gay scene, and vanished into
none knowing whence it came nor whither it went.
"Like this," said the veteran chief, "is
human life. We come, our wisest men know not whence. We go, they cannot
Our flight is brief. Therefore, if there be anyone that can teach us
it – in God's name let us hear him!"
The Great Tragedy
What has Masonry to teach us about immortality?
of making an argument, it presents a picture – the oldest, if not the
in the world – the better to make men feel what no words can ever tell.
us the tragedy of life in its most dismal hour; the forces of evil, so
so stupid, tempting the soul to treachery – even to the ultimate
saving life by giving up all that makes it worth our time to live. It
shows us a
noble and true man smitten, as Lincoln was, in the moment of his
to man. It is a picture so true to the bitter, old, and haggard reality
dark world that it makes the soul stand still in dismay. Then, out of
there rises, like a beautiful white star, that in man which is most
akin to God
– his love of truth, his loyalty to the ideal, his willingness to go
down into the
night of death, if only virtue may live and shine like a pulse of fire
in the evening
Here is the ultimate and final witness of the
and immortality of the soul – the heroic, death defying moral valor of
spirit! No being capable of such a sublime sacrifice need fear death or
"What has the
soul to lose
By worlds on worlds destroyed?"
It is the old, eternal paradox – he who gives
for the sake of the truth shall find it all anew. And there Masonry
rests the case,
assured that since there is that in man which makes him hold to the
against the brute forces of the world; that which prompts him to pay
the last full
measure of devotion for the sanctity of his soul; the God who made him
in His own
image will not let him sleep in the dust! Higher vision it is not given
us to see
in the dim country of this world; deeper truth we do not need to know.
"There are more
lives yet, there are more worlds waiting,
For the way climbs up to the eldest sun.
Where the white ones go to their mystic mating,
And the holy will is done.
I shall find them there where our low life heightens –
Where the door of the Wonder again unbars,
Where the old love rules and the old fire whitens,
In the Stars behind the stars."
The Early Days: History
By Bro. Wm. G. Mazyck, South
In a series of articles under the title "The
and Early Days of Freemasonry in America," published in the May,
November numbers of The Builder, M. W. Brother Melvin M. Johnson, Grand
Masons in Massachusetts, has presented some deeply interesting matters,
and largely tradition. With commendable enthusiasm and pardonable
defends the apocryphal claim that Boston is the birthplace of
Freemasonry in America,
with some skill and much plausibility, but since we have elsewhere made
that Solomon's Lodge No. 1, A. F. M., of Charleston, S. C., is the
body in the United States, the Record of whose establishment is
a statement which we here repeat without modification, we take friendly
Bro. Johnson in some of his statements and conclusions.
In the Century Dictionary we find the following
HISTORY: – the recorded
events of the past.
LEGEND: – unauthentic
narrative handed down from early times; a tradition.
TRADITION: – Knowledge
or belief transmitted without the aid of written memorials.
Now while legend or tradition may be deeply
highly probable and in the absence of written record often valuable, we
that the written record, especially when contemporaneous with the event
and more especially when of independent and unprejudiced origin, is and
is to be considered History, and, therefore, in this discussion we
ifs, buts, possiblys and every other form of expression which implies
confine ourselves to the recorded fact, and will present no evidence
but that which
can be to-day produced in the original Record, no copy, no substitute,
nor any writing
based upon any man's recollection, nor will we admit on either side the
of any statement whose authenticity is susceptible of any reasonable
Brother Johnson lays great stress upon the
and the actions of Henry Price, and threshes the old straw with great
evidence he produces what we may style Exhibit A, Price's "original
now in Masonic Temple, Boston," (just why or when it was removed from
does not appear), and he instantly destroys its suggested value, by
one of its most important statements! We think we may, therefore,
fairly rule out
Brother Johnson further produces Price's
– Exhibit B. W.Bro. Charles E. Meyer, P. M. Melita Lodge No. 295,
in History of F. & A. Masons and Concordant Orders, p. 225,
can it be found on the English records that a deputation was granted
by Lord Petre or any other Grand Master," and "it will require
documents to satisfy an impartial reader." Again p. 239, "To trace the
early history of Freemasonry in Massachusetts is like a person walking
in the dark."
P 240, "There is no record in the archives of the Grand Lodge of
London of the deputation," and he further states that "if the facsimile
printed in the Proceedings of the Grand Lodge of Massachusetts, 1871,
then the date of Price's deputation is not correct." Bro. P.F. Gould in
History of Freemasonry recognizes "The very precarious foundation of
on which the early Masonic history of Massachusetts reposes. The actual
of the Provincial Grand Lodge – by which I mean a contemporaneous
account of its
proceedings – date from 1751. There are also what appear to be
transcripts of brief
memoranda describing the important incidents in the history of that
1733-1750; or they may have been made up from the recollection of
brethren who had
been active among the Craft during these seventeen years!" Again "The
more we rely upon the early Boston records as independent authorities,
becomes the necessity of critically appraising the weight and thereby
of their testimony."
P.G.M. Sereno D. Nickerson, Recording Grand
of Massachusetts, in his "First Glimpses of Freemasonry in North
[Lib 1891 (Division VIII page
439)] says "The earliest records of the First Provincial Grand Lodge in
England are in the handwriting of Peter Pelham, and his son Charles."
Pelham was made a Mason Nov. 8th, 1738, and on the 26th of December,
1739, he was
elected Secretary. He served in that office until September 26th, 1744,
was succeeded by his son Charles." "Charles Pelham was made a Mason in
due form in the First Lodge in Boston, on Sept. 12, 1744," and two
on Sept. 26, it was "voted, That Bro. Charles Pelham be Secretary, in
of Our Late Sect, who has laid it down." He served as Grand Secretary
June 24th, 1751, to January 20th, 1752, and Nickerson admits that "the
eleven pages of the record of the First Provincial Grand Lodge in
America, now in
the archives of the Grand Lodge of Massachusetts, consist of copies of
and what appear to be transcripts of brief memoranda describing
in the history of the body between 1733 and 1750, or they may have been
from recollections of brethren who had been active among the Craft
Please note that we base our claim unreservedly
an existing original record. The earliest record in New England Grand
was made by Peter Pelham, certainly not earlier than 1739, he was not
1738, and therefore could have only hearsay evidence for his guide.
Surely in view of these statements we can
that Exhibit B be also ruled out.
In support of our South Carolina claim we will
absolutely unimpeachable evidence, but we admit nevertheless with the
and freedom that we cannot produce the original deputation, warrant or
and we decline to ask the acceptance of any copy thereof or any
This devoted City of Disaster has suffered more
fire and flood, plague and pestilence, war, siege, storm and earthquake
other City on the Continent. The great conflagration of January 18th,
1778, is described
in remarkable detail in the South Carolina and American General Gazette
29th, 1778, and in the Supplement, or as it is quaintly styled
the General Gazette, No. 1002, Apl. 2nd, 1778," p. 2, col. 2, the
"Lost during the
late fire in Charlestown, the Alphabets of the Ledger and Register of
Lodge. Whoever has found them and will deliver them to the subscriber,
next door to Mr. Ancrum, in Church street shall receive Five Pounds for
either of them with thanks:
On the night of April 27, 1838, nearly
the City was destroyed by fire, when the Craft not only lost its new
Hall then in
course of erection, but sustained a far greater calamity in the
destruction of Seyle's
Hall, in which the Grand and Subordinate Lodges met, with nearly all of
of the various Masonic bodies and the entire records of the Grand
Lodge, with the
exception of one minute book commencing with the year 1836. Yet though
Warrant, Charter and Minutes are all gone, there has been preserved a
truth is incontestable, far removed from any possibility of doubt and
Amongst the other vastly important treasures of
Charleston Library upon its shelves there are today files of our
and in "The South Carolina Gazette, Numb. 144, From Saturday, October
Saturday, October 30, 1736," page 2, Column 2, we find this supremely
"Last night a
Lodge of the Ancient and Honourable Society of Free and Accepted Masons
for the first Time at Mr. Charles Shepheard's in Broad street, when
Esqr., Secretary and Receiver General for this Province, was
Master, who was pleased to appoint Mr. Thomas Denne Senior Warden, Mr.
junior Warden, and Mr. James Gordon Secretary."
Upon this Record, we rest our claim, and
repeat that Solomon's Lodge No. 1, of Charleston, S. C., is the oldest
in the Western Hemisphere, the Record of whose establishment is
Further on in his interesting paper Bro.
"On St. John the Baptist's day in 1737, occurred the first public
of the Fraternity in America," but this paragraph from the "South
Gazette No. 174, From Saturday, May 21st, to Saturday, May 28th, 1737,"
3, Col. 1, completely refutes this statement, for which, by the way, no
whatever is cited:
MAY 28, On Thursday Night last the Recruiting Officer was acted for the
of the ancient and honourable Society of Free and Accepted MASONS, who
came to the
Play House about 7 o'clock, in the usual Manner, and made a very decent
Appearance; there was a fuller House on this Occasion than ever had
been known in
this Place before. A proper Prologue and Epilogue were spoke, and the
and Masters Songs sung upon the Stage, which were joined in Chorus by
in the Pit, to the Satisfaction and Entertainment of the whole
Audience. After the
Play, the Masons return'd to the Lodge at Mr. Shepheard's, in the same
in coming to the Play House."
Note please that this was a month earlier than
Johnson's date, and besides, the Brethren "came to the Play-House in
Manner," and "return'd in the same order observed in coming." We
have ruled out all ifs and buts, nevertheless we suggest that "the
indicates that even this was not the first occasion of a public
procession of the
Craft in Charleston and though the date, May 26, 1737, is sufficient
proof of the
inaccuracy of Bro. Johnson's statement the Craft had "probably" been
accustomed to such processions.
Possibly at a later date I may give some
the magnificence with which the Great Feast of St. John the Evangelist
in the early days in Charleston.
Leave Them Outside -- [A Poem]
Ella Wheeler Wilcox
bring them into
the lodge room,
Anger and spite and pride;
Drop at the gate of the temple
The strife of the world outside.
Forget all your cares and trials,
Forget every selfish sorrow,
And remember the cause you met for,
And haste ye the glad-to-morrow.
Drop at the gate of the temple
Envy and spite and gloom;
Don't bring personal quarrels
And discord into the room.
Forget the slights of a sister,
Forget the wrong of a brother,
And remember the new commandment
That ye love one another.
Bring your heart into the lodge room,
But leave yourself outside –
That is, your personal feeling,
Ambition, vanity, pride.
Center every thought and power
On the cause for which you assemble,
Fetter the demon selfishness,
And make ye the Old Harry tremble.
The Chance of Life -- [A Poem]
all it yields of joy and woe,
And hope and fear – believe the aged friend –
Is just our chance o' the prize of learning love."
Glad Easter Day -- [A Poem]
N. A. Mcaulay
Easter Day, when
A mighty victor o'er His foes;
He conquered death with all its gloom,
And rose triumphant from the tomb.
Ye saints and angels loud proclaim
The glories of His wondrous name.
He lives again, no more to die.
Exalt your King in earth and sky.
Glad Easter Day, bright Sabbath-morn,
When comfort came to hearts forlorn
Who sought His grave with spices sweet,
Their work of love to there complete.
They saw the place where Jesus lay,
For angels rolled the stone away,
And then this message to them gave –
That Christ had risen from the grave.
Glad Easter Day, our pledge of life
Beyond this vale of sin and strife:
For trusting souls at last shall rise
To share His glories in the skies
Till then press on His will to do.
And for your Lord be brave and true;
Keep close to Him who is the way –
The Christ who rose on Easter Day.
I never mean to possess another slave by
being among my first wishes to see some plan adopted by which slavery
in this country
may be abolished by law.
Masonic Research: What It
Has Done and Can Still Do
By Bro. John T. Thorp, England
Up to within the last thirty years, the
the three degrees through which he had passed, and which he saw
repeated from time
to time, was virtually all the ordinary Master Mason knew about the
which he had become a member. He had listened to a ritual which
appeared to him
strangely archaic and out of date, curious words had been used the
meaning of which
he could only surmise, and soon he came to the conclusion that the
whole thing was
too old-fashioned, and antiquated, to justify further wasting time in
and go-ahead world. Even if he troubled to make inquiries, he could
or nothing of the past history of the Craft, of its origin, growth and
What wonder then that after a few years of more or less active
interest waned, he became a non-affiliate, a Mason in name only,
ignorant of the
glorious history of the Brotherhood, and unconscious of the grand
legacy which he
and his Brethren had inherited from the past?
But by slow degrees, through the last quarter
of a century,
this unsatisfactory condition of affairs has been improving. The
a fuller knowledge and a more just appreciation of what, Masonry has
been and has
done in the world, commenced by a handful of enthusiastic Masonic
spread and developed beyond their utmost expectations and their fondest
longer must we be content to grope in the darkness of our previous
veil has been lifted from before our eyes. We see our ancient and
now occupying a position in the esteem and affection of the Fraternity,
the days gone by we never imagined possible. Our lineage has been
traced back through
many centuries. We rejoice to know that it is to our forefathers in the
we are indebted for those magnificent temples, palaces, cathedrals and
are spread over the world, which charm us with their beauty and fill us
and admiration. Realizing our direct descent from the cathedral
builders of the
Middle Ages, whose genius adorned many lands with beauty, we begin at
recognize a value in Freemasonry which hitherto had escaped our notice.
to Milan, Cologne, Westminster or York, or even the study in books of
temples of worship there, has given us a new estimate of the Society
which we had
before held so cheaply, and taught us more justly to prize our
connection with a
Fraternity, which has left behind such splendid examples of skill and
of noble work and pious worship.
There has thus been established, growing in
with the increasing knowledge, a legitimate pride. We are proud to
belong to a society
of men, that in days gone by worked so nobly for the world. No longer
is there the
same inclination to drift away from our allegiance to the Craft, for
what we are
proud of, that we rejoice in, that we cherish, that we strive to serve
in our own
day and generation, not indeed as our forebears did, but in ways more
necessary to these modern times. Thus our increased knowledge of the
past has added
a charm to the present by widening the horizon, and has rendered the
with a glorious promise.
It is but fair to acknowledge, that much of
condition of affairs in the Masonic Fraternity, is the result of the
and undying zeal of the Research Lodges and Societies, which have been
among us during the last twenty-five years. They have lighted up the
we can see, admire, and claim our inheritance in the glorious work of
old Craft; they are ceaselessly active in stimulating us to further
order that our knowledge and affection, advancing hand in hand, may
inspire us to
noble work for the present, and they bid us look forward to a gradual
of the Masonic principles, as the basis of all human intercourse, and
stones of a grand and glorious temple to be built in the days to come.
New Fields of Labor
The work is still very far from complete. Much,
much, remains to be done. There is a boundless field for the enthusiasm
of every individual member of the National Masonic Research Society. I
wish it were possible for me to speak a word that would not merely
but would impel you to the fascinating work – for even after more than
of Masonic Research it still fascinates me. I wish that I could so
inspire and deepen
your affection for the Brotherhood and its glorious past, that your
might be devoted to its elevation, purification and regeneration, so
that a solid
foundation might be laid for its permanent welfare.
The Living Temple
Labor on, then, my Brothers, ours is a noble
glorious task- -one worthy of our best endeavors. Seek to make
Freemasonry a shining
light, dispersing the darkness, and illuminating all mankind with a new
Strive to make it a living force, permeating our social and national
life with the
grand Masonic principles of Brotherly Love, Relief and Truth. Thus it
a real power for good in the world, for although we should no longer be
stately temples of stone, as our ancient Brethren did, we should be
in body, soul and spirit, to the erection of a sumptuous palace, an
edifice of a
regenerated, ennobled and glorified humanity, a temple of living souls.
When Is A Man A Mason?
When is a man a Mason? When he can look out
rivers, the hills, and the far horizon with a profound sense of his own
in the vast scheme of things, and yet have faith, hope, and courage.
When he knows
that down in his heart every man is as noble, as vile, as divine, as
as lonely as himself, and seeks to know, to forgive, and to love his
When he knows how to sympathize with men in their sorrows, yea, even in
– knowing that each man fights a hard fight against many odds. When he
how to make friends and to keep them, and above all how to keep friends
When he loves flowers, can hunt the birds without a gun, and feels the
an old forgotten joy when he hears the laugh of a little child. When he
can be happy
and high-minded amid the meaner drudgeries of life. When star-crowned
the glint of sunlight on flowing waters, subdue him like the thought of
loved and long dead. When no voice of distress reaches his ears in
vain, and no
hand seeks his aid without response. When he finds good in every faith
any man to lay hold of higher things, and to see majestic meanings in
the name of that faith may be. When he can look into a wayside puddle
and see something
besides mud, and into the face of the most forlorn mortal and see
sin. When he knows how to pray, how to love, how to hope. When he has
with himself, with his fellow man, with his God; in his hand a sword
for evil, in
his heart a bit of a song – glad to live, but not afraid to die! In
such a man,
whether he be rich or poor, scholarly or unlearned, famous or obscure,
wrought her sweet ministry!
Newton. The Builders.
Three Kinds Of Masons (?)
There are three kinds of Masons. The Mason who
the degrees out of curiosity and after being accepted as a member never
way again to the lodge room and forgets what he has heard but not
Mason who attends when an election is to take place, or when he can
in a public procession, always pays his dues and demands to be buried
and show, and the Mason who at his first inception begins to see the
the Craft, and to understand its teachings, and who studies to know and
lodge with faithfulness. He pays every obligation, sustains his lodge,
assignment of duty, and may be depended upon always for his work. The
never produces a real Mason. The ceremonies meant nothing and can mean
One wears the gilt button, but is unable to tell its meaning. The
second class is
a drag upon society. The recognition and benefits are demanded, and the
refused. The third class makes possible that progress without which the
long ago have fallen into decay and been buried unknown in the great
The Lot of Us -- [A Poem]
is so much
good in the worst of us,
And so much bad in the best of us,
That it best becomes the best of us
To praise the best in the worst of us,
And ill becomes the worst of us
To mock at the faults in the best of us.
Then let the best and the worst of us
Extol the good in the both of us
And hide the fault in the lot of us."
Masonic Homes - Part 1
By Bro. Silas H. Shepherd.
"The end of Masonry is not festivity. It has
higher and nobler aims. Its legitimate object is to benefit and bless
THE oldest written records of the Craft contain
evidence that relief of the distressed brother was one of the oldest of
usages. The Mother Grand Lodge of England had barely started her career
when the Charity Fund was started in 1723 by a proposal of the Duke of
seconded by Bro. Desaguliers. This benevolent fund has been so long
a complete description would require volumes. Although this form of
relief by the
Grand Lodge is near two centuries old, the more general method of
until quite recent times has been by the individual brother or by the
lodge. This method will probably always do the greater part of the work
be too highly commended. It is especially effective in affording relief
temporary in its nature.
The changed conditions of life have, however,
many of our methods and made it necessary to do many things in our
which were formerly done individually.
The past half century has witnessed a
our Masonic Homes. They are an established fact in 29 of our
Jurisdictions and to
a brief description of them we will invite your attention.
Alabama has a home which has been in operation
three years. It is located just out of Montgomery on an estate of 236
has assets of $133,408.83. There is a main building, hospital, cottages
and a servants'
house and an up-to-date barn and out buildings. It is the home of 38
85 children. The cost per capita for maintenance in 1914 was $190.13.
It is supported
by a per cap. tax of 50 cents. It is under the supervision of a board
the chairman of which is Bro. Ben M. Jacobs, a lifelong student of
The O.E.S. has ever been an able assistant of the brethren in promoting
work in Alabama and built and furnished the hospital the past year.
Arkansas has a Masonic Orphans' Home at
was established in 1909 and consists of an estate of 100 acres with
modern, brick buildings on an elevation of about 200 feet above the
country. It represents an investment of $125,000 and cares for 102
cost per capita for maintenance is $198.08. It is supported by a per
of 50 cents. An endowment fund is being urged as a provision for the
Masons of Arkansas have an institution of which they can be justly
California has two Homes with total resources
The DeSoto home was established in 1889 on an estate of 267 acres. The
are many, commodious and modern. The main building has a lodge room,
music room, reception room, an up-to-date club for men and a sun parlor
There is a family of 79 men and 42 women. The cost per capita for
1914 was $275.77. The San Gabriel home was established in 1909 and has
of 34 boys and 27 girls. The children attend the public schools and in
have home training along industrial lines. The cost per capita for
1914 was $278.11. These homes are supported by a per capita tax of $1.
Masons are very enthusiastic in the support of these noble institutions
endeavoring to raise a sufficient endowment fund to support both homes.
Connecticut has a home at Wallingford which was
in 1889 on an estate of 100 acres. There are at present buildings
valued at about
$50,000 which will be eventually replaced by modern ones at an
estimated cost of
$175,000. The farm is in a very prosperous condition; the gross
products in 1914
being over $11,000 worth, of which most was used for home supply. The
home has total
recourses of $158,015.95. The family at present numbers 136, nearly all
The cost per capita for maintenance is $182. It is supported by a per
of 90 cents.
Delaware has a home at Wilmington which was
in 1912. As the size of the home is much smaller than other
jurisdictions the home
is more like a private residence than any we know of. It is surrounded
grounds. The total assets are $30,141.04. There is a family of 9, all
cost per capita for maintenance is $180.72. It is supported by a per
The District of Columbia has a home at Takoma
was established in 1913 and which has property to the value of about
an endowment fund of $4080.02. The present number of residents is 25.
cost per capita for maintenance is $320. It is supported by
contributions of 25
cents per capita from 30 lodges and 18 O.E.S. chapters, and
contributions from other
Florida has no home but has a "Masonic Home and
Orphanage fund" of $27,866.69 and will establish a home when the fund
adequate. At the 1916 communication of the Grand Lodge a motion was
made and carried
to levy a per capita tax of 50 cents for this fund.
Georgia has a home at Macon which was
1905 on a 100 acre estate. The main building is a modern three story
all modern conveniences costing about $40,000. In 1914 there were 65
12 adults and 53 children. The cost per capita for maintenance was
$157.88. It is
supported by Grand Lodge appropriations.
Illinois has two homes. The LaGrange orphans'
erected in 1910 at a cost of $100,000, and now has property valued at
It superseded a former home in Chicago. It is the home of 101 children
every attention possible for their physical, mental and moral welfare.
per capita for maintenance is $235. The Sullivan home is for aged
wives and widows, and has been in operation, since 1904. It is located
on an estate
of 474 acres, 200 of which was originally donated and the balance of
which has since
been donated. The Grand Lodge has built substantial, commodious
buildings on a 64
acre plot and this year (1915) the Royal Arch Masons erected a $70,000
making a total value of buildings $350,000. There is a family of 120.
The cost per
capita for maintenance is about $240. These two homes are supported by
a 35 cent
per capita tax.
Indiana is now building a Masonic Home at
on an estate of 223 acres valued at $45,000. Six buildings will be
a cost of $201,000. The entire home will be free from debt. The per
capita tax for
the support of the home is 50 cents. The O. E. S. has contributed
$32,000 of the
total of $246,000 raised. The Indiana brethren will have an additional
Masonic progress in this great and glorious undertaking.
Kansas has a home at Wichita which has been in
since 1896. The property of the home is valued at $250,000 and there is
fund of $25,000. The education of the children is one of the first
cares of those
to whom is entrusted the management of this splendid home. There is at
family of 55 adults and 45 children. The cost per capita for
maintenance is $186.51.
A per capita tax of 50 cents is levied for the support of this home.
The O. E. S.
also contributes 50 cents per capita and in many ways assists the
brethren in making
it a real home.
Kentucky was a pioneer in Masonic home work.
Widows' and Orphans' Home, which was established in 1871, is located at
and has assets of $694,016.03 of which $327,859.24 is an endowment
fund. There is
a family of 182 boys, 134 girls, and 24 women who find comfort and
its sheltering roof. The education of the children is given thorough
There is a printing office, a wood working department, a shoe shop and
loom where many of the clothes of the family are made. The cost per
capita for maintenance
is $128.85. It is supported by a per capita tax of 75 cents on each
The Old Masons' Home at Shelbyville was established in 1901, and in
1914 had property
valued at 360,000. The family consists of 31 aged brethren. The cost
for maintenance is $226. Kentucky Masons consider the maintaining of
one of their most important duties.
Massachusetts has a home at Charlton which was
in 1911. It is located on a beautiful estate of 397 acres. The home is
$104,668.06 and there is a home fund of $128,355.18 which with other
total assets of $244,165.94. From the opening in 1911 to November,
1914, 81 were
cared for. The average number of residents in 1914 was 44, all adults.
per capita for maintenance was $393.27. It is supported by voluntary
Michigan had a home at Grand Rapids for 20
was burned in 1910. Mr. Ami Wright, not a member of our fraternity but
spirit of it, gave the Grand Lodge of Michigan the present home in
1911. It was
formerly a sanitarium and was remodeled to fulfill its new requirements
and is now
a real home of which the brethren of Michigan are justly proud. A new
has been recently erected. The total value of the property is $200,000.
a family of 95 adults. The cost per capita for maintenance is $234. It
by a per capita tax of 40 cents and each lodge which has a member as a
contributes $1 per week as a stipend. Bequests of over $25,000 have
been made to
the home in the past three years.
Minnesota hopes to have a home in the near
funds being raised for this purpose were increased from $35,000 in 1914
in 1915, and the $100,000 which is the required starting point, seems
only a short
time away. The O. E. S. has been an able and generous assistant.
Mississippi has an Orphans' Home at Meridian
been in operation five years. It cost $60,000 and in 1914 had property
$83,000, and an endowment fund of $112,460. In 1914 there were 112
cost per capita for maintenance was $156.12. It is supported by a per
of 75 cents, 50 cents of which goes into the endowment fund.
Missouri has a home at St. Louis which was
in 1889. It has assets as follows:
There was erected last year a
hospital costing $100,000
which is said to be a model. The family consists of 83 men, 77 women,
42 boys and
50 girls. The cost per capita for maintenance is $163.02. The education
of the children
is given particular attention and those who seem adapted to it are sent
(To be continued)
A Word of God -- [A Poem]
that every bird that sings,
And every flower that stars the elastic sod,
And every thought the happy summer brings –
To the pure spirit is a word of God."
Freemasons as Builders
Scottish Rite Temple at
Ft. Wayne, Ind.
(In Volume I of THE BUILDER we presented under
title several Temples devoted to Blue Lodges and to the York Rite in
phases. Each Temple presented possessed unique features, suited to its
practicability for the work intended and the costs ranged from
to about $40,000.00 for the buildings exclusive of equipment. In
resuming the series,
we make use first of the Scottish Rite Temple in Fort Wayne, Indiana.
of this edifice has attracted wide attention among the Craft of all
of the ingenious manner in which the idea of a stadium has been thought
worked out. In practical use it has shown marked advantages of
convenience and efficiency
where it is desired to use the floor in connection with the portrayal
That these desirable features will ultimately appear in many Temples of
the Scottish Rite we firmly believe, and for this reason it is
ALBERT PIKE'S imprint upon the Scottish Rite
long been acknowledged as indelible that none would attempt to gainsay
found it in a log cabin and left it in a Temple." The genius of his
and the masterpieces of portrayal, have in themselves demanded a
elaborate than in Blue Lodge Rooms, if the full effect is to be brought
the candidate in the very short time ordinarily allotted to a Reunion.
This has been recognized in Temple planning in
different ways, during the recent rapid growth of this branch of
Masonry. To some
of the Brethren the construction of the modem theatre, with very slight
has proven satisfactory. Others have merely added balconies to large
or have constructed stages large enough to accommodate the entire
setting of any
of the twenty-nine Degrees of the Rite.
The Brethren at Fort Wayne, however, if our
is correct, were the first to take advantage of the historical
efficiency of the
Stadium, avoiding, as many believe, the inconveniences of the Lodge
Room type of
auditorium for Scottish Rite presentation, as well as the lack of
the theatre type offers.
While the exterior appearance is satisfactory
last degree, and the general formation of the building conforms to the
Cross so significant in both the York and the Scottish Sites, yet the
of the working room itself will, as we believe, be of greatest value to
of our Society, and to this we shall devote the larger part of our
The Cathedral is entered by a short stairway,
two cruciform columns – the stairway leading to a central vestibule,
is a large entrance hall, flanked on one side by an elevator hall and
on the other
by stairways leading both up and down to other floors. The first floor
a banquet hall 75x82 feet, with a commodious kitchen, dish pantry,
store room and
every possible convenience, in the rear.
In the basement (not illustrated) is a corridor
elevator hall, a billiard room, a bowling alley room, also a cloak room
Ascending to the second floor, we find a
room, music room, Secretary's office and rest rooms. Further back is a
a Lodge of Perfection business room, and in the rear, under the stage,
is the robing
room with ample wardrobes for paraphernalia, private dressing room and
up to the stage wings.
In the "Gallery Plan," shown elsewhere, is
the work-room proper of the Consistory. The seats form three sides of
the stage being the fourth. Under the seats are to be found a large
assembly room, passage way and Guard Room. The Assembly Room connects
with the work
room through the wide passage in the West, under the organ. The Class
the entire space under the stadium gallery on the left. (See interior
The boxes for Visiting Brethren and Dignitaries of the Rite help,
rather than mar,
the general effect. We only wish that it were possible to present to
the carefully and appropriately designed art glass windows and
which have been introduced to make this $175,000.00 Temple attractive.
It is not difficult for Members of the Society
to the Scottish Rite to appreciate the compactness, accessibility and
of this amphitheater. The comfort of the class is attained no less than
the workers. The Stage is ample. Every one of the 550 spectators can
entire rendition of each decree. The acoustics ought to be perfect. The
system has been carefully planned. Illumination is well-nigh ideal. A
study of the
plans of this Cathedral not only arouse the admiration of a Scottish
– it tempts him to echo the enthusiastic sentiments of those who have
to participate in the ceremonies under such auspicious conditions.
While the number of Blue Lodges which are
seat as many Brethren as this auditorium affords accommodation for, are
a marked tendency is evident in modern Lodge Rooms to utilize the
in a modified form. And we feel certain that this brief presentation
our membership that the use of the brains of a good Architect, in the
construction of a Masonic Temple of any kind, is in no sense a luxury,
but a necessity.
The Aesthetics of Masonry
By Bro. Charles H. Merz,
AESTHETICS is the term used to denote the
classification of the faculties through which we are enabled to
appreciate the beautiful
and sublime and which gives us the experience of the resulting
Aesthetics endeavors to translate our ideal
into forms which can be understood by the common mind.
The term aesthetics is often improperly
being synonymous with affectation – the attempt to assume or exhibit
what is not
real or natural and the association of an aesthetic culture with
Masonry is apt
to be regarded with an indisposition to admit of any possible
The term aesthetics, broadly interpreted,
everything that produces shapes and cultivates sentiment. To be
a faculty of being able to perceive, comprehend and enjoy the beautiful
it may be found.
As logic is the science of pure and formal
aiming ultimately at truth, and ethics is a system of rules and
moral duty, so aesthetics appertains to the science of the beautiful,
which appeals primarily to those complex determinations of the mind
from the cooperation of our entire rational powers and moral feelings.
If one follows with a sympathetic insight, the
of our ritual and its comprehensive symbolism, which we believe to be
expression of a great religious experience – the utterances of men who
embody in terms not subject to times' law, the broad fundamental truths
relation to the great unknown – then we must admit that there is an
Utility and Beauty
The human family has been submitted to various
by philosophers. One has divided it into the utilizers and the
beautifiers of life
and the world. The former class labors strenuously for the accumulation
and material comforts. It fails entirely to appreciate a Dual Principle
is intimately incorporated into our Masonic system of teaching. It
evinces no interest
in endeavoring to appreciate the duality which characterizes the whole
– riches and poverty, light and darkness, good and evil, bitter and
sweet and it
ignores the fact that it is the ultimate unity, so to speak, into which
"pairs of opposites" is resolved – the complementary aspect of duality
merged into perfect synthesis – that stimulates man to strive
constantly for perfection.
This class fails to realize that no man is at
to neglect his own mental development and culture – that no man in this
of ours has a right to so involve himself in the pursuits and cares of
that it will be impossible for him to give both time and attention to
of his own mind.
The utilizers make the culture of mind
success in the various employments of life and something to be pursued
a means to an end.
In order to enjoy the arts and sciences, the
be tranquil and at rest. The struggle for wealth or political supremacy
is apt to
become a passion that enslaves and robs a man of that very calmness
enjoy even life itself. No reasonable man will argue against the
possession of property
or the acquisition of wealth through ordinary business pursuits but
man will admit that it is directly injurious to become a slave to
business or to
engage in the pursuit of it at the expense of nervous and mental force.
Our Great Masonic Triad
Men who neglect to cultivate an appreciation of
beautiful – one of our great Masonic triad – who bury their talents in
life devoted to material gain, find it difficult to regain in after
years what they
have neglected and lost. They cannot but exclaim with the prophet, "I
no pleasure in them."
Observe the efforts that such men often make to
pleasure from the very source they have neglected. Books, paintings and
treasures are collected at countless cost but there is no genuine
A love for the beautiful or at least a desire
is inborn in man. The full embodiment of the beautiful is found only in
Architect of the Universe, and, as no man will ever reach moral
perfection nor comprehend
his might and power, so no man will ever conceive the beautiful in all
unless it be revealed to him in the great hereafter. That the Great
to develop within us a love for the beautiful is evidenced by the fact
that he has
created this world in which we live on so grand and wonderful a scale.
He has given
us the capacity for enjoying the beautiful and he has surrounded us on
with works of surpassing and marvelous perfection and he intended that
pleasures and influences should be one of the means of advancing the
Sensibility enables us to enjoy the beautiful
distinguishes us from the animal. The life of the affections is
essential to the
full development and harmonious working of the intellect. Our
affections are our highest faculties. They give us the nearest view of
hold upon the truth. There exists a very essential connection of cause
between the life of the heart and that of the mind and the heights of
greatness have never been reached without a keen and lofty vision and
fundamental ideas and principles which a love for the beautiful alone
The Influence of Masonry
While religion and science have done much to
the degree of culture which we enjoy, the influence of Masonry in this
not be overlooked. "Our ancient friend and brother, the great
that as God in himself is the all good – the harmony and liberty of
so are all his works characterized by the imprint of harmony – that
which we today
teach is the strength and support of all institutions. Nature has her
but these are blended into harmony. This unity in multiplicity, this
contrasts, he defined as the beautiful. All his teachings were based
upon the idea
that in God we find the beautiful in all its perfection. It is a,
that pagan philosophers should have built up a system which
Christianity with its
revelation has been unable to either add to or destroy. The Greek
the beautiful was recognized and reiterated by the church fathers and
endow man with imagination and ideals of beauty, they accomplish
nothing by way
We are taught that nature and man are sin
original beauty in both is destroyed, and, as man endeavors to restore
the proper moral equilibrium, he must draw upon the Divine source and
religion and Masonry teach him to do.
The mind of man has ever employed itself with
subject of Beauty – which together with Wisdom and Strength, Masonry
are the attributes of God, whom to love and obey is the duty of all
Study, the cultivation of a taste for the
which in itself constitutes the highest form of self-culture, enables
us the better
to "discover the power, the wisdom and the goodness of the great
the vast proportions of the universe are revealed to us."
Beauty and Law
Pure intellect and the reasoning powers alone
lead to an appreciation of the beautiful. Heart power and a love for
study are necessary
inspirations. Inspiration is the power that leads man onward, and great
is, being of Divine origin, it must, like all else, conform to law –
the rules of
the beautiful. There must ever be a discernible principle of order and
is what gives us aesthetic, artistic pleasure.
Thousands of Masons hear the beautiful truths
in the symbolism of our ritual but in the language of the Bible, "they
eyes and they see not: they have ears and they hear not."
No full and true enjoyment of the beautiful in
can be had except by those who see the hand and hear the voice of the
his works. The beauty of but one autumn day is more than has ever
entered the mind
of man to conceive and such beauty makes us feel that the combined
skill of humanity for ages and ages could fill but a single leaf of the
volume which bears the great Creator's imprint. After all, every
creation of man
is but a copy of the thoughts of God. Truth to nature is the sole test
and that which departs from the great plan of the Supreme Architect has
of honor in man's ideal world.
Oliver Wendell Holmes said: – "One story
two story intellects; three story intellects. All fact collectors who
have no aim
beyond their facts, are one story men. Two story men compare, reason
using the labors of other fact collectors as well as their own. Three
idealize, imagine, predict: their best illumination comes from above
The Universal Language
The true Mason appreciates the appeal that his
and Art makes to his intellect and looks upon it as a powerful
capable of awakening the noblest emotions.
Truth alone is worth seeking and to find the
no matter in what direction the human mind may travel, must be the one
of every intelligent Mason.
The true Mason should believe that the ideal of
beautiful here on earth is in man himself, who is the temple of God.
The true thinker
not only admires works of beauty and art, but still more the human mind
them and the Great Architect who has given the power to create them.
To read God's laws from the beauties of his
is as heaven born a commission as to read them from his book of
Revelation. If revealed
religion be true, it has nothing to fear from Masonry for there can be
between the two. Just as God in ages past, sent his prophets to
interpret the book
of nature for man and bring him back to the paths of rectitude and
truth, so he
raises up men today to unfold before us the beauties of nature and her
proportions and through their works of true art and interpretation,
kindle and strengthen
in us a love of the true and the good. Art ever glorifies the Deity in
logic, geometry, music, astronomy and architecture and these liberal
arts and sciences
have for centuries been embraced in our ritualistic teachings.
Religion represents love and moral perfection,
represents truth and art represents beauty, while Masonry represents
them all. Science
is for the few, art for the many and Masonry for all.
The appreciation of the beautiful rescues man
exclusive domain of sensual and physical enjoyment. We are
unconsciously yet irresistibly
drawn by a fellow feeling toward one who has studied the same subjects
or one who has adapted and put into vivid prominence that which we have
felt but never expressed. Such coincidences of mind with mind and heart
are productive of the stimulating effect of mutual sympathy and the
derived is called aesthetic.
The truest theory of the enjoyment of the
is that it raises man from the grosser cares of the world and gives him
of the higher life – all of which demonstrates that religion, Masonry
and Art are
closely related in their origin and effect and that the aesthetic
the beautiful embodied in each, is intended to make every Mason a
better and purer
When we turn to the sciences, we find that
does not concern itself with the essence of natural bodies. It fixes
upon the notion
of extension, a notion independent of the senses and with this
perfectly ideal and
abstract datum, it develops the vast series of its structures and
theorems. It is
an idea – not any being in itself and hence is eternal and
unchangeable. The angle
comprehended in the square, though the material square may decay and
dust, is indestructible and returns to God who gave it. How beautifully
to the Masons' work with the use of these simple implements and
figures. They enclose
and embrace a great number of things under a comprehensive design and
of them has a tendency to make an easily comprehended whole out of a
The Lodge Jewels
As the sculptor and painter exercise the
producing portraits that shall hand down to future ages the precise
men and women of their generation, so the conscientious Masonic student
cultivated a love for the beautiful as embodied in his Lodge Jewels, in
hour, cannot feel that his work is done but deems it just begun as he
the routine of earthly duty into a larger and loftier sphere of
him in that "all perfect, glorious and celestial Lodge above where the
Architect of the Universe presides."
There is danger that we look down, as from a
point of view, upon times when the symbolism of our ritual consisted of
and mathematical verities that were the jealously guarded secrets of a
priesthood" – when the very ability to conceal the truths of nature was
of greatness – there is danger that we fail to look up.
Beauty and truth are in sacred and holy harmony
the mind that is influenced by the spirit of the beautiful is enabled
more readily all the proportions, evidences and relations of truth. It
is at this
point that man's soul, in which the beauty of creation meets with an
response, enters more easily and sympathetically into a close communion
Divine mind, which is the perfection of character.
While we of today have found many things better
men used to seek and strive for, we may yet fall into the error of not
and fully appreciating the supremely good and beautiful that everywhere
Worth-While Love -- [A Poem]
Neal A. Mcaulay, Lyons, Iowa
nations all admire
Who loves his native land,
And quickly to its calls responds
With willing heart and hand:
Whose all is on the altar laid
His country to protect;
We always feel that such a man
Has won the world's respect.
We therefore love this land of ours,
Its people, hills and plains;
We strive to keep it pure and free
From every vice that stains.
Our starry banner waves to shield
The cause of truth and right:
Its land-marks are our joy and pride,
Its triumphs our delight.
But ought our love for any land
Be so supremely great
That we must treat a brother man
With bitter scorn and hate?
Because his earthly lot is cast
Upon another soil,
Have we a right to blight his home
And claim his all as spoil?
No, we must firmly hold this truth,
And boldly for it stand,
That love to man can never yield
To love for native land.
For did not God decree it thus
When first the world began –
That nothing else could take the place
Of love of man for man.
A Modern Masonic Philosopher
By Bro. Francis W. Shepardson,
PHILOSOPHICAL in title and deeply philosophical
interpretation of the study and thought of the wise men of Freemasonry,
Pound's "Lectures on the Philosophy of Freemasonry" [Lib 1915] reflect in admirable
fashion the ideal and the earnest purpose of the National Masonic
which has just re-published them in attractive and convenient form. The
were prepared primarily for members of the Acacia Fraternity, the
society which is composed of Master Masons. They were delivered also
either in part
or in their entirety before the Grand Lodges of Nebraska and of
made the most striking series published in the first volume of "The
and many who read them first in the periodical will be happy now to
have them in
compact book form for the library shelf.
Professor Pound's discontent with the ordinary
speeches made in Masonic lodges by visiting brethren first led him to
to try to give out something of real value when, as often was the case,
was called upon to respond "for the good of the order." A thorough
ever seeking foundation principles upon which to build, and so paving
in his own
field of legal inquiry a sure road that led him eventually to the
of Carter professor of jurisprudence in Harvard University, he found in
mechanism of Masonry just the sort of inspiration to investigation that
strongly both to his nature and to his philosophical training. Of the
of Masonic study, Ritual, History, Philosophy, Symbolism and Law, he
chose the one
dealing with Masonic fundamentals, and then proceeded, with wide
reading and rare
insight, in the preparation of the "Lectures," which are certain to be
counted of high value by those who, without his patience, application,
energy, will not pursue individual researches but will turn to his
pages for their own enlightenment.
In the titles alone there is an appealing
attracts attention right at the start and is certain to prove
stimulating to the
thoughtful mind. The wealth of materials is revealed; the breadth and
depth of the
inquiry is reflected; the unfolding development of the institution is
the comprehensive character of Masonry is magnified. In Preston,
and Pike are found, in order, the exponents of Masonry in its relation
to morals and law, to religion, to metaphysics and the problem of
reality. And then,
climacteric in position and of deep significance to the Mason of today
is the study-of the relation of Masonry to civilization, an attempt to
three questions, ever present and ever pressing, What is the purpose of
What is its place in a rational scheme of human activity? How does
Philosophy in itself is not an easy subject.
are large. The nature of reality, the conduct of life, the relation of
being to the universe, are topics which carry the mind to the border
land of infinity.
The terminology of the study is difficult for the uninitiated and
there are few who pass the outer gates into the Kingdom of Masonry who
do not at
times ponder these themes and feel the longing of the mind for light
To interpret the thought of Masonic philosophers and phrase it in terms
to anyone who will read carefully and consecutively is no slight
succeed in it is a distinct triumph. This Professor Pound has done.
He gives the reader the key to the mysteries.
of the Masonic philosophers needs "chiefly to connect the Masonic
of these masters of the philosophy of the Craft with the general
thought of the
time and place in which they wrought and to perceive the problems
raised by the
civilization of those times and places in their relation to the ethical
problems of today."
No better plan for the accomplishment of this
could have been followed than that of this volume. For, in the case of
philosophers studied, the story of each is fitted into a sort of mold.
Who was the
man? What were the prevailing characteristics of the period in which he
thought? What was his conception of the meaning of Masonry? The review
of the biographical
and environmental details involved in answering the first two queries
is so stimulating
and suggestive as to make the careful reading of the "Lectures" well
to any Mason, even if he be neither disposed nor equipped to follow the
connected with the answer to the last question.
The fifth lecture is a natural outcome of the
four. No one can learn what Preston, Krause, Oliver and Pike thought,
each in his
own day and generation, without applying their views of the philosophy
of the Craft
to present conditions. Times change and we change with them. So of this
of ours. If it is to have a vital part in twentieth-century affairs, it
itself to twentieth-century thought. But it is far easier to look back
story than to interpret clearly what is passing through the minds of
It is not at all improbable, therefore, that the Masonic student of
with pleased satisfaction the Pound "Lectures," will find their
value in the discussion of the Masonic philosophy of today by a writer
of such keen
intellect, logical force, and clarity of expression as the author is.
achieves its end "by its insistence on the solidarity of humanity, by
on universality, and by the preservation and transmission of an
of human solidarity and of universality."
The three centuries tell of knowledge, of the
moral life, of the universal human life. It is a story of steady
advance. It is
the cumulative, constructive, forward-looking development of life
divine, far-off event, toward which the whole creation moves." So we
volume of Masonic "Lectures" high rank in the literature of philosophy,
convinced that it will find increased appreciation as the days and
years roll by.
And since it was written avowedly for students,
concluding pages contain a carefully selected and classified
bibliography for the
encouragement of those earnest souls who may wish, for themselves, to
now and then, into fields of investigation which are certain to yield
to the inquirer.
One who reads this book appreciates how
has heeded that obligation taken by the little group which with
as its inspiring genius formed the "Junta," each member of which
with his hand on his heart, "to love the truth for the sake of the
seek diligently for it, and when found, to make it known to others."
The Temple -- [A Poem]
By Brother Lawrence N.
Temple made of
wood and stone may crumble and decay,
But there's a viewless fabric which shall never fade away,
Age after age each Mason strives to carry out his plan,
But still the work's unfinished which those ancient Three began.
None but immortal eyes may view complete in all its parts,
The Temple formed of Living Stones – the structure made of hearts.
* * *
'Neath every form of government, in every age and clime,
Amid the world's convulsions and the ghastly wrecks of time,
While empires rise in splendor and are conquered and o'erthrown,
And cities crumble in the dust, their very sites unknown.
Beneath the sunny smile of peace, the threatening frown of strife,
Lo! Masonry has stood unmoved – with age renewed her life.
She claims her votaries in all climes, for none are under ban,
Who place implicit trust in God, and love their fellow man.
The heart that shares another's woe, beats just as warm and true
Within the breast of Christian, or Mohammedan, or Jew.
She levels all distinctions from the highest to the least,
The Kings must yield obedience to the peasant in the East.
* * *
What honored names on history's page, o'er whose brave deeds we pore,
Have knelt before our sacred shrine, and trod the checkered floor!
Kings, princes, statesmen, heroes, bards, who squared their actions
Between the Pillars of the Porch, they pass in long review.
O brothers! what a glorious thought for us to dwell upon;
The mystic tie which binds our hearts, bound that of WASHINGTON.
Although our past achievements we with conscious pride review,
As long as there's rough Ashlars there is work for us to do.
We still must shape the Living Stone with instrument of love,
For that eternal Mansion in the Paradise above.
Toil as we've toiled in ages past, to carry out the plan –
'Tis this: The Fatherhood of God, the Brotherhood of Man.
Epitaph -- [A Poem]
the dust of the
workshop it still,
The dust of the workman at rest,
May some generous heart find a will
To seek and to treasure his best.
From the splendor of hopes that deceived;
From the wonders he planned to do;
From the glories so nearly achieved;
From dreams that so nearly came true;
From his struggle to rise above earth
On the pinions that could not fly;
From his sorrows; oh, seek for some worth
To remember the workman by.
If in vain; if Time sweeps all away,
And no laurel from that dust springs;
'Tis enough that a loyal heart say,
"He tried to make beautiful things."
Legends Of King Solomon
By Bro. Geo. W. Warvelle,
THROUGH all the degrees of the American system
there runs a coherent and connected series of legends concerning King
it may properly be said that, he is the central and commanding figure
of the system:
the pivot around which all of its incidents revolve. In this paper,
however, I shall
confine myself to a discussion of some of the legends as they are found
in the Capitular
For all of our knowledge concerning King
are dependent on the books of Kings and Chronicles. There are no
nor does he receive any mention in the earlier books written after his
book of Kings, which is arbitrarily divided in our English Bible into
was written about four hundred years after Solomon's death and the work
of the Chronicler
was not performed until more than six hundred years after that event.
in Kings is regarded by the biblical scholars as embodying a genuine
but the later story as told in Chronicles is not considered as
as to matters borrowed directly from the earlier version.
Among other Masonic traditions there is one
that after Solomon had reigned many years over Israel he became very
was obliged to receive assistance in a peculiar manner. Without in any
the veracity of the tradition I am yet inclined to inquire: By what
it supported? Certainly not by scripture, for about all that is written
to his latter days is: "And Solomon slept with his fathers, and was
in the city of David his father." I Kings xi-43; and see, II Chron.
When, where or how he died; whether from accident, infirmity or old
age, we do not
know. Still, as he reigned for forty years it is not unlikely, in view
of his extensive
domestic establishment, that he may have become a trifle infirm with
In II Chron. ix-29 it is written: "Now the rest
of the acts of Solomon, first and last, are they not written in the
book of Nathan
the Prophet, and in the prophecy of Ahijah the Shilonite, and in the
Iddo the seer against Jeroboam the son of Nebat."
But alas! The book of Nathan we have never seen
of the prophecy of Ahijah, the Shilonite, we are equally ignorant. Of
is just possible that the framers of the P. M. degree may have had
access to these
lost books, or, peradventure, they may have obtained their information
Inspectors General of the Rite of Perfection, to whom all of the
knowledge of the
world was as an open book.
* * *
But, if the Scriptures furnish us with little
relative to Solomon's latter days there is yet a wealth of tradition
we may draw. From the Chronicle of Abou-djafar Mohammed Tabari, it
seems that Solomon
attained only to the age of fifty-five years and that the larger
portion of his
life was spent in the building of the temple. In this work he was
by the Jinns (Genii) whom he pressed into his service. And, so the
story runs, towards
the end of his life he often visited the temple, remaining there for a
more wholly absorbed in prayer, and while he was thus standing, with
in an humble attitude before God, no one ventured to approach him.
Solomon knew that the temple was not completed,
that if he died, and the Jinns knew of it, they would at once desist
work. Wherefore, being conscious of his approaching end, he prayed
Yahwe that in
the event of his death the fact might be hidden from the Jinns until
should be finished. And Yahwe heard the prayer. So Solomon died in the
upon his staff, with his head bowed in adoration. And his soul was
taken so gently
from him by the Angel of Death, that the body remained standing; and so
for a whole year, and those who saw him thought he was but deeply
engaged in prayer,
and they ventured not to approach him. Meanwhile the Jinns worked day
until the temple was finished. Then the body fell and they knew that
* * *
The M. E. M. degree presents King Solomon in
the most pleasing phases of his many sided character. The main
incidents of the
degree are but expansions of the Masonic legend, and, notwithstanding
of the biblical prayer of dedication, are wholly unsupported by
as the prayer, and its resultant, occupies a prominent place in the
may profitably pause a moment and consider it.
The earlier scriptural account of the
found in I Kings viii, is regarded by the biblical scholars as a late
This, they say, is evident from the fact that the entire narrative is
with the Deuteronomic spirit while the prayer put in the mouth of the
king, in style
and ideas, is centuries later than the building of the temple. Neither
does it comport
with the character of Solomon as shown in the earlier traditions. From
it would appear that the real Solomon was not a particularly devout
his worship of Yahweh, as the tribal God, was perfunctory only; that he
of the religious beliefs of those around him, and was easily influenced
to regard with favor the more sensuous worship of Moab and Ammon.
this true when we view his relations with the "strange women," who seem
to have found him an easy mark.
The later account, as found in II Chron. v-vii,
which is employed in the M. E. M. degree, is largely copied from the
book of Kings,
but with many expansions of Levitical ceremonies that had no existence
than a century after the captivity. The incident of the consuming fire
is found only in this narrative. It does not seem to have been known to
of the earlier account in the book of Kings.
* * *
The Solomon of the M. M. degree is, of course,
Indeed, it is generally conceded that the incidents of the degree could
occurred in the manner and form of the ritual. And yet, this is very
as one of the most impressive as well as one of the most instructive of
lessons in the Masonic curriculum. I am referring to the old degree as
Cross, Sheville and Gould, and which for half a century was conferred
in the Chapters
of Illinois, rather than to the emasculated lecture we now give under
The only scriptural incident is the introduction of the Parable of the
in a manner that sets at defiance all laws pertaining to time and
space. This, however,
does not in any way militate against the degree as a symbol nor impair
of the lesson it imparts.
* * *
The name which we employ in the Masonic legends
from the English version of the Scriptures. This name follows the Greek
found in the New Testament as well as that employed by Josephus. The
follows one of several variant forms found in the Greek version of the
known as the Septuagint. The Hebrew form is Shelomo (for Shelomon) and
His reign covered a period extending from about
to 955 B. C. It was one of comparative peace and stable government with
development. At his death the kingdom became disintegrated and fell to
the fame of his wisdom and the splendor of his court became all the
greater in succeeding
generations. As the monarch under whom the throne of Israel reached its
glory this, perhaps, was but natural, and time only magnified in
the proportions of so striking a figure. Thus he became and remained
the type alike
of magnificence and wisdom. But the word usually translated "wisdom"
more properly skill in government, although the Rabbinical legends of
greatly extended this original meaning. By false interpretations of
of Scripture he was given sovereignty over demons (the Jinns) as well
as over beasts
and birds, and the power of understanding their speech. It is
interesting to note,
in this connection, that much of his wisdom as well as his power over
of the elements, etc., arose from the fact that he was in possession of
a seal (ring)
on which was engraved the "great and ineffable Name." Thus the
tradition serves in a measure to support the Masonic tradition.
By Bro. Chas N. Mikels,
IS Masonry efficient? Well! What is efficiency?
it means to study things as they are and then make them what they
should be. It
means to stop waste, to stop waste of mind and soul and body, to stop
waste of time,
energy, money and opportunity. It means to diagnose the illness, to
find the cure
and then to administer the cure.
It means the closest analysis and
business, civic, religious, fraternal and domestic; to inventory and
and your institutions, on these several lines of relationships, to cure
in these several lines as completely as is thinkable, by the best
individual or organized.
Webster would not know this word if he came
earth today. Not ten per cent of the world's population ever pay any
it and never did until recently.
There was such a word long ago but it did not
to much as a mover of men. There was more corn-fodder out in the snow
than ever before. There have been other words such as "light," "truth,"
"progress," "faithfulness," "honor," but none of these
have really "pressed the button" hard enough to attract any very
attention. They lack "punch," drive, somehow. There seems to be no
gearing so these truths do not travel very rapidly. They have not
"Keeley Cure" for habits of carelessness, neglect and indifference, for
habits of dissipation of mind, soul and body.
Efficiency is a modern Hiram Abiff. It is an
which remodels imperfect structures; which builds new structures
properly and effectively;
which plans fitness in all things. It is an author of perfection in
improver of methods; a conserver of time, energy, money and
never causes confusion by having no designs on the trestle board.
We forget that God, himself, starts some
started "Truth" but we play marbles with it. He started "Evolution"
but we throw on the brakes. He started the "Future" but we live in the
past. He started our power to think but we are satisfied to turn the
crank of the
phonograph, repeating the thoughts of dead men. God starts a lot of
things but we
let them run down.
This word Efficiency is a God's-word. It is His
of purpose; His gauge of spirit; His plumb of practice; His level of
is His common gavel with which to knock off the rough corners of
and unpotent practice so that they may fit and fit today.
There is no use to look in the dictionaries for
modern definition of Efficiency because the dictionaries did not
word. The world has changed the word of late. Yesterday it had a
Today is has a specific use. Yesterday it was theoretical. Today it is
Yesterday it slumbered. Today it opens your eyes. Yesterday it applied
alone. Today it does not forget methods. Yesterday it was gentle. Today
it is a,
prod, a goad, a stimulant.
Today this word is alive, determined,
and progressive. No one has to burn midnight oil or delve among dusty
split hairs over the trails of tradition to get its meaning. It means
down to brass tacks" at once in every detail of life for life is too
and too valuable to permit waste.
Ten years ago, Efficiency was a shell of a
it is a compelling power. Today it is the mainspring of action. It is
cannot dodge it. It is after you and after every move that you make.
and competitors know the exact degree of your inefficiency better than
you do yourself.
Efficiency is the world's best friend. It is
shops upside down. It is uprooting erroneous habits. It is casting pet
into the scrap heap. It makes you look at yourself and your work in a
It makes you step aside and see yourself go by. It makes you define
It upsets false landmarks. It systematizes things. It makes you think,
observe, conclude, will and act. It makes you think in the present
than in the past tense. It standardizes that which should survive and
Efficiency is a perpetual question mark. It
for granted. To it, nothing that is, is right until it is proved over
is the right of every generation. It cares nothing about the past
except as it tests
the wheels of today. It approves that which fits. It is not skeptic yet
it is "from
Missouri" and demands to be shown that alleged right is right. Every
has demanded blind faith in its errors. The children of today demand
the fathers of yesterday.
Efficiency is not an iconoclast smashing old
idols with unconservative hammers. It is not the banner of youth in the
untried judgment. It is a challenge to a think-fest. It is not blinded
It stops leaks. It plugs holes. It puts bushing on the wobbling wheels
It makes you get away from copy-work. It is not satisfied with being a
of yesterday, mistakes along with Truth.
Efficiency is a middle aged man's practical
progress. It isn't the talisman of dreamers nor the pet word of
It is the slogan of Life, not the epitaph of Death. It has no time for
It is the war-cry on the battle line of happiness. It is the Beauseant
of real prosperity. It is a motto of character building.
It means conservation of energy; directness of
eternal vigilance against shiftlessness. It shoots at the bull's eye of
ends. It fires with a rifle and does not scatter like a shot gun. It
puts a punch
in power. It puts iron in the will. It puts oil on the bearings of the
puts forced draft on the furnaces of the heart. It gets up steam.
It means repairs to systems; modifications of
It means initiative instead of custom. It means thought-force instead
It means a lot of changes. There is nothing of "stand pat" about it
the verdict of "Absolutely right, proved anew," is returned by the jury
of modern hearts. It wants light, more light, further light and uses a
instead of a tallow candle while it works.
Efficiency ascertains whether things are
has the courage to discard them. It opens the tombs of dead purposes
an ascension of resurrected intention. It finds a choked truth and
It finds scattered fragments and articulates them. It emancipates
spirits from the
chains of habit. It knows the difference between a national head and a
Nothing can escape it. It applies to Churches
to fraternal orders and corn fields, to transportation and schools, to
and pew, to Master and member, to men and women, to you and me. Take
and govern yourselves accordingly.
Nothing is so obscure as to miss its acid test.
is so prominent as to escape its probe.
It is pushing men from places of power in
State, in store and factory, in fraternal orders and ships. It is
taking of the
withered wreath of prestige, of place. It is cutting of unearned wages.
of Efficiency will "get you if you don't watch out." It will "get"
your pet hobbies, your cherished habits, your sacred customs, your
One thing is sure. Masonry has to stand the
this word as if it were a soap factory. Is there any high degree of
Get the spirit of this word and apply it for yourself and to yourself.
Do some thinking
for yourself. You have the evidence all around you to prove or disprove
it one way
or the other. Stop shifting the responsibility for thinking onto
Have some nerve and think and think out loud too.
There is not much close thinking. There is a
between a "leader" and an "official." It is the apparent, at
least customary province of an official to maintain and administer
things as they
are. A reasonable amount of this is conservative but too much of it is
strychnine is a stimulant and a medicine, but too much of it is fatal.
expect progress from officials in the very nature of things.
There is both undue loyalty and undue fear of
There is undue praise and undue criticism of leaders. The average
official has completely
"buffaloed" the great majority of members. The members are to blame
they do not assert their right to think and desire.
There are two classes of Masons, both lay and
First, those who think that the word "Future" means a repetition of
Second, those who think that Yesterday is a conservative teacher of
Yesterday rightly consulted is a most excellent servant of Efficiency,
is neither the "Boss" nor fetish of Efficiency. One class thinks that
nothing is worthwhile which cannot stand the test of vital fitness for
It seems to be beyond question, that Masonic
potentially efficient. Truth is eternal. It has no yesterday, today or
It is perpetually young. It never becomes absolute. It has a long, firm
One foot rests on the safe soil of Yesterday. One foot reaches for the
of Tomorrow. But the Heart of Truth is "plumb" over the human hearts of
There is no use in denying to Efficiency the
test out the question whether Masonic method and practice is what it
could be and
therefore should be. You cannot prevent it.
Every empty chair in a lodge room is returning
of inefficiency of some sort. It cannot be as to Truth. It must be in
or our spirit.
You know just as well as I do, that on a
of a thousand lodge rooms, appear the mysterious words, "Mene, Mene,
Upharson," "Thou art weighed in the balance and found wanting." They
cannot stand the test of efficiency. The officials of old Babylon could
it in time. They lost their importance under the new regime. They slept
in the lap
of habit too long.
It will take many a modern Daniel and you may
who is willing to be cast into the fiery furnace of criticism and the
of ridicule to translate this verdict of inefficiency into modern
you the nerve of a great Masonic purpose. We have plenty of little
ones. Think up
a great one. Are you loyal to the Logic of Truth? Follow it. Think.
Is Masonry, as applied, efficient?
Love Never Faileth -- [A Poem]
lines these are, went slowly blind, and as the darkness deepened many
his mind. He fell into the depths of despair, and when he had let go of
God and immortality, he felt the tug at his heart of Something that
would not let
him go. Hence this sublime lyric of Love and Life everlasting. When he
the grave stood a huge floral emblem, a square of white in which the
last two lines
of this hymn were spelled out in red rose buds. – The Editor)
Love that wilt not
let me go,
I rest my weary soul in Thee;
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be.
O Light that followest all my way,
I yield my flickering torch to Thee;
My heart restores its borrowed ray,
That in Thy sunshine's blaze its day,
May brighter, fairer be.
O Joy that seekest me through pain,
I cannot close my heart to Thee;
I trace the rainbow through the rain,
And feel the promise not in vain
That morn shall tearless be.
O Cross that liftest up my head,
I dare not ask to fly Mom Thee;
I lay in dust life's glory dead,
And from the ground there blossoms red
Life that shall endless be.
"The compensations of calamity are made
after long intervals of time. The sure years reveal the deep remedial
underlie all fact."
Remarks About Kings -- [A Poem]
am tired of kings." – Emerson.)
Henry Van Dyke
said, "I am
tired of kings,"
But that was a long while ago;
And meantime man said, "No –
I like their looks in their robes and rings,"
So he crowned a few more,
And they went on playing the game as before,
Fighting and spoiling things.
Man said, "I am tired of kings,
Sons of the robber chiefs of yore;
They make me pay for their lust and their wal;
I am the puppet, they pull the strings;
The blood of my heart is the wine they drink!
I will govern myself for a while, I think,
And see what that brings."
Then God, who made the first remark, smiled in the dark.
L. B. M.
G rander than the lines
that Pythagoras drew,
E ngraved on the hearts that ever are true,
O nward and beyond the science it ran, –
M asonry, the nature religion of man.
E nter thy temple, sweet spirit, and there
T ry us by compasses, level and square.
R ightly interpreting our mystical art
Y ou can speculate on with happy heart.
LAST autumn we made note of the action of the
Lodge of England by which Brethren of German birth were virtually
the fellowship of Lodges under its obedience. At that time we expressed
that such a thing should come to pass, attributing it to the bitter
by the war, creating an air so surcharged with passion that the
quieter, saner voices
could not be heard. No doubt it was inevitable that men should act so,
recalled that during the blood and fire and tears of our own Civil War,
were divided and churches were rent asunder, the Masonic tie remained
With mingled sorrow and amazement we must now make record of proposals
more drastic action, as set forth in the following resolution passed,
by a close
vote, at the recent session of the Grand Lodge:
That it be referred to the Board of General
to consider and to report upon the following proposals: –
Private Lodge under the jurisdiction of the Grand Lodge of England be
examine the cases of all members who are of German birth, to call upon
members whose retention of membership is not approved by the unanimous
vote of all
the other members of the Lodge to resign, and failing resignation, to
exclude such members from membership; or, in the alternative, –
the termination of the War each Private Lodge under the jurisdiction of
Lodge of England be required to examine the cases of all members who
are of German
birth, to refuse permission to such members to resume attendance at
the resumption of such attendance is approved by the unanimous vote of
all the other
members of the Lodge, to call upon all members of German birth the
whose attendance is not so approved to resign, and, failing
resignation, to forthwith
exclude such members from membership.
withdrawal of this Grand Lodge's recognition of the German Grand Lodges.
of the reception in English Lodges of alleged Masons belonging to a
any German jurisdiction, and the prohibition of the entry of English
any Lodge existing under any German jurisdiction.
Surely that is going too far, involving as it
renunciation of those far-shining principles enshrined in the
Constitution of the
Grand Lodge itself, which are the chief glory of modern Masonry. Of
course we are
sure to be called pro-German for entering a protest. Nothing of the
kind; but we
are pro-Masonry, and it is plain that these proposals, if adopted, will
short of a calamity to the Fraternity, not only in England but
everywhere. Let us
pray that it may not be so. Dark and dreadful is the day in which we
time into before and after, like a deep red gash across the face of
must we fling everything to the winds? "The rocks are not burning," and
another and happier day will dawn when such an action will rise up as a
to Brotherhood, showing that Freemasonry forfeited its influence in
behalf of peace
and amity. Not all English Masons are in favor of such proposals, as
grave and weighty words by Canon J.W. Horsley in the London Freemason:
"I recognize that
Temperance in speech becomes us, even when the conduct, not of an enemy
but of enemies in that nation, is in question. I recognize also that
required by those who will not meet a Hymn of Hate by what seems to me
equivalent in prose. My son, who was about to be ordained, entered the
my approbation, was seriously wounded at Ypres, and has just gone out
but that will not hinder my being called a pro-German if I plead for
charity and dignity of attitude and utterance.
I am seriously concerned
in the name of Prudence and Justice, for the spirit and reputation of
How often have I not heard, and even uttered panegyrics on the
intention and power
of Masonry to hasten tie day of Universal Brotherhood! Was this all
humbug, to be
exposed as such directly a nation which contained some of our Brethren
against us? I have heard our Grand Master tell how, after the bitter
Boer War, he
received a welcome from Boer as well as from English Lodges in South
But now we are asked to render it possible that after peace, which we
be honorable, and therefore not dishonorable to the vanquished, vile
shall be found
deliberately, and without due cause on the part of those who must
remain our Brethren
(until by some overt and definite breach of the Landmarks they have
us non-recognition) to have broken down the bridge on which we might
meet in happier days with open hands instead of mailed fists. Much do I
our victory; more for peace; and most for an extended and deeper
all men after the fashion which we contend the Craft can teach them.
But if, at the bidding
of an indiscriminate hatred, we are to belie our professions and
embitter our temporary
opponents by excommunicating them, then I am not alone in saying that I
little interest in what will have become a mere English Club, and have
be the exponent and animator of a Fraternity which should play so great
a part in
the creation and promotion of peace and goodwill, irrespective of
unaffected by transitory variance, when the bluster and the
intoxication of warfare
have passed away."
Darker will be the day when such wise words go
– our Fraternity will then be ready for the junk-heap and the
betrayed its spirit and failed of its mission. Such a time asks for
magnanimity, fortitude and tolerance, and above all faith in the
of Masonry. We beg our English Brethren to believe that we write these
no spirit of partisanship, but in deep sorrow, moved thereto by
solicitude for the
future of our Fraternity. Nor do we forget the noble words in the Book
of our mother Grand Lodge: "No quarrels about nations, families,
politics must by any means or under any color or pretense whatever be
the door of the Lodge."
* * *
Taking Masonry Seriously
If we mistake not, there are signs to show that
especially young men, are more and more disposed to take Masonry
as a principle to be held and a life to be lived. There are exceptions,
to be sure,
as we learn from a letter before us, wherein a Brother frankly
confesses that his
only interest in the Fraternity is in what he calls “the big eats and
the big meets."
Surely a mistake was made when this Brother was admitted to the Order
at all. He
is in the wrong pew, having no interest in the intellectual aims of
less with its opportunity for practical human ministry, and our Lodges
the courage of the old-time Masons who sent such men back to the
Guilds, as unworthy
of the fellowship of serious men. From another letter we read:
"With a leading
and prominent Odd Fellow in the East with a zealous Knight of Pythias
in the West,
and the Exalted Ruler of the Elks and the high muck-a-muck of the
Eagles in the
South, and with the average member of the Masonic body belonging to at
or five other orders, sometimes the thoughtful member must think that
looks and is a little bit foolish. For the Jew to attend early mass,
for the Catholic
to be superintendent of the Presbyterian Sunday School for a leading
expound the Talmud to a Boy's Class in the Synagogue, might be highly
yet none the less inexplicable. Perhaps the time will again come when
be a living, active force for good and greatness.
Frankly, I have looked
upon most Masonic literature as largely worthless, and oftentimes
The childish legends that pass for Masonic "History" seem little short
of astonishing. In looking over the June issue of The Builder however,
I read the
article entitled "Our Thucydides," by Prof. Pound of Harvard
and I thought that if such articles are to appear, perhaps there is now
for the great Order and a proper understanding of its history and aims.
I renew my membership in the Society, in the hope that the time of "hot
idle legends and extraordinarily foolish "history" has none by."
Not gone by, Brother, but it is the work of
to help hasten its exit from the earth, in behalf of clear seeing and
in the fields of Masonic history, symbolism, philosophy and practical
If the leaders of the Order are wise, they will see in this thoughtful
letter one reason for the falling off in Lodge attendance and failing
Masonry. Thinking men want the truth, not silly legends, fantastic
mathematical puzzles, and if they do not find it they will reckon
Masonry as only
one of many such orders, having little or nothing to set it apart from
Of course, if Masonry is only a dramatic Club,
performances prelude a banquet and a smoker, let us admit it, and not
keep up the
hoax of having a noble history, a profound philosophy, and a beautiful
If there is nothing in it, like the King of Hearts in Alice in
the mysterious document was brought into his court, "If there is
it we are saved a lot of bother, as we need not try to find it." But if
has anything of value to teach men, has any real purpose and definite
surely behooves us to study it and rededicate ourselves to its service.
* * *
Our friend, the distinguished editor of the
thinks that the December number of The Builder is the best we have so
– that being the last copy he has had opportunity to read. "One would
it almost embraces the whole field of the subject-general which brought
into being," he remarks, adding that it is a memorable number,
memorable year's labor; "and we look for greater things to come." He
particular note of the article by Brother Ball on the Hiramic Legend
and the Lost
Word, and the brief essay by Brother Gage on Building Designs. He is
in the old Temple of Heaven in which the Scottish Rite degrees were
Brother Lobingier related. He congratulates us on the excellent index,
the work of the Year good from first to last.
* * *
Ye editor would thank the Scottish Rite bodies
the country to let him see their Bulletins, not all of which reach his
he will be especially grateful to Brethren of that Rite, or any other,
of plans and methods of procedure in their social service undertakings
– such as
the magnificent work of the Masons of Duluth in the Infant Welfare
their labors. He wishes to analyze and give the Craft the results, both
as to methods
and achievements, of these benign and practical endeavors. Take due
– please – and govern yourselves accordingly.
* * *
Articles of Interest
Masonry as a Social Bond, by Bishop D'Arcy.
The Orange Order, by J. L. Carson, Virginia Masonic Journal.
Dedicating the Lodge, by F. C. Higgins, Masonic Standard
Thomas Mason Harris, Grand Chaplain, 1796. New England Craftsman.
A General Grand Lodge, by W. W. Clark. Illinois Masonic Review.
Two Hundred Years of Templarism, by D. O. Scott. American
Music and its Relation to Masonry, by R. Hawridge. The Trestle Board.
Negroes and Freemasonry, by H. A. Williams. American Freemason.
The Pilgrim's Way, by H. J. Strutton. Occult Review.
* * *
The Way of Divine
Union [Lib 1915], by A. E. Waite.
Wm. Rider & Son, London. $1.75.
The Meaning and
Value of Mysticism, [Lib 1915],
by Emily Herman.
The Pilgrim Press, Boston. $1.75.
The Ethics of
Confucius [Lib 1915], by M. M. Dawson.
G. P. Putnam's Co, New York. $1.50
Songs for the New
Age [Lib 1915], by James Oppenheim.
The Appeal of
Masonry [Lib*], by H. G. Smith, Glencoe
Solomon and the
Temple [Lib*], by C. P. Benedict, Indianapolis,
The Religion of Freemasonry [Lib*], by
G. R. Van De
Water, New York.
There is not anything amongst civil affairs
to error than the right valuation and true judgment concerning the
power and forces
of the State. Walled towns, stored arsenals and armories, goodly races
chariots of war, ordinance artillery, and the like: all this is but a
sheep in a
lion's skin except the breed and disposition of the people be stout.
itself in armies importeth not much, where the people is of weak
courage; for as
Virgil saith, It never troubles the wolf, how many the sheep be.
Socrates, Master Of Life
FLAUBERT was wont to say that the man is
work everything. With this we do not agree, least of all after reading
of that Sage whom Shelley called "the Christ of ancient Greece," in
so brilliant little book, 'Socrates, Master of Life," [Lib 1915] by W. E. Leonard.
There is no exaltation in reading such a story, there is only
And there is sadness, too, such sadness as falls upon one in the
presence of a Master
of the fears, passions and vicissitudes which befall us here below.
that truly great and noble man and the life he lived, one feels that
the words of
the poet can be much better applied to him than to David, of whom they
pious, good and clean,
Sublime, contemplative, serene,
Strong, constant, pleasant, wise."
Withal he was very human, this son of
the stone-cutter, as the author shows him to us in the too brief
sketch. The materials,
of course, are scant. Naturally, his friends, who knew his life, left
of his thought, and he himself, being a wise man, never wrote a book.
He was ugly
and dressed shabbily, and seldom washed himself. He went barefoot, even
in the winter
snows, and was strong and tough as well as brave – did he not make a
He married Xantippe, the shrew, and left two children, albeit nothing
was ever heard
of them. She used to pour slop-water on him when he came home late at
asked why he married such a vixen, he said that if he could endure
Xantippe he could
learn to endure anything. He loved folks, and was one of the greatest
race has known.
If there is pensiveness in the memory of him,
was no sadness in his life. How could there be? Fortified by his
knew that melancholy is folly, the trick of an evil imp. He was a merry
ready to take a joke or to pass one back, always asking questions and
to know nothing. He taught the youth of Athens that the soul of all
is the improvement of the soul. Do every deed, think every thought in
with the simple principle of virtue, he said, and you will then be
all the fears of life and death – since no real harm can come to a good
man in this
life or after death. That was what he taught and that was how he lived;
it was no wonder that Xenophon could write of him: "No one within the
of men ever bowed his head more beautifully to Death."
Our author compares Socrates to Christ, as did
seeking the while to make clear the place of the philosopher in "this
business of salvation." For such as are interested in the teaching of
sage there is a chapter full of meat. Self-control, balance, poise was
virtue with Socrates. He thought less than we do, apparently, of doing
the grain. For, if we have the right idea of our duty, there is no
grain to go against,
the doing is effortless. For us, the fascination of Socrates is in his
his brave, calm, cheerful and playfully wise mastery of life. No wonder
was for giving him a place among the Saints, and could scarce refrain
"St. Socrates, pray for us!"
* * *
From Greece to China is a long journey, yet
and Confucius were not far apart in time, and one feels that they would
each other had they met. Confucius died in his seventy-third year, 479
B. C., died
unhonored, feeling in the flickering beats of his failing heart that
his pleas for
justice, truth, industry, self-denial, moderation and peace were
he taught is admirably summed up in "The Ethics of Confucius," [Lib 1815] by M. M. Dawson,
with a foreword by Wu Ting Fang, and it is a goodly body of wise and
showing "how to get through life like a courteous gentleman." His
idea is that every normal man cherishes the aspiration to become a
– superior to his fellows, if possible, but first of all superior to
his own past
and his present self.
Confucius has also been compared to Christ, for
he taught the Great Principle of reciprocity: "What you do not want
yourself, do not unto others," – which is very far from the positive
which Jesus stated it. Lao Tsze was nearer to the Teacher of Galilee
when he taught,
"Love thine enemies." Inquiry was made of Confucius concerning this
resulting in the following dialogue: "What do you say concerning the
that injury should be recompensed with kindness?" And Confucius
what, then, will you recompense kindness? No, recompense injury with
recompense kindness with kindness." Lao Tsze has much the larger
in China, which this difference in their teachings no doubt in part
explains – the
followers of Confucius being among the elite and scholarly.
Confucius was a sage, not a seer. So long as he
of the art of living, of mental morality, of self-culture, of human
the family and the state, his insight is clear and wise. When he comes
to the higher
relations of the soul his vision is vague, indefinite and uncertain.
Yet he was
a noble teacher, sincerely seeking to guide his fellow men aright along
but far from easy, path which mortals should walk: "I seek unity, all
* * *
The Religion of Freemasonry
"The world is big, but not too big to be
were men only good. The worst war this world ever knew is still raging,
smallest child knows that war continues solely for the want of love.
many and diverse, yet on one subject, all good men who are wise, are
is that the betterment of world conditions ultimately depends upon the
recognition, both in belief and conduct, of the Fatherhood of God and
of man. One of the oldest institutions in this world, the largest, most
and beneficent, which professes and practices these principles is
contribution to its work and its worth is dedicated to those Grand
loyal to ancient landmarks, keep the Bible on their altars, worship
God, and uplift
the brethren. Amen. So mote it be."
After this manner Brother George R. Van De
Chaplain of the Grand Lodge of New York dedicates his sermon on "The
of Freemasonry," [Lib*] delivered on Sunday, Nov. 28th, 1915, in St.
Church, New York. It is one of the best Masonic sermons we have read in
many a day,
nobly phrased, straight to the point, aglow with the fire of a
fearless and free of spirit, and intensely practical. If you doubt it,
"Going to Lodge
is insufficient for Masonic progress. One may take degrees and make no
You can learn all the work and exhibit nothing of the worth. A man in
as well as in the lodge may become a magnificent ritualist, and remain
sensualist. Esthetics are no better in themselves than gymnastics to
uplift the human soul. Nobody who tries fails, but unless a man tries
God can do for him amounts to nothing, so far as personal character
in Masonry tends toward goodness. A good Mason is a good man, a helper
in time of
need, upright, and a cordial good fellow in joy. A bad Mason defies
He betrays his trust, injures his cause, blackens the fame of the
order, and brings
obloquy to an institution that deserves both sympathy and support."
The Wisdom of Swing
are overdone in the parlor than in the kitchen.
has not much changed since man became acquainted with it.
is the poppy of literature.
shaken the bottle of knowledge, and we are all of nearly one color of
should read its own mass over its own dead.
near any one thing – that is fanaticism.
birds fly, serpents crawl, but man talks himself forward.
is anything sweeter than honey it is the study of the bee.
is the nomination, election and coronation of self.
and much time do not make a thing true.
is a soul domesticated out of its immortality.
is full of conservatives.
Knowledge and Wisdom -- [A Poem]
far from being one,
Have ofttimes no connection: knowledge dwells
In heads replete with thoughts of other men;
Wisdom in minds attentive to their own.
Knowledge – a rude unprofitable mass,
The mere materials with which wisdom builds –
Till smoothed and squared, and fitted to its place,
Does but encumber when it should enrich.
Knowledge is proud that he has learned so much;
Wisdom is humble that he knows no more."
The Ruffian, Death -- [A Poem]
From History Occidental Lodge,
last life's powers
The silver cord is loosed, the wheel
Of life, and golden bowl are broken;
The sunny days return no more;
There comes through every avenue, the token
That Death is knocking at the door!
The grinders cease; the eyes grow dim;
Gray hairs are blossoming above;
The ear no more receives the happy hymn,
The heart no more is kindled up with love;
The ruffian, Death, his work completes,
The mourners go about the streets,
Our souls with sympathy to move!
Beneath the green springs we entomb
Him, the delight of the Mason's home!
A Mason's Greeting -- [A Poem]
John Edmund Barss
all who hope for
life beyond this living,
To all who reverence one holy Name –
Whose liberal hand will not be stayed from giving,
Who count all human fellowship the same;
Whose lives ascend in wisdom, strength, and beauty,
Stone upon stone, square-hewn and founded well,
Who love the light – who tread the path of duty:
Greet you well, brethren! Brethren, greet you well!
Let Us Pray
"Do you feel something in you deeper far than
grander than enthusiasm, of greater energy than will? Are you not
conscious of emotions
whose interpretation is no longer in us? Do you not feel your pinions?
Let us Pray."
The Question Box
What territory comprises the Northern
the Scottish Rite in the United States?
The territory east of the Mississippi and north
* * *
Can you give me a suggestion as to the best
with journalism, giving a thorough working knowledge of the business of
reporting and general writing?
J. B. D.
Perhaps "The Newspaper Worker," [Lib 1906] by James McCarthy,
published by the Press Guild, New York, is as good a book of the kind
as you can
find, though "Practical Journalism," [Lib 1910] by E. L. Shuman,
(Appleton Co., New York) is very good indeed. Ye editor prefers the
no doubt because it was written by one of his dear friends. However,
is a choice between two good things – take both, if you can.
* * *
Was Joseph Smith, the founder of Mormonism, a
I have heard it stated both ways, and would like to know the fact.
Smith seems to have been made a "Mason at
by the Grand Master of Illinois, but the events showed that it was a
bad day's work,
because of the abuse of Masonry by the Mormons. For an account of the
in the Grand Lodge of Illinois by the Mormons, see the "History of
in Illinois [Lib*]," by Reynolds, also the "History of the Grand Lodge
of Iowa," [Lib 1910] Vol. I,
* * *
In the article on Irish Masonry, by Brother J.
the writer refers to Daniel O'Connell as a Mason. I am wondering where
he gets his
authority, and to what Lodge he belonged. The article on O'Connell in
Britannica states that he was a faithful Catholic. If this is so, it
would be quite
interesting to know that he was also a Mason.
Little is known of the Masonic history of
beyond the fact that he was made a Mason in Old Lodge No. 189 then held
– the Lodge now meets in Ballymena – in 1797, and was Worshipful Master
of the Lodge
the following year. Owing to the attitude of the clergy of the Roman
Masonry, however, O'Connell finally broke his connection with the
Craft, and died
as he was born – a Catholic. (See Finders "History of Masonry." [Lib*])
Brother Wm. Ross, Past Grand Master of Nova Scotia, can no doubt give
if it is desired.
* * *
Is it unMasonic to play billiards or cards in a
adjacent to a regular Masonic temple or Lodge room, if the room in
which such amusements
are conducted is in no sense used for Masonic purposes, but is
maintained only as
a Club room for Masons and the sons of Masons, or others for whom some
Certainly not. The arrangement described is
as safe-guarding such amusements from abuse, as well as in bringing the
Masons into the fellowship – which is far better than to have them play
under less fortunate influences. Of course there are communities where
of this kind under any auspices are regarded as sinful, but they are
not many. Even
churches are adding play-rooms to their edifices in these days. The
were much freer in these matters than we are, often using their
Lodge-rooms as places
* * *
Can you give me the definition of Masonry as
the Master in the Kentucky Lodges? I heard it once but did not memorize
I think it the best I have heard.
We presume that the following is what our
in mind, taken from the Masonic Monitor of Kentucky, by Brother J. N.
– "Masonry is a system of ethics founded upon a belief in God, and in
to a future life, inculcating strict adherence to the duties we owe to
demanding patriotic obedience to the laws of the land in which we live,
a veneration for the Creator of our being."
* * *
"The Dew-Drop Lecture"
I have often heard of a lecture used in the
the Grand Jurisdiction of Mississippi called "The Dew-drop Lecture,"
to have been written by Albert Pike. Can you give me any information
In sending us a copy of an old obsolete Monitor
which contains the famous Dew-drop Lecture, Grand Secretary F. G. Speed
to say about the lecture: – "This lecture was not written by Albert
was handed down a hundred years before Gen. Pike was born. My father
were intimate with Brother Pike, and my father made the above statement
lecture. The lecture is used in our Lodges quite frequently, but it is
not a part
of the adopted work now." We propose to publish this lecture in an
of The Builder, and we believe our readers will agree that it deserved
to be handed
down for a hundred years.
* * *
The Colors In The Flag
I had just dispatched a letter to you regarding
of the articles in the first volume of The Builder, and had scarcely
mailed it when
another, one of your own editorials, attracted my attention. It was
of the origin of the colors entering into the composition of the
in the issue of Feb. 1915. Your reference to the classic application of
colors particularly interested me, and I am tempted to ask you to go
into the discussion. The "loci classici" for the Roman use of the red
and white would be greatly appreciated, for you have touched upon a
topic not generally
known to College and High School instructors in the classics.
We insist that Brother Dunn, who is the head of
department of Latin in the University of Oregon, is just the man to
question, and we are sure that a letter from him touching the use of
red and white
among the Romans would be interesting to many of our Members. Moreover,
it bad policy to attempt to do a thing which another can do in a better
Also, it is about time that someone gave us an article on the use and
of color in Masonry, a most interesting and suggestive subject.
* * *
Masonry and Politics
If it is not out of order I would like very
you would give us light on the following question: What is the relation
The article in the Book of Constitutions,
the Grand Lodge of England in 1723 [Lib 1723], is very strong on this
point; doubly strong
in the edition of 1738 [Lib 1738]. For example:
"No quarrels about nations, families, religion or politics must by any
or under any color or pretense whatever be brought within the door of
Masons being of all nations upon the square, level and plumb, and like
in all ages we are resolved against political disputes." (Alas! the
of England seemed to forget this injunction at its last meeting.) While
thus abjures political questions equally with religious disputes, in
it is all the while training men to be good citizens, and through the
its men it influences public life – as Washington, Franklin and
the spirit and principles of Masonry into the organic law of this
Republic. By building
men up in moral character spiritual faith and public-mindedness,
Masonry is helping
to build up a state that will endure the Shocks of times nobler
structure than ever
was wrought of marble or of mortar. (See "The Principles of Freemasonry
the Life of Nations," [Lib*] by Findel.) Of course, men trained in the
principles of Masonry will stand for these principles, stand together
in their behalf
– fight for them, if need be – when they are involved in the issues of
strife; but Masonic Lodges, as such, have no place or part in politics
– save, as
we have said, to train men for usefulness righteousness and goodwill in
relations of life.
* * *
The Justinian Oath
A Brother from Kansas asks for information
the Justinian Oath, but from the fact that he tells us that he has
heard it used
in connection with some High School fraternity we are quite sure that
he is not
thinking of the procedural or rather evidential oath which seems to
have been introduced
by Justinian in cases of alleged informal trust bequests (See
Institutes of Justinian,
II., 23, 12; Cod. VI., 42, 32; also Britannica article on "Oaths.")
it is the Oath of the Athenian Youth that our Brother is seeking. If
so, it runs
"We will never
bring disgrace upon this, our city, by any act of dishonor or
cowardice, nor ever
desert our suffering comrades in the ranks; We will fight for the
ideals and sacred
things of the city, both alone and with many; We will revere and obey
laws and do our best to incite a like respect and reverence in those
above us who
are prone to annul or to set them at naught; We will strive unceasingly
the public's sense of civic duty; thus in all these ways, we will
city not only not less, but greater, better, more beautiful than it was
* * *
The Mysteries of Mithras
Can you give me any light on the mystic rites
Mithraic initiations practiced in Persia, and their relation, if any,
Less is known about the details of the Mithraic
than about the other orders of the Mysteries – than the Mysteries of
Isis, for example,
because we have the testimonies of Plutarch and Apuleius who were
initiates in that
order. We know, however, that as regards the drama of life and death
the Mithraic rites differed only in details from the other orders of
– albeit it had a greater vogue in the Roman Empire, perhaps because of
on the military spirit. It may almost be said to have been the religion
of the Roman
army, which carried it to the ends of the earth – as, later, the
English army spread
Masonry over the world. Like other similar orders of antiquity, the
Mithra are related to Masonry, not so much historically, as spiritually
– in the
fact that the Drama of Faith, of which we wrote in The Builders, was
from those ancient fraternities to modern Masonry. Franz Cumont is the
on the Mithra and his "Mysteries of Mithra" [Lib 1903] and his "Oriental
Religions" [Lib 1911] trace
the origin and influence of the cult with learning and insight. For a
however, Brother Maness is referred to a little book, just published,
[Lib*] by W. J. Phythian-Adams. (Open Court Publishing Co., Chicago.)
* * *
Masonry in Fiction
I would like to know, if convenient for you to
what book by Sylvanus Cobb, Jr., brings out – or I might say brings in
– some of
the work of the Royal Arch and Council degrees in the story.
* * *
Some weeks ago, while rummaging among old books
second-hand book store, I found a little volume entitled "The Ancient
of Essenes." What was this order, and has it any relation to Masonry?
The sect of the Essenes – as we remarked
in the February issue – was a tiny cult of monastic Pharisees whose
seem to have been in the wild region in southeastern Judea, near the
Dead Sea. They
carried the separatist idea of the Pharisees to its ultimate extreme,
and are interesting,
not for any marked resemblance, much less relation, to Masonry, but
were apparently the only cult of the kind among the Jews. Da Costa, in
of the Dionysian Artificers," [Lib 1820] was the first to try to
associate them with
the order of the builders, his theory, as we recall it, being that they
were a Hebrew
branch of the Dionysian fraternity; but we hardly think he made out his
writers of the imaginative school, of which Dr. Oliver may be said to
stand as a
leader, taking their cue from such hints and theories, straightway
bridged all gulfs
and hailed the Essenes as the ancestors of Freemasons. Recent
researches do not
justify such claims. Some Jewish writers, to be sure, have claimed that
or a division of them, bore the name of Bannaim, which is explained to
but this is held to be doubtful. It probably only meant that each of
built his own house, or that their mission was to build up, to edify,
as the word is used by St. Paul. (See the discussion following the
essay by Brother
Westcott in the last issue of the transaction of the Quatuor Coronati
1915 pp 67])
Dear Editor: – I noticed in your Aug. number an
regarding Clarence M. Boutelle, author of "The Man of Mount Moriah."
[Lib*] Your reply was correct as far as it went. I knew Bro. Boutelle
Minn., where he died, and will give the party a little information
Clarence Miles Boutelle, L. L. D. was born in
in 1851. He came to Minnesota in 1859 with his parents and settled on a
Wabasha County near Lake City. He led the usual farm life of a country
19 years of age when he supplemented his summer farm work for two years
a district school two winters. He then entered the Winona normal
school, where he
early took a distinguished position in scholarship and was graduated in
then spent two years in the Massachusetts Institute of Technology and
the Winona normal school as a member of the faculty, teaching in
psychology and other scientific studies, remaining with the faculty for
His next teaching was in Rochester, Minnesota, and in 1885 was elected
of the public schools at Decorah, Iowa. Here he remained for seven
years with constantly
increasing salary. He next taught a brief period in the state normal
school at East
Stroudsburg, Pa., and from there he came to the Marshall, Minn.,
schools in the
fall of 1895 and remained there until his passing away. Prof. Boutelle
kept in active
association with the university, normal and state departments, each
year being called
to the University summer school as an instructor. On July 22, 1880,
was married to Miss Fannie C. Kimber, who was a native of New York and
of the famous Oswego state normal school. She was of the Winona normal
in charge of Methods and Practice Teaching and had won the distinction
at the front of normal school teachers of the state. They had two
and Louise, both of whom were students in the University of Minnesota
at the time
of his death.
Prof. Boutelle was a devoted student of Masonic
and usages, and as an author of Masonic literature he won a broad
work being of a standard character. He was made a Mason in Rochester
Lodge No. 21,
in 1885, and was admitted to Great Lights Lodge, No. 181, at Decorah,
Iowa, a year
later, and in succession was its Junior and Senior Warden, and
In 1886 he became a Royal Arch Mason in King Solomon chapter, No. 35,
and for two years filled the exalted position of High Priest. In 1887
he was knighted
in Beauseant Commandery, No. 12, of Knights Templa at Decorah, and
served two years
as Generalissimo. He was also a charter member of Decorah Chapter No.
of which society Mrs. Boutelle was a member. He was also a member of
Lodge, No. 58, Odd Fellows, at Decorah, and was a charter member and
the first Senior
Warden of Decorah Encampment of Odd Fellows, No. 133, and subsequently
Patriarch. Prof. Boutelle retained his membership in all these orders
Prof. Boutelle was for many years among the
contributors to the "Voice of Masonry and Family Magazine." He was also
a contributor to Leslie's Illustrated Weekly Leslie's Popular Monthly,
Magazine, Godey's Lady's Book, Arthur's Home Magazine, The Chicago
Tribune, and The Current. His most extensive novel was entitled "The
Mount Moriah," which was published as a serial, running two or three
in Voice of Masonry and now published in book form. Another extensive
"The Man Outside" was published in Leslie's Popular Monthly, and this
is also published in book form, and has been dramatized for the stage.
Brother Boutelle was stricken down suddenly in
in the evening after he had attended a Masonic funeral that afternoon
for a Brother
Harrington, who was as suddenly stricken down a few days before.
died Sept. 16, 1903 at Marshall, Minn. and his body was taken by an
escort of Masons
and Odd Fellows to Lake City, Minn., where the Masonic Lodge of Lake
him in the family lot.
Very truly yours,
E. E. Smith, Minn.
(We are grateful to Brother Smith for this
Brother Boutelle, the first ever published, so far as we are aware, not
it answers a number of inquiries with regard to him, but also because
an able and useful man. His Masonic poems and stories – especially "The
of Mount Moriah" – had a wide reading among the Craft, and are still
They are aglow with the spirit of a man to whom Masonry meant very
for its fraternal tenderness and its spiritual beauty, and this
he exhibited in his life. Incidentally, we have here another example of
of such a society as ours, bringing men far apart into closer touch.
the story of Brother Boutelle, even in this brief form, would have
A Song of Degrees -- [A Poem]
said to the Rocks;
I wish to know,
How did your greatness come to grow?
How formed you yourselves from the ooze of the Seas?
They said, Little by Little, by Degrees.
l said to the Earth; I would understand
How you became the fertile land?
How torn from the Rocks, by thaw and freeze?
It said, Little by Little, by Degrees.
I said to the Plant, I would comprehend
How the life of the Earth to your leaves you send?
How you change the dead soil into flowers and trees?
It said, Little by Little, by Degrees.
I said to a Beast, can you explain
How your flesh and your bones are made from the grain?
How you grew from the Rocks, the Earth and the Trees?
It said, Little by Little, by Degrees.
I said to a Man, I would fainly know
How you know what is Right, and what is not so?
How a man came to know the Good that he sees?
He said, Little by Little, by Degrees.
I said to a Spirit, shining, bright,
How did you gain your robe of light?
How learned the Omnipotent Will, to please?
It sang, Little by Little, by Degrees.
(Will the Brother who sent us these lines be
to let us know his name? If he wrote them, we are all the more anxious
to know his
name. If he did not write the poem, perhaps he will tell us who did.
thank him for sending it, and if he has any more of like kind humming
in his heart
– well, the latch-string is on the outside.)
One of our lady readers objects to a sentence
article by Brother Brown on "The Secret of Washington's Power," as
unfair, if not unjust, to the memory of Thomas Paine. The sentence
wrote and talked; Washington prayed and fought." Perhaps Brother Brown
not intend any reflection on the author of "Common Sense," [Lib 1776] yet we can see that
the sentence might be so interpreted. Our lady friend, while not a
partisan of Paine
theologically, insists that "Common Sense" did almost as much for
independence as Washington's sword. Paine himself thought of it as his
work, for at his grave there is a little plain slab on which is
Paine, author of Common Sense." It is true, furthermore, that to Paine
due the first daring use of the word "Independence" in those struggles;
and it may be added that he was the first to speak the words "United
In justice to Paine his lady defender asks that we give our readers a
Blanchard's Life of Paine, which she encloses in her letter. The
passage is as follows:
"At the close
of the year 1775," says Calvin Blanchard in his Life of Paine
[Lib 1860], "when the American Revolution
as far as the Battles of Lexington and Bunker Hill, John Adams,
Benjamin Rush, Benjamin
Franklin, and George Washington had met together to read the terrible
they had received. Having done which, they pause in gloom and silence.
Franklin speaks: 'What;' he asks, 'is to be the end of all this? Is it
justice of Great Britain, to change the ministry, to soften a tax? Or
is it for'
– he paused; the word independence yet choked the bravest throat that
"At this critical
moment Paine enters. Franklin introduces him and he takes his seat. He
the cause of the prevailing gloom and breaks the deep silence thus:
of America must be independent of England. That is the only solution of
They all rise to their feet at this political blasphemy. But, nothing
goes on; his eye lights up with patriotic fire as he paints the
which America, considering her vast resources, ought to achieve and
to lend their influence to rescue the Western Continent from the
and unprogressive predicament of being governed by a small island 3,000
Washington leaped forward, and taking both his hands, besought him to
views in a book.
"Paine went to
his room, seized his pen, lost sight of every other object, toiled
in December, 1775, the words, entitled 'Common Sense,' which caused the
of Independence and brought both people and their leaders face to face
work they had to accomplish, was sent forth on its mission. 'That
book,' says, Dr.
Rush, 'burst forth from the press with an effect that has been rarely
types and paper in any age or country.' "
* * *
Masonry in Public
Dear Brother Newton: – I have just finished
your book "The Builders," [Lib 1914] and am very well pleased with
it. It is just the book
I wanted when I was made a Mason, and it seems to me that every Lodge
would be anxious
to enlighten its young members by giving them The Builders. To every
when he is made a Mason, come the questions, what is Masonry when and
it originate, and what is its purpose? And unless he is started off on
track, he is very liable to regard it as merely an order of which he is
In the chapter on Universal Masonry I find the following:
"On St. John's
Day, December 27th, 1777, the Antiquity Lodge of London, of which
Preston was Master
– one of the four original Lodges forming the Grand Lodge – attended
church in a
body, to hear a sermon by its Chaplain. They robed in the vestry, and
into the church, but after the service they walked back to the Hall
Masonic clothing. Difference of opinion arose as to the regularity of
the act, Preston
holding it to be valid, if for no other reason, by virtue of the
of Antiquity Lodge itself. Three members objected to his ruling and
the Grand Lodge, he foolishly striking their names off the Lodge roll
for so doing.
Eventually the Grand Lodge took the matter up, decided against Preston
the reinstatement of the three protesting members."
Do I understand by this that it was not the
at that time, for Lodges to attend, in a body, public services or
any kind? Is there no record of earlier gatherings of Masons in a body,
Sincerely and fraternally yours,
H. W. Hutchings, Montana.
(Public processions of the Fraternity were
in the early days, and have the warrant of long usage, the first
the "revival," of which we have record, taking place on June 24th,
Of that gathering Anderson says, "Payne, the Grand Master, with his
and former Grand officers, and the Masters and Wardens of twelve
Lodges, met the
Grand Master elect in a Grand Lodge at the King's Arms Tavern, St.
in the morning, . . and from thence they marched on foot to the Hall in
and due form." Anderson continued to record the annual processions of
Lodge and the Craft on the feast day, with a few exceptions, for the
years; after which time the processions seem to have journeyed in
subjected the Grand Lodge to ridicule, by a mock procession in 1747,
Grand Lodge unanimously resolved to discontinue them – nor were they
was the state of things at the time of the difficulty in Antiquity
Lodge in 1777;
but that particular instance, as it came to the Grand Lodge, was
the arbitrary act of Preston in erasing from the roll of the Lodge the
the Brethren who objected to his ruling. Perhaps the Grand Lodge,
own experience and the ridicule heaped upon it, wished to protect the
such embarrassments. At any rate, it ruled against Preston's doctrine
of the inherent
right of Antiquity Lodge; but the custom of public Masonic processions
revived both in England and in this country. (See article on
in Mackey's Encyclopedia of Freemasonry.)
* * *
"An Unfair Deal"
My Dear Brother and Editor: – I have read with
interest your very interesting articles in The Builder and would like
to ask your
views on the following: Is it not an unfair deal to our unfortunate
fellow men who
have lost an arm or even one hand to deny them the privilege of
receiving the degrees?
Is not their heart just as responsive as ours
not they as able to conform to the rules and regulations of the
fraternity as we
who have been more fortunate?
We have had a case come up in our lodge where a
worthy fellow asked for the degrees which we put up to Grand Lodge
asking for a
Special Dispensation allowing us to confer the degrees but on account
of his misfortune
of losing his right arm we were denied the Special Dispensation.
Another case which has come to my personal view
only a short time ago one of our good citizens asked me if it was
on account of his misfortune of losing his hand when eighteen years of
he would be denied the degrees to which I was obliged to say that he
would. He answered
that he had always said when a boy that as soon as he was of age he
would join the
Masons but when he did try he was informed that he could not on account
of his misfortune.
He has since raised two boys both of whom are members of the Craft and
it is a very
peculiar thing that with a heart like that, and everything else
could not be some arrangement for such a case.
Please let me hear from others on this subject
John L Stafford, Kansas.
* * *
The Master's Hat and the
I have read two explanations of why the Master
his hat and is addressed as "Worshipful," neither of which seems as
as the one I have from some forgotten source years ago. As I have it,
a time in the history of the order in England when the fraternity was
and to avoid undue publicity the brothers were allowed to hold their
monasteries. At that time many churchmen were members of the order and
as a common
courtesy the abbots, when members, were generally elected Masters of
while presiding wore their mitres as was their custom. They were
entitled to be
addressed as "worshipful," so that the qualifying title and the custom
of wearing a hat have had an honorable origin and have quite a
The hat gives dignity and the title ought to carry with it a guaranty
R. F. Kerr, South Dakota.
The Builder -- [A Poem]
Edward Everett Hale
name? I do not know his name;
I only know he heard God's voice and came.
Brought all he loved across the sea,
To live and work for God – and me;
Felled the ungracious oak,
Dragged from the soil
With torrid toil
Thrice-gnarled roots and stubborn rock,
With plenty piled the haggard mountain-side,
And at the end, without memorial, died;
No blaring trumpet sounded out his fame,
He lived, he died; I do not know his name.
"No form of bronze and no memorial stones
Show me the place where lie his moldering bones.
Only a cheerful city stands,
Built by his hardened hands;
Only ten thousand homes,
Where every day
The cheerful play
Of love and hope and courage comes.
These are his monuments and these alone;
There is no form of bronze and no memorial stone."
Bishop Burnet, in his "History of His Own
writes of Sir Harry Vane, that he belonged "to the sect called Seekers,
being satisfied with no form of opinion yet extant, but waiting for
* * *
"It is an intolerable thought that man and all
other sentient beings are doomed to be completely annihilated. after
such long continued
I Have Heard -- [A Poem]
is often that I
have heard her calling
In the evening of the day.
Often have I seen her shadow falling
Down the westering way,
Down my road to the westward leading,
Down the road by which I climb
Yonder, where the sun lies bleeding
At the end of time.
It is often that I have heard her saying,
"Will you not come back to me?"
Far have I been straying, long, long delaying;
But wherever I might be,
Hers are all the bells I hear ringing.
All streams which wander slow,
All flowers upon earth upspringing
In her heart grow.
It is often that I have answered, sighing,
As a lad sighs deep for home,
"How shall one, the many Fates defying,
To the one sure refuge come?
One is one, and there be many groping
As a blind man toward the door;
But the most for all their hoping,
See her face no more."
The Unconquered Dead -- [A Poem]
They have not hurt the soul.
For there is another Captain
Whose legions round us roll,
Battling across the wastes of Death
Till all be healed and whole.
Till, members of one Body,
Our agony shall cease;
Till, like a song thro' chaos,
His marching worlds increase;
Till the souls that sit in darkness
Behold the Prince of Peace;
Till the dead Cross break in blossom;
Till the God we sacrificed,
With that same love He gave us,
Stretch out His arms to save us,
Yea, till God save the People,
And heals the wounds of Christ.
On The Square
At Limerick, Ireland, an old bridge was being
down which had stood since the days of Queen Elizabeth, and an old
was found under the foundation stone bearing date of 1517, and this
Strive to live with Love and Care On the level by the Square."
By Bro. Asahel W. Gage,
WE often hear that Masonry enables those who
it to travel in foreign countries. It is certainly true that an
of Masonry draws the individual out of his own small sphere and, by
giving him a
broader view, enables him to travel in those distance realms of
thought, where no
discordant voices mar the harmony of eternal law. In every man's mind
a universe so grand that it is in reality a reflection of the great
plans of the
Grand Architect of the Universe. Masonry leads the way and unfolds the
mysteries. It is in this higher psychological sense that Masonry
enables those who
follow its precepts to travel in foreign countries.
We also learn that Masonry enables the traveler
and receive master's wages and he thereby the better enabled to support
and family and contribute to the relief of the worthy distressed. By
is meant not alone returns of a purely financial nature. By studying
system of symbolism, the Mason learns to read the laws of Nature and
for his betterment. It makes him of more value to the world and his
being of more value, he receives more for his services. The unfailing
law of compensation,
the All Seeing Eye, pervades the innermost recesses of the human heart
according to merit. It is in this way that the Master Mason works and
A Master Mason?
The teachings of Masonry are not disclosed, its
cannot be extorted, no man can receive them until he is prepared for
them. The taking
of the Master Mason's obligations does not make a Master Mason. Masonry
the Bible as the Great Light for guidance and to the Arts and Sciences
as of value
in themselves and in their suggestions of the great force that is back
A conception of this force, an ability to study by symbol, to prove the
by the known, with the same exact conclusiveness that the geometrician
unknown problem by the axiom and the proven proposition makes the
individual a Master
The admonition to travel in foreign countries,
and receive Master's wages is an admonition limited only by the
industry and ability
of the individual.
of Supplemental Work after Taking First
Degree – I. Kings
2. And Solomon sent to Hiram, saying
5. And behold, I purpose to build an house unto
name of the Lord my God, as the Lord spake unto David my father,
saying, Thy son,
whom I will set upon thy throne in thy room, he shall build an house
unto my name.
6. Now therefore command thou that they hew me
trees out of Lebanon, and my servants shall be with thy servants; and
will I give hire for thy servants, according to all that thou shall
thou knowest that there is not among us any that can skill to hew
timber like unto
8. And Hiram sent to Solomon, saying, I have
the things which thou sentest to me for, and I will do all thy desire
timber of cedar and concerning timber of fir.
9. My servants shall bring them down from
the sea; and I will convey them by sea in floats unto the place that
appoint me, and will cause them to be discharged there, and thou shall
and thou shalt accomplish my desire in giving good for my household.
15. And Solomon had threescore and ten thousand
bare burdens, and fourscore thousand hewers in the mountains.
16. Besides the chief of Solomon's officers
over the work, three thousand and three hundred, which ruled over the
wrought in the work.
2. And the house which King Solomon built for
the length thereof was threescore cubits, and the breadth thereof
and the height thereof thirty cubits.
7. And the house, when it was in building, was
of stone made ready before it was brought thither: so that there was
nor axe, nor any tool of iron heard in the house while it was in
8. The door for the middle chamber was in the
side of the house; and they went up with winding stairs into the middle
and out of the middle into the third.
19. And the oracle he prepared in the house
to set there the ark of the covenant of the Lord.
20. And within the oracle was a space of twenty
in length, and twenty cubits in breadth, and twenty cubits in the
height; and he
overlaid it with pure gold; and so covered the altar which was of cedar.
38. And in the eleventh year, in the month Bul,
is the eighth month) was the house finished throughout all the parts
according to all the fashion of it. So was he seven years in building
Specifications of Supplemental
Work after Taking Second Degree – I Kings
13. And king Solomon sent and fetched Hiram out
14. He was a widow's son of the tribe of
his father was a man of Tyre, a worker in brass, and he was filled with
understanding, and cunning to work all works in brass. And he came to
and wrought all his work.
15. For he cast two pillars of brass, of
high apiece; and a line of twelve cubits did compass either of them
16. And he made two chapiters of molton brass,
upon the tops of the pillars; the height of the one chapiter was five
the height of the other chapiter was five cubits.
17. There were nets of checker work, and
chain work, for the chapiters which were upon the top of the pillars;
the one chapiter, and seven for the other chapiter.
18. So he made the pillars, and there were two
round about upon the one net work, to cover the chapiters that were
upon the top
of the pillars; and so did he for the other chapiter.
19. And the chapiters that were upon the top of
pillars in the porch were of lily work, four cubits
20. And the chapiters upon the two pillars had
also above, over against the belly which was by the net work; and the
were two hundred in rows round about upon the other chapiter.
21. And he set up the pillars in the porch of
and he set up the right pillar, and called the name thereof Jachin; and
he set up
the left pillar, and called the name thereof Boaz.
22. And upon the top of the pillars was lily
was the work of the pillars finished.
46. In the plain of Jordan did the king cast
the clay ground between Succoth and Zarthan.
Specifications of Supplemental
Work after Taking Third Degree – II. Chronicles
1. And Solomon determined to build an house for
name of the Lord, and an house for his kingdom.
3. And Solomon sent to Huram, the King of Tyre,
As thou didst deal with David my father, and didst send him cedars to
an house to dwell therein, even so deal with me.
4. Behold, I build an house to the name of the
my God, to dedicate it to Him, and to burn before Him sweet incense,
and for the
continual shew bread, and for the burnt offerings morning and evening,
on the Sabbaths,
and on the new moons, and on the solemn feasts of the Lord our God.
This is an ordinance
for ever to Israel.
5. And the house which I build is great; for
our God above all gods.
6. But who is able to build Him an house,
heaven, and heaven of heavens, cannot contain Him? who am I then, that
Him an house, save only to burn sacrifices before Him?
7. Send me now therefore a man cunning to work
and in silver, and in brass, and in iron, and in purple, and crimson,
and that can skill to grave with the cunning men that are with me in
Judah and in
Jerusalem, whom David, my father did provide.
8. Send me also cedar trees, fir trees, and
out of Lebanon, (for I know that thy servants can skill to cut timber
and behold, my servants shall be with thy servants.
10. And behold, I will give thy servants, the
that cut timber, twenty thousand measures of beaten wheat, and twenty
of barley, and twenty thousand baths of wine, and twenty thousand baths
11. Then Huram, the King of Tyre, answered in
which he sent to Solomon, because the Lord hath loved his people, he
hath made king
12. Huram said moreover, Bessed be the Lord God
that made heaven and earth, who hath given to David the king a wise
with prudence and understanding, that might build an house for the
Lord, and an
house for His kingdom.
16. And we will cut wood from Lebanon, as much
shalt need, and we will bring it to thee in floats by sea to Joppa, and
carry it up to Jerusalem.
1. Then Solomon began to build the house of the
at Jerusalem in Mount Moriah, where the Lord appeared unto David, his
the place that David had prepared in the threshing floor of Ornan the
3. Now these are the things wherein Solomon was
for the building of the house of God: The length by cubits after the
was three score cubits, and the breadth twenty cubits.
8. And he made the most holy house, the length
was according to the breadth of the house, twenty cubits, and the
twenty cubits, and he overlaid it with fine gold, amounting to six
15. Also he made before the house two pillars
and five cubits high, and the chapiter that was on the top of each of
them was five
16. And he made chains, as in the oracle, and
on the heads of the pillars; and he made an hundred pomegranates, and
put them on
17. And he reared up the pillars before the
one on the right hand, and the other on the left, and he called the one
on the right
hand Jachin, and the name of that on the left Boaz.
Beecher on Burns
(An unknown friend who signs only his initials
to say that several years ago he read in the Brooklyn Eagle the report
of an address
on "Beecher as a Lecturer, [Lib 1913]" by Dr. Hillis, in which was
extract from a little known, unpublished lecture by Mr. Beecher on
He is kind enough to send us the excerpt, and we can only say that if
lecture was of a piece with this passage, it is a great pity that it
was never published
in full. The passage, which we believe our readers will very much
His one nature carried enough for twenty common
of force and of feeling. He never trickled drop by drop prudentially;
He never ran a slender thread of silver water; he came down booming
like one of
his own streams, which, when a shower has fallen, rushes down the
parts of his nature were subject to this same, sudden overflow. He
thought as dragons
charge, he felt love as prairies feel autumnal fires. No man can form
either of the good or bad that was in him who has not studied Burns'
tides were deep as the oceans and sometimes as tempestuous. There was
more put into
the making of Burns than any man of his age. That which he had given
forth by no
means expressed the whole of what he was. A great deal of his nature
lay like undug
treasure and like unpolished gold. His letters were as wonderful as his
his conversation richer than either. While that half idiot Boswell was
every stray acorn that fell from that rough, rugged oak, old Doctor
much better would it have been if some Ariel had hung upon the lips of
recorded the flowers of his inspired eloquence! Now his spirit walks
praises and wreathed with loving sympathies all over the habitable
globe. And if
every man within these twenty four hours the world around, who should
word of Burns with fond admiration were ranked as his subject, no king
would have such a realm; and if such an one should change a feeling
into a flower
and cast it down to memory, a mountain would rise, and he should sit
upon a throne
of blossoms, now at length without a thorn.
Just to be good: to keep life pure from
to make it constantly helpful in little ways to those who are touched
by it, to
keep one's spirit always sweet, and avoid all manner of petty anger and
– that is an ideal as noble as it is difficult.
A Sketch of the Dyonisian
DaC20 / auth. DaCosta Hyppolito J. - London : Messrs. Sherwood, Neely,
and Jones, 1820. - Vol. 1 : 1 : p. 44. - 0.4 MB.
AQC Transactions Vol 028 - 1915
Ars15 / auth. Ars Quatuor Coronati / ed. Reylands W. H.. - London :
AQC, 1915. - Vol. 1 : 1 : p. 268. - 215.4 MB.
Book of Constitutions
And23 / auth. Anderson James. - London : William Hunter, 1723. -
Fac-Simile by Jno. W. Leonard & Co., New York, 1855 : Vol. 1 :
1 : p. 119. - 6.0 MB.
Book of Constitutions
And38 / auth. Anderson James. - London : J. Robinson, 1738. - Vol. 1 :
1 : p. 249. - 16.2 MB.
Pai76 / auth. Paine Thomas. - Girard : Haldeman-Julius Company, 1776. -
Vol. 1 : 1 : p. 95. - 3.8 MB.
History of Masonry and
Hug91 / auth. Hughan William J / ed. Hughan William J. and Stillson
Henry L.. - New York : The Fraternity Publishing Co., 1891. - Vol. 1 :
1 : p. 863. - 63.4 MB.
History of the GL of Iowa Vol 1
Mor10 / auth. Morcombe Joseph E. - Cedar Rapids : GL of Iowa, 1910. -
Vol. 1 : 4 : p. 334. - 14.2 MB.
Lectures and Orations of Henry
Hil13 / auth. Hillis Newell D. - New York : Fleming H. Revell Company,
1913. - Vol. 1 : 1 : p. 334. - 4.9 MB.
Oriental Religions in Roman
Cum11 / auth. Cumont Franz. - Chicago : The Open Court Publishing
Company, 1911. - Vol. 1 : 1 : p. 327. - 13.2 MB.
Shu10 / auth. Shuman Edwin L. - New York : D. Appleton and Company,
1910. - Vol. 1 : 1 : p. 293. - 13.5 MB.
Socrates Master of Life
Leo15 / auth. Leonard William E. - Chicago : The Open Court Publishing
Co., 1915. - Vol. 1 : 1 : p. 130. - 3.2 MB.
Songs for the New Age
Opp15 / auth. Oppenheim James. - London : Grant Richards Ltd., 1915. -
Vol. 1 : 1 : p. 95. - 2.9 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 Ethics of Confucius
Daw15 / auth. Dawson Miles M. - New York : G. P. Putnam's Sons, 1915. -
Vol. 1 : 1 : p. 354. - 11.9 MB.
The Life of Thomas Paine
Bla60 / auth. Blanchard Calvin. - New York : Calvin Blanchard, 1860. -
Vol. 1 : 1 : p. 119. - 3.7 MB.
The Meaning and Value of
Her15 / auth. Herman Emily. - London : James Clarke & Co.,
1915. - Vol. 1 : 1 : p. 407. - 13.1 MB.
The Mysteries of Mithra
Cum03 / auth. Cumont Franz / trans. McCormack Thomas J.. - Chicago :
The Open Court Publishing Company, 1903. - Vol. 1 : 1 : p. 270. - 5.3
The Newspaper Worker
McC06 / auth. McCarthy James. - New York : The Press Guild, 1906. -
Vol. 1 : 1 : p. 109. - 3.3 MB.
The Philosophy of Masonry
Pou15 / auth. Pound Roscoe. - [s.l.] : The Builder Magazine, 1915. -
Vol. 1 : 1 : p. 53. - 0.3 MB.
The Way of Divine Union
Wai15 / auth. Waite Arthur E.. - London : Wittier Rider & Son,
Ltd., 1915. - Vol. 1 : 1 : p. 357. - 35.4 MB.