Masonic Research Society
The "Dew Drop Lecture"
(Reference was made some time ago, in answer to
in the Question Box, to the famous "Dew Drop Lecture" used years ago in
the work of the Grand Lodge of Mississippi. Just why it was called by
is hard to know, but it speaks for itself. There was a tradition to the
it was written by Albert Pike, but that is not correct – it having been
before his time. We take pleasure in reproducing it here, in response
to a number
of requests, from "The Blue Lodge Text Book" of the Grand Lodge of
adopted in 1874 – by the kindness of Brother Frederick Gordon Speed,
The lecture is not now a part of the regular work of the Mississippi
but it is frequently used even today.)
GEOMETRY, the first and noblest of sciences, is
basis upon which the superstructure of Freemasonry is erected.
Regarding man as
a rational and intelligent being, capable of enjoyment and pleasure to
limited only by the acquisition of useful knowledge, our Order points
him to the
study of the Liberal Arts and Sciences and to the possession of
knowledge as the
most befitting and proper occupation for the God-like endowments with
which he is
Indeed, all who frequent our Masonic Temple,
to labor faithfully in the wide and unbounded field of human
improvement, from which
they are assured of reaping a most glorious harvest, a harvest rich in
to the whole family of man, and in manifestation of the goodness of
God. Your attention
is especially directed to the science of Geometry, no royal road, 'tis
to one prepared with an outfit it must prove more attractive than
palace walks by
regal taste adorned.
The ancient philosophers placed such a high
upon this science that all who frequented the groves of the Sacred
compelled to explore its heavenly paths, and no one whose mind was
its precepts was entrusted with the instruction of the young. Even
deemed the first of the philosophers, when asked as to the probable
Deity, replied, He geometrizes continually.
If we consider the symmetry and order which
the works of creation, we must admit that Geometry pervades the
universe. If, by
the aid of the telescope, we bring the planets within the range of our
and by the microscope, view particles too minute for the eye, unaided,
we find them all pursuing the several objects of their creation, in
the fixed plan of the Almighty.
By Geometry we may curiously trace nature
various windings to her most concealed recesses. By it we discover how
move in their respective orbits and demonstrate their various
revolutions; by it
we account for the return of the seasons and the variety of scenes
which each season
displays to the discerning eye; by it we discover the power, wisdom and
of the Grand Artificer of the Universe, and view with delight the
connect the vast machine. Numberless worlds are around us, all framed
by the same
Divine Artist, which roll through the vast expanse and are all governed
by the same
unerring law of nature. Is there not more truth than fiction in the
thought of the
ancient philosopher, that God geometrizes continually?
By geometry He rounds the dew drop; points the
icicle that hangs from thatch-bound roof; bends into a graceful curve
cataract; paints His bow of beauty upon the canvas of a summer shower;
the sugar to the diamond, and in the fissures of the earth-bound rocks,
caverns, thick-set with starry gems. By it He taught the bee to store
in prismatic cells; the wild goose to range her flight, and the noble
eagle to wheel
and dart upon its prey, and the wakesome lark, God's earliest
worshipper, to hymn
its matin song in spiral flight. By it He forms the tender lens of the
eye, rounds the blushing cheek of beauty, curves the ruby lips and
swelling breast that throbs in unison with a gushing heart. By it he
cheek of autumn's mellow fruit, forms in molds of graceful symmetry the
marks the myriad circles on the peacock's gaudy train and decks the
plumage of ten
thousand warblers of His praise that animate the woody shade. By it he
the golden carp, decks the silvery perch, forms all fish of every fin
that course the majestic ocean, cut the placid lake or swim in gentle
more, even the glassy element in which they dwell, when by gentle
sends its chasing waves in graceful curves by God's own finger traced
– above, beneath, around us, all the works of His hands, animate and
but prove that God geometrizes continually.
But if man would witness the highest evidence
perfection, let him step out of the rude construction of his own hands
the wide o'erspreading canopy of the stars, whether fixed as centers of
or all noiselessly pursuing their geometrical paths in accordance with
laws of nature. Nay, more, the vast fields of illimitable space are all
an infinitude of circles traced by the compass of the Almighty
every work is set by the Level, adjusted by the Plumb, and perfected by
Do this, my brother, and you must admit with Plato, that God
and be assured with Job, that He who stretcheth the earth upon
emptiness and fixeth
the foundation thereof upon nothing, so it cannot be moved, can bind
the sweet influence
of Pleiades or loose the bands of Orion.
A survey of Nature, and the observation of her
proportions, first determined man to imitate the Divine plan, and study
and order. This gave rise to societies, and birth to every useful art.
began to design, and the plans which he laid down, being improved by
and time, have produced works which are the admiration of every age.
The lapse of time, the ruthless hand of
the devastations of war, have laid waste and destroyed many valuable
antiquity on which the utmost exertions of human genius have been
the Temple of Solomon, so spacious and magnificent, and constructed by
so many artists,
escaped not the unsparing ravages of barbarous force. Freemasonry,
has still survived. The attentive ear receives the sound from the
and the mysteries of Freemasonry are safely lodged in the repository of
breasts. Tools and instruments of architecture, and symbolic emblems,
are selected by the fraternity to imprint on the mind wise and serious
thus, through a succession of ages, are transmitted, unimpaired, the
tenets of our institution.
The Temple of Solomon was wrought according to
plan by practical workmen. Freemasonry is not a theory, neither a mere
plan incapable of practical application. It must be wrought into beauty
by the skilled workmen who are Freemasons in truth.
Wm. F. Kuhn.
A Basket of Chips. [Lib 1915]
“Life” -- [A Poem]
By Wm. Philip Moss 32d Missouri
and time, and
cloudy skies, –
And quiet evening, when twilight dies;
The sweet contentment of stars above;
And breezes that fan our ardent love.
In the calm silence, not a word;
Above our gentle heartbeats, nothing heard;
Our tired souls, in anguish bound,
And starting at each hush of sound.
Dropping to space – a falling tear.
Long shadowed lanes of great tranquility
That shine with dews of silent memory –
Where naught but splendour strays,
The beauteous light of other days;
And shrubs along these desert isles –
No reflection e’er sweetly smiles
Where bushes weep their lasting tears,
Of sorrows, and jots, of unforgotten years,
Alas! could I but see, –
What holds our future’s destiny.
On distant peak, bright Heaven seems –
With faith and Hope’s Eternal dreams,
Within whose still, unshadowed waves,
Ride years of sorrow, and the grave;
The anguishes of fate that forever turn,
The pangs of love, in our hearts do burn,
We hear no answer, from on high,
But whispers, sweet, are calling –
“Alas!” we hear them sigh.
“Each to his narrow home, must go,
The will of God hath made it so.”
Soon you, and I, must take our place –
Without dishonour or disgrace;
Let’s go to Him, our God above,
To dwell in sweetest peace, and love.
Masonry in War-Time
By Bro. W. C. Shelley, Virginia
A RARE and precious document was recently
light by Brother W. C. Shelley, of the Grand Lodge of Virginia, and one
like a passage from Holy Writ in the light of the war now raging. It is
issued to the Masons of South Carolina in 1862, during the Civil War,
by David Ramsey,
then Grand Master of Masons in that Jurisdiction. We commend it to
Masons of every
Rite everywhere, and to men of no Rite, as showing that, once at least,
in the stress
and struggle of a gigantic strife our mystic tie held true and tender
when all else
Grand Master Ramsay at the time was just 33
His address was published March 25, 1862. Masonry was strong throughout
at that time, but, Col. Shelley says, "there was not at any time during
war any war among Masons. All Masons performed their civil and
as they saw them, whether North or South of the Ohio river, but none of
lost sight of the fact that Masonry was a fraternal organization,
universal in its
application, and independent of political, personal or sectional
Falls in Battle
Grand Master Ramsay himself entered the army of
Confederacy, and in the year following his address fell in battle in
for the recapture of a bastion of Battery Wagner, on Morris Island.
Published, as it was, says Col. Shelley, during
bitterness of war, it was immediately circulated by the Grand Master of
the State of Maine, into whose hands by some accident it came, and in
was ordered to be hung on the wall of every Masonic lodge in that
State, an order
which was obeyed.
New Copy Was Obtained
"As the Worshipful Master of Columbia Lodge at
Clarendon, Virginia," says Col. Shelley, "learning of this address and
so highly appreciating its sublime sentiments, and especially the
manner in which
it was accepted by the Grand Jurisdiction of the State of Maine, which
was the very
antithesis of South Carolina in that troubled period, I wrote to South
for a copy in order that my lodge might hang it upon its walls also,
but none having
been retained there, was referred to Maine.
"The Grand Secretary of that Grand Jurisdiction
referred me to the publisher, who had printed the copies ordered by the
of Maine in 1862, and from him, of the four copies remaining in his
obtained one, which has been hung upon the walls of my lodge and is
by some one of the brethren at each annual election immediately
preceding such election.
St. Paul never expressed himself better!”
"If Our foreign brethren," Col. Shelley added,
"could rise to the sublime sentiments expressed by David Ramsay and the
response made by the State of Maine, Masonry would find an
worthy of all it claims."
Extract From the Address
The address, in part, follows:
"The Grand Lodge, anxious for your prosperity
desirous that, as members of the great mystic family, you should
preserve in unfaded
brightness the light of Masonry which had been entrusted to your
keeping, did heretofore
address an encyclical letter of advice and of admonition. In the last
moved by like feeling, it made request of me to direct another letter
unto the same
"I republish and affirm the former letter for
guidance in all respects therein set forth; as to other general
doctrines, my brethren,
the masters of lodges will admonish you, it is your duty and should be
to hearken diligently and observe their precepts. Special matters
which I have to charge you.
"Walk circumspectly in the present evil time,
mindful of solemn undertakings on your part in the presence of Almighty
faithful in observance thereof toward all and singular the brethren,
be met in lodges dedicate or only known to you by divers means, in
darkness or light,
in health or sickness, in wealth or want, in peril or safety, in
or freedom, in charity or evil-mindedness, armed or unarmed, friend or
and as to these, most certainly as toward brethren, when Masonically
met on, by
or with all due and regular intercommunication and intelligence. You
words which cannot be unspoken or recalled, antedating as they will
disturbances among men and turmoils in state; words which in fullest
force and meaning
should be ever present unto you in thought, utterance and deed.
Admonished Of Flight of
"Time with its affairs will soon to everyone be
past. We are at labor for a short while only in the work of Him who
hath no respect
of persons, building us, if meet, into another and an enduring temple;
unto us to be so edified, it will never be regret to remember any good
in the name of a common Master and Father to whatsoever brother, even
him whom the
profane would call an enemy. If we do good to those who love us and do
us. what more do we than other men? I charge every one of you, in the
name of our
Supreme and Universal Master, to be mindful how you are bound in
whereunto you have called Him to witness your obligations and
performance, who will
hereafter judge. I charge you, in His great name and in view of His
final day, suffer
not the disputes and broils of men to impair the harmony which has
existed and will
exist throughout the fraternity; for, whether or not you put to shame
of our craft, they cannot be annulled; nor, despite evil members, who
may pain us,
can the body of our faithful brotherhood be annihilated or destroyed,
or even so
much as paralyzed.
"Let us not hear among us that there is war,
strife and dissension prevails; as Masons it concerns us not.
"Speak no ill of your brethren; if you have
against one, suffer not your anger to get the mastery of your troth. If
that their personal desires of advancement or gain have been hindered
by a brother,
clamor unto you, heed them not when they speak apart; consider that it
and unmanly to take amends by backbiting and slandering; hearken not to
be covetous, joining together and complotting, whereby brethren,
unheard and undefended,
may be injured. There are such among you; of such make no further
to shun their errors.
Avoidance of Criticism
"Except unto themselves, blame them not for
nor blame those of whom it is spoken; listen not to one nor repeat to
let the great Searcher of Hearts alone decide on right or wrong. Judge
but one accuses and the other is absent. You do gravest wrong as men
not even called
Masons should you act on partial judgments severely formed.
the wrong be done unto you, forgive even when misjudged; forgive as you
be forgiven. Above all things, give no cause of offense; see that your
no just complaint against you; walk erect and upright, in fact, as well
Masons. Remember wherein to be zealous to give aid, counsel,
protection; lend attentive
ear, preserve a faithful breast, having withal a ready and true heart.
If it be
ill to speak evil, by how much more is it to do evil.
"It were useless to write unto you save to
you of these things, and but for my office sake I should not warn or
command; for speaking without vain humility, I best know how much I
have of error
and regret, how much I have to learn and listen; I was constrained to
that not as one having authority of himself, but such as was placed in
to write doctrine approved among us at all times.
Tribute to His Brethren
"I laud and honor you, brethren, for many
and chiefly forasmuch as you have been diligent in your work of faith,
charity. You have been and are constant in well doing; some among us
have gone astray,
but even these wandered from our fold, and erred not within its sacred
condemnation is of themselves and not of us. You may say without
you have fulfilled your undertakings in your lodges unto all
in our common name. So continue, and not for praise of men, but looking
to the time when your example will confirm future good deeds in good or
and also looking forward beyond all time to the well-done of our Master
who is in
"And may the Supreme Grand Architect of the
ever have you in His holy keeping. May brotherly love prevail, and
every moral and
social virtue cement you in the bonds of peace and fellowship."
Words of Jesus
Wonder at the things before you. He that
reign, and he that reigns shall rest.
In whatsoever things I discover you, in these
also judge you.
Ask for the great things and the small shall be
to you; ask for the heavenly and the earthly shall be added unto you.
On the same day He beheld one working on the
and said unto him: O man if thou knowest what thou art doing, blessed
if thou knowest not, thou art a transgressor of the law.
Where there is one alone, I am with him. Raise
and there they shall find me; cleave the wood and there I am also.
The world is merely a bridge; ye are to pass
and not to build dwellings on it.
My mystery is for Me and for the sons of My
of Jesus, by David Smith. [Lib 1913]
* * *
A confiding of troubles is disloyalty to one's
A woman would rather be miserable with the man
than happy with the man who loves her.
The men who have something of the woman in them
the most lovable, and the women who have something of the man in them
are the least
Sulking is the mental application of vanity to
A Prig's Philosophy,
by B. Belton.
The Maker -- [A Poem]
H. W. Ticknor, Florida
my fellows, whom
the Craft has set
Shoulder to shoulder with me, I pursue
My daily occupation, what is due
From man to man, from man to God, and yet
No fear lest I my wages may not get:
For firm established stand I in the true,
And labor e'er that benefits accrue
All, whom in seeking Truth I would abet.
So seek I God along a winding way
That leads me, aided by the tools at hand,
Through Nature, Science, to the very stars,
That add more light unto my path. The day
Shall surely come when, passed are all the bars,
Refreshed, Before Him I shall humbly stand.
Discussing the Previous
By Bro. R. I. Clegg, Ohio
"Tides Ebb and Flow
Twice in the Twenty-Four Hours."
WHEN I ran across this reference some months
The Builder I promptly made a note of it for future comment. But man
man procrastinates. Since then several of the brethren have mentioned
and thus there is less than ever for me to say about it. Nevertheless,
not all the
interest has been squeezed out of the original query.
First of all, I beg of our Editor to be patient
me when I respectfully demur to his use of the word "exaggeration" as
applied to sundry items, "errors" in his opinion, that have for
crept into our practices. While I will not deny that much of what we
say and do
is open to attack upon one ground or another, yet I must confess that
several points of primarily a mystifying character that on extended
disclosed a very reasonable basis. So frequently has this been the case
in my own
experience that I am now the slower to assume that a puzzling
expression may be
but an error.
Certainly there are examples most perplexing.
47th proposition. Gow, in his "History of Greek Mathematics," [Lib 1884] points out that the
Pythagoreans were opposed to the shedding of blood. But the sacrifice
of a hecatomb
is commonly understood to imply the death of oxen or even a greater
may be that the followers of Pythagoras adopted the rule as to blood
the Master of their School had shown his appreciation bloodily of his
I will not dogmatize on the subject. In fact, I confess I wonder why as
more is not said by us of Euclid as is reported of Pythagoras.
Then, too, there is the maiden weeping beside
column. I am not yet ready to answer all mine own questions about that
symbol that come to mind.
Having pointed out a few of the other
the way of the student, let us return to the tides. If there be any
doubt as to
the sequence twice in the day, then consult the scholarly article in
Britannica." Probably that authority will be sufficient to demonstrate
accuracy of the phrase as applied to certain places.
Some inquiry into "imprecations" long ago
led me to collect a number of significant instances that will, I am
sure, be of
interest to the brethren in general. Particularly should these be
the correspondents who have already considered the "tides" reference in
Death by slow drowning where the tide ebbed and
was once by legal authority established as a proper punishment. There
is even of
record an instance where to be cast into the sea after mutilation was
for those who by the imprecations of their own mouths had invited its
should they be forsworn.
Consider the following: In the curious
were observed in the reign of Henry VI for the proper conduct of the
Court of Admiralty
of the Humber, are enumerated various offenses of a maritime connection
due punishments. To adhere closely to the character of the Court, and
to be within
the proper jurisdiction of the Admiralty, the punishments were
at low-water mark. Be it further understood that from the year 1451 the
Hull also officiated as the Admiral of the Humber.
Andrews, in his exceedingly interesting study
Punishments," [Lib 1899] tells
us of the ordinances that were to be enforced by the Admiralty of the
them were these: "You shall inquire, whether any man in port or creek,
stolen any robes, nets, cords, etc., amounting to the value of
ninepence; if he
have, he must be hanged for the said crimes, at low water mark."
"If any person
has removed the anchor of any ship, without license of the master or
both, or if any one cuts the cable of a ship at anchor, or removes or
a buoy, for any of the said offenses he shall be hanged at low-water
Remarkable as are these references from the
of our investigation, they do not comprise the whole of the material
left to us
by the Admiralty of the Humber. The Court at its regular sessions
consisted of "Masters,
merchants, and mariners, with all others that do enjoy the King's
stream with hook,
net, or any engine." The latter word, be it understood, had a broader
than is now usually applied to it. But the Court being assembled for
they were thus addressed:
of the Quest, if you or any of you discover or disclose anything of the
counsel or of the counsel of your fellows (for the present you are
admitted to be
the King's Counsellors) you are to be, and shall be, had down to the
where must be made three times, O Yes ! for the King, and then and
there this punishment,
by the law prescribed, shall be inflicted upon them; that is, their
hands and feet
bound, their throats cut, their tongues pulled out, and their bodies
The reader will see that there is a distinction
way between the two sets of criminals, those guilty of divulging the
and those convicted of moving a buoy – a river or sea mark comparable
with a landmark
in importance. Hanging has so usually been deemed the most ignominious
that the student may right here ask himself, why it was that the
was not choked by the rope rather than killed by the knife and the
we will not just now discuss the relative enormity of the two crimes,
to say that there is, I believe, a distinction made between the two
classes of persons;
a difference indeed of much interest to Freemasons. Of this I shall say
a word or
Turn we now to an excellent book: "The Customs
of Old England," [Lib 1862] by Snell.
On page 225 is this still more pertinent paragraph:
a thief had been taken in the soken, stocks and a prison were in
readiness for him;
and he was thence carried before the Mayor to receive his sentence, but
he had been conveyed to Fitzwalter's court and within his franchise.
of the sentence, to which the latter's assent was required, varied with
of the offense. If the person were condemned for simple larceny, he was
to the Elms near Smithfield – the usual place of execution before
Tyburn was adopted
for the purpose – and there 'suffered his judgment,' i. e., was hanged
common thieves. If on the other hand, the theft was associated with
crime, it was considered, called for more exemplary punishment, and the
bound to a pillar in the Thames at WoodWharf, to which watermen
fastened their boats
or barges, there to remain during two successive floods and ebbs of the
That franchise enjoyed by Fitzwalter was
by the Freemen of London. On the feast of St. Matthew, in 1347, it was
to the Common Council that these franchises "were wholly repugnant to
of the City." One thing he seemed willing to concede, and that
was the particular point we have been considering, the slow drowning of
at the double turn of the tides.
Note also the comment that Snell offers in
(by drowning), which was most likely of Scandinavian or Teutonic
origin, was not
confined to the soken in which the Fitzwalters exercised jurisdiction.
In the Cinque
ports it was the privilege of freemen condemned on a capital charge to
in the sea, whereas nonfreemen suffered the usual penalty of hanging.
and Winchelsea, however, this distinction is said not to have existed;
at both places
all executions took place by drowning."
There is an article by Cuming Walters on "The
of Repentance" [Lib 1897 (p. 101)] which
has reference to the old idea of punishment involved in the double
not intended for the taking of life but of inflicting severe penance:
"The nuns of St.
Bridgets Convent were made to undergo a particularly barbarous penance
time for the most trifling of peccadilloes. A steep high rock projects
sea at the Howe of Douglas, and can only be climbed with much
difficulty. Half way
up is a hollow, and near the top a chair-like cavity. The offending
nuns were brought
to the foot of the rock when the tide was out, and compelled to climb
and sit in either the lower or higher chair until the tide ebbed and
It was a terrible predicament. The climber was always in danger of
the sea, and the exposure to the elements, especially when the incoming
roaring through the cavities, was enough to stagger the firmest
Much more could be said but this is perhaps all
need be told in print. My brethren will read between the lines. To me
expressions of the Fraternity are to be cherished. Of such is the
Hidden beneath them are rich mines of bygone practices, of olden
early ethics. Let us lay hands upon the ritual with reverence. What may
seem a blemish
may be a relic to be revered, not ruthlessly removed for destruction.
Furthermore, as to criticism in general. Surely
not presumptuous in urging that the Society encourage vigorous
independence of research.
Let us all avoid what may not inaptly be termed the sleepwalking
school. For example,
there are those who hold that certain characteristic Christian
allusions have of
recent date, comparatively, been grafted upon an unsectarian
organization. Is it
impossible that the tendency has been the other way? Perhaps the
fragments now remaining
are but the remnants of a Craft ceremony peculiarly rich with the
impress of Christian
Knighthood. Reflections such as these are by no means presented with
any claim that
they are easily proven. At best they are suggested as fair grounds for
Investigation and independence are essential to our satisfactory
progress. The last
word has been said on no Masonic topic at last reports. There is much
to do. Let
A Vision of the Flag -- [A Poem]
Julian P. Scott (An
gazed beyond the
strife of alien brothers,
And a vision of the glories yet to come.
I saw a flag in the breeze unfurl –
A blessed flag –
That unfurled, and unfurled, and unfurled,
And I gazed in rapture, in realization, and in wonder.
I saw one star unfurl –
And then another, in the blue,
The blessed blue of the sky;
Stars of a golden light;
And of the soul's magnitude.
One star for each land and country
Was in this flag that covered all –
And then I looked again –
And knew that I was gazing at the Heavens.
Not that we should love our country less,
But that we should love our whole world more.
A Masonic Myth in the Making
By Bro. R. J. Lemert, Montana
ONE of the most annoying things with which the
of history is obliged to contend is the tendency of writers, even those
repute, to accept without careful investigation the statements of
alleged fact made
by their predecessors. Especially is this true, it is painful to admit,
upon Masonic topics. A few generations ago the most weird fables were
as gospel truth, and often writers did not hesitate to blend groundless
with unquestioned fact in such fashion as best to uphold their own
regardless of the confusion which such action on their part must
among later investigators. The older Masonic literature teems with
are not susceptible of proof, and yet one is loath to disregard them
of the possibility that such proof may have existed at some previous
time, and may
have been accessible to the authors of the questionable statements.
Perhaps no single branch of Masonry presents
to the conscientious investigator than does the early history of the
Accepted Scottish Rite and the part played by its reputed founder,
Great. I use the word "reputed" only in deference to those fair-minded
students who are not yet convinced that the Prussian monarch authorized
of the Grand Constitutions of 1786 – not because I personally am
after giving most careful consideration to every scrap of evidence
the latest and perhaps the most painstaking brief for the negative, Dr.
Begemann's pamphlet entitled "Der Alte und Angenommenne Schottische
Friedrich der Grosse," [Lib*] published in 1913, I still prefer to
conclusions of Brother Albert Pike, that Frederick really was the
founder of the
Rite in thirty-three degrees.
Yet it cannot be denied that many of the things
of Frederick by those who have sought to establish his lifelong
the Masonic institution are questionable if not flatly untrue; and it
is of one
of these myths that I desire to speak to the readers of The Builder.
A number of years ago my old and valued friend,
Edwin A. Sherman, 33d Hon., of Oakland, Cal., now deceased, sent me a
copy of an
address which he had delivered some years before, on St. John the
1889, "Upon the History of the Antagonism and Assaults of the Papacy
Freemasonry and Free Government." In the course of the address he
to Frederick the Great and his connection with Masonry, and to
demonstrate the high
valuation set by the renowned monarch upon our institution Brother
the following statement:
The superior of the
Dominican convent at Aix-la-Chapelle Father Greineman, and a Capuchin
Schuff, were trying to excite the lower classes against the lodge of
Masons at that
place, which had been reconstituted by the mother lodge at Wetzlar.
heard of this, he wrote the following letter, dated February 7, 1778,
to the instigators:
"Most Reverend Fathers: Various reports, confirmed through the papers,
brought to my knowledge with how much zeal you are endeavoring to
sharpen the sword
of fanaticism against quiet, virtuous people called Freemasons. As a
of this honorable body, I am compelled, as much as it is in my power,
to repel this
dishonoring slander, and remove the dark veil that causes the temple we
to all virtues to appear to your vision as a gathering point for all
my most reverend fathers, will you bring back upon us those centuries
and barbarism, that have so long been the degradation of human reason?
of fanaticism, upon which the eye of understanding cannot look back but
with a shudder?
Those times in which hypocrisy, seated on the throne of despotism, with
on one side and humility on the other, tried to put the world in chains
a regardless burning of all those who were able to read?
"You are not only
applying the nickname of masters of witchcraft to the Freemasons, but
them to be thieves, profligates, forerunners of antichrist, and
admonish a whole
nation to annihilate such a cursed generation.
"Thieves, my most
reverend fathers, do not act as we do, and make it their duty to assist
and the orphans. On the contrary, thieves are those who rob them
sometimes of their
inheritance, and fatten on their prey, in the lap of idleness and
cheat; Freemasons enlighten humanity.
returning from his lodge, where he has only listened to instructions
to his fellow-beings, will be a better husband in his home. Forerunners
would in all probability direct their efforts towards an extinction of
But it is impossible for Freemasons to sin against it without
own structure. And those be a cursed generation who try to find their
glory in the
indefatigable efforts to spread those virtues which constitute the
honest man. –
This letter interested me. If a genuine letter
Prussian monarch, it clearly indicated that at least so late as 1778.
had no hesitancy in avowing his connection with Freemasonry, and did
to champion its cause when attacked by its ancient enemy. Desirous of
Brother Sherman's statement, I wrote him for his authority, but as
had passed since the delivery of the address, he was unable to refer me
to his source
In 1902 the History Publishing Company of San
issued an elaborate volume bearing the title "Masonic History of the
[Lib*] on page 150 of which is to be found the letter in question, word
as quoted by Brother Sherman. It is preceded by the following statement:
That we may understand
the Masonic character of Frederick the Great we give the following: In
1778, during our American revolution, Frederick the Great * * * found
his own dominions, which he promptly suppressed. The superior of a
at Aix-la-Chapelle (Father Greineman) and a Capuchin monk (Father
Schuff) were trying
to incite the lower classes against the lodge of Masons at that place,
been reconstituted by the mother lodge at Wetzlar. When Frederick the
of this he wrote the following letters to the instigators, dated
February 7, 1778:
The source of this
I have not been able to trace. It may have been taken from Brother
or both may have been copied from a common original which I have not
At any rate, the compilers of the history appear to have been convinced
of the authenticity
of the letter, for they used it without qualification of any sort.
I found several references to the disturbances
by the two ecclesiastics named by Brother Sherman. In Thory's "Acta
[Lib*] edition of 1815, Vol. I, 141, under the events of the year 1779,
is the following:
March 26 – The magistrate
of Aix-la-Chapelle caused the publication of an ordinance in which he
to the excommunication pronounced against the Freemasons. He
interdicted their meetings,
and decreed a fine of 100 florins d'or for the first contravention, and
the second; and 300 florins, in addition to banishment, for the third,
who permitted lodges to be opened in their premises. As a consequence
of this decree
the Dominican Louis Greineman and the Capuchin Schuff attempted to
excite a popular
movement against the Freemasons at Aix-la-Chapelle. They denounced them
sermons as ungodly and infamous, and as conspirators against the state
and imputed to them all the crimes of the Templars. Many were attacked
in the streets,
and others were pursued. The Loge de la Constance and the brethren of
caused an energetic reply to the calumnies of the reverend fathers to
in the Courrier du Bas-Rhin of May 5 and 22, 1779.
In the appendix to Ragon's "Ritual du Grade de
Compagnon," [Lib*] undated, page 67, under the heading "Persécutions
par les Francs-maçons," [Lib*] is the following:
1779 – The magistrates
of Aix-la-Chapelle interdicted Masonic meetings. Then Louis Grimman, a
born at Mayence, and Father Schuff, a Capuchin, preaching in that city
during Lent, and the other on April 11, anathematized the Masons and
public: "Exterminate this accursed brood!" Public assaults resulted
this. ( See the Courrier du Bas-Rhin of May 5 and 22, 1779, and the
March, 1860, page 684.)
I have not been able to consult either of the
cited by Ragon, but in my bound volume of L'Univers Maçonnique [Lib*],
by Brother Cesar Moreau in 1837, at column 169, I encountered this
to the persecutions:
In 1779 the Freemasons
were persecuted publicly at Aix-la-Chapelle. In the churches the people
to hatred against them. A Dominican, Louis Greineman, and a Capuchin,
did not hesitate to belittle their characters as ministers of a God of
uttering these abominable words: "Exterminate this accursed brood!"
Thus far, it will be observed, there is no word
the rebuke said to have been administered by the king. But searching
discovered something more satisfying in the Official Bulletin of the
for the Southern Jurisdiction, Vol. IX, published in 1889 under the
of that distinguished scholar, Brother Albert Pike. On pages 249 to 251
the following, presumably reproduced from the London Freemason:
Editor Freemason: Attacks
on Freemasonry lack neither in antiquity nor untruthfulness, as you may
the accompanying letter, a copy of which was handed me last night. It
from the Berlin "Daily" by Bro. Jos. Z. J. late of Civil Service lodge
No. 148, of the city of Quebec, and printed and presented by W. Bro. W.
W. M. of St. Andrew's lodge No. 6, Quebec. Bro. Little, who is a good
a zealous Mason, appends the following footnote:
"Does this letter
require any further comment? We think not. The letter is too clear, and
at the same
time so forcible, so precious, that it would not be considered too much
if the same
were made to stand forth in golden letters on the wall of every lodge
I recommend it to the
attention of your intelligent readers.
I am, &c., yours
fraternally, – Robert Ker, Trinity Church,
R. W. Grand Chaplain of the Provincial of Quebec. Quebec City, Dec.,
Then follows a version of the letter quoted by
Sherman, varying slightly in verbiage, but no more than might be
expected of two
This seemed fairly sound authority, for the
is usually accurate in its statements, and then it was that I myself
fell into the
very error which I have decried in others; for I cribbed the letter of
bodily from Brother Sherman's address and used it in one of my printed
– that one entitled "Catholicism and Freemasonry," many thousands of
have found their way into circulation. So I stand as "equally guilty
rest," for, as I am about to demonstrate, there is every reason to
that the letter is fraudulent.
But I am not the latest offender. There is some
in this knowledge. On January 24, 1912, the German Freemasons
celebrated the two
hundredth anniversary of the birth of Frederick the Great, and shortly
event the distinguished Brother E. Koettlitz, grand archivist and
librarian of the
Supreme Council of Belgium, prepared a valuable paper entitled
un Roi Franc-Maçon," which contains a great amount of valuable matter
Frederick's Masonic connections and activities. In the course of this
Let us cite, for example,
the typical letter that he addressed to the Capuchins an order of
belonging to the Roman Catholic Church, who had attacked Freemasonry.
Then follows another version of the famous
from the translations given by Brother Sherman and Brother Pike in
only. Brother Koettlitz's paper was translated into English in April,
1914, by Mrs.
Katharine Pratt Horton, of Buffalo, N. Y., and embodied in the
Proceedings of the
Council of Deliberation of the Ancient Accepted Scottish Rite for New
York for 1914,
the letter under discussion appearing on pages 249 and 250 of that
Brother Koettlitz's address is also published,
in The New Age Magazine for May, 1915, the translation there given
with still a fourth version of our letter, identical in all material
the other three.
A short time ago I had occasion to look up
connected with the Adonhiramite Rite of Masonry, a system which enjoyed
vogue in France and perhaps in Germany in the latter portion of the
and which is still practiced by a number of lodges in Brazil, and
possibly in other
South American states. The best authority on this rite is the little
"Recueil Précieux de la Maçonnerie Adonhiramite," [Lib 1785 French] the first
edition of which was published anonymously in 1781. The authorship has
both to Baron de Tschoudy and Guillemain de St. Victor, but as Tschoudy
1769 it is probable that the attribution to St. Victor is correct.
My own copy of this little book is of the
1787. To my great interest I encountered on pages 91 pp a section
devoted to "Violences exercées
contre les Francs-Maçons," containing
what purports to be, and probably is, a correct reproduction of the two
published in the Courrier du Bas-Rhin on May 5 and 22, 1779, referred
to by Thory
and Ragon. The first of these letters, while not lacking in interest,
has no direct
bearing upon the alleged letter of Frederick. It is a communication
date of April 13, 1779, by the brethren of the Loge de la Constance of
to their brethren in other cities, reciting the persecutions to which
being subjected by reason of the fanatical preaching of the two
and Schuff, and asking that prayers be offered and representations made
quarters in their behalf, to the end that protection might be accorded
them by some
unnamed personage. The name is left blank, but it is not an unfair
the King of Prussia was meant.
The second letter, however, seems to establish
character of the letter ascribed to Frederick, and I therefore append
my own translation
from the Courrier du Bas-Rhin, May 21, 1779. Letter to the Reverend
Fathers Greineman, theological lecturer in the Convent of the
Dominicans of Aix-la-Chaplle,
and Schuff, Capuchin, preacher at the Cathedral of said city.
My Very Reverend Fathers:
Various reports, confirmed by the public prints, having informed me of
with which you have exerted yourselves to unsheathe the sword of
certain tranquil, virtuous and respectable persons, called Masons, I
must, as a
former dignitary of their venerable order, repulse, so much as lies in
the calumny which outrages it, and endeavor to free your eyes from the
which leads you to see and depict the temple which we elevate to the
the receptacle of all the vices.
My very reverend fathers,
do you seek to bring back upon us those centuries of ignorance and
were for so long a time the reproach and the shame of the human spirit?
of fanaticism, toward which the eye of reason cannot look back without
times when hypocrisy seated upon the throne of despotism, between
folly, gave the world to the steel, and burned indiscriminately as
who knew how to read? Not only do you apostrophize the Masons by this
name of sorcerers
(a senseless name, shameful evidence of the imbecility of our ancestors
proves nothing), but you accuse them further of being swindlers,
persons, precursors of antichrist; and you charitably exhort an entire
exterminate this accursed race.
Swindlers, my reverend
fathers, never charge themselves, as we do, with the duty of assisting
and the orphaned swindlers rather demand of them contributions, despoil
their heritages, and grow fat upon their spoils, in the bosom of sloth
swindlers, in short, befool mankind – the Masons educate them.
are not proper persons to fill the estate of good fathers of families,
but a Mason
who returns from his lodge, where he has received only lessons tending
to the good
of humanity, is in his home a better father and a better husband.
antichrist would beyond doubt exert all their efforts to destroy the
law of the
Most High; but Masons can never attempt this without at the same time
their own edifice. Finally, you denounce them as an accursed race, whom
it is necessary
to exterminate. Compare this judgment with that which has been
pronounced upon them
by a prince whom the wisest men of the century have with unanimous
the Solomon of the North:
"His Majesty is
happy to assure you in his turn that he has always interested himself
in the happiness
and prosperity of an assembly which finds its chief glory in the
uninterrupted propagation of all the virtues of the honest man and the
This style is very
different from yours, my very reverend fathers, and if one of the
has testified so preciously that Masonry is the school of all the
virtues of the
honest man, in what class are to be ranked those who persecute them,
and who cry,
"Become converted!"? To whom, my reverend fathers, best applies this
to become converted? Is it those who, uniting to taste the purest
sweets of humanity,
recommend unceasingly union, peace and fraternal love, or those who cry
us to exterminate them!"? Is it the love of peace, O ministers of a God
peace, that has led you to compromise certain members of your regency
in the hearing
of all, by demanding of the assembled people if justice could be
by them? The indulgence of your magistrates on this occasion proves at
they are more peaceable than you. But without discussing the question
not it is permissible for a minister of religion to erect himself a
tribune of the
people, learn, my very reverend fathers, that Masons have always sworn
and follow the laws, to be faithful to their country, and that the
of a Mason is to perform the duties of the station in which heaven has
By this you may see that our oath is not the pact of thieves, as you
advance from the seat of truth; and when you shall have become better
in our statutes you will doubtless imitate the Masons, who leave the
world in peace.
No, my reverend fathers;
never have Freemasons troubled states; rather has this been the act of
Never have they dealt death to those who did not think as they do. They
their princes; they obediently allow themselves to be governed by them;
them, and they have never counted a Jacques Clement among their
brethren. You should
reflect upon the fact that among these same Masons whom you treat as
to be counted all the princes of Europe, with the most powerful and
people of their states. The king of Naples, you reply to me, has
allowed the Masons
to be persecuted. That is true; but he was not then their brother. He
so since, and he protects them. The secular rulers are not the only
ones whom Masonry
has honored; and you surely are not ignorant, my very reverend fathers,
counts in its ranks a pope, several cardinals, certain Dominicans even,
and a number
of Capuchins. I have often participated in the work of the lodge with
men every order. I have found there able preachers and honest men, who,
our assemblies, went to edify their auditors, but did not say to them,
us to exterminate them!"
I am, and I have the
honor to be, with that candor inseparable from good and free Masonry,
my very reverend
fathers. – S.F.B.
Master of a lodge situated
four miles from Babylon, this 16th day of the fifth month of the year
of the Great
It is scarcely necessary to comment upon this
It speaks for itself. No one can doubt that it is the original from
which was framed
the apocryphal blast of righteous wrath attributed to Frederick the
to the little quotation from a possibly authentic letter of the famous
this letter is almost identical, word for word, allowing for
differences in translation,
with the fraudulent one.
And it is not to be suspected that any portion
last-quoted communication, save only the fragment in quotation marks,
is from the
pen of the Prussian ruler. He would scarcely style himself "the Solomon
the North," nor call himself "one of the greatest princes." Clearly,
it was written by the master of one of the lodges of Aix-la-Chapelle,
to veil his identity under the initials "S. F. B." The expression, "a
lodge situated four miles from Babylon," amounts to nothing. It may
us from identifying the lodge of which S. F. B. was master, but further
it need not concern us. Such mystification was common among Continental
the eighteenth century. Many Masons thus concealed their identity from
when writing books or articles for publication, partly because of
and partly because it was not thought necessary to take the public into
Even the little book from which the foregoing extract is made, the
Précieux," was, as has been said, published anonymously; and its place
was not openly disclosed. The title page merely states that it was
Philadelphia, at the house of Philarethes, street of the Square, at the
The "typical letter" of Frederick, as Brother
Koettlitz styles it, which has given satisfaction to so many of us,
cannot be regarded
as other than a fraud. And the tale of his indignation at the
aggressions of the
two fanatical priests of Aix-la-Chapelle, if based on no better
evidence than this,
must be relegated to the category of myths.
*At the bottom of page 99 of the "Recueil
is a footnote, referring to the above letter signed by Frederick, in
which it is
stated that the original of this letter, addressed to the Loge de
l'Amitié at Berlin,
is preserved in its archives, and is to be found in its entirety in the
Littéraire of that city, folio 726, of Feb. 23, 1778.
The Worship of Mars -- [A Poem]
E. A. Coil, Marietta, Ohio.
American Union Lodge, No. 1
for words too great!
False Christendom the Prince of Peace has spurned;
Its heart despoiled of love, and filled with hate,
Now unto Mars, the god of war, has turned.
Grim struggling forces charge and counter charge;
Good men and horses by the thousand fall;
But as the gruesome list of death grows large,
The lords of war for other thousands call.
With deadly rifle shot and cannon boom,
The mortar's roar, and madly screeching shell,
And stifling vapors adding to the gloom,
The earth seems changed into a very hell.
Then deadly submarines the seas infest;
Swift aeroplanes drop bombs from over head;
Great navies for supremacy contest
And many hearts are filled with constant dread.
The howling, savage dogs of war turned loose,
Men's bitter curses rise above their prayers;
And, disregarding every call to truce,
They drench with blood the world's great altar stairs.
Imposing churches, built for prayer and praise,
And dedicated to the Prince of Peace,
Professing Christians madly storm and raze –
Oh God! when will such false pretensions cease?
But still the god of war is not content,
"More sacrifice of life," he loudly calls,
And when the air with murd'rous sounds is rent,
He laughs the while the flower of manhood falls.
He grins as little children shriek in fright,
And helpless women wring their hands and cry;
Exultantly he shouts his base delight,
As men, enraged, rush on to do – or die.
And mountain-like the debts, by war incurred,
Which people over-taxed, must help defray;
And backs will ache, fond hopes be long deferred,
While jaded nations monstrous war debts pay.
And this, the fruit of our apostasy,
Swift death, great debts, and gaping, ugly scars
Distressing turmoil, both on land and sea,
Is what, in part, we pay to worship Mars.
Aghast we look upon the ruin wrought,
And to the God of love most humble pray,
That we, through wide and awful suffering taught,
May never more the Prince of Peace betray.
My Queen, the Soul
Life may be likened in a parable to a simple
who married a princess of the royal blood. Even if he made her to eat
of all the
delicacies of the world, and gave her every delight, he could never
his obligations to her. Why? Because she is the daughter of a line of
also, whatever a man may do for his own soul, he can never do all that
of him, because the soul of man is from on high."
Death in the Desert – The
Story of a Poem
By Bro C. M. Schenck. Colorado
(One of the most pathetic of the poems of
is entitled "Death in the Desert," in which he imagines the last,
hours of a friend and Brother Mason who was wounded and left to perish
on the old
Santa Fe trail in the wild days of Indian war. It first appeared in a
of "Prose Sketches and Poems Written in the Western Country," [Lib 1834] published by Light
& Norton, Boston, 1834 – the earliest, and now the rarest,
piece of his writing.
What lay back of that poem is told in the following article by a
kinsman of the
Brother whose fate the poem describes so vividly.)
In reading that exceedingly interesting work
Facts of New Mexico History," [Lib*] by Mr. R. E. Twitchell, my eye
the foot note on page 135 of Volume 2, relative to the various Santa Fe
that crossed the plains, which quotes from "Chittenden's History of
Fur Trade," [Lib 1902, Vol
1, Vol 2, Vol 3] as follows: "1832
– fall and winter of this year, attacked by Indians Canadian January
and lost all
their property and one man."
Josiah Gregg in his "Commerce of the Prairies"
(Vol. 11, pp. 48-53) [Lib 1851; Vol
2], presumably referred
to the same party. He states that three or more men lost their lives.
One of the
three was a kinsman of mine, of whose life and death the following
sketch is found
in "Rev. William Schenck, His Ancestry and His Descendants," [Lib*] by
A. D. Schenck, (1882 pp. 80-85), which may be of Masonic interest:
Rogers Schenck was born at Cincinnati, then in the Northwestern
Territory, 20 Oct.,
1799. In 1802 his father, Gen. William C. Schenck, removed and settled
at Franklin, now in Warren County, Ohio, where the son remained with
such education as the place and times afforded, until he reached the
age of about
eighteen years, when he was sent as a clerk to Mr. Martin Baum, a
of Cincinnati, and an intimate friend of Gen. Schenck.
As a young man, William
was noted for his wit and social qualities, a genial companion and
a poet; some of his effusions are to be found in a work entitled "Gems
After the death of his father in 1821, he
Franklin to take charge, as co-executor with his mother, of the family
he then and there established himself in business upon his own account
as a merchant,
his store being on Front Street, between Second and Third Streets. Not
with this business, he removed with his family to Lebanon, in Warren
and commenced the study of law with the late Thomas Corwin, and was
the bar, but never practiced as a lawyer.
He took a great interest in the militia, and
commissions as an officer therein. After having been captain of the
was commissioned as a lieutenant-colonel, Second Regiment, Second
Brigade, the 16th
of January, 1823. He was afterwards colonel of this regiment, his
dated the 15th of November, 1826, "he having been an officer of said
for five years."
On the 24th of October, 1822, he entered the
fraternity, was "passed" on the 26th of the same month, and "raised"
to the degree of a master Mason on the 27th of the following month. In
1826 he was
the secretary of his lodge, Eastern State, No. 55, of Franklin, Ohio.
was the first master of this lodge upon its organization in 1819, and
Garrett A. Schenck, was at the same time the junior warden.
On the 3d of February, 1831, Colonel Schenck
to engage in the Santa Fe trade, a business then in its infancy. He
went from St.
Louis by way of Independence to Santa Fe during that year. One of the
was the late well-known General Albert Pike, of Washington, D. C. This
of seventy-five men in all, and was fitted out by Carter Bent,
and Mr. Holliday, the train consisting of ten wagons, all but one drawn
and left St. Louis on the 10th of August, Independence between the 5th
of September, and got into Taos, some on one day, some on another,
between the 9th
and 15th of November of that year.
General Pike writes:
1832, I left Santa Fe and Taos with a trapping party, descended the
the Ellano Estacado, and ultimately reached Arkansas. During my stay of
weeks I saw Mr. Schenck very often, and we continued to be on terms as
friendly as we were while crossing the plains. He told me a thousand
himself and his relatives, the course of his life, his success and
all have passed out of my memory, for until now, no one has spoken to
me of him
in fifty years. He was a man of cultivation and acquirements, of fine
cordial and genial, a pleasant companion and firm friend, sadly out of
such a country as New Mexico was at that day, among the citizens of the
residing there. I left him in Santa Fe, and after I had been for a time
I heard of his having been wounded and left to die on the prairie, and
published some lines of verse respecting it, which were seen by his
caused them to write to me for such information as I could give."
In the fall or winter of 1832-33, a party
of twelve men started to return from Santa Fe. This party met with a
an account of which is given by Josiah Gregg in his "Commerce of the
(Vol. 11, pp. 48-53) [Lib see above], as follows:
After three or four
days of weary travel over this level plain the picturesque valley of
burst once more upon our view, presenting one of the most magnificent
sights I had
ever beheld. It was somewhere in this vicinity that a small party of
a terrible calamity in the winter of 1832-3, on their way home; and as
had the tendency to call into play the most prominent features of the
I will digress so far here as to relate the facts.
The party consisted of twelve men, chiefly
of Missouri. Their baggage and about ten thousand dollars in specie
upon mules. They took the route of the Canadian River, fearing to
venture on the
northern prairies at that season of the year. Having left Santa Fe in
they had proceeded without accident thus far, when a large party of
Kiowas were seen advancing with the treacherous and pusillanimous
those races. The traders prepared at once for defense; but the savages
a halt at some distance, began to approach one by one, or in small
a great show of friendship all the while, until most of them had
collected on the
spot. Finding themselves surrounded in every direction, the travelers
to move on in hopes of getting rid of the intruders; but the latter
ready for the start, and mounting their horses, kept jogging on in the
The first act of hostility perpetrated by the
proved fatal to one of the American traders named Pratt, who was shot
attempting to secure two mules, which had become separated from the
rest. Upon this
the companions of the slain man immediately dismounted and commenced a
the Indians, which was warmly returned, whereby another man by the name
By this time the traders had taken off their
piled them around for protection, and now falling to work with their
very soon scratched out a trench deep enough to protect them from the
shot of the
enemy. The latter made several desperate charges, but they seemed too
their own personal safety, notwithstanding the enormous superiority of
to venture near the rifles of the Americans. In a few hours all the
animals of the
traders were either killed or wounded, but no personal damage was done
to the remaining
ten men, with the exception of a wound in the thigh received by one,
which was not
at the time considered dangerous.
During the siege the Americans were in great
of perishing from thirst, as the Indians had complete command of all
the water within
reach. Starvation was not so much to be dreaded, because, in case of
they could live on the flesh of their slain animals, some of which lay
close around them. After being pent up for thirty-six hours in this
during which time they had seldom ventured to raise their heads above
without being shot at, they resolved to make a bold sortie in the
night, as any
death was preferable to the fate which awaited them there. As there was
not an animal
left that was at all in condition to travel, the proprietors of the
money gave permission
to all to take and appropriate to themselves whatever amount each man
undertake to carry. In this way a few hundred dollars were started
with, of which,
however, but little ever reached the United States. The remainder was
in the sand in hopes that it might escape the cupidity of the savages;
but to very
little purpose, for they were afterwards seen by some Mexican traders
making a great
display of specie, which was without doubt taken from the unfortunate
With every prospect of being discovered,
butchered, but resolved to sell their lives as dearly as possible, they
emerged from their hiding place, and moved on silently and slowly until
themselves beyond the purlieus of the Indian camp. Often did they look
back in the
direction where from three to five hundred savages were supposed to
movements; but much to their astonishment, no one appeared to be in
Indians, believing no doubt that the property of the traders would come
hands, and having no amateur predilection for taking scalps at the risk
their own, appeared willing enough to let the spoliated adventurers
The destitute travelers having run themselves
of provisions, and being no longer able to kill game for want of
material to load
their rifles with, they were soon reduced to the necessity of
sustaining life upon
the roots and tender barks of trees. After traveling for several days
in this desperate
condition, with lacerated feet and utter prostration of mind and body,
to disagree among themselves about the route to be pursued and
into two distinct parties. Five of these unhappy men steered a westward
and after a succession of sufferings and privations which almost
they reached the settlements of the Creek Indians, near the Arkansas
they were treated with great kindness and hospitality.
The other five wandered about in a great state
and bewilderment, and only two finally succeeded in getting out of the
the wilderness. Among those who were abandoned to their fate and left
thus miserably was a Mr. Schenck, the same individual who had been shot
in the thigh,
a gentleman of talent and excellent family connections, who was a
brother, as I
am informed, of the Hon. Mr. Schenck, at present a member of Congress
The following is a poem mentioned by General Pike, written by him upon
the fate of his unfortunate friend:
* * *
Death in the Desert -- [A Poem]
sun is sinking
from the sky,
The clouds are clustering round the moon,
Like misty bastions, mountain high;
And night approaches, ah! too soon.
Around me the dark prairies spread
Its limitless monotony.
And near me, in wide sandy beds,
Runs water salter than the sea,
Bitter as tears of misery.
And now the sharp, keen, frosty dew,
Begins to fall upon my head,
Piercing each shattered fibre through;
By it torturing wound with fresh pain is fed.
Near me lies dead my noble horse;
watched its last convulsive breath,
And saw him stiffen to a corse,
Knowing like his would be my death.
The cowards left me lying here
To die – and for three weary days
I've watched the sunlight disappear;
Again I shall not see his eyes;
Upon my dead heart they soon will blaze.
Ah, God! it is a fearful thing
To be alone in this wide plain,
To hear the hungry vultures wing,
And watch the light of my existence wane.
Am I, indeed, left here to die?
Alone ! Alone ! It is no dream!
At times I hope it is. Though nigh,
Already faintly sounds the stream.
I must die! and fierce wolves will gnaw
My corse before the pulse is still,
Before my parting breath I draw.
This doth the cup of torture fill;
This, this it is that sends a thrill
Of anguish through by inmost brain;
This thought far bitterer than death;
I care not for the passing pain,
But fain would draw in peace my last, my parting breath.
And here, while left all, all alone,
To die, (how strange that word will sound)
With many a bitter, mocking tone,
The faces of old friends come around.
They tell of one untimely sent
Down to the dark and narrow grave
By Honor's code; of old friends bent,
With grief, for causes that I gave;
And leaning on each misty wave,
I see the shapes I loved and lost
Gather around, with deep dim eyes,
Like drowning men to land uptossed.
And here one mocks, and my vain rage defies.
Dear God! my children, spare the thought!
Bid it depart from me, lest I
At length to madness should be wrought,
And cursing Thee, insanely die!
Hush! the cold pulse is beating slow –
I see death's shadow close at hand;
I turn from sunset's golden glow,
And looking toward my native land,
Where the dark clouds, like giants, stand,
I strain my eyes, and hope perchance,
To see, beneath the calm cold moon,
Some shape of human-kind advance
To give a dying man the last and saddest boon.
In vain, in vain! No footstep comes!
All is yet lone and desolate;
Deeper and darker swell the glooms,
And with them Death and eyeless Fate.
Now am I dying. Well I know
The pains that gather round the heart,
The wrist's weak pulse is beating slow,
And life and I begin to part;
Vain now would be the leech's art;
But death is not so terrible,
As it hath been. No more I see!
My tongue is faltering! Now all's well!
My soul, 'tis thine, oh Father, take it unto
The Hereafter -- [A Poem]
James Whitcomb Riley
! O we need
Our smiles or tears, whate'er befall;
No happiness but holds a taste
Of something sweeter, after all: –
No depth of agony but feels
Some fragment of abiding trust, –
Whatever Death unlocks or seals
The mute beyond is just.
The Hidden Glacier -- [A Poem]
Edwin Markham. "The Shoes Of
is no time for
hate, O wasteful friend:
Put hate away until the ages end.
Have you an ancient wound? Forget the wrong.
Out in my West a forest loud with song
Towers high and green over a field of snow,
Over a glacier buried far below.
Some Deeper Aspects of Masonic
By Bro. Arthur Edward Waite,
There are two ways in which the Master Degree
thought to lapse from perfection in respect of its symbolism, and I
have not taken
out a license to represent it as of absolute order in these or in any
This has been practically intimated already. Perhaps it is by the
necessity of things
that it has recourse always to the lesser meaning, for it is this which
readily understood. On the other hand, much must be credited to its
and there, in the best sense of the term. There is something to be said
for an allegory
which he who runs may read, at least up to a certain point. But those
who made the
legend and the ritual could not have been unaware of that which the
shows forth; they have left us also the Opening and Closing as of the
great of all
greatness – so it seems to me, my Brethren – in things of ceremony and
are devoid of explanation, and it is for us to understand them as we
For myself it is obvious that something
the express motives of Masonry has come to us in this idea of Raising.
Mysteries of all ages and countries were concerned in the figuration,
by means of
ritual and symbolism, of New Birth, a new life, a mystic death and
as so many successive experiences through which the Candidate passed on
of his inward progress from earthly to spiritual life, or from darkness
The Ritual or Book of the Dead is a case in point. It has been for a
regarded by scholarship as intimating the after-death experiences or
of the soul in the halls of judgment, and so forth; but there are
of the genesis of a new view, chiefly in the writing of Mr. W. Flinders
according to which some parts at least of this great text are really a
rite of initiation
and advancement, through which Candidates pass in this life.
The Book of the Dead
If I am putting this rather strongly as regards
important authority, it is at least true to say that he appears to
discern the mystical
side of the old Egyptian texts, while there are others, less
illustrious than he,
who have gone much further in this direction. It is very difficult for
myself, although unversed in Egyptology, to study such a work as
the Egyptian Resurrection," [Lib 1911, Vol 1, Vol 2] by E.
Wallis Budge, without feeling very strongly that there is much to be
said for this
view, or without hoping that it will be carried further by those who
So far as it is possible to speak of the
there was in those an episode of symbolical death, because Kasmillos, a
name ascribed to the Candidate, was represented as slain by the gods.
Some of the
rites which prevailed within and around Greece in ancient times are
the idea of a regeneration or new birth. The Mysteries of Bacchus
depicted the death
of this god and his restoration to light as Rhea. Osiris died and rose,
and so also
did Adonis. He was first lamented as dead and then his revivification
with great joy. There is no need, however, to multiply the recurrence
of these events
in the old Mysteries nor to restrict ourselves within their limits, for
have testified to the necessity of regeneration and have administered
processes. That which is most important – from my point of view – is
belonging to Christian times and the secret tradition therein.
The Christian Mysteries
Of course, to speak of this it is necessary to
on subjects which at the present are excluded, and very properly so,
in a Craft Lodge, when they are presented from a religious and
I shall not treat them from that standpoint, but rather as a sequence
in the form of dramatic mystery, alluding slightly, and from a
of view only, to the fact that in certain schools they are regarded as
momentous experiences in the history and life of man's soul. That new
conferred upon the Eleusinian mystae the title of Regenerated Children
of the Moon
– so that each one of them was henceforth symbolically a Son of the
Queen of Heaven
– born as a man originally and reborn in a divine manner – has its
on a much higher plane of symbolism with the Divine Birth in Bethlehem,
to which a child was "born" and a son "given," who, in hypothesis
at least, was the Son of God, but Son also of Mary – one of whose
to Latin theology, is Queen of Heaven.
The hidden life in Egypt and Nazareth
the life of seclusion led by the mystae during their period of
the Lesser and Greater Mysteries. The three years of ministry are in
the Temple-functions of the mystagogues. But lastly, in Egypt and
was the mystic experience of the Pastos, in which the initiate died
as Jesus died upon the Cross. The Christian "Symbolum" says: –
ad inferos: that is, "He descended into hell"; and in the entranced
of the Pastos, the soul of the Postulant was held or was caused to
wander in certain
spiritual realms. But in fine, it is said of Christ: – Tertia die
third day he rose again from the dead." So also the Adept of the
rose from the Pastos in the imputed glory of an inward illumination.
The Mystical Fact
There was a period not so long ago when these
were recognized and applied to place a fabulous construction upon the
of Christian religion, just as there was a period when the solar
mythology was adapted
in the same direction. We have no call to consider these aberrations of
digested learning; but they had their excuses in their period. The
point on which
I would insist is that in the symbolism of the old initiations, and in
of the Christian mythos, there is held to be the accurate delineation
of a mystical
experience, the heads and sections of which correspond to the notions
birth, life, death and resurrection. It is a particular formula which
frequently in the mystic literature of the western world. Long before
Masonry had emerged above the horizon, several cryptic texts of
alchemy, in my understanding,
were bearing witness to this symbolism and to something real in
lay behind it. In more formal Christian mysticism, it was not until the
and later that it entered into the fullest expression.
Now, that which is formulated as mystic birth
to a dawn of spiritual consciousness. It is the turning of the whole
in the divine direction, so that, at a given time – which is actually
of turning – the personality stands symbolically between the East and
between the greatest zone of darkness and that zone which is the source
looking towards the light-source and realizing that the whole nature
has to be renewed
therein. Mystic life is a quest of divine knowledge in a world that is
is the life led in this light, progressing and developing therein, as
if a Brother
should read the Mysteries of Nature and Science with new eyes cast upon
which record is everywhere, but more especially in his own mind and
heart. It is
the complete surrender to the working of the divine, so that an hour
proprium meum et tuum dies in the mystical sense, because it is hidden
in God. In
this state, by the testimony of many literatures, there supervenes an
which is described in a thousand ways yet remains ineffable. It has
in the imperishable books of Plato and Plotinus. It glimmers forth at
and corner of the remote roads and pathways of Eastern philosophies. It
is in little
books of unknown authorship, treasured in monasteries and most of which
entered into knowledge, except within recent times.
The Place of Darkness
The experience is in a place of darkness,
other symbolism, the sun is said to shine at midnight. There is
further state, in which the soul of man returns into the normal
bringing the knowledge of another world, the quest ended for the time
being at least.
This is compared to resurrection, because in the aftermath of his
man is, as it were, a new being. I have found in most mythological
the period between divine death and resurrection was triadic and is
spoken of roughly
as three days, though there is an exception is the case of Osiris,
necessitated a long quest before the most important of his organs was
lost. The three days are usually foreshortened at both ends; the first
is an evening,
the second a complete day, while the third ends at sunrise. It is an
the temporal brevity ascribed in all literatures to the culminating
It is remarkable, in this connection, that during the mystic death of
in the Third Degree, the time of his interned condition is marked by
which are so many attempts to raise him, the last only being successful.
Two things follow unquestionably from these
so far as they have proceeded. The interest in Operative Masonry and
though historically it is of course important, has proceeded from the
on a misconception as to the aims and symbolism of Speculative Masonry.
It was and
it remains natural, and it has not been without its results, but it is
of the chief issues. It should be recognized henceforward that the sole
between the two Arts and Crafts rests on the fact that the one has
uplift the other from the material plane to that of morals on the
surface and of
spirituality in the real intention. Many things led up thereto, and a
few of them
were at work unconsciously within the limits of Operative Masonry. At a
there was a tendency to symbolize everything roughly, so that it might
tincture of religion – I speak of the Middle Ages – the duty of
Apprentice to Master,
and of Master to pupil, had analogies with relations subsisting between
God, and they were not lost sight of in those old Operative documents.
a rudiment capable of indefinite extension. The placing of the Lodges
and of the
Craft at large under notable patronage, and the subsequent custom of
of influence, offered another and quite distinct opportunity. These
my position is that the traces of symbolism which may in a sense be
Operative Masonry did not produce, by a natural development, the
and Craft, though they helped undoubtedly to make a possible and
field for the great adventure and experiment.
The Old Charges
The second point is that we must take the
of symbolism in the Third Degree to some extent apart from the setting.
know that the literary history of our ritual is rather non-existent
or if this is putting the case a little too strongly, it remains that
have so far left the matter in a dubious position. The reason is not
for our seeking,
for the kind of enquiry that is involved is one of exceeding
difficulty. If I say
that it is my personal aspiration to undertake it one of these days, I
what is perhaps a distant hope. That which is needed is a complete
of all the old copies, in what language soever, which are scattered
Lodges and libraries of the whole Masonic world, together with an
of their dates by expert evidence. In my opinion, the codices now in
use have their
roots in the 18th century, out were edited and re-edited at an even
I have now brought before you in somewhat
manner – as I cannot help feeling – several independent considerations,
which, taken separately, institutes certain points of correspondence
and other systems of symbolism, but they do not at present enter into
will collect them as follows: –
has for its object, under one aspect, the building of the Candidate as
a house or
temple of life. Degrees outside the Craft aspire to this building as a
in a spiritual temple, meet for God's service.
presents also a symbolical sequence, but in a somewhat crude manner, of
Death and Resurrection, which other systems indicate as a mystery of
in fine, represents the whole body of its Adepts as in search of
has been lost, and it tells us how and with whom that loss came about.
These are separate and independent lines of
though, as indicated already, they are interlinked by the fact of their
in Craft Masonry, considered as a unified system. But the truth is that
the spiritual building of the First Degree and the Legend of Solomon's
is so little essential correspondence that the one was never intended
to lead up
to the other. The symbolism of the Entered Apprentice Degree is of the
and most obvious kind; it is also personal and individualistic. That of
Degree is complex and remote in its significance; it is, moreover, an
mythos. I have met with some searchers of the mysteries who seem
prepared to call
it cosmic, but I must not carry you so far as this speculation would
lead us, and
I do not hold a brief for its defense. I am satisfied in my own mind
that the Third
Degree has been grafted on the others and does not belong to them.
There has been
no real attempt to weld them, but they have been drawn into some kind
sequence by the Exhortation which the Worshipful Master recites prior
to the dramatic
scene in the last Master Degree. To these must be added some remarks to
immediately after the Raising. The Legend is reduced therein to the
possible in respect of its meaning, though it is possible that this has
of set purpose.
It will be seen that the three aspects
under two heads in their final analysis, the first representing a
series of practical
counsels, thinly allegorized upon in terms of symbolical architecture.
is instructed to work towards his own perfection under the light of
is no mystery, no concealment whatever, and it calls for no research in
of its source. Its analogies and replicas are everywhere, more
especially in religious
systems. It is a reflection of the Pauline doctrine that man is or may
temple of the Holy Spirit. But it should be observed in this connection
is a rather important-though confusing mixture of images in the address
of the Worshipful
Master to the Candidate, after the latter has been invested and brought
to the East.
It is pointed out to him that he represents the cornerstone of a
building – as it
might be, the whole Masonic edifice but he is immediately counselled to
superstructure from the foundation of that corner-stone – thus
reversing the image.
That of the corner-stone is like an externalization in dramatic form of
an old Rosicrucian
maxim belonging to the year 1629: – "Be ye transmuted from dead stones
living, philosophical stones."
From my point of view, it is the more important
of the symbolism; it is as if the great Masonic edifice were to be
raised on each
Candidate; and if every Neophyte shaped his future course both in and
out of Masonry,
as though this were the case actually, I feel that the Royal Art would
than it now is and that our individual lives would differ.
Desire -- [A Poem]
A. B. Rugg, Minn.
of the soul
That lead us on to acts unknown,
If reason stands not at the goal,
Our actions make us to atone.
Desire is thirst that's never filled;
Of every act it is the mother;
Direct these cravings, be well skilled.
For every one creates another.
However rich we may become,
The nameless wants are always there,
And so it is from sun to sun,
This ceaseless urge from ev'rywhere.
There are no limits to desire,
For endless worlds about us roll;
But that to which we all aspire,
Is realization of the soul.
Memory -- [A Poem]
Thomas Bailey Aldrich
mind lets go a thousand
Like dates of wars and deaths of kings,
And yet recalls the very hour –
'Twas noon by yonder village tower,
And on the last blue noon in May
The wind came briskly up this way,
Crisping the brook beside the road;
Then, pausing here, set down its load,
Of pine scents and shook listlessly
Two petals from that wild-rose tree.
The Political Pseudomasonry
of Spanish America
F. De P. Rodriguez, Cuba
UNDOUBTEDLY the article of Bro. Hemenway on
Relationship of Masonry to the Liberation of Spanish America,"
one of the past numbers of The Builder, is an splendid one, very ably
and well written. Researches in Latin Masonry are not very often met
with at present,
and if confined to the Masonry of Spanish America, they are rarer yet.
It is for
that reason that Bro. Hemenway's work pleases me so much; had the
Brother been one
of us, of course, his effort would have been appreciated; but as an
he has made us to contract a debt with him which I shall try to pay, in
as this field of investigation has been searched by me since many years
As Chairman of the Committee on Correspondence
own Grand Lodge of Cuba, I have become accustomed to the stereotyped
by many Knights of the Round Table when reporting on our Proceedings:
education has been sadly neglected and not possessing any knowledge of
we are unable to say anything about Cuba, their Proceedings are a
sealed book to
us." That may be plain talk, and somewhat unfraternal too, but when we
a Mason as Bro. Hemenway who can look over our literature we become
yet, elated, and thank the Lord to have met him in our way.
I shall in this article go over the ground
by Bro. Hemenway, and in a next one shall discuss the most curious of
all the societies
we ever had in Cuba, which went under the name of The Black Eagle, with
am very familiar.
It seems to me that Bro. Hemenway sympathizes
Argentinian and Chilean nucleus who believe General San Martin was a
to Simon Bolivar. That matters not. Perhaps the principal source of his
was General Bartolome Mitre's "History of San Martin," [Lib 1893] noted as supporting
that opinion, but more recent works, as, for instance, Mancini's "Life
[Lib*] present the matter the other way. As for me, being no South
American, I am
completely neutral; both were heroes, and both deserve the blessings of
only I consider it a duty to express Bolivar's views regarding our
either good or bad as they were.
General Miranda, as carefully described by Bro.
was the brain of the South American Revolution; he was an extraordinary
somewhat theoretical in his plans; had he been a little more practical
have attained success. As a fact, he ran over all Europe an exile from
his sword was offered to half a dozen nations; is it true that he
fought for American
Liberty? Whether he did so or not, that does not detract from his
The certain case was that he started the most famous of Spanish
clubs that ever existed, but it was not exactly original, since two
(1795), a similar club existed in Spain, in Madrid, the very capital of
It was named Junta de Villas y Provincias, but it was soon surpassed by
creation: the Gran Reunion Americana, as it was named when originated
at its cradle
in Grafton Square, Miranda's London home, where the parent body
remained for many
years. But when introduced into Spain, the seat for it chosen at Cadiz,
commercial center of Spain in those days, the name was changed, first
Racionales, next to Sociedad de Lautaro; and later, when transferred to
adopted its final and most permanent name LOGIA DE LAUTARO. It was in
branch that the most eminent patriots of South America were initiated,
San Martin among them.
The organization of the Lodge is well described
Hemenway, but as to its connection with Freemasonry, mentioned by
it was not really so. Masonry was a means of obtaining the end
entertained by the
Society; the members never claimed to be Masons. The Society was
composed of five
grades or degrees, the first three were identical to those of Masonry,
in the Scottish Ritual, and they were so rendered as a probation of the
in order to impress on him the habit of keeping secrets and to develop
and solidarity. The proper degrees were the upper two. In the fourth
obligation was very plain: the member swore, by all means, to defend
of the Spanish colonies; and in the fifth and last degree a democratic
exposed, the member taking the oath of never accepting as a legal
one that was not the resultant of popular election, and this to be de
de jure republican. That they were not Masons can be proved by simply
how they called themselves: countrymen, never brothers. The Lodge of
organized at Buenos Aires on the arrival there of San Martin, in 1812,
three consecutive years, nearly disappearing in 1815, after an
to snatch the government of the United Provinces of the Rio de la Plata
Committee of three that held it. It must be noted that Rivadavia,
of the Republic, was a most energetic opposer of the Lodge. In 1816 the
Lautaro reappeared in Mendoza, where San Martin had retired, and soon
was traced in Chile, declining there never more to be noticed.
This Lodge is the most curious political
which Masonry has tried to go hand in hand; it may not have had a large
but, if nothing else accomplished, it supported and carried all over
Chile the patriotic spirit of Liberty and Independence. It served its
because the soil was fertile. Was it of any good at Venezuela or any of
colonies of the South American continent? Surely not; there the seed
was not sown
in the right soil. I shall examine now the causes.
At the same time that San Martin was entrusted
the Society to the South, Bolivar was appointed to do the same in the
was a Mason, initiated in Paris at the age of 21 years, in a lodge the
name of which
has not been reported, and was induced to do so by the exertions of his
Don Simon Rodriguez. After the death of his young and beautiful wife,
del Toro (his own cousin), Bolivar fell in a state of despondency very
hard to overcome;
he passed a time in which his behavior was shameful, a complete
licentiousness. Don Simon, under whose care he was, after trying every
cure him of his malady, sought to have him enter Masonry, and in this
After his initiation, Bolivar experienced a
change; he was cured, but, unhappily, he never acknowledged the benefit
he had received
from our order; and many years afterward (1828) he expressed to his
a very poor opinion of us; he said: "I have also been curious to see
of Masonry, causing myself to be raised a Master in Paris, that
sufficing to convince
me of the ridiculous of so an ancient society. I met in the Lodge some
men, many fanatics, many more impostors, and a great number of deceived
are like grown boys, playing with signs, tricks, Hebrew words, ribbons
Nevertheless, politicians and deceivers can obtain something out of
society, but in the present condition of civilization of Colombia, a
state of fanaticism
and prejudice, it does not avail to use Masonry, because in exchange
for a few partisans
in the lodges I should have raised against me the hate and censure of
nation, pushed against me by the friars, who would accept the pretext
public opinion against Freemasonry. (1)" It is painful to note how
was so ungrateful for our Order, although it is true that his words
show the key
of the nonsuccess of either Masonry or the Lodge of Lautaro in
Venezuela or Colombia;
their people were not prepared for Liberty then and Masonry was
impotent to do it.
Bolivar, charged to spread the Lodge of Lautaro
own country, did not attain it and had to content himself with starting
Patriotica, an almost public Revolutionary Society; of course
a very short time. The Liberator himself had to fight very hard against
and ignorance of his own countrymen, witness Don Jose Domingo Diaz who
in the following way the attitude of Bolivar during the earthquake of
1812: (2) "The priests from stands in the public squares were
faithful in so furious and unjust a manner that Bolivar, coming out
from among the
ruins of the convent of San Jacinto, could not refrain, on hearing one
preacher's calumnies, that, sword in hand, pushed the clergyman down
place, and with that beautiful oratory, so common to him, addressed the
calming them and asking from them confidence in the merciful God. He
ended his speech
by stating that, 'If Nature opposes us and helps the tyrant we shall
Nature too and make her obey us,' In 1822 he also addressed a series of
to the Bishop of Popayan, describing the progress of religion from
to those of the Republic."
He was no retrograde, by any means, but we
he had so poor an opinion of us; he had no spare time to go deep into
was too much meddled in politics to pay us much attention; he was not
acquainted with our practices. His passing through French Masonry was
like a lightning
flash, neither there was then any show of Masonry in Colombia; she came
with the Spanish army; had Bolivar had time to come close to our
Fraternity he might
have changed his mind.
What a difference between the heroes of Mount
and San Mateo! True, but never forget that they moved in different
Virginia and Colombia, and as they were in those times, the difference
Now a radical change has been wrought, and Freemasonry has begun to
So much for the role that Masonry played in
in the beginning of the XIX century. Whatever the outcome, it deserves
to be studied
carefully and with love. Now, I pray all of you to accompany me to the
the Antilles where I shall show you something new and worthy to be
give a short time to sharpen my pencil and go forward, fear of
submarines in these
(1) Diario de
Bucaramanga, by Lacroix. [Lib*]
(2) Recuerdo sobre la Rebelión de Caracas, by Jose Domingo [Lib 1829]
What Is Masonry
The only religion of Masonry is to believe in
to obey the moral law; its only politics to be peaceable subjects of
the civil powers
and obedient to the laws of the land in which we live. The Great Light
must be her only creed, the Constitution of our country its only
The Mystic Tie
One cannot hold another down in the ditch
in the ditch with him; in helping the man who is down to rise, the man
who is up
is freeing himself from a burden that would else drag him down. For the
is down there is always something to hope for, always something to be
On Thinking Glad -- [A Poem]
mind a change
of scene –
Try a change of thinking.
What if things seem sordid, mean,
What's the use of blinking?
Life's not always storm and cloud,
Somewhere stars are shining.
Try to think your joys out loud,
Silence all repining.
By degrees, by thinking light,
Thinking glad and sweetly,
You'll escape the stress of night,
Worry gone completely.
Get the habit looking for
Tapping gaily at your door –
Surest cure for fretting.
Needn't fool yourself at all.
For there's no denying
E'en above a prison wall
Song birds are a flying.
Wherefore hearken to the song,
Never mind the prison,
And you'll find your soul ere long
Unto freedom risen.
The Power of Virtue
I think there is some reason for questioning
the body and mind are not so proportioned, that the one can bear all
which can be
inflicted on the other; whether virtue cannot stand its ground as long
and whether a soul well principled will not sooner die than be subdued.
Work That Lives
"If we work upon marble, it will perish; if we
work upon brass, time will efface it; if we rear temples, they will
dust; but if we work upon our immortal minds – if we imbue them with
with the just fear of God and love of our fellow men, we engrave on
something which will brighten for all eternity.”
A Prayer -- [A Poem]
Detroit Free Press
me be a little
Let me be a little blinder
To the faults of those about me,
Let me praise a little more;
Let me be when I am weary
Just a little bit more cheery –
Let me serve a little better
Those that I am striving for.
Let me be a little braver
When temptation bids me waver.
Let me strive a little harder
To be all that I should be;
Let me be a little meeker,
With the brother who is weaker.
Let me think more of my neighbor
And a little less of me.
Let me be a little sweeter –
Make my life a bit completer,
By doing what I should do,
Every minute of the day.
Let me toil without complaining,
Not a humble task disdaining;
Let me face the summons calmly
When death beckons me away.
By Bro. J. L. Carson. Virginia
REGIMENTAL lodges were the pioneers, the
of the Craft – Asia, Africa, Australia, America, Canada and the
Continent of Europe,
owe much to this source of Masonry, particularly the Royal Arch and
The first military lodge ever warranted was No.
the roll of the Grand Lodge of Ireland. It was issued in 1732 to the
Foot" then the "1st Royal Regiment," now the "Royal Scots Regiment,"
and the succession of traveling warrants from the Grand Lodge of
those of all the other constitutions put together.
The earliest regulations dealing with these
are to be found in the Irish Code of 1768, which incidentally contain
attempt at limiting the jurisdiction of each Grand Lodge to its own
Our soldier brethren were allowed to work
any place where their regiments were stationed, but they were not
allowed to initiate
civilians in any district where a regular lodge was warranted nor could
lodge initiate a soldier if there was a lodge in his regiment. Indeed,
no army lodge could initiate a civilian under any circumstance.
The histories of these old travelling warrants
be most interesting reading, but "the fortunes of war" have left few of
the army lodge records available to the student of Masonic history.
In the officers' mess of the Forty-sixth
Foot, in a glass case is preserved a Bible with the following
"On this sacred
volume Washington received a degree of Masonry. It was twice taken by
and both times returned to the regiment with all the honours of war."
In 1788 when the Forty-sixth was engaged in the
between England and America, this Bible was taken by the regiment from
of people called West when in New Bedford, Mass., but how this family
from Fredericksburg, Va., where we know Washington received his first
and fell into the hands of the Wests in New Bedford, Mass., is still an
We know that the lodge chest of the
by warrant No. 227, granted in 1752 by the Grand Lodge of Ireland, fell
hands of the Americans, and General Washington returned it to the
regiment in charge
of a guard of honor. In 1805 this same lodge chest fell into the hands
of the French
at Dominica, and was returned the year after by the French government.
In 1822 this
chest was lost in India and was rediscovered in 1829 and returned to
Again In America
We find the Forty-sixth with its lodge, No.
in America in 1834. In 1855 this lodge joined the Grand Lodge of Canada
the name, "Lodge of Antiquity." In 1869 at the formation of the Grand
Lodge of the Province of Quebec, the first lodge on roll is
No. 1, the old No. 227, of the Forty-sixth Foot, while Lodges No. 2,
and No. 3, "St. Johns," were both formerly in the Royal Artillery.
At one time military lodges were very popular,
regiments carrying two and often more travelling warrants. Ten lodges
were at work
in the Revolutionary War. Two lodges accompanied the American army
during the Mexican
War, while over a hundred dispensations for lodges are supposed to have
during the Civil War. Cannot some of our grand old veterans tell us
some of these?
None in Standing Army
There are, however, no lodges in the standing
the United States at present, and out of the many hundreds that were at
active in the British army, only about ten are now at work, many having
in military garrisons, or dropped out of their regiments to swell the
ranks of the
Grand Lodges all over the world just as No. 227 did.
All the military lodges working under the Grand
of Ireland, and most of those owing allegiance to the Grand Lodge of
the Ancient Grand Lodge of England, carried what was known as "Black
or "Black Warrants," covering such degrees as "Past Master of the
Chair," "Excellent" and "Superexcellent," "Royal Arch,"
"Union Band," "Ark," "Mark Man," "Mark Master,"
"Knight of the Sword," "Knights East and West," "Jordan
Pass," "Prussian Blue," "Knights of Malta," "Red Cross,"
"Knight Templar." In fact they had no limit, and the power to give
seemed to have been limited only by their knowledge of the ritual. The
degrees, however, were the "Royal Arch," "Red Cross," and "Knight
About military lodges much of the information
to us is as brief as the following memo., written opposite Lodge No.
170, by a Grand
Secretary on 6th of January, 1809:
"Box and furniture
lost at St. Croix, members all lost or dead or disposed of, but Brother
Every branch of the service had its lodges.
cavalry and artillery and many of the lodges had numbers identical with
the regiment, such as the Foot Regiments, 4th, 18th, 25th, 30th, 42d,
the 4th, 12th, and 7th Dragoons had warrants with similar numbers.
Again some lodges
took the territorial names of the regiments to which they were granted,
"North Hants," "West Norfolk," "Argyle," and "Inniskilling"
In 1804 Lord Moira was colonel of the "27th
Fusiliers" and Master of the lodge established in the regiment by the
of Ireland, No. 213.
Some lodges, proud of a great victory or battle
the regiment at some time took part, selected such names as "Waterloo,"
"Niagara," "Minden," "Gibraltar." The latter lodge,
No. 39, was formed during the siege of "The Rock."
Festival of St. John
The festival of St. John, 1775, was observed by
of Lodge 156 in the 8th Foot in their rough barrack room on the east
side of Niagara
River. For gallantry in the War 1775 to 1780 this regiment was given
the word "Niagara"
on its colours.
The lodge in the "7th Queens Own" adopted
the name "Queens," the "Fusiliers" Lodge was with the 21st Fusiliers,
and the 26th Cameronians had the "Cameronian" Lodge. Some lodges
the names of their colonels, as "Whites," "Barrys," and "Rainsford"
Lodges in the 30th, 34th, and 44th Foot.
Before a lodge could be established in a
consent of the commanding officer had to be obtained, and it often
the new colonel revoked a former permission and closed the lodge, as
the lodges in the 85th Foot, the 3d Dragoon Guards, and many others.
Militia regiments had their lodges, and at one
every regiment of militia in Ireland had its lodge or lodges.
After the Irish Rebellion, 1688-1690, many of
troops entered the French service. In the regiment of Colonel Walsh was
a St. John's
Military Lodge, supposed to be one of these militia warrants. The
oldest lodge on
the French Grand Lodge roll today is "Lodge De Parfaite Egalite, 1688.
Irlandes De Walsh."
The Edinburgh Defensive Band Lodge was formed
Scotch Volunteers, and on their disbandment became a fixed lodge under
name, as also did "The First Volunteer Lodge of Ireland," No. 620,
in 1783. For sixty years the members wore the lodge uniform – "the
black trousers and coat satin-faced, and velvet collar, with white
vest, satin facings
color of uniform." At the great Masonic Bazaar, held in Dublin in 1892
the Masonic Female Orphan School when over $100,000 was realized, the
Volunteer Lodge of Ireland" showed the old "colors," and two drums
of the regiment, and had a wax figure of one of the volunteers in full
Captives from our regiments abroad formed
in 1805 the Ninth Regiment embarked at Cork in the transport "Ariadne,"
which was wrecked on the coast of France, when the lodge lost its
etc., and the officers and men saved from the wreck were made prisoners
and held at Valenciennes from 1806 to 1814, where a captive lodge was
our good brethren, and Sergeant Edward Butler seems to have been the
the lodge. It is recorded that on January 25, 1814, "the brethren were
dispersed," and "Brother Butler brought the lodge to England."
Lodges of Prisoners
Prisoners of war confined in Great Britain on
frequently met in the civilian lodges that held warrants where they
In Bandon, a small town in the south of Ireland, many French prisoners
"Ancient Boyne Lodge," as they did in Selkirk (Scotland), where
were enrolled, and at Leeds, in England, the French prisoners formed a
their own in 1760.
Lodge 617, in the "Thirty-second Foot," was
an "officers lodge," the Thirty-second had several other lodges
and with this same regiment was Lodge 73, a "noncommissioned officers
The Fifty-first Foot had also an "officers lodge" attached to it. No
could be initiated in the "officers lodge."
Grand Lodge of England
"The Grand Lodge of all England," which started
in the city of York, 1725, and died 1790 (the adherents of which were
the only veritable
York Masons) warranted one solitary military lodge in 1770 to the Sixth
Dragoons. This gallant regiment had three other warrants, one each from
Lodge of Ireland, the "Ancient" and the "Modern" Grand Lodges
of England. One of these warrants, No. 557, lost out in the Peninsular
the enemy observed Masonic emblems on the chest and ordered its return
under a flag
of truce in charge of a guard of honor. The band of this regiment
preceded the members
of the Lodge "Appollo," York, England, to divine service on St. John's
The "Thirty-eight Foot" and the Fifth Dragoon
Guards in 1795 were granted duplicate warrants by the Grand Lodge of
original having been taken by the French"; indeed the Dragoons claim to
lost Masonic chest, warrant, jewels and all.
A lodge in that famous Dragoon regiment, the
Greys," known as "Scots Greys Kilwinning" Lodge, lost its warrant,
lodge chest and jewels in the wars previous to 1770.
"Minden" Lodge, 63, in the "Twentieth
Foot," was founded in 1748, lost in 1772, revived in 1812, lost again,
again revived at Bermuda, 1844, and finally lost its lodge chest
records and jewels in the Indian mutiny.
Grand Lodge of Scotland
At the centenary of the Grand Lodge of
the two lodges of that renowned Scotch regiment, the "Forty-second
were in attendance, and as the reports of the ceremony quaintly
admiration alike for their martial appearance and Masonic behavior,"
The "Twenty-fifth Foot" lost its warrant,
chest and ecords at Munster, in Germany, and they were never covered,
but a "new
chest and contents" was conseated at Berwick-on-the-Tweed in 1763.
It was a common practice for a military lodge
a station to grant a civil warrant (a copy of its own often carrying
the same name
and number) to the brethren remaining behind, as did Lodge No. 128,
Hindustan. "Fuzilier Lodge," No. 33, granted civil warrant when
from Tasmania. "Sphinx Lodge," in the "Twentieth Foot," left
the "Lodge of Yokohama" in Japan after it, the first lodge in that
The "Kings Own," in Fourth Regiment, left civil lodge of nineteen
behind in Port Louis 'auritius in 1858.
Australia and The Philippines
Lodge 227, in the "Forty-sixth Foot, did the
work in the Australian colonies about the year 16. Lodge "128
made the first Mason in India, and founded many lodges in Hindustan. It
chest in the Peninsula War, but the enemy returned it to the old
Lodge No. 69, Gallo Neuva Malate, in Manila, is called "the Cradle of
Masonry in the Philippine Islands." It was opened by Colonel W. C.
Master of the North Dakota military Lodge, working under dispensation
in 1898 at
In South Africa
During the "Boer War," 1899-1902, Lodge No.
516 (E. C.), was completely annihilated. Composed of burghers, they
out to a man on the outbreak of hostilities, and every officer of the
every active member was killed.
The "First Royals" left a lodge behind them
at Albany (N. Y.), in 1759, and if time and space peritted quite a
number of instances
could be recorded of Lodges and Grand Lodges in both America and Canada
origin to the military lodges most of which wed allegiance in their
ritual to the
"Anglo-Irish," or Ancient" Grand Lodge, establishing the "Ancient”,
working, which was the same as that of Irish and Scotch Grand Lodge.
Massachusetts and Canada
In 1768 Lodge "St. Andrews" of Boston, joined
with the military lodges then on that station in forming what was known
as the "Grand
Lodge of Boston," and Brother Doctor Joseph Warren, who was afterwards
at the Battle of Bunker Hill, was appointed by the Grand Lodge of
Master of the Continent of America."
In 1757 Lodge 74 on the register of the G.L. of
on leaving Albany, granted an exact copy of its warrant to some
This lodge, Mount Vernon," now holds third place on the G. L. roll of
In 1760 the soldier Masons in Wolfe's
(for seven of the regiments had field lodges) met in an old
barrack-room, thus commencing
a work in a new soil which led to the formation of the first provincial
G. L. of
Quebec under Lieutenant Guinnett, of the Forty-seventh Regiment.
In New York
The Twenty-second Foot lost its Irish warrant
Mississippi River in 1759, got a Scotch warrant in 1759, took part in
of the Grand Lodge of New York. This G.L. was formed by six military
others, and received a warrant as a provincial Grand Lodge in 1781 or
of the G. L. officers being army men left with their regiments, but
after the war
this body assumed the title of the Grand Lodge of New York.
Lodge, "Zion, No. 1," attached to the "Sixtieth
Royal American Regiment," established in 1764, afterwards became Zion,
10, on the roll of the G. L. of Canada in 1806. In 1819 it became 62 in
the G. L.
of New York, and No. 3 in 1826. At the formation of the Grand Lodge of
it again became Zion, No. 1.
But I must bring this paper to a close by
those brethren who would like to pursue this subject further to read
"History of Freemasonry," [Lib (4 Volumes in
two editions –
and "Military Lodges, The Apron and the Sword
or Freemasonry Under Arms." [Lib 1899]
Low Twelve -- [A Poem]
A. S. Macbride
the fatal hour
Secrets dread to all concealing,
Secrets deep to thee revealing.
Lo! within the gloomy portal
Shalt thou not complete thy circle,
And the mortal be immortal.
The Thirty-Third Degree -- [A Poem]
From "Rimes To Be Read."
Russell did, he did his best to hasten,
And one day he decided that he'd like to be a Mason.
But nothing else would suit him and nothing less would please
But he must take and all at once the thirty-three degrees.
Well, he rode the – oh, that is, he – really, I can't tell.
You either mustn't know at all, or else know very well.
He dived into – well, never mind. It only need be said
That somewhere, in the last degree, poor Russell dropped down dead.
They arrested all the Masons and they stayed in durance vile,
Till the jury found them "Guilty" when the judge said with a smile,
"I'm forced to let the prisoners go, for I can find," said he,
"No penalty for murder in the thirty-third degree!"
(The Builder is an open forum for free and
discussion. Each of its contributors writes under his own name and is
for his own opinions. Believing that a unity of spirit is better than a
of opinion, the Research Society, as such, does not champion any one
school of Masonic
thought as over against another; but offers to all alike a medium for
and instruction, leaving each to stand or fall by its own merits.)
the subjugation of the Human that is in Man, by the Divine; the
conquest of the
Appetites and Passions by the Moral Sense and the Reason; a continual
and warfare of the Spiritual against the Material and Sensual. That
Victory – when
it has been achieved and secured, and the conqueror may rest upon his
wear the well-earned laurels – is the true Holy Empire."
Albert Pike. Morals and Dogma
LOOK now at the two figures in the
Jekyll and Hyde, in the Stevenson story, we seem to have seen them
in a dream, but in the light of open day. There should be no need to
say that they
portray the long, lonely fight which each man has with himself, and the
most worth the winning. Self-conquest, the mastery of our lower nature
to the highest laws of life, is the first concern of every man, whoever
he may be.
Some few win this victory all at once, and fewer still achieve it once
but win it we must if life is to have any dignity, worth or meaning.
"Trust no future,
Let the dead Past bury its dead!
Act, act in the living present!
Heart within, and God o'erhead!"
Life is no holiday, no clever book, no valley
but always and everywhere a war of the soul against dust, a fight hand
to hand and
foot to foot. Every inch of the ground is disputed and must be
conquered and held,
by trench fighting if in no other way, without parley and without
we may wonder why things are so, none the less we must take things as
they are and
make the best of them, lest they make the worst of us. It must be that
He who set
us here in the midst of conflict knows that only by struggle can we
else life would have been differently arranged. At any rate this is the
is ever a war, and no man can win the fight for another, and no man can
win it alone.
Therefore, it behooves us so to command our
our fight for a better life may be a victory in the end, since it is
our duty not
to be better than others but to be better than ourselves. Often we have
and humiliation; again it has been a drawn battle, with the honors
even; and sometimes
the joy of victory has been ours. But, forgetting the scenes which are
abjuring all ideas that bid us bow to evil as inevitable, let us lift a
to the winds and vow to stand by it or die. It is a solitary battle.
and those dearest to us there flows a "salt, unplumbed, estranging
as though each soul were an island by itself. Ever the forces surge to
and while others may cheer us by influence and example, we must win the
by the help of Him whose we are.
Some men have a harder fight than others, and
seem to have no battle at all. Such was Emerson, in whom one finds no
sense of moral
weakness, no prayer for forgiveness, and seemingly no moral defeat. His
was won for him before he was born by a clean-minded, right-loving
where there is one Emerson there are millions of men, like Burns, to
day is a desperate battle with hardly a moment of truce. If we fall,
let us admit
our folly, lest we be like Tomlinson, in the Kipling poem of that name,
so unoriginally that he was not fit for the company of honest sinners.
When he knocked
at the gates of hades Satan refused to admit him on that ground that,
by his own
confession, someone else had been to blame for all his sins. Instead,
he sent him
back to earth with a message to the sons of man:
"That the sins
they do two by two,
They must pay for one by one."
By the same token, our many defeats should
charity for those who fail and fall, remembering that every man fights
a hard fight
against many odds – some a much harder fight than others.
There is a strategy of the moral life. By the
man is thirty, he ought to know where he is weak and mass his forces at
taking no risk through lack of vigilance or diligence. There must be no
of effort, no letting go to have a fling, nor should we forget those
moods of depression and lethargy – such as cost Jean Christophe the
of his life. Instead, there must be the most austere discipline with
the better to harden what is soft within, and to keep alive in us what
"the faculty of effort." Evermore the way of life is by the way of
Death – the death, that is, of all that is unheavenly within us – that
may rise and reign, and character crown our days.
There is nothing for it, Brother, but a fight
finish. Yes, even though Birnam Wood come to Dunsinane, still must we
Galahad, and all the more valiantly for that we know it is a Siege
my comrades, the devil is dead," said Denys of Burgundy. But there is a
courage still: it is fighting the devil who never dies, until the devil
in us all
shall die. This is not the courage of despair, but of hope and faith
that by conquest
of ourselves shall Evil be slain, though only in a fair, far time and
of the deaths of us and of our kind.
"This is the Happy
Warrior, this is He
That every man in arms should wish to be."
* * *
Charity Never Faileth
Surely, if money gifts occur first to mind when
is mentioned it is a token of degradation, much as such gifts are often
That was not the Charity of which St. Paul wrote, though from the
the lower should come freely and without stint. No, the praises of
been sung most sweetly, and the practice of it most beautifully
revealed by those
who had neither silver nor gold. Dear old Thomas Browne, so quaintly
wise, so archaic
of phrase yet so sweet of soul, wrote long ago:
"I hold not so
narrow a conceit of this virtue that to give alms is only to be
charitable or think
a piece of liberality can comprehend the total of Charity. There are
not only of body but of soul and fortune, which do require the merciful
our abilities. It is no greater Charity to clothe the Body than to
clothe the Nakedness
of the Soul."
True, deeply true, and this higher Charity we
always in mind and heart. There are times when the offer of money is an
when a man needs a word of cheer. A word so often on the lips of Jesus
– more than
he needs a bag of gold. There is an impoverishment of soul which sorely
merciful ministry of sympathy, and in the great and terrible trials of
the sea of death divides and we must face the bitterness of separation,
but love can help us. And those other ills, some of them worse still,
when our loved
ones meet moral defeat, when slander assails, when hope is thwarted, it
that we need. Indeed, we need brotherly affection in the days of our
as much as in the days of our grief.
There are those who would do away with Charity
of Justice, but that is to err. Justice we must have, first, last and
it society is chaos, and the life of man is a long-drawn tragedy. But
has been attained in the social order, when "the numberless dreams of
dreamers of the world" have been fully realized, there will still be
Charity. While we are on earth sorrow and suffering will remain, and
the Good Samaritan
must be about his benign labors. The old thinkers used to discuss
and Hope would abide forever. They concluded that Faith and Hope are
to be taken down at last, but that Love is not a tabernacle, but a
will abide unto everlasting.
What we need now and always we must give freely
judging them gently as we would wish to be judged, offering healing
the wounded of heart; and this Divine Charity must go with us into the
and be there, as it is here, the shining path by which we come at last
to the white
City of God.
"In all His works
The heart benevolent and kind,
The most resembles God."
* * *
Masonry in Business
By Masonry in business we do not mean the use,
frequent, of Masonic connections and affiliation for self-advantage – a
deserves contempt and the indignation of right-thinking men. Far from
we mean the application to life in all its relations of the spirit and
learned in the Lodge. If those principles, so applied, do not make a
man more just,
more scrupulous, more considerate, more courteous, and therefore more
in his business, they are of little worth. Slowly men are learning that
is common-sense, that Brotherhood is good business, and it is for
Masonry to lead
mankind in the conquest of industry by the spirit of service and the
integrity. This is not putting a money value on Masonry; it is putting
value on money. It means, not the desecration of Masonry, but the
business and industrial life, which is always the last realm to yield
to the impress
of a moral ideal.
Masonry does its work in the world through
are loyal to its spirit and who incarnate its ideals. Finally and at
man is what his thinking is, because, by a law of the mind, ideas find
into acts. If sordid ideas preside over the tragic procession of human
fact should only serve to emphasize the power over man of great and
Since it is true that life answers to the kind of ideas held in the
by fixing great and authentic truths in our hearts, and holding them
they lay hold of us and fashion us after their design, is working at
of a nobler business life, juster and more merciful laws, and a social
which men may live and live well, "with malice toward none" and with
* * *
As Others See Us
Ye editor must be allowed to express his
the generosity and goodwill of Brethren who have written articles about
his work in recent months. The article by Brother Waite in the Occult
August, was noted in these pages, because of its fine tribute to the
of Iowa. The appreciation by Brother H. L. Haywood, published in Unity,
and now the gracious estimate by Dr. Albert Dawson in the Christian
of London, Feb. 9th, leave us quite speechless. Frankly we must admit
that we recognize
the man whom these Brethren have drawn, not as a present reality,
however, but as
the man we ought to be, who has given us more trouble than all other
men put together.
Someday, by the good grace of God, we may overtake that fellow and get
him for making us so miserable betimes – someday, if not here, then out
that City on the Hill. For the benefit of such as may be interested it
may not be
amiss to state that the sermons of ye editor are now to be published
the Christian Commonwealth, London, as they have been in this country
for some six
* * *
The Preparation Room
Several articles are soon to appear in these
with the history of the Ritual, with special reference to the Webb
ritual in this
country, and the changes which it suffered or enjoyed in its adoption
Jurisdictions. The first article will be by Brother Shepherd, of
by another from Brother Lemert, of Montana; and we hope the field will
cut and shocked before it is finished. In this connection it has been
that we have a page or a department devoted to ritualistic discussion,
so far as
such questions can be discussed in print – and they can be, if due
caution be taken
to veil from others what is understood by Masons – and with this
suggestion we heartily
agree. At any rate, we are confident that the story of the Webb ritual
and its vicissitudes
will lead to some profitable discussion – so mote it be.
The Author's Lodge
MOST heartily do we congratulate the Author's
No. 3456, London, on the Wealth and worth of the first volume of its
[Lib*], now just come to hand by the kindness of the Secretary, Brother
Rose, 2 Whitehall Court, London, S. W. This Lodge, consecrated Nov.
unique, we believe, in Freemasonry, in that it is made up for the most
part of men
of letters who are also men of the Craft, and its founding, largely due
to the influence
of Brother Max Montesole, was regarded as a red-letter day by all
At first it was proposed to issue a journal, but fearing that such a
doomed to disappointment," they adopted the wiser course of publishing
of volumes preserving the essays read and discussed – the first of
which lies before
It is a delightful volume, both in the dignity
form and the richness of its contents, albeit we can make only brief
note of it
at present, reserving more specific and critical review for a later
appropriately the first essay is by Brother Montesole, first Master of
and has to do with the Third Degree, tracing it chiefly to Hebrew
– the Zohar [Lib 1900], which
professed to contain the Kabbalah – as is now so much the fashion.
There is a fine
sketch of Anthony Sayer, first Grand Master of the Grand Lodge of
by a charming essay by the Secretary leading us "From Labor to
Class Lodges, the Guild of Help, an Explanation of the Jewels, notes on
Lodges, Freemasons' Lodges Among French War Prisoners, Masonry and
Music, the Cable-Tow,
Operative Masonry – by Dr. Carr – a Speculative Philosophy, the Temple
of India – by Dr. T. M. Stewart, of Ohio, the only American represented
in the volume
– the Masonic Remains at Pompeii, Elias Ashmole, the Two Pillars: such
of the subjects discussed – not forgetting the ever-present,
"What Is Masonry?"
Truly this is a tempting list of themes, and
treating them are still more tempting, and we are sure that many
members of this
Society will want to read them. The membership of the Author's Lodge
eighty, including some of the most distinguished men of the Empire, and
are looked forward to with interest, as might be expected, as much for
of camaraderie as for the discussions. We can easily believe that the
words of the
editor are true when he says: "To belong to such a Lodge is to find
in solitude, to be unconscious of loneliness when most alone, to be
able to people
the desert ways with familiar faces, and sow the waste places with
May it be so for many a day, each year adding to the numbers of the
Lodge and to
its growth in influence and power for good.
* * *
The Great Landmark
We have been much interested in a lecture on
Landmarks of Masonry," [Lib*] delivered by Brother A. J. Faulding,
of Unity Lodge, London, and now published in a neat booklet by the
Lodge. The lecturer
selects Dr. Mackey's list of twenty-five Landmarks, but disposes of
of them in a few sentences, giving his whole attention to the great
calls for "Belief in the existence of God." Seldom have we read a
discussion of this first truth, which is also the last, from which we
quote the following sentences:
who speculates on the Great Architect of the Universe cannot fail to
we are compassed about and assisted by a great cloud of witnesses: the
just Masons made perfect, who, though unseen, still live for the better
of those who are the living stones in the true Temple of Mankind.
These, then, are
some of the speculations which arise as one contemplates the basic
on these great Landmarks, and we must all feel profoundly grateful to
for having given us the great joy of realizing the intimate concern of
Creator with His Universe: that, though He is outside His work, as the
is apart from the building he designs yet superintends, so the great
cognizant of all the details of His creative art, and will cease not in
until the completion. Surely there never was so satisfying a definition
we decipher on our Landmark."
But it is hardly satisfying as thus stated, for
idea that God is apart from His work as a human builder is outside his
is a notion belonging to a time long gone, and quite foreign to the
of our day. Transcendent He is, immeasurably greater than our thought
yet none the less does He live in his world, and in these "strange
dwell in clay," revealing the greatness of the soul, explaining its
for the Infinite, and lending authenticity to its instincts and
in Him we "live and move and have our being." These two aspects of the
Infinite Mystery must be held together, that each may illumine the
other and light
our human way.
* * *
Reader, did you ever court your best girl by
of an ouija board? If not, then you have missed something, as we can
But suppose the eerie board should suddenly begin to tap out poems,
as well as jokes and sparkling humor, all purporting to come from a
girl who died more than a hundred years ago, what then? Well, such is
the fact as
told in the book entitled "Patience Worth," [Lib 1916] by C. S. Yost, editor
of the St. Louis GlobeDemocrat. Its subtitle calls it "A Psychic
and so it truly is, equally for the high literary quality of the
messages and for
the manner of the sending. As to the latter we do not speak – each one
has a right
to his view – but we do know that the messages never once sink to the
they are aglow with flashes of genius, revealing a distinct and lovable
and a high form of art. Truly, there are more things in this world than
of in any philosophy.
* * *
The papers say that J. T. Trowbridge is dead.
memories that name brings back across the years from the lost land of
we read his stories, none better than "Darius Green and His Flying
[Lib 1910] – which must have
suggested that other riproaring, rollicking story by Mark Twain. Later
we read his
autobiography, called "My Own Story," [Lib 1903] a gracious record of
friendship, and the story of
an interesting life. How little did he expect to live to see his
of the Flying Machine come true, as he was permitted to do. It must be
fifty years now since Tennyson, in Locksley Hall,
"Heard the heavens
filled with shouting,
And there rained a ghastly dew
From the nation's airy navies
Grappling in the central blue," –
but this was only a prelude in his vision to
of the "Parliament of man, the Federation of the world." Heaven grant
that the whole vision may yet be fulfilled, and that we who have looked
greatest and most terrible of wars may see the dawn of peace.
Articles of Interest
Light in Masonry, by Frank C. Higgins. Masonic
Economics of Masonry, by W. W. Garton. Masters and Past Master's Lodge,
Early History Grand Lodge of Ohio. Bulletin Sanford Collins Lodge,
Astronomical Side of Masonry. Masonic Home Journal.
The Genius of Masonry, by John Boden. American Tyler-Keystone.
Clandestinism. American Tyler-Keystone.
Origin of Templary. The Freemason, Toronto.
Charles Whitlock Moore. New England Craftsman.
The Supremacy of the Bible, by Ye Editor. Biblical World.
Author's Lodge, [Lib*] London. Kenning
& Son. $2.00.
Four More Steps in
Masonry, [Lib*] by J. L. Travis,
Savanah, Ga. 25 cents.
Ballads of Courageous Carolinians,
[Lib 1914] by M. D. Haywood,
Raleigh, N. C. $1.00.
Jews in the
Eastern War Zone, [Lib 1916]
American Jewish Committee,
New York. 50 cents.
Masons, [Lib*] by M. A. Pottenger, St.
Joseph, Mo. $1.50.
Immortality, [Lib 1917] by H. R. Mackintosh.
Hodder and Stoughton, London.
Notes on Religion,
[Lib 1915] by J. Chapman. L. J.
Gomme Co., New York. 75 cents.
Wonderful, [Lib 1914] by Edwin Markham.
Hearst's International Library Co., New York. $2.50.
Worth, [Lib 1916]
by C. S. Yost. Henry Holt & Co., New York. $1.40.
Yet Am I Not For Pity? -- [A Poem]
me there are no
cities, no proud halls,
No storied paintings – nor the chiselled snow
Of statues; never have I seen the glow
Of sunset die upon the deathless walls
Of the pure Parthenon; no soft light falls
For me in dim cathedrals, where the low,
Still seas of supplication ebb and flow;
No dream of Rome my longing soul enthralls.
But oh, to gaze in a long tranced delight
On Venice rising from the purple sea!
Oh, but to feel one golden evening pale
On that famed island from whose lonely height
Dark Sappho sank in burning ecstasy!
But once – but once – to hear the nightingale!
Yet am I not for pity? This blue sea
Burns with the opal's deep and splendid fires
At sunset; these tall firs are classic spires
Of chaste design and marvelous symmetry
That lift to burnished skies. Let pity be
For him who never felt the mighty lyres
Of Nature shake him thro' with great desires.
These pearl-topped mountains shining silently –
They are God's sphinxes and God's pyramids;
These dim-aisled forests His cathedrals, where
The pale nun Silence tiptoes, velvet-shod,
And Prayer kneels with tireless, parted lids;
And thro' the incense of this holy air
Trembling – I have come face to face with God.
The Question Box
In the March issue you referred to Cumont's
of Mithra [Lib 1903] and his
Oriental Religions [Lib 1911]. Will
you be kind enough to tell me where I can get those books?
W. S. L.
From the Open Court Publishing Co., 122 South
Ave., Chicago. The price of the first is $1.50; of the second, $2.00.
book on Mithraism, Its Principles and Ritual, by W. J. P. Adams, is
the same company, and costs 50 cents.
* * *
The Devil, You-Say?
Brother Editor: – Do you believe in the Devil?
I am like David Harum, "Mebbe I do, mebbe I don't." Yet sometimes I
the need of him to explain the way things go in this world. – J.H.N.
Believe in the Devil? No, we never had any
in him at all, leastwise not since we read his biography as written by
Carus, entitled "The History of the Devil From Earliest Times to the
Day." [Lib 1900] (Open
Court Co., $6.00). As you see, it is a very elaborate life-story of his
Satan – finely illustrated, too. Sometimes, in this world of war, when
paper is a haunting horror, each issue telling of some brutality more
the rest; sometimes we feel like the poet who said –
"The Devil's kingdom
Ill is the news we tell;
The Devil's will is done
On earth as it is in hell."
* * *
The other day I heard some lines quoted called
Symphony," I believe, written by Channing. If you recall them I should
to see them in The Builder. – R.E.C.
They were written by W. H. Channing, and run as
– "To live content with small means; to seek elegance rather than
refinement rather than fashion; to be worthy, not respectable, and
rich; to listen to stars and birds, babes and sages with open heart; to
to think quietly, act frankly, talk gently, await occasions, hurry
never; in a word,
to let the spiritual, unbidden and unconscious, grow up through the
common – this
is my symphony." There is an exquisite exposition of this Symphony by
Hillis, entitled "Right Living as a Fine Art," [Lib 1899] published by Revell
* * *
Mysticism and Modern Life
Brother Newton: – If you have not seen the new
by President Buckham, "Mysticism and Modern Life," [Lib 1915] I am sure it would
interest you very much. – G.W.S.
Many thanks. The little book you name is one of
best brief studies of Mysticism we remember to have seen, showing that
if a man
has any religious life at all, unless it be mere tradition, he is, in
so far, a
mystic – mysticism being, as we have often said, only a big word for
the deep truth
that the kingdom of heaven is within us. Among other things in the
little book we
note the following, (p. 71): "That which men are hungry for is a sane
mysticism. They want contact with spiritual realities. It cannot but be
even to an outsider, that the hold, for example, of Freemasonry lies
the appeal to the mystical."
* * *
I would thank you to help me, if possible, to
as to the biography of Bernard Conlin, who assumed the stage name of
Florence. He was a prominent comedian and a close associate of Joseph
but I fail to find any record of his life. Was he a Mason?
– I. M.
Conlin, who legally changed his name to
born in Albany, N.Y., July 26th, 1831, and died in Philadelphia in
1891. He began
his stage career at Richmond, Va., in 1849, as Peter in "The Stranger."
He excelled in Irish parts, though for a brief time he was associated
playing Macduff to his Macbeth. He returned, however to Broughton's
to Irish roles. For the last three years of his life he was associated
in the "Rivals" and in "Heir-in-Law," taking the part of Sir
Lucius in the former and that of Homespun in the latter. ' He was not a
a Roman Catholic. (See National Cyclopedia of Biography, Vol. 2, pp.
1921, Vol 2]; also the Autobiography
of Jefferson [Lib 1914]; and you
might look into "Other Days" by William Winter [Lib 1908].) Indeed, you might
drop a line to Mr. Winter, who knows everything about everybody on the
* * *
Morris Apron Lecture
Some time ago I heard part of a presentation
and was told that it was written by Bob Morris, and I would like to
know where I
could get it. You may answer through The Builder, if you choose. – E. M.
A full and documented account of the
in America – including a sketch of the Morris version of it – will soon
these pages, and will throw much light on the variations of ritual in
We believe the Macoy Company, New York – 45-49 John street – publishes
version of the ritual. If our Brother does not find what he is looking
for in that
volume, we shall be glad to publish a copy of the Morris Apron lecture.
* * *
A Song of Degrees
The beautiful Song of Degrees – for so we
– sent to us without the name of the author and published in the last
written, as we now learn, by Brother E. P. King, of Atlanta, Georgia; a
many of our readers will be glad to know. In reply to our request that,
if he had
any other songs of like quality humming in his heart, The Builder pages
open, he writes: – "I am so occupied with my work that the humming has
or no opportunity to burst into song, and simply croons a low note to
the real me.
I have no desire for notoriety, and fully realize my limitations, but
at any time need a 'space filler' of a few inches, I might be able to
send, if not
a bunch of roses, at least a few falling leaves."
* * *
It seems to me, Brother Editor, that you – and
Pound, too, for that matter – have hardly been just to Dr. Oliver when
and again refer to his imaginative Masonic history. But perhaps I am
wrong. – G.K.L.
Assuredly, neither Brother Pound nor ye editor
to be unjust to so noble and useful a Masonic scholar as Dr. Oliver, to
Brother Pound paid such a fine tribute in his lecture, published now in
of Masonry." [Lib 1915] We did,
however, point out that Dr. Oliver belonged to the uncritical period of
Research, and, like many others, accepted as fact much that was only
Howbeit, in his "Freemason's Treasury," [Lib 1863] (pp. 220-22) Dr. Oliver
reminds us that he did not
intend his statements to be taken literally, as history, but merely as
traditions, and that when he spoke of the gray antiquity of the Order,
back into Paradise, it was its truth that he had in mind – and truth is
Even so; but it is a pity, as Brother Hughan remarked, that he did not
statement earlier, "for no one has done so much as he to foster the
he now seeks to dispel." (The English Rite, p. 11). The late Brother
was wont to say that "The Revelations of the Square," [Lib 1855] by Oliver, had done
more injury to real Masonic Research than any other book ever written.
A few, however,
seem to have understood Oliver from the first, among them Brother E. T.
of Cincinnati (Freemason's Repository," 1880 [Lib*]). His failure to
the distinction between the truth of Masonry and its history as an
led to the confusion.
* * *
The Value of Legend
Just here lies the answer to the Brother who
us to assist him in preparing a paper on the value and meaning of
Legend in general,
and of Masonic legends in particular. Legend from the Latin Legere, to
back to the custom of the church in the Middle Ages, and earlier, of
traditional life of a Saint on the anniversary of his birth – hence the
of the Lives of the Saints. So used, a legend meant an edifying
had grown up spontaneously and uncritically around some historical
which, though lacking, for the most part, in historic verity, was
valuable in the
revelation it makes of the spirit and life of the people and time that
it. So it is with Masonic legends. They are valuable, not as history,
but as giving
the spirit, the tendency, the mind of the age in which they arose.
Legend, it may
be added, differs from Myth in that the latter is pure fiction, while
ordinarily develops about a real personage.
Indeed, dear old Sister Legend, whose shadow
History since ever time began, has not had due credit for her services.
To be sure,
she has a vivid imagination, and does not hesitate to embellish the
facts to suit
her fancy; but she has something to tell us, nevertheless. At once the
and the bane of history, she must be listened to with care, and we
all that she says, but much would be lost if we mistook her for an idle
Poets and men of letters are very fond of her recitals, and often, by
her aid, they
tell us more truth than sober History can convey. Brother Gould, at the
of the earlier chapters of his great History of Masonry, has some very
wise remarks on this subject of legend. (See also Lecky's "History of
in Europe," [Lib 1870 Vol
1, 1873 Vol
2] and "Myth, Ritual
and Religion," [Lib 1901 Vol
1, 1901 Vol 2] by Andrew Lang).
Always we must seek for that in the age, and in human nature, which
gave rise to
a legend, and then we are not far from the truth.
* * *
In the Miscellanea Latamorum for Jan., 1916,
O. D. Street, of Alabama, points out, what we had noticed, the parallel
in the History of Masonry [Lib 1866], by Findel,
and the History of Masonry [Lib 1882 (?)], by
Steinbrenner, showing that the latter obviously "lifted" whole passages
from the former. At least it seems so, since not only paragraphs, but
betray almost literal identity of phrase. Still, Brother Street does
Steinbrenner of plagiary. Nor do we. Nevertheless, it is rather
puzzling, and we
write this note in the hope of having the matter cleared up in behalf
Steinbrenner, of whom we should like a fuller account. Our edition of
History bears date of 1863, and in the preface we find the following: –
no merit for himself, save only the diligence with which he has gleaned
he has, therefore, no apology to make, nor motive to offer, for
work, but the one which has influenced him throughout, in the course of
that of being useful to Masonry. He hopes he has not labored in vain."
Findel history seems to have been published in Germany in 1861, and the
translation in this country in 1865 – another edition in English
appearing in London
in 1869 and 1871. Who translated the Findel History in this country?
Was it Steinbrenner
himself? These are interesting questions, and we shall appreciate any
any source, the more so because we wish, if possible, to relieve
of all ground for adverse criticism.
Dear Sir and Brother: – I observe in the letter
of The Builder for March, a question raised by a correspondent in
reference to the
Masonic connection of Daniel O'Connell.
If the brother making this enquiry will procure
2 of the proceedings of the Quatuor Coronati Lodge, volume 24, for the
[Lib 1911], he will find an
excellent article contained therein from the pen of the gifted brother,
W. J. Chetwode
Crawley, Grand Treasurer of the Grand Lodge of Ireland.
Doubtless the brother will have access to a
the Q. C. proceedings, but in case he finds a delay in obtaining a copy
of the part
I have referred to, I will make a brief reference from the article in
"On moving to Dublin, O'Connell was called to
Irish Bar, 19th May, 1798, and in the following year we meet the first
record with his connection with Freemasonry. On 2nd April, 1799, his
with twenty-five others, was entered on our Grand Lodge Register as a
of Lodge 189 Dublin.
"Owing to the method of registration in force
the time and the deplorable brevity of our Deputy Grand Secretary, worn
age and infirmities, the exact day of Daniel O'Connell's initiation
cannot be ascertained
from the Register."
The article I refer to, gives particulars of
in the Craft, and the records referring to his severance from the
given in full.
Doubtless the proceedings of the Q. C.
in the possession of the Editor, and if the subject warrants any
perhaps these might be reprinted in an early issue of "The Builder."
Wm. Douglas. Canada.
* * *
The Power of the "Word"
"In the beginning was the Word" – the Idea.
So we will begin by quoting The Builder or quoting some of the thoughts
"Masonry ought to stand for something better
a ceaseless round of ritualistic work and some spasmodic charity." Bro.
O. Ford, Mich. Page 63, Feb. number.
"A lack of development of the Soul, or
is responsible for most, if not all, of our improper actions as living
Bro. Silas H. Shepherd, Wis. Page 30, Jan. number.
"The raising of a man was not intended merely
inform him that Masonry cherishes a belief in immortality. No man needs
to be briefly
told that by anybody; what he wants is to learn how he may become
assured that his
soul is not an evanescent breath. * * * There is the mighty grasp of
faith – the
profound, fixed, ineffaceable conviction of the soul itself; the very
voice of God
speaking within; the Divine Word abiding in the heart. How else has God
truth to man? How else could he?" Editor. Page 30, Jan. number.
This last quotation is such a close
that we hope many will listen to the sound of the gong and take note of
We do not remember of any such straight talk in the ritual or degree
Masonry is in desperate search for this very Truth.
The first quotation uncovers a weakness of the
where naught but the material growth of the Order is in evidence. In
routine we think our feet are on solid ground, yet this "solid-ground"
is up among the little stars sailing around and around by way of the
a "polar expedition" that the very degrees we take seem to illustrate,
for the earth in her orbit ever faces the East and revolves toward the
The second quotation seems to point a reason
our "improper actions," and suggests that spiritual development is
Most of us will agree.
The third quotation gives the remedy in brief
language. It points out that we are not "living bodies" but "living
souls," and this distinction between the Spiritual and Material should
brought out in Masonic teaching. "The Divine Word abiding in the heart"
is the reflection of the Divine idea in the consciousness of the man,
and as nothing
Divine could, by any possibility, be lost, this true idea should be
every point, and a clear understanding of the two departments of the
Compass be distinctly taught.
Is spiritual understanding, or material gain
motive? "A man cannot serve two masters," (Luke 16, 13) but he can, and
should to the best of his ability, "render unto Caesar that which is
and unto God that which is God's."
"But the natural man receiveth not the things
the Spirit of God: for they are foolishness unto him." (1 Cor., 2,14).
"Beloved, NOW are we the sons of God." (1
John, 3, 2).
You see it makes a big difference whether we
of being a living body, or a living soul. The Masonic idea of a "living
should be clearly defined. Stones belong to the square, the symbol of
a "Spiritual Stone" is a contradiction of terms, unless we see the
between a stone and Spiritual Truth, as typified in "The Rock of Ages."
Analogy is used in Scripture so much that Masonry naturally falls heir
to it. Mental
gymnastics are splendid exercise for those who can see it so, and not
so, at the
same time; but the mental summersaults in Masonry should be simplified,
if the Truth
is really intended to be given. If we state that the mouth of a man is
mouth of a river. with no explanation, there are some that would see no
and so when the soul is referred to as a "pure Virgin" and mother of
Christ idea, – the true light, – everybody thinks it is profane
history, never seeing
the truth that the Soul which is never born, but IS. the pure feminine
– the woman and the mother, – needs no initiation, for she it is that
Divine Mind, and will raise the man to her consciousness when he
Her and knows her for his better self; not half way, no half about it
"whole thing," for she reflects the true light. By the inspiration of
the Soul the truth is revealed. "How else has God ever revealed truth
These truths were given to the world some years
in many books. Masonry should be among the first to foster and spread
she must know the truth herself, and the full meaning of both points of
bare and covering the square. The spiritual sweep of the compass has no
progress does not stop because we affirm that the real man reflects the
mind of God. Inspiration and analogy are keynotes of Masonry, and we
can begin with
the idea, – Word, – of a Divinely perfect consciousness, ever present
and at hand,
that knows no evil or mistakes, a sufficient "guide" who has the "pass"
to all knowledge, so that we need "fear no danger." If God is, He has
always been, and the first command is "Thou shalt have no other Gods
me"; that is, – I take it, – have no other pattern or ideal but Divine
goodness and love. This is the decorator of the temple, (the body). The
King Solomon will help if seen in allegory and analogy. The name is not
in the original Hebrew. But it delighted the ancients to give their
names with attributes of the Sun-God.
The power of the Word consists in the
of the divine principle called "Christ," but this word is so associated
with a historical personality that some other term, like Spiritual
or whatever, so we get the idea that we can reflect ideas direct from
forget that God, himself, starts some things. He started 'Truth' but we
with it." (Masonic Efficiency). Bro Chas. N. Mikels, Ind. March number.
Accurately stated, God IS Truth, but the truth
we know, is only analogous to it. Temporary facts, and Eternal Truth,
In the case of Solomon, God talked to him in a
(it might be a good plan for Masonic students to consider this kind of
not so with Enoch, who "walked with God three hundred years," or
who did not take the trouble to go through the process of death; or
Saul, who, like
Jacob was given a new name.
There is little need, however, of going back so
from our modern times. We have the testimony of "Sojourner Truth," a
slave woman who was given her freedom in 1817. She had no school
education but used
to say to others: "You read books; but God talks to me," and "I can
love even de white people." An account of the work of this woman is
the New England Magazine for March, 1901
Reference might also be made to Tennyson, Walt
Emerson, Longfellow, and many others of our own time who sing the song
"And more, my
son! for more than once when I Sat all alone, revolving in myself The
is the symbol of myself, The mortal limit of the self was loosed, And
the nameless, as a cloud Melts into heaven."
These words of Longfellow are often quoted:
is no death; what seems so is transition."
Walt Whitman writes: "Swiftly arose and spread
around me the peace and knowledge that pass all the argument of the
And I know that the hand of God is the promise
And I know that the spirit of God is the
my own, And that all the men ever born are also my brothers and the
women my sisters
Thus is immortality proven to the individual,
seems as if this was the proper work of Masonry, for it starts the
this expectation and the degrees indicate it, but are of no effect, the
understanding of the work is "lost" and that is all there is to
Arguments about Lodges, and Authorities, will only delay the great
Masonry weakly passes on to "future ages."
Arthur B. Rugg, Minneapolis.
* * *
Sylvanus Cobb's Masonic
Dear Brother Newton: – I note in The Builder,
question as to a book written by Sylvanus Cobb, Jr., which is supposed
to have a
Masonic flavor or tendency. The title of the volume is "Alaric, or the
Vault," [Lib*] being a story of ancient Syracuse. It is true that this
is in parts almost startling to a Mason because of phraseology, and
as to description of initiation into a mystic society of artisans and
I have been many times tempted to write of the same, as it seems to be
Readers who are now middle-aged will remember
how as boys they followed the hair-raising situations that Cobb put
into his romances.
He was the son of a Universalist minister, born in Maine in 1823, and
died in 1887.
Most of his work was done for the old New York Ledger, and I find that
in question was first copyrighted in 1858. It was put out in cheap form
– in 1889, by the G. D. Dillingham Co., of New York. No doubt copies
can be picked
up in the cheaper second-hand book stores – as mine was secured. I
would say to
your correspondent that the Symbolic-Degrees rather than the Royal Arch
in this melodramatic story.
Truly and fraternally yours,
Jos. E. Morcombe, Iowa.
* * *
The Caliph of Bagdad
Dear Brother Newton: – In reply to note in
box about Sylvanus Cobb Jr., let me say that "The Caliph of Bagdad,"
now out of print, and which was originally published in the New York
Ledger of 1868,
as the "Mystic Tie of the Temple," is of interest to Masons who have
the cryptic degrees and to others.
I possessed a copy of it, but it has been lost
know the book to be exceedingly scarce. Other of Brother Cobb's Masonic
are "Alaric" and the "Keystone," and a few short stories. I
don't think Brother Cobb has been adequately appreciated by the
I have in my meagre library a "Memoir of
Cobb, Jr.," [Lib 1891] by his
daughter, published for the family, 1891, which devotes a chapter to
work. He was a member of all the bodies in both rites and served in
many as presiding
officer, being Master of Norway Lodge No. 18, Maine, five years
From all I can gather Brother Sylvanus Cobb,
a loveable man, a zealous and upright Mason and everything included in
of "Christian gentleman."
S. H. Shepherd, Wis.
* * *
Taking Masonry Seriously
Dear Sir and Brother: – Under the title "Taking
Masonry Seriously" in the March issue of The Builder, you quote a
some brother of the Ancient Craft who is evidently imbued with the idea
belonging to the Masonic Fraternity should have no other fraternal
stated conversely that active members of other societies are not fit
in the solemn ceremonies of the Ancient Craft.
The writer speaks for thousands of the Craft
himself, are "Jiners" and who believe that in widening the sphere of
fraternal activities they have carried out the real underlying
principle of Masonry.
Truths are worthwhile wherever found and
sublime its precepts and ceremonies has not a monopoly on Wisdom or
you are aware, many believe that the atmosphere and associations of the
as valuable a part of the college course as a perusal of the
curriculum, and why
is not the social side of Masonry to be taken into equal consideration?
to make of it a Fetish, a semi-religious organization, an anti-papal
are all I conceive, foreign to its real purpose, which is to draw men
to teach Liberality of ideas and to maintain ever, Free Speech and Free
To say that because a man is elsewhere ardent
pursuit of truth he cannot be a good Mason is absurd. The writer has a
Fraternalism and for the comparative study of rituals and their
tendencies. He is
a member of all bodies of the Masonic Fraternity, both York and
Scottish, the Mystic
Shrine and the Acacia Fraternity, the Eastern Star and White Shrine of
He is also an Elk, an Eagle, an Odd Fellow, a Moose, Red Man, Owl,
Yeoman and a half dozen others, in several of which he has passed the
in each of these he has received light and a better conception of his
Is this prejudicial to his Masonic standing? It
of Sir Walter Scott as he lay dying, requested his son-in-law,
Lockhardt, to read
to him. "From what book," inquired Lockhardt. "At this hour there
is but one book," replied Scott.
Your correspondent evidently entertains a like
of the Masonic Fraternity. To me Masonry is one of the many the
greatest, the most
profound, but after all, of value only as it brings us in contact with
and helps us to know each other better and when it assumes any other
role or its
adherents seek to make of it something to be worshipped, it is no
but aristocratic and foreign in its tendencies to the American ideal.
Approach Masonry seriously, aye, in all
with an open mind, free from hope of gain or pride of knowledge.
Neither the ritual,
nor the personnel of the membership, nor the “Big time and big eats"
Each is only a part and together they make a harmonious whole. But
above all, let
us draw our circle not to shut out but rather to include all worthy
G. A. Kenderdine. Iowa.
* * *
The Ethics of the Ballot
My Dear Brother: – Here is a record that
for thought and which needs to be "read, marked, learned and inwardly
by the members of our noble fraternity. I present it as an abstract
discussion in "The Builder," if you will agree, omitting all reference
as to locality, please:
An application for initiation and membership,
by two Past Masters, was received by a Masonic Lodge. A committee of
three was appointed
to investigate the character and standing of the applicant, the
chairman of which
being a Past Master.
In due time the committee reported favorably
strict regulations now in force in this State for the guidance of
committees. A ballot was spread and respread and the petition declared
In the course of several months the petitioner
for admission, his petition being signed by the Worshipful Master and a
Master. A committee was appointed and in due time reported favorably.
was endorsed by the employer of the applicant, who had known him for
the past ten
years, endorsed by a brother in good standing who had known the
petitioner for twenty-two
years, and by a brother who had known him for five years. All of whom
gave the petitioner
the highest qualifications as a man. The ballot was spread and respread
the applicant declared rejected.
The petitioner was a comparatively young man,
happily, socially quite popular, identified with at least two financial
in the locality in which he has spent the larger part of his life;
and temperate – clean-cut.
It may be taken for granted, under the
that but one cube rejected this petition upon each occasion. It is
that the ballot was not defective.
The following questions naturally arise:
the cause of rejection be considered a just one?"
the rejector do right in keeping his reason, or supposed reason, to
it not his duty to report his information to the investigating
it just and honorable for the Lodge and the applicant to be thus
the circumstances, who is apt to suffer the most harm, the Lodge or the
Masonic brethren stand in fear of a cube when honestly and justly
application for a friend, or should such fear ONLY act as a warning to
who sign applications thoughtlessly?"
This is a delicate subject to discuss, but does
its very delicacy demand a better understanding among those who
maintain a tongue of good report, etc.?
George Middleton, P. M., New Jersey.
My Creed -- [A Poem]
do not fear to tread
the path that those I love have long since trod;
I do not fear to pass the gates and stand before the living God.
In this world's fight I've done my part; if God be God He knows it well;
He will not turn His back on me and send me down to blackest hell
Because I have not prayed aloud and shouted in the market-place.
'Tis what we do, not what we say, that makes us worthy of His grace.
Equality we understand far differently from the
The French thought their nobles all too tall to mix with common
mortals, so they
shortened them by a head. They levelled down, we level up.
G. W. Speth.
The Wisdom of Waite
The man who prays to be delivered from the evil
asks to be saved from himself.
Believe in the great things, practice
It is not becoming that those who were born in
should build cabins in the desert.
The consolation which carries us along is that,
there is but one true road no one can err therein.
Do not despise the trifles, but do not let them
Those truths which most call for expression are
also which exceed it.
The soundings of the deep are beyond the
There is a great past behind us, and the future
The life of earth is an experience of things
the afterlife is a renewal of the old familiarity.
That which is not known is that which we have
The greatest work in the world is that of
He who has found his soul is never alone.
Beyond the symbol of the old beliefs stretch
fields of faith.
It does not signify that the way is long, if it
which leads home.
Harmony Unending -- [A Poem]
! how the spell before my sight
Brings nature's hidden ways to light:
See ! all things with each other blending –
Each to all its being lending –
All on each in turn depending –
Heavenly ministers descending –
And again to Heaven up-tending –
Floating, mingling, interweaving –
Rising, sinking, and receiving
Each from each, while each is giving
On to each, and each relieving
Each, the pails of gold, the living
Current through the air is heaving;
Breathing blessings, see them bending,
Balanced worlds from change defending,
While everywhere diffused is harmony unending!
(From Goethe's Faust.)
The Maxim of Charity
Confucius was asked: "Is there any one maxim
ought to be acted upon throughout one's whole life?" He replied:
the maxim of charity is such: – Do not unto others what you would not
do to you."
by Lionel Giles.
Memoir of Sylvanus Cobb Jr.
Cob91 / auth. Cobb Ella Waite. - Boston : Published for his Family,
1891. - Vol. 1 : 1 : p. 329. - 12.8 MB.
A Short History of Greek
Gow84 / auth. Gow James. - Cambridge : Cambridge University Press,
1884. - Vol. 1 : 1 : p. 347. - 11.9 MB.
A Small Basket of Chips from
Kuh15 / auth. Kuhn William F. - Kansas City : [s.n.], 1915. - Vol. 1 :
1 : p. 133. - 1.5 MB.
American Fur Trade of the Far
West Vol 1
Chi02 / auth. Chittenden Hiram M. - New York : Francis P. Harper, 1902.
- Vol. 1 : 3 : p. 510. - 25.9 MB.
American Fur Trade of the Far
West Vol 2
Chi021 / auth. Chittenden Hiram M. - New York : Francis P. Harper,
1902. - Vol. 2 : 3 : p. 422. - 10.3 MB.
American Fur Trade of the Far
West Vol 3
Chi022 / auth. Chittenden Hiram M. - New York : Francis P. Harper,
1902. - Vol. 3 : 3 : p. 142. - 3.2 MB.
Antiquities and Curiosities of
And97 / auth. Andrews William. - London : William Andrews &
Co., 1897. - Vol. 1 : 1 : p. 299. - 11.4 MB.
AQC Transactions Vol 024 - 1911
Ars11 / auth. Ars Quatuor Coronati / ed. Rylands W. H.. - London : AQC,
1911. - Vol. 1 : 1 : p. 490. - 47.0 MB.
Autobiography of Thomas
Jef14 / auth. Jefferson Thomas. - New York : G. P. Putnam's Sons, 1914.
- Vol. 1 : 1 : p. 207. - 10.3 MB.
Ballads of Courageous
Hay14 / auth. Haywood Marshall D. - Raleigh : Edwards &
Broughton Printing Co., 1914. - Vol. 1 : 1 : p. 55. - 1.4 MB.
And99 / auth. Andrews William. - London : William Andrews &
Co., 1899. - Vol. 1 : 1 : p. 327. - 23.8 MB.
California the Wonderful
Mar14 / auth. Markham Edwin. - New York : Hearst's International
Library Co., 1914. - Vol. 1 : 1 : p. 483. - 25.3 MB - Illustrated.
Commerce of the Praries Vol 1
Gre51 / auth. Gregg Josiah. - Philadelphia : J. W. Moore, 1851. - Vol.
1 : 2 : p. 329. - Illustrated - 18.9 MB.
Commerce of the Praries Vol 2
Gre49 / auth. Gregg Josiah. - Philadelphia : J. W. Moore, 1849. - Vol.
2 : 2 : p. 325. - 17.1 MB - Illustrated.
Darius Green and His Flying
Tro101 / auth. Trowbridge John T. - Boston : Houghton Mifflin Company,
1910. - Vol. 1 : 1 : p. 51. - 1.6 MB.
History of Freemasonry
Fin66 / auth. Findel Joseph G. - London : Asher & Co., 1866. -
Vol. 1 : 1 : p. 742. - Translated from the German - 17.8 MB.
History of Freemasonry (Jack)
Gou82Jack1 / auth. Gould Robert F.. - London : Thomas C. Jack, 1882. -
Vol. 1 : 4 : p. 258. - 13.9 MB.
History of Freemasonry (Jack)
Gou83Jack2 / auth. Gould Robert F.. - London : Thomas C. Jack, 1883. -
Vol. 2 : 4 : p. 264. - 13.9 MB.
History of Freemasonry (Jack)
Gou84Jack3 / auth. Gould Robert F.. - London : Thomas C. Jack, 1884. -
Vol. 3 : 4 : p. 258. - 14.4 MB.
History of Freemasonry (Jack)
Gou85Jack4 / auth. Gould Robert F.. - London : Thomas C. Jack, 1885. -
Vol. 4 : 4 : p. 263. - 14.8 MB.
History of Freemasonry
(Yorston) Vol 1
Gou84Yorston1 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 1 : 4 : p. 412. - 32.8 MB.
History of Freemasonry
(Yorston) Vol 2
Gou84Yorston2 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 2 : 4 : p. 404. - 31.5 MB.
History of Freemasonry
(Yorston) Vol 3
Gou84Yorston3 / auth. Gould Robert F. - New York : John C. Yorston
& Co., 1884. - Vol. 3 : 4 : p. 492. - 38.7 MB.
History of Freemasonry
(Yorston) Vol 4
Gou84Yorston4 / auth. Gould Robert F. - New York : John C. Yorston
& Co, 1884. - Vol. 4 : 4 : p. 748. - 59.0 MB.
Immortality and the Future
Mac171 / auth. Mackintosh Hugh R. - New York : George H. Doran Company,
1917. - Vol. 1 : 1 : p. 255. - 13.7 MB.
Military Lodges. The Apron and
Gou99 / auth. Gould Robert F. - London : Gale & Polden, Ltd.,
1899. - Vol. 1 : 1 : p. 280. - 13.7 MB.
My Own Story
Tro03 / auth. Trowbridge John T. - Boston : Houghton Mifflin Company,
1903. - Vol. 1 : 1 : p. 533. - 13.4 MB.
Mysticism and Modern Life
Buc15 / auth. Buckham John W. - New York : The Abingdon Press, 1915. -
Vol. 1 : 1 : p. 252. - 8.3 MB.
Myth, Ritual, and Religion Vol 1
Lan01 / auth. Lang Andrew. - London : Longmans, Green, and Company,
1901. - Vol. 1 : 2 : p. 380. - 15.3 MB.
Myth, Ritual, and Religion Vol 2
Lan011 / auth. Lang Andrew. - London : Longmans, Green, and Company,
1901. - Vol. 2 : 2 : p. 392. - 17.1 MB.
Notes on Religion
Cha15 / auth. Chapman John J. - New York : Laurence J. Gomme, 1915. -
Vol. 1 : 1 : p. 99. - 4.0 MB.
Oriental Religions in Roman
Cum11 / auth. Cumont Franz. - Chicago : The Open Court Publishing
Company, 1911. - Vol. 1 : 1 : p. 327. - 13.2 MB.
Osiris and the Egyptian
Resurrection Vol 1
Bud11 / auth. Budge E. Wallis. - New York : G. P. Purnam's Sons, 1911.
- Vol. 1 : 2 : p. 441. - 24.6 MB.
Osiris and the Egyptian
Resurrection Vol 2
Bud111 / auth. Budge E. Wallis. - New York : G. P. Putnam's Sons, 1911.
- Vol. 2 : 2 : p. 451. - 22.2 MB.
Win08 / auth. Winter William. - New York : Moffat, Yard and Company,
1908. - Vol. 1 : 1 : p. 207. - 8.4 MB.
Patience Worth - A Psychic
Yos16 / auth. Yost Casper S. - New York : Henry Holt and Company, 1916.
- Vol. 1 : 1 : p. 302. - 10.2 MB.
Prose Sketches and Poems
Written in the Western Country
Pik34 / auth. Pike
Albert. - Boston : Light and Horton, 1834. - Vol. 1 : 1 : p. 201. -
Recueil Précieux de la Maçonnerie
Ano85 / auth. Anonymous.
- Philadelphia : Chez Philarethe, 1785. - Vol. 1 : 1 : p. 105. - French
- 3.7 MB.
Recuerdos sobre la rebelion de
Dia29 / auth. Diaz Jose D. - Madrid : Imprenta de D. Leon Amarita,
1829. - Vol. 1 : 1 : p. 411. - Spanish - 18.0 MB.
Right Living as a Fine Art
Hil99 / auth. Hillis Newell D. - New York : Fleming H. Revell Company,
1899. - Vol. 1 : 1 : p. 56. - 1.8 MB.
Man00 / auth. Manhar Nurho de / ed. Percival H. W.. - New York : The
Theosophical Publishing Co., 1900. - Vol. 1 : 1 : p. 229. - 1.6 MB.
The Customs of Old England
Sne62 / auth. Snell Frederick J. - London : Methuen & Co.,
Ltd., 1862. - Vol. 1 : 1 : p. 144. - 0.8 MB.
The Emancipation of South
Mit93 / auth. Mitre Bartolome / ed. Pilling William / trans. Pilling
William. - London : Chapman & Hall, Ltd., 1893. - Vol. 1 : 1 :
p. 524. - 20.0 MB.
The Freemason's Treasury
Oli63 / auth. Oliver George. - London : Bro. R. Spencer, 1863. - Vol. 1
: 1 : p. 393. - 12.4 MB.
The History of the Devil
Car00 / auth. Carus Paul. - Chicago : The Open Court Publishing Co.,
1900. - Vol. 1 : 1 : p. 517. - 21.6 MB.
The Jews in the Wastern War
Mar16 / auth. Marshall Louis. - New York : The American Jewish
Committee, 1916. - Vol. 1 : 1 : p. 125. - 4.4 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 National Cyclopedia of
CycV02 / auth. National Cyclopedia / ed. Various. - New York : James T.
White & Company, 1921. - Vol. 2 : 30 : p. 683. - Illustrated -
The Philosophy of Masonry
Pou15 / auth. Pound Roscoe. - [s.l.] : The Builder Magazine, 1915. -
Vol. 1 : 1 : p. 53. - 0.3 MB.
The Revelations of a Square
Oli551 / auth. Oliver George. - London : Richard Spencer, 1855. - Vol.
1 : 1 : p. 496. - 17.3 MB.
The Spirit of Rationalism in
Europe Vol 1
Lec70 / auth. Lecky William E H. - New York : D. Appleton, 1870. - Vol.
1 : 2 : p. 408. - 14.9 MB.
The Spirit of Rationalism in
Europe Vol 2
Lec73 / auth. Lecky William E H. - London : Longman, Green and Co.,
1873. - Vol. 2 : 2 : p. 446. - 16.9 MB.
The Traditions of Freemasonry
Ste82 / auth. Steinbrenner Godfrey W.. - New York : Masonic Publishing
Company, 1882. - Vol. 1 : 1 : p. 391. - 18.1 MB.
Unwritten Sayings of our Lord
Smi13 / auth. Smith David. - New York : Hodder and Stoughton, 1913. -
Vol. 1 : 1 : p. 163. - 4.6 MB.