Masonic Research Society
of "Old Glory" – The Oldest Flag
By Bro. Jno. W. Barry, Iowa
Again Dec. 27, 1779, at Morristown, N. J., St.
the Evangelist's Day is celebrated. This meeting held in Arnold Tavern
in Fig. 24 where the secretary records 104 present with "Bro."
name (40) at the head of the "visitors" but unfortunately only the last
name of each is given, which makes identification in a few cases
uncertain, so instead
of saying ALL were officers in Washington's Army, 'tis best to say
all." From St. Andrew's Lodge to Lexington in 1775, working in unity
St. John's Day Dec. 27, 1779, in a meeting attended by Washington and
his officers! – Truly, it is akin to the unobserved power in an
actuating every move to establish Old Glory in honor. In the usual
are of course only distant references to Masonry at this time, but
of lodge records to show the inner workings.
General Grand Master Proposed
This meeting of Dec. 27, 1779, was the meeting
called the first Masonic convention Lodge in America to arrange for a
Grand Master" in and over the said "Thirteen United States of America."
The Convention Lodge met the first Monday in February following. Bro.
was unanimously elected president. Such an ardent patriot was he, that
one of his sons "Independence" and the other "States." Later
he was G.M. of South Carolina.
Bro. Otho Holland Williams, a bright, brave and
Mason, was secretary. As to the Masonic Convention about the only
result has been
a series of like meetings from time to time down even unto our day –
but there is
no General Grand Master yet. But the meeting is itself a proof that the
of those brothers was active in matters far beyond the scope of
ordinary lodge meetings
in time of peace. They had a vision of a great, free country – and by
the vision became the FACT.
AMERICAN UNION LODGE AND WASHINGTON LODGE NO.
HOSTS TO OVER 500
In October, 1779, Washington Lodge No. 10,
lodge, was instituted with General John Patterson, Master; Col.
and Major William Hull, wardens. It met in Starkean's Hall at West
Point. This curious
lodge building is shown in No. 2541. On June 24, 1782, (42) a joint
of St. John's Day was given in honor of the birth of the dauphin of
event occurred at West Point in the "Colonnade," a peculiar structure
erected by American Union and Washington Lodges for the purpose. It is
Fig. 26. (43) Here came Gov. Clinton and other leading men and women of
and other states to this the only really international celebration of
Day on record. Here over 500 dined and after 13 toasts had been drunk,
by 13 guns, "Bro. John Brooks," later governor of Massachusetts, made
an able address (44) – and it wasn't devoted exclusively to Masonry
What a striking proof of Masonry's part in
Old Glory – not theory – not assertion – but the record of a joint
meeting of military
lodges acting as hosts not alone to the military officers but to civil
as well in Masonically honoring France – all engaged in the same effort
the great symbol – Old Glory.
* * *
Temple of Virtue
In 1782, the military lodges were very active
Army at Newburgh, N. Y., and the need of a larger meeting place was
Christmas, 1782, Washington in public orders approved the plan of
Israel Evans of
American Union Lodge for a public building and Benjamin Trupper of
No. 10 was made superintendent of construction.
In No. 27 (45) is the picture of the "Public
as it was called in official papers but known to the soldiers as "The
of Virtue." The full record of "The Temple" is in newspapers of the
time now on file in The Newburgh Historical Society at Newburgh, N. Y.
"The Temple of Virtue" was the meeting house
of Washington's camp at Newburgh in 1782-3. The original drawing is 7
and 18 inches wide, showing the Temple of Virtue surrounded by the huts
of the soldiers.
The original sketch, now owned by Luther Tarbell of Boston, was made by
Tarbell of the Seventh Massachusetts Regiment. The late Major E. C.
Boynton of the
Newburgh Historical Society had a copy made which is now in the
Building, Newburgh. The original is several sheets of foolscap pasted
for ink, the juice of butternuts was used. "The Temple" is minutely
by Major General William Heath giving the capacity and other details.
(46) In 1891
the Masons of Newburgh erected a monument there, shown in No. 28. It
a Masonic service never exceeded. The Masons of Newburgh in 1891 joined
Newburgh Revolutionary Association in erecting the above monument on
the site of
the "Temple of Virtue." The inscription on the granite tablet on the
side is as follows: "This tablet is inserted by the Masonic Fraternity
in memory of Washington and his Masonic Compeers under whose direction
the "Temple" was constructed and in which communications of the
were held in 1783." On the "South" the tablet there reads: –
"On this ground
was erected the "Temple" or new public building by the army of the
1782-83. The birthplace of the Republic."
monument marks the last meeting place of American Union Lodge as
an Army Lodge, but as a regular lodge it is today No. 1 on the register
After the Revolution John Heart then its Master with Rufus Putnam and
the members settled at Marietta, Ohio, and later revived this famous
lodge and Rufus
Putnam "made" in it became first Grand Master of Ohio.
Another "West Gate"
Above all, this monument commemorates the very
of Masonic service in making Old Glory possible. The war had cost $123
the exhausting effect of which will be better understood when compared
the cost per capita of the late Civil War. (48) So in 1783, Congress
in so poor and penniless a situation that it was utterly unable to pay
even the small amounts long due them. A hat cost $400, a suit of
clothes $1600 and
a year's pay of a captain would not buy a pair of shoes. (49) Most of
were waiting and many were exceedingly anxious to receive that which
was due them
and some of them were determined to wait no longer. Someone in Gate's
unsigned letters among the officers urging that as the war was over –
if ever they
were going to get their pay it should be "NOW" before they laid down
arms and called a meeting in the "Temple" for March 15, 1783. Here was
the direct opportunity for a military dictator – a king – a czar. It
was a test
of Washington's sincerity of purpose in working eight years without pay
principle of liberty. What did he do?
As soon as Gates called the meeting to order
arose and made what eminent historians agree is the most effective
speech ever made
in America. He well knew for more than seven years they had labored,
encouraged and buoyed up by the promise that when the war was over they
that for which they wrought. And now he was asking them to wait longer
and to have
an abiding faith in the justice of the republic they had spent eight
years to establish.
There in the "Temple" where they had met as Masons this address was
as if from the Master of the Combined military lodges. Among many other
he made them this vow: –
"For myself, a
recollection of the cheerful assistance and prompt obedience I have
from you under various vicissitudes of fortune, and the sincere
affection I feel
for the army I have so long had the honor to command will oblige me to
this public and solemn manner that for the attainment of complete
justice for all
your trials and danger, and the gratification of every wish, so far as
may be done
consistently with the great duty I owe my country and these powers we
to respect, you may fully command my services to the utmost extent of
It was in the course of this address that he
to read a letter from Congress and excused himself for putting on his
saying "I have grown old in your service and now find myself growing
(51) When he finished he withdrew to leave them free to act and behold
not be found even the traditional three to persist in their murderous
The Real Washington
This event showed the REAL Washington, and
desire to know how the real man looked. There have been so many
pictures of him
and so widely differing that it may be well to show the real appearance
of the man.
By order of the legislature of Virginia, Jean Antoine Houdon of Paris,
most noted sculptor of his time, came to Mt. Vernon in 1785 and made a
of Washington's face and head. This plaster cast is still preserved at
and is considered by competent judges to be the true Washington. The
is in the Capitol at Richmond. Lafayette pronounced it "a facsimile of
A nearer view of the face shows the real
as he looked about the time he faced the "Roughians" in the "Temple,"
and made that supreme effort in behalf of American liberty now
symbolized in Old
This must ever rank as the most important
American soil, namely the converting of those officers and armed men to
a full belief
in the proposition that "Beneath the rule of men entirely great, The
mightier than the sword." From that day "Old Glory" became in very
truth the symbol of liberty.
The First Flag Captured
Taken By a Brother Mason
Masonry was not confined to Washington's
In Fig. 29 is shown a photograph of the first flag captured and that
too by Bro.
Montgomery October 18, 1775, who a little later lost his life that Old
live. This flag is one of the most valued trophies in the United States
and is preserved
with care in the flag room at West Point.
The Greatest Bayonet Charge
In Fig. 30 is shown an event which brought
before the world. It is Old Glory's first bayonet charge. European
rank it as one of the greatest in the annals of war.
When Bro. Washington asked Mad Anthony Wayne if
he could storm Stony Point, Irving says Wayne replied that "he could
hell if Washington would plan it." Washington did plan it and arranged
the attack to be made as soon after "low twelve" as possible. Here is
Wayne's letter announcing the result: –
16th July, 1779, 2 o'clock A. M. Dear General: The fort and garrison,
Johnson, are ours. OUR OFFICERS AND MEN BEHAVED LIKE MEN DETERMINED TO
Masonry Perpetuates the
Memory of that Famous Charge
Famous as was this charge, yet it gave rise to
event whose remembrance will be green even when the charge is
forgotten, for in
it the constitution and warrant of an English military lodge were
turned them over to Gen. Samuel Holden Parsons at the time S. W. of
Lodge. Bro. Parsons returned them under a flag of truce with the
"West Jersey Highlands,
July 23, 1779, (52)
"Brethren: – When
the ambition of monarchs or jarring interests of States call forth
to war, as Masons we are disarmed of that resentment which stimulates
desolation; and however our political sentiments may impel us in the
we are still brethren and our professional duty apart ought to promote
and advance the weal of each other.
at the hands of a brother the Constitution of the Lodge Unity No. 18,
to be held
in the Seventeenth British Regiment, which your late misfortunes have
put in my
power to return to you.
"I am. Your Brother
and Obedient Servant.
Samuel H. Parsons.
To Master and Wardens
of Lodge Unity No. 18 upon the Registry of England." (52)
Loyal, Pennsylvania Warrants
an English Lodge
The astounding thing is not that Brother Masons
the warrant but the resulting discovery that the warrant of Unity Lodge
18 had been
issued by the Grand Lodge of Pennsylvania. It is only recently that
such act could
be explained as no record was ever made of it by the Grand Secretary.
At the battle
of Princeton Jan. 3, 1777, the warrant of this unity (169) 18 was
captured and now
and ever since has been in possession of Union Lodge No. 5 A. F.
& A. M., Middletown,
Delaware. (53) When the regiment occupied Philadelphia, the Provincial
fell under Tory dominion and a new warrant was issued to Unity Lodge,
from the original number of 169 to 18, under which it worked until 1786
when a warrant
from Scotland was applied for, as evidenced by the long letter sent
Barracks, Nova Scotia, March 28, 1786, to the Grand Lodge of
Pennsylvania from which
the following extracts are made: –
Brethren: We the Worshipful Master & Wardens of Lodge Unity No.
18 held in this
Brittanick Majesty's 17th Reg. of Foot, & under Your Register –
a Report which is spread through this Province of Our Warrant being by
& that one of the same Number has been granted to a Lodge in
"We have taken
this method of acquainting you that we have wrote to Our Mother Grand
Lodge in Scotland,
willing to obtain a Duplicate of Our Ancient Warrant No. 169 without as
any Answer, & we not Expecting that Our said Warrant No. 18
would have been
Declared Void, till we might have Obtained the Duplicate of our said
"We have further
to Request you should do us the honor of Communicating to our Worthy
Brother General Parsons, the high sense we have of His Unexampled
Goodness, in restoring
to us our Warrant which happy for us fell into his hands.... His
shall ever be Remembered by every Brother of No. 18 with the Gratitude
due to such
benevolence of heart.
"Old Glory" In
Mason's Care upon the Sea as well as on the Land
When our brothers on Bunker Hill thrice
king's hardened regulars fresh from the campaigns of Clive in India the
on tiptoe asking what kind of men those Americans were. But when in
1775 our "Navy"
of 8 ships with 114 guns was sent to cope with England's 112
battleships with 714
guns, the world was too dazed for utterance.
It was a saying of Jones who first raised "Old
Glory" on a ship of war, that "Men mean more than guns in the rating of
ships. (54) Nor was the proof long in coming. Our "Navy" sailed in
and in March, 1776, 8 ships with 150 cannons and 130 barrels of powder
During the war, in 18 sea engagements, 17 were won by Old Glory. The
stood thus: captured 785 British ships, 15 war ships, 12500 prisoners –
all by a
force of only 3000 men. (55)
The most famous was the Bon Homme Richard
Seraphis – a victory of undying renown for Bro. John Paul Jones. In
Fig. 31 (Color
Plate) is shown the flag he then used, now revered as the only existing
Bro. Jones and that UNWHIPPED American navy.
When, in 1906 the body of Bro. Jones was
Paris to Annapolis for more decent interment, his Masonic petition was
as was also the action of his Paris Masonic Lodge, where he was so well
lodge after Jones' great victory had his bust made by Jean Antoine
Houdon – the
most famous sculptor of his time.
So when you read the entrancing story of our
the Revolution, remember Masonry's part in its planning and in its
(40) Vide Grand
Lodge Conn. V. 1, p. 37.
Vide History of The Town of New Winsdor, p. 81.
(42) Vide Grand Lodge Conn. V. 1, p. 45 and 46.
(43) Vide Chas. A. Brockaway – American Union Lodge p. 14.
(44) Vide American Union Lodge, Grand Lodge Connecticut, V. 1, p. 46.
(45) Vide History of New Winsdor, p. 81. Also American Union Lodge
Charles A. Brockaway,
(46) Vide History of New Winsdor, p. 81.
(47) Vide New Age 1908 Charles A Brockaway's article. Also History of
the Town of
New Windsor, p. 81-3.
(48) Military Policy of the United States. Maj. Gen. Emory Upton,
No. 499, p. 66.
(49) Vide same, p. 51.
(50) Vide Irving's Washington, V. 4, p. 55.
(51) Vide Journal of American History.
(52) Vide Old Lodges of Pennsylvania, Julius F. Sachse, p. 362.
and later correspondence now in possession of Pa. Grand Lodge
(53) Vide Old Lodges of Pa., Julius F. Sachse, p. 388.
(54) Vide Paul Jones Commemoration U. S. Gov.
(55) Vide Hamilton L. Carson, p. 135 Sq., VI Modern Eloquence.
Masonic Light -- [A Poem]
shadows of the night,
There slips from out the hollow of my hand.
A concept of the True, Eternal Light
I do not understand.
Yet I despair not, and will always strive;
Putting behind me, failures that are past,
With Purity, to Think, and Act, and Live
Till I can hold it fast.
Masonic Social Service:
A Hospital for Crippled Children
By Bro. Joseph C. Greenfield,
MASONRY is pre-eminently a constructive
Founded upon an operative art, claiming descent directly from a band of
it is essentially a "building up" fraternity. But it has changed from
an operative to a speculative art. Its members no longer roam over the
cathedrals and monuments of public interest, and affixing their own
to the hewn stones they used. They now appeal to the spiritual and
of man's nature, to the intellectual and not to the material side of
But the craft is still none the less a building one. It now builds
builds humanitarian impulses; it rounds out and completes the
it impels men to the recognition of their duty to distressed and
The world today is full of eleemosynary
Homes, Hospitals, Retreats of one kind or another, appeal to the hearts
of men for
aid and support. It would appear on the surface that almost every phase
need had been provided for. And yet one of the most striking of these
been neglected, and that is the cure or benefit of helpless children,
disease, poverty, heredity or neglect have become crippled and
deformed, and who
can only look forward to a life of pain, humiliation and dependence.
The number of institutions devoted to this
sufferers is so small that they can almost be counted on the fingers of
Many surgeons will not treat them at all; results are often slow, and
when it is
remembered that as a rule the majority of those afflicted are from that
citizenship utterly unable to meet the heavy charges made by those
effect a cure, the outlook is almost hopeless.
Realizing this fact, recognizing that a
for a charity that would be constructive in its nature, and beneficial
to the social
fabric in general, was before them; and in acknowledgment of a duty
owed to humanity;
the Scottish Rite Bodies located in Atlanta, Georgia, in September,
up, and put into successful operation, the Scottish Rite Convalescent
Crippled Children. This is not a Home, nor an Orphanage, nor a Retreat,
– it is
a Hospital for the cure of such afflictions. Operations are performed
and every attention known to modern medical skill is given the little
The Institution is operated along the broadest
lines. It is purely a Charity; there never has been, nor will there
ever be, any
pay wards. The most progressive and skillful faculty in the South
serves every department.
The question of religious affiliation, of State residence, of Masonic
is never asked. The urgency of the case, and its probability of cure
question of precedence in the admission of applicants. Already children
from Alabama, from both the Carolinas, as well as from Georgia, have
The only queries are: Can the child be benefited? and, Is the parent or
unable to pay for the service?
Many of the cases are of surpassing interest.
girl had curvature of the spine so aggravated that the left shoulder
was only four
inches from the hip. When placed in the plaster, and asked if she was
in pain, she
said: "Yes, but just think, I am going to be straight." Another, a
boy of sixteen, who walked or rather crawled on his hands and knees,
had his legs
operated on. After the casts were taken off, he leaned upon a crutch,
and said to
a visitor: "This is the first time I ever stood erect." Still another
in addition to deformed feet, had hands so twisted that he was unable
to lift food
to his mouth. His feet were corrected, his hands operated on, and he
can now clasp
yours, can minister to his own needs, and in time will be a normal man.
And thus the story goes, club feet, spinal
infantile paralysis, Pott's disease and a dozen other kindred ailments
to the institution. In connection with it a free clinic is operated,
and local cases
are cared for there, and in their homes; thus leaving the hospital
proper for the
use of those from a distance.
Although the hospital has only been in
six months, already one hundred and fifty-two patients have received
at the institution itself, or at the clinic.
Every type of infantile deformity has come
care. The processes of cure are oftimes tedious and long drawn out.
sent home for a brief season and come back to have their bandages or
or new operations performed. Starting with room for twenty constant
carefully have the plans been worked out, that none stay longer than is
necessary, and thus every human being that loves his fellows; that
feels the facility
is being worked at full pressure. Several perfect cures have already
and all under treatment promise a return to normal childhood, or a
You should go out and see what is being done
money of the Rite. The scene is sad, but uplifting and inspiring. You
back a better man for your visit, and proud of the fact that you are a
unit in a
fraternity that is doing so much to make wealth producers instead of
and is opening up to hopeless and helpless children a future from which
the clouds have been driven, and some portion of the happiness of
living to which
they are entitled, made possible for them.
Plans are now being perfected, looking to a
of the Institution and to placing it on a stable and permanent basis.
It is the
desire of the Board of Governors to erect fireproof concrete buildings,
rooms, nurses' homes, isolation wards and all the equipment of an
and effective organization. To do this, outside assistance must be
secured. It was
not intended at the outset that the Scottish Rite bodies should assume
all the burden
of its support. Their limit has almost been reached, and the need is so
the great loving heart of humanity must be enlisted. It is intended
that the Scottish
Rite Masons of Atlanta and Georgia shall control its actions and direct
It is their institution; it was originated by them; they are now
fostering it; and
it is a visible expression of their love for the distressed and
But a charity of this kind is universal in its
It appeals to Scottish Rite Masons because it was begun and is being
by them. It appeals to all Masons, because it epitomizes within itself
fundamental doctrine of the Craft – the Brotherhood of Man.
It appeals to the business man, because it
relieve the community of those who may in the future become a charge on
It appeals to parents who rejoice in the fact
own loved ones are perfectly formed and normal boys and girls.
It appeals to every human being that loves his
that feels the tender touch of a little child's love and gratitude;
that can feel
sympathy for a baby bearing the burden of neglect and disease; to
recognizes that he has been placed on earth for a purpose, and that a
of that purpose is the radiation of hope and happiness among those with
comes in contact, or whose needs are brought before him.
To the end that our hopes may be brought to
and that our opportunities for doing good may be made commensurate with
upon us, we invite the co-operation of every one who abhors suffering
By Bro. Wm. F. Kuhn, P.G.M.
The superficial thinker ascribes all
the world to religious creeds, and, ignorantly, thinks that the great
day of universal
toleration will be ushered in, when all creeds are torn down and
destroyed. He fails
to recognize the fact that it is not so much a question of creeds, but
is the natural product of a dwarfed and misshapen intellectuality, the
of a sterile spirituality; that toleration is the offspring of a broad
intellectual development and the legitimate heir of a virile, active
Man is the only animal which has evolved the
speech; speech implies words, or the sign of an idea; words are the
thought. To think is to reason and to form a judgment; reason and
judgment are the
basis of a belief. Man is a believing being, because he thinks. Even a
however paradoxical it may seem, is, when reduced to its ultimate
analysis, a belief.
A creed is but a systematized belief, whether
or beliefs refer to the physical, intellectual, or moral nature. It is
to conceive of a man, with his intellectual nature, without a belief,
and it is
equally impossible to conceive of a man with his spiritual nature,
without a creed.
If such a sentient being exists, he is either suffering from an
a spiritual vacuity, or both. A man without an intellectual belief
would be an intellectual
monstrosity, and a man without a religious creed would be a spiritual
might be well to note the man, or any organization of men, who talk
loud and long
about dogmas and creeds, who rail at churches for their supposed
if you scratch such a man or such an organization, you will find under
a most intolerable bigot or bigots, and so full of creeds to bursting.
belief and a religious creed are a part of man; the two are so
in his two-fold nature that to divorce them would destroy the
personality of the
man. An intellectual or scientific belief is made up of the same
material as a religious
creed. If the science of Geology and Paleontology can borrow millions
if the physical sciences demand an eon, if the science of evolution
primordial cell, why should it be thought incredible or unscientific
for our spiritual
nature to postulate a God? No, it is neither incredible nor
unscientific for the
pilot-man to use his religious creed as the chart, his intellectual
belief as the
compass, that will enable him to guide his ship by treacherous shoals,
narrows, through the darkness and storm, into the sunlit harbor of a
and successful life.
A belief in God and immortality is a great and
fact; a fact that science and philosophy must recognize. The underlying
force of all religions, is man's belief in a God and a hope of eternal
did not give birth to this faith and hope, but this creed of a belief
in God and
a hope of eternal life gave birth to religion. That man is a religious
a universal phenomenon. This religious sentiment is "Like the finger of
writing upon the soul, age by age a new and ever renewing destiny." It
reaching out and endeavoring to comprehend a Supreme Intelligence, an
a just, holy and benevolent Father. This effort of our spiritual nature
is not derived
from any of our physical senses; for no physical sensation can be
hope, love, or faith. Man knows that his spiritual nature and the
phenomena of his
spiritual nature cannot be described in the terms of the physical
universe. A thought
cannot be measured by a rule. Spiritual pain or joy cannot be weighed
in a balance.
Hope and love cannot be solved by the binomial theorem, nor can our
be revealed by mystical numbers.
This belief in God and hope in eternal life has
root deep in the heart of humanity. The wise sage and the untutored
alike pondered the question, "If a man die, shall he live again?" The
cradle asks the question, "Whence came I," and the coffin asks,
go I?" Man is conscious of his duality, although he may be unacquainted
the simplest philosophical or metaphysical speculation. Primitive and
man, in the early history of the race, grasped in his feeble way that
there is a
God and that he was immortal. Even the barbarian may cry: –
"Whence this pleasing
hope, this fond desire
This longing after immortality?
Or whence this secret dread
And inward horror of falling into naught?
Why shrinks the soul back on herself
And startles at destruction?
'Tis the Divinity that stirs within us,
'Tis Heaven itself that points an hereafter,
And intimates eternity to man."
Man, therefore, as he stands in the presence of
intellectual and spiritual nature, worships, and builds for himself a
the creed that he erects is tolerant or intolerant depends, absolutely,
on his conception
of Deity. It might be said, as a man's God is, so is he. The early
considered God as a God of terror, of vengeance, and of wrath; that he
was a tribal,
racial, or national God only. About such a belief was built a
creed. Intolerant because it was selfish, for selfishness is the mother
But the belief as taught, especially, by the Prophet Isaiah, and which
with such an effulgent splendor in the life and teachings of Christ, is
It teaches that God is a God of love, a God of forgiveness; that the
God is not an empty ceremonial or outward display, but it is in the
hearts of men;
that its fruits are justice, mercy and service; a kingdom not
established by the
sword and by race prejudice, but a kingdom of the Fatherhood of God and
man. Such a creed is free of selfishness; it is altogether altruistic.
It is tolerant,
because it bears within the Gospel of Love.
"Teach me to feel
each other's woes,
Each other's burdens bear."
The Gospel of Love is the world's panacea for
Freemasonry has such a creed. It is even dogmatic and unchangeable. It
believe in God, the Father Almighty." This does not mean a belief in
of a God, some abstract formula, some metaphysical or geometrical
but it means the God as revealed in the sacred volume on our Altar, as
that "Inestimable gift of God to an."
Freemasonry in this short creed has no quarrel,
it intolerant to Jew, Gentile, Mohammedan or Hindu for their faith and
revealed in their Sacred Books. Freemasonry has no quarrel with the man
no conception of Deity and who has no sacred Book from which to draw
and hope; but Freemasonry believes in God, the Father, and he who
this simple creed must remain outside of our portals.
This simple dogmatic creed is the very
of Freemasonry. It is the cleavage between belief and unbelief; upon it
our beautiful system of morals; upon it we base our belief in the
man. Freemasonry without its belief in God, the Father, and its
the Brotherhood of man, would be a sham and a sacrilegious pretense.
Upon this creed
Freemasonry must stand. If we cannot accept it, then let us take down
close the sacred Volume on our Altar, lock the doors of our halls and
retire from the world's moral activities as a soulless and spiritless
Freemasonry is not a church. It does not design
a universal church, as some would foolishly believe, neither does it
disestablish any church; it makes no war on church-creeds, but is
every religious faith and belief; it respects and honors every genuine
whatever his individual or his church creed may be. No man who believes
in the Fatherhood
of God can be other than tolerant.
"There is a wideness
in God's mercy
Like the wideness of the sea;
There's a kindness in his justice
Which is more than liberty.
For the love of God is broader
Than the measure of man's mind
And the heart of the Eternal
Is most wonderfully kind."
The most tolerant teacher that ever lived, was
by the Prophet when he said: "And his name shall be called Wonderful,
of Peace." Why? Because "He united love to God, with love to man;
to caution, perfect freedom from form, and reverence for the substance
in all forms,
hatred for sin and love for the sinner." He turned duty into happiness,
the laws into the heart, helped us to walk in the spirit of love; for
toleration, and by it lifts the world to the highest plane of peace and
Listen to the great moral code that he gave to man : –
would that men should do unto you, do ye also unto them."
Hear his dogmatic creed which amounts to a
"Thou shalt love
the Lord, thy God, with all thy heart, with all thy soul, with all thy
and thy neighbor as thyself."
I give unto you, that ye love one another."
The following are the graces that flow from
to this creed: –
"Blessed are the
merciful, for they shall obtain mercy."
hath no man than this, that a man lay down his life for his friend."
"But the fruit
of the spirit is love, joy, peace, long-suffering, gentleness,
"Neither do I
condemn you, go, sin no more."
them, for they know not what they do."
Are these intolerant words? They are old and
sound trite, but they are the very soul of toleration, welling up from
a deep, profound
spirituality, and are ringing clearer, stronger, deeper and fuller as
into thousands of centuries.
This self-same spirit of toleration should be
glory of Freemasonry. To the critics of Freemasonry, the religious
zealot, on the
one hand, who denounces Freemasonry as Godless, and, on the other hand,
to the dwarfed
intellectual and spiritual concept that declares Freemasonry is
it demands a belief in "The one living and true God," we can but quote
the words of the peace-loving Whittier:
"Who fathoms the
Who talks of schemes and plans?
The Lord is God. He needeth not
The poor device of man
I walk with bare, hushed feet the ground
Ye tread with boldness shod,
I dare not fix with mete and bound
The love and power of God."
Toleration should be written deep in the soul
member of our Fraternity. For Freemasonry is out of necessity an aid to
that has for its end the amelioration of the human family. While it is
not a church,
it draws its inspiration from the same source and walks hand in hand
with the church
in the broad field of humanity's need. It cannot from its very
religion, because it stands today as the proud champion of religion and
liberty; the foe of irreligion and irreligious liberty; for freedom,
but not license;
for tolerance, but not anarchy; for civil liberty, but not tyranny; for
but not shame; for patriotism, but not treason; for sobriety, but not
for hope, but not despair; for love, but not hate. Freemasonry knows no
but its kingdom is in the hearts of men. Its power lies not in the
sword on the
field of battle, but in the silent, yet potent, force of the
individuality of its
members. It has a foundation, tolerant, solid, eternal. Upon it we
erect our moral
temple and adorn it with the foliage and flowers of a life whose feet
to run on missions of love, whose knees are ever humble in the
recognition of Divine
favors, whose heart is expanding in charity, whose hand will raise the
whose lips will bring joy and gladness. It is altruistic, not
egotistic. The spirit
of Freemasonry is preeminently progressive, and while it not only
truths, it also demands advancement along the line of scholastic
is the promoter and encourager of every art and science that has for
its end the
uplifting of man. It would appeal to the aesthetic, to the philosophic,
surround the mind and heart with everything that can beautify and adorn
The spirit of Freemasonry is that which tuned
for the immortal strains of a Handel; a Haydn, and a Mendelssohn; that
deep and majestic tone of a Milton, the spiritual sweetness of a David,
of an Addison, a Whittier, a Longfellow, and a Tennyson; that sounded
of unlimited space and brought forth the music of countless worlds to
ear of a Kepler and a Newton; that descended into the earth and
unfolded its pages,
penned in the rocks of centuries, to a Gray and Agassiz; that touched
of a Raphael and the chisel of an Angelo and made canvas, fresco and
in living realities. That spirit that came like a gentle wind and
metaphysical fog of ancient philosophy, dethroned its selfishness and
upon the only sure foundation, that "I am my brother's keeper."
From such a creed will bloom into eternal
and renewing youth, that all prevading sweetness, that calm reliance,
toleration as expressed by Whittier:
"No offering of
my own I have,
Nor works my faith to prove;
I can but give the gifts He gave,
And plead his love for love.
And so beside the silent sea
I wait the muffled oar,
No harm from Him can come to me,
On ocean or on shore.
I know not where His islands lift
Their fronded palms in air;
I only know I can not drift
Beyond his love and care."
It is a great thing to have forty years behind
any great catastrophe and shame. As time goes on, I think I feel more
and more vividly
a sense of relief when those I love are safely through another year:
the sense of
relief is still keener in relation to myself, for I suppose every man
own perils the greatest. The ice cracks in such unexpected places – the
too apt to strike on rocks where the chart gave no warning of them –
that mere safety
seems to me a much greater reason for thankfulness than it used to be.
To do some
great thing is the ambition of youth; to do quiet duty honestly and
falls, satisfies the heart when youth disappears.
R. W. Dale.
Brotherhood -- [A Poem]
shall rise from
this confused sound of voices
A firmer faith than that our fathers knew,
A deep religion which alone rejoices
In worship of the Infinitely True,
Not built on rite or portent, but a finer
And purer reverence for a Lord diviner.
There shall come from out this noise of strife a groaning
A broader and a juster brotherhood,
A deep equality of aim, postponing
All selfish seeking to the general good.
There shall come a time when each shall to another
Be as Christ would have him – brother unto brother
There shall come a time when knowledge wide extend
Seeks each man's pleasure in the general health
And all shall hold irrevocably blended
The individual and the commonwealth;
When man and woman in an equal union
Shall merge, and marriage be a true communion.
There shall come a time when brotherhood shows stronger
Than the narrow bounds which now distract the world;
When the cannons roar and trumpets blare no longer,
And the ironclad rusts, and battle flags are furled;
When the bars of creed and speech and race, which sever,
Shall be fused in one humanity forever.
Shakespeare -- [A Poem]
abide our question.
Thou art free.
We ask and ask – thou smilest and art still,
Out topping knowledge. For the loftiest hill,
Who to the stars uncrowns his majesty,
Planting his steadfast footsteps in the sea,
Making the heaven of heavens his dwelling-place,
Spares but the cloudy border of his base
To the foiled searching of mortality;
And thou, who didst the stars and sunbeams know,
Self-schooled, self-scanned, self-honored, self-secure,
Didst tread on earth unguessed at – Better so!
All pains the immortal spirit must endure,
All weakness which impairs, all griefs which bow,
Find their sole speech in that victorious brow.
Happiness -- [A Poem]
not in titles
nor in rank,
It's not in wealth like Lon'on bank,
To purchase peace and rest.
If happiness hae not her seat
And center in the breast,
We may be wise, or rich, or great,
But never can be blest.
The Doctrine of the Balance
By Joseph Fort Newton
READERS of Albert Pike will recall the stately
with which Morals and Dogma closes, setting forth, in a manner
Doctrine of the Balance. Many had taught this truth before time out of
one more impressively than the man whom Pike was richly indebted, (1)
but his exposition
is none the less his own. With vast labor he brings together his
that to this result the wisdom of the ages runs, what the sages have
with what the mystics have dreamed. Always it is a triad, suggested by
idea of the number Three, the singular, the dual and the plural, the
odd and even
added, and the great emblem of the Triangle – symbol of perfection. It
is seen in
all Masonic symbolism, from end to end and at every step of the Mystic
the secret which every Mason is seeking.
Eloquently, and with every variation of
illustration, he lays the matter before us, carrying it into all the
fields of human
activity and aspiration. Sympathy and Antipathy, Attraction and
and Freedom, each a fact of life and a force of nature, are contraries
the universe and in the soul of man, wherein we see eternity in
miniature. As the
earth is held in its orbit by the action of opposing forces, so truth
is made up
of two opposite propositions, as peace lies in the union of motion and
harmony is the fruit of seeming war. Here he finds the solution of the
the One and the Many, of the Infinite and the Finite, of Unity amidst
the principle of the Balance, the secret of the universal equilibrium:
"Of that Equilibrium
in the Deity, between the Infinite Divine Wisdom and the Infinite
from which result the Stability of the Universe, the unchangeableness
of the Divine
Law, and the Principles of Truth, Justice, and Right which are a part
of it; . .
Of that Equilibrium also, between the Infinite Divine Justice and the
Mercy, the result of which is the Infinite Divine Equity, and the Moral
or Beauty of the Universe. By it the endurance of created and imperfect
in the presence of a Perfect Deity is made possible…
Of that Equilibrium
between Necessity and Liberty, between the action of the Divine
the Free-will of man, by which vices and base actions, and ungenerous
words are crimes and wrongs, justly punished by the law of cause and
though nothing in the universe can happen or be done contrary to the
will of God;
and without which co-existence of Liberty and Necessity, of Free-will
in the creature
and Omnipotence in the Creator, there could be no religion, nor any law
and wrong, or merit or demerit, nor any justice in human punishments or
And, finally, of that
Equilibrium, possible in ourselves, and which Masonry incessantly
labors to accomplish
in its Initiates, and demands of its Adepts and Princes (else unworthy
titles between the Spiritual and Divine and the Material and human in
the Intellect, Reason, and Moral Sense on one side, and the Appetites
on the other, from which result the Harmony and Beauty of a
(2) And so on, through a passage of singular elevation both of language
and of thought,
we are led by an ancient truth which becomes a vision in the mind of a
My design is not to add to his exposition, but to apply it with
emphasis and illustration,
if so that it may be brought home to our "business and bosom" and be of
real service to us in the life which we live together, and in the life
must live alone. For it is the high service of Masonry that it puts a
man in the
straight path which the wisest of the race have walked, leading him
the falsehood of extremes, and bringing the highest teaching of the
past to the
uses of the present. After all, how to live is the one matter; and he
is wise who
joins the goodly Shakespeare gospel of Courage, Sanity and Pity with
Gospel of Faith, Hope, and Love. Every man will need all the aid he can
he be content, as no real man can be, to live in the world as a mere
a drama in which others are actors,
"In God's vast
house a curious guest, Seeing how all works take their flight."
From bottom to top life is a contradiction and
and the beginning of wisdom is to know that fact and adjust ourselves
to it. Light
and darkness, heat and cold, mind and matter, fate and free-will,
indulgence, socialism and anarchy, dogmatism and doubt, reason and
authority – no
man may ever hope to live long enough, much less to think deeply
enough, to harmonize
these paradoxes. The way of wisdom is to accept both facts in each
case, as the
Two Pillars of a Temple of Truth, and walk between them into the hush
of the holy
place. Either one, without the other, is only a half-truth which ends
if not in insanity, turning the hearty, wholesome, clear seeing spirit
into the pitiful narrowness and hardness of a bigot or a fanatic.
For example: "All is free – that is false: all
is fate – that is false. All things are free and fated – that is true."
It is possible to make an argument in behalf of fatalism so freezing
that one is
left with the feeling that he is no more responsible for his thoughts
than he is for the shape of his head and the color of his eyes. Having
to such an argument, each of us may say, as Dr. Johnson did, (4) "I
am free, and that's the end on it." On the other side, one can present
in proof of the freedom of man so convincing that fate seems a fiction.
true, and the great truth consists of two opposites which are not
– that it is the Fate of man to be Free if he fights for it, approves
of it, uniting his will with the Will of the Master of the World!
men are slaves journeying downward "to the dust of graves," slaves of
greed and passion and a fatal folly.
Asceticism is one extreme, indulgence another.
repress every natural instinct in behalf of a pale, wan purity; the
follow every fancy, driven hither and yon by every gust of passion, at
of every caprice. Between the two lies temperance, keeping the balance
absurdities, making a right use of everything, and abusing nothing; its
wise words of the old Greeks, "In nothing too much." Socialism seems to
hold that the State is everything, the Individual nothing – or at best
only a cog
in a vast machine, an atom in an indistinguishable blur. Anarchy makes
nothing, and the Individual everything – each a law unto himself, and
chaos at the
end. Between the two lies the way of wise government in which "Freedom
broadens down from precedent to precedent," or grows gladly up from the
of a just and intelligent people. There are certain things which every
surrender in behalf of the common good, and other things which it were
a sin to
abdicate, the while a shifting, zigzag line runs between dividing the
man from the
By the same token, in religion Dogmatism
makes a map of the Infinite, and an atlas of Eternity, so certain is it
whereof no man knoweth. It talks of God as if He were a man in the next
knows the origin of all things, and the final destiny of humanity.
everything, questions the competence of the human mind to know Divine
us with the assurance that nothing is certain but uncertainty; nothing
insecurity. Again it is the doctrine of the balance, as in the natural
is found amid the poise of powers. Between dogmatism and doubt is a
wise and reverent
Faith, which dares to say, "Now we know in part – a tiny part, no doubt
knowledge is real as far as it goes, and what we know gives us
confidence in the
vast Unknown. And so we make bold to trust the ultimate decency of
things and the
veiled kindness of the Father of men, assured that He who has brought
us to where
we are will lead us to where we ought to be!"
Of this fundamental paradox of life the Cross
symbol. Older than Christianity, as old, almost, as human life, it is
symbol of the race. When man first emerged from the "old dark backward
abysm of time," he had a cross in his hand. Where he got it, what he
by it, many may conjecture but no one knows. The Cross, like life
itself, is also
a collision and a contradiction – its four arms pointing every whither,
the great guide-post of free thought. As long as a man keeps his poise,
the profound paradox at the heart of all high thought, he may think as
far and as
fast as his mind can go. For many of us, of course, the Cross is
hallowed anew and
forever by the name of One whose life was a tragedy, whose love was
heroic in its
gentleness, who wins by "that strange power called weakness," whose
is the sovereign wonder of the world, and whose spirit is the holiest
Since this is so, since the way of sanity, if
salvation, lies in keeping our balance, why is it that men lose their
man of us, when he thinks of the days agone, but recalls acts which he
regrets, but which puzzle him by their strange stupidity. He would give
much to be able to understand them as he would to forget them. Why is
this so? Shakespeare
has much to teach us here, much of abiding profit to remember, if so
that we may
understand the past and make a better use of the future. He everywhere
tragedy is the fruit of treachery, and that treachery has its roots in
(5) – some one thing that gets so close to the mind that it can see
blinds it, preys upon it, making a man first a fanatic, and then, it
may be, a criminal.
Macbeth was a man of noble nature; his wife was a lovely lady. They
with ambition for place and power, and to what dark depths of sin and
mad blindness led them that terrible tragedy tells us. This lesson,
taught so often
by our supreme poet, is for each of us, teaching us to keep our poise,
and to flee
an obsession as a plague. Whatever fastens itself upon the mind,
shutting out the
light, marring the proportions and perspectives of things, forebodes
Perhaps it is physical passion. If so, it will
love into lust and make the world a bawdy-house. It may be political
a man throws everything to the winds in order to win, forgetting that
on earth is worth the sacrifice of integrity – and, also, if he wins by
he is unfit to hold it. It may be religion. Think of the crimes
brutalities unbelievable, which have been committed by men in a frenzy
bigotry – dipping their hands in blood and thinking they were doing the
God! They were madmen. Plato said that all men are more or less insane,
the man whom we put in a straight-jacket is only a little more
of his mind than the rest of us. The more reason, then, why we should
keep our poise
and walk the quiet way of sanity and charity, in love of God and man.
After this manner we expound the Doctrine of
as taught by Pike, reminding our Brethren, as we remind ourselves, that
of life lies in freedom, serenity, and forgiveness, in victory by
to the highest laws of life, and that we dare not turn either to the
right or the
left. By such teaching men become happy and free; in this way we may
grow old without
being sad, and wise without being cynical; and learn, at last, that
gentleness which is the highest wisdom man may win from the hard facts
and the often
strange medley of his days. Let us also lay to heart the prayer quoted
"Let Him, the
ever-living God, be always present in thy mind; for thy mind itself is
for it, too, is invisible and impalpable, and without form. As He
so thou also, when thou shalt put off this which is visible and
stand before Him forever, living and endowed with knowledge."
Levi. Digest of his Writings. translated by A.E. Waite, especially
pp. 79-83. [Lib*]
(2) Morals and Dogma, pp. 859-60. [Lib 1871]
(3) Life of F.W. Robertson, p. 32, note. [Lib 1870]
(4) Life of Johnson, by Boswell. [Lib 1807; Vol
(5) Shakespeare, by John Masefield. [Lib 1911]
The Use and Symbolism of
Color in Masonry
By Bro. Frank C. Higgins,
The subject of color in connection with Masonry
which has received very little attention from students, in the past,
but it is nevertheless
one which is susceptible to some extremely fascinating speculations
and, to the
writer's notion, deserves greater attention than has hitherto been
In Symbolic Masonry we encounter reference to
the alternating black and white of the Mosaic pavement denoting the
the pure white of the Lily and the Blue color attributed to the Lodge
and the Heavens
which it is said to imitate in certain particulars. From the latter
we derive various notes of blue in lodge regalia and decorations. The
Green of the
Acacia, though not dwelt upon, supplies the final note on Immortality.
In Capitular Masonry, the prevailing color is
much weight is given to the colors of the four Veils, respectively
Purple and White, which are self-evidently representations of those
the Tabernacle and subsequent Temples of Israel. Red is the color of
of Fire, whom the Jews called Tubal-Cain and whose number is 9, or 3
If we are willing to accept the theory that in
intention of the sequence of Masonic degrees, "Symbolic" Masonry was to
represent the birth, education or development and final test of the
and "Capitular" Masonry to symbolize the return of the liberated soul
to the source of its being, we shall have no difficulty, whatsoever, in
the presence of these colors in Lodge and Chapter, as indicated, with
Semitic philosophy, in which Old Testament Theology and, consequently,
had its rise.
The old Chaldean cosmogony, which impressed the
Phoenician and Hebrew cults alike, regarded the Soul as a spark of the
precipitated to Earth, through the spheres of the Seven planets and the
the Four Elements, gathering in the course of its journey, its mental,
spiritual attributes from the first group and its physical elements
from the second.
The original King Solomon's Temples were the
of Salmannu Sar* (Shalmanesar) of which the seven stepped or staged
Temple of Bel
at Borsippa, the trans-Euphratean suburb of Babylon, was, perhaps, the
They were square edifices, like a nest of seven boxes, one above the
other, on a
diminishing scale and joined by outer staircases. Beginning with Saturn
distant and slowest of the planets to make a complete circuit of the
responded to the correct sequence of the heavenly bodies in question,
as known to
the ancients, and had attributed to them the colors of the spectrum, in
of their irrefrangibility.
The lowermost or Saturn stage was, however,
black, the next or Jupiter stage was Orange colored, the Mars stage
Red, the Sun
stage gold, the Venus stage pale yellow, that of Mercury blue, and that
of the Moon
silver. Blue is therefore the color universally symbolic of Hermes and
philosophy on which Freemasonry is based.
Each of these stories was a temple to the
god of the Planet it represented and a school of the science attributed
to it. Thus
the final stage in the education of the neophyte was in the "Blue"
prior to his admission to the uppermost or, by reason of the peculiar
of the Temple, middle chamber, which was the observatory of the Priest
and Astrologers, who were the interpreters of the will of the gods to
the direct servitors of their divine messenger Nebo, Mercury or Hermes.
The Hebrews in their re-fashioning of the
substituted the imagery of Jacob's seven stepped ladder, which figure
were also familiar with, as evidenced by the numerous little seven
amulets found in their sarcophagi and, later, in Roman graves. The
Veils of the
Temples were clearly symbolical of the elemental Zones. Water, Fire,
Air and Earth,
in Hebrew respectively Iammim, Nour, Rouach and Iebeschah, the initials
words, "I. N. R. I.," having the numerical value of 10, 50, 200, 10, or
270, gave the cabalistic number of incarnation, founded upon the nine
thirty days each, of human gestation and which was also the number of
Osiris and Horus, among the Egyptians; the hypotenuse of a right-angle
of 162 by
Red stood for the element Fire, Blue for Air,
for Earth, and Purple for Water, the latter, presumably, because purple
derived from a shell fish, the murex Purpurea of the Tyrians. Their
signs were the
Lion, Eagle, Bull and Man of Masonic heraldry. The Egyptians, who
glass and must have made experiments with light, observing that red and
black, made these three colors representative of the J, V. and H. of
Supreme Being, HUHI, who was none other than our mighty Jehovah.
of Red, Black, Green, Black, standing for the Tetragrammaton, being the
of the Apron worn by the celebrating Hierophants of the Mysteries of
Isis. In their
requisitions for Architects to construct their sacred edifices the
specified that they be workers in the four symbolic colors and the
which also belong to the planetary septenary quoted.
Bezaleel and Aholiab, builders of the
the Wilderness, were "filled with wisdom of heart to execute all manner
work of the engraver, and of the designing weaver and of the
embroiderer in blue,
and in purple and in scarlet yarn and in linen thread."
The gold, silver and copper employed were
sacred to the Sun, Moon and Planet Venus, while the Onyx stone and
Shittim or Acacia
wood, so lavishly employed, were symbols of the planet Mercury, which,
became the "Angel of the Lord," Raphael.
The celebrated Tyrian Architect, builder of
Temple, is likewise described as skillful to work in gold, in silver,
and in iron, in stone, in wood, in purple, in blue, in fine linen and
and also to execute any manner of engraving – again a list of symbolic
embracing the metals of the Sun, Moon, Venus and Mars, the last two
the physical qualities of Attraction and Repulsion, which engender
which Science is even now identifying as the great cosmic energy.
In the book of Kings the Tyrian Architect is
"Hirm" and in the book of Chronicles "Churam," but there is
no doubt of them being the same individual. It will be recollected that
father of Bezaleel, is described as a "Son of Chur," which was Chr-Mse,
"Son of Horus," the origin of the name "Hermes." The name Churam
is the Egyptian Horus-Ammon, the name of the Month of the Ram, in which
celebrated their Passover but which the Jews called Abib. (Now called
It is no stretch of imagination whatever to
surname Abib to the Hirm of "Kings" as a substitute for the Churam Abi
of "Chronicles," when we are again confronted with 5, 10, 200, 40, 1,
2, 10, 2, or 270, the very number of Osiris-Horus we have already
Many Egyptian sculptures show the figures of
holding before the Monarch or the gods, purifying offerings of Fire and
elements of which it was said the Earth had been created and by which
it would be
destroyed. If, finally, a most delightful theory may be advanced, we
would (in our
recognition of the advancement of the ancient Seers in many branches of
Science which we have only tardily come to justly credit them with),
like to presume
that part of the universal adoration of Light as the dwelling place of
and the primordial source of substance employed in material creation,
in an appreciation of color, as a property of light.
We are perfectly satisfied, that the seven
colors were recognized in the earliest ages of the civilized World. We
the ancients were acquainted with the manufacture of glass and that in
of this latter substance, they could scarcely avoid something which is
occurring to the astonishment of children, handling glass or crystal in
the production of the colors of the rainbow. Why, then, were four
colors only selected
for the symbols of Matter and the Veils, representing the Elements, by
Brethren? All scientists have heard of Wollaston's celebrated
in 1801 for the purpose of discovering the ultimate composition of
light. We quote
the language of his paper in the Philosophical Transactions of the
of Great Britain in 1802. He says:
"I cannot conclude
my observations on the dispersion of light without remarking that the
which a beam of white light is separable by refraction, appear to me to
seven, as they are usually seen in the Rainbow, nor reducible by any
I can find to three, as some persons have conceived, but that by
employing a very
narrow pencil of light four primary divisions of the prismatic spectrum
may be seen
with a degree of distinctness, that I believe has not been described or
"If a beam of
daylight be admitted into a dark room by a crevice, 1-20 of an inch
broad, and received
by the eye at a distance of ten or twelve feet through a prism of flint
from veins, held near the eye, the beam is seen separated into the four
colors only: Red, a yellowish Green (which might pass as a muddy
White), Blue and
Violet." The very diagram employed by Wollaston to illustrate this
a human eye viewing the four ultimate colors through a triangular
above all things the notion of the all-seeing eye, in the Triangle,
Creation as a compound of the four elements, as those only known to and
by ancient Science. The student desirous of pursuing this subject
farther will find
extensive notes on the Biblical and Classical employment of the seven
colors, in Mackey's Encyclopedia of Freemasonry, which detail various
in an interesting manner.
*Literally, "King Solomon," also paraphrased
by the Hebrews, Sar Salom, "Prince of Peace."
No theory of neutrality, be it never so just,
of national isolation, be it never so remunerative, can secure for the
of America immunity from the pains and penalties of Europe's agony, or
the struggle of other nations only a harvest time for American
munitions of war. When humanity goes up to its Golgotha, it means the
of Gethsemane for every nation.
J. A. Macdonald.
Democracy and the Nation.
What Is Religion?
"Religion is now seen to be the spirit of all
the inmost soul of all our music, our art, and our great literature.
What the church
calls salvation, the outer world calls the civilization of man. What
calls Heaven, science designates as the triumph of the human spirit.
What is best
for man here is best for man forever, for eternity is but the
lengthening of our
human night or day. The greatest missionary movement on earth is the
pity of man
By Bro. E. J. Wittenberg,
(In answer to a number of enquiries as to the
influence of The Vehmgerichte on Masonry, we reproduce from the
Bulletin of the
Los Angeles Consistory the following brief essay by Brother E. J.
– as we think very happily and appropriately – at the conclusion of the
of the Twenty-first Degree of the Scottish Rite. Brother Gould, in his
Masonry [Lib 1884, Vol
3, pg 231],
takes up the question of the supposed influence of this old German
court on blue
Masonry, and does not think much of it. There are resemblances and some
but nothing more. Still, further light may reveal other things, and
is what we want from every possible source. If this little essay serves
further study, it will do what it was meant to do.)
The founder of the German Vehmgerichte,
Westphalian tradition, was Charles I., Emperor of Germany
(Charlemagne), A. D. 742-814.
This tradition, however, could only apply to the Frohngerichte, or Free
of Saxony, instituted by Charlemagne for the purpose of coercing
Saxons, who were
ever ready to relapse into the idolatry from which they had been
by persuasion, but by the sword. The first authentic mention of the
and documentary evidence, is found during the reign of Frederick I.,
Germany (Barbarossa), A. D. 1152.
Westphalia was the home of these courts, and
the "Red Earth," as the confines of this old Duchy were called, could
their members be initiated. The place of session, known as the
Freistuhl (Free Seat),
held on some hill or other well-known accessible spot and was presided
over by the
Emperor, called Oberstuhlherr" (Over-Lord), or his representative
by him, usually a noble or churchman of great prominence, in the
and by a Freigraf (Free Count), called "Stuhlherr" (Presiding Judge),
in the subordinate courts, with fifteen Freischoeffen as associates,
of which acted as summoner. Before the Stuhlherr on a table lay the
emblems of his
authority, the sword and the cord.
The Freischoeffen were divided into two
(uninitiated) and the "Wissende" (initiated). This latter, Stillgericht
(Sacred Tribunal), was closed to all but the initiated; any one in
a member on being discovered was immediately put to death.
The applicant for initiation as a Freischoeffe,
the Wissende, appeared before the dread tribunal blindfolded,
bareheaded and ungirt,
where he was interrogated as to his qualifications, good repute, ether
he was a
Teuton, freeborn and clear of any accusation punishable by the tribunal
he desired to become a member. If his answers and sponsors were
then took the following oath:
"I hereby swear
by the Holy Law that I will conceal the secrets of the Holy Vehme from
child, from father and mother, from sister and brother, from fire and
every creature upon which the sun shines, or upon which the rain falls,
being between earth and heaven. I furthermore swear that I will
communicate to the
tribunal all crimes or offenses which fall beneath the secret ban of
or this tribunal, knowing them to be true or imparted to me by a
or persons, and I will not forbear to do so – for love nor for
loathing, for gold
nor for silver, nor precious stones, and may I suddenly be seized, my
my body cast down on the soil, my tongue torn out the back of my neck
seven times higher than any other criminal, should I violate this my
He then received the password, by which he was
his fellows, and grip and sign by which they recognized each other in
The General Chapter of the initiated, or
(Secret Tribunal) was held once a year, and all the members were liable
to be called
to account for their acts; reports were made by the Stuhlherren
of all proceedings which had taken place within their various
the year; unworthy members expelled or punished; regulations were
enacted for new
and unforeseen cases for which the existing laws did not provide a
In the early history of the organization, the
could be absolved by taking the oath of purification upon the handle of
sword, but when it was found that criminals did not hesitate to perjure
the accuser, always a Freischoeffe, could substantiate his charge even
oath of the accused by three or more witnesses. If the accused could
by a number of one-half more, he was still discharged, otherwise he was
and sentence was passed upon him and he was forthwith hanged on the
If a thief, murderer, or perpetrator of any other heinous crime was
in the very act, or if he himself confessed the deed, he was
immediately hung, providing
at least three Freischoeffen were present when apprehended. If an
strongly suspected of a crime, but without any certain accuser, he was
allowed to run the risk of the ordeal by fire, bier-right, or combat.
In the first
ordeal, a fire was kindled and the person about to undergo the ordeal
in front of the fire, surrounded by all who were in any way interested
in the result
of the trial. Upon a table near the fire, the plough-share over which
he was to
walk, the bar of iron he was to carry, or if he was a knight, the steel
after they had been made red hot, he was to put on his hands, were
placed in view
While the iron was placed on the fire and
following prayer was said:
“We pray unto Thee,
O God, that it may please Thee to absolve this Thy servant and to clear
his sins. Purify him, O Heavenly Father, from all the stains of the
flesh, and enable
him, by Thy all-covering and atoning grace to pass through this fire –
– triumphantly. O God, Thou that through fire hath shown forth so many
Thy almighty power; Thou that didst cause the bush to burn before the
eyes of Moses
and yet not be consumed, God that didst safely conduct the three
the flame of the Babylonians; God that didst waste Sodom with fire from
and preserve Lot, Thy servant, as a sign and token of Thy mercy; O God
once again the visible power of Thy majesty or Thy unerring judgment;
may be made manifest and falsehood avenged, make Thou this fire Thy
us, powerless be it where the power of purity, but sorely burning, even
and the sinews, the hand that had done evil, and that had not feared to
up in false swearing. O God, from whose eye nothing can be concealed,
this fire Thy voice to us Thy servants, that it may reveal innocence,
or cover iniquity
The accused then approached the fire, lifted
and carried it nine feet from the fire. The moment he laid it down, his
wrapped in linen cloths and sealed. These were removed on the third
day, when he
was declared innocent or guilty, according to the condition in which
his hands were
In the ordeal of bier-right, the remains of the
man were placed on a bier before the Stuhlherr, his arms folded on his
joined together with the fingers pointed upward; the face, breast and
and the rest of the corpse shrouded in a winding sheet of fine linen,
so that if
blood should flow from any place which was covered, it could not fail
to be instantly
seen, it being the belief at that time that the corpse of a murdered
bleed on the touch or at the approach of the murderer. At the head of
the bier stood
the challenger, and at the foot, the defender.
The suspected person then approached the bier,
the following oath.
"By all that was
created in seven days and seven nights, by heaven, by hell, by my part
and by the God and Author of all, I am free and sackless of the bloody
upon the corpse before which I stand and on whose breast I make the
sign of the
cross, an evidence of my appeal and innocence."
Summons to the accused was not generally served
on him, but secretly nailed to his door or some other neighboring
place; the citation
allowed him six weeks and three days grace, and was thrice repeated.
If the accused appeared, judgment was given
to the evidence; if he did not appear, he was declared outlawed
declaration was quickly made known to the whole body, and the
Freischoeffe who was
the first to meet the condemned was bound to put him to death by
hanging. A dagger
marked with the secret letters "S. S. G. G." of the Heimliche Acht,
Stock, Stein, Gras, Grein (stick, stone, grass and grain), was laid by
as a sign that judgment had been executed by the Secret Tribunal.
A power so formidable, from which the most
princes were not exempt, soon raised the hostility of those who feared
its victims, as well as those who saw in it an engine of terrible
in the fifteenth century an association was formed among the free
cities and princes
of Germany to resist the free judges, and to require that the trial of
should take place in the open. Maximilian I., A. D. 1495, established a
code, which materially weakened the Vehmgerichte. In the sixteenth
were brought under the jurisdiction of ordinary courts, and although
robbed of all
its old impressive forms, it still survived into the beginning of the
century, when finally abolished in 1811 by order of Jerome Bonaparte,
King of Westphalia.
The last Freischoeffe, Graf Engelhard, died in 1835 at Worl, in
In 1874, when the judiciary system of Germany
a branch of this system, before which minor civil cases are tried, was
named a Schoeffengericht,
consisting of one presiding judge and two Schoeflen, and so far as I
courts are still in existence.
The Great Light Symbolism -- [A Poem]
N. A. Mcaulay
This sacred symbol
you must hold
In high esteem as your delight;
Since to our craft throughout the world,
It is the Great Masonic Light.
2. Though we may differ in belief,
And fail in doctrine to agree;
The men of this, and every age
Accept its pure morality.
3. Within its pages you can find
Those living principles of right;
Which can your daily walk adorn
With deeds of clear fraternal light.
4. I charge you to revere this book,
And heed its teachings night and day;
Since on our altar it is found
To guide us in the better way.
5. We cannot dictate as to faith,
Nor here discuss the many creeds
Which earnest, thoughtful minds have framed,
To meet the world's religious needs.
6. But we are taught within our Lodge
To take each brother by the hand;
And urge him with a solemn vow,
By this great light to always stand.
7. If from our sacred altar here
The infidel or libertine,
Could wrest this Book of Sacred laws
The grandest code the race has seen:
8. That light that has for ages shone
To guide Freemasons on their way: –
Then we no longer could maintain
The freedom which we claim today.
9. But just as long as we can keep
Its golden rays of truth and love;
The Craft thereby may hope to rise
To yonder Lodge in heaven above.
10. Guard then this great Masonic light,
The guiding symbol of our Band;
Defend it as you would the flag,
That now enfolds your native land.
11. Live by its teachings till you go
To that bright home beyond the sea:
Where you shall evermore enjoy
By Bro. Lewis A. McConnell,
THE making of Masons "at sight" is held up
by a number of writers to be the prerogative of Grand Masters, a
special right which
they enjoy which is not enjoyed by the other members of the fraternity;
which was granted to them, either ancient legislation, or exists by
reason of the
toleration of a custom, or by means of a combination of both; if such
then it is not only the right, but also the duty of a Mason to inquire
as to its
source, since all rights enjoyed by certain specially selected
are not granted to others, must have been granted to the possessor by a
It is most logically and undisputedly set forth
Paine in that inimitable treatise upon human liberties, entitled "The
of Man," [Lib 1817] that there
are certain rights which belong to each individual of which there
exists no power
to deprive him, and that such rights are possessed by every other
distinction; that such rights are not inherited or handed down from one
to another by legislation of a past generation which the present
not the right to repeal; but that the descendants of each generation
right to legislate for themselves regardless of the acts of past
though such past enactments may be framed so as to bind themselves "and
heirs forever," language which has often been used for the purpose of
upon an unwilling future generation, the force of its provisions.
It cannot be a question which admits of any
a Grand Master gets his rights as such, whatever they may be, not from
source from which each individual secures those rights which are
admitted to belong
to all men, but from a special authority, and one which is superior to
for it is impossible to imagine a right granted from an inferior power
to a superior
one, or for an individual without such authority, to invest himself
which other individuals may not also assume.
He then secures such rights from the general
Masonry which had the power and right to promulgate and adopt the
and regulations under which his power exists, the power of such body
including the power to alter or amend any enactment which it originally
power to promulgate.
It therefore had the right to require an
ancient customs and usages, and to point out and declare what were the
to which such requirements refer; and any future Grand Lodge, being no
less a power
than any preceding one, has the power to enact that its members shall
such regulations, or to any other regulations which it may see fit to
but unless this later Grand Lodge sanctions the enactments of a
preceding one they
cannot be binding upon the present body of Masonry, unless it be true
that one generation
has the right to legislate for a future one, which is plainly
demonstrated not to
be true; and inasmuch as "truth is a divine attribute and the
every virtue" which Masonry professes to believe and sustain, we cannot
the principle of inherited rights or inherited powers.
Masonry very properly aims to keep in sight the
landmarks of the fraternity, and yet, by some means or other a number
have been introduced into the order which are by no means ancient
of them date back to a considerable length of time, and which have been
to be set up as ancient landmarks; yet whether or not they are such, it
is the right
of the present generation to adopt them if it chooses, or to discard
customs possessing no "hereditary" right to exist.
Great care being deemed necessary in the
material from which to make Masons, enactments have been universally
made as to
the requirements of the candidate, the methods of his application for
the length of time necessary for committees to examine as to his
fitness, the necessity
for the unanimous consent of the particular lodge to which the
application is made,
the length of time necessary to be allowed between his taking one
degree and his
eligibility for the next, in order that he may become proficient before
to advance further.
Can a candidate who has been given the three
"at sight" be said to have made suitable proficiency in the preceding
degrees? Has he complied with the requirements as to the time given for
as to his qualification so that his being worthy and well qualified may
not be a
matter of doubt? Has he been given the time necessary in which to post
one degree before being admitted to another, as required? Has he passed
ballot in the lodge in which he is to be introduced after thirty days
all these cannot be answered in the affirmative, in what degree of
anyone uphold the practice on the ground of ancient landmark, since the
some of the most important landmarks which are known to the order?
If there are any landmarks seriously necessary
good government of the order, these, which are universal and
be considered as such, while the making of a Mason "at sight" denies
importance and violates that divine attribute, truth, which is one of
of our profession which regards all men as being equal, entitled to
only, and for the support of which we so particularly specialize as to
of a candidate, and which we recklessly violate when we make a Mason
And if for our authority we claim an inherited right to do so
regardless of the
consent of the present governing power, we then also violate the
principles of truth,
for we have demonstrated that it is not true that such rights as
We therefore, with the excuse of the permission
shadowy landmark, by no means well defined nor universally admitted,
prominent landmarks of the order of which there is no question whatever!
Let us take a brief review of the list of
made Masons "at sight" at various times, shown in the article in the
number. Two are princes, three are Dukes, one of whom was afterward
Emperor of Germany,
one a President of the United States, two are Governors of States, one
Captain at sea and the position of the other three not given.
Now the principal excuse for making Masons "at
sight" is that it is an "emergency" measure, although in but two
of the cases above is an "emergency" shown, and those not vital to the
carrying out of the usual custom of Freemasonry in the regular manner.
In no less than three of the cases it is
that no emergency existed, as the Grand Master of Pennsylvania claimed
as a reason
for the act, that he did not wish the custom to become obsolete; while
Master of Maryland explains that he has done it "as much for the
not having the custom become dormant as for any other reason."
This sounds very much like a reason which might
by a tyrannical monarch who claimed an inherited right of some kind not
by divine law, as a "prerogative" of which he was in fear that his
would see the folly of and deprive him, unless he exercised it
occasionally so as
to accustom them to submission to his claim!
When future generations of Masons look over
it might be that they would occasionally see a case where plain John
Jones or William
Smith, a poor but worthy man, supporting a large family and unable to
time from his daily toil without loss to them, was for this reason made
"at sight"; not by virtue of an imaginary inherited right, but by the
exercise of a virtue warranted by the exercise of Masonic charity which
the irregularity. But when they find only that such violations of
have never yet been done as an act of Masonic grace, and that the Duke
the Marquis Folde-rol or the Maharajah of Singapore, have been singled
out as recipients
of such special favor, they may well be led to doubt the sincerity of
in its professions of making no distinctions between the exalted and
But if it should so be that the prerogative of
Masons "at sight" should be generally regarded as an ancient landmark,
which it is doubtful that the majority of Masonic scholars will admit,
landmark, if such it be, should be placed side by side with another
which was boldly set aside by the Grand Lodge of England in 1723,
because it restricted
religious liberty and was, in the opinions of writers of today, "a
of the fundamental far shining principles of Freemasonry." (I quote
Fort Newton). And the same is certainly true of the custom, claimed by
a few as
a "prerogative right," sustained by virtue of a dim, shadowy and
authority, exercised at times, not for expediency, but for the purpose
foisting its practice upon the fraternity, and then chiefly upon those
been raised to affluence in the world's affairs.
Does a "prerogative" allow me to change the
meaning of words, so as to conform with somebody's imaginary special
is the meaning of the term "regular"? Am I allowed to recognize as a
one who has not, after all, been regularly initiated, or is making a
sight" the "regular" method of initiating Masons?
It may be claimed that in certain cases, unless
prerogative had been exercised, Masonry would have been deprived of the
and services of a number of worthy, well qualified and gracious persons
have been a benefit and ornament to Masonry, thus incurring a loss to
My answer is that nothing can be lost that has not been previously
much did Masonry lose by the fact that Abraham Lincoln never joined it?
was such as to exalt the very principles advocated and sustained by the
of the craft, and thus was positive benefit to it, perhaps, to just as
extent as if he had been a Mason; because he furthered the exercise, by
of those virtues which we encourage and revere. If a man believes in
of a certain political party, enters into its work and furthers its
party has sustained no loss by reason of his never joining its
political clubs and
organizations and placing his name on their records; but has been an
by his encouragement and vote. Thus Masonry, by the exercise of its
the immortal Lincoln, has been a gainer, and therefore all we lack from
being a member, is the pride we might have had, but have not now, of
to boast of our connections, of being able to say "See that great man!
one of us. Are we not proud?"
On the other hand, if the Masons who joined the
"at sight" became Masons of their own free will and accord, each one,
in all probability, would have done so in the regular manner; and if
his zeal and
respect for the order were not sufficient for this, it is easy to see
would have been the loss if he had never joined the order at all.
Considering the whole question in any light in
I have been able to view it, the so-called right of a Grand Master to
in any other than the regular manner, is not only useless, unauthorized
but it is an actual injury to the good name and well being of the
if any regulation exists which permits this practice, it should be
Freedom -- [A Poem]
Henry Victor Morgan
not, O man, that
thou art free,
Because no prison walls detain
The freedom of thy will,
Nor armed sentry stands on guard
To curb thy liberty.
For thee the palace doors fly wide,
The gilded porter takes thy cloak
And menial servants bow their pride;
Thy wealth commands the church,
And heaven's high-sent priests are dumb,
Nor dare to lift God's light
To show thee who thou art, nor speak
The sting thou feelest in thy heart.
Thou art not free, though armies at thy will
Compass the earth and sow red hate,
While kings and princes call thee great.
For thee the Nameless Terror walks,
And God's strong justice locks thee in
While outraged conscience talks.
Thou art not free till God's great love is thine,
And then – no prison walls detain
Though armed guards surround,
Though sparkling bayonets gleam –
Thy risen soul is free,
For thou hast Seen.
At Final Parting -- [A Poem]
(The last poem Joaquin Miller wrote was
him on Friday after he knew that death was near. "This is my last
the world," he told his wife to whom he gave the paper on which he had
penciled these lines.)
I but teach man
Could I but make small men to grow,
To break the frail webs that weave
About their thews and bind them low;
Could I but sing one song and lay
Grim Doubt, I then could go my way
In tranquil silence, glad, serene
And satisfied from off the scene;
But, ah! this disbelief, this doubt,
This doubt of God, this doubt of good,
The damned spot will not out.
Would'st learn to know one little flower,
It's perfume, perfect form and hue?
Yea, would'st thou have one perfect hour
Of all years that come to you?
Then grow as God hath planned, grow
A lordly oak or daisy low,
As He hath set his garden; be
Just what thou are, or grass or tree.
Thy treasures up in heaven laid,
Await thy sure ascending soul,
Life after life – be not afraid.
The Stone That The Builders
New York Sun
the builders, fitting well
The granite blocks of equal shape and size
Cleft from one quarry, that to heaven should rise
A matchless temple where their god might dwell,
Worshiped above all gods of heaven or hell.
And as they wrought in that long-vanished day,
Building with even blocks, a curious stone
Came to their hands, for which no use was known;
Not like the ones they used, nor shaped as they,
Uncouth it seemed, and so was flung away.
No instrument had touched it, but from glow
Of earth's primeval fires 'twas flaming cast;
And, cooling into rugged form, at last
'Twas washed by many waters to and fro,
Shaped as the tide swings and the tempests blow.
No human hands its symmetry had wrought;
And they, earth blind, saw not how passing fair
This corner stone unlike all others there!
Saw not that all life's secrets it had caught,
And typified the thing for which they sought.
But when at length the pyramid had grown
In terrace upon terrace to the sky,
Lo, naught could fill the summit's vacancy
Till there was placed, majestic and alone,
Head of the corner, the rejected stone!
By Bro. A.B. Leamer, Iowa
THE Altar has always had a conspicuous place in
religious life of the peoples of all ages. The Ark was the Altar that
of Israel carried with them on their nomadic wanderings. Heathen,
Hebrew and Christian
alike have made much of the Altars erected to their gods and it has
ever been the
shrine toward which religious people have turned their faces and
offered their prayers
when in the act of worship; and upon it they have offered up their
oblation of praise
The earliest altars were built of unhewn stone,
idea prevailing that to use a hammer upon them would pollute them;
building their altars to Deity the ancients threw up an altar of crude
upon this they placed their offerings of incense and sacrifice.
The Altar was also a place of refuge. Upon each
of the altar was a horn and any one fleeing from the wrath of his
run and lay hold on one of these horns knowing that he would be saved
at the hands of the pursuers, and would receive justice at the hands of
duty it was to deal out justice. In early religious services it was the
the priests and the people to move about the Altar as the sun passes
about in his
orbit, rising in the East, passing to the South by way of the West, and
passed they sang their songs of praise, chanted their psalms and poured
peons of thanksgiving to the deity that they worshipped; thus it is
we pass from youth to our meridian glory into the mellowing twilight to
God at His Altar.
The center of all our religious life and
of all our ceremonial life and thought, is the altar. In all of these
they be religious, ceremonial or fraternal, the altar has ever held the
place; thus it becomes the place where Jehovah dwells, from beneath
which flow the
waters of life for the strengthening of the nations and the comfort of
men. It is,
then, more than simply a table upon which we place the sacred writings,
or the Holy
Bible; it is a sacred place, about which is gathered all the life and
contained in the ceremonies.
Thus should the Altar impress us with its
and cause our minds to dwell upon the Creator of the universe, and it
lead the contemplative Mason to view the ceremonies in which he engages
The old altar was one for the burning of
the offering of sacrifice. The new altar is one of devotion and
sacrifice upon which
we place the living sacrifice of our lives, not to be burned, but to be
by service to God and man. Hereon the candidate should lay his passions
vices as an oblation to Deity, while he offers up the thoughts and
a pure heart as a fitting incense to the Grand Architect of the soul.
The Altar is the holy place in our great
We should therefore look upon it in its true meaning, and when we see
in the center of the Lodge, with the Holy Bible thereon bearing our
our minds ought instinctively turn to a contemplation of God and His
we should be truer and better men and Masons, and more loyal Sons of
By Bro. Harold A. Kingsbury,
The Cause; the Menace; the
We have in the Craft many brethren who have
"Watch-Charm Masons." That is, brethren to whom Masonry means but
more than the privilege of wearing a charm, button or jewel – -men who
little or no understanding of what Masonry really is, for what it
and what it really teaches.
This class of Masons may be divided into two
joined merely out of a desire to wear a Masonic charm, and
affiliated out of a real desire to become true Masons but, since
never had the opportunity of being started with understanding on the
The first type owes its existence to the fact
members of a lodge cannot always accurately gauge the motives which
actuate an applicant
for the degrees. The menace of this type is that the brethren of it,
observing that in the square and compass the triangle of the Spiritual
the square of the Material, that the double-headed eagle bears the
Delta upon its
heads, and that the Templars' charm carries the Passion Cross, are
prone to make
little or no effort to live the symbolism that they wear, and in-so-far
fail to live that symbolism, then in-so-far do they fail to uphold and
Craft. The partial cure – there probably is no complete cure – is to
gauge yet more carefully than is now done, the motives of applicants.
We are not, here, primarily concerned with this
and so let us dismiss it and hereafter consider the second type, i. e.,
have the desire to become true Masons but need to be started upon their
The existence of this second group, or type, is
to several causes. The primary cause, and the only one here considered,
– Very few, either of the officers or of the lay brethren of our
lodges, think so
far as to instruct new members – or old ones either – in the veiled and
meaning of Masonry and Masonic Symbolism. That is, few of the brethren
who are –
or at least ought to be – informed bethink themselves to make an effort
their less well informed brethren "behind the scenes" of the lodge work
and the monitorial instructions. Of those to whom the idea does occur
their promptings to instruct with, "Well I know so little I guess
won't miss much if he doesn't hear from me." Yet most of us can
in our early Masonic life, even a hint of the underlying meaning of the
a suggestion of a book to read would have been good for us and, in most
The menace of this state of affairs is that
cause has become self-perpetuating and, unless counteracted, will
foundations of the Craft. That is, it is raising up a large body of
are mere ritualists. For example: – How – many Worshipful Masters today
to give a course of lectures similar to, say, Oliver's "Signs and
[Lib 1837] To be sure it might
be replied "How many were there in Oliver's day?" But the point is
– many lectures along the line of Oliver's are now available to any
Master and why
shouldn't each Master be moved to at least read the printed page to his
These well-meaning, and often-times ardent,
Masons of this "Type II" are just the brethren who, simply because of
their enthusiasm for Masonry, very frequently become officers of our
so become those to whom the new brother naturally looks for instruction
he does not, and cannot, get from that source. The harmful results of
such a condition
are many. Any thinking Mason can find many incidents in his own
example: – I once asked a recently made Master Mason if any part of the
to him, to teach immortality of the soul. He answered "No." And he is
a well educated, quick-thinking young man too – one who needed but a
hint and a
suggestion to start him right. He is an enthusiastic reader of "The
now. But – and here lies the trouble – no member of the lodge to which
had ever asked him that question.
Again, I have frequently been asked by young
– and older ones too – "Why can't a Jew be a Mason?" And in more than
one case, after I had carefully explained that whether an applicant
were a Jew or
not had absolutely nothing to do with the question of his admission, I
the reply "Well I don't understand, for So-and-So Lodge won't let them
Now clearly such a condition comes from a failure of certain brethren
to grasp the
true scope of Masonry and those who asked the questions were just the
unless faced understandingly in the right direction, and directed to
literature or the like, would have helped to make, all unwittingly,
These two incidents are given merely to show
(1) a case
in which a brother failed to understand what Masonry ought to mean to
him, and (2)
a case in which a brother failed to understand what Masonry ought to
mean to others.
And now as to the cure.
It would seem that every brother having
ought to impart it. Not information as to whether, in the lecture,
should be "the" and "a" should be "a," but real information,
such as books to read; courses of study to pursue; the meaning of the
symbolism, particularly that which is obscure, and similar matters.
There is plenty
of room for all kinds of teachings and teachers. Elementary and
is better than no teaching at all, provided that it arouses the learner
him to take up the study of Masonry.
Particularly does it behoove every member of
so far as his abilities and opportunities permit, to teach, teach, and
It gives pleasure to a member to read, say, an article in "The
but that article has done but a small part of its work – and the member
none of his – if the member does not impart his newly acquired, or
to some brother not so well informed.
Let us, then, do each his best to educate the
Maker and Builder -- [A Poem]
to whom turn
I but to Thee the ineffable name,
Builder and maker Thou of houses not made with hands?
What have fear of change from Thee who art ever the same,
Doubt that Thy power can fill the heart that Thy power expands?
There shall never be one lost good, what was, shall live as before.
The evil is null, is naught, is silence implying sound;
What was good shall be good, with for evil so much more good.
On earth the broken arcs, in heaven the broken round.
Questions on "The Story
By The Cincinnati Masonic
For reference see: The Story of
W. G. Sibley [Lib 1913]
- What is
the opinion of certain writers, relative to the five books of Moses and
how do they
uphold their position? 54-1.
- What was
found in the foundation steps to the pedestal of the Egyptian obelisk
known as Cleopatra's Needle? Where is it now located? 55-1.
- When did
a London Lodge adopt regulations extending its privileges to other
what religions were admitted? 56.
- Who may
participate in the society of Freemasons? 56.
- What is
the meeting of a lodge called and what do the three principal officers
- What Masonic
Laws are unique among secret Societies? 58-1.
- What is
an inviolable law of Masonry? 59-1.
- What does
Charles Whitlock Moore of Massachusetts say in regard to the study of
same as any other science? Page 100.
- What of
Masonry and Masons prior to 1000 B. C.? 106.
- Give the date of the
reorganization of the Craft and
the establishment of the Grand Lodge of England? What did it then
become and what
was its aim? 108.
- What discovery was made, when
removing the Egyptian
obelisk from Alexander to Central Park, New York City? 55-1. How is
evidence accepted by many?; 55. What disposition was made of the stones
showing Masonic signs? 55.
- What is the author's purpose in
publishing this book?
- What distinguished original
historical Masonry from
the traditional? 56-1 On whom was it conferred? 56-1. Why? 56-1.
- When and where was adopted a
regulation extending its
privileges to men of different professions? 56. Under what conditions?
what result? 56.
- What is known of Sir Albert
Pike as Grand Commander
of the Southern Supreme Council of the Scottish Rite? 32-1.
- Who had informed the Pope as to
the falsity of the stories
about Albert Pike? 36-2.
- What has been the purpose of
the author in presenting
"The Story of Freemasonry?" 113-114.
- What is the fourth
- Has diplomacy a place in the
Council of Rome? 40-2.
- What is said of the race
prejudice in Germany? What
is said of the true spirit of Freemasonry, in relation to Race
- What is the meeting of a lodge
called? 58. What requirement
is absolutely necessary for every candidate for its degrees? 58. How
What other law goes with this requirement and with what result? 59.
What is said
of a Mason's religion? 79-2.
- What is required of candidate
for Freemasonry before
- In what spirit and by whom were
the several Papal edicts,
epistles and allocutions issued against Freemasons? 23-1.
- How does the Papacy regard
Freemasonry? 23. What has
been the effect on Masons of these sweeping and bitter attacks upon the
and influence of Freemasonry by the Roman Catholic Church 26.
- What movement originated among
American Catholic Churches?
38. What decision was announced by the Holy See in January, 1895? 38.
Name the Societies
condemned. 39. Why? 39.
- What course for the further
study of Masonry remains
for those who are not content with the Primary methods adopted in "The
of Freemasonry?" 114.
- What tribute did Cunningham
give Masonry? 86-3.
- What does Benjamin Franklin say
of Freemasonry? 88.
- Of what grades is the Scottish
Rite composed? 69-1 70-1-2-3
- Name the ineffable Grades of
the Lodges of Perfection.
- What is necessary for the
eligibility of every applicant
for the Scottish Rite? 69-1.
- What is the status of Scottish
Rite Masonry at the present
- When and where was the Supreme
Council of the 33d degree
of Scottish Rite Masonry opened in America? What number of degrees are
under its jurisdiction? 68-1.
- Who founded the Knights of
Labor and the Grand Army
of the Republic and what caused the abandonment of the Pope's attempt
Catholics from joining same? 40-1.
- What is said of the origin of
Scottish Rite Masonry
and who became its patron? 67-2 68-1.
- Who was Leo Taxil and why did
he write Anti-Masonic
- What damaging admissions did
Leo Taxil make, relative
to "Diana Vaughn" in his so-called revelations of Freemasonry and his
false stories about Albert Pike? 36-1.
- In what did Leo Taxil see a
field of revenue and the
humiliation of the Roman Catholic Church and how did he obtain that
- What is said of Leo Taxil's
Masonic career and how did
he represent the crafts 29-1.
- What did Leo Taxil write on
Female Masons? 29-1.
- What charge did Leo Taxil make
in another publication
and by whom denied? 30-1 31-1.
- What inspired Leo Taxil to add
Spiritualism to his schedule
of Masonic practices and beliefs, and how did the Pope Leo XII reward
- What falsifications did Leo
Taxil publish of high grade
- State Leo Taxil's proposition
in the Anti-Masonic Congress
at Trent in 1896? What was he required to do? 34-2.
- How did Leo Taxil explain his
- What effect did Leo Taxil's
admissions have upon his
audience as well as the church authorities? 36-2.
- What was the result of the
publication of Leo Taxil's
voluminous works, false as they were? 34-2.
- What did Leo Taxil say the
public made him and what
did he say about the crimes he laid at the door of Freemasonry? 37.
- What was the nature of the
movement which originated
among American Catholics a short time prior to the Leo Taxil episode,
and what resulted
- What does the Society of
Freemasonry teach? 18-1.
- When and where was the
Anti-Masonic Congress called
and did their commission succeed in establishing proof of the existence
- What do you know of the story
of Diana Vaughn? 32.
- How many women were received
into Freemasonry? 83-1.
are women not admitted into Freemasonry? 82-1.
The Vision -- [A Poem]
C. L. Ryley
what far, dim
The Holy Graal long since was caught away;
No man there breathes so hardy as to say
He knoweth, or to tell when day shall dawn
With heavenly radiance upon lea and lawn,
Again the long lost Hallow to display.
That Vision blest for which the hermits pray,
And kings might give their very life in pawn.
Yet in dark thickets of the heart of man,
Peopled with forms and phantoms of the night,
A sudden glory of eternity
Smites into stone those beings under ban;
And through the wilderness amid that light
The wondrous pageant of the Graal goes by.
The Door of Books -- [A Poem]
Odillan R. Slane
is a river – books
are the boats,
Volumes are wrecked and lost from the floats,
Only a few – the testings endure,
The Bible and Shakespeare, these I am sure
Will live on in all ages and lands,
Not lost on the shore, nor hid in the sands.
This book has come to us from the dark past,
Shedding light in its pathway first and last,
A message it brings to you and me,
Spirit of the world's fraternity;
The inestimable gift of God to man, –
Guide of our faith in the Great I Am.
On this Book of books our faith relies,
A help to those who open their eyes
To its pages of truth, and not despair,
Nor pause to weep in the silence there,
But with hearts uplifted – souls rejoice
In songs of praise by an Angel voice.
Time is a river – books are the rafts
That float its currents like arrow shafts.
Among the volumes, great and small
The Holy Bible is above them all.
From the beginning the word was truth,
The Alpha and Omega in age or youth.
The long Gulf Stream of Brotherhood,
Warming hearts in northern latitude,
The pilot of the ship that sails,
His chart – the Bible which never fails;
His compass and his star shall be
This headlight on the trackless sea.
When the waters faileth from the sea,
When floods decayeth and dry land shall be,
When the sound of the grinding is low,
And man to his long, long home shall go,
The Bible then shall lift the darkened pall,
And faith and hope shall triumph over all.
Democracy is not unlike other human
will not stand merely by its own virtue. If it lacks the loyalty,
courage, and strength
to defend itself when attacked, it must perish as certainly as if it
virtue whatsoever. Without acceptance of this principle Democracy is
merely an imposture.
Ordeal by Battle.
F. S. Oliver. [Lib 1915]
NOTE. – As stated in the July issue of The
Brother Robert I. Clegg of Cleveland, Ohio, has accepted Brother
to write the editorials and take charge of the questions and
to this number. Brother Clegg's rare knowledge of and insight into
have had ample demonstration in the past, to our Members, and it is a
welcome his genial personality into this column.
Geo. L. Schoonover,
William John Chetwode Crawley,
Ll. D., Dc. L.
NO more captivating personality ever rose in
of Freemasonry than Brother Crawley. He was Grand Treasurer of Ireland,
of the Supreme Council, Dean of the University of Dublin, and many
A frequent contributor to the Ars Quatuor
he was known all over this world of ours as a Masonic scholar of high
of miles from home there were Grand Lodges proud to do him honor and to
him such merited distinction as was within their power to grant.
As a correspondent he was at the call of any
us, no matter the official prominence of him who wrote. Full of keen
with information from his abundant store of facts, brilliant with a
that adorned all it touched, his letters were cherished in all lands.
courtesy he dignified argument and with what genial fellowship he
In directness of utterance he was a modern
was not content with the plain statement as was Hughan but weaved the
rhetoric freely into the fabric of his recorded research. Few can
for long distance reading the cool mathematical precision of Gould but
ever an enchanter and in his lively company the path of progress was
pleasure and profit.
Age curbed his eyes but never dimmed his mental
His hands grew feeble but his grip no less friendly. As an ideal
examplar of the
Man Masonic he blazed a way, even unto the last, abounding in good
He is dead. His glorious sun has set. On March
of this year Masonic students everywhere lost the brightest of their
Peace be his!
* * *
Ancient Arabic Order Nobles
One of our correspondents tells us that the
the "Shrine" was by no means selected in any haphazard method. Take the
initials A.A.O.N.M.S. Transposed, these letters are capable of being
"This is not the result of accident for the
founders were not limited to any certain words or to any particular
title in choosing
a name for the new organization. I am assured that they evolved the
after considerable deliberation."
The idea of the brother appeals to us. We
trust the facts are as our informant declares. That all "Shriners" are
Masons is patent to all and we like to believe that the several degrees
on the road to the Shrine have further impressed the lessons of the
It would indeed be a pleasing conviction to be
beyond all possible doubt that the founders selected the name with the
of emphasizing the term "A Mason."
But if that was the case how comes it that the
is not better known? If it had that impressive significance at the
start why was
it so soon forgotten? Granted, for the sake of argument, that the words
to teach an important lesson in themselves and it seems strange that
should so soon fade from general recollection.
While we are discussing the "Shrine" we are
reminded that recently there came to our desk a circular advertising a
of the Shrine, giving the origin and history of the Order from the year
of the Hegira
25 (A.D. 644), at Mecca in Arabia." On the contrary we had a letter
same time from an Orientalist of repute and a devoted Mason who stated
that in his
travels abroad he had made careful study and that the Shrine was in his
the work wholly of Brothers Florence, Fleming and their associates with
perhaps gained from a reading of the Koran.
When brethren probably equally well informed
little in common in their rendering of the points at issue there is
for some of our members to unravel the truth from this uncertainty. Did
result from the labor of recent or remote years? Was it born of the
a few whole-souled Masons less than fifty years ago or did they merely
give it a
further lease of life?
* * *
Certificates and Receipts
Perhaps some research may be tried on the batch
and of receipts that a Mason is supposed to have within easy reach. At
is no uniformity to them. They are of all sizes and kinds.
If all the receipts were alike in dimensions
they carried such certification as would meet the requirements of all
then it would be an easy thing to put them all into the one holder for
That would be convenient though bulky if the brother was a member of
most of the
bodies and had a complete collection of documents.
Within sight of the writer of these lines are
his Masonic certificates that were evidently designee for framing. By
could they be put into small compass. One is about two feet long, and a
but little less. The various traveling certificates are usually too
large for comfort
in the pocket though excellent for framing as wall decorations. Life
certificates are rarely of small measurements and therefore do not seem
to be designed
for pocket purposes of any sort.
One lodge has a neat receipt for dues that has
side a miniature reproduction of its charter and a concise certificate
of the bearer's
standing and of the lodge's legitimacy. The whole thing is folded once
in a final
total area of not more than two inches in any direction.
As the "Shrine" has adopted a card of uniform
size there might be an advantage as already stated if this size were
duplicated by other organizations.
A still more radical plan has occurred to us
is to use a single piece of say parchment or Japanese vellum or any
tough thin paper.
On this would be such a compact certificate as would be acceptable in
under Grand Lodges requiring these documents to be shown by visitors.
On the same sheet there would be a space in
could be printed some similar line of notification as "The Bearer is
member of the following Masonic bodies and his dues are paid to the
dates as witnessed
by these seals." In the spaces left for the seals so mentioned there
be affixed adhesive stamps each bearing the date of the dues paid, the
address of the Secretary, the seal, and location of the Masonic body to
At the beginning of the year the member on
dues to the Lodge would receive the above described receipt. On paying
to the other bodies he would be furnished with the stamps and these
placed in the
prescribed location where they belonged would be neat and in very small
no larger anyway than the seal impressed upon them.
A plan of this description would reduce the
already discussed and would avoid the trouble of handling the
Loss of any one certificate or receipt is always an annoyance but once
are securely attached there would be but the single document to handle.
This comprehensive document might be fitted to
case and be constantly within reach. How many times has a Mason away
and perhaps while he was in his home city, failed to go to a Masonic
he could not lay his hand on some missing piece of paper.
* * *
The Preparation Room
Years ago there came to the preparation room of
in a leading city, a Lodge of prominence in all particulars save one, a
for the Degrees of Masonry. Many of his friends were zealous Craftsmen.
relatives had held office in the mystic circle. He himself had long had
a most favorable
impression of the fraternity and nothing but circumstances beyond his
hitherto prevented his application being acted upon. Now he was able to
With much satisfaction and with very great
he presented himself for initiation. From his boyhood onward there
his mind all that he had heard and imagined of the secret ceremonials.
age set the "work" in a unique category.
Beyond all question Freemasonry must be the
of ancient customs well calculated to permanently impress important
a fund of philosophy was in store! What magic of psychological
application was in
Thus he reasoned. His outlook was not without
Each of us knows the facts. And the Lodge had high repute. Its Master
occupied the East. Of mature experience he was a workman of renown.
he had been presiding officer of that very Lodge, recently a sudden
death in the
line of Wardens had brought him again into the chair of authority. In
of Masonic activity he was also a ritualistic expert. His surroundings
in the immediate
personnel of co-workers, and in the beautiful accessories of the Temple
were all calculated to reaffirm and to deepen the labor of the
the Worshipful Master.
But one defect was there. As the candidate
by his preliminary training came unto the preparation room his mind was
wax, ready for the thorough and prompt retention of whatever impression
applied. To him came the Stewards, "Good Fellows" in all that the term
The Constitutional Questions, solemn inherently
nevertheless made almost perfunctory by careless reading, if not indeed
nugatory by complete forgetfulness of the main object – preparation of
mind, something beyond and above all other preparation.
The candidate listened to a conversation about
and gridirons, pokers and other piffle. Some mock sympathy was extended
There was general mirth. Dignified as were the subsequent ceremonies,
they had a
Years slipped away. The candidate in turn
officer. As a Steward he attempted to profit by the example once set
and to improve upon it. As Master he caused the position of Steward to
only by those whose diligence and dignity were ever under constant
Knowing what had happened to himself he took no
Upon Committees of Investigation he also placed
watchful and impressive brethren.
Confident that the after ceremonies gain their
efficiency when there is most complete suitability of the raw material
that preparation must begin long before the candidate reached the
In none other manner may the labor of the officers accomplish maximum
The Choice of a Working
Library for a Lodge
TONIGHT is the close of a torrid day. Record
temperatures have prevailed. Driven from offices by the fierce heat as
soon as the
labor of business is relieved we enjoy the out-of-doors. At last we are
the four walls, floors and ceilings. Here we breathe a purer air. Gone
is the grind.
Our four walls are the very horizon. Sheltered are we by the sturdy
trunk, the spreading
branches, and the luxuriant foliage of a splendid tree. Planted in an
we scan lazily the evening newspaper and then drowsily watch the
setting sun descend
in a bronzypurplish gold of glorious hue.
Over on the fence hangs a coat. Out of the
a letter or two. Forthwith these missives are taken. A few sentences
stick out of
them beyond all the other paragraphs.
"Don't forget the 'Library.' " Too hot for
What else does he say? "Did Brother Newton send
you any books to review?" No indeed! And "I think that was very kind of
Brother Newton," say we.
Another letter is here from headquarters.
that he has written you concerning the 'Library' column." Um, oh well,
seems no help for it. Something must be done about that column "copy."
Ah, here's a find! This is truly some letter.
wish you would discuss the questions arising out of the development, as
the beginning, of the ordinary Lodge Library."
Now that is sure some inquiry and some job.
Mind you, he does not ask for a suitable
an individual but one for many. There is a difference. A brother picks
out his own
collection of books for the home, his individuality is shown to some
extent in the
selection. But in the choice of a Lodge Library the circumstances are
the same, the books are chosen for various persons of quite unlike
tastes and requirements
– that is, if any plan is adopted at all.
How many lodges have a "working" Library?
Only the other day in the course of an inventory, a Lodge Library was
There it was, back at the far end of a property room. From the dust on
you would assume that the contents of the case had not been touched for
perhaps longer. How shall such a Library be galvanized into life, given
the semblance of vitality?
Let us take a look at the books of the ordinary
Library. Mainly reports are they. Seldom do you get beyond a collection
of the doings
of Grand Lodge Communications and the other books or pamphlets coming
from the same
source. These are most valuable for their purpose but they are limited,
so for the general information of the brethren.
Supplement them with the best of encyclopedias
for Masons. The finest of Masonic histories are none too good for the
If you are in doubt as to which is the best to buy of these books for
then resolve the doubt by buying all whose merits arouse any conflict
in your estimation.
Much depends upon the amount of money you have
to devote to the Library. Already in the columns of The Builder lists
submitted for the most economical of Lodge Libraries as well as for the
If you are in doubt then tell us your individual desires, the
expenditures you prefer
to make, and The Builder has a department that will cheerfully meet
in every possible particular.
There are several books not to be obtained in
as yet. In this class we need sundry additions to the fiction of
Burrill, Ellis, Kennedy, Lloyd, and others. In this section, the
books of relaxation, we ought to have some music. Wesley, Sullivan,
last in particular deserves cultivation. Few indeed, altogether too
few, are the
musicians who know that Brother Mozart wrote very fine compositions for
uses. These ought to be reproduced and cultivated.
Of course you will have in your Lodge Library
volume of The Builder and Brother Pound's "Philosophy." [Lib 1915] You must not neglect
these essential sources of data arranged primarily for we Masons of
More than the collecting of literature is the
thereof. How shall the encyclopedia be analyzed? How shall we proceed
with the synthesis
of historical essays?
Truly it is one thing to collect-books, and
to make studious uses of them.
Browse around in the "Table of Contents."
Get acquainted with the "Index." Here and there you will find mention
of something that excites your interest. Go after that reference.
first passage or chapter suggests another matter closely correlated and
again referring to the index you will see has further treatment
elsewhere in that
book, or maybe you will run across the subject in some other volume of
This is one way to unearth the material in the
An easy way it is, but not the most satisfactory from sundry angles.
Let us look at this matter from another
Suppose we ask ourselves a few questions. "What, for example, is a most
feature, not the most important feature, mind you, of Freemasonry?"
you will probably reply "Age." In this opinion you are absolutely
How is this view to be confirmed or amended?
You can pry this information out of the
by a search along the following lines: Adonis, Mysteries of; Cavern;
Chaldeans; Crusades; Cologne, Charter of; Comacines; Culdees; Druidical
Druses; Egyptian Mysteries; Essenes; Guilds; Mysteries, Ancient;
of; Orphic Mysteries; etc. [Lib 1914]
Only the most complete of Masonic encyclopedias
contain such profuse references. Take a few notes of every one of these
Put your extracts on cards. When you have collected the set of
them in the order of the dates, that is chronologically. Now you have
of facts giving you the best of foundations when you allude to the
Bring up your information to the inception of
Lodge system. Consider the circumstances attendant upon that departure.
conflicting sources of Masonic authority, particularly in this
connection look up
Lawrence Dermott and his Grand Lodge, and of the steps whereby the
Lodge of England came into being. Meantime you will not overlook the
your own Grand Lodge nor the course of the stream down which its
start to finish has flowed even unto your own Lodge.
The foregoing is but one of the many alluring
of Masonic research. Other delightful directions are waiting. Pursue
any of them.
Another thought is this: The degree to which
are informed determines Masonic influence. Initiation points the way
but only the
studious walk therein.
Whew, how warm it is! Long since the sun sank
sight. Darkness has fallen upon us. Alone these rambling comments are
under the lamp with the air still sultry. Around are books galore. Many
just ache to be reviewed. Let them wait. Truest of friends are books.
them not. Bedtime approaches and no opportunity is left for even a
parting dip into
any of them. A regretful glance is all that now their covers may
receive from us.
The Great Hope
Think it all through from end to end, visit
that man has uplifted in the midst of the years, fathom every
philosophy and every
faith, and the solitary hope of man in life and death rests upon his
the Eternal – rests in the truth that "the spirit of man is the candle
True For All Men
To believe your own thought, to believe that
true for you in your private heart, is true for all men; that is
genius. Speak your
latent conviction, and it shall be the universal sense; for always the
the outmost, and our first thought is rendered back to us by the
trumpets of the
Bill Jones, Freemason -- [A Poem]
R. I. Clegg
or maybe more,
Bill Jones had run a country store.
His shrewd kind face, bewhiskered 'round,
From morn to night there always found.
Save at his meals, and short they were,
'Cause Bill believed all food's savor
Should second be to business scent;
That, if neglected, custom went
Where stores were run more pleasingly,
And storemen worked unceasingly.
The business creed of Jones was such;
No better, and perhaps not much
To brag about. And yet old Bill
Had other traits his life to fill.
Of this I'll tell you, for behold
When evening came, the last sale sold
And the doors were locked, Bill set
Out brisk for home, and soon to get
Ready for Lodge. A Mason he,
Although I must confess it be
No more than right to say out loud
Jones was not an expert overproud.
He had his failings, poor old Bill.
You'd sure have laughed, well nigh to kill,
Had you been there when long agone
We elected Bill a Deacon.
He tried so hard to fill the place,
You could not keep a straightened face,
Such tricks his memory played him.
His chances were so very slim
That he soon tumbled and resigned
In favor of another whose mind
Had fewer kinks than Brother Bill
And fewer troubles with his will.
Did Bill get mad and quit? Why, no!
I guess he felt a little raw,
But never enough to show it.
Stout-hearted he, there was no quit
In good old Bill's Masonic way.
Just where he stood, he stood to stay.
There was no office then for Bill;
Grand Lodges somehow fail to fill
In an office for such as these
Whose rhetoric is not to please.
But Bill he waited not for long.
His heart was in the work. Among
The visitors his welcome hand
Was as the glimpse of Promised Land.
His beaming face, his cheery nod
Old-fashioned manners – maybe odd
Were gracious at the outer door.
And in the work done on the floor
They lent a help of potent force.
As you'll admit, and quite of course,
Bill found a bigger job his place
Than that he left. By saving grace
A general rule it is, you bet
We often find the work we get
Is not our kind, and then it's easy
For any man of brains to see
He'd better stop but not unkind
With Providence nor sore in mind.
Just fill your place as does old Bill,
Repining not. His feet don't chill!
Honors official? Oh, I say,
Within that heart of Jones' there's light.
Many a day has he a sight
Of the vision that sometimes comes
In palaces or dirty slums,
To brighten hope and dry a tear,
To quicken faith and banish fear.
Live on, good Bill! Thy joyous smile
Shall sweeten us when here awhile
And bring us happier to that bourne
From whence no traveler may return.
Shakespeare -- [A Poem]
Thy mighty pen
Hath conquered all men,
Even to the remotest bounds
Of our wide earth –.
The Question Box
The Ritual of Ancient Egypt
What is the Ritual of Ancient Egypt, and is it
book form? What does "V. S. L." stand for?
The Book of the Dead, that Elder Brother among
has been deemed a ritual. We do not think that the researches of the
have exhausted the possibilities in this direction and from time to
time we hear
of further attempts to unlock the old mysteries. Some months ago our
W. John Songhurst, Secretary of the famous Quatuor Coronati Lodge at
us a circular announcing a book on the ritual of ancient Egypt but we
did not preserve
the slip. It may be that he can supply another if our correspondent
will send on
his address to Brother Songhurst, 27 Great Queen Street, London, W. C.,
What is known as the "Egyptian Rite" was
by Brother Waite as having its ritual printed in the columns of
French publication. However, he did not give the date.
The Ancient and Primitive Rite of Memphis [Lib 1998] claims to be derived
from Egypt. One of its leaders, J.E. Marconis, has written a couple of
upon it in French, and Gottlieb has a brief history of it in English
[Lib 1899]. No complete exposition
of its many degrees has appeared to our knowledge.
"V.S.L." means the Bible, the Volume of the
* * *
The Orders of Architecture
Please enlighten me regarding the Five Orders
the Doric, Ionic, Corinthian, Tuscan and Composite. I would like to
know if any
actual organization exists and also the name and address of the
By Order in architecture is meant a system of
members, proportions and ornaments of columns and pilasters, or the
of the projecting and visible parts of a building, so united as to form
and complete whole. The word "order," it is true, is sometimes applied
(as with fraternal organizations) to a class or body of persons united
in some common
bond but we are not aware of the existence of such an organization as
has in mind, so far as we are able to understand the questions.
* * *
Colored Lodge Chartered
By White Grand Lodge
I have been informed that a colored lodge has a
from a white Grand Lodge in the State of New Jersey. Please give me
you can on that subject.
H. S. B.
A number of years ago one of the lodges in that
admitted to membership several applicants not of the white race. They
were few in
number and it would not be strictly accurate to call that lodge by any
that implies the majority of the membership was colored. The complete
discussed in a pamphlet printed by the Grand Lodge of New Jersey and
which can doubtless
be obtained by communicating with the Grand Secretary, Bro. Benjamin F.
Masonic Temple, corner of State and Warren streets, Trenton, N. J.
While lodges in the United States are usually
divided on the color line, foreign jurisdictions are seldom so limited.
conditions abroad it would not be at all surprising to find a colored
by a white Grand Lodge.
* * *
Templarism in Action
I am looking for something on Knight
along the line of a clear exposition of the teachings and principles of
I do not care for the history of the Institution but more for an
principles and their application in daily life, something which will
help us to
educate our members more clearly as to its true purpose, aside from the
in the ritualistic work.
Please pardon us if we say that of all books of
that seem most pertinent to such a need there is none that appeals to
us as does
the Bible itself. Almost any of the epistles of Paul suggest the very
seek. Read the second chapter of the epistle to the Ephesians and right
up to its
very climax in the twenty-second verse it will surely appeal to the
Or go on to the sixth chapter of the same epistle with its symbolism of
armor of God and note its applicability to every soldier of the cross.
is the Book of Books and so inexhaustible are its riches for the
purpose named that
we need offer none other source of instruction for the Templar's first
* * *
The Wages of a Master Mason
Will you kindly answer the following question
The Builder: What are a Master Mason's wages?
The wages of a Fellow Craft deal with the
of life, the things of the present. The wages of a Master Mason are to
happy reflections of a well-spent life and to die in the expectation of
the hope of a blessed hereafter. Ah, my brother, when you and I
rehearse the ritualistic
work do we not read the lessons aright, to teach the initiate how to
plan his future
conduct, how to order his work through a lifetime, and how to die.
These are the
duties of him who gives the brethren good and wholesome instruction.
* * *
The Place of Burial
In our lecture this statement is made "Buried
near the S. of S. or H. of H. as Jewish law would permit." What Jewish
affected the burial of bodies, and what distance did it prescribe?
Contact with the dead body was deemed a cause
among the Jews, something to be avoided as much as possible. Obviously
it was out
of the question to bury the dead in a place reserved for the entrance
of the officiating
High Priest and he only at an annual visit. But on the other hand it
was an indication
of great respect for the dead that a body be interred as close to the
as could be done without giving arise to the contamination already
this distance was specified in exact terms we do not discover. The
"nigh" is a fair specimen of distance designation under such
* * *
The Symbolism of the Apron
I have had the privilege of visiting in a few
and apparently all agree on the E.A. method although not fully
explained to the
candidate why. In the F.C. it would seem to me that as workmen, the
being a garment of utility, the fullest extension of the lower part
would be most
consistent, and that the triangle shape is consistent for a Master or
is not obliged to consider it a garment of utility necessarily. I have
two methods reversed and would like to know a little more about the
than my present meagre facilities allow to me.
The triangular folding may signify either of
First, that state of relief from the rough labor of the common workman
after the heat and burden of the day, when, contented with his service,
refreshment, or it may mean that thenceforth he that so wears it is
more advanced work than when it was worn as a protection against
attrition. Secondly, it reminds one of the shape of that tool of unity,
implement of a Master Mason for harmony. Elsewhere than in the United
working tool is not so commonly employed and therefore we are likely to
variations in the manner in which it is here symbolized and discussed.
To this cause
is it probable that the discrepancy may be ascribed.
* * *
The Funeral of Burns
Burns as you know was given a military funeral.
it was not Masonic is a question which I have asked several of my
satisfactory replies. One of them was of the opinion that our present
of later origin than the death of Burns. Brother Brown, in your January
"While a youth he (Burns) had witnessed a funeral conducted by the
of Masonry. That sight he never forgot." Presumably Brother Brown knows
it was then conducted and he may also have the information for which I
am in search.
One other Question: – To what did Burns refer in the lines:
When Masons' mystic
word an' gri'
In storms an' tempests raise you up,
Some cock or cat your rage maun stop,
Or, strange to tell,
The youngest Brother you wad whip
Aff straught to hell
The suggestion of the friend that the death of
antedated our Masonic funeral ceremony does not seem to fit the facts.
in 1796 while the Constitutions of 1754 give instructions as to the
conduct of funeral
processions and presumably other parts of the ceremonies were settled
long before the passing of Burns. That he should not have had a Masonic
was probably due to the rule of the 1792 Constitutions which provided
Mason can be interred with the formalities of the Order unless it be by
special request communicated to the Master of the Lodge of which he
died a member."
How few of us arrange these things today, and how likely it is that
then, as we might now overlook, that provision of the Constitutions.
question is much more recondite. One immediately thinks of the relation
and cat to necromancy and so forth. But we will submit the verse to our
for their criticism.
* * *
The Talmud and the Vedas
What is the "Talmud"
and the "Vedas" and do you know if they can be purchased? Also is the
"Septuagint" the old Testament as we have it today?
The Talmud [Lib 1876; or 1880; or 1882] is the great Rabbinical
literature which grew
up in the first four or say perhaps six centuries of the Christian era
store with the old Testament jointly became the "Bible" of the Jews.
condensed or elaborate, are to be obtained in one or many volumes from
theological treatises. The Vedas [Lib 1895; or 2002] are the literary productions
of the Sanscrit,
that far eastern branch of the Aryan people. These form the foundation
of the Brahmanical
system of belief and on them, too, such philologists as Prof. Max
Muller have expended
tremendous toil. Numerous translations of verse, etc., are to be
obtained of this
extensive product of the past. The "Septuagint" [Lib 1879] is an Alexandrian
version of the Old Testament but the Bible has experienced many
the Greek translation of 200 years B.C.
Florence was a Mason
Surely you are mistaken as to "Billy" Florence,
founder of the Shrine not having been a Mason. Here is an extract from
Hundred Years of Aurora Grata, 1808-1908," published by Aurora Grata
N.M.J., (Brooklyn, N. Y.) 1908:
"On Sunday the
21st of April, 1867, the Lodge of Perfection held a special meeting at
Hotel at two o'clock in the afternoon for the purpose of conferring the
degrees by Communication upon Bro. William J. Florence, who was 'about
for Europe,' as the minutes say. There were present Ill. Bro.
McClenachan and one
other member of the Supreme Council for the Northern Masonic
Jurisdiction, two from
the Southern, and a number of members of Aurora Grata. The degrees of
Chapter and Consistory were conferred upon Bro Florence before his
was the trip made by him to the Old World preceding the establishment
of the Ancient
Arabic Order of the Nobles of the Mystic Shrine in the United States.
brought back monitorial, historical and explanatory manuscripts and
the secrets of the Order to Dr. Walter M. Fleming of Aurora Grata
was empowered to introduce and establish the Order in America. It was
to confer the Order only on Freemasons, and on the 16th of June, 1871,
Templar and seven members of Aurora Grata Consistory, 32d, were made
with the secrets of the Order by Dr. Fleming and Bro. Florence. It was
engage in the establishment of the Order, and on the 26th of September,
organization was effected and officers elected. Nine of the thirteen
the Mystic Shrine in the United States were members of the Aurora Grata
If this book is not in your library it should
last night I talked with a veteran Mason who was active in those days.
He says William
J. Florence was a stepbrother of Peter Conlin, police captain in New
and was brought up as Conlin, changing the name or reverting to his
when he reached years of discretion. Curious that today The Builder
to hand with a query as to Florence, and that the statement should be
made: "He was not a Mason, but a Roman Catholic." Fie on the "but"
Henry D. Somerville.
* * *
Speaking of your answer in the Question Box,
"Church Initiations," here is an extract from Goblet d'Alviella's
(French edition), p. 126: [Lib 1903]
"It has sometimes been pretended that Jesus had
a double teaching: One, exoteric, for the body of the faithful, the
for the Apostles, who were especially charged with assuring the
the mysterious doctrine, against the day when the latter might be
safely made public.
This thesis, which, formerly maintained by Valentin and other Gnostics,
found in the 19th century, ingenious defenders, is today completely
there be a single evident historic truth, it is that the Christian
cult, in its
beginnings, had nothing hidden. It was accessible to all who accepted
as a Messiah…"
Personally, I think the body of evidence is
the Count's contentions, and I am not ready to abandon the older
theory; but his
position in the world of letters is such as to entitle his opinions to
* * *
Liquor Laws in Alabama
I wish to call your attention to a slight
someone has not already done so, made by Rt. Worshipful Bro. Parvin in
to the question of "A.J.H." regarding the percentage of Grand Lodges of
the American Union who have taken a definite stand pertaining to the
of one engaged in the Liquor Traffic.
Bro. Parvin quotes from "Recollection"
the Alabama law.
"In the Code of the Grand Lodge of Alabama, we
find the law to be that petitions from such parties are accepted and no
made against receiving them into membership."
When as a matter of fact the Edicts of the
of Alabama, are very strong in their mandates against such parties
I quote here this Edict under the head of
No. 277 – "Membership – Liquor Dealers
– one who is engaged in the business of selling spirituous, vinous or
is ineligible for membership."
No. 278. "Same – This disqualification applies
to a bookkeeper and traveling salesman in the wholesale liquor house;
also to a
stockholder in a corporation engaged in the business of selling liquor."
No. 279. "Drug Clerk Eligible – A prescription
clerk in a drug store where liquor is sold by wholesale, is not engaged
in the business
of selling liquors, and therefore not ineligible."
No. 280. "Same – A traveling salesman for a
drug house which also sells liquor is ineligible for the degrees unless
himself exclusively to the sale of drugs."
Joseph E. Patterson,
* * *
Masonry's Spiritual Significance
For many years I have been striving to find a
basis for Freemasonry. I belong to that "frenzied" minority, who holds
that every symbol in Freemasonry has its spiritual significance. I am
one of those
"dreamers" in Freemasonry, who holds that the mission of Freemasonry is
to spiritualize, through a spiritual interpretation of its symbols, the
of man, that he may be free – free from consequences of sin. "Ye shall
the truth and the truth shall make you free." I am one of those Masonic
who sees in the raising of Hiram Abif, the salvation of man, and his
with God; who sees his return to that perfect spiritual consciousness
Now, my dear brother, if you have any
"The Builder" who can see beyond the moral plane of Freemasonry, or its
historicity, let's hear from them, remembering that, "He who sticketh
letter sticketh to the bark."
Willis H. Leavitt,
* * *
Is an E.A. A Mason?
Have taken an interest in the Question Box of
particularly in regards the question of J.H.H. – "is an E.A. a Mason?"
Take the Question, Where were you made a Mason?
What makes you a Mason? Are the answers not conclusive that an E.A. is
I was made a Mason in Grand River Lodge No.
that Lodge, like all Lodges in the Grand Lodge of Canada, transacts all
of its business
in the E.A. Degree, and E.A's. are allowed the privilege of voting and
F.C. and M.M. Lodges are only held for conferring degrees or business
The only privilege that an E.A. has not is that
death he is denied Masonic burial.
There is a phrase in our Idaho work which I
would give me light on. "If within the first square or angle of my
What does it mean or convey?
C. T. Laschinger,
* * *
The Ethics of the Ballot
I read with interest the letter from Bro. G.
on "The Ethics of the Ballot." This is a point that has been much
by various brethren here and one that has caused our Lodge some
trouble. To my mind
I consider it the DUTY (not privilege) of any brother who knows
about a proposed candidate to report it at once to the Investigating
I always feel if I am a member of an Investigating Committee and if we
a favorable report on a candidate who is rejected on ballot, the Lodge
a vote of censure on myself and other members of the Committee. I would
to hear what other Brethren have to say on this important matter.
* * *
In "The Question Box" for July you say of
the Dionysiacs, "They are the first order of architects, or which we
who were a secret order practicing the rites of the Mysteries." You
Prof. Robinson as saying, "We know that the Dionysiacs of Ionia were a
corporation of architects and engineers who undertook, and even
building of temples and stadia. . ."
From my knowledge of the classics I am aware
Dionysiacs were "a secret order practicing the rites of the mysteries"
and that they "built temples," at least in the sense that a Masonic
"builds" its temples or that a manufacturing company "builds"
a factory. Of the other statements I have never seen any proof although
hand statements as that you give here are common.
I would be very glad if you could refer me to
of these other alleged facts. I don't mean references to some other
but actual quotations from writers contemporary with the Dionysiacs or
earlier than the second century A. D.
The statements about which I feel rather
Dionysiacs were an "order
or a "corporation of architects and engineers."
"built temples" in the
sense that a carpenter
or an architect builds a house, not in the sense that the architect's
be said to build it.
They "even monopolized the
building of temples
and stadia." In connection with No. I., I might suggest the question,
any but "architects and engineers" admitted to membership?
* * *
The Baltimore Convention
In a recent number of The Builder there was a
in which the writer stated that the Baltimore Convention was held in
1843 in which
16 Grand Lodges were represented. I was made a Mason in June, 1856 –
was a student
of Anthony O'Sullivan, who was then Grand Secretary and Grand Lecturer
of the State
of Missouri and was a member of that Convention.
O'Sullivan taught me, that the Baltimore
was held in June, 1842, in which all the then existing Grand Lodges in
States were represented excepting New Jersey and Pennsylvania, they
being York Rite
Masons did not participate or affiliate in any way in the proceedings
of that Memorable
Convention. That Convention was composed of three delegates from each
Lodge, Grand Master, Grand Secretary and Grand Lecturer. Missouri was
by Joseph Foster, Grand Master, and Anthony O'Sullivan, who held the
of Grand Secretary and Grand Lecturer. John Dove, Grand Secretary of
the Grand Lodge
of Virginia, was the Secretary of that Convention. Everything
pertaining to English
feudalism was eliminated and a purely American system was adopted
covering the first,
second and third degrees. And from the Thomas Smith Webb Monitor and
Chart, a monitorial lecture was adopted for each degree.
John Dove, Grand Secretary of the Grand Lodge
was the Secretary of the Convention. John Dove of Virginia, C.C. Moore,
the Cincinnati Gazette, a Masonic magazine, and Anthony O'Sullivan of
were appointed as a Committee with power to act, to collate what had
upon and publish a monitor for the use of all the Grand and subordinate
in the United States.
The Convention adjourned sine die. The
to their several homes.
Soon thereafter this Committee undertook the
of Cincinnati insisted on injecting into the book a lot of stuff which
had not been
adopted by the Convention. To this, Dove and O'Sullivan objected; soon
Brother Dove died.
O'Sullivan and Moore could not agree as to the
to be so published and while dragging along in this way Moore died,
as the sole survivor of the Committee. Hence no National Monitor was
leaving each Grand Lodge jurisdiction the right to continue its own
choice as to
I am now over eighty-two years young, and have
a Mason over sixty years, was taught esoteric Masonry by O'Sullivan,
who died of
cholera in St. Louis in September, 1866. What little I know about
I have learned by reading good books, and along with other reading
matter, I enjoy
reading the many good articles as published in The Builder. And at my
I am still a student, a charter Member and Secretary of the Fresno,
Masonic Library Association. In this we boast of having the most
Library on the Pacific Coast.
J. G. Anderson,
* * *
Jachin and Boaz
Brother C.W.: – If you will turn to II Samuel,
12th and 13th verses, and I Chronicles, 17th Ch., 10th, 11th and 12th
to the end of the last chapter I think you will find the satisfactory
A. L. Howerton.
* * *
Atlantis and Lemuria
Referring to the question asked by E.P.H. in
issue, a great deal of scientific and other interesting data on the
first of these
can be obtained from the book "Atlantis" by Ignatius Donnelly, [Lib 1882] published by Harpers.
He presents an immense amount of evidence on the subject drawn from a
of natural sources, and, to my mind, removes almost entirely from the
reasonable doubt, the question as to whether Atlantis existed or not.
also two books by Dr. Le Plongeon, who with his wife, spent several
years in the
interior of Central America and Yucatan, examining the ruins of the
cities. [Lib 1877 and 1909] He came to the conclusion
that there was not only a great empire, whose history has survived in
stories about Atlantis, but that the classic Greek alphabet is really a
somewhat after the style of the Norse Sagas, for mnemonic purposes of
which led up to and accompanied the great cataclysms under which that
As regards Lemuria, there is a small but
book on the subject, known as "The Lost Lemuria," [Lib 1904] by Scott-Elliot.
It contains certain maps and gives such details as could then be
obtained. But his
authorities are not yet of a kind generally recognized. Still as a
to a solution of this problem it is worthy of consideration.
As to the existence of the continent now named
we have only that of geology. That is indisputable as far as it goes,
but it has
yet to be collated and set forth, even as a scientific hypothesis, so
that it is
still far from the field of a layman's reading.
I must agree with you as to the writings of
Schure; on trying to get any information from him, as distinguished
from his own
speculations, I feel as though I had become lost in a cloud of
feathers, and was
badly in need of a parachute
Dr. Rudolf Steiner, of Vienna, (I think) has
a book on Atlantis [Lib 1911] but it
is mostly occupied with the question of the mental development of our
at that time, and has nothing to say as to geography or other physical
– N. W. J. Haydon, Toronto, Canada.
Red-Hot Days -- [A Poem]
John Kendrick Bangs
red-hot summer days
What comfort it would be –
To have at hand always
An Educated Tree –
To follow us around the town,
No matter where we strayed,
And furnish us with shade,
Or if it were a lemon-tree, with lemonade!
A Prayer for Magnanimity
O God, I ask for a larger soul, one that can
magnanimity. I would not only deal justly with all men: I would pity
those who deal
unjustly. I would be without bitterness toward those who wrong me. I
my enemies and pray for those who despitefully use me.
It is not that I have personal foes, but that I
the anguish that burdens the world. The family peace is broken up. The
all must drink are muddled.
Ambition, selfishness and greed, always savage,
slipped their leash and are running wild through holy places, spoiling
is beautiful and mocking at love. And wherever their sinister trail has
sanctities of life are forgotten. Lecherous hands reach out for the
fair and pure.
New perils are laid for unsteady feet. The woes of the poor are
My unwilling brothers and sisters have been
for hateful work, and there are heaps of fresh earth and wan, tortured
over some of them. And thousands of those who sleep and millions of
those who watch
had done no violence, neither was any deceit in their mouths.
Surely they did not merit this! Surely those
the leash did not consider! Something blinded them! Lord, open their
eyes that they
may see the fruit of their sin, and, in the hour of their conscious
shame, in Thy
magnanimity, forgive them.
And grant to all who suffer the spirit of One
the best, received the worst – and forgave. Amen.
Once And Forever -- [A Poem]
own are our own
forever, God taketh not back His gift;
They may pass beyond our vision, but our souls shall find them out
When the waiting is all accomplished, and the deathly shadows lift,
And glory is given for grieving, and the surety of God for doubt.
We may find the waiting bitter, and count the silence long;
God knoweth we are dust, and He pitieth our pain;
And when faith has grown to fullness and the silence changed to song,
We shall eat the fruit of patience and shall hunger not again.
So, sorrowing hearts, who humbly in darkness and all alone
Sit, missing a dear lost presence and the joy of a vanished day,
Be comforted with this message, that our own are forever our own,
And God, who gave the gracious gift, He takes it never away.
House of the Golden Windows
A hard-working farm boy was accustomed, when
were done in early evening, to climb up a nearby hill and gaze in
rapture at a castle
in the far distance, which, reflecting the setting sun, looked for all
like a House with Golden Windows, which name this reflective boy
bestowed upon it.
One day his father gave him a holiday, and he
of in high spirits to find and gaze upon his House with Golden Windows
hand. Long was the road, and it was near sunset when he arrived at the
his utter dismay the castle of his dreams was an old, tumbledown
every sign of decay and abandonment. Ready to burst into tears with
he was disconsolately dragging himself off, when a little girl came
round the corner
and inquired about his trouble.
"I came to find the House with Golden Windows –
and it's gone!" he sobbed.
"Why, no, it isn't," said the girl. "Come
and I'll show it to you," and she led him to a hill back of the hut.
There, to be sure, was a House with Golden
gleaming wonderfully in the brilliant amber of the declining sun; but
it was far
back along the road the boy had trod so hopefully.
The latter gazed in amazement: it was his own
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.
Fear Not -- [A Poem]
A trembling warrior to Leonidas
Brought word, "My captain we are lost:
The mailed enemy draws near."
"Courage," cried out the chief. "Be theirs the cost:
Are we not near them, too? Then let them fear.
When on life's field your own heart shakes,
Remember that the foeman's also quakes.
Encyclopeadia of Freemasonry and its Kindred Sciences
Mac14 / auth. Mackey Albert G.. - New York : The Masonic History
Company, 1914. - Vol. 1+2 : 1 : p. 947. - 63.2 MB - Two Volumes in One
Atlantis and Lemuria
Ste11 / auth. Steiner Rudolf. - London : Theosophical Publishing
Society, 1911. - Vol. 1 : 1 : p. 43. - 0.8 MB.
Atlantis Antediluvian World
Don82 / auth. Donnelly Ignatius. - New York : Harper &
Brothers, 1882. - Vol. 1 : 1 : p. 478. - 28.7 MB.
Brief History of the Rite of
Got99 / auth. Gottlieb Adelphi. - New York : Co-Operative Publishing
Alliance, 1899. - Vol. 1 : 1 : p. 50. - 2.0 MB.
dAl03 / auth. d'Alviella Goblet. - Paris : Ernest Leroux, 1903. - Vol.
1 : 1 : p. 163. - French - 8.9 MB.
History of Freemasonry (Jack)
Gou84Jack3 / auth. Gould Robert F.. - London : Thomas C. Jack, 1884. -
Vol. 3 : 4 : p. 258. - 14.4 MB.
Life of Frederick Robertson
Bro70 / auth. Brooke Stopford A.. - New York : Harper and Brothers,
1870. - Vol. 1 : 1 : p. 843. - 54.1 MB.
Life of Johnson Vol 1
Bos07 / auth. Boswell John. - Boston : W. Andrews and L. Blake, 1807. -
1st American Edition : Vol. 1 : 3 : p. 503. - 23.7 MB.
Life of Johnson Vol 2
Bos071 / auth. Boswell John. - Boston : W. Andrews and L. Blake, 1807.
- 1st American Edition : Vol. 2 : 3 : p. 516. - 24.3 MB.
Life of Johnson Vol 3
Bos072 / auth. Boswell John. - Boston : W. Andrews and L. Blake, 1807.
- 1st American Edition : Vol. 3 : 3 : p. 549. - 26.0 MB.
Morals and Dogma
Pik71 / auth. Pike Albert. - Charleston : Supreme Council AASR, 1871. -
Vol. 1 : 1 : p. 895. - Formatted & Indexed by rhm - 7.6 MB.
Ordeal by Battle
Oli15 / auth. Oliver Frederick S. - London : Macmillan and Co, 1915. -
Vol. 1 : 1 : p. 495. - 23.5 MB.
Rite of Memphis-Misraim
Unk98 / auth. Unknown. - [s.l.] : GL of USA - Ancient and Primitive
Rite of Memphis-Misraim, 1998. - Vol. 1 : 1 : p. 36. - 0.9 MB.
Sacred Mysteries among the
Mayas and Quiches
Plo09 / auth. Plongeon Augustus Le. - New York : Theosophical
Publishing Company, 1909. - Vol. 1 : 1 : p. 207. - 7.3 MB - Illustrated.
Unk79 / auth. Unknown. - London : Samuel Bagster and Sons, 1879. - Vol.
1 : 1 : p. 1149. - 99.0 MB.
Signs and Symbols Illustrated
Oli37 / auth. Oliver George. - London : Sherwood, Gilbert, and Piper,
1837. - Vol. 1 : 1 : p. 289. - 9.2 MB.
Her80 / auth. Hershon Paul I. - Boston : Houghton Mifflin &
Co., 1880. - Vol. 1 : 1 : p. 395. - 30.8 MB.
Teachings of the Vedas
Phi95 / auth. Phillips Maurice. - London : Longman Green and Co., 1895.
- Vol. 1 : 1 : p. 275. - 18.3 MB.
The Lost Lemuria
Sco042 / auth. Scott-Elliot William. - London : Theosophical Publishing
Society, 1904. - Vol. 1 : 1 : p. 52. - 1.5 MB.
The Mayas - Source of their
Plo77 / auth. Plongeon Augustus Le. - Worcester : Press of Charles
Hamilton, 1877. - Vol. 1 : 1 : p. 109. - 6.6 MB.
The Philosophy of Masonry
Pou15 / auth. Pound Roscoe. - [s.l.] : The Builder Magazine, 1915. -
Vol. 1 : 1 : p. 53. - 0.3 MB.
The Rights of Man
Pai17 / auth. Paine Thomas. - London : W. T. Sherwin, 1817. - Vol. 1 :
1 : p. 232. - 13.9 MB.
The Story of Freemasonry
Sib13 / auth. Sibley W G. - Gallipolis : The Lions Paw Club, 1913. -
3rd : Vol. 1 : 1 : p. 122. - 4.3 MB.
The Talmud - Selections
Pol76 / auth. Polano Hymen / ed. Polano Hymen. - London : Frederick
Warne and Co., 1876. - Vol. 1 : 1 : p. 362. - 1.1 MB.
Treasures of the Talmud
Her82 / auth. Hershon Paul I. - London : James Nisbet & Col,
1882. - Vol. 1 : 1 : p. 345. - 14.4 MB.
Unk02 / auth. Unknown. - [s.l.] : Dharmic Scriptures Team, 2002. - p.
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Mas11 / auth. Masefield John. - New York : Henry Holt and Company,
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