Masonic Research Society
The Initiatory Rites of
By Bro. Dudley Wright, Editor
THE mode of life adopted by the Druidical
easy the transition from Pagan to Christian monasticism. To all intents
the Druids formed a Church and their ecclesiastical system seems to
have been as
complete as any other systems of which records have been preserved,
or non-Christian. The rank of the Arch, of Chief, Druid was that of
and, apparently, he held his position until death or resignation, when
was elected in a manner similar to that in which a pope at the present
day is elected,
although some writers assert that the Arch Druid was elected annually.
that: "when the presulary dignity becomes vacant by the head Druid's
the next in dignity and reputation succeeds; but, when there are equals
election carries it."
Many Druids appear to have retired from the
lived a hermit existence, in order that they might acquire a greater
for sanctity. Martin in his Description of the Western Isles has
pointed out that
in his time, in the most unfrequented places of the Western Isles of
were still remaining the foundations of small circular houses, intended
for the abode of one person only, to which were given the name of
Houses" by the people of the country. Many of the Druids also appear to
lived a communal life, uniting together in fraternities and dwelling
near the temples
which they served, each temple requiring the services of a considerable
Ammianus [Lib 1894] of Marseilles describes them
in the following words:
"The Druids, men
of polished parts, as the authority of Pythagoras has decreed,
societies and sodalities, gave themselves wholly to the contemplation
and hidden things, despising all worldly enjoyments and confidently
souls of men to be immortal."
Not a few, however, lived in a more public and
manner, attaching themselves to kindly courts and the residences of the
wealthy. The Druids had thus a close affinity both with the monastic
order and religious
congregations of the Church of Rome, known as the regular clergy, and
unrestricted by special vows, and known as the secular clergy.
The period of novitiate and the character of
of an aspirant to the Druidical priesthood was as lengthy and as
rigorous as that
of an aspirant to membership of the Society of Jesus. It lasted for
and, although the candidates were, in general, enrolled from the
families of nobles,
many youths of other ranks in life also entered voluntarily upon the
and, very frequently, boys were dedicated to the priestly life by their
from an early age.
The ceremony of initiation, so far as can be
from the scanty authentic records available, was arduous and solemn.
first took an oath not to reveal the mysteries into which he was about
to be initiated.
He was then divested of his ordinary clothing and vested with a
of white blue, and green, as emblematic of light, truth and hope. Over
placed a white tunic. Both were made with full length openings in the
before the ceremony of initiation began, the candidate had to throw
open both tunic
and robe, in order that the officiating priest might be assured that he
was a male.
The tonsure was one of the ceremonies connected
initiation. As practiced in the Roman Church, the tonsure, the first of
minor Orders conferred upon aspirants to the priesthood, is undoubtedly
survival. There is evidence of its practice in Ireland in A. D. 630,
but it does
not appear to have become a custom in England until the latter part of
century. The tonsure was referred to by St. Patrick as "the diabolical
and in Ireland it was known as "the tonsure of Simon the Druid." It
greatly from the modern form. All the hair in front of a line drawn
over the crown
from ear to ear was shaved or clipped. All Druids wore short hair, the
the Druids wore long beards, the laymen shaved the whole of the face,
with the exception
of the upper lip. The tonsure was also known in Wales as an initiatory
the Welsh romances known as the Mabinogion, we find, among the
Brythons, a youth
who wished to become one of Arthur's knights whose allegiance was
signified by the
king, with his own hand, cutting off his hair.
The initiation took place in a cave because of
which existed that Enoch had deposited certain invaluable secrets in a
cavern deep in the bowels of the earth. There is still to be seen in
one of the caves in which Druidical initiations at one time took place.
the oath, the candidate had to pass through the Tolmen, or perforated
act held to be the means of purging from sin and conveying purity. All
an aperture, whether natural or artificial, were held to be the means
purification to the person passing through the hole. At Bayon Manor,
Rasen, in Lincolnshire, there is a petra ambrosiae, consisting of a
stone resting upon another stone and hollowed out so as to form an
large for a man to pass through. This stone is believed to have been
used by the
Druids in the performance of their sacred rites. Some writers have
the prophet Isaiah was referring to a practice similar to this when he
19): "And they shall go into the holes of the rocks and into the caves
earth for fear of the Lord, and for the glory of His Majesty, when He
shake terribly the earth." All such orifices as these were consecrated
holy oil and dedicated to religious uses, when the distinguished name
of lapis ambrosius
was given to each.
The candidate was then placed in a chest or
in which he remained enclosed (apertures being made for air
circulation) for three
days to represent death. From this chest he was liberated on the third
day to represent
his restoration to life.
The sanctuary was then prepared for the further
of the initiation, and the candidate, blindfolded, was introduced to
company during the chanting of a hymn to the sun and placed in the
charge of a professed
Druid, another, at the same time, kindling the sacred fire. Still
candidate was taken on a circumambulation nine times round the
sanctuary in circles
from east to west, starting at the south. The procession was made to
of a tumultuous clang of musical instruments and of shouting and
screaming and was
followed by the administration of a second oath, the violation of which
the individual liable to the penalty of death.
Then followed a number of other ceremonies,
the confinement of Noah in the Ark, the death of that patriarch, and
the candidate eventually passing through a narrow avenue, guarded by
after which he was seized and borne to the water, symbolical of the
waters on which
the Ark of Noah floated. In this water he was completely immersed, and,
from the water on to the bank on the side opposite to that from which
he had entered,
he found himself in a blaze of light. He was then presented to the Arch
seated on his throne or chair of office, explained to him the
of the various ceremonies through which he had passed.
This ceremony of initiation was similar to that
Egyptian rites of Osiris, which was regarded as a descent into hell, a
the infernal lake, followed by a landing on the Egyptian Isle of the
its means men were held to become more holy, just, and pure, and to be
from all hazards, which would otherwise be impending. The cave in which
was placed for meditation before he was permitted to participate in the
was guarded by a representative of the terrible divinity, Busnawr, who
with a naked sword, and whose vindictive wrath, when aroused, was said
to be such
as to make earth, hell, and even heaven itself, tremble.
Dionysius tells us that when the Druidesses
the mysteries of the great god, Hu the Mighty, they passed over an arm
of the sea
in the dead of the night to ascertain smaller contiguous islets. The
ship, or vessel,
in which they made the passage represented the Ark of the Deluge; the
arm of the
sea, that of the waters of the flood; and the fabled Elysian island,
where the voyage
terminated, shadowed out the Lunar White Island of the ocean-girt
summit of the
After the initiation was completed the
into the forest where the period of his novitiate was spent, his time
to study and gymnastic exercises. There were various steps, or degrees,
and it was
necessary for the Druid to pass through the degrees of Vate and Bard
a full-fledged Druid. Prior to the conferring of each degree the
candidate was confined
within cromlechs without food for thirty-six hours. The caves in which
all the ceremonies
were performed were like the Druidical temples above-ground, circular
The three degrees of Vate, Bard, and Druid were
as equal in importance, though not in privilege, and they were distinct
There is little doubt that knowledge was confined mainly, if not
the professed Druids. Caesar says that they disputed largely upon
subjects of natural
philosophy and instructed the youth of the land in the rudiments of
some writers the Druids are credited with a knowledge of the telescope,
opinion is based mainly upon the statement of Diodorus Siculus, [Lib
1814, Vol 1, Vol 2] who says that on
an island west of Celtae, the Druids brought the sun and moon near to
however, informs us that they taught the existence of lunar mountains.
that the Milky Way consisted of small stars was known to the ancients
is often adduced
in support of the claim to antiquity of the telescope. Idris, the
giant, a pre-Christian
astronomer, is said to have pursued his study of the science from the
apex of one
of the loftiest mountains in North Wales, which, in consequence,
received the name
which it now bears – Cader Idris, or the Chair of Idris. Diodorus
Siculus is also
responsible for the statement that the Saronides (Druids) were the
and divines and were held in great veneration and that it was not
lawful to perform
any sacrifices except in the presence of one of these philosophers.
Mr. P. W. Joyce, in his Social History of
[Lib 1903, Vol 1, Vol 2] says that in Pagan
times the Druids were the exclusive possessors of whatever learning was
and combined in themselves all the learned professions, being not only
priests, but judges, prophets, historians, poets and even physicians.
He might have
added: "and instructors of youth," since education was entirely in
hands. Even St. Columba began his education under a Druid and so great
was the veneration
paid to the Druids for the knowledge they possessed that it became a
kind of adage
with respect to anything that was deemed mysterious or beyond ordinary
one knows but God and the holy Druids."
The Druids were the intermediaries between the
and the spiritual world, and the people believed that their priests
them from the malice of evilly-disposed spirits of every kind. The
by the Druids is easily understood when it is remembered that they were
of more knowledge and learning than any other class of men in the
were," says Rowlands in Mona Antiqua Restorata, [Lib 1766] "men of thought
and speculation, whose chief province was to enlarge the bounds of
their fellows were to do those of empire into what country or climate
Kings had each ever about them a Druid for
sacrifice, who was also a judge for determining controversies, although
had a civil judge besides. At the Court of Conchobar, King of Ulster,
no one had
the right to speak before the Druid had spoken. Cathbu or Cathbad, a
attached to that Court, was accompanied by a hundred youths, students
of his art.
After the introduction and adoption of Christianity the Druid was
succeeded by a
bishop or priest, just as the Druidesses at Kildare were succeeded by
Nuns. Martin, who wrote his Description of the Western Islands of
Scotland in 1703,
[Lib 1716] tells us that:
"Every great family
of the Western Islands had a chief Druid who foretold future events and
all causes, civil and ecclesiastical. It is reported of them that they
the night time and rested all day. Before the Britons engaged in battle
Druid harangued the army to excite their courage. He was placed on an
he addressed himself to all standing about him, putting them in mind of
things that were performed by the valour of their ancestors, raised
with the noble rewards of honour and victory and dispelled their fears
by all the
topics that natural courage could suggest. After this harangue the army
gave a general
shout and then charged the enemy stoutly."
The position of Arch Druid was at one time held
the Eduan, the intimate acquaintance and friend of Caesar, who is
believed to have
inspired the account of Druidism given by Caesar in De Bello Gallico.
[Lib 1898] The British Arch
Druid is said to have had his residence in the Isle of Anglesey, in or
near to Llaniden.
There the name of Tre'r Dryw, or Druidstown, is still preserved and
there are still
there also some of the massive stone structures which are invariably
with Druidism. The Courts of the Arch Druids were held at Drewson, or
The principal seat of the French Druids was at Chartres, the residence
of the Gallic
Arch Druid, at which place also the annual convention of Gaulish and
was held. There was also a large Druidical settlement at Marseilles. It
that Caesar, in order to put an end to Druidism in Gaul, ordered the
trees to be
felled… There is no record of a head priest or Arch Druid amongst the
Dr. John Jamieson, in his Historical Account of
Ancient Culdees of Iona, [Lib 1811] which
was published in 1870, says that twenty years previously there was
living in the
parish of Moulim, an old man, who although very regular in his
addressed the Supreme Being by any other title than that of Arch Druid.
this as an illustration of the firm hold which ancient superstition
takes of the
Druids had the privilege of wearing six colors
robes and their tunics reached to their heels, while the tunics of
only to the knees. Kings and queens reserved to themselves the right of
robes of seven colors; lords and ladies, five; governors of fortresses,
gentlemen of quality, three; soldiers, two; and the common people, one.
Druids were officiating in their priestly capacity, they wore each a
emblematic of truth and holiness as well as of the sun. When
officiating as a judge,
the Druid wore two white robes, fastened with a girdle, surmounted by
egg encased in gold, and wore round his neck the breastplate of
was supposed to press upon his breast should he give utterance to a
false or corrupt
judgment. A golden tiara was upon his head and two official rings on
his right hand
fingers. On ordinary occasions the cap worn by the Druid had on the
front a golden
representation of the sun under a half moon of silver, supported by two
one at each cusp, in an inclined posture.
The mode of excommunication was to expose the
member to a naked weapon. The Bards had a special ceremony for the
their convicted brethren. It took place at a Gorsedd when the assembled
their caps on their heads. One deputed for the office unsheathed his
it and named the delinquent aloud three times, adding, on the last
words: "The sword is naked against him." After these words were
the offender was expelled, never to be re-admitted, and he became known
man deprived of privilege and exposed to warfare."
Masonry Among Primitive
By Bro. J.W. Norwood, Kentucky
MUCH has been said and written about
the Indians, the Arabs, the Chinese, the Australians and even the
recognition of Masonic signs and the use of various Masonic symbols in
of these people have given color to the supposition that they had
Masonry, not of
the sort we moderns can recognize as such to be sure, but sufficient to
students that "the landmarks" are there.
If by Freemasonry we mean merely the grand
established in 1717, then all these tales of white Freemasons saving
among savages or in strange countries by the use of Masonic signs, mean
But if the legends of our Order have any significance whatever, then
is very ancient though it has been arranged and rearranged in the form
and degrees many times. And if this is true, that no man can say when
or where it
first began, then it is not folly to investigate the evolution of what
we now term
Freemasonry. Stanley in Africa, travelers in Australia, shipwrecked
sailors on the
coast of Arabia, have been reported as meeting with primitive
The Chinese have frequently been referred to as
a rite they claim to be the most ancient on earth. Chinese classics
abound in references
to the square and compasses used speculatively. And as often denials
have come from
Masonic notables, declaring it could not be so.
Here is an anecdote that may illustrate why
of Freemasonry are not so sure the Chinese may not have what they
claim. In San
Francisco there is a lodge of what is popularly called the "Chinese
Needless to say they do not themselves call it so, though they
with the great fraternity.
A number of years ago, the writer had a
with a gentleman who had traveled extensively in this country, Alaska
He had visited this lodge of "Chinese Freemasons." He was admitted in
company with a friend, editor of a daily paper and a 32d Scottish Rite
merely vouched for the man as a Mason.
My informant stated that he saw the opening and
in three degrees but no initiatory ceremonies. Aside from the general
and number of officers, he did not observe much that reminded him of
I asked him about the signs given in the three
He arose and proceeded to give me the signs as he declared the Chinese
They were identical with those of the three degrees save that they were
two hands where we give them with one. There were no due guards. My
friend was astonished
that he had overlooked this fact. He was no student. He was not a close
He did remark that his Scottish Rite friend had told him the grand
was the same with ours but the words accompanying it were different and
like those words Jesus uttered on the cross and which have been a
puzzle to linguists
– "Eloi, Eloi, Lama Sabacthani." The Chinese translated them "Brother,
Brother, has thou forsaken me?" They declared that they were not
even Sanskrit. No one could say whence they originated, but they had
come down from
A number of years ago, the Masonic Home Journal
an instance of "Chinese Masonry" according to which a mandarin had
some white prisoners, including an English general who made the sign.
He was recognized
by the Mandarin and advanced upon the five points. He was well treated.
In Louisville, Kentucky, the writer once had
of seeing a young Korean about to return to his country as a Christian
raised to the sublime degree of Master Mason. When called upon for
remarks, he said
that he had wanted to become a Mason in order to surprise his father
in Korea, for his family had been Masons for thousands of years. Their
rite differed, but the Masonry was there.
If we begin with the formation of the modern
system of government in London, 1717, and trace backward, we will find
things connected with that era which cannot be relegated to the rubbish
or skeptical writers.
Nothing has been more clearly proven than that
of the rite then formed by Drs. Anderson, Desaguliers and others, was
These gilds can trace their history back
middle ages to ancient Rome and Greece, when they were connected with
as in the case of the builders of Solomon's Temple, who were actual
built similar temples throughout Asia Minor. They were under the
the Dionysian priesthood then as their successors were governed by the
But there was another source from which
drew its inspiration – the Hermetic philosophy. The "Hermeticists,"
Astrologers, Alchemists, Rosicrucians, Theosophists or Kabbalists, used
symbols or many of them, and explained them in much the same way as the
Chinese, the Egyptians and Hindus.
Prior to the "Revival" of 1717, this "Hermetic"
element is to be found giving expression to itself in Elias Ashmole's
on the "esoteric" side and to the "Royal Society" on the exoteric.
To both of these associations and their members, closely affiliated
with the "Masons
Company" in London at that time, the subsequent Revival owed much. The
of the founders of modern Masonry in 1717, seems to have been to divest
of all mysterious terms and ambiguous language, make it universal and
open to all
men of average intellect, so that a common platform could be
established upon which
men of all creeds could stand without being diverted by too much study
As Dr. Charles Merz has recently suggested in
little booklet, "The House of Solomon," [Lib*] the Rosicrucian movement
of Andrea seemed to have been the inspiration of the English
forerunners of the
Masonic system of 1717. Francis Bacon's "New Atlantis" [Lib 1660] had a powerful influence
upon the Elizabethan age because of his description of "The House of
on Bensalem Island.
But before Francis Bacon's time, there were
written about Solomon's Temple. The "Mystics" and "Hermetics"
of the Christian era find their parallels in similar philosophers in
Perhaps no more striking instance showing the
between the gilds and philosophical societies can be found than in the
use of the
two pillars represented as standing before the Temple by both. The
with these pillars should alone be sufficient to convince one of their
even had we not the evidence left by the gilds in Christian Cathedrals
temples back into prehistoric times. The Totem poles of savage rites
today are survivals
of this ancient custom and from the Totem pole our modern pillars
To the student and scientific observer,
is an evolution. Because it is a "progressive science," many have
that any rearrangement of its degrees, its symbols or its ceremonies
the "landmarks." Such a suspicion does little credit to one's
of Freemasonry or its spirit. The landmarks are the tenets of
Freemasonry – not
some peculiar form of ceremony.
From the signs of recognition, the symbols by
certain primitive facts in nature were preserved in a "universal
among early peoples, to our modern use of them even while so few
understand or care
about their meaning, is a long step.
It is not to be expected that a primitive
these but not the standards of education of the more enlightened races,
kept pace with modern research and progress in civilization.
As a nation evolves so does its scientific,
and philosophical standards. Freemasonry, the repository of truth as
by its votaries, naturally undergoes variation in form according to the
made in its archives. One system can no more hope to become the
dictator of other
systems than one lamp can hope to shine all other lamps out of
Like Christianity, which some of the early
Fathers declared had existed from time immemorial and long before the
the Great Master whose name they adopted, Freemasonry is a thing of the
mind which has also existed from time immemorial.
It cannot be confined within arbitrary
The most that our modern system can hope to do is to clear away the
our speculative lodges and say, "This is the system of degrees we will
as Freemasonry and this alone, for here we have some approach to a
standard of form
and ceremony. All others we will not call Freemasonry."
In Orthodox Jewish circles, the Rabbis are
much opposed to Freemasonry as the Roman Church, though for a different
To them it is too much like their own rituals,
and ceremonies – too much like taking sacred things and imitating them.
The Jewish rituals have in them the elements of
Masonic but applied to religious and racial uses entirely.
Take the ceremony of laying on the tefillin or
as the Bible puts it. There one may find the "Word," the "Substitute,"
the "Ark" the sign of the Fellowcraft, and even the "flight of winding
stairs" of fifteen steps, together with much more pertaining to the
degrees. The three lights and the Master's sign are to be found in
and so one might continue through these ancient Mosaic ceremonies and
practically everything to be found in Masonic ritual.
But even here we must go back to Egypt where
educated to discover the origin of these things. There the "Holy Royal
is no less prominent than the very sign of the Fellowcraft above
alluded to. Egypt
has left the records of a Masonry where may be found all our signs and
most of our
The writer is acquainted with a gentleman who
ago spent some time in Palestine and Arabia in Masonic research. His
of his own initiation into what the Arabians claim to be a Freemasonry
as old as
the pyramids, embraced certain signs, and simple dogmas, exactly like
those of our
Masonry. The rite was much simpler. There was no splendid regalia, but
of the Arabic degrees keep their obligations to the letter and lay down
if need be, for a brother.
Another very profitable field of research for
who are interested in studying the evolution of this thing we now call
is to be found in philology – study of word derivations. One is
astounded at the
almost universal dispersion of certain well known Masonic terms, never
used in any
The word "Jehovah" for example is discovered
to be practically worldwide and age old. Its pronunciation differs, but
"landmarks" by which it may be identified. The Jewish JHVH or YHWH, is
the same as the "Jah" whom the Phoenician father-in-law of Moses
and served as priest. It is identical with the Roman JOVE, or Yowe. The
the Druid HU, the Chinese YAO and the seven vowels of India and Egypt,
among American Indians and in African and Australian cults.
So HIRAM (Hebrew Ch'Huram) goes back to the
name for LIGHT as worldwide as the pillars of Hermes.
And John is to be seen in the Etruscan Janus,
temple consisted of these two pillars; in the Chaldean Ea-n whom the
Oahnnes and in other names of "gods."
Such studies invariably convince the open
while rituals and ceremonies undergo many changes in the course of
teachings inculcated have never undergone material change because they
are the result
of profound research by the world's greatest masters of science and
The speculative or spiritual use of the square
is the same today as when the Chinese sages urged statesmen and those
knowledge to use them for a nobler purpose than the operative Mason.
The philosophers and fathers of Masonry used
symbols as BUILDERS and the craft has always been the BUILDERS craft.
we desert the plan outlined for BUILDING the temple of Humanity will we
the "landmarks" which are the same today as thousands of years ago.
of building and styles of architecture may and will change. The
with every age and we hope gets better. But the injunction to first
make each part
perfect and fit for the temple of the whole, stands as true today as
when the science
of architecture was first discovered.
When we arbitrarily dismiss the use of Masonic
and symbols by others than regular Freemasons from mind, let us not
they are the common possession of "Negro Masonry" and various
rites today we deem "spurious" or "clandestine." Dr. Oliver
was accustomed to dub the Masonry of the ancients as "spurious," but
there is something "spurious" it must of necessity follow that there is
a "true" and "regular." Unless there existed an "authentic"
rite, there could be no imitator.
"Whence Came You?"
Daily this question is asked by Masons without
thought as to its real meaning. It is fitting that the answer we make
to it in the
lodge is well-nigh unintelligible, for it is about as intelligible as
any ever given
it or as probably ever will be given it. Who can answer the question
came you?" Who has ever answered it? Who will ever answer it? Equally
and profound is that companion question, familiar in some
art thou bound?" Equally an enigma is the answer we give it. Simple as
questions appear, they search every nook and cranny and sound every
depth of every
philosophy, every mythology, every theology, and every religion that
has ever been
propounded anywhere by anybody at any time to explain human life. They
the problems of the origin and destiny of mankind; they lie at the
all the thinking and of all the activities of man except such as are
the purely utilitarian question "What shall we eat and wherewithal
be clothed?" All our better impulses, all our loftier aspirations, all
faiths, all our longing for and striving after a nobler state of
in this or a future life, are but attempts to answer these two
questions. They are
the supreme questions which men have been asking themselves and each
since men were able to think and to talk, and they are the questions
which men will
continue to ask oftenest and most anxiously until the time when we are
that we shall know even as we are known. It is thus that study and
out the beauty and the profound significance of the simplest of Masonic
Bro. O. D.
The Heart Of God -- [A Poem]
great heart of God
Once vague and lost to me,
Why do I throb with your throb tonight,
In this land, eternity?
O little heart of God
Sweet intruding stranger,
You are laughing in my human breast,
A Christ-child in a manger.
We have no pleasure in thinking of a
is unmeasured by its works. Love is inexhaustible, and if its estate is
its granary emptied, still cheers and enriches, and the man, though he
to purify the air, and his house to adorn the landscape and strengthen
People always recognize this difference. We know who is benevolent by
means than the amount of subscriptions to soup societies.
The Fellowship Of Masonry
By Bro. John Lewin Mcleish,
An Address before The
Hyde Park Masonic Club
MASONRY is an earnest fellowship of tried and
cognizant of human failures in the past, conscious of human limitations
in the present,
and animated by the loftiest human aspirations for the future. That
Mason who best
understands the real, the esoteric meaning of our gentle philosophy, is
to further the highest ideals of brotherly love, relief and truth, for
The sleeping giant of Masonry is awakening at
The Spirit of Masonry is permeating the Mighty Fellowship, arousing
them to the
call of humanity in a time of trial, the like of which this generation
of the Sons
of Men had never thought to face.
Amidst stress and storm, in the olden days,
harbored suspicion and hate, and Nations knew not Peace, nor Brotherly
Divine Truth, sprang the Spirit of Masonry to evolve a philosophy of
Moral and Social
Virtues which should cement the Sons of Men of diverse Nations by
For centuries, the propagation of a Secret
"older than the oldest Church, more enduring than the most ancient
slowly spread, girdling the globe, gathering into its Great Brotherhood
best of every civilization until today', when it stands a Mighty Force,
to properly fight the battles of Humanity, fearless in its sublime
assured of ultimate achievement of its highest ideals, because of its
application of that Great Masonic Dogma, the Fatherhood of God and the
of Man. Its very vitality is dependent absolutely upon unfaltering
Faith in the
Grand Architect of the Universe, cemented by those ties of true Masonic
quite unbreakable even in death.
It is fortunate that this is so. New problems
confront the Sons of Men. Mighty issues must be faced by the Nations of
including our own. Ours the task to minister to the peoples of Europe,
supine from the dread cataclysm of War. We must meet their pressing
need and extend
the hand of true Masonic Fellowship the underlying principle of which
Charity. We are one of the World's Great Forces ever struggling along a
of Human Utilitarianism. There are others less constructive. That
which proves itself best fitted to cope with the new needs of
Humankind, will longest
endure. Gauging future probabilities by past performances, this Masonry
will not be found wanting.
Let us consider for a moment the strength of
Fellowship of which it is our privilege to form a component part. In
States we number nearly two million brethren of forty-nine Sovereign
The very smallest of these in our Federal District has jurisdiction
lodges. In England the Grand Lodge has subordinate 2578 lodges. In
Grand Lodges guide the destiny of more than 100,000 Masons. In Germany
too are eight
Grand Lodges, in South America six, in Australia six, in India five, in
Indies three, in Mexico, Liberia, Egypt, Central America, Hungary,
and Italy one each. Our craft is numerically strong in Switzerland,
and Portugal. From such figures you will perceive the Universality of
Brotherhood, sense its wondrous potentiality for good, as the lines of
are drawn closer, ever closer, a happening sure to come with the
the present World War.
One of our greatest weaknesses, is the failure
Masons, through indifference, lack of time, – environment, – or
familiarize themselves with the glorious history and traditions of an
main motif has been the making of Better Men and in consequence a
during the centuries of its existence.
There are those raised to the sublime degree of
Mason, and hurried through the higher degrees of the Scottish or the
who glean but the slightest knowledge of the history and meaning of
they wear the emblems of our Order, with a dim conception that they
stand for something
intangible, that through force of our numbers they demand respect, and
give them a somewhat superior standing in the mass. Ask these brethren
the symbolism of the emblems, or put to them the pointed questions:
Masonry doing today? What does it stand for? What has it ever done?"
lost for reply. They do not know.
For each individual Brother, Masonry is what he
it. None of its deeper philosophy will unfold itself to his ken,
effort. Once in his life, to him individually is imparted the
instruction of the
Worshipful Master. To him is given an enactment of the Solomonic and
so beautifully set forth in our Ritualistic Drama. Much or little of
ceremonies performed for his enlightenment he may grasp. For some, the
they carry from the lodge room on the night of their "raising," is
of small value. As well expect a candidate, rushed through the
of the Scottish Rite in the few days allotted the Annual Reunion, to
grasp the full
beauty, the hidden meanings and real philosophy of that Ancient and
unless later, he shall follow up the lessons hurriedly hinted at with a
reading of the classic "MORALS AND DOGMA," [Lib 1871] of Albert Pike. or
a less pretentious manual of instruction.
Although I take it for granted most of you are
or less familiar with the splendid history of our Fellowship, a brief
to the history of Masonry from its beginning may not prove unwelcome.
labors of thoughtful Masonic students collaborating in groups like the
Coronati Lodge of London, the Lodge of Research of Leicestershire,
National Masonic Research Society of Iowa, and the Cincinnati Masonic
– has once for all dispelled any lurking doubts entertained as to the
Let the Father of Masonic Philosophy, Albert
to you his conception of Freemasonry:
"It began to shape
itself in my intellectual vision into something more imposing and
mysterious and grand. It seemed to me like the Pyramids in their
whose yet undiscovered chambers may be hidden for the enlightenment of
the Sacred Books of the Egyptians, so long lost to the world: like the
buried in the desert… In its Symbolism which, and its Spirit of
its essence, Freemasonry is more ancient than any of the world's living
It has the symbols and doctrines which, older than himself, Zarathustra
and it seemed to me a spectacle sublime, yet pitiful … the Ancient
Faith of our
Ancestors, holding out to the world its symbols once so eloquent, and
in vain asking for an interpreter… And so I came at last to see that
the true greatness
and majesty of Freemasonry consist in its proprietorship of these and
symbols: and that its symbolism is its soul."
History shows clearly close connection between
and Philosophies of widely separated peoples. This is due to the fact
nature never changes. It is the same now as it was in the pre-pyramidal
ancient Egypt. Now, even as then, Man is groping blindly yet none the
in his endless Quest for Truth.
In the long ago, before the age of books, Man
himself in Architecture through the use of various symbols, as the
Swastika of the
Chaldeans, the Triangle of the Egyptians, the Triple Tau of the
Hebrews, the Cross
of the Christians, the Square, Compasses, Plumb, Level and Circle of
blood brothers of the Accepted Masons.
In 1818 an archeologist, Giovanni Belzoni [Lib 1820] undertook the excavation
of the Tombs of the Kings at Biban-el-Maluk, on the outskirts of what
was once the
thriving and populous City of Thebes. The result of his efforts was to
the existence of Masonry among the ancient Egyptians; a Masonry working
same basic principles as our Modern Masonic Philosophy.
Some of Belzoni's most convincing "finds"
were in the Hall of Beauties, a stone chamber 20 feet by 14 feet in the
Pharaoh Osiris. The walls were profusely adorned with painted pictures
the old hieroglyphic symbol-writing of ancient Egypt which has thrown
upon the customs and manners of antiquity. Belzoni's discoveries
the original form of the Egyptian Masonic Apron was triangular: that
and serpent aprons were exclusively royal: that this tomb of Pharaoh
dedicated to the Masonic Mysteries blended and united with emblems of
inventions and sciences in general, progressively as they took place:
in the earlier ages was very different from what it is now, and that at
of Pharaoh Osiris, it had attained to a grandeur unknown in Europe.
Later discoveries in Egypt, as the finding of
Emblems in the foundations of the Obelisk confirmed Belzoni's claim
was an Existent Fellowship in Ancient Egypt. On this point one of our
Masons, the late Enoch T. Carson, has written:
and students of its history and mysteries, are not startled at these
They know the Order is of great antiquity. The general doctrinal
features, … its
cosmopolite character, its recognition and teaching of the Universal
of Men, are substantially the same today as they were in the remote
ages of antiquity.
Its particular ritualistic ceremonies have undergone many and very
These have been modified to a greater or lesser extent to correspond
with the wants
and tastes of particular nationalities… Those who believe that our
had no existence anterior to 1717 are literary knaves and dunces…
works have been written to prove that Masonry sprung from, or is a
of the Ancient Egyptian Mysteries or Osiris Worship in a modified form…
To the student
of history, its origin is lost in the remotest ages of antiquity: but
and doctrines are fresh and grateful to the moral sensibilities of true
in whatever clime they may be promulgated, even as they were in the
Age, when Humanity was a Universal Brotherhood." …
This from so profound an authority as was Bro.
The acceptance of the Egyptian Origin of
makes it easier for us to understand its transmission to the Hebrews
after the Captivity
and its spread through subsequent civilizations. Like all philosophic
Egyptians believed in a life after death. To them Death meant the
DAWNING OF A SOUL.
The very network of their drama of Faith based on the coming, death and
of Osiris, is strangely suggestive of a certain impressive lesson
taught in one
of our sublime degrees today.
It is well known that the Hebrews drew the
for much of their philosophy from Egypt. In their own version of the
old, old story,
tradition has woven a beautiful legend of a certain widow's son, all
the greatest world event of King Solomon's time, the building of the
temple on Mount
Nor did the spread of Egyptian influence end
Hebrews. We can find traces of it in the Eleusinian Mysteries of
Greece, and in
those of Syria and Persia. All are possessors of a similar legend of a
a resurrection. And about each one of the diverse Dramas of Faith is a
Code of Morality,
veiled in symbolism and protected by the secret signs and words of
only by the initiate. Tolerant of the contemporary beliefs of the
Profane, the primitive
Masonic Mysteries under other names, drew into the Great Fellowship of
many eager souls of many nations questing LIGHT.
We come now to the borderland between Ancient
In its various ramifications, the Secret
carried by the Tyrians from Mount Moriah where they had participated in
of King Solomon's Temple, back to their homeland. They who had had a
hand in the
most stupendous architectural undertaking of ancient times, now formed
into a Society known as the Dionysian Architects.
Presently the sway of Rome began to extend
the ancient world. The Roman legions came to Tyre. With them they took
back to the
City of the Seven Hills, many of those skilled workmen who had
to a high degree until then not dreamed of in Rome. In the home of the
imparted their wondrous skill to others and in time an Order akin to
The Collegia sprang into being. These too were fraternities of skilled
closely correlated, and protected by the same Secret System as their
A somewhat significant characteristic of each of these Roman Collegia
was the fact
that each had its Master, its Wardens, a Secretary and a Treasurer, and
of three, as a requirement to meeting. The Square, the Plumb, the
Level, the Cube,
the Compasses and the Circle were symbolic emblems of the Roman
was a keynote of their organization.
In the days when Christianity was forbidden
still-pagan Rome, many of The Collegia became affiliated with the
strange new Cult.
For a time, the Emperor Diocletian purposely permitted himself to be
blind to their
departure from the ancient Faith to that of the Nazarene. When four of
influential members refused to erect a statue to the God Aesculapius,
inaugurated a vigorous campaign for their undoing. Four of the Masters
and one Apprentice
suffered a horrible death. It is these Four who today are gratefully
by the Craftsmen of Europe, as our First Masonic Martyrs. After them is
greatest Lodge of Research in the world, the Quatuor Coronati of London.
Such of the brethren of the Collegia as escaped
to an impregnable refuge on Lake Como. Here they kept their secret
alive perpetuating it as the Comacine Gild which flourished during the
After Charlemagne, when the spread of
to an immense revival in building as a fine art, expressing itself in
of great Cathedrals, the Comacines followed in the wake of the Clergy,
themselves of their ancient privileges as Free Men to go whither they
Out of their wanderings resulted the Cathedral
or Free Masons – the old Operatives – who traveled from city to city,
to nation, welcomed by all and recognized as the only Gilds quite
competent to express
the Spirit of the Times in speaking stone. Their organization was that
with a Master, Fellowcrafts and Apprentices.
Apprentices were required to serve seven years
they might become Fellowcrafts. Then there was due examination and only
were found duly and truly prepared, worthy and well-qualified were
characteristic was that each Mason had his own individual mark. Many of
may see today in some of the great Cathedrals of Europe.
Perhaps I can best explain the great dependence
upon Symbolic Expression by following the example of Ossian Lang and
that masterly Chapter in Victor Hugo's "Notre Dame." [Lib 1900] It takes its title,
"THIS WILL KILL THAT," from the gloom of one of its leading characters,
the Archdeacon, as he contrasts a crudely printed book, one of the
first of its
kind, with the towers and gargoyle-decorated walls of the Church,
of Masons' handiwork, to gloomily exclaim as he points to the printed
will kill that." Says Victor Hugo:
"The human race
has had two books, two registers, two testaments – Architecture and
Printing – the
Bible of Stone, and the Bible of Paper. Up to the time of Gutenberg,
was the chief and universal mode of writing. In those days if a man was
born a poet,
he turned architect. GENIUS, scattered among the masses, – kept down on
by feudality, – escaped by way of Architecture, and its Iliads took the
Cathedrals. From the moment that printing was discovered, architecture
lost its virility, declined and became denuded. Being no longer looked
upon as the
one all-embracing sovereign and enslaving art, architecture lost its
power of retaining
others in its service. Carving became Sculpture, – Imagery, Painting, –
Music. It was like the dismemberment of an Empire on the death of its
– each province making itself a kingdom."
While Masonry expressed itself in the handiwork
Compagnons as our craftsmen were called in France, of the Comacines in
the Vehmgerichte in Germany, Gothic Architecture springing up in
England after the
Norman Conquest in 1066, gave an equal degree of prosperity to the
And as early as 1600 it was quite common in England for Operative
Lodges to admit
Although engaged in the service of the Church
did not even in medieval days wholly approve of the Church. Upon some
of the highest
cornices of their handiwork they have indelibly cartooned this
contempt. For example
Findel [Lib 1866, pg. 65] says:
"In the St. Sebaldus Church of Nuremburg, is a carving showing a nun in
embrace of a monk. In Strassburg an Ass is reading Mass at an altar. In
may be seen priests grinding dogmas out of a gristmill, and the
Apostles in well-known
Masonic attitudes. At Brandenburg you may see a fox in priestly robes
to a flock of geese."
With the Reformation came a distinct break
A direct off-shoot of the traveling Freemasons
City Gilds which embodied much of the philosophy, and some of the
of our Order. Still they were quite distinct. They sometimes worked for
To enter the older and more artistic fraternity they must prove
possessed of unusual
skill. There can be no doubt of our direct descent from the medieval
whose splendid symbolism I have tried to give a glimpse. Says Joseph
in his classic of the Blue Lodge:
"Masonry was then
at the zenith of its power: in its full splendor: the Lion of the tribe
its symbol, strength, wisdom and beauty its ideals. Its motto "to be
to God and the Government." Its mission to lend itself to the public
fraternal Charity. Keeper of an ancient and high tradition, it was a
the oppressed, and a teacher of art and morality to mankind."
It was when the Freemasons took Liberty for a
that the Church looked askance. In the more Catholic countries
Freemasonry was frowned
Newton [Lib 1914] stresses the fact that
membership in the old Operative
Lodges implied "honesty, trustfulness, fidelity, chastity and
to the brotherhood: Regard for Secrecy: Reverence in God."
The organization of the lodges was perfect. The
word was Law. They had a distinctive uniform – a rather picturesque
crew with skin-tight
leather breeches, high boots, dark tunics and peaked hats: for arms
and a heavy walking stick.
It is a disputed point as to how many degrees
Masons had. This much we know. Their work was simpler, less formal than
it was after
The gradual acceptance into the Order of men of
influence, intellectuality and wealth, marks the evolution into Modern
took place in the year 1717, on St. John's day. In time the purely
outnumbered the older Operatives. At first the Operatives were
the title of Freemasons, the Speculatives by the name of Accepted
union in 1717 explains our latter-day nomenclature F. & A. M.
As the Age of Man's Self-Expression in
Stone Waned, and Freemasons no longer wrought in the language of
their successors clung to the old traditions and applied the
handed down from the days of Ancient Egypt by word of mouth, to the
Spiritual Temples, each man being his own Architect therefor.
It was the custom in those early days of
Masonry for lodges to meet in taverns, and so the first four lodges
form the First Grand Lodge of England, were those that met at "The
Gridiron Ale House in St. Paul's Churchyard; The Crown Alehouse in
The Apple Tree Tavern in Covent Garden and The Rummer and Grape Tavern."
In those days the tavern was a most important
in city life. Bishop Earle a writer of the 17th century says aptly:
are the busy man's recreation, the idle man's business, the melancholy
and the stranger's welcome." Some of the most eminent men of the day,
gentlemen, editors, poets and philosophers foregathered at these
broachers of more news than hogsheads, more jests than news." As
puts it, "The Coffee House was the Londoner's home and those who wished
find a gentleman, commonly asked not whether he lived in Fleet Street
Lane, but whether he frequented The Grecian or The Rainbow." An
place at that time for the meetings of a Masonic Lodge which in the
early days numbered
among the brethren many of the regular patrons of these old London
very interesting description of London Taverns and Masonry is to be
found in Vol.
XIX Ars Quatuor Coronati Researches [Lib 1906]. From
now on, Speculative Masonry becomes the only Masonry we know – an
worthy men, humanitarian in their sympathies, moral in their Code,
love, relief and truth, the three cardinal principles of Masonic
example of Merrie England was followed by other lands. Grand Lodges had
in Ireland in 1729, Scotland 1736, Berlin 1744, France 1736 and so on
Universal Empire of Freemasonry. In America the first Charter was
issued to a Deputy
Provincial Grand Master for New York, New Jersey and Pennsylvania in
1730. One of
our early historic lodges met at the Green Dragon Tavern in Boston. It
the brethren of St. Andrew's planned and carried out the Boston Tea
we cast aside the yoke of England, our Lodges forsook all obedience to
Grand Lodge. Each State formed its own Masonic Sovereignty. With the
the Anti-Masonic agitation sweeping the country in the middle twenties,
has made a steady advance. Now has it occurred to you to wonder why our
has withstood the storm and stress of all time, why it has drawn into
some of the best of every generation of the Sons of Men? Does not
Albert Pike explain
it when he says:
preaches TOLERATION, the right of Man to abide by his own Faith, the
right of all
States to govern themselves… It rebukes alike the monarch who seeks to
dominions by Conquest, the Church that claims the right to suppress
Heresy by fire
and steel, and the Confederation of States that insist on maintaining a
force and restoring Brotherhood by slaughter and subjugation."
Masonry has been variously defined. With Bro.
I rather prefer the German definition:
"MASONRY is the
activity of closely united men, who, employing symbolical forms
from the mason's trade, and from architecture, work for the welfare of
striving morally to ennoble themselves, and others, and thereby to
bring about a
universal league of mankind, which they aspire to exhibit even now on a
Our Masonic Ideal is growing more and more
We are face to face with the realization that in a measure we are
for Man's well or ill being.
More and more the deeper Masonic Thinkers are
to the fact that if Masonry would hold its own as a World-Force, it
must exert its
great influence and strength in the Arena of World Politics. Conditions
yet come to a point in this country to compel Masons to have part
actively in politics
as such. And yet, all other things being equal, I would lay it down as
law implied by our obligations, when Brother Masons are Candidates for
give them the preference with your Ballot before other men. Only so may
withstand the growing encroachments of Clericalism upon our daily life
and most upon our American Political Life.
Under this phase our Latin American Brethren
the trail. They through united action drove the hated Spanish
Inquisition from the
shores of the New World. In Mexico, Masons since 1833 have had their
platform, later formulated as the Laws of Reform into the Constitution
that same Constitution for which Madero gave his life, for which
Carranza is fighting
now. Social Service is another latter day call upon the craft. In some
Social Service has been developed to the highest degree of efficiency.
He who would best serve Masonry must be
his efforts. Maintain close connection with your Lodge; Make the
feel at home; Aid the Master in devising ways and means to vary the
the ceaseless grinding of our Degree Mills, endless repetition, an
nowadays because of the Wave of Masonic Enthusiasm overspreading the
you would better fit yourself for the Fellowship of Freemasonry as an
inform yourself of its splendid traditions, its history, aims, and
present day activities.
All this is possible through our readable
and periodicals for those of you pressed for time, and the weightier
tomes of Masonic
Lore for the Booklover. You will soon learn there is much that we must
do. We Masons
are just finding ourselves.
I might consume hours telling of the problems
met. Perhaps most of you know better than I many of them now staring us
in the face.
Signs of Unrest are all about us. How to meet new issues, new
may find by keeping in close contact with their Lodges, their Chapters,
Clubs and subsidiary organizations where the best of the brethren meet
to take council
together, and plan for the future, while showing an unrelaxing interest
in the present.
There is much more to Masonry than the
of Ritualism. While that has its function, in reminding us of the Great
which has successfully weathered the storms of centuries, and
contributed its quota
to the making of Better Men, Squarer Men, Truer Men, yet it has failed
its beauty and rhythmic charm has had no meaning to him who came merely
to be raised
from a dead level to a living perpendicular, if he passes out again to
to flaunt his emblem proudly, while altogether out of touch with the
with the lodge, with himself – a Button Mason indeed, who comes no more
unless it be to dine.
There is no more splendid Fellowship than that
– the glorious interlacing Fellowship of Man with the Great Architect
of the Universe,
the invisible, incorporeal ONE GOD – and next the Fellowship of Man
with Men, the
mutual recognition of Brotherhood. Such a Fellowship expresses both
and spiritual aspirations.
All through the long centuries Masonry has
Secret Doctrine of Fellowship teaching Man to live in harmony with Man.
I have spoken of the Great Quest all Masons
all Masons are making, that steady secret search which some have found,
have not, the goal.
To each man is the Secret Doctrine unraveled
as he senses his proximity to his God, his brotherly responsibility for
When Is A Man A Mason?
Find the answer in that Blue Lodge Classic, The
[Lib 1914] by Bro. Joseph Fort
"When he can look
out over the rivers, the hills, and the far horizon with a sense of his
in the vast scheme of things, and yet have faith, hope and courage …
which is the
root of every virtue. When he knows that down in his heart, every man
is as noble,
as vile, as divine, as diabolic, and as lonely as himself, and seeks to
forgive and to love his fellow-man. When he knows how to sympathize
with men in
their sorrow, yea, even in their sins, knowing that each man fights a
against many odds. When he has learned how to make friends and to keep
above all, to keep friends with himself… When he can be happy and
the meaner drudgeries of life… When no voice of distress reaches his
ears in vain,
and no hand seeks his aid without response… When he knows how to pray,
how to love,
how to hope… When he has kept faith with himself with his fellowman,
with his God:
in his hand a sword for evil, in his heart a bit of a song, … glad to
not afraid to die… Such a man has found the ONLY REAL SECRET OF
MASONRY, and THE
ONE which it is trying to give all the world."
"Sit Lux" -- [A Poem]
Thomas W. Davis, Mass.
light! the great Creator spoke,
And at the summons slumbering nature woke,
While from the east the primal morning broke.
Back rolled the curtains of the night,
And earth rejoiced to see the light.
"'Let there be light! through boundless realms of space
Beneath its touch arise new forms of grace;
Warmth, life, and beauty with its beams keep pace.
Where e'er it shines, with fresh delight
All things reflect the genial light.
"'Let there be light! the Master's lips proclaim,
And heart and hand unite in glad acclaim
To hail th' enrollment of a brother's name.
While he beholds with ravished sight
The glories of the perfect light.
"'Let there be light! and let the Bible's glow
Pervade our thoughts – through all our actions show –
Around our hearts its warming influence throw.
So shall our steps be led aright,
If guided by that holy light.
" 'Let there be light! though we see dimly here,
The shining gates are ever drawing near,
And send their glory down our pathway drear.
Beyond – shall heaven our eyes requite
With its divine, transcendant light.' "
The Basis of Brotherhood
It is not possible to create a true and genuine
upon any theory of the baseness of human nature. There can be no real
without mutual regard, good opinion and esteem, and mutual allowance
and failings. It is those only who learn habitually to think better of
and who look habitually for the good that is in each other, and who
allow and overlook
the evil, who can be Brethren one of the other, in any true sense.
Dr. Buck – A Militant Mason
By Bro. Joseph Fort Newton,
TAPS are sounded all too often in our noble
Builders, as one by one our veteran leaders and students pass into "the
East." Few names are more widely known in our Fraternity, and none more
honored, than that of Dr. J.D. Buck, whose death at the mellow age of
takes from us a man distinguished alike in Medicine and in Masonry, as
in his studentship as he was tireless in his benevolence. He was a man
of fine character,
of forthright intellect, faithful and true in all the fellowships of
as a citizen, beloved as a friend, honored as a Mason; and if we were
asked to sum
up his long life in a single phrase it would not be hard to find – the
truth and the service of mankind.
Self-made and self-trained, he had an
for knowledge, and, his mind, far-ranging by nature, journeyed into
many a replete
field of research in quest of truth – passing through more than one
as he advanced from system to system in his pilgrimage. Original
without being creative,
what it lacked in orderliness it made up in the vigor and daring with
which it dealt
with first principles and ultimate issues in science, philosophy,
religion – as witness the names and number of his published works. What
conclusions were may be found, no doubt, in the book which he left
we are sure it was written in that style virile and direct, touched at
beauty and fire, which is familiar to all who have followed his pen.
Truly it was a great privilege to have carried
mind and a kind heart over so long a span of years, watching the
of thought and life between 1838 and 1916. Better still, our Brother
years to the brim with fruitful labors as a citizen, a scientist, a
a friend of his race, leaving the world better than he found it,
every good cause. Here follows a brief sketch of his life wherein the
are recited, which his Brethren will want to know:
Dr. J.D. Buck was born in Fredonia, N. Y., Nov.
1838. His early education was obtained at Belvidere Academy, Belvidere,
which place his parents had removed. Later he attended the Janesville,
The early death of his father made it necessary for him to quit school
the responsibility of the bread winner for the family, at an age when
are in high school. His work at bookkeeping was stopped at the age of
because of failing health; and fearing lung trouble he took to the pine
Michigan. He worked at lumbering and swung an ax during the summer. In
he taught school, and studied along those fundamental scientific lines
served to distinguish his work as original in medicine as well as in
the field of
At the age of 23 he enlisted, at the first call
Civil War' Volunteers, in Merrill's Horse, Company H., a regiment
recruited at Battle
Creek, Mich. Later his health failed, and for three months he lay in
at Camp Benton, Mo., from which point he was honorably discharged and
On return of his health, he again taught school in the winter, and
worked as a master
carpenter during the summer, in this way not only aiding the support of
and in the discharge of her responsibilities but he began the study of
with Dr. Smith Rogers at Battle Creek, Mich., later attending Hahnemann
College at Chicago, and graduated in 1864 from the Cleveland Medical
In October, 1865, he was married to Melissa
his old home and place of birth, in Fredonia, N.Y. In 1866 Dr. Buck was
in Physiology and Histology in his Alma Mater at Cleveland, receiving
at that time nor at any time during forty years of teaching medicine in
and later in Cincinnati, as this was before the days of endowed medical
and state medical departments connected with the universities.
call to duty in teaching medicine, the demands upon him ever increased,
rare judgment he brought to bear upon his cases, slowly and surely,
made of him
the reliable physician and that rare jewel, a sympathetic consultant,
to whom the
profession long continued to turn in times of doubt and difficulty.
In August, 1870, Dr. Buck removed to
1872 he called the meeting of physicians which, at Dr. Pulte's office
resulted in the founding of Pulte Medical College of which Dr. Buck was
and Professor of Physiology from its organization to 1880. He was then
and Professor of the Theory and Practice of Medicine which position he
up to the time, a few years ago, when the Pulte Medical College was
the Ohio State University.
Some twenty years ago he took up the study of
as a basis for his work in medicine in the department of nervous and
to which department he was made Professor in Pulte Medical College. As
a part of
his study he made a thorough and exhaustive investigation of hypnotism
and from a purely scientific standpoint concluded that they were both
in their very nature and tendency, and therefore not to be made the
basis of either
the teaching or the cure of nervous or mental troubles.
Pursuing his search, but ever mindful of his
his profession, he went from the philosophy of Descartes and of
the Vedas of Old India, in the search for the kind of knowledge which
aid man to help himself. That he found something others, equally
earnest, have missed
may be understood by reading his first book, "The Study of Man," [Lib
1914] or any one of the
other volumes coming from his pen.
While for the past year he was not actively in
of medicine, he has been putting in some spare time on another book
that ever present problem of economics, but the shadow of death has
dimmed the light
which would have been thrown upon the topic by his handling of the
"To be a good man and true" is the first great
lesson a man should learn, and over 40 years of being just that in
Buck won the right to lay down the precept. This he has done in the
possible in the ethical teachings which abound in all his books, and
essays on ethics, economics and other timely topics attest the vigor of
the kindness of his heart and the bigness of his soul.
Dr. Buck was an Ex-President and has been a
the Cincinnati Literary Club for 44 years, and was devoted to its work
and its traditions.
He was President of the Am. Section of the Theosophical Society during
in his career when investigating the theosophical teachings. He was
by his local and State and National Medical Societies, and was an
the Am. Institute of Medicine.
There is no need to add that Dr. Buck was an
and influential member of every Rite of our historic Order, holding the
rank both in the esteem of his Brethren and in the gift of the
fraternity – including
the honorary Thirty-Third Degree of the Scottish Rite in its Northern
Indeed, he was a recognized leader of a definite school of Masonic
thought and propaganda;
and while we have never been able to agree with all the conclusions of
which he represented, we are none the less appreciative of its services
to the Craft
– knowing that Truth is larger than the formula of any one school or of
put together. Surely, by this time we ought to be able to hold
differing views without
marring our unity of spirit, never forgetting that without charity no
truth is of
any real worth.
Dr. Buck was a militant Mason. There are
far-shining principles which he held it to be "The Genius of
[Lib 1914] to defend and its
mission to expound, exemplify and make prevail – such principles as
way of the Pilgrims of the Mayflower who, defiant alike of arbitrary
and insolent ecclesiastical authority, set sail on a wintry sea to
church without a bishop and a state without a king." Those principles,
knew, are one with the creative spirit and prophecy of our Republic,
and it was
therefore that his Masonry, on one side, was a spiritual patriotism in
of which he was truly and impressively eloquent. In behalf of free
conscience, and the sovereign right of man to worship in the way his
best, he was a crusader – as every Mason must be, albeit some of us may
use a harp
instead of a hammer for a weapon.
By the same token, he was sleeplessly alert
principles, so vital to human welfare, be compromised or undermined by
influences always seeking their overthrow. Like many others, he felt
in our midst of a venerable Hierarchy alien to the genius of the
republic and foreign
to its ideal, and tirelessly active with a cunning learned through long
advantage of the liberty of our land to undo, slowly and imperceptibly,
Such a disaster is possible, but hardly probable; and if others do not
fear in the same degree, it nevertheless behooves us to be awake,
knowing that eternal
vigilance is the price of liberty, and that government without tyranny
– like religion
without superstition – is a hard-won, precious inheritance of our
all may be able to adopt the method of Dr. Buck, but he is a poor
patriot, and a
poorer Mason, who does not honor his motive, his courage, and his
Not a few felt that Dr. Buck was in some degree
to the Christian religion. Not so. He was profoundly religious, but his
went deeper than dogmas, down to the primitive fires of faith that are
and to the permanent fountains of hope that forever flow. He knew that
if all temples
were swept away, all creeds lost, and all rites forgotten, the heroic,
soul of man would rise radiant and new-born, uplifting new temples and
new sacred books. He saw that if the Christian records were destroyed,
of Christ and his basic truths would abide, because they are a part of
of the world. As we may read, in the introduction to his "Mystic
[Lib 1911] perhaps his most
widely read book:
"What, then, shall
we conclude regarding the real genius of Christianity? Is it all a
fable, put forth
and kept alive by designing men, to support their pretensions to
historical facts and personal biography alone entitled to credit? While
principles, Divine Beneficence, and the laying down of one's life for
of no account? Is that which has inspired the hopes and brightened the
the downtrodden and despairing for ages a mere fancy, a designing lie?
shred of history from the life of Christ today, and prove beyond all
that he never existed, and Humanity from its heart-of-hearts, would
create him again
tomorrow and justify the creation by every intuition of the human soul
and by every
need of the daily life of man. The historical contention might be given
and the whole character genius, and mission of Jesus, the Christ, be
none the less
real beneficent, and eternal, with all of its human and dramatic
it as you will, it can never be explained away the character remains;
Historical or Ideal, it is real and eternal."
This, greatly said, shows us that the real
of the man rested upon that profound faith which underlies all creeds,
inextinguishable hope which overarches all sects. It is the universal
Its ideal is character; its revelation, wisdom; its heaven, hope; its
Because Freemasonry is founded upon this universal faith, because it
the torch-light of Tolerance, Equity and Fraternity, treating all
respect, while recognizing certain basic truths common to all – the
God, the Brotherhood of Man, and the immortality of the Soul – Dr. Buck
served it faithfully and fruitfully, and found his home in its temple.
of his service to Masonry, his studies in its symbolism and philosophy,
activity in its behalf, we hope to deal more at length at another time,
now only to lay a tribute on his new-made grave.
Often we have thought that the best thing he
was his little book entitled "The Lost Word Found," not only for its
but for the glimpse which it gives of the innermost nature of the man
and his quest
of truth and the ideal. Whether or not he found the Lost Word – whether
find it upon this earth – we need not stop to debate; but we may be
sure that our
Brother has found it in the Great White Lodge whither he has gone. A
noble and true
man, kindly and brotherly, he will be missed in the gracious circle
which he adorned,
and his name will be spoken with reverence and gratitude wherever
Masons meet upon
the Level and part upon the Square.
Life -- [A Poem]
A. L. Barbauld
I know not what
But know that thou and I must part;
And when, or how, or where we met
I own to me's a secret yet.
Life! we've been long together
Through pleasant and through cloudy weather;
'Tis hard to part when friends are dear –
Perhaps 'twill cost a sigh, a tear;
Choose thine own time;
steal away, give little warning,
Say not Good Night, – but in some brighter clime
Bid me Good Morning.
By Bro. Alfred Gifford,
THOMAS DE QUINCEY'S ideas about Freemasonry may
in his study of Secret Societies in volume seven [Lib 1890, Vol 7] of Masson's edition
of his works, and in volume thirteen, [Lib 1890, Vol 13] where we find the
into the Origin of the Rosicrucians Freemasons." At the outset, let it
that we must not always take our author seriously. He loves a whimsy
loves a joke. The story (vii. 199) of the Mason who got drunk, and then
the secrets to his inquisitive wife, finds its point in the fact that
the lady thought
he was joking when he told the truth, and pestered him until he
conceived the idea
of telling fairy tales that she accepted for fact. This tale is on a
par with his
tarrididdle about the candidate who appears trembling before "the Grand
(sic) and finds that part one of the Degree is "forking out" all his
and part two is chiefly "brandy" (200-201).
Freemasonry as a Hoax
The quite serious thing in his study is his
the origin of Freemasonry is found in a hoax, and a German one at that.
that a vast system could have such a ridiculous beginning is not so
may appear at first sight. The whole great structure of Mormonism is
said to be
built on a fable invented by an idle clergyman to while away time. De
of Freemasonry (xiii., 386): "To a hoax played off by a young man of
talents in the beginning of the seventeenth century (i.e., about
1610-14), but for
a more elevated purpose than most hoaxes involve, the reader will find
whole mysteries of Freemasonry, as now existing over the civilized
a lapse of more than two centuries, are here distinctly traced."
This theory is not De Quincey's own; it is but
rendering of the theory of a German professor of logic and philosophy,
Buhle, [Lib*] who in 1803 read a Latin dissertation on the subject
before the Philosophical
Society at Gottingen. De Quincey has no compliment for this "fatiguing
nor for his confused and illogical paper, with its spluttering
He feels that he has so washed the dull professor's face and
whitewashed him "that
nothing but a life of gratitude on his part and free admission to his
forever" will repay his translator. Nevertheless, he adopts the
Rosicrucianism and Freemasonry
De Quincey believes that Freemasonry arose out
the fabled brotherhood of the Rosy Cross. He finds, as is commonly
accepted in non-Masonic
circles, that the story of Christian Rosycross is a fable invented by
one John Valentine
Andreas, of Württemberg, an able satirist and poet. In three works,
Reformation of the Whole Wide World," [Lib*] "The Fraternity of the
of the Rosy Cross," [Lib*] and "The Confession of the Brotherhood of
Rosy Cross," [Lib*] Andreas' travels in the East, his discovery of a
society, and the House of the Holy Ghost, with its tomb of Rosycross,
fictitious. But they were taken as facts. Men sought them and not
invented an Order on the lines of these books, is the theory. One may
such a mystic order appealed to men, until the anti-critical temper of
decade of the sixteenth century is realized. That was the heyday of
and Alchemy. How long afterward the temper remained is well illustrated
Carlyle's study of the King of Quacks – Cagliostro [Lib 1900, Vol 28]. The spirit of credulity
was so widespread that only the marvelous thing was attractive. What
was to establish a Cult of Universal Brotherhood, but he had to bait
his hook with
esoteric doctrines, imaginary cults, and the theory of the
transmutation of lead
into gold. Despising these things, he used them to get his Cult
was horrified to find that men accepted the myths and let the
His legendary founder of the Order was a
Rosycross, and his followers were termed Knights of the Rosy Cross or
Philosophers of it; and their symbol was a St. Andrew's cross with four
between each arm of the cross. This, it is said, was the coat of arms
own family. Their word was Rosy Cross. The Order was of value, whatever
for its members were bound to cure the sick without fee or reward. They
be noted not for their dress, but for their tolerance and charity.
foregoing as history, can this cult be connected with Freemasonry? It
is just at
this crucial point that De Quincey fails. He says that Robert Fludd,
who in 1629
wrote, or is said to have written, a treatise entitled "Summum Bonum,"
[Lib*] was the connecting link. We know that Robert Fludd, M. D., did
in 1617 write
an "Apology for the Reality of the Society of the Rosy Cross." [Lib*]
But De Quincey says that Fludd formally withdrew the name Rosicrucian,
to popularize the Society in England, and re-named it a Society of
Masons in 1633.
Proof That Is Not Proof
All the proof of this theory that he offers is
in two or three passages he quotes from Fludd's work. Under pressure of
he does wish that the name were buried, and proposes the name Wise Men
for the members
of this Society. De Quincey, [Lib 1886] without a shred of evidence,
supposes the name "Mason"
to have been suggested by the "House of the Holy Ghost" in Andrea's
Fraternitatis." [Lib 1615 (German), 2013 (English)] Because
Fludd speaks of men becoming living stones by philosophy, De Quincey
says that "living
stone" means "Mason." This is not so much discovery as invention
on our author's part. Naively enough, he mentions that Fludd and others
Apostles, who were supposed to be the original Rosy Cross brothers,
as well as Architects, and says, "had the former type been adopted we
have had the Free Husbandmen instead of Freemason." Since De Quincey's
much new material relating to Masonic origins has come to light. His
on the origin of the Order are seen to be beside the mark since their
with the old Craft or Operative Masons Lodges has been established.
The Value Unchanged
Believing all the foregoing, De Quincey
is yet assured of the essential value of Freemasonry. He cannot speak
of its assertion of the equality of personal rights and this in days
when they were
universally challenged, while he misunderstands his mysteries and
cannot see the
value of its signs, he is assured that its effect is wholly beneficent.
cannot be denied," he says, "by those who are least favourably disposed
to the Order of Freemasonry that many States of Europe, where Lodges
existed or do still exist, are indebted to them for the original
many salutary institutions having for their object the mitigation of
In these days when we are in danger of judging
rather by their origin than by their qualities, it is well to remember
with De Quincey
that whatever was the origin of Freemasonry, it is of the same value.
As a Universal
Brotherhood with the ideals of Relief and Truth, it is of eternal
it originated in a German hoax, the Garden of Eden, or in the hearts of
loved their fellows and adopted an ancient society as a vehicle for
and words. In De Quincey's studies there is much to interest and amuse,
by way of enlightening suggestion; but most will be gained by those who
fundamental idea, that it is not a question of what Freemasonry was,
but of what
The Level And The Square -- [A Poem]
L. B. Mitchell
Ode to an Ode
the Level, and we part upon the Square, –
What words of precious meaning those words Masonic are,"
And they still are ringing, ringing as the Craft today doth know
As they did when Morris sang them more than fifty years ago.
"We meet upon the Level, and we part upon the Square,"
Did the Bard who caught the meaning and who flung it out so fair,
Did the vision of the REAL that the years so soon should see Give
the Poet the perspective of what IS and is to be?
"We meet upon the Level, and we part upon the Square,"
In its true symbolic meaning was unfolded with such care,
That it carried with its rhythm and its setting into song
The true spirit that will ever to the Mystic Art belong.
"We meet upon the Level, and we part upon the Square "
With the Plumb in the triangle 'mong the symbols gleaming there,
All their meanings were embellished for the Craft for coming time
Through the Art and through the Poet of the Art that is sublime.
"We meet upon the Level, and we part upon the Square"
Carries with it the momentum that the Bard transcribed so fair,
Carries with it, upright ever by the true, unerring Plumb
All that lies in mortal vision of the Masonry to come.
"We meet upon the Level, and we part upon the Square"
In its meaning has been finding hearts responsive everywhere;
It has met a nature longing in the hungry human heart
Undiscovered till 'twas written into real Masonic Art.
"We meet upon the Level, and we part upon the Square,"
On the Level as it finds us; on the Square as we repair
To our stations in the Temple, to our stations in the world
Upright in the light of heaven flashing in the gems impearled.
"We meet upon the Level, and we part upon the Square"
Is the answer of the ages to its longing and its prayer.
The solution of the problem of the world's unrest today
Must be solved by this same token for there is no other way.
Let us then be forging, forging stronger still the Mystic chain,
For the glory of the meeting and the work that doth remain.
In the spirit of the Poet let us do our work with care
"As we meet upon the Level, and we part upon the Square."
The Real Rich Man
He is the rich man who can avail himself of all
faculties. He is the richest man who knows how to draw a benefit from
of the greatest number of men, of men in distant lands and in past
By Bro. W. E. Atchison.
AT the close of his Entered Apprentice Degree,
admitted Brother has received a Charge having to do with his conduct
without the Lodge. He has discovered that it is necessary for him to
commit a certain
amount of catechism, and is informed that an examination of his
proficiency in this
respect, as well as certain other formalities, must be completed before
he can advance
to the Second Degree.
Now, what is the law governing these various
How and when shall the examination be conducted? How long a time must
the conferring of degrees? What is the effect of a physical disability
by the Brother after he has been initiated into the Entered Apprentice
his application for advancement is rejected, how often may it be
renewed? What is
the effect of an objection to advancement, by some other Brother? How
must an objection
be made – privately, to the Master, or in writing, for consideration by
These are the questions which have been kept
in mind while making the following study. Not all of the questions are
in the table, frequently because the law is not defined in the Code of
State. We repeat that this table does not purport to be a complete
of the laws of the various Jurisdictions, but the manner in which the
are answered, in this particular, reveals a tremendous range of
Mackey states the general rule in these terms:
"It is an almost
universal rule of the modern Constitutions of Masonry that an
examination upon the
subjects which had been taught in a preceding degree shall be required
brother who is desirous of receiving a higher degree; and it is
directed that this
examination shall take place in an Open Lodge of the degree upon which
"Suitable proficiency" is seldom defined.
The Book of Constitutions for Colorado, however, gives us the rule (in
Jurisdiction advancement being dependent upon a formal election by the
that "no candidate shall be advanced to the second or third degree
shall have been duly elected to receive such degree, after having
passed a satisfactory
examination, in open Lodge, at a stated communication, upon his
proficiency in the
next preceding degree," and then follows with this definition:
proficiency means that the brother must be able to answer
satisfactorily the questions
in the lecture of the degree, and repeat the obligation."
As an example of a Jurisdiction which permits
of a candidate to be conducted outside of the Lodge, by a committee,
before the whole Lodge, the following Resolution by the Grand Lodge of
of Columbia is of interest: "Resolved, that no Lodge under the
of this Grand Lodge, except by dispensation from the Grand Master,
a brother until he has been examined in open Lodge by the Master or
outside of the
Lodge by a competent committee, and found to have made such proficiency
in the preceding
degree as will, in the opinion of the Master of the Lodge, enable him
to pass such
an examination as to be able to work his way into a Lodge of the degree
he has been examined. (Reprint G. L. P., 1858.)"
Questions of the definition of the time element
arisen. The following quotation from the Ahiman Rezon of the Grand
of Pennsylvania [Lib 2007] shows
how it has been determined there: "A Masonic month is from one stated
to a stated meeting on the corresponding day in the next ensuing month,
consist of from twenty-eight to thirty-five days. A candidate receiving
at a special meeting on a day after a stated meeting, cannot be
the corresponding day after the next stated meeting. A candidate
receiving a degree
on the first Monday, or any other day of the month, cannot be advanced
virtue of a dispensation) until the corresponding day of the following
the day of the stated meeting of the ensuing month has intervened."
The variation in the official effect of an
to advancement being raised is so great, and the details are so
hidden in out-of-the-way sections of the Codes, that we have endeavored
only the most important to the average student.
In an early issue we propose to discuss "The
a subject with which the present study is closely affiliated, and we
our brethren will find a comparative study of the two subjects, taken
side by side,
extremely interesting. As has been said before, we welcome suggestions
and shall endeavor to publish the points at variance with each table,
following its presentation. Meanwhile, if some Brother finds food for
these tables, we welcome him to the Correspondence Column. The 1917
Index will group
all the tables, as well as the discussion, so that quick reference to
subject may be made.
Note to Users of These Tables
Attention is called to the tabulated summary,
end of this paper, of the five jurisdictions which were omitted from
Table on the subject of "Affiliation." As we now have access to the
of all American Jurisdictions, we expect that subsequent papers will be
Correspondence Circle Bulletin
– No. 5
Edited By Bro. Robert I.
Clegg, Caxton Building, Cleveland Ohio
The Bulletin Course of Masonic
By R.I. Clegg
MASONS who have made a study at any length of
and then have tried to interest others in a like pursuit soon arrive at
definite conclusions. There should be a handy and concise arrangement
and of topics. The research must be lessened of tedium or trifling.
Short and pithy
papers attract more than long and sometimes prosy chapters.
Even as these lines are written there comes
from a scholarly
American Mason a letter saying "I have felt the need of an elementary
suitable for recommendation to beginners."
First of all then let us prepare a chart of
We will adopt a simple but I trust a sufficient classification of our
into these leading topics: Ceremonial Masonry, Symbolical Masonry,
Legislative Masonry, and Historical Masonry.
For our purpose let us roughly define the scope
main topics, remembering of course that they cannot but overlap here
Masonry pertains to the vocal and visual presentation of monitor and
Masonry employs memory aids to impress the Masonic instruction.
Masonry is the science of Masonic fundamental teaching.
Masonry comprises the legal practice of the fraternity.
Masonry appraises Masonic events and events.
These divisions may be again subdivided. For
of publicity we cannot be too detailed in references to the "work."
1, therefore, can only be very roughly grouped. Division 2 is for like
restricted in treatment. Divisions 3, 4 and 5 are more flexible of
For a working analysis of Masonic material a
textbook is necessary. It is perplexing to refer students to sources
easily tap. Completeness and authority are also as essential as that
be readily available and readable. I have chosen the very latest
edition of Mackey's
Encyclopedia as the textbook. [Lib 1914] Additional references will be
the entire outline.
Divisions of the subject have not been arranged
Well aware am I that everybody seems in treating the subject to prefer
start. Chronologically there is merit in doing so as a matter of
recording the order
But I much prefer to present the order of
to relate directly to the individual Masonic experience; first the
Lodge, then the
instruction given therein, next the ethics, afterwards the laws, and
Readers will note that this system permits any
go ahead as far as he likes, with or without Study Club organization.
the discussion and co-operation of the many are most advantageous. By
get the Study Club habit.
References are select. Very many more could be
Every student will hunt up others for himself. For instance, mention of
in connection with the Lodge suggests the names of other officers to be
their appropriate headings in the Encyclopedia as "Wardens," etc.
Use of "etc." in a list is a reminder to the
reader to look up parallel references to similar words of the same
to be read first will be marked with a star or asterisk. A double star
be employed in a list to indicate a further preference.
THE CRAFT CURRICULUM
Division I. Ceremonial Masonry
A. Lodge Foundations and
B. The Lodge and the Candidate.
C. First Steps.
D. Second Steps.
E. Third Steps.
Division II. Symbolical Masonry.
B. Working Tools.
Division III. Philosophical Masonry.
D. Religious Aspect.
E. The Quest.
G. The Secret Doctrine.
Division IV. Legislative Masonry.
A. The Grand Lodge.
Codes of Law.
Grand Lodge Practices.
Relationship to Constituent Lodges.
Official Duties and Prerogatives.
B. Constituent Lodge.
Qualifications of Candidates.
Initiation, Passing and Raising.
5. Change of Membership.
Division V. Historical Masonry.
A. The Mysteries – Earliest
B. Study of Rites – Masonry in the Making.
C. Contributions to Lodge Characteristics.
D. National Masonry.
E. Parallel Peculiarities in Lodge Study.
F. Feminine Masonry.
G. Masonic Alphabets.
H. Historical Manuscripts of the Craft.
I. Biographical Masonry.
J. Philological Masonry – Study of Significant Words.
* * *
The Lodge – Foundations
By R.I. Clegg
FROM a mere study of the derivation of the word
much interesting data has been collected. A connection has been traced
to a similar
word that in the Sanskrit means "world," another link in the
chain has been claimed to be "Logos," the "Word." Less striking
are the several additional references to words in various languages
relating values to the terms we as Masons employ.
We ourselves do not use the word invariably in
way. Sometimes we apply it to the place where the Masonic rites are
Then again the word has been used to mean a
of the Ark of the Covenant. Preston in his "Illustrations" so employs
it and refers to processions of the Craft in public during the
when the "Lodge" was carried through the streets and where, if we may
judge from the name given to it, and from the use made of it, it was a
that other "Lodge," active, spiritual, potential in essence and in
universal of influence, and intent. Thereby I arrive at the third
the word as it touches that living organism we know as the Masonic
Our Bible has a very definite purpose with the
"lodge." It is employed freely to signify a permanent or temporary
"Where thou lodgest, I will lodge" says the book of Ruth, 1:16. So
the voice of an abiding love depicting faithfulness of purpose, the
desire for a
common haven of rest, the home.
Thus also do we recognize the mention in Luke,
"The fowls of the air lodged in the branches," the New Testament
with the Old in a like employment of "lodge" as the nest of birds, the
home of families, the house of refreshment and refuge for sojourners or
chosen for more permanent abode.
"Lodge" to a Freemason means all of this and
more. A certain number of qualified Masons, lawfully assembled and
work constitute a Lodge. Less than the specified number of persons;
conduct without outside assistance the Masonic ceremonies of initiation
Apprentices, passing of Fellowcrafts, or the raising of Master Masons,
incidental business; or the absence of the usual legal preliminaries
and the want
of a dispensation or charter properly attested by due constitutional
supreme in the locality where the communication is to be held – an or
all of these
deficiencies operate to render void and null, no matter how ephemeral
the erection of a "Lodge."
Of the labor of a Lodge in conferring the
Masonry nothing need be said even if we were disposed to treat in
detail so alluring
yet so secret and truly so sacred a study. This much may be pointed out
qualifications are not determined by the four walls, ceiling and floor
of any room
no matter how elaborate may be that chamber. Granted the requisite
number of duly
authorized Masons capable of ceremonial work and the only remaining
is privacy. On the hill-top, in secluded valley, within some
sequestered cave, down
deep in the depths of a canyon, retired in a secret vault or inner hall
are all found practicable provided the brethren are duly tyled against
of unwelcome visitors.
Compare, if you please, the curious
Freemasons at work with the Levites of old performing their priestly
Such an examination discloses very instructive facts, truths which we
to great advantage.
It may be that the peculiar relationship I have
is not so evident to others of my brethren as it has ever seemed from
my own viewpoint,
nor do I recall at the moment where the question has similarly been
Be that as it may I do venture reverently to
parallel between the priesthood of Israel and the Masonic brethren
to me are the holy rites of the fraternity.
Consider first the Lodge when receiving the
Our brethren are expected to conform to the
of those universally accepted landmarks, the Old Charges. Such customs
of the Craft
as have come down to us establish beyond dispute the curious origins of
that even today are closely followed usages amongst us.
Physical and mental strength, a sound mind in a
body, were particularly necessary when operative craftsmanship was
the personal excellence that should man to man prevail and hold high
coming in contact with the demands of other competitors, be they allied
in attack. Then were the days when the stout hearted relied upon vigor
of arm among
the units themselves as well as among the unity of the oath-bound craft
Men whole of limb were essential because, as
phrase goes in its apt description, "a maimed man hath no might."
True, yet I see a further meaning here. Let us
the old operative thought in view look far into the past. We will carry
in our minds
the idea of a selected group of Masons entrusted with the official and
duty of accepting and instructing new members, of taking the raw
material – the
best that presents itself- -and making it over into a building and a
element in a structure that grows by additions as well as by the
expansion of all
these carved and shaped construction stones.
A thought-provoking incidental fact it is
"character" comes as a word from a derivation meaning cut or carved or
graven into form. Figurative it may be to speak of a lesson graven on
or embedded as by tools into the fiber of the individual's sturdy
experience is indeed as the stroke of the hammer upon the chisel,
driving a furrow
or two across the aging brow all too soon wrinkled with the swiftly
Yes, and we get a glimpse thereby of the beauty
so often appeals to the observer of death. Plunged into sorrow's deep
nearest and dearest see death as the thief coming in the night. That
is death whose touch appalls prince or peasant, rich or poor, innocent
Yet that clasp of his firm-set fingers smoothes
the old anxious tension, the pressure relaxes, age slips back upon the
its facial milestone records of life, and as the weight of years is
lifted in some
degree, we have that younger, almost youthful, aspect of peace that to
many is the
glory of the death chamber.
Recently I stood by the bier of a beloved
Like a lusty old oak he was in life gnarled of exterior as the bark
upon an ancient
tree. His brow was corrugated with these visible cares lining most
legibly the countenance
of man. In death these waves evoked by the tempests of the living were
and lent a character of trial by the Builder's tools, and of the chisel
suffering, to his very impressive, deeplined face. Death had kindly
traces of affliction and of labor, and in truth had wiped away all his
of sorrow, of aches and anguish were gone. Upon him rested the
benediction of perpetual
Of such is the aspect of Masonry, a life spent
development of character and the pursuit in lofty purpose of a moral
the happy reflections of a well-spent life, and then to die in
Again we consider the Levites, men without
for none but such as these could approach the altar of their God. So
also is the
very obvious plan of our own institution. Thus were the sacrifices of
old also expected
to be equally faultless as was intended the priesthood in whose hands
control and fulfilment of these revered rites of atonement and
such aids of old were worshipers brought near unto the Being they
By the agency of the blameless and blemishless,
unsoiled and unstained, the mentally pure and physically perfect
their faultless sacrifices, their potency as offerings consumed upon
the altar being
reminiscent of the burning pot of incense symbolic of a fire-purified
who served as the chosen brought into the habitations of men a
knowledge of the
will of God, the human was leavened by the divine.
I will not here discuss what is very near to
of all thoughtful Freemasons: that is the purpose of the Craft in the
of the world. My convictions are clear and unhesitating. But I cannot
this question save only to offer the belief that personal growth and
service is the main objective for Freemasons.
Recall now my brethren, the ceremony of the
the north-east. Think then with that fact in mind of the ordinary
laying of a cornerstone.
Here you note the element of sacrifice and offering. In the cavity of
is placed memorial matter. Records of the inception of the building,
coins of the
current era, names of those prominent in the project, and other
locked up within the stone. Upon the stone is poured corn and wine and
of food for nourishment, refreshment and rejoicing.
When all these things have been done with
fervor, spiritual inspiration, and serene sublimity of faith, the
an edifying rite that lingers long in the memory of all spectators.
You will also remember that the same ceremony
all essentials applied in the constitution and consecration of a Lodge.
we have the sacredness of religious ritual with the ancient system of
illustrated by the oblation of the corn, wine and oil poured upon the
Pouring the corn, wine and oil upon the Lodge
not by the anointing of the individuals comprising it, or by any like
use of the
corn or wine. In most cases the object being symbolic is carried into
pouring the materials of consecration upon the table or floor. Of
course the result
and the end sought is sacrifice and offering, unmistakable and
That in early times the sacrifice was performed
awe-inspiring manner is very certain from a critical consideration of
all the facts
in the case.
Today our ceremonies of consecration, whether
or otherwise, are in their offerings reminders of larger sacrifices
once not rare.
Immediately we think of Abraham's sacrificial intentions toward Isaac,
and the daughter devoted to death by a father's fearful vow.
More than this, we arrive at that striking
ceremony whereof we are told in I Kings xvi:34. "In his days did Hiel
build Jericho: he laid the foundation thereof in Abiram his firstborn,
and set up
the gates thereof in his youngest son, Segub." What shall we say of
Was it ever the case to take the beloved eldest
or the youngest son, and pour out human life as the invocation of a
Sometimes we find in literature more than a
that the custom was once firmly established and widely known. As for
says in Henry vi, part III, v. i.:
"I will not ruinate
my father's house, Who gave his blood to lime the stones together, And
set up Lancaster."
If the reader has any doubt about foundation
actual death of a human being, he may read Hastings' Bible Dictionary
heading of "House." [Lib 1914; Vol 6]
He may study the death of Curtius as told by
in his Romulus, [Lib 1860, Vol 1 (pg 36)] where
the hero casts his body into an abyss. Instantly there closed the
opening of earth. While this is not human sacrifice applied to a
building, it is
an act of propitiatory nature, offered to mollify an outraged and
Similar rites with or without the consent of
sacrificed seem to have been common. Writers have claimed that the
was a voluntary one, and that the act was esteemed a high honor, as is
circumstance with the Japanese suicidal ceremony of hari-kari.
Consult in this connection "Foundation Rites,"
[Lib 1901] by L. D. Burdick;
"Builders' Rites and Ceremonies," [Lib*] by George W. Speth; "History
of Rome," [Lib 1868/70, Vol 1, Vol 2, Vol 3, Vol 4] by Theodore Mommsen,
and other authorities on this peculiar trait of the primitive mind.
contains a substantial bibliography guiding the student to very many
information upon the beliefs, customs and legends connected with
landmarks, etc. Upon "Lodge" and the various rites mentioned here
Mackey's Encyclopedia. [Lib 1914]
A single sacrifice of man, woman or child was
deemed sufficient to appease the Deity. Human sacrifices were frequent
Aztecs and other races. One writer observes that "Frequent reiteration
seems necessary, also, in order to keep up the sanctity of images and
to put as it were a new soul into them."
We may differ as to the reason given by this
for the sacrifices, but we have little ground left to deny the
practice. So much
seems fully proven.
Speth had no doubt upon the subject. He felt
of the old reason being still effective for the peculiar
characteristics of our
modern ceremony of laying a cornerstone. "I do not assert that one in a
is conscious of what he is doing; if you ask him he will give some
but the fact remains that, unconsciously, we are following the customs
of our fathers,
and symbolically providing a soul for the structure." So ran his belief.
The blood of the primitive sacrifice is now
by the gifts of corn, wine and oil. But the evidence that this is but a
of the living person once offered in a dedicatory and propitiatory
manner is borne
out by so many corroborative circumstances that there is no room for
As Freemasons we may draw equally obvious
as to the relation of our own ceremonies with these rites of old. Nay,
a Masonic hymn oft used at the laying of foundation stones that is
typical of the
"On Him, this
cornerstone we build,
To Him, this edifice erect;
And still, until this work's fulfilled,
May Heaven the workman's ways direct."
We see clearly that the Lodge is more than an
study. Were it otherwise we might draw some lessons from its use as the
name of a small house at the entrance to a large estate, a guard to a
The word is also known in Northern England as
The "Long House" or Hodensaunee of that
federation of the red men of North America, the Iroquois, and the
of many other tribal communities scattered over the globe resemble the
in that they are privileged groups of persons gathered in privacy for
of sacred rites.
Applied as it was to the workshops of the
that grew mushroom-like around the great cathedrals while under
have it used in a much more material method than I have preferred to
If I were to think of the Lodge purely as a
not so distinctively as a power, as location rather than leverage
the etymology alone would suffice. But the question is nearer the heart
We are told by Bailey in his "Festus" [Lib
"Death is the
universal salt of states; Blood is the base of all things – law and
To us then, we of the Craft, is the place and
of priesthood offering as sacrifice our service in the making of good
men into Masons.
References to Lodge Foundations and
in Mackey's Encyclopedia:
*Corn, Wine and Oil.
*Depth of Lodge.
*Extent of Lodge.
*Form of Lodge.
Stone of Foundation
"The First American"
LET us never forget that the man whom Lowell
"the first American," and who lives today in the story of his race as
one of its sublime, sacrificial spirits, was neither a psalm-singing
New England nor a fox-hunting squire from the Old Dominion. No, he was
a man of
the great Middle West; a child of the South like Lee, a leader of the
Grant, who grew up in the valley of the Father of Waters the child of a
grew so tall of soul that he was the one figure large enough to embody
in his life
the tragedy and prophecy of the heroic epoch of his Republic.
Tall, angular, homely, eloquent – he was a
the spirit of a humanitarian; a pacifist not "too proud to fight" for
the safety and sanctity of his nation; a man of action led by a
a humorist whose heart was full of tears; modest, tender of heart,
holding no bitterness,
no hate; patient, wise, canny in his kindness, not free from fault and
rich in charity; as unwavering in justice as he was unfailing in mercy
– an uncommon
man with common principles and the sturdy old moralities, in whom
laughter and tears
mingled, and power and pity blended.
If anyone would know
what America means, he need only look into the face of Lincoln, so
strong, so gentle,
so human, written all over with the hieroglyphics of sorrow, yet having
smiles fell asleep when they were weary. If anyone would know the
spirit of this
Republic, its genius, its faith, its prophecy, let him study that face
marks of struggle in it, the light of high resolve, the touch of an
a face neither rudely masculine nor softly feminine, yet having in it
to remind you of the mother and the boy behind the man. Study that face
deep-set eyes that never lie, its rugged gentleness, and you will know
of the cost of all progress, something of the yearning in the hearts of
something of the glory and pathos of noble human living.
These words are written by a child of the
father fought Lincoln with all his power, who is yet a lover of the
in our history and one of his humble historians, and who, looking back
in the vicissitude of life,a plain, honest, kindly man, sweet of heart
of mind, who knew that humanity was deeply wounded and sought to heal
him to be a fellow to the finest, rarest, truest souls now or ever to
* * *
The City Of God
"For the finer spirits of Europe there are two
dwelling-places: our earthly fatherland and that other City of God. Of
the one we
are the guests; of the other the builders. To the one let us give our
our faithful hearts; but neither family, friend, nor fatherland, nor
we love has power over the spirit. The spirit is light! It is our duty
to lift it
above tempests, and thrust aside the clouds which threaten to obscure
it; to build
higher and stronger, dominating the injustice and hatred of nations,
the walls of
that city wherein the souls of the whole world may assemble."
Surely that is a true, prophetic voice – Romain
speaking from "Above the Battle," – the grandest utterance that has yet
been heard above the din of war and the thunder of great guns, if heard
a few who refuse to share in the wide-sown hatreds and madness of the
hour. If the
House of Life seems suddenly shattered, as if by a shrieking, screaming
us shelterless, it is because, having lost our sense of common
humanity, we have
lost our citizenship in the City of God. Either we are all citizens of
City, and war between us is civil war, or else there is no City of God
and no home
for man in the universe, nor any hope ahead save an endless conflict of
have nothing in common and no place where they can gather and be at
rest. Hear now
a voice from Germany – Forster of Munich – speaking in sober, searching
rebuke the false philosophies and fanatical folly of the day:
"We have been
misunderstood, and have misunderstood others. Who can wish in this
chaos of deception
to lay all the faults upon one side? Let him who is without sin cast
the first stone.
The traditions of all nations are stained with blood and guilt, and
this world war
is the culmination of the slowly working world judgment on the terrible
European history in the past. For us here, behind the lines, it is a
to do all we can to bring about an atmosphere in which passions can be
the voice of reason make itself heard. What matters is a new spirit; in
men must make themselves felt who will say openly that there is no way
out of the
hell of madness and obstinacy, unless we all resolve to give up the old
that ruled the intercourse of nations, confess, openly and honestly,
our own share
in its sins, and from the bottom of our hearts learn to love and to
think out a
Truly, here is deep wisdom, going down to the
of our woes, and if this war ends in a league of men who think
lovingly, it will
be worth all its frightful cost in blood and tears. The fact stands
before us, nobody
can dispute it. Humanity began low and has been going higher ever
upward by compulsions it could not escape, pulled upward by influences
not resist. Slowly, through ages of pain, through untold sorrow and
race has been climbing, throwing off one dead weight after another, and
way toward liberty and light. Its ascent is inevitable, and not even
of world-war can stay it, much less stop it.
History, in the great conception of it, reveals
movement. There was Greece, after her twenty-seven years of civil war,
demoralized, fallen – but she rose again and her soul goes marching on.
full of decadence, reeled to her ruin, and the world moved on, but the
genius of Rome were not conquered by the barbarians thundering at her
Reformation made protest against a corrupt church in behalf of the home
rights of the soul, and nothing could stop it. The French Revolution
was a human
earthquake, terrible in its atheism and inhumanity, but out of it rose
a new day
radiant with unguessed promise.
Make no mistake; out of this world-war
will issue and the race will move forward at a pace unmatched before in
As the long wars of the Middle Ages overthrew feudalism and ushered in
so this war will mean the end of narrow, bigoted nationalism and the
advent of a
closer world-fellowship. Already, above the din of battle, we hear
proclaiming the necessity of things hitherto held to be impractical
dreams, so slowly
does man learn that his dreams are his redemption, and his ideals his
Surely, in the new day that is to be, there will be a ministry for
is a world-order of closely united men who work for the welfare of
morally to ennoble themselves and others, and thereby to bring about a
league of mankind, which it aspires to exhibit even now on a small
* * *
How to Study Masonry
There are two ways of studying Masonry. One is
at the roots of all initiatory rites in the Men's House of primitive
out the reason for it, tracing it up through the Ancient Mysteries into
orders of Asia Minor, Rome, and the cathedral-building period; and
thence to the
founding of modern Masonry, its growth, its organization, and the
of its influence. Another way is to begin close by, in the Lodge,
taking the initiate
as he enters the Order, following each step as he moves on through the
of symbol, drama, and parable, asking the meaning of each sign and
symbol. Of course,
such a method requires a tyled Lodge, or some private place of
due regard for the secrecy of the matters studied.
Now our thought is that the ideal way should
these two methods, so that each may illumine the other. First learn the
that is fundamental – not necessarily so as to be able to repeat it,
but well enough
to detect an error. That is, have a distinct and vivid picture of each
mind, and then make free use of the wise little word Why. Soon there
will be a whole
crop of questions asking for answer, and to find the answer it will be
to take up the other method – going back into the past to learn the why
of things and how they came to be. Research will thus be made to serve
and the ritual will at the same time be the basis and inspiration of
* * *
The Ancient Physician
Honor a physician with the honor due unto him
uses which ye may have of him; for the Lord hath created him.
For of the Most High cometh healing, and he
honor of the king.
The skill of the physician shall lift up his
in the sight of great men he shall be in admiration.
The Lord hath created medicines out of the
he that is wise will not abhor them.
Was not the water made sweet with wood, that
thereof might be known?
And he hath given men skill, that he might be
in his marvelous works.
With such doth he heal and taketh away their
Of such doth the apothecary make a confection;
his works there is no end; and from him is peace over all the earth.
My son, in thy sickness be not negligent; but
the Lord, and he will make thee whole.
Leave off from sin, and order thine hands
cleanse thy heart from all wickedness.
Give a sweet savor, and a memorial of fine
make a fat offering.
Then give place to the physician, for the Lord
created him: let him not go from thee, for thou has need of him.
There is a time when in their hands there is
For they shall also pray unto the Lord, that he
prosper that which they give for ease and remedy to prolong life.
He that sinneth before his Maker, let him fall
the hand of the physician.
The Book of
* * *
The Leader of the People -- [A Poem]
listens for the
coming of his feet;
The hushed Fates lean expectant from their seat.
He will be calm and reverent and strong,
And, carrying in his words the fire of song,
Will send a hope upon these weary men,
A hope to make the heart grow young again,
A cry to comrades scattered and afar:
Be constellated, star by circling star;
Give to all mortals justice and forgive:
License must die that liberty may live.
Let Love shine through the fabric of the State –
Love deathless, Love whose other name is Fate.
Fear not: we cannot fail –
The Vision will prevail.
Truth is the Oath of God, and, sure and fast,
Through Death and Hell holds onward to the last.
"The Voices of Song"
LONG ago Cicero said that everybody should read
poetry every day. And he was right. It helps in daily living. One can
to a rhythm running in his head, as sailors sing a chanty as they turn
A bit of a song gives us our marching orders for the day, and arranges
of life into something harmonious. It lifts us up, reveals a sense of
by taking us to a height from which the human scene is seen from the
point of view
of the eternal. Poetry is a light upon the common things of life,
meanings, unguessed beauties, and the reading of it makes some things
– and all things more lovely. It is a prophecy of what life may become,
to make the dream come true.
Nor is there any lack of true poetry in our
we are ready to offer proof. There is so much good poetry, indeed, that
it are apt to underestimate what is really good in their quest of what
great. There are many poets writing today, who, if they had written a
ago, would now be acclaimed as classics. Always it is so. As a
statesman is a dead
politician, so a classic poet is a dead singer who was not honored
while he lived.
But, as we were saying, everybody should read a little poetry every
day, and we
propose to make note here of some dainty books of poetry written by
the better to tempt their brothers and fellows to obey the suggestion
of the old
Now that Whitcomb Riley [Lib 1916 (See
– Complete works in 10 volumes)] is no longer among us, perhaps the first of
our Western poets is James W. Foley – Past Grand Master of North
Dakota. Sane, broad,
sympathetic, whether he treats of life with his own peculiar brand of
whether he strikes the deeper and more solemn notes, he is equally
sincere, and equally representative of what is best in our national
life. One reads
his "Boys and Girls" and is reminded now of 'Gene Fields, now of the
lyrics of Stevenson, and now of nobody else on earth, for he has a
knack of his
own, a touch as individual as it is authentic. "Tales of the Trail"
us back into the older West of the Remington pictures, the Wister
stories, and the
Bret Harte poems; the days when Roosevelt was a rancher and used to
stop at the
old home to talk books with the father of "Foley's boys."
So, and naturally so, the former President
introduction to the latest volume of poems by one of "Foley's boys,"
"The Voices of Song." [Lib 1916] It is like the other volumes,
only different. The
shadow of the great war falls over it betimes, but does not cloud its
the while it sings of life and love and sorrow, of An Old Fashioned
Girl and The
Little Country Town, of Comrades in The Quest of The Way to Galilee.
song is rich in sentiment, in moods tender or playful, finely phrased
a wise philosophy under the lilt of simple melodies.
Good-morning, Sister Song,
I beg your humble pardon
If you've waited very long.
I thought I heard you rapping,
To shut you out were sin,
My heart is standing open,
* * *
"A Heap O' Living"
There are those who say that American optimism
unreal, and does not see straight, suffering from astigmatism and
from an optometrist, if there be such a thing. Maybe so. Perhaps it is
but it is practical too, and Brother Edgar Guest [Lib 1916] is a happy exponent of it.
Bright, clear-cut, rollicking,
touching many aspects of life surely, if briefly, reminiscent of
through with all the old loyalties and pieties – his verse is common
sense set to
music. His philosophy is simple, the world is good if you take it in
the right spirit;
that is, it is right, if you are right. Otherwise, it is all agog and
upon the level and do the best you can," – for yourself and everybody,
nothing can go far wrong. Hear music "when father shakes the stove,"
eat your "chunk of raisin pie" in thankfulness. When you "tackle
your work" just feel that you are equal to the job, and it will be done
you know it, without fuss or fume. Be neighborly, have a kind word to
say. It is
a happy mood, set to easy rhythm and rhyme, which is surely better than
of which we have so much more than we need. To be sure, such a
a thing or two, including the world-war, the horrible maladjustments of
things, and the eternal discontents. But what of it? Was not Hamlet
by thinking he was born to put the world to rights? Furthermore, if we
are to do
our bit in swinging the earth back into its orbit, we must first get
Exactly, and that is the goodly gospel of Guest, which he preaches from
of the Detroit Free Press. May his tribe increase. There are "heaps of
" left, love to win us, truth to entice us, beauty to lure us, and
take us back into the days that come not back.
if you know how to listen,
My Paw said so.
Owls have big eyes that sparkle an' glisten,
My Paw said so.
Bears can turn flip-flaps an' climb ellum trees,
An' steal all the honey away from the bees,
An' they never mind winter becoz they don't freeze;
My Paw said so."
"I Sat In Lodge With
When those words are spoken the ice is broken,
strangers till then, become friends, and the fire of fellowship burns.
It was a
true stroke, a tender touch, a fine flash of insight when Wilbur Nesbit
lines, which will surely become a classic of the Craft. What a world of
it makes to hear those words! Somebody can vouch for you. Doors open.
outstretched. The old loneliness melts into a mist, like a bad dream.
can we do in this world than vouch for one another, anyway? The richest
man is a
pauper if nobody will vouch for him. What is the matter with the
that no one will vouch for him. God of dreams, what, a text for a
But it is not preaching we need, but just to take the text to heart and
all of brotherhood
And help me face the world anew,
There's something deep and rich and good
In this: 'I sat in lodge with You."'
* * *
The Bank of Beauty
Here is a beautiful book, privately printed,
"Saint Francis of Assisi and Giotto his Interpreter," [Lib*] by J. R.
Chapman, of the Continental & Commercial National Bank of
Chicago. How strange.
Francis wedded Lady Poverty as a bride. Clad in a rough garb, with a
he showed how rich life can be without money. Later a great artist
steps with his brush, fixing the fleeting beauty of his life in the
of art. And now a great banker follows those shining steps, visiting
of the "little poor man," brooding over the hills and valleys of "the
Galilee of Italy." It is beautiful withal, and eloquent. Every man
a city of the soul built against outward distraction for inward
shelter – some refuge from his work, some remote and quiet retreat, a
place of escape.
Why not find in Masonry such a home of the mind? He that is wise will
and govern himself accordingly.
* * *
- Saint Francis
of Assisi, [Lib*] by J. R. Chapman. Privately printed.
- The Voices
of Song, [Lib 1916] by J.
W. Foley. E. P. Dutton Co., New York. $1.50
- Tales of
the Trail, [Lib 1914] by J.
W. Foley. E. P. Dutton Co., New York. $1.50
Heap o' Livin"' [Lib 1916] by Edgar
Guest. Reilly & Britton, Chicago. $1.50.
of Kisco Lodge, No. 708, [Lib*] by J. F. Chapman. Times Press, Mt.
Kisco, N. Y.
- Trees and
Other Poems, [Lib 1914] by J.
Kilmer. Doran Co., New York. $1.00.
- Why Men
Pray, [Lib 1916] by C.
L. Slattery. Macmillan Co., New York. 75 cents.
- Beside Our
Reading Lamp, [Lib*] by Luther A. and Elinore T. Brewer. Privately
- How to Read,
[Lib 1916] by J. B. Kerfoot.
Houghton Mifllin Co., Boston. $1.25.
- Paul Revere,
by Belle Moses. D.
Appleton Co., New York.
* * *
A Midnight Soliloquy -- [A Poem]
Here, cold and mute, wrapped in the icy cloak of death, the Master
No more the pageantry and pomp of power;
No more the craftsman hastening to perform his deep designs;
No more for him the Temple rising proudly from its hill
And beckoning heaven itself to rest upon these stately columns –
No more shall these his high ambitions gratify.
Oh, death untimely! Yet, oh, timely death!
Wrested from earth while still his honors clustered;
Before the breath of calumny had stained,
Or slander marred the worth of his achievements.
He now has fallen, yielding up his life,
Ere that he would betray his sacred trust;
Surrendering all – all that the world holds dear –
Life, honor, power, riches, everything –
Yet holding fast to his Masonic faith.
Oh, daring loyalty – fortitude most grand!
To him in future time shall countless thousands sing their songs of
And sound his name, who death preferred, than faithless prove – than
Yet kept so well, his secret stands revealed,
And from his death I read it thus –
Truth, Honor, Fortitude!
* * *
But hark! The temple bell rings out the midnight hour;
Come, now, my comrades, let us haste away,
Bearing, where'er we go, our heavy burden of remorse."
The First American Poem -- [A Poem]
in the first book ever issued by an American author, 1643.
sun doth rise
the stars do set,
Yet there's no need of light.
God shines a sun most glorious
When creatures all are right.
The very Indian boys can give
To many stars their name,
And know their course, and therein do
Excel the English tame.
English and Indian none inquire
Whose hand these candles hold;
Who gives these stars their names, Himself
More bright ten-thousand fold.
The Question Box
Brothers Of Light
Dear Brother: – Enclosed find a clipping from
paper, "Neue Zürcher Zeitung," (Switzerland) dated July 23rd, 1916,
as follows: "Liberty Lodges. Ladies and Gentlemen of good standing will
admitted into Freemasonry Lodges of the Hermetic Brothers of Light.
Prepaid inquiries to be sent to Post Office Box 1368, Ascona." I should
to have you print this in The Builder with further information as to
of the Brothers of Light. Fraternally, E. Nievergelt, Iloilo,
Unfortunately we have
no information about the fraternity mentioned by our Brother, except
that they have
no place in the regular Masonry of America – which should be sufficient
letting them alone, save as curiosity may prompt to investigation as to
are trying to do.
* * *
Dear Brother: – Some time ago I attended a
''Symbolism of the Bible," delivered by a Theosophist. During the
often used Masonic terms and claimed it was pure Masonry. In a private
the lecturer claimed to have been initiated into Masonry, including the
a member of a duly constituted Lodge operating under a charter granted
by the Grand
Orient of France; that the order was duly recognized in all countries
'The Great White Lodge," she often referred to, and alluded to it as
I would appreciate information about these matters.
An article about Co-Masonry, soon to appear in
pages, will set the facts clearly before our Members as regards this
France and elsewhere: it is written by Brother A.E. Waite. Co-Masonry
France and in many places, but it is not recognized by the Grand Lodges
Nor is it recognized by the Grand Lodge of England. For that matter,
the Grand Orient
of France is not recognized by the Grand Lodge of England or by the
of America – so that, as regular Masons, the whole affair is outside
Some of the leaders of the Theosophical Society – including its founder
– we understand
were initiated, irregularly of course, into Masonry, and have given
interpretations to Masonic symbolism – that is, they united Masonry and
and this is no doubt what the lecturer meant by "pure Masonry." To be
sure, there is no reason why a Theosophist should not be a Mason, or a
not be a Theosophist; but it comes with ill grace to claim that a
mixture of the
two is "pure Masonry” implying that our own Masonry is diluted. Others
mix Masonry with Methodism, Buddhism, or some other cult or sect or
and call it "pure Masonry." Such a principle, if carried out would mean
a Masonry as many-colored as the coat of Joseph, and it would cease to
have no prejudice against Theosophy, or against a theosophical reading
symbols – if any one prefers that interpretation – but the claim of the
is unMasonic, and would seem to show that she is not well instructed in
tenet of the Order.
* * *
Dear Brother Newton: – Ever since I read your
on the two Saints John, in the June issue of The Builder, I have wanted
to ask you
whether or not prophets have been known in other nations besides the
do not want to be a "butinsky,"* but would like to know what you think
A person who interferes in
the affairs of others; busy body. – rhm
Indeed, yes. For a long time prophecy was
as an exclusively Hebrew institution, but that time has long gone by –
having been made obsolete by the comparative study of religions. No one
a monopoly of anything religious, albeit the Hebrews had a genius for
as the Greeks had for art and philosophy, and it is therefore that
are supreme. But the prophet-genius is a thing as distinct as the
genius of the
poet, or the painter; its characteristics are well-known and may be
forth – as ye editor tried to do in his lectures on "Carlyle" and on
both of whom had the prophet-genius in rare degree. Every race, every
its prophets. Such a book as "The Prophet and his Problems,'' [Lib 1914] by J. M. P. Smith,
will give you examples of prophets in Egypt, Syria, Assyria and other
lands of the
ancient world. (Chap. 1.) Some seem to think that the chief function of
is to foretell coming events. Not so. That is the least significant
aspect of his
ministry. He is less a fore-teller than a forth-teller, one who speaks
another – so that, anyone who tells a moral or spiritual truth is, in
so far, a
prophet, he speaks for God. If he has the lonely, sorrowful, austere,
genius of the prophet, he will tell it with tremendous earnestness and
a style picturesque, parabolic, and surcharged with moral electricity.
* * *
Search the Scriptures
Dear Sir and Brother: – I was exceedingly
get the list of references to the Bible in Masonry and should like to
we use in Jonkheer Lodge No. 865, F. & A. M., (Yonkers, N. Y.)
with the allusion to untempered mortar in the first degree: Ezekiel
XIII:9 and XXII:28.
In New York our Great Light is open at Psalm
for the first degree; at Amos VII for the second and at Ecclesiastes
XII for the
third degree. Are the references as printed in the December journal
wrong, or do
the various jurisdictions change the references? Yours fraternally,
D D. Berolzheimer,
* * *
Dear Brother Editor: – I would like to know if
can inform me if Robert Southey, born August 12, 1774, died March 21,
1843, at Bristol
(?) County of Somerset, England was a Mason. Southey was Poet Laureate
from 1813 until his death. His Lyric, "To a Spider," has the following
for verse 2:
"Thou art welcome
to a Rhymer sore perplext,
The subject of his verse.
There's many a one, who on a better text
Perhaps might comment worse.
Then shrink not, old Free Mason, from my view
But quietly like me spin out the line;
Do thou thy work pursue,
As I will mine."
Why does Southey call the Spider: "Old Free
Louis S. Brigham,
It does not appear from any biography of
he was a Mason. At least, it is not mentioned – though that is not
Perhaps some of our English Members can tell us the fact. Of course, he
have to be a Mason to write the line quoted, since the common fact that
rests upon geometry, and the geometrical figures woven by the Spider in
would suggest the comparison.
* * *
My dear Brother: – I received your letter of
of May, on time; and if you will pardon the long delay, I will answer
Darius Cobb is not a Mason. He is the artist
the wonderful pictures: THE MASTER, THE LAST COMRADE, CHRIST BEFORE
He is now 84 years of age, active, hale,
a big "boy" now as he always has been. On his birthdays, he always
this challenge: "I, Darius Cobb, hereby challenge any man my age, in
to race me for 25 miles." The challenge has never been accepted.
On July 4th, 1916, I saw him at a Community
Parade at Newton Highlands, Mass., where he lives. He impersonated
and later made a big hit with the boys when he actually struck out
on three pitched balls at a burlesque ball game. All this at 84.
L. S. Brigham, Vermont.
(This interesting note is in reply to our
to whether Darius Cobb, the artist – Brother of Sylvanus Cobb, of whom
wrote so interesting a letter – is a Mason. It gives us a glimpse of a
old age, which any man might envy – the fruit of a well-spent life. The
of "The Master," by Cobb, deserves its renown, uniting as it does the
strength of manhood and the mercy of womanhood, illumined by strange,
keen but kind, which look into the soul of humanity. For a few swift
years those eyes looked into the eyes of humanity – and the world moved
the race has never forgotten that glance, nor will it forget until
whatever is to
be the end of things.)
* * *
The Upper Room
Dear Bro. Newton: – Can you give me some
regard to the proposition of holding a Masonic Lodge on the ground
floor of a building,
or in a one story building?
Ever since l have been a member of the
have had the idea that it was contrary to Masonic tradition to hold a
Lodge on the
ground floor or in a one story building. I presume I got the idea from
in Ancient times our Brethren ascended to the highest pinnacle when
as a Lodge.
Since I came to the Province of Saskatchewan
especially since taking up my duties this year as District Deputy Grand
the 12th Masonic District in this Province, I have discovered that two
of the Lodges
in my jurisdiction have their Lodge rooms on the ground floor, and I
that it is contrary to Masonic tradition, so if you will be so kind as
me on this matter I will be grateful indeed.
The writer is a Past Master of Anamosa Lodge
and in addressing you I feel that I am writing "home" for information.
Thanking you in advance for the anticipated
beg to remain,
– H. G.
A. Harper, Saskatchewan.
(There is neither reason nor authority, so far
are aware, why a Lodge may not meet on the first floor of a building,
if it so desires.
Our Brethren in the olden time met often in hills, the better to note
of cowans and eavesdroppers, but it was not always so. The only point
in a place
of meeting is its privacy, and that may be secured on any floor. As we
comes to mind a lovely summer afternoon on the banks of the Thames,
only a few months
ago. when we sat in Lodge which convened on the first floor of a
building near the
Skindle Hotel, Taplow, in the Province of Buckingshire.)
John Quincy Adams
Dear Brother: – In a copy of The Builder for
month I notice on page 357 under the title, "The Roll of Honor," the
of John Adams and John Quincy Adams who are described as "Brother
As M. W. Bro. Baird states that he has verified
list I believe it would be worthwhile to publish the verification
because the anti-Masons
assert in their publications that John Adams never passed beyond the
and John Quincy Adams never entered a lodge.
It is certain that in the Anti-Mason
latter took a conspicuous part against the order, writing a series of
on Masonry" for publication. The "Account of the Morgan Tragedy"
included in the collected "Letters," is still used by the Antis as a
to propagate their ideas. They also used to have a tract containing
to be letters from Chas. Francis Adams, son of J. Q. Adams, in which
asserted that neither his father nor any of his descendants ever had
It is more than twenty-five years since I saw
but the statements therein were very explicit and apparently backed by
The only point concerning which my memory is not clear is whether Chas.
Adams also denied the Masonic affiliation of his grandfather, John
The existence nor yet the honor of Masonry
neither of these men. If they were not Masons let us cease to claim
them. I do not
remember seeing anything claiming honors for the American people by
reason of the
fact that Benedict Arnold was born in Connecticut. Why should we boast
of the distinction
of having had a brother who became President of the United States, when
at the same
time he used his literary ability to attack our Brotherhood? If he
never was a Mason
we need have no concern about his attacks more than another's showing
If he was a Mason his hostility imposes on us an especial burden of
And his attitude was notorious cannot be denied, while his
adds weight to the wrong side of the scale where we are concerned. We
let the Anti-Masons have all of him since he gave them what he did.
F. Ela, E. Douglas Mass.
* * *
"Scottish Rite Philosophy"
Dear Sir and Brother: – The letter under the
and over the initial signature, "L. S. G.," appearing on page 382 of
December, 1916, issue of The Builder, prompts me to risk being called
when I attempt to write a few words that may possibly cast a ray of
the what seems to be a dark horizon, to many men who admit and claim
to the marvelous Scottish Rite. Unfortunately for the stability and
Masonry, there be many men, who, even though enlightened with all the
that modern universities can bestow upon them, yet they are absolutely
speak the first word in the answer to the "riddle of the sphinx," "Why,
Whence, and Whither." The correct answer to this time old riddle is
"Holy Doctrine" as well as "the long lost Master's Word."
I am indeed sorry to observe that the editor of
Builder, in his reply or comments on the letter of Brother "L.S.G.," is
inclined to cast regrets and rather critical innuendoes at the form and
of Morals and Dogma. To some members of the Rite it would be as
impossible to add
to or subtract from the beauties and sublimity and profundity of Morals
as it would be to change for the better the verbiage of the "Great
Any one that fails to discover these wonderful features of that great
never cast aspersions at the work, for that plainly indicates their own
to comprehend and grasp its deeper and hidden meanings. We are assured
in its pages
that exoteric Masonry is made in such way that the profane may not know
meaning. It must be read "between the lines" by the one who would grasp
its full and deepest meaning.
I hope that I will not be deemed pedantic, if I
to tell Brother "L.S.G." of the "rough and rugged road" over
which I traveled, and through which the symbolism and the philosophy of
Dogma, and in fact the whole symbolism of Masonry, was made plain to
me. Not that
I pretend or assume that I am able to unravel and have mastered each
and every feature
of their unlimited intricacies, for such "Mastership" I believe to be
beyond the ability of any one finite mentality. But I do believe and
feel that much
of the hidden treasures are perceptible to me, and those that I have
remain unrevealed because of lack of opportunity and mental ability on
The revered and lamented Pike, and the brilliant Richardson, each spent
in the study of these hidden treasures, and were not able to plumb
their most profound
depths. Then why should I presume to be even able to feel and see their
beauties. Masonry I conceive to be a rich mine, and the deeper the
the richer the jewels that he will bring to light.
It was my good fortune, to receive the degrees
Craft Masonry, very early in my young manhood. The Capitular and
soon followed, and in due time I was made a Knight Templar. Soon after
the degrees of the York or American Rite, I was fortunately led into a
reading, that for me, held an almost irresistible attraction. I presume
inherent love of the study of Ancient History was the real reason that
I took up
the line of study that I here mention. I will not name the many books
that I read
that took rank as collateral reading, but will mention only what I now
view as the
central work around which all others but radiated and held second
place. I refer
to the writings of Madame H.P. Blavatsky. Now do not throw up your
hands in "holy
horror" for I am not going to advocate a full course in "Theosophy,"
or of any other cult, as such. I believe that no one should undertake
and study of such deep and intricate philosophy, until that reader is
able to read
the text, and exclude from his mind the personality and the crotchets
of the author.
Then and only then, will the student be able to reap the rich harvest
that is sometimes
almost completely overshadowed by some erratic views and personal whims
of the author.
The two volumes entitled "Isis Unveiled,"
[Lib 1891, Vol 1, Vol 2] and the three volumes,
"The Secret Doctrine," [Lib 1893/97, Vol 1, Vol 2, Vol 3] constitute a mine
of wisdom, that in my humble opinion has never been equaled in an equal
volumes. After reading these volumes a number of times, together with
books such as I before termed collateral, then it was my good fortune
to be elected
to receive the degrees and the philosophical teachings of the Scottish
I finally arrived at summit, then I devoutly thanked my lucky stars
that my reading
and study of the many previous years had been cast in the lines that
to my lot.
As the entrancing beauties of the Scottish Rite
were unfolded to my wondering eyes, their matchless philosophy
expounded to my astounded
and charmed mind, my thoughts harked back to the invaluable and
and truths of ancient religions, and the traditions of ancient
mythology, all so
lucidly and clearly and indisputably dragged forth from their forgotten
the wonderful erudition and learning of Blavatsky, to become a
background and shading
for the wonderful picture as painted by the hand of Albert Pike. Soon I
pages of Morals and Dogma, [Lib 1871] and I
was forced to marvel at the wonderful harmony that exists in its
a combination of the teachings from these two great teachers, the
the philosophy of Masonry became to me, perfectly satisfactory and
that to me, is the "long lost Master's Word," came like a flash from a
noonday sun. The "Why," "Whence" and "Whither," was
answered to my entire satisfaction, and the purposes, the objects or
existence became perfectly satisfactory to my mind, while the future
stripped of all previous dread. This same course may not remove the
the minds of others, for we are told in our rituals, "let each apply
best suited to his own mind." But to me, it has acted in a way that I
to be very much like the orthodox condition called by its adherents,
Life and its trials and temptations, its victories and its
are viewed as part of the vast scheme of the cosmos, guided and
directed by the
same unerring laws of Nature, or in other words, by the same hand of
God. This induces
a man to endeavor with redoubled effort, to "live the life" and render
his own heart a fit dwelling place for the "Most High God." It is worth
– H. L
(Now ye editor has not been casting innuendoes
at "Morals and Dogma" or its author, nor is he inclined to do so. Far
from it. He holds the great book and its great author in high esteem,
but he does
not believe in the infallibility of either. Instead of belittling the
book he has
been trying to "read between the lines," as our Brother suggests, and
if he has not found those unfathomable depths of truth which no mortal
sound, he has at least endeavored to make the wise and good and
of the Scottish Rite more lucid. He insists that "Morals and Dogma"
revision, needs it badly – and he is ready any time to give a bill of
plans and specifications, or whatever else may be needed to show that
he is right.
He is insistent, not because he is an enemy of the Rite – God forbid –
but the more
earnestly because he loves it, believes in it, and is certain that it
is one of
the greatest instrumentalities for teaching men the truth that exists
Because this is so, because of its unmeasured possibilities, it ought
to seek a
higher efficiency for its high ends. When it does so, more men will
find it what
Brother Henderson has found, albeit perhaps not in just the same way –
a House of
Truth for the habitation and comfort of the intellect, a Temple of
Faith in which
to strengthen and fortify the soul. No, we do not hold up our hands "in
at Madame Blavatsky, or at any one else who has labored to enrich and
human mind – never! That is not the spirit of the Scottish Rite. As
life runs on
we find ourselves more eager to welcome every helper, more willing to
every sweet voice that speaks of the things that matter most, rejoicing
in the truth,
wherever it is found – as we rejoice with our Brother in his hard-won
and peace of heart.)
* * *
The Play of Life
I have been reading "The Crescent Moon" [Lib
1913] by Radindranath Tagore,
the great Poet of India – and these are some of the thoughts that have
in my brain:
We have been pacing
alone across the Fields of Life – strolling along the shores of the
of Time – while the Sunset was hiding its Gold like a miser.
The infinite Sky is
motionless and the restless Waves boisterous.
Life's Children play
on the Sands of endless Worlds and meet and greet, and part 'mid joyous
They build their houses
with sand and play with empty shells, with withered leaves they weave
and float them on the Sea of Life.
Tempests roam the sky
and blacken the trackless deep – yet the Children of Life play on in
glee – fearing nothing.
The Crescent Moon becomes
tangled in the branches of the trees and, in childish joy and
confidence, we spread
a net to catch it.
The Clouds that float
in the azure sky seem Angels and friends, and the Waves are peopled
with those that
sing songs of joy and gladness from morn till night.
Then again, we build
Palaces for our Fairy Friends with silver walls and roofs of Gold.
The World has been
flooded with radiant Light – but the Sun is hiding its face behind the
The shadow of the Rain
has covered the day of our lives – and the fierce Lightning scratches
the Sky with
its nails; the Clouds rumble and roar; we shrink in fear – and are far
There are no hedges
to mark the way, nor foot-paths to lead the feet; tears moisten our
eyes and our
hearts tremble with fear and nearly break, when we feel a hand in the
our despair which tenderly lifts us up and clasps us to the bosom of
Love – hearing us to Home – and Love – and LIGHT.
* * *
The York Rite
Dear Brother Newton: – In reading Brother
interesting article on the York Rite in the November, 1916, number of
I have noted a few points which I should like to bring to your
In the first place he states that "The Ancient
and Accepted Scottish Rite" is a misnomer as this Rite does not come
and he considers that the word "Scottish" should be changed or omitted.
May I point out that the Supreme Council for England made this change
ago and in that country the Scottish Rite system is now known as the
Accepted Rite for England and Wales and the Dependencies of the British
Secondly, Brother Kuhn states that "the most
Degree is unknown in the British Empire, except in Canada." This is an
which I should like to correct. The Grand Council of the Cryptic
Degrees for England,
etc., grants Charters which give power to confer the Degrees of Most
Royal Master, Select Master and Super-excellent Master. Councils under
of this governing body are to be found in most parts of the British
I may say that the Ritual of the Degree of Most
Master as conferred by the Cryptic Councils of England is practically
with that given by Royal Arch Chapters in Canada and the United States.
– C. C.
* * *
(The following letter from an alert
and able young
Master of an Iowa Lodge is most interesting and valuable, as showing
of a wise suggestion by a Grand Master, and further, as proposing a
it would be well to consider. Pertinent to the same points are the
Masters," by Brother MacBride, of Lodge Progress, published in the
issue. If a Master has no plan of progress for his Lodge, he will not
get very far.
Masters should be trained, not only in the ritual, but in the executive
aspects of their office. Yes, this Society can help, and it will keep
in mind the
suggestion here offered; it was this that we had in mind in publishing
As the election of officers in the various
nigh I am thinking of the officers in line for next year and the total
that some of them feel towards the work. This indifference is only
exceeded by the
utter lack of understanding as to their responsibilities in their new
A new master takes his oath of office often without the least thought
as to how
he is going to improve the order during the coming year, and sometimes
with no intention
of trying to do so. It is this lack of appreciating and understanding
of the office that makes for this haphazard work of so many lodges and
all growth, except perhaps in numbers.
Grand Master Walton, at Cedar Rapids, touched
cure for that very thing, in my judgment. I have thought of it a great
then, and I feel more and more that if the outgoing master was required
a thorough accounting of his year’s work in the form of a report read
at the time
of installing his successor, as Brother Walton suggested, it would be a
thing for the lodge. It would give the new master something to think
if these reports were read year after year, and compared and discussed
by the brethren,
as would certainly happen, it would create a feeling in all who were on
toward, or who aspired to be masters that after all it was no small job
of the best talent in the lodge and the best efforts of every man who
was in the
chair. I believe that the brethren would also be more careful of whom
Couldn't the National Masonic Research Society
The Builder do something to help this along? A campaign of education
I believe. Would it not be profitable work for the magazine if it gave
space to a short article on the subject in November or December of each
order to remind those masters that had perhaps forgotten? Then in the
which would be read by the new masters when their interest is at its
a short article of an inspirational nature, accompanied by an actual
report of some
master, would solve the matter in some measure. New masters and old
ones too, and
other members would read with the greatest of interest the report of
whose name and lodge was given. It would be a concrete example of what
done, and would create a desire for the same thing. Many masters need
only to be
given a hint along such a line, and if one report was published in The
January of each year it would not be many years until a valuable
collection of reports
would be at hand for reference.
Tubal Cain -- [A Poem]
By Charles Mackay
In the Book of Genesis (IV:22) occurs the
"And Zillah, she also bare Tubal Cain, an instructor of every artificer
brass and iron." On the hint given in this brief statement the very
poem of "Tubal Cain" was composed by Dr. Charles Mackay, an industrious
English writer ( 1814-1889), who was for a time editor of the
NEWS, and correspondent for the LONDON TIMES during the American Civil
Mackay is remembered chiefly by this poem and
spirited song, "Cheer, Boys, Cheer!"
"Tubal Cain" affords an excellent example
of how much can be made out of a very slight suggestion when this gains
in an imaginative mind.
The Bible tells nothing more about Tubal Cain;
the bare fact that he is spoken of as an instructor in metalworking
a very spirited poem of "the days when earth was young," embodying
in a picturesque fashion, a moral to be remembered.
Tubal Cain was
a man of might
In the days when the earth was young
By the fierce red light of his furnace bright,
The strokes of his hammer rung;
And he lifted high his brawny hand
On the iron glowing clear,
Till the sparks rushed out in scarlet showers,
As he fashioned the sword and spear.
And he sang, "Hurrah for my handiwork!
Hurrah for the spear and sword!
Hurrah for the hand that shall wield them well,
For he shall be king and lord!"
To Tubal Cain came many a one
As he wrought by his roaring fire,
And each one prayed for a strong steel blade
As the crown of his desire
And he made them weapons sharp and strong,
Till they shouted loud with glee
And gave him gifts of pearl and gold,
And the spoils of the forest free.
And they said, "Hurrah for Tubal Cain
Who hath given us strength anew!
Hurrah for the smith, hurrah for the fire,
And hurrah for the metal true!"
But a sudden change came o'er his heart
Ere the setting of the sun,
And Tubal Cain was filled with pain
For the evil he had done:
He saw that men with rage and hate
Made war upon their kind,
That the land was red with the blood they shed
In their lust for carnage blind.
And he said, "Alas that ever I made,
Or that skill of mine should plan,
The spear and the sword for men whose joy
Is to slay their fellow man!"
And for many a day old Tubal Cain
Sat brooding o'er his woe;
And his hand forbore to smite the ore,
And his furnace smoldered low.
But he rose at last with a cheerful face
And a bright courageous eye,
And bared his strong right arm for work,
While the quick flames mounted high
And he sang, "Hurrah for my handiwork!”
And the red sparks lit the air:
"Not alone for the blade was the bright steel made,"
And he fashioned the first plowshare.
And men, taught wisdom from the past,
In friendship joined their hands,
Hung the sword in the hall, the spear on the wall,
And plowed the willing lands;
And sung, "Hurrah for Tubal Cain!
Our stanch good friend is he
And for the plowshare and the plow
To him our praise shall be.
But while oppression lifts its head,
Or a tyrant would be lord,
Though we may thank him for the plow,
We'll not forget the sword!"
Dissertation on the Emblems -- [A Poem]
By Robert E. French, Of Nebraska
and Dedicated to My Beloved Brother
M. W., Albert W. Crites,
Past Grand Master and Past High Priest.
The Three Steps.
As the sun rises in the east, giving birth to day,
So in youthful hours the heart is light and gay –
'Ere angry clouds o'ercast the sky, all is bright and clear,
Before the heart has felt a sign or e'er been chilled by fear.
In manhood as Fellow Crafts we arrive at middle age,
Youthful hours are past and gone – we're actors on life's stage;
Misfortunes crowd our pathway, clouds return in gloom;
We feel our own feet sliding toward the silent tomb.
In age as Master Masons, having lived three score and ten,
May we look back along the track without remorse or pain.
Then let the golden bowl be broken the fountain rent in twain
Then let the silver cord be loosed and the clouds return again.
The Pot of Incense.
Fair emblem of a pure and contrite heart
Filled with love, relief and truth, tenets of our art;
May it ascend in fragrance rare as flowers of sweet perfume,
To a throne beyond the skies, immortal life beyond the tomb.
Emblem of industry of the "Ancient and the Free,"
Learning lessons of honest labor from the busy bee,
Laying by rich stores of knowledge ere winter age gomes on,
Relieving, aiding and assisting each and every one.
The Book of Constitutions.
"The Book of Constitutions guarded by the Tiler's sword,"
Warns us to be watchful of thought and act and word.
Let the tongue remain in silence and circumspection, too,
Rather than betray our virtues to those that are untrue.
The Sword Pointing to a Naked
"The sword pointing to a naked heart" – a warning to us all
That stern justice will o'ertake the great as well as small;
For he who guides the comet along its rapid flight
Knows but one eternal law, and that's the law of right.
The Ark and Anchor.
"The ark" riding on the billows tells of a sure retreat
From life's storms and troubles we may rest our weary feet.
Within a peaceful harbor may we all arrive at last,
Where the wicked cease from troubling and the weary are at rest.
"The anchor" is an emblem of a well-grounded hope,
Like the mariner that clings to the life-saving rope,
So we look forward to a haven of bliss above,
Safely moored in a harbor where God rules in love.
The Forty-Seventh Problem of
Invention of Pythagoras, the seer of ancient days,
Mystical truth-seeker, garing naught for praise,
Traveling in foreign climes over land and sea –
Solve this ancient problem and you'll find a mystery.
The Hour Glass.
"The hour glass," emblem of life's swiftly running sands,
Gives all a timely warning of an approaching end,
Moments, swiftly passing, soon will end life's idle dream;
Soon we all must cross Death's cold and silent stream.
"The scythe of Time" that cuts the brittle thread of life,
Thus ending all our troubles in this world of strife,
That launches us into eternity for another shore,
To a distant land, where our fathers have gone before.
The Spade, Coffin and Sprig of
"The spade and the coffin" – Oh! what solemn emblems thou,
To remind us of death’s dew that will gather on our brow
When this life has passed away to other planes and scenes,
The Mason's faith taught by the acacia of immortal green.
Gue16 / auth. Guest Edgar A. - Chicago : The Riley & Britton
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A Social History of Ancient
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Ahiman Rezon Full Copy
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An Encyclopeadia of Freemasonry
and its Kindred Sciences
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An Historical Account of the
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1811. - Vol. 1 : 1 : p. 424. - 16.1 MB.
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Complete Thomas de Quincey Vol 07
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Complete Thomas de Quincey Vol 13
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Complete Works Vol 01
Ril16CW01 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 1 : 10 : p. 300. - 4.4 MB.
Complete Works Vol 02
Ril16CW02 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 2 : 10 : p. 306. - 4.3 MB.
Complete Works Vol 03
Ril16CW03 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 3 : 10 : p. 303. - 3.4 MB.
Complete Works Vol 04
Ril16CW04 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 4 : 10 : p. 302. - 3.9 MB.
Complete Works Vol 05
Ril16CW05 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 5 : 10 : p. 301. - 4.1 MB.
Complete Works Vol 06
Ril16CW06 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 6 : 10 : p. 296. - 4.0 MB.
Complete Works Vol 07
Ril16CW07 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 7 : of 10 : p. 271. - 4.0 MB.
Complete Works Vol 08
Ril16CW08 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 8 : 10 : p. 295. - 8.5 MB.
Complete Works Vol 09
Ril16CW09 / auth. Riley James W. - New York : Harper & Brothers
Publishers, 1916. - Vol. 9 : 10 : p. 291. - 9.0 MB.
De Bello Gallico
Cae98 / auth. Caesar
/ ed. Stock St. George. - Oxford : The Clarendon Press, 1898. - Vol. 1
: 1 : p. 597. - 22.8 MB.
Egypt and Nubia
Bel20 / auth. Belzoni Giovanni. - London : John Murray, 1820. - Vol. 1
: 1 : p. 503. - 27.2 MB.
Encyclopedia of Religion and
Ethics Vol 06
HasER06 - Fiction to Hyskos / auth. Hastings James. - New York :
Charles Scribner's Sons, 1914. - Vol. 6 : 13 : p. 910. - 275.9 MB.
DeQ86 / auth. De Quincey Thomas. - London : Ward, Lock and Co., 1886. -
Vol. 1 : 1 : p. 498. - 40.8 MB.
Fama fraternitatis (English)
Ros14 / auth. Rosenkreutz Christian. - 1614. - Vol. 1 : 1 : p. 14. -
Fama Fraternitatis, oder,
Entdeckung der Brüderschafft des löblichen Ordens dess Rosen Creutzes :
beneben der Confession, oder, Bekantnus derselben Fraternitet, an alle
Gelehrte und Häupter in Europa geschrieben
And15 / auth. Andreä
Johann V. - Danzig : Andream Hunefeldt, 1615. - Vol. 1 : 1 : p. 146. -
7.6 MB - Non Searchable old Gothic Font.
Bai54 / auth. Bailey Philip J. - London : Chapman and Hall, 1854. -
Vol. 1 : 1 : p. 570. - 19.4 MB.
Historical Library Vol 01
Sic14 / auth. Siculus
Diodorus / trans. Booth G.. - London : J. Davis, Military Chronicles
Office, 1814. - Vol. 1 : 2 : p. 677. - 40.5 MB.
Historical Library Vol 02
Sic141 / auth. Siculus
Diodorus / trans. Booth G.. - London : J. Davis, Military Chronicles
Office, 1814. - Vol. 2 : 2 : p. 700. - 43.1 MB.
History of Freemasonry
Fin66 / auth. Findel Joseph G. - London : Asher & Co., 1866. -
Vol. 1 : 1 : p. 742. - Translated from the German - 17.8 MB.
History of Rome Vol 1
Mom68HR1 / auth. Mommsen Theodor / trans. Dickson William P.. - New
York : Charles Scribner's Sons, 1868. - Vol. 1 : 4 : p. 631. - 35.4 MB.
History of Rome Vol 2
Mom68HR2 / auth. Mommsen Theodor / trans. Dickson William P.. - New
York : Sribner's & Sons, 1868. - Vol. 2 : 4 : p. 566. - 32.9 MB.
History of Rome Vol 3
Mom70HR3 / auth. Mommsen Theodor / trans. Dickson William P.. - New
York : Charles Scribner & Company, 1870. - Vol. 3 : 4 : p. 565.
- 21.4 MB.
History of Rome Vol 4
Mom70HR4 / auth. Mommsen Theodor / trans. Dickson William P.. - New
York : Charles Scribner & Company, 1870. - Vol. 4 : 4 : p. 766.
How to Read
Ker16 / auth. Kerfoot John B. - Boston : Houghton Mifflin Company,
1916. - Vol. 1 : 1 : p. 305. - 7.8 MB.
Hugo's Works Vol 01 - Notre
Dame - Last Day of Condemned
Hug00HW01 / auth. Hugo Victor. - Boston : The Jefferson Press, 1900. -
Vol. 1 : 10 : p. 663. - 78.9 MB.
Isis Unveiled Vol 1
Bla91IU1 / auth. Blavatsky Helena P. - New York : J. W. Bouton, 1891. -
Vol. 1 : 2 : p. 680. - 29.3 MB.
Isis Unveiled Vol 2
Bla91IU2 / auth. Blavatsky Helena P. - New York : J. W. Bouton, 1891. -
Vol. 2 : 2 : p. 728. - 33.6 MB.
Mona Antiqua Restaurata
Row66 / auth. Rowlands
Henry. - London : J. Knox, 1766. - 2nd : Vol. 1 : 1 : p. 382. - 29.1.
Morals and Dogma
Pik71 / auth. Pike Albert. - Charleston : Supreme Council AASR, 1871. -
Vol. 1 : 1 : p. 895. - Formatted & Indexed by rhm - 7.6 MB.
Buc11 / auth. Buck Jirah D.. - Chicago : Indo-American Book Co., 1911.
- 5th Edition : Vol. 1 : 1 : p. 307. - 8.9 MB.
Mos16 / auth. Moses Belle. - New York : D. Appleton and Company, 1916.
- Vol. 1 : 1 : p. 264. - 8.1 MB.
Plu56 / auth. Plutarch. - New York : Derby & Jackson, 1856. -
Vol. 1 : 1 : p. 751. - Complete Text of the 'Lives' - No Illustrations
- 59.9 MB.
Plutarch's Lives Vol 1
Plu60PL01 / auth. Plutarch / ed. Clough A. H.. - Philadelphia : John D.
Morris & Company, 1860. - 'Dryden Edition' : Vol. 1 : 5 : p.
460. - 20.7 MB.
Plutarch's Lives Vol 2
Plu60PL02 / auth. Plutarch / ed. Clough A. H.. - Philadelphia : John D.
Morris & Company, 1860. - 'Dryden Edition' : Vol. 2 : 5 : p.
440. - 20.6 MB.
Plutarch's Lives Vol 3
Plu60PL03 / auth. Plutarch / ed. Clough A. H.. - Philadelphia : John D.
Morris & Company, 1860. - 'Dryden Edition' : Vol. 3 : 5 : p.
464. - 23.9 MB.
Plutarch's Lives Vol 4
Plu60PL04 / auth. Plutarch / ed. Clough A. H.. - Philadelphia : John D.
Morris & Company, 1860. - 'Dryden Edition' : Vol. 4 : 5 : p.
465. - 17.4 MB.
Plutarch's Lives Vol 5
Plu60PL05 / auth. Plutarch / ed. Clough A. H.. - Philadelphia : John D.
Morris & Company, 1860. - 'Dryden Edition' : Vol. 5 : 5 : p.
404. - 20.0 MB.
Tales of the Trail
Fol14 / auth. Foley James W. - New York : E. P. Dutton &
Company, 1914. - Vol. 1 : 1 : p. 194. - 2.8 MB.
For14 / auth. Newton Joseph F.. - Cedar Rapids : The Torch Press, 1914.
- 5th : Vol. 1 : 1 : p. 317. - Original pagination for reference - 0.6
The Complete Works of Carlyle
CarV28 / auth. Carlyle Thomas. - New York : Charles Scribner's Sons,
1900. - Vol. 28 : 30 : p. 506. - 11.9 MB.
The Crescent Moon
Tag13 / auth. Tagore Sir Rabindranath. - New York : The Macmillan
Company, 1913. - Vol. 1 : 1 : p. 102. - 1.5 MB.
The Foundation Rites
Bur01 / auth. Burdick Lewis D. - London : The Abbey Press, 1901. - Vol.
1 : 1 : p. 267. - 7.0 MB.
The Genius of Freemasonry and
the Twentieth-Century Crusade
Buc14 / auth. Buck Jirah D. - Chicago : Indo-American Book Co., 1914. -
Vol. 1 : 1 : p. 353. - 7.8 MB.
The New Atlantis
Bac60 / auth. Bacon Francis. - London : John Crooke, 1660. - Vol. 1 : 1
: p. 133. - 6.8 MB.
The Prophet and his Problems
Smi14 / auth. Smith J. M. Powis. - New York : Charles Scribner's Sons,
1914. - Vol. 1 : 1 : p. 255. - 7.6 MB.
The Roman History
Amm94 / auth. Ammianus Marcellinus. - London : George Bell &
Sons, 1894. - Vol. 1 : 1 : p. 654. - 29.1 MB.
The Secret Doctrine Vol 1
Bla93SD1 / auth. Blavatsky Helena P. - London : The Theosophical
Publishing Company, 1893. - Vol. 1 : 3 : p. 754. - 42.2 MB.
The Secret Doctrine Vol 2
Bla93SD2 / auth. Blavatsky Helena P. - London : The Theosophical
Publishing Company, 1893. - Vol. 2 : 3 : p. 853. - 73.5 MB.
The Secret Doctrine Vol 3
Bla97SD3 / auth. Blavatsky Helena P. - London : The Theosophical
Publishing Company, 1897. - Vol. 3 : 3 : p. 618. - 49.0 MB.
The Study of Man - And the Way
to Better Health
Buc141 / auth. Buck Jirah D. - Chicago : Indo-American Book Co., 1914.
- Vol. 1 : 1 : p. 266. - 12.9 MB.
The Western Islands of Scotland
Mar162 / auth. M Martin. - London : A. Bell, 1716. - Vol. 1 : 1 : p.
426. - 16.4 MB.
Trees and other Poems
Kil14 / auth. Kilmer Joyce. - New York : George H. Doran Company, 1914.
- Vol. 1 : 1 : p. 73. - 2.9 MB.
Voices of Song
Fol16 / auth. Foley James W. - New York : E. P. Dutton and Co., 1916. -
Vol. 1 : 1 : p. 196. - 3.5 MB.
Why Men Pray
Sla16 / auth. Slattery Charles L. - New York : The Macmillan Company,
1916. - Vol. 1 : 1 : p. 118. - 4.3 MB.