Masonic Research Society
to Great Men Who Were Masons
By Bro. Geo. W. Baird. P.
G. M. - District of Columbia
Major General Winfield Scott
STATES ARMY has never developed a more exemplary or able character than
Winfield Scott Hancock, whose record bears no semblance to a blemish.
Secretary of Pennsylvania writes me: "Our records show that General
was admitted a Master Mason in Charity Lodge No. 90, at Norristown,
October 31st, 1860."
was at that time 36 years of age, and was enjoying a rest at his home.
officers he could not remain long at one place, and even if he had
desired to become
active in his lodge he could not have continued so.
was born in Pennsylvania in 1824, a descendant from English and Welsh
and was brought up in the Baptist Church where his father had been a
many years. At an early age he showed a fondness for military tactics,
drilling his schoolmates in great earnestness. We have always thought
such boys the plebes at West Point should be selected, instead of the
At the age
of sixteen Hancock was entered at West Point and in his class there
Grant, McClellan, Franklin, W. F. Smith, J. J. Reynolds, Rosecrans,
Stonewall Jackson, F. K. Smith, and others, who became general officers
graduated in 1844 and assigned to the Sixth Infantry, his first duty
being in the
"Indian Country" near Red River on the Texas border, and on this
duty he remained about two years. He then went to the Mexican border
where he remained
until the beginning of the Mexican War when General Scott took him
along with the
invading army. Hancock commanded a storming party at Natural Bridge,
and Vera Cruz, with great success and which won him brevet promotion.
He was again
brevetted for conspicuous bravery at Contreras and at Cherubusco.
at headquarters when it was discovered that the entire "St. Patrick's
numbering three hundred Irishmen, had deserted and joined the enemy.
well as other officers, could not see that General Scott could pursue
course than the one which he took when the Irish were captured, i.e.,
them. The result was that the three hundred Irish volunteers who had
time of war and joined the enemy, were hanged by sentence of the court.
as Regimental Quartermaster in Missouri from 1848 to 1855. In 1849 he
leave of absence and visited his home for the first time since joining
in the Seminole War in Florida and afterwards in the "Utah outbreak."
He served at Benecia (California) and when transferred from there to
he rode the entire distance on horseback, the only available
transportation at that
He was commissioned
a Brigadier when the Civil War began, leading the Wisconsin, Maine,
and New York troops. His efforts in aiding McClelland's organization of
of the Potomac were untiring. He saw desperate fighting at
Farm, and at South Mountain he commanded two Army Corps, as he did at
and after two days of battle his corps advanced to Harper's Ferry,
where the troops
were mobilized for the march on Warrenton and Fredericksburg.
at the Wilderness, at Spottsylvania, and at Cold Harbor, were
successful, but at
Ream's Station his corps met with defeat.
assassination of the President the headquarters of General Hancock were
to Washington, and he was placed in command of the defenses. The times
Mr. Davis was charged with conspiracy to assassinate the President, and
was wild and hysterical over the assassination, but General Hancock,
and reasonable, never shared in the accusation of Mr. Davis.
probably never been a more popular officer in the Army than Winfield
A poet has said "to know a man it is necessary to live with him." The
men with whom Hancock lived were the men who loved him most. McClellan
the name of "Superbe," while Sherman said to a reporter: "If you
will sit down and write the best thing that can be put in language
Hancock as an officer and a gentleman, I will sign it without
a democrat. There are democrats and democrats. Hancock was the same
kind as Jefferson
and Cleveland ‒ not the other kind. He was put in nomination by the
because he sought it, but because they probably saw a better chance of
him than any other democrat of that day. They probably would have
not the other side nominated a splendid man who was better known, and
who was "the
most elected" of any man of his day. Though the usual mud-slinging was
in, there was nothing his adversaries could say further than that he
was a good
man and weighed 250 pounds. And if that is the worst the politicians
we may rest assured that General Hancock was all that General Sherman
to General Hancock is a bronze equestrian statue on a handsomely
base, situated at Pennsylvania Avenue and Seventh Street, in
Washington. It was
modeled by Henry Elliot and was unveiled in 1896 on the occasion of a
rally of the
Second Army Corps. The soldierly bearing, splendid pose and portraiture
in the memorial
excites admiration. The situation is in the business part of the city
and on the
Letter "Humanum Genus" of Pope Leo XIII
November issue of THE BUILDER we published the Encyclical Letter
of Pope Leo XIII [Lib 1884]. Brother Albert Pike, Grand
of the Supreme Council 33d Ancient and Accepted Scottish Rite, Southern
made the following reference to it in his Allocution to the Supreme
Council in October,
1884 [Lib 1884]. Brother Pike's famous reply
the Pope's Letter will be published in an early issue.
IF THE Encyclical
Letter of Leo XIII., entitled, from its opening words, "Humanum Genus,"
had been nothing more than a denunciation of Free-Masonry, I should not
it worth replying to. But under the guise of a condemnation of
a recital of the enormities and immoralities of the Order, in some
respects so absurdly
false as to be ludicrous, notwithstanding its malignity, it proved upon
to be a declaration of war, and the signal for a crusade, against the
men individually and of communities of men as organisms; against the
of Church and State, and the confinement of the Church within the
limits of its
legitimate functions; against education free from sectarian religious
against the civil policy of non-Catholic countries in regard to
marriage and divorce;
against the great doctrine upon which, as upon a rock not to be shaken,
of our Republic rest, that "men are superior to institutions, and not
to men"; against the right of the people to depose oppressive, cruel
rulers; against the exercise of the rights of free thought and free
against, not only republican, but all constitutional government.
It was the
signal for the outbreaking of an already organized conspiracy against
of the world, the progress of intellect, the emancipation of humanity,
of human creatures from arrest, imprisonment, torture, and murder by
the right of men to the free pursuit of happiness. It was a declaration
arraying all faithful Catholics in the United States, not only against
the Brethren of the Order of Free-Masons, but against the principles
that are the
very life-blood of the government of the people of which they were
supposed to be
a part, and not the members of Italian Colonies, docile and obedient
a foreign Potentate, and of the Cardinals, European and American, his
seeing it nowhere replied to in the English language in a manner that
me worthy of Free-Masonry, I undertook to answer it for the Ancient and
Scottish Rite, which has been ever prompt to vindicate itself from
carry the war into the quarters of error. I did not propose to stand
upon the defensive,
protesting against the accusations of the Papal Bull, as unjust to the
of the English-speaking countries of the world, pleading the
British and American Masonry for the acts or opinions of the
FreeMasonry of the
Continent of Europe: nor was I inclined to apologize for the audacity
in daring to exist and to be on the side of the great principles of
journal in London which speaks for the Free-Masonry of the Grand Lodge
deprecatingly protested that the English Masonry was innocent of the
by the Papal Bull against Free-Masonry as one and indivisible; when it
that the English Free-Masonry had no opinions political or religious,
and that it
did not in the least degree sympathize with the loose opinions and
of part of the Continental Free-Masonry, it was very justly and very
checkmated by the Romish organs with the reply: "It is idle for you to
You are Free-Masons, and you recognize them as Free-Masons. You give
encouragement and support, and you are jointly responsible with them
shirk that responsibility."
is what is said by the Bishop of Ascalon, Vicar-Apostolic of Bombay,
a pastoral letter promulgating the Bull:
"In the performance of their
duty, the Parish
Priests and Confessors must not admit as valid or reasonable the common
Free-Masonry in India and England aims at nothing but social amusement,
and charitable benevolence. Such objects require neither a terrible
oath of secrecy
nor an elaborate system and scale of numerous Degrees, nor a connection
Masonic Lodges of other countries, about whose anti-Christian,
revolutionary character and aim no doubt nor further concealment is
Masonic lodges all over the world are firmly knitted and bound together
If all of them share in the pleasure of a triumph achieved by a
or by the Lodges of a particular country, all must likewise submit to
of an anti-Christian, anti-social, and revolutionary sect, as which
is in many countries already openly known, and even unblushingly
confessed by its
I was not
willing that the Ancient and Accepted Scottish Rite in the Southern
of the United States should humiliate itself to as little purpose: nor
any danger that it would do so.
of our American Masonry were inclined to treat the Encyclical Letter as
no reply, and to regard it with contemptuous indifference. In their
seemed, the lightnings of the Vatican were harmless, and the American
do a foolish thing to pay any attention to the Bull. It may be so; and
with due humility the admonition that to reply to it was to make much
But the Free-Masonry
of the United States is not what it was in the days of the Fathers.
While it has
succeeded, obedient to the impulsion of Bro. Richard Vaux, of
others, in pretty effectually isolating itself from the Masonry of the
rest of the
world, other Orders at home unceremoniously jostle it in the struggle
and it in vain appeals to its antiquity and former prestige to protect
irreverence. Incalculable harm is being done by Bodies of base origin,
traverse the country soliciting men to receive the counterfeit Degrees
peddle, selling them by the score for ten or fifteen dollars to anyone
buy, and conferring all in an hour or so, or by administering a single
Rites without claim to be Masonic, teaching nothing, worth nothing,
advertise their multitudes of Degrees that are nothing but numbers and
Orders called Masonic spring up like mushrooms; and even the legitimate
held responsible for all these nuisances and vagaries, parades its
gewgaws, collars and jewels, too much in the public view, and has so
while losing its right to reverence.
sense of security may be rudely disturbed by and by. It seems to me
that an organized
crusade against it by all the Roman Catholics in the United States, an
movement organized and directed by the Papacy, and engineered by
and Cardinals, is not a thing to be made light of by the American
with indifference and regarded with a lordly and sublime contempt. And
it is very
certain that its protestations that it has no political or religious
no sympathies with the revolutionary tendencies of the Masonry of the
will neither placate the Papacy nor win for it respect anywhere.
If, in other
countries, Free-Masonry has lost sight of the Ancient Landmarks, even
communism and atheism, it is better to endure ten years of these evils
than it would
be to live a week under the devilish tyranny of the Inquisition and of
soldiery of Loyola. Atheism is a dreary unbelief, but it at least does
torture, or roast men who believes that there is a God. Free-Masonry
will not long
indulge in extravagances of opinion or action anywhere It has within
energy and capacity to free itself in time of all errors: and he
Humanity who proclaims it to be unsafe to let Error say what it will,
if Truth is
free to combat and confute it. But Free-Masonry will effect its reforms
in its own
proper way; and would not resort, if it could, not even to save itself
to means like those which the Papacy has heretofore employed, and would
again, to extirpate Judaism, Heresy and Free-Masonry.
the world has Free-Masonry ever conspired against any Government
entitled to its
obedient or to men's respect. Wherever now there is a Constitutional
which respects the rights of men and of the people and the public
opinion of the
worlds it is the loyal supporter of that Government. It has never taken
armed Despotism, or abetts persecution. It has fostered no Borgias; no
or starvers to death of other Popes, like Boniface VII, no poisoners,
VI. and Paul III. It has no roll of beatified Inquisitors or other
it has never, in any country, been the enemy of the people, the
suppresser of scientific
truth, the stifler of the God-given right of free inquiry as to the
intellectual and spiritual, presented by the Universe, the extorter of
by the rack, the burner of women and of the exhumed bodies of the dead.
It has never
been the enemy of the human race, and the curse and dread of
Christendom. Its patron
Saints have always been St. John the Baptist and St. John the
Evangelist, and not
Pedro Arbues d'Epila, Principal Inquisitor of Zaragoza, who, slain in
beatified by Alexander VII. in 1664.
It is not
when the powers of the Papacy are concentrated to crush the
Free-Masonry of the
Latin Kingdoms and Republics of the world, that the Masons of the
Ancient and Accepted
Scottish Rite in the United States will, from any motive whatever,
they have no sympathy with the Masons of the Continent of Europe, or
of Mexico or of the South American Republics. If these fall into errors
or indulge in extravagances of dogma, we will dissent and remonstrate;
but we will
not forget that the Free-Masonry of our Rite and of the French Rite has
the Apostle of Civil and Religious Liberty, and that the blood of
Spanish and other
Latin FreeMasons has again and again glorified and sanctified the
torture, the scaffold and the stake, of the Papacy and the Inquisition.
Free-Masonry any more execrate the atrocities of the Papacy than it
does those of
Henry VIII. of England and his daughter Elizabeth, the murder of Sir
and that of Servetus, and those of the Quakers put to death by bigotry
in New England;
than the cruel torturing and slaying of Covenanters and
Non-Conformists, the ferocities
of Claverhouse and Kirk, and the pitiless slaughtering of Catholic
Priests by the
revolutionary fury of France.
It well knows
and cheerfully acknowledges the services which some of the Roman
Pontiffs and a
multitude of its clergy have in the past centuries rendered to
Humanity. It has
always done ample justice to their pure lives, their good deeds, their
their devotedness, their unostentatious heroism, as these have been
beautifully portrayed by Kenelm Henry Digby. It has always done full
the memories of the faithful and devoted Missionaries of the Order of
others, who bore the Cross into every barbarous land under the sun, to
to savages the truths and errors taught by the Roman Church, and the
of civilization. It was never the unreasoning and insensate reviler of
railing against it without measure or regard to justice and truth; nor
be, remembering that not only Bayard and Du Guesclin, but Sir Henry
More, Las Casas
and Fenelon were loyal servants of it.
it has known to its cost that none of the pages of the History of the
more full of rightful crimes and monstrous acts of cruel outrage than
those of the
Papacy of Rome; and it now knows, by the revival of the Bulls of
Benedict and Clement,
that the seeming moderation, mildness and liberality of opinion of that
been but a mask, which, being torn from its face, its intolerant,
inhuman spirit flames out as ferociously as ever from its bloody eyes.
to have learned nothing, and to be incapable of learning anything,
although a higher
will and a sterner law than its own have made it powerless to burn
men or women, free-thinkers and Free-Masons, at the stake, or to extort
of guilt by torture; and permit it no longer to persecute science as
if the age of the Papacy had brought with it a larger measure of
wisdom, as men
were fondly hoping, the present Pope would not, at this age of the
world, have ordered
every Catholic in every Republic in the world to become not only
disloyal to but
the irreconcilable enemy of the Government under which he lives.
the present Pope have re-enacted and made his own the Bulls of Benedict
or have pronounced against Catholics who persist in continuing to be
all the lesser and greater penalties ever prescribed by any of his
For (not to multiply appalling instances) he cannot be ignorant that,
at the first
auto da fe, ("Act of the Faith,") celebrated at Valladolid in Spain, on
the 21st of May, 1559, and at the second even more solemn one, held in
city in the presence of Philip II. himself, his son and sister, the
Prince of Parma,
and many Grandees and Nobles of Spain and high ladies of the Court and
there were strangled and then burned, for the unpardonable sin of
convinced of the truth of, and therefore having embraced, some of the
Martin Luther, Dona Beatrix de Vibero Cazalla and nine other women, in
of the audience; and at the first, the body of Dona Eleonora de Vibero,
been interred as a Catholic, without suspicion ever having been raised
as to her
orthodoxy, and when she had, in her last sickness, taken all the
been exhumed, was borne to the pyre on a bier, adorned with a San
Benito of flames,
the pasteboard mitre on its head, and so burned. Upon the confession
some prisoners under the tortures, or by threats of torture, the Fiscal
of the Inquisition
had accused her, after her burial, of Lutheranism, for permitting her
house to be
used for Lutheran assemblings; whereupon she was adjudged by the
of the Papacy to have died in heresy, her memory was condemned to
on her posterity, and her property confiscated, her body ordered to be
burned, her house razed to the ground, and forbidden to be rebuilded,
and a monument
was ordered to be set up on the site with an inscription relating to
impudence of a Roman Catholic journalist will hardly venture to
as false. It is related by Juan Antonio Llorente, in his "Critical
of the Inquisition in Spain," [Lib 1827] derived from original
in the archives of the Supreme Tribunal and those of the Subterranean
of the Holy Office: from which came the statements contained in our
of the number of victims butchered by Torquemada and his successors.
ex-Secretary of the Inquisition of the Court, Canon of the Primatical
Toledo, Chancellor of the University of that city, Knight of the Order
III., and member of the Royal Academies of History and of the Spanish
these dispositions" (of the judgment against the dead woman Eleonora)
executed," Llorente says: "I have seen the place, the column and the
It is stated that this monument of human ferocity against the dead was
But at these
autos da fe the
Archbishops and Bishops,
clergy, nobles, and ladies present were not entirely deprived of the
and pleasure of seeing human creatures burned alive. At the first,
Vibero Cazalla and the Licentiate Antonio Herrezuelo, and at the
second, Don Carlos
de Seso and Juan Sanchez, were roasted alive for the mortal sin of
Of a score or two of suspected Lutherans and others, not burned alive,
and then burned, all the property they possessed was confiscated to the
the Holy Office, a method of enriching itself which it had then pursued
diligence, by continual confiscations, for eighty years, and yet was
At the second,
Dona Marina de Guevara, a Nun, accused of Lutheranism, suffered. The
decreed that she was guilty, and had incurred the penalty of the
and "remitted" her "to the judicial power and to the secular arm"
of the Corregidor and his Lieutenant, "to whom," the judgment said, "we
recommend to treat her with kindness and pity," that Tribunal knowing
sentence of death must inevitably and necessarily follow, and that its
was really the death-sentence. If the Corregidor had dared to mitigate
he would himself have felt fastened into his flesh the sharp and
of the Inquisition, for he would have proven himself a favourer of
a hideous formula was that recommendation to kindness and pity! "It is
Llorente says, "to impose on God by formulas contrary to the secret
of the heart."
the Inquisition was established," Llorente wrote in 1817, "there has
been a man celebrated for his knowledge who has not been persecuted as
and he gives a formidable list of those who suffered in their liberty,
fortune "because they would not shamefully adopt scholastic opinions or
systems born in the ages of ignorance and of barbarism."
the restoration of this convenient instrument of the Apostolic See,
which acts on
anonymous denunciations, takes testimony ex parte upon such
denunciations, and convicts
on suspicions, and confessions extorted by an admirable variety of
even upon persistent refusals to confess, is not impossible; because,
on the 21st
of July, 1814, Ferdinand VII. reestablished it in Spain, after
Bonaparte had suppressed
it in 1808, and the Cortes-General Extraordinary of Spain had done the
same on the
12th of February, 1813. (1)
may even come again, if Constitutional Government can be destroyed by
in Spain, Portugal or Italy, when that may happen to a Free-Mason,
to Gaspardo de Santa Cruz and his son under Ferdinand and Isabella,
about the year
1487. The father had taken refuge at Toulouse, in France, where he
died, after he
had been burned in effigy at Zaragoza. One of his sons was arrested by
the Inquisitors for having aided the escape of his father. He underwent
of the public auto da fe, and was
to take a copy of the judgment rendered against his father, to go to
present this copy to the Dominicans, demanding that his father's body
exhumed and burned; and, finally, to return to Zaragoza and make report
to the Inquisitors
of the execution of the sentence. And to this shameful, revolting, and
judgment he submitted without murmuring, and executed it.
In 1524 (Charles
V. being then Emperor of the Romans) there was put up, in the
Inquisition at Sevilla,
by the Licentiate de la Cueva, by the order and at the cost of the
Emperor, an inscription
in Latin, composed by Diego de Cortegana, by which it was stated that,
time of the establishment of the Inquisition there, in 1485, under the
of Sextus IV. and during the reign of Ferdinand V. and Isabella, until
than two thousand persons obstinate in heresy had been delivered to the
after having been judged conformably to law, with the approbation and
favor of Innocent
VIII., Alexander VI., Pius III., Julius II., Leo X., Adrian VI., and
of Rome had prepared and matured all its plans of campaign against
and Constitutional Government, carefully, thoroughly, and
the Encyclical Letter "Humanum Genus" gave the signal for opening the
campaign and commencing the new crusade, to endanger the peace of the
anarchy, and initiate a new era of violence and murder. A clerical
victory at the
elections in Belgium has been followed by the enactment of a law
the common school system, and placing education under the control of
and Jesuits. It will not disturb the Pope or his Cardinal-Princes if
civil war results,
as now seems probable, if thousands of lives are sacrificed, if the
King loses his
throne, and the Kingdom of Belgium is obliterated. In Spain the Romish
set on foot a demonstration in every Church throughout the realm in
favor of the
temporal power of the Pope; and if Alfonso does not place himself
the hands and at the bidding of the Church, revolutionary movements
throne, already beginning to appear in the north of Spain, will be
Pope promulgates an Encyclical Letter against the adoption of a new law
by the legislative power of France, and instructs the Bishops to annul
it so far
as they may find it possible. And we may look for disturbances in
Mexico and the
South American States, fomented by the Priesthood in obedience to the
from the Vatican against Free-Masons and Constitutional Government.
Brief of January 17, 1750, the Father Joseph Torrubia, Pro-Censor and
the Inquisition, was authorized to procure initiation into Masonry, to
the oaths that might be required of him, and to use every means
possible to acquire
the most complete knowledge of the membership of the Free-Masonry of
in March, 1751, the Father Torrubia, having taken without sinfulness
the oaths required,
and been initiated, put into the hands of the Grand Inquisitor the
lists of membership of the ninety-seven Lodges at that time in activity
upon which, on the 2d of July, 1751, the King, Ferdinand VI., decreed
suppression of the Masonic Order, and prescribed the punishment of
any form of preliminary procedure, against all who should be convicted
Pope Leo XIII. would consider it laudable for any good Catholic now, if
to imitate the example of the Father Joseph Torrubia; and entirely
proper for himself
to grant such a brief as was granted to that worthy Father; although
men ought to regard such a service as base and infamous, and consider
betrayal of confidence to be virtues only in the eyes of the Church and
not in those
But his Apostolic
Holiness has graciously permitted that during one year, those who in
his orders renounce Masonry, shall not be required to divulge the names
superiors in the Order; not because to do so would be unutterable
because it is politic, as likely to induce many to renounce the Order,
not be willing to do that and at the same time become faithless and
the fanatical and venal instruments of his Priesthood against
Free-Masonry and Constitutional
Government, the Pope omits nothing to make more effectual his edict of
It is necessary to give assurance to those who may help in the good
work of exterminating
Free-Masonry, overturning Constitutional Government, and re-enslaving
souls and science, of immunity, if not in this world, then certainly in
for all the outrages, villainies and crimes that they may commit.
the Pope embraces the present occasion, while he is causing
disturbances in Belgium,
Spain, Mexico and Italy, to issue his proclamation, as Spiritual
Autocrat of the
whole world, panoplied with all the powers of the Almighty God, by
which he plenarily
pardons all the sins of a great number of the faithful, neither knowing
what the enormity of those sins may be.
which follow, taken from a translation in the Catholic Examiner of
the Encyclical Letter of Leo XIII., of August 30, 1884, "setting apart
as a month of prayer to the Mother of God," will show that we do not
the use to which the Pope puts his plenary indulgences:
"For it is, indeed, an arduous
weighty matter that is now in hand; it is to humiliate an old and most
in the spread-out array of his power; to win back the freedom of the
of her Head; to preserve and secure the fortifications within which
in peace the safety and weal of human society.
"That the heavenly treasures of
may be thrown open to all, we hereby renew every indulgence granted by
us last year.
To all those, therefore, who shall have assisted on the prescribed days
at the public
recital of the Rosary, and have prayed for our intentions, to all those
from legitimate causes shall have been compelled to do so in private,
we grant for
each occasion an indulgence of seven years and seven times forty days.
who in the prescribed space of time, shall have performed these
devotions at least
ten times either publicly in the churches or from just causes in the
their homes and shall have expiated their sins by confession and have
at the altar, we grant from the treasury of the Church a plenary
also grant this full forgiveness of sins and plenary remission of
all those who, either on the feast-day itself of our Blessed Lady of
or on any day within the subsequent eight days, shall have washed the
their souls and have holily partaken of the Divine banquet, and shall
prayed in any church to God and His holy Mother for our intentions."
"intentions" are, the Letter Humanum Genus does not permit the world to
doubt. And in the latest Encyclical Letter, granting absolutions in
are expressed in this sentence:
"May our Heavenly Patroness,
us through the Rosary, graciously be with us and obtain that, all
of opinion being removed and Christianity restored through the world,
we may obtain
from God the wished for peace in the Church."
It is also
proclaimed that another letter is about to be issued which will cause a
sensation in the Catholic world, in which the Pope is to expound to his
his opinions in regard to civil government. He cannot make them much
than he has already made them; but it is not probable that his lofty
will be in any degree abated. He has already proclaimed war against
free education, and constitutional restraints upon arbitrary power; and
continue to do so more and more emphatically and offensively, until not
rulers of Protestant countries, but all, wherever constitutional
will find themselves compelled to declare the Papacy the malignant
the peace of the world, and to unite in measures to curb its arrogance
it of the power of making mischief and of its cherished prerogative of
curse and the terror of the world.
makes no war upon the Roman Catholic religion. To do this is impossible
because it has never ceased to proclaim its cardinal tenets to be the
and absolute equality of right of free opinion in matters of faith and
denies the right of one Faith to tolerate another. To tolerate is to
to permit is to refrain from prohibiting or preventing; and so a right
would imply a right to forbid. If there be a right to tolerate, every
it alike. One is in no wise, in the eye of Masonry, superior to the
other; and of
two opposing faiths each cannot be superior to the other, nor can each
claim the right to prohibit, precisely now as she always did. She is
except upon compulsion. And Masonry, having nothing to say as to her
denies her right to interfere with the free exercise of opinion.
It will be
said that the English-speaking FreeMasonry will not receive Catholics
into its bosom.
That is not true. It will not receive Jesuits, because no oath that it
would bind the conscience of a Jesuit; and it refuses also to receive
not denying their perfect right to be atheists, but declining to accept
associates, because Masonry recognizes a Supreme Will, Wisdom and
Power, a God,
who is a protecting Providence, and to whom it is not folly to pray;
and Who has
not made persecution a religious duty, nor savage cruelty and
passport to Paradise.
(1) In the
Gaceta of the Spanish Government, No. of date 23d February, 1826, the
of a person accused of Masonry is thus referred to:
"Yesterday was hung in this
Caso, (alias) Jaramalla: he died impenitent, and leaving in
consternation the numerous
concourse which were present at the spectacle; a terrible whirlwind
making it more
horrible, which took place while this criminal was expiring, who came
the prison blaspheming, speaking such words as may not be repeated
and although gagged he repeated as well as he could, 'Viva mi Seeta!
Viva la Institucion
Masonica!" so he was dragged by the tail of a horse to the scaffold.
the efforts which Priests of all classes had made, they had not been
able to induce
him to pronounce the name of Jesus and Mary. After he was dead, his
right hand was
cut off, and dragging his body they took it to a dung-heap. Thus do
of liberty miserably end their lives; and this is the felicity which
to those who follow them, ‒ to go to abide where the beasts do."
By Bro. Dudley Wright
Editor "The London Freemason," England
of the great services rendered to the Craft by a great veteran of past
at late length been meted out by the dedication of Lodge No. 3964,
England, to the worthy name of "Dr. Oliver." The announcement has been
received with gratification by all Masonic students, for it was in the
city of Peterborough,
in 1801, that the famous Masonic historian, Dr. George Oliver, was
the St. Peter's Lodge, now No. 442, at the age of eighteen, by special
He was descended
from an ancient Scottish family of that name, and was the eldest son of
Samuel Oliver, Rector of Lambley, Notts., and was born on 5th November,
is sometimes confused with the Rev. George Oliver, D. D., the Roman
and historian of Exeter, who was born in 1781 and died in 1861 who was
also a renowned
historian. Some members of the Masonic historian's family came to
England in the
reign of James I and subsequently settled at Clipstone Park, Notts.
having only just attained his majority, he was appointed Second Master
Grammar School, and in the same year was advanced to the Mark Degree.
In 1809, he
became Head Master of Grimsby Grammar School and founded the Apollo
Lodge at Grimsby,
of which he was Worshipful Master for fourteen years, it being then not
for the office to be held for a number of years. On 25th April, 1812,
he laid the
first stone of a Masonic Hall in a town where, previous to his advent,
scarcely a representative of the Craft. In 1813, he was exalted to
Royal Arch Masonry
in the Chapter attached to the Rodney Lodge, Kingston-upon-Hull. In the
he was ordained Deacon, becoming Priest (Episcopalian) in the following
also saw him accepting office in the Provincial Grand Lodge as Steward,
to Provincial Grand Chaplain in 1816. In 1814, also, he was presented
to the living
of Clee by Bishop Tomline. In 1815 he became a member of the Ancient
Rite and shortly afterwards he began his career as a Masonic author,
in 1820 his celebrated "Antiquities of Freemasonry," which was followed
immediately afterwards by "The Star in the East." In 1826 he published
"Signs and Symbols" and the "History of Initiation," and, in
1829, he edited a new edition of Preston's "Illustrations of Masonry."
During all this time he was attending to his important duties of Head
the Grammar School and had under his pastoral charges two parishes, one
populous. In 1831, Bishop Kaye of Lincoln presented him to the living
which he held until his death in 1867. In 1834 the Dean of Windsor gave
Rectory of Wolverhampton and a prebend in the Collegiate Church. He had
been appointed Deputy Provincial Grand Master of Lincolnshire, an
office which he
held for nine years. In 1835 the Archbishop of Canterbury conferred
upon him the
degree of Doctor of Divinity. In 1838, he joined the Witham Lodge at
297, of which he wrote the history. In 1842 he delivered an oration on
of the dedication of the Masonic Hall, Saltergate, when there were
present his father,
son, and two grandsons four generations of Freemasons in one family.
presentations to him were many. In 1839 the Witham Lodge presented him
with a handsome
silver salver and the Apollo Lodge with a handsome gold jewel, and in
1844 he was
the recipient of a splendid testimonial consisting of a silver cup and
Plate contributed to by Freemasons in all parts of the world. In 1862,
Star Lodge, Bombay, presented him with a massive silver medal on the
front of which
was a design representing two native Freemasons, one on each side of an
Masonic regalia and bearing wands and Masonic symbols. On the reverse
was a portrait
of the founder of the lodge. He became a member of the 33rd Degree of
and Accepted Rite in 1845 and in the same year was appointed Lieutenant
of that Order, being advanced in 1850 to the highest dignity, that of
Sovereign Grand Commander. In 1846 the Grand Lodge of Massachusetts
him the honorary rank of Deputy Grand Master.
In 1854 his
voice began to fail and, confiding the care of his parishes to curates,
the remainder of his life in seclusion at Lincoln, where he died on 3rd
and where he was buried on the 7th of that month in St. Swithin's
in addition to those already enumerated, were
of Symbolical Masonry," [Lib 1853]
"Book of the Lodge," [Lib 1864]
"The Symbol of Glory," [Lib 1850]
"The History of Freemasonry from 1829 to 1841," [Lib 1841]
"A Mirror for the Johannite Mason," [Lib 1866]
"The Revelations of a Square," [Lib 1855]
"Theocratic Philosophy of Freemasonry," [Lib 1856]
"Historical Landmarks of Freemasonry" [Lib 1846, Vol
"Insignia of the Royal Arch," [Lib*]
"Masonic Jurisprudence," [Lib 1859]
"Treasury of Freemasonry," [Lib 1863]
"History and Antiquity of the Collegiate Church of Beverley," [Lib
"History and Antiquity of the Collegiate Church of Wolverhampton,"
"History of the Conventual Church of Grimsby," [Lib*]
"Monumental Antiquities of Grimsby," [Lib*]
"History of the Guild of Holy Trinity, Sleaford," [Lib*]
"Six Pastoral Addresses to the Inhabitants of Grimsby," [Lib*]
"Farewell Address to the Inhabitants of Grimsby," [Lib*]
"Three Addresses to the Inhabitants of Wolverhampton," [Lib*]
"Hints on Educational Societies," [Lib*]
"Essays on Education," [Lib*]
"Six Letters on the Liturgy," [Lib*]
"Letter on Church Principles," [Lib*]
"Letter on Doctrine," [Lib*]
"Eighteen Sermons preached at Wolverhampton," [Lib*]
"Monasteries on the Eastern Side of the Witham," [Lib*]
"Druidical Remains near Lincoln," [Lib*]
"Guide to the Druidical Temple at Nottingham," [Lib*]
"British Antiquities in Nottingham and vicinity," [Lib*]
"Remains of Ancient Britons between Lincoln and Sleaford," [Lib*]
"Ye Byrde of Gryme." [Lib*]
He was a
bright exemplar and clear expositor of the true principles of
Freemasonry, who has
had but few parallels. His name was, and is, a household word in the
his fame still lives. In his writings he has left a rich and enduring
after his initiation he began to study the science of Freemasonry in an
and industrious spirit, unparalleled in the annals of the Craft in
England and America.
He delivered his last lecture in the Witham Lodge, Lincoln, in 1863,
when in his
eighty-first year, and his enthusiasm was then unabated. No more
can be paid to his memory than was written on the occasion of his
"His was the pen, not only of a
but of one who was capable of illustrating abstruse and recondite
matters, and presenting
them in a perspicuous and pleasing manner. His aim was to elevate the
he took so closely to his heart, by informing its members, by
explaining its observances,
ceremonial, and ritual, and by placing it on a firmer and more
and religious basis, and he consequently for some years past has been
to the Masonic student. He also firmly but kindly inculcated the
precepts of temperance,
fortitude, justice, and brotherly love, which are indissolubly bound up
tenets of the Institution, but which were, and still are, too
He sought to explain the moral and practical tendency of Masonic
symbols and teaching.
It is somewhat remarkable that the Masonic works of the learned Doctor
are all parts
of a system he conceived when practically a young man, a plan or scheme
to demonstrate the capabilities of Freemasonry as a literary
of the Rev. Dr. George Oliver are not to be reckoned by the number of
which he belonged, or the offices which he held, although here his
record was a
worthy one. Rather was his influence felt by all who read Masonic
study the esoteric meaning of Masonic ceremony and ritual. It was in
to the brethren of his day that he became specially revered. It is in
word he has left behind him that he is endeared to all Masonic students
of the present
day, and will, indeed, be appraised by the students of all time.
When he received
the testimonial in 1844, to which reference has already been made, he
one of his striking orations, which was practically a summary of his
and aim. He spoke as follows:
"When I was first initiated
about the year 1801, I resided at a distance of more than twenty miles
lodge; and as facilities for communication between one place and
another were not
so great then as they are now, it may reasonably be presumed that I was
regular in my attendance on the duties of the lodge. I possessed,
however, the advantage
of instruction in the lectures from a very intelligent Master, and I
the inquiries with great diligence and, I may add, with great success,
I was then little more than eighteen years of age. I soon became
the mechanism of the Order, for the details were very simple, and the
as usually delivered, exceedingly short and commonplace. On inquiry, I
the lectures were, in reality, much more comprehensive; and that they
more extensive view of the morals and science of the Order than was
the meagre portions which were periodically doled out to the brethren
lodges. In fact, at that time, I am afraid a majority of the brethren
of the convivialities than the science of Freemasonry On a mature
I felt that this could not be the chief design of Freemasonry; but a
change of situation
about that time, and being removed to a distance from my Masonic
Freemasonry entirely out of my head for a period of seven years. At the
end of this
time I found myself in a position to establish a new lodge; and I
the Apollo Lodge at Grimsby, and was appointed its first Worshipful
then, I had an opportunity of bringing into operation those
improvements which had
suggested themselves to my mind many years before, and during the time
that I presided
over that lodge I flatter myself it was decently conducted. I am sure
it was pre-eminently
successful. Still, I could not divest myself of the idea that
some further reference than what appeared upon the face of the
lectures, even in
their most extended form. But of the nature of that reference I was
I communicated with my Masonic instructor on the subject, but he was
a loss. I consulted other eminent Masons without success. I remained in
of doubt and indecision for several years; when, at length, an
put me in possession of all the information I wanted. It was about the
the Union was making a noise in the world in 1813 or 1814; a numerous
lodge, with which I was in the habit of occasional communication,
appointed a committee
to revise the lectures, for the purpose of making them palatable to all
Amongst the members of the lodge were several Jewish Masons, and they
sufficient influence to direct the Committee to withdraw from the
reference to Christianity. The attempt was rash; because, if it had
ancient landmarks of the Order would not only have been removed, but
The committee entered on the work with great zeal and perseverance;
but, as they
proceeded, unforeseen obstacles impeded their progress. They complained
a minute analysation of the lectures they found them so full of types
to Christianity that they could not strike them out without reducing
the noble system
to a mere skeleton, unpossessed of either wisdom, strength or beauty.
deliberation, they unanimously resolved to abandon the undertaking; and
it hopeless and impracticable. This experiment, which I watched with
opened my eyes to the important force that Freemasonry is capable of
not only more extensively useful, but of great actual value to the
moral and religious
institutions of the country. I deliberated long on the most feasible
method of bringing
the Order before the world as an institution in which Christianity was
and morals and religion incorporated with scientific attainments; and
remotest idea that I was to be the instrument for its development. It
is true I
instituted a direct search into Masonic facts; I penetrated into the
dark and abstruse
origin of Masonic inequalities; and the further I advanced in my
inquiries the more
I became convinced of the absolute necessity of some systematic attempt
Freemasonry with the religious institutions of ancient nations, as
typical of the
universal religion of Christ.
"Before I conclude I shall take
of laying before you a brief sketch of my connection with the
Provincial Grand Lodge
of Lincolnshire. I have already said that I was initiated a minor, and
a few observations on my Masonic feelings at that period. But it was
not until the
year 1813 that I attained Provincial rank. In that year Provincial
Peters made me a present of the Steward's Apron. Three years afterwards
Provincial Grand Master White, appointed me to the office of Provincial
and I preached my first sermon before the Provincial Grand Lodge at
The next Provincial Grand Lodge was held at Spalding in 1818, about
which time I
was taken into the counsels of Brother Barnett, Deputy Provincial Grand
and the sole manager of Masonry in that county; for neither Provincial
nor his successor held a Provincial Grand Lodge in my time. Brother
convened a Provincial Grand Lodge or took any step in the execution of
without consulting me, although he did not always follow my advice. It
through my recommendation that annual Provincial Grand Lodges were
operation; and they were carried on with tolerable regularity until the
of the present Provincial Grand Master.
"Thus a Provincial Grand Lodge
at Lincoln in 1820, at Sleaford in 1821, and at Grantham in 1822. Owing
to the increasing
infirmities of Brother Barnett, these interesting meetings were obliged
to be temporarily
suspended; and it was not until the year 1825 that the Deputy
Provincial Grand Master
found himself capable of convening another Provincial Grand Lodge. It
at Boston on the petition of the brethren of the Lodge of Harmony.
About this time
Brother D'Eyncourt was appointed to the office of Provincial Grand
owing to circumstances which he was probably unable to control, no
Lodge was convened for seven years. During this inauspicious period
declined so much that there was scarcely an efficient lodge in the
St. Matthew's Lodge at Barton, the Doric at Grantham, the Apollo at
the Hope at Sleaford, had entirely discontinued their meetings; and
even the Witham
at Lincoln and the Lodge of Harmony at Boston were extremely feeble. At
Provincial Grand Master saw the necessity of doing something, and
convened a Provincial Grand Lodge at Lincoln in 1832, and another at
in the following year, at which my Deputation was confirmed by patent.
mine was a forced interference and I set myself seriously to the work
Masonry in the Province. And the process I adopted was this: The
Officers had been continued for years, which constituted the chief
ground of complaint.
I determined to reform this abuse. I then framed a code of by-laws for
of Masonry in the Province. I frequently held two Provincial Grand
Lodges in the
year, although I resided, for a great length of time, a hundred miles
out of the
province. I advanced active and intelligent brethren to the purple; I
honors with impartiality, and, I trust, with a strict regard to
justice; and instituted
an inquiry into the state of the lodges, and introduced a discipline
so effectually as not only to revive most of the lodges but to cause
new ones to
spring up in every part of the Province. During the progress of these
the purification of the Order, I assure you, brethren, most solemnly,
that I never
sought for popularity at the expense of principle; I never sought for
by the infringement of any Masonic law or a dereliction of any Masonic
a word, I never thought of popularity; I thought only of the strict and
discharge of my duty. I flatter myself that I improved the details of
the Province. I remodeled the ceremonial of the induction and departure
of the Provincial
Grand Master in Provincial Grand Lodge, which had been very loosely and
conducted before my time. I re-arranged the order of public
processions; so that
regularity and decorum succeeded carelessness and disorder, and, I am
happy to add,
that other Provinces have adopted my arrangements. Thus, Masonry became
and, instead of continuing to be a byword and a reproach, it is now
title of distinction. It is more than thirty years since my connection
Provincial Grand Lodge of Lincolnshire commenced. During the whole of
Freemasonry has been my constant and unremitting care. Expense has not
and much personal inconvenience has been sustained for the benefit of
I have had no common feeling on the subject. It has been a kind of
I have never endeavored to suppress. The time has at length arrived
when I feel
myself called upon, by years and infirmities, to bid adieu to practical
You have this day pronounced that I have discharged my duty, during my
rule, like a good and worthy Mason; I shall therefore have the
satisfaction of retiring
from the scene assured of your approbation. I confess it is painful to
sever a link
which has cemented me to the Craft for so many happy years; and to
mitigate my regret
I must throw myself on your indulgence. Your approbation of what I have
hallow the remembrance of our connection. Our Masonic union has ceased,
and we regard
each other only in the light of private friends. To the subscribers of
my thanks and gratitude are peculiarly due; and to withhold them on the
occasion would be of violence to my feelings. For more than forty years
I have been
a laborer in the forest, the quarry, and the mountain, for the
advancement of the
Order. Your sympathy and approbation have well rewarded my toil,
although I have
borne the heat and burden of the day.
"But I fatigue you. I confess,
very idea of a last word and that word, Farewell, to brethren with whom
I have acted
so long and so cordially whose zeal has given instant effect to all my
all my wishes is exceedingly bitter and painful. But my Masonic course
run. I have told you how I began; I have told you how I continued; I
have no occasion
to tell you, for you all know too well, how I ended. There are many
whom, it is highly probable, I may never see again in this world. But
there is another
and a better. There I trust we shall all meet, never to part again.
the Masons of heaven's high arch, we may practice our system of
and rejoice in the blessings of unadulterated Masonry for ever and
farewell, and may God be with you."
The cup with
which Dr. Oliver was presented was of exquisite workmanship. The body
with cherubs' heads and festoons of roses; the cover and summit with
corn and acacia; the cover was surmounted with a double triangle, and
the F. P.
O. F. intersecting at right angles. On one side of the cup was an
Latin and on the other with the arms of Dr. Oliver, from which depended
of the Past Provincial Deputy Grand Master, viz.,
E. R. on
a chief sa.; three lions rampant of the first. EST, a demi-lion rampant
collared and ringed ar.
on the Cup was as follows:
of a Service of Plate presented by his Brother Masons to the Reverend
and V. W.
Dr. Oliver, P. P. D. G. M. for Lancashire, etc., etc., etc., by the W.
M. of the
Witham Lodge, No. 374, A. D. 1844, May 9th, A. L. 5844.
George Oliver, Doctor in Divinity, and Fellow of the Society of
Vicar of Scopwick, Incumbent of Wolverhampton; lately in the county of
of Freemasons Deputy Grand Master; also of the Witham Lodge, 374, a
member and Chaplain;
a philosopher and archaeologian second to none; in historical subjects
an Orator whether in the Church or in our Councils, of the modestic
in brotherly love, relief, and truth, for forty years the most ardent
brethren, of reverence incessantly most worthy; a brother throughout
the whole surface
of the earth celebrated the rites of Freemasons; for the sake both of
of love, they give this offering. A. D. 1844; A. L. 5844."
It is truly
fitting that the brethren of today should seek to preserve on the
Register of the
United Grand Lodge of England the name of a brother who will forever be
in the annals of the Craft of Freemasonry.
I am dead, if men can say,
"He helped the world upon its way;
With all his faults of word and deed
Mankind did have some little need
Of what he gave" ‒ then in my grave
No greater honor shall I crave.
If they can say ‒ if they but can ‒
"He did his best; he played the man;
His way was straight; his soul was clean;
His failings not unkind, nor mean;
He loved his fellow men and tried
To help them" ‒ I'll be satisfied.
But when I'm gone, if even one
Can weep because my life is done,
And feel the world is something bare
Because I am no longer there;
Call me a knave, my life misspent ‒
No matter, I shall be content.
Alas for him who never sees
The stars shine through the cypress trees;
Who, helpless, lays his dead away,
Nor looks to see the breaking day
Across the mournful marbles play!
Who hath not learned in hours of faith
The truth of flesh and sense unknown,
That Life is ever lord of Death,
And Love can never lose its own.
of fortunate people comes from the calm which good fortune gives to
‒ La Rochefoucauld.
Circle Bulletin ‒ No. 33
Edited By Bro. H. L. Haywood
COURSE OF MASONIC STUDY FOR MONTHLY LODGE MEETINGS AND STUDY CLUBS
OF THE COURSE
of Study has for its foundation two sources of Masonic information: THE
and Mackey's Encyclopedia. In another paragraph is explained how the
to former issues of THE BUILDER and to Mackey's Encyclopedia may be
worked up as
supplemental papers to exactly fit into each installment of the Course
papers by Brother Haywood.
is divided into five principal divisions which are in turn subdivided,
as is shown
I. Ceremonial Masonry.
A. The Work
of a Lodge.
B. The Lodge and the Candidate.
C. First Steps.
D. Second Steps.
E. Third Steps.
II. Symbolical Masonry.
B. Working Tools.
III. Philosophical Masonry.
D. Religious Aspect.
E. The Quest.
G. The Secret Doctrine.
IV. Legislative Masonry.
A. The Grand
1. Ancient Constitutions.
2. Codes of Law.
3. Grand Lodge Practices.
4. Relationship to Constituent Lodges.
5. Official Duties and Prerogatives.
B. The Constituent
2. Qualifications of Candidates.
3. Initiation, Passing and Raising.
5. Change of Membership.
V. Historical Masonry.
A. The Mysteries
‒ Earliest Masonic Light.
B. Studies 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.
* * *
we are presenting a paper written by Brother Haywood, who is following
outline. We are now in "First Steps" of Ceremonial Masonry. There will
be twelve monthly papers under this particular subdivision. On page
each installment, will be given a list of questions to be used by the
the Committee during the study period which will bring out every point
in the paper.
possible we shall reprint in the Correspondence Circle Bulletin
articles from other
sources which have a direct bearing upon the particular subject covered
Haywood in his monthly paper. These articles should be used as
in addition to those prepared by the members from the monthly list of
Much valuable material that would otherwise possibly never come to the
of many of our members will thus be presented.
installments of the Course appearing in the Correspondence Circle
be used one month later than their appearance. If this is done the
have opportunity to arrange their programs several weeks in advance of
and the Brethren who are members of the National Masonic Research
Society will be
better enabled to enter into the discussions after they have read over
the installment in THE BUILDER.
FOR SUPPLEMENTAL PAPERS
preceding each of Brother Haywood's monthly papers in the
Bulletin will be found a list of references to THE BUILDER and Mackey's
These references are pertinent to the paper and will either enlarge
upon many of
the points touched upon or bring out new points for reading and
should be assigned by the Committee to different Brethren who may
of their own from the material thus to be found, or in many instances
themselves or extracts therefrom may be read directly from the
originals. The latter
method may be followed when the members may not feel able to compile
or when the original may be deemed appropriate without any alterations
HOW TO ORGANIZE
FOR AND CONDUCT THE STUDY MEETINGS
should select a "Research Committee" preferably of three "live"
members. The study meetings should be held once a month, either at a
of the Lodge called for the purpose, or at a regular meeting at which
(except the Lodge routine) should be transacted ‒ all possible time to
to the study period. After the Lodge has been opened and all routine
of, the Master should turn the Lodge over to the Chairman of the
This Committee should be fully prepared in advance on the subject for
All members to whom references for supplemental papers have been
be prepared with their papers and should also have a comprehensive
grasp of Brother
of the first section of Brother Haywood's paper and the supplemental
While these papers are being read the members of the Lodge should make
any points they may wish to discuss or inquire into when the discussion
Tabs or slips of paper similar to those used in elections should be
among the members for this purpose at the opening of the study period.)
of the above.
3. The subsequent
sections of Brother Haywood's paper and the supplemental papers should
then be taken
up, one at a time, and disposed of in the same manner.
* * *
on "Builders and Building Tools"
- Why, do you suppose, were so
many allusions to the art of Architecture incorporated
in our ritual and monitorial lectures? (The study club leader
should ask for
the individual opinions of a number of the brethren present on this
subject at the
opening of the discussion and note the variety of ideas advanced.)
- What was Preston's idea in the
formation of the Second degree lecture?
advantage has the boy or man of our day over the Masons of Preston's
- What is Morris' definition of
- Is a structure erected with a
view of catering to physical needs only worthy
of being designated as "architecture"?
- Is Morris' definition borne out
- What do the Parthenon and the
colonnades at Thebes tell us?
part did art play in the Middle Ages?
- To what have the buildings of
men always had a reference?
- What is the story of the Tower
- What is the secret of Masonry's
use of architecture?
- How are Masons at present
interested in building?
- Is the use of builder's tools
as symbols of modern origin?
- Is such symbolism to be found
in the bible? Can you quote illustrators?
- Are similes in use at the
present day? Name some of them.
- In what sense do we usually
speak of a "builder"? a destroyer?
- Is there a connection between
the present-day mission of Masonry and the
language of architecture?
- From what Source do we derive
our Masonic institution of the present day?
- Is a Mason an "architect"? Why?
- What manner of a structure is
each individual Mason engaged in building?
- Do you agree with Brother
Haywood's assertion that Masonry is a "world-builder"?
If so, why? If not, why not?
will Masonry's work be completed?
- What part of the ceremonies or
lectures most impressed you on the night you
took your Second degree? (The study club leader should
propound this question
to a number of the brethren successively try to get an expression from
- How were you impressed by the
lecture on the "Five Senses"?
- How have you expressed or
carried out your impressions?
- Have you ever given the matter
any further thought?
you "Mason-ized" your Five Senses?
- What thought have you gained
from Brother Haywood's short discourse on the
part played by the senses in a man's life?
- What is the underlying idea of
the series of paintings in the Congressional
Library at Washington mentioned by Brother Haywood?
what direction should our senses be trained?
- How does Brother Haywood
interpret the sense of feeling? the sense of tasting?
the sense of smelling? the sense of hearing? the sense of seeing?
you give a different interpretation of any or all of these senses?
- What important lesson has
Brother Haywood endeavored to emphasize in the
present study paper?
new understandings have you gained from the foregoing discussions?
* * *
By Bro. H. L. Haywood, Iowa
Part VIII – Builders and
IN THE November
Correspondence Circle Bulletin I interpreted the group of five steps as
to the five senses, as the Monitorial lectures suggest; but these same
also make the five steps to allude to the Five Orders of Architecture,
and it is
to this that we must now devote our attention. In so doing we must
Preston's great idea in the formation of the lectures just here was to
give to the
candidate certain useful information which the average man of that day
to get elsewhere; in our times such matters are taught in the public
a man does not go to lodge for instruction. Besides, some recent
critics have heaped
ridicule on this lecture because the division of architecture into five
no longer countenanced by architects themselves; be that as it may, we
quarrel over details, for it was a wise insight that led Preston to
devote so much
space to the builder's art, seeing that it is the one art that has
given most to
Masonry, even as it is still the art that furnishes Masonry with most
of its symbols
and illustrations. So while we may ignore a discussion of the Five
such a discussion would not be fruitless by any means and might be
carried out by
a Masonic Study Club with great profit) we cannot afford to omit from
some reflections on Architecture as a whole and its meanings for the
one man of modern times who, next to Ruskin, has written most
beautifully of Architecture,
was William Morris, a great prophet who blazed and throbbed with the
is the soul of Masonry. One of his biographers (Clutton-Brock) says
him the great art was always Architecture; for in that he saw use made
and the needs of man ennobled by their manner of satisfying them." When
ask Morris to give us a definition of this "great art" we have the
as our reply:
"A true architectural work is a
duly provided with all necessary furniture, decorated with all due
to the use, quality and dignity of the building, from mere mouldings or
lines, to the great epical works of sculpture and painting, which,
except as decorations
of the nobler forms of such buildings, cannot be produced at all."
In this definition
Morris contends that a building deserving of the name of architecture
physical needs and that it must also satisfy the need for beauty. Only
satisfying both needs can be called architecture; therefore a mere
is ornamental only, or a pigsty, which is practical only, cannot be
When we turn
to a study of the art of building we find that Morris' definition is
borne out by
facts, for always, from the first rude hut down to the last erected
or public building, men have made their buildings to house both the
mind and the
body. The stately structures of the ancient world were houses, books,
statues, creeds, and dreams all in one; "the solemn colonnades at
the graceful dignity of the Parthenon," tell us what men hoped and
as well as how they lived. In the Middle Ages it was the same, for
long period architecture was the very mother of all the arts; "it stood
all other arts, and made all others subservient to it. It commanded the
of the most brilliant intellects, and the greatest artists." Always a
building is more than a building; it is a human document; and a man
the history of the life of man upon the earth from the records left us
in the ruins
and remains of his architecture, so completely has man embodied his
soul in the
work of his hands.
whatever else man may have been cruel, tyrannous, vindictive his
have reference to religion. They bespeak a vivid sense of the Unseen
and his awareness
of his relation to it. As you travel through Europe, what arrests you
most are the
glorious cathedrals which tell of the faith of the past. One can read
of Christianity, of its bewildering varieties, of its contradictions
of the secrets of its life, in its buildings. The story of the Tower of
not a fable. Man has ever been trying to build to heaven, embodying his
dream in brick and stone. And as he wrought his faith and vision into
was but natural that the tools of the builder should become the emblems
of the thoughts
of the thinker. Not only his tools, but his temples themselves, are
symbols of that
House of Doctrine, that Home of the Soul, which, though unseen, he is
the midst of the years."
Home of the Soul." In these words we have the secret of Masonry's use
No longer are we, as Masons, interested in the building of material
we are using the builder's tools and methods, hallowed by long use,
ancient associations, and found appropriate through centuries of
symbols arid types of a building work of a different kind, even a great
of truth and love wherein brethren may dwell in unity and joy. Not
we chosen these symbols, for men leave so used them from the earliest
may be learned from very ancient books, the Holy Bible especially,
which is full
of allusions, references and metaphors, drawn from the builder's art.
And this emblematic
use of tools which was so instructive to early man is equally
instructive now as
one may learn from a study of our daily language. How often do
and phrases, borrowed from architecture, spring to our lips!
"constructive," "solid foundation," "well founded,"
"roof of the world," "erect," "construct," "raise,"
"edify"; one could extend such a list indefinitely, for we use the
of building up or tearing down almost every day of our lives, and
be it noted, we use the builder in a good sense, and the tearer-down in
a bad sense.
There is something appropriate, in the nature of things, in the
between the message of Masonry and the language of architecture. This
is not to
forget, of course, that there is also a historical connection between
the two, for
from our study of backgrounds we may recall how one grew out of the
other, but even
had there been no such actual relationships the two arts, that of the
that of the Mason respectively, have so much in common as to ideals and
that the latter has a native right to employ the terms and symbols of
What is a
Mason, if not an architect of the mystical order? Insofar as he is true
to his Royal
Art he is one engaged in building up within himself a real, but
its foundations laid deep in character, its walls formed of the solid
stuff of genuine
manhood, its roof the stately dome of truth, its spires the upreaching
of that aspiration
toward a higher which was the original inspiration of every great
is no fanciful picture or collection of high sounding words; you and I
known of brethren, have we not, formed by their Masonic fellowships,
by their Masonic ideals, to be with whom was itself an act of worship?
men are Temples, Temples not made with hands!
What is Masonry
itself if not a world builder, a social architecture on the grand
style? With its
fellowships established in every nation under heaven, its activities
night or day, its message uttered in nearly all the languages of the
race but always
the same message, it is one of the mightiest, one of the most benign,
one of the
most constructive of all-forces in the world. When its work is
finished, which will
not be until the end is ended, it will have proved itself a builder of
cathedral nobler, more enduring than any empire ever made.
All the emotions
and thoughts aroused in me on the night I took my "Second" are still
in my memory after these many years, but nothing remains more vividly
than my surprise
at the elaborate lecture about the Five Senses. "What," I kept saying
to myself, "does all this mean? In what possible way can our sense
have anything to do with the Masonic life?" I remained nonplussed over
matter until I began to ask myself what Dart these senses play in life
and then it dawned upon me that the ritual would be incomplete were it
to omit the
senses from the scope of its illumination. When I discovered later that
one scientist Havelock Ellis had written several volumes about them, I
see that an interpreter could write whole libraries about the senses
from the Masonic
point of view; and I began to believe that it would require a long
a man to thoroughly Mason-ize his five senses.
the part played by the senses in a man's life! At the center of the man
is his consciousness,
a lonely, isolated, invisible, center of awareness; outside the man,
him on all sides, the universe, with its limitless number of things and
the senses are nothing other than the channels perhaps the only
which the outside universe gets into the man's consciousness. He is an
senses are the bridge over which he passes to the mainland, and over
which the mainland
passes into him. Every impression, every experience, every sensation,
must pass by way of them; if you could control a man's senses then you
able to determine how much of the universe gets into him and how much
of him gets
into the universe. This is the idea at the bottom of the great series
of wall paintings
in the Congressional Library at Washington wherein a picture is devoted
sense. Since this is true it follows that the man who would make his
mind the home
of goodness, truth and beauty, will be one who sees to it that his
senses are trained
to do their work efficiently, and that he permits nothing to travel
back and forth
over their bridges except that which is good, or true, or beautiful.
This, I take
it, is the chief point made in the Second degree lecture; a Mason is to
five senses into five points of contact with his fellows by seeing to
it that only
good-will, kindliness, and all the fine things of brotherhood are
permitted to travel
back and forth between him and them. This implies the further point and
it is one
that we shall need to elaborate that the senses, like every other
faculty of a man,
may be trained and improved, so that the man who has been making a bad
use of them
can learn to make a good use. If this seems far-fetched or even
impossible to us
we need only direct our attention to each sense in turn to be convinced
is always being done.
is more or less than a touch?" says Walt Whitman. Touch is the first,
sense, and is employed in the lowest forms of life, such as the
before separate organs are dreamed of; as the living creature grows
more and more
responsive to the world outside it the general sense of touch grows
more and more
defined until it gradually breaks itself up into the other senses of
seeing, and hearing, and by so doing the creature rises in the scale of
one point of view, at least, it is not too much to say that the whole
physical evolution consists of splitting up the general sense of touch
and of refining
and specializing each of the splitoffs. Even when we get to man, the
in the scale, this development and improvement of the sense of touch
need not stop;
a musician or an artist can carry the development of touch to the
utmost limit of
At the back
of the tongue is a series of little organs, called taste-buds; when any
brought against them they give to the consciousness a feeling of
flavor. This sense,
also, may be developed. Only a few days ago I watched a "tea taster" at
work determining the quality of various kinds of tea. He sat at a
on which were several cups of the beverage and he would sip from each
one in turn;
it was only a mouthful but it sufficed, for his taste-buds were so
he could tell the jobber where the tea had been grown and what it was
animals the sense of smell is often unimaginable acute. Henri Fabre
moth which can detect the presence of a female rods away in forest at
by the odor. This is the sense of smell raised to the nth degree of
the naturalist himself was unable to detect the slightest odor even in
a jar full
of the insects. We cannot smell as the animals can because we do not
need to; nevertheless,
like the other senses, one can develop this faculty, as is demonstrated
by the perfumery
expert who can detect the various kinds and grades of perfumery quite
as my tea taster could judge of tea.
When we make
sounds in the air, either by speaking or by striking against some
travel through the atmosphere in all directions; when these waves
the tympanum of the ear they give us the experience of hearing, so that
itself is a kind of touch. The extent to which hearing can be developed
is shown by the expert musician who can detect subtle variations of
lost on the others of us.
is touch at a distance." The sun, or some artificial light, sends waves
the ether; these strike against the retina of the eye and give us the
sense of seeing.
If the waves are of one length and speed we see one color; if of
another we see
a different color. The Indian who can see an antelope grazing afar off
on the prairie,
the pilot who can detect the smoke of a coming ship in the remote
examples of men who have raised this sense to an extraordinary
In this discussion,
which may seem to some almost school-boyish, I have had it in mind to
the fact that we humans have a considerable degree of control over our
that, if we choose, we can improve them by right training. From the
point of view
of general culture this means that we can greatly enrich our lives, and
surely worth while; from the point of view of Masonry, which is
chief concern, it means that the senses may be so used as to Mason-ize
The candidate is urged to touch, taste, or smell nothing that would
or brethren: he is, in the language of the V. S. L., to "take heed how
lest some word of slander against a brother be given admission to his
he is to see nothing in his fellows except their better selves. How
much it would
mean to every lodge, by way of avoiding friction and of increasing
if every Mason would train his senses to ignore the things that divide
and to heed only those things that increase brotherly love! This is a
truly, but, then, Masonry itself is a high ideal!
to Washington the Mason
By Bro. Geo. L. Schoonover,
P. G. M., Iowa
build monuments to hearts. Sentimental we are, and sentimental we must
we are to accomplish our destiny. America was founded in sentiment.
1776, was a living protest against tyranny ‒ not the tyranny which
makes men physical
slaves, but that tyranny which makes men slaves by denying them the
right to possess
sentiment. The pioneer may have been somewhat of a soldier of fortune.
He may have
craved excitement ‒ the excitement of the chase and the hazard of
subduing the unknown. But underneath it all was the throbbing sentiment
freedom. It was a passion with him. It was worth any price. The
conquering of the
West was born of the same sentiment. Every war in which we have engaged
won because our deepest sentiments were aroused. We may search, and
commercial, practical and sometimes sordid motives among individual
but they did not rule our people.
has ruled our people. The greatest hearts among us have been our heroes
great men. The greatest hearts have won us by their sentiments of real
No more outstanding figure pervades the recollection of the recent
Great War than
Theodore Roosevelt. America, North and South, knows that the greatest
loss of the
Civil Wa was Lincoln's death. And the Anglo-Saxon world England no less
United States, pays homage to the great heart of the Revolution, George
knows the real George Washington less because of the sentimental myths
his historical character. Americans appreciate his service to our
have pictured him as a great, self-made character. "Father of his
they call him, having in mind his service as a statesman and a
of the human side of him they know little. When they think of his
they think of him as a General of the American Army. Little do they
know of the
countless authentic instances of his stalwartness as an incorruptible
His great heart, for most people, is emblazoned upon battle fields and
To a little
town in Virginia, and to a little old Masonic lodge in that town, are
for the little known but well authenticated human side of this world
Lose the personal relics of that lodge, and even Mount Vernon itself
can never redeem
the record of the man great because the heart of him was great. The
heart, of which the world knows so little. Those brave and persistent
have saved Mt. Vernon for us performed a service for America which is
only now beginning
to be appreciated. What they have preserved for us is invaluable. More
than a house
or a farm, it is a heritage, barely rescued from destruction.
comes now an even greater opportunity. Housed in a little nineteenth
room in Alexandria are more relics ‒ human relics ‒ of Washington than
or ever can be gathered together, of the real Washington. They
appertain to Washington,
The Mason. It is to Washington The Mason that we must look if we would
the true character of the man. It is into this little lodge room that
we must enter,
if we would find the source of his inspiration and aspiration, the
things that have
made him a World-character.
He who would
deny that this is the true source of the qualities which made George
great must in this lodge-room face his Masonic Apron; the charter for
granted to "George Washington, Late Commander-in-Chief" of the United
States forces, as Worshipful Master, by Edmund Randolph, Grand Master
letters in autograph, proving his pride in his Masonic connection, and
but hundreds of other mementoes, personal and Masonic in their
in their evidence that it is to Masonry that we must look for the
Washington's Americanism, even as we must do likewise with most of the
characters of the formative period of this Republic.
old Lodge-Hall houses these relics; because the surroundings are
hazardous in that
they are not fire-proof; because this heritage is worthy of being
placed in a memorial
temple befitting so exalted a character; because to lose them would be
loss to a great Republic which delights to do Washington honor; for
has it come about that Masons of vision outside of Virginia have
proposed a National
Memorial, typifying the loyalty of the Fraternity in the United States
as a whole,
in which these relics should find an eternal resting place. The
sentiment that pervades
the very atmosphere of the old Hall, no less than these priceless
of the man Washington, belongs to American Masons, and has provoked in
the Fraternity a sense of duty unfulfilled, until the memorial house in
are to be kept shall be a Mecca worthy of the Fraternity of
such a memorial by the free-will offerings of the Masonic Fraternity in
States is to perform a great service to the Fraternity, also. There is
a national symbol of the interdependence of our American liberties and
patriotic organization of ours. The campaign for its erection will be
a campaign for funds. It will mean a reawakening of our members to the
devolving upon us. Those who undertake to promote this enterprise will
not be solicitors
for dollars, they will be evangels of Masonic duty to our Country in
time of stress.
Mysterious Masonry -- [A Poem]
By Bro. L. B. Mitchell, Michigan
do not know what it can be, but some mysterious
Seems running through the Order with a gracious, soulful ring;
E'en though 'tis but a gathering of neighbors from around
'Tis something so much different than elsewhere can be found.
The touch of its investiture brings its peculiar thrill,
It seems to hold, as it is placed, a "string" upon the will,
It gives its message to the soul, it beautifies the place
That needs it most that it may there reflect its matchless grace.
There's something in its opening, ‒ though often heard before,
That so appeals we can but help to love it more and more;
Though formal it may really be and anciently expressed,
It seems to lead into the way of brother-biding rest.
And there's its work, ‒ the symbols rare that teach in ways sublime
Upon the nature plane the way to e'en the gold refine;
It summons to the true ideals and to them lights the way,
Its working tools in simple form true character display.
And there's its closing, beautiful, we part upon the Square;
The heart has tested from its wealth a sample of its fare,
And as we go there's something seems to "carry on" the grace
That somehow crept in unawares while we were in the place.
I do not know what it can be, but some mysterious thing
Plays on the heart within its walls, e'en to its finest string;
'Tis something all unknown to words, this dear old mystic Art
Expressed alone to those who bring to it the brother-heart.
The Kind Messenger -- [A Poem]
By Bro.Gerald A. Nancarrow,
that figure in the distance
With his scythe upon his arm?
Does the end of this existence
Bring but fear and hold no charm?
Do you look upon the reaper
As a monster in your way;
Do you feel no hope that's deeper
Than the joys of this poor day?
Ah! That figure in the distance
Is but pointing to the hour,
Is but off'ring his assistance ‒
Doing all within his power,
To show how fast the grains of sand
Hasten through the glass he holds;
How much of work on ev'ry hand
E'er another life enfolds.
The Fraternal Forum
Edited By Bro. Geo. F. Frazer,
President, Board Of Stewards
Geo. W. Baird,
District of Columbia.
Joseph Barnet, California.
Wm. F. Bowe, Georgia.
H. P. Burke, Colorado.
Joe L. Carson, Virginia.
R. M. C. Condon, Michigan.
John A. Davilla, Louisiana.
Jos. W. Eggleston, Virginia.
Henry R. Evans, District of Columbia.
H. D. Funk, Minnesota.
Asahel W. Gage, Florida.
Joseph C. Greenfield, Georgia.
Frederick W. Hamilton, Massachusetts.
H. L. Haywood, Iowa.
T. W. Hugo, Minnesota.
M. M. Johnson, Massachusetts.
P. E. Kellett, Manitoba.
John G. Keplinger, Illinois.
Harold A. Kingsbury, Connecticut.
Dr. Wm. F. Kuhn, Missouri.
Dr. G. Alfred Lawrence, New York.
Julius H. McCollum, Connecticut.
Dr. John Lewin McLeish, Ohio.
Joseph W. Norwood, Kentucky.
Frank E. Noyes, Wisconsin.
John Pickard, Missouri.
A. G. Pitts, Michigan.
C. M. Sehenck, Colorado.
Francis W. Shepardson. Illinois.
Silas H. Shepherd, Wisconsin.
Oliver D. Street, Alabama.
Denman S. Wagstaff, California.
S. W. Williams Tennessee
to this Monthly Department of Personal Opinion are invited from each
has contributed one or more articles to THE BUILDER. Subjects for
selected as being alive in the administration of Masonry today.
Discussions of polities,
religious creeds or personal prejudices are avoided, the purpose of the
being to afford a vehicle for comparing the personal opinions of
students. The contributing editors assume responsibility only for what
over his own signature. Comment from our Members on the subjects
will be welcomed in the Question Box Department.
"How far should the
social side of Masonry be encouraged in the meetings of the Blue Lodge?
manner should it be promoted?"
The Augusta Club.
attest to the prominence given to the social side of Masonry in the old
Because of the changed attitude of opinion toward this side as usually
the lodges gradually abandoned the social features instead of adapting
to the changed conditions, and it is to be hoped that discussions upon
will result in widespread adoption of the methods calculated to
establish a social
side of Masonry in our lodges in accord with modern thought.
upon untried systems are apt to prove unsound. The practice of
may not result uniformly, but the experience of such practice is the
we have. A great orator declared:
but one lamp by which my feet are guided, and that is the Lamp of
in Augusta is briefly as follows:
than twenty years a library, reading room, or Club had been a vision of
of our Masonic membership. Many futile efforts towards these ends were
made in various
directions. These finally crystallized in a weak call for a Masonic
than for a Study Club, or Library. From time to time efforts were made
to formulate rules for the financing and government of such a Club. The
block was always the difficulty of the distinction which would be made
who contributed to sustain the Club and those who did not, and it was
for us to determine satisfactory methods or rules to avoid this
In the year
1915 the call for the Club features had grown into the minds of many
"visionaries" when suddenly someone whose perception was keener
to establish a Masonic Club and operate it at the expense of the
for a period of three months. This was done and continued with growing
the great conflagration of March 22, 1916, which entirely destroyed our
This public catastrophe demonstrated the value of the Club connection
with our lodges
for it became the inspiration and the center of Masonic activity to
consequent distress. Fifteen thousand dollars was raised and
distributed and whilst
the needs of Masons and their families were a particular care, relief
given to others.
time that this great work was being consummated arrangements were made
for a temporary
lodge room. At once the call was insistent for the continuance of the
a building was rented and the third story connected to the temporary
the intention being to use this third story as a makeshift club
quarters. But the
call demanded more and better club facilities, so the second story was
of two large parlors, a large card room and large billiard room,
kitchen and serving
rooms, two dining rooms, office, ladies' dressing room and two large
banqueting and dancing purposes. Shower baths were installed in the
and lockers put in two third-story rooms for costumes and uniforms.
our home for two years. The Past Masters' Association continued its
work of Masonic
study. The desire for Masonic reading and information increased among
and lectures were well attended.
Club was the inspiration and mainspring of efforts which resulted in
new Masonic Temple, in which the fourth floor, 77 1/2 by 160 feet, is
to Club purposes to which any Mason in the world is welcomed to all its
without cost or subscription of any kind. Naturally the expense of the
continued to increase. This has been met cheerfully by the various
of the city.
with assets of about $40,000 we have built a Temple costing $325,000.
This is not
believed to have been possible without the social intercourse and the
of the Masonic Club connection with our Masonry. The Club influence is
and growing. Our reading room and library is in constant use for
and study. This intermingling of Masons, together with the increase in
of Masonic principles, has resulted in a great uplift among the
Brethren, so that
it now seems certain that a Masonic Club is an established institution
This at least proves that Augusta Masons consider that the social
Masons in connection with their lodge work is a necessity.
In a continuation
of this article I propose to relate some of the Club activities,
especially of the
great work performed by the entertainment of the Soldier Masons
stationed at Camp
Hancock, near Augusta.
William F. Bowe, P. G. C., Georgia.
* * *
A Social Schedule for the
I am in favor
of emphasizing the social side of the Blue Lodge. To make the lodge a
factory is a great mistake. After a man is familiar with the ceremonial
of the degree
he looks for something more "more light." Failing to get that in the
he moves up higher, in the Commandery for instance, where considerable
is given to social features. Whether the aspirant obtains more mental
in the higher degrees of the York Rite is a question, but he certainly
of the social phases of Masonry, and his attendance is better. Many
men, after becoming
familiar with the degrees of the Blue Lodge, fall away and are seen no
more at the
meetings. If the social and intellectual features were better organized
we would see more interest manifested by Masons in their lodges. An
on some Masonic or sociological topic, followed by a smoker, often
proves a decided
of a lodge on taking office, aided by a representative committee of the
might arrange a series of affairs for the Masonic year, literary and
social in character.
The best way to announce these affairs is through the publication of a
giving the news of the lodge. A lodge in Washington, D. C.,
inaugurated a "Father and Son" get ‒ together meeting. The sons, big
little, of the members were invited to an elaborate entertainment.
prevailed; 'stunts" of all kinds were staged for the amusement of the
many of the youngsters taking part in them. A banquet followed.
I also advocate
a ladies' night at the close of the Masonic year. St. John's Lodge, of
gives an excellent entertainment of this character once a year. This
affiliates with St. John's Chapter of the Eastern Star, and whenever it
entertainment the ladies of the Eastern Star lend their aid in getting
up the banquet
and even wait on the tables.
Yes, I am
decidedly in favor of the social side of Freemasonry, but it should
also be combined
with the intellectual. Masons will often turn out to a good lecture and
feed, when they will not otherwise attend the lodge. On such occasions
should be opened and closed in regular form, so as to keep up the
dignity of Masonry
and remind the brethren of their duties to God and their fellow men.
Henry R. Evans, District of Columbia.
* * *
"With Points and Without
"How far should the social side of Masonry be encouraged in the
the Blue Lodge? In what manner should it be promoted?" is best answered
my personal experience here in Virginia. Virginia is, as you are aware,
dry. It is, however, a land of letter ‒ or word-perfect Masons, the
everything. Here, as in all other Jurisdictions, the thinking and
is the exception. We have, therefore, the problem up to us of bringing
and members into our lodges by making the lodge attractive without the
of "Old King Booze," attractive not only to the small minority of
Masons, but to the ritualist, and the big majority of members who are
to respond to the social call of our Order, which feature, though now
neglected, was once part of "The Original Design."
begins with almost my first visit to a lodge on this side of the
Lodge No. 146, Front Royal, Virginia, of which I am now a member),
about three years
ago. On that occasion I sat for two mortal hours listening to a
discussion on "ways
and means," ways of raising the wind in the shape of unpaid dues, and
of getting enough brethren together to keep the lodge going and elect
the ensuing year. After they had exhausted the subject, I rose and
explained a method
which I had never known to fail, asking a free hand with the
and their co-operation after the lodge was closed. As a last resort
to let the "big Irishman go to it" so I waded right in that evening. As
far as I can remember there were only about ten of us, but with a dozen
of "pop," a couple of pounds of biscuits and a bit of cheese, we had
night" as they expressed it. I went right through the whole program,
"seven Masonic Toasts," and had every man jack of them on his feet
times. We gave the "Grand Honors," drinking the toasts with "points
and without heeltaps." We had the "Tyler's Toast" and the "Charter
Song," the "Mystic Chain," and "Auld Lang Syne," and a
"Three and one in solemn silence." We really did have a splendid night.
We kept it up, we boosted it, it caught on, and today our lodge room is
filled. We are talking of building, our "Degree Team" now visits
lodges, and our sister lodges, when they visit us, go home with
something to think
We had exactly
the same experience in the Chapter with equally good results.
the boys together around the social board, start your lodge early or
cut out some
of the work, but don't neglect the social feature. Think out the new
the next meeting and get the members interested. They don't want a feed
A bottle of pop, a cup of coffee, a biscuit and a nibble of cheese will
get them together round the festive board to yarn and laugh and gag
each other over
a cigar or jimmy-pipe.
Try it, Worshipful
Masters, don't let the Shrine monopolize all the fun, and write THE
experience twelve months hence.
the social feature of Freemasonry is just as surely a Landmark as is
Legend and, notwithstanding Deuteronomy 27:17, a landmark which is
but surely obliterated.
J. L. Carson, Virginia.
* * *
The Example of the Churches.
As far as
it is in the churches. The aim of these organizations is first, to
to strengthen each participant so as to make him or her a better and
The latter end is achieved, in a great measure, by the spirit of
by each and all.
my mind, illustrates how far the social side of Masonry should be
the meetings of the Blue Lodge and how it should be promoted.
John G. Keplinger, Illinois.
* * *
Talks by the Better Informed
side of Masonry is something we have all thought about. As the lodge
extends a level
on which we all meet, it should not be overlooked that the men
prominent in the
community, who are accustomed to being shown more or less attention,
forget that, even in the lodge. Others may notice this and resent it.
and the brethren are usually tactful, and strive to promote harmony.
two obstacles to peace and harmony: the one is idleness and the other
So, it seems to the writer, it is very plain that an effort should be
made to attract
the earnest attention of all present, and to interest them all. But the
should be such as the brethren are all interested in and free from what
such as politics and religion. These two exponents of belief and
be forever barred in lodges.
are no degrees to be conferred, the writer thinks, a lecture should
take its place
a lecture on current topics, or on history or on some popular science.
we think, be a matter of education as well as giving a compliment to
informed brother who is invited to talk. The members get tired of
and would frequently enjoy current topics.
G. W. Baird, District of Columbia.
* * *
Monthly Visiting Plan.
I would suggest
to the Masters of lodges that they inaugurate as a social feature a
plan to confer degrees, either the First, Second or Third, at the
of sister lodges. Go to some lodge with your officers and members (do
not go without
your members), receive a similar visit the next month, and so on until
no further opportunities. Do not confine yourselves to working the
See and let others observe how well you can confer either the First,
Second or Third,
and deliver the lectures. Use pictures through the monitorial parts,
get them made
by some moving picture expert to fit the several recitations. Do not be
with the highly colored and unnatural lantern ‒ slide effect. Allow the
Junior Wardens to alternate in the recitations in the same degree. Take
time. Do not hurry. Have but one candidate of an evening. A good man is
to have all your attention and your best and undivided efforts. If he
is not, you
do not want him at all. The visiting lodge will instill enough variety
occasion to make up for any absent sociability. This sort of work will
stale. When the work is well done, it does not pall upon the most
is only when "murdered" by faulty delivery, as stumbling over unusual
words, haste or lack of memory on the part of a poor officer, and like
that the work does not satisfy. Think of what can be done if you can
but enter into
the spirit of it all. If you cannot, let someone else take the
candidate. He should
not be misled because of your inability to lead him. Masonry demands
more of every
man than mediocrity. She must have the best. To be real sociable in a
get completely enrapport with your task, like the orator who can make
laugh or cry at will. Masonic ritualism has the "stuff" in it and it
remains for you to bring it to the surface where both the candidate and
can see and feel it. When ready, have the candidate "say something."
the occasion be replete with short speeches. Have some refreshments,
even if they
be but coffee and doughnuts. However, let there be a lunch of some kind
time," so that the members can linger about the sacred place to talk
Keep them a half hour at least. As they go home they may talk to a
brother on the
way, but I would wager that the last thought and about the last word
would be in
appreciation of this distinctively "social side" of Masonry.
of course, cannot be made to work as suggested. There are one or two in
"who can put it on right!" Arrange special "honor nights" for
such, so as not to have to tell the Master (if a ripple) "right off"
the lodge wants somebody who, "real good" to do the work, when
company is invited. The Master can get his glory by presiding soon as
the work is
done. He will, in fact, be better pleased than though you insisted on
through an ordeal in which he knows himself that he cuts but a sorry
needs is a social service along Masonic lines. What men want is a
of Masonry. How long would a theatrical venture pay or remain popular,
to say the
least, were Shakespeare's "Hamlet" to be acted in the "nude"
and the soliloquy set to the tune of "John Brown's Body" and sung with
all the gusto and abandon of a bar room tapster?
not be a bad idea to let your "malpractitioners" read an article like
this once and awhile. Most anyone can understand what I believe to be
with the present brand of "social Masonry." Most anyone can come to
as well how very full of sociability Masonry is when properly "put upon
boards." I am sure that it will furnish much food for mental "being"
and as we as Masons are here to cater to the "better part of man," such
procedure should meet the requirement so often surnamed "sociability."
with the suggestion for moving pictures, I would call the attention of
the immense possibilities of Middle Chamber Work the Armies at the
river, the progress
of building, and in fact, every situation of the portrayal of the
subject in its
entirety that can be accentuated by the free use of the "movie."
Denman S. Wagstaff, Committee on Education of
the Grand Lodge of California.
* * *
Get The Members Acquainted.
I would first
like to delete the word "Blue." I am an old fashioned Mason and, many
as are my degrees, I consider all but the basic three, side degrees.
But that aside,
the answer to the above must be that the 'social side" itself must be
If it is to be used to mean promiscuous assemblies held jointly with
like the 0. E. S., to be dancing and card parties, or to be held to
and indirectly solicit petitioners, I would say not at all.
All the features
of Masonry are important and brotherly sociability, feasting together
on terms of
perfect equality, regardless of "worldly wealth or honors," is not the
least of them and should never be neglected. I cannot, in view of the
to the Constitutions of the United States, advocate resuming the punch
toddy glass of our forebears, but I do hold and have long advocated a
feast of some
sort at every lodge meeting. I go so far as to tell lodges to resort to
and cheese if needs must, but feast together as brothers anyhow. It
at table those who "might otherwise remain at a perpetual distance." I
have seen a former Governor and present Congressman seated by a car
hands were like coarse sandpaper, but whose life was well known to be a
one, and who was a brilliant ritualist. The Governor was introduced to
him and said:
"Brother I have often heard of you as a Mason and I wish I were as
well equipped a one." The words were well deserved and sent that plain,
man home warmed at heart. Nowhere else would they have ever met.
of social converse still more important and often sadly neglected, is
and noticing of visitors, especially the aged and the poor, in lodge
Rather than rush to shake hands with prominent men, it is better
Masonry to make
sure that no brother's humble rank in life makes him a Masonic wall
out the one whose modesty and humble opinion of his importance causes
him to hang
back. If you don't know him tell him "My name is Jones. What is yours,
how are you?"
small matters but they are large ones and go far towards practicing
what we so vehemently
profess. The lodge as a lodge should give some of its meetings to
lectures on Masonic
subjects, music and an occasional, say annual, ladies' night, with
lodge is not a proper medium for bringing together our respective
families on social
lines. All attempts at this are dangerous.
Joseph W. Eggleston, P. G. M., Virginia.
* * *
meaning of "social" is comradeship; and this signifies something
giving as well as receiving and refers to duty as well as
entertainment concerns club rooms and banquet halls, or, where such do
the anteroom. In the lodge room, the social symbol is a cordiality that
a courteous consideration of all present, and an opportunity for all
take part in discussing business.
meetings, the social side of Masonry represents relaxation from duty;
and it is
best cultivated in the hour that follows the formal meeting. If Master
do not hurry away, but remain a while with the brethren, after lodge,
produces a feeling of real comradeship; it looks as though those in
liked the company of the modest and unassuming.
games or refreshments, in as informal a manner as possible, add to the
of meeting together. We must remember that "social" suggests "mutual."
Members should go away from such meetings, not feeling that they have
but that they themselves have contributed to the good fellowship. This
the feeling of being of service; and that is the meaning of
Freemasonry. In the
lodge room, officers are of eminent service. In the social hour, "those
present" can arise and shine. For officers to try to entertain the boys
fatal to success. Let all have a share in the entertaining, and all
will feel that
their presence is essential. Give the boys a chance.
Joseph Barnett, California.
* * *
To say exactly
how far the social features should be carried on in lodge work is
When a prescription is being written by an "M. D." and needs to
an uncertain quantity which, however, is necessarily a certain one he
does so by
using the letters "q. s." standing for quantum sufficit.
It is much
the same in lodge work. There is, unquestionably, a great need for
social virtues, and I believe it is quite as much our duty to do so, as
on" in any other line of Masonic endeavor. However, the Master should
is, the guiding hand he, and he alone should direct all lodge
activities and be
the actual head during the term of his office. After retiring from it,
owes an obligation to the Craft to be always ready and willing to
and assist in the noble and glorious work of rebuilding the House of
which is characterized in all the various phases of life but the Master
the "all-seeing eye" that only can discover the needs of the Craft over
which he is chosen to preside. How he can get this wonderful perceptive
save by resorting to the power of prayer, I do not know!
let me say that it behooves us to follow the advice given us by the
without ceasing." Strength, and wisdom, and Light will surely come. In
manner only can this, and many other important questions be settled.
None can absolutely
say, "how far," but it is "q. s."
S. W. Williams, Tennessee.
* * *
The "Fourth Degree."
the highest order of the animal kingdom is by nature social. Altruism
is the highest
manifestation of this sociability. The very fact that men organize
Masonic lodges is an evidence of this social instinct carried out in
side of Masonry in its narrower sense includes in a general way
initiations and correspondence other than that pertaining to business
reports. Unquestionably the period of "refreshment" following "labor"
is the time when the brethren come into close personal contact with one
of the high ideals as dramatically set forth in well rendered "labor"
will find its practical application in the close and intimate contact
with brother during this period of sociability, and many a life-long
friendship is often thus formed.
but apt quotation "All work and no play makes Jack a dull boy" is
applicable in our lodge activities. The stress of well conducted
must have its adequate period of variable social "refreshment" in order
to round out and fulfill the highest functions of the lodge. The nature
entertainment will naturally depend upon the character and taste of the
of the particular lodge and its environment. A picnic in the woods,
with the members
of the family included, might prove a day of rare social enjoyment to a
near country surroundings, whereas a theatre supper would be a far
in thus city lodge. The so-called "Fourth degree" it parlor with
talks from those having something of interest to impart to the
with music, informal conversation and a collation undoubtedly act as
to the securing of a large attendance at every lodge communication. The
can and should be varied for each communication and announced
beforehand in the
regular notices sent out to the brethren.
"feasts" in the form of some Masonic historical event or problem
presented can well be included from time to time as part of the social
side of the
Masonic activities of the lodge. Frequent exchanges of visitations with
undoubtedly promote a wider sociability and extends the horizon of the
by correspondence with other lodges and especially with absent brethren
and a committee in social corresponded can well be productive of good
rounding out the social side of any lodge. This was demonstrated time
in the great World War. Banquets, picnics, excursions, theatre parties,
and other entertainments – all these have their places as valuable
A well organized
system of home visitation in charge of a discreet and carefully
undoubtedly would promote sociability in many lodges and bring out
brethren to its
communications who otherwise would not come.
G. Alfred Lawrence, N
* * *
The Informal Study Club
at Members' Homes.
of a Masonic lodge is to teach morality according to a system of
While this is the real function and should never be lost sight of,
there are many
ways in which it may be definitely practiced as well as taught by the
the Fraternity. To cultivate the social side of life is a valuable and
The Fraternal greetings and the social chat in the anteroom before the
opened and after it is closed; the lunch or banquet with its
and stories; the family night at which the members of the brother's
invited to the lodge room and entertained, are all of value when
however, abuses to the social features of a lodge which must be
apparent to the
brethren who have a high conception of Freemasonry, and to whom the
XYZ Lodge to the title of a ball team or whist club is unsavory.
possible manner in which the social side of Freemasonry has been
promoted, to my
observation, was by an informal Study Club, which met monthly at the
homes of the
members and combined a profitable evening's improvement in Masonry with
and a social hour.
(either private or public) on St. John's Day, may include a social
to the occasion.
banquet after work in the Third degree, however, furnishes the best
for the social side of Masonry.
such a good opportunity to promote the social side of Masonry in a
that it is to be lamented if abuses are indulged in.
Silas H. Shepherd, Chairman Masonic Research
Committee, Grand Lodge of Wisconsin.
* * *
Interest the Ladies.
It is difficult
to understand why there should be a need for any medium other than that
of a well
conducted degree ceremony to keep up an active interest in lodge
it is a fact that we must admit, that an attendance of 40 to 60 out of
of 400 or over is as much as we usually obtain.
that the social side of Masonry can be fostered best by bringing the
the brethren together by means of entertainment of various sorts. When
begin to have an interest in the lodge of their male relative
connections they are
apt to see that he is not unmindful of his duty as to attendance at
Give the ladies an interest.
John A. Davilla, G. S., Louisiana.
* * *
Complete Equipment For The
the conduct of the lodge is half as important as the promotion of the
of Masonry. Certainly not perfection of ritualistic work.
should be recognized. First, that, whatever may be the theory, in
practice no Mason
who has no part in the work can be expected to be a regular attendant
at lodge meetings
for very long if there is no attraction except that of seeing the work.
a member of a lodge is doing himself and the lodge just as much good
when he spends
an evening in the anteroom of the lodge parlors getting acquainted and
with his brother members as when he spends the whole evening in the
lodge room as
a spectator on the benches.
the promotion of the social side is so important that it ought not to
be lost to
chance or to the accident of the faculty of the lodge officers for the
for the promotion of social intercourse. It ought to be provided for in
situation and equipment of the lodge.
these principles is the important thing. They will be applied according
to the situation,
size and circumstances of each lodge and the tastes and character of
Trying to increase or to maintain the attendance at lodge is beating
the air so
long as one looks only to the interior of the lodge room. There should
much or little, as may be possible, outside.
my own lodge has dining rooms where lunch is served every day and
dinner every evening.
It has ample room for ladies and they frequent the Lodge House. It has
billiard rooms, chess rooms, a reading room and a ball room. Sometimes
be at the same time fifty people, men and women, dining in the small
300 members dining together in the large dining room, 50 to 75 carrying
on the work
in the lodge room, 50 men playing games in the card rooms, 50 more
talking or reading
in other rooms, some ladies playing bridge in the ladies' sitting room
and 40 members
and ladies together in the large ladies' drawing room.
This is meant
only to allow an extreme application of the principles laid down.
Perhaps no other
lodge could carry them to that point. But any lodge can go along this
road a short
distance or further according to circumstances.
A. G. Pitts, Michigan.
* * *
The Duty of the Junior Warden.
in my own lodge and observation in many others enables me to answer
this with some
degree of certainty. The very nature of a Masonic lodge as a voluntary
of friends and brothers recognizing the social principle, obligates it
to the encouragement
of social intercourse in its meetings wherever and whenever possible.
of refreshment are especially set aside for that purpose and an officer
charge during those periods to see that no "excesses" be permitted.
intercourse" it is presumed one means the natural social amenities and
good fellowship that comes from mutual participation in whatever forms
the brethren prefer, whether eating, dancing, debates or whether
physical or mental
recreation. Our lodge tried about everything before we found the plan
us best. I should say that this is an individual matter for each lodge
for itself, depending upon the temperament of the members and the
customs of the
with a Study Club. We found in our "researches" that our forebears gave
considerable more attention to the "social side" than the more serious
side of Masonry. The English, Scotch and Irish brothers of the old
country met in
taverns and after initiations devoted most of their time to
conviviality. The Masons
of the Revolution seriously occupied themselves with the questions of
the day, affecting
the young nation's welfare and had less time for banquets. They
the French idea of patriotic addresses. Our lodge was one of the
on the Kentucky "frontier" and its early meetings were great occasions
to which members traveled hundreds of miles that they might experience
joys. Community welfare matters those days were largely lodge matters
were talked over among members of our political party in the period of
Later the feasts were separated from the lodge meetings proper.
Club eventually organized and today looks after the lecturing of new
provides a place for informal discussion of all questions in which
members are interested
from war to economics, from dances to public affairs. The Masonic Body
the Club financially and every Mason is a member. The lodge therefore
it may at any time call upon the Club to arrange social affairs on a
and has come to look upon the Club as an aid to the Junior Warden.
We are a
"city lodge" and necessarily the greater part of our time is spent in
labor, with little opportunity for social intercourse. But before the
lodge is called
on and during the periods of refreshment and just after its close, the
all the brethren welcome visitors and each other. Always visitors are
urged to give
us a little talk tell us about himself. If one is in difficulties we
get to know
about it at these times and the lodge is invariably left "at
whenever there is any delay in work.
Now in country
lodges, where the candidates for degrees are not so numerous and more
time can be
given to social enjoyment the club feature of Masonic life can easily
Cynthiana No. 18, this State, of which I am an honorary life member,
the social problem by placing all social features in the hands of the
and Stewards and making them work. That is what they are for! So these
are ready to fill up every gap with something that contributes to good
If there is five minutes to spare while the lodge is "at ease," they
everyone present and will call on someone for a remark or start
strangers. They arrange community picnics, "socials," anything to give
members an opportunity to rub shoulders. They arrange co-operative
with other Fraternities; have held one or two Fraternity Days; went
with Church and city authorities during the war to follow their soldier
home comforts. In short through its social progress, the lodge has
become a recognized
social constructive agency in its community.
We need a
little more democracy in our lodges and a little less timidity of our
discharging their plain social duties. I have found that where the
is asked to decide upon some program of social features, or left to
evolve one with
only a suggestion now and then from the Master, they may be trusted to
Were I again
placed in the Master's chair in some lodge needing more social
intercourses, I would
certainly not attempt to force my own views on the members. But I would
the Junior Warden and the Stewards under him to do their duty. I should
periods turn the lodge over to them; first, that they might ascertain
of the membership on the kinds of social enjoyment preferred by it,
long enough periods of refreshment might be provided whenever there was
work to be done, for the proper officers to "make good" in what the
expected of them.
As to the
kind of and variety of social features possible at these periods when
was "at ease," that would require another story. In answer to such a
if propounded, I think lies the solution of the troublesome problem of
attendance and of making Freemasonry something strong and virile in
as its founders intended.
Joseph W. Norwood, Kentucky.
By Bro. Louis H. Fead, P.
G. M., Michigan
of Masonry is truly a wonderful thing. Simple in its dignity and with
for dramatic effect, its power is so intense that, when even fairly
is impossible and the initiate is consciously impressed with a serious
With such possibilities of histrionic expression that the great Booth
the Third degree the greatest tragedy ever written, even the Master who
words and misconceives his emphasis cannot entirely destroy its beauty.
is it in character that ten consecutive words from it cannot be used in
on the rostrum or in conversation without practically every Mason
so quaint is its context that its antiquity is instantly impressed upon
so tuneful is its rhythm that it rivals the stately measure of poetry;
in its movements and so devoid of restraint that its force is felt at
but the words often spoken always convey a new idea; and withal, so
lofty in its
principles and so true its precepts that it is not a wonder some men
Yet the ritual
is not all there is to Masonry. Underlying the ritual, there is a
attaches to each form and rite and ceremony a significance not before
the forgotten past of the Ancient Mysteries, it brings the magic of the
of symbolic teaching and transfigures the commonplace. It transforms
the lodge room
into a world and the candidate into an unborn child. It depicts the
a perfect life. It portrays the child born into the world, burdened
with the cabletow
of inherited tendencies. With solemn ceremonies, he is purified and
the evils of his inheritance fall from him, the light of knowledge
floods him, and
he is invested with purity and innocence. To build the foundation and
of the temple of his character, he is given the working tools of the
and, as each rite is performed and each emblem passes before his
vision, he learns
to employ his time and to divest his mind and conscience of vice and
the walls of his character, he is taught as a Fellowcraft, by the use
of his physical
senses and the contemplation of a mind enriched by a study of the
liberal arts and
sciences, to adorn the temple with the pillars of culture and mental
finally, as a Master Mason, the symbols impress upon him the certainty
and the resurrection that there may be within the house he has builded
presence conscious of Immortality and that its various halls and
corridors and chambers
and apartments may be the home of an enlightened soul.
Love is the
great motive power without which all our intelligence, knowledge and
is impotent. Unless we make use of both Pillars of the Mind, so that
Truth and Love
co-operate we shall miss Happiness the Goal of Life. Love fulfills the
Oriental Consistory Bulletin.
a line fraught with instruction, includes the secret of Lord Kenyon's
He was prudent, he was patient and he persevered.
* * *
wisdom is impossible.
of Good Will will soon be upon us. Christendom at least will then
its thoughts to the founder of the Christian religion.
For one brief
moment the so-called civilized world is compelled to consider the life
of one man,
the burden of whose message was for Peace on earth and good will toward
sublime idealism which He declared as the only practical basis for the
of the world seems today indeed very far ahead of us. Let us then
change our common
practice of looking backward to the days of his flesh and consider that
that he taught and practiced is not something declared for an ancient
and since found impracticable for mankind's wider activities, but is
ahead for aspiring man as an individual and for the government of
society to realize.
event which will know brotherhood as a reality still beckons man on.
as the emanating principle in man and the foundation of society
is yet to be the result of patient, unselfish work to be zealously
those who believe that the world should be regulated and governed by
of brotherhood, charity and pity.
days that we have known for near five years have revealed that we are
not yet far
removed from the beast. Man, and mobs of men, have revealed capacity
only these last few years, aye months, that seem almost unprecedented
and barbarity. We have killed, maimed and burned each other and the
heart of humanity
still bleeds while the air is yet rent with the cries of the widowed
Every method of reform known to the ingenuity of man has been suggested
as a palliative
for the ills of mankind. Bolshevism, Unionism and patronizing
out their schemes for the abolition of the foul madness that has
gripped the world
and sent it sheltering toward darkness and chaos. Like weak and
decrepit men religionists
in ecclesiastical raiment have tried to stem the tide of disaster only
to be caught
themselves in the maelstrom and to become in time weak and blind
this or that cause or interest. To settle our differences with
reference to God
and universal brotherhood has not been largely thought of. And if here
a courageous prophet has been heard, his voice has been drowned by the
noises whose selfish insanity served only to add fuel to the fires of
In the wise
economy of the universe it is ordained that there shall be seasons when
rest. Manes weary body cannot stand a ceaseless grind. Merciful sleep
to recuperate him for the morrow's task, Night follows the day and the
ought to be witness of a new awakening of the soul. Even so, may the
season of Good
Will cause us to pause in this goodly land and under the benign
influence of the
Holy season may there be taken such retrospect as will reveal to us the
of folly which we have been following and resolve us as free men
blessed of God
in noble heritage to follow in the days to be the paths of sanity and
and brotherhood. The principles of religion force themselves upon us
will or no, when we consider the significance of the birth, life and
death of the
humble carpenter of Galilee. In Him it is forever witnessed that a good
is a Christian and that a good Jew is a Christian practicing in life
the religion of the sage and prophet followed by his fathers.
Man is incurably
religious, said a great Frenchman. Christmastide is usually the season
the statement. Then it is that coldest hearts are melted and a pitying
is extended that expresses itself in charity and goes out from man to
his less fortunate
brethren. But charity in the way of the giving of alms is not the great
need of the world. Justice born of the diviner concept of charity,
known as love,
is the universal desire. Let us re-emphasize to ourselves also,
brethren, that from
time immemorial the Mason has been an incurably religious being. The
the ancients with its speculative genius ever concerned with what the
will of God
or of the gods was, is still our first great care. To translate into
and deed the holy tenets of our order is the holy doctrine taught us
and which we
unitedly confess the need of in the world. Masonry would solve the
problems of human
life in the light of religion. It would deal with men in the spirit we
as having animated the Man of Galilee. In the least of mankind we would
see a brother
and to the least we would extend the hand of love. Strikes, riots and
and pestilence and man's inhumanity to man will cease some time, but
not until there
is an universal crisis of the Religion of all Good Men whether that man
or white, Jew or Gentile, Christian or Mohammedan.
far and wide earnestly hope and constantly work to the end that this
land of ours
among the nations of the earth shall indeed be a place of Peace and
Good Will. Let
us resist the menacing actions of all castes and classes, all factions
not by violent criticism and abuse of those who disagree with us, but
that the genius of the Fraternity of Masons consists in gathering to
its altar all
those who believe that the necessity of recognition of the Fatherhood
of God and
the Brotherhood of Man is fundamental to human happiness and can be
practical and holy purposes in the world. Where men meet on such a
a moment there is a dispelling of ugly distrust and there arises the
to sense the significance of the differences that separate. At last
have been made mellow through a recognition that each one of us is
human, from the
East there will surely dawn the light that enables each man to walk
this earth by
the aid of a new vision, and in such a way that at last we humbly
believe will earn
for him from the Master of life who lived unselfishly and died for
done thou good and faithful servant. Enter thou into the joy of thy
Edited By Bro. Robert Tipton
of this Department is to acquaint our readers with time-tried Masonic
always familiar; with the best Masonic literature now being published;
such non-Masonic books as may especially appeal to Masons. The Library
be very glad to render any possible assistance to studious individuals
or to study
clubs and lodges, either through this Department or by personal
if you wish to learn something concerning any book ‒ what is its
nature, what is
its value, or how it may be obtained ‒ be free to ask him. If you have
read a book
which you think is worth a review write us about it; if you desire to
book ‒ any book ‒ we will help you get it, with no charge for the
this YOUR Department of Literary Consultation.
A "See America First"
Series of Books
Our Beautiful Northland of Opportunity," [Lib 1919] by Agnes R. Burr. Published
Company, 53 Beacon Street, Boston, Mass. Price $4.00.
Christmas season brings with it the age old custom of gift giving. The
of the gift we buy sometimes is a matter of concern. We are not sure
that it will
be fully appreciated. We take it for granted that after four years of
in which our beloved land was spared the devastating hand of Mars that
most of us
are unquestionably convinced that America is a good place to live in.
was a dangerous project during the war and those who insisted during
period on vacationing were compelled to heed the injunction, "See
Others too, are heeding the call. But many of us who would love to
travel are compelled
to do it on the train of imagination in the small leisure hours that
are ours. The
Page Company have enriched the literature of travel and have done
for the American public by their publication of the "See America First"
series of books.
will prove of fascinating interest to those who love to learn of new
peoples and new opportunities for the adventurous spirit of man. One
feels the incomparableness
of America after reading of this, our beautiful northland. The trip
to the north as seen through the eyes of the author is of momentous and
interest. The magnificence of distances, the glory of quiet waters, the
of snowcapped peaks, the lure that draws the seeker for gold, are here
felt. Beautifully illustrated, it leaves vivid impressions and strange
to see and tread this wonderland of America. The other beauty spots of
beside the grandeur of this land of endless charm. We feel grateful
that we still
have a frontier where the adventurous spirit of America can be
satisfied. The book
is a challenge to go north and see the last frontier that in days to
come will contribute
a stock that will vitalize afresh our national life. To know Alaska is
to give one
assurance that our coal, iron, tin and gold outputs are not to be
depleted yet awhile.
It is still Eldorado. And to be filled with the romance of its pioneer
the time of its purchase from Russia to the present hour is to have in
a theme of endless fascination.
* * *
The Mystery of Death
West," [Lib 1919] by A Soldier Doctor.
Published by Alfred A.
Knopf, 220 West 42nd Street, New York. Price $1.00.
Dead That Have Never Died," [Lib 1917] by Edward C. Randall.
at $1.76 by Alfred A. Knopf, 220 West 42nd St., New York.
As long as
man lives upon the earth and day and night alternate, so long will man
with the mystery of death. And death will stand as the great arch fear
in the minds
of most men until this old earth, cold, desolate and perishable, has
extinction of the last of the race. Poets, sages and philosophers have
speculated. Religion and science have said their word and man has been
but, despite all, to him recurs the age old question, "If a man die,
he live again?" That light can be thrown on this perplexing problem is
eternal hope of the human spirit, and our own generation has been
witness to too
many wonders to permit us setting skeptically in the seat of the
scornful. War with
its sweeping out of existence of millions of the flower of the race has
impetus to the universal interest in the afterlife. Let us then, stand
minds and hear the conclusions of those who have interested themselves
phenomena and who persistently tell us that the so-called dead live and
have many times communicated the fact of their existence in the spirit
West" purports to be the messages of a soldier doctor who, as Frederick
Kendall of the Buffalo Express says, served "throughout the war on the
side" and who is making through these letters or messages a "plea for
a more rational acceptance of the thing we call death." It is pertinent
the fact that it suggests the interest of those on the other side in
those who are
bereaved of them. We do not know just what to make of the statement
that those who
have died keep close to earth because of our unwillingness to be
reconciled to their
loss which fact causes the departed unhappiness, but there is a sort of
in it for those who believe that the departed are in a better land. It
reading and no doubt will give comfort to many.
That Have Never Died" is a more extensive work dealing with the facts
in the evidences in psychic phenomena. The writer has been an
investigator, we learn
from his own testimony, for twenty years and his interest was first
drawn to the
subject by Mrs. Perrine, the mother-in-law of Grover Cleveland. It is a
in its descriptions of conversations with the dead. There is something
its narrative of the spirit experience of a soldier in the Civil War
and his passing
into the other world. After his being mortally wounded ‒ which he is
of ‒ there is a description which the soldier is supposed to have made
to the author
of his rising from the ground and seeing his dead body lying there.
strange experiences are the burden of the chronicle. The book is
written in an impressive
and scholarly style calculated at every step to challenge serious
thought and consideration,
which fact ought to commend it to those who are interested in what men
and scientific bent have to say on the great question pertaining to
doubt and immortality.
* * *
America," [Lib 1919] edited by Edwin Wildman.
Published by Page
Company, 53 Beacon Street, Boston, Mass. Price $3.00.
The day of
social and economic peace seems far from dawning. Many round tables
will have to
be conducted for the arbitrating of great differences before we again
on the seas of national well-being. That we are in the throes of social
few doubt, but the character that society will assume at the end of the
we profoundly believe lies in the hands of the American people
themselves. The period
of reconstruction is fraught with many dangers and only a calm
of the many viewpoints of those who have the national welfare at heart
us prospects of arriving at satisfactory adjustments of our great
Edwin Wildman, Editor of The Forum, has rendered a very valuable
service in gathering
into a volume the views and opinions of the country's greatest thinkers
geniuses. The topics touched upon range from international
the League of Nations and the great battle between capital and labor,
and the people. The contributors to "The Compendium" include President
Wilson, Mr. Taft, Samuel Gompers, Charles M. Schwab and many others.
of the great vital issues of the moment would do well to possess this
* * *
"The Religion of Old
Religion of Old Glory," [Lib 1919] William Nerman Guthrie.
by George H. Doran Company, 38 Vfest 32nd St., New York, N. Y., at
Here is a
timely book worthy of the reading of every red-blooded American. We
that the brilliant Churchman has rendered an inestimable service in the
of this volume. Every chapter is conducive to the making of better
academic, possibly, for the average reader, but every Mason should be
able to read
it and be the better for it. The significance of Old Glory is told here
as in no
other book that we know of. The insight of the man is wonderful as he
every source the data that ultimately makes the symbol of the American
In this work
the author makes it clear that Old Glory is the symbol of a living
ideal and the
antithesis of all, by the way, that is working toward the
disintegration of the
people of this great land today. We could wish indeed for an epitome of
in smaller form which might be used in our schools for the benefit of
and for the revitalizing of those who are forgetting their Americanism
have libraries would do well to include this book on their shelves.
* * *
The Sacred Literature of
We are delighted
to record the arrival of a set of books that will prove a veritable
the study of all Masons and on the library shelves of all lodges. In
number we intend to give an elaborate account and a Masonic valuation
Sacred Literature of the East" [Lib 1917 (see
(14 Volumes)] in fourteen volumes,
and published by the Parke, Austin and Linscombe Company, Inc. London
and New York
scholars acclaim the putting of this work upon the market. Within these
are contained the records of the religious aspiration of man from the
records. Here is the indisputable evidence of Sabatier's statement that
is incurably religious." In the January number it is our hope to state
their Masonic and general value.
* * *
Issued by the Society
bound volume of THE BUILDER
bound volume of THE BUILDER
bound volume of THE BUILDER
bound volume of THE BUILDER
of Masonry, by Bro. Roscoe Pound, Dean of the Harvard Law School
Constitutions (reproduced by photographic plates from an original copy
in the archives of the Iowa Masonic Library, Cedar Rapids.) Edition
limited to 1,000 copies
Story of Old Glory, The Oldest Flag," by P.G.M. Barry, Iowa, red
buffing binding, gilt lettering, illustrated
of the First Degree, Gage, (pamphlet)
of the Third Degree, Ball, (pamphlet)
of the Three Degrees, Street, paper covers
Aspects of Masonic Symbolism, Waite, (pamphlet)
from other sources, kept in stock at Anamosa
Builders, a story and study of Masonry, by Brother Joseph Fort Newton.
formlerly Editor-in-Chief of THE BUILDER
Encyclopaedia, 1918 edition, two volumes, black Fabrikoid binding
of Freemasonry, Mackey
Principles of Freemasonry, Grant
Comacines, Their Predecessors and Their Successors," last remaining
copies of the original English edition, cloth covers, sold only in
combination with the Society reprint of "Further Notes on the Comacine
Masters.” Both by W. Ravenscroft, England. Combination price
History of Freemasonry, Robert Freke Gould, English Edition
prices include postage and insurance or registration fee on all items
The latter will be sent by regular mail, not insured or registered.
is an open forum for free and fraternal discussion. Each of its
under his own name, and is responsible for his own opinions. Believing
that a unity
of spirit is better than a uniformity of opinion, the Research Society,
does not champion any one school of Masonic thought as over against
offers to all alike a medium for fellowship and instruction, leaving
each to stand
or fall by its own merits.
Box and Correspondence Column are open to all members of the Society at
Questions of any nature on Masonic subjects are earnestly invited from
particularly those connected with lodges or study clubs which are
"Bulletin Course of Masonic Study." When requested, questions will be
answered promptly by mail before publication in this department.
Material for Debate on the
Subject of the Need for a Central Masonic Organization
Master's Club at its next monthly meeting will debate on the
advisability of a central
Masonic bureau or organization for such emergencies as confronted us
War. Have you any information that I might use to enlighten our members?
articles appearing in recent issues of THE BUILDER all have a more or
bearing on the subject: October, 1918. ‒ Editorials "Stop, Look and
and "Listen Again."
1918. ‒ Editorial "Has Masonry a Duty in the War?”
1919. ‒ "The Cedar Rapids Masonic Conference and the Masonic Service
of the United States."
1919. ‒ The Report of the Masonic Overseas Mission; Editorials
Talk About" and "The Birth of American Masonry."
1919. ‒ The Report of the Masonic Overseas Mission; "The Place of
the Renaissance of Democracy."
‒ The Report of the Masonic Overseas Mission; "The Influence of the
Service Association"; Editorial "Masonry and the World-Flux."
1919. ‒ "Masonry is Thinking"; "A Letter from the Heather Hill Masonic
1919. ‒ Editorial "A Challenge."
1919. ‒ "Progress of the Masonic Overseas Mission"; Editorial "Peace
and the New War"; "A National Masonic Organization Needed"; "A
Washington Brother's Endorsement of the Masonic Service Association."
1919. ‒ Editorial "A Practical Masonry for a Practical World," and
Needed"; "Reveal Masonry to Masons."
1919. ‒ Editorials "America Needs Us Now" and "American Unity";
"What Can Masonry do for Democracy?"
1919. ‒ Editorials "The Education of the Craft" and "Lodge Night."
* * *
Grand Encampment Knights
Do you expect
to publish a full report of the Proceedings of the 34th Triennial
Conclave of Knights
Templar recently held in Philadelphia?
experience of some of the Grand Lodges in having their Proceedings
issued in printed
form during these times when all printing concerns seem to be months
behind on their
printing orders is any indication of the length of time it will take to
Triennial Proceedings issued we fear they will not be available to the
sometime next Spring.
for the information of those of the Society who may be interested in
the important happenings of the meeting we give the following brief
drill competitions Englewood Commandery No. 59, of Chicago, won the
and Rapier Commandery No. 1, of Indianapolis, the second. Cyrene
Commandery of Camden,
N. J., Washington Commandery of Newport and Cyrene Commandery of
to make membership in the Council a prerequisite to petitioning for the
degrees was defeated. 500 French war orphans of Masonic parentage were
the Grand Encampment and a contribution of $5,004 was voted for the
the Hospital of St. John at Jerusalem.
Grand Officers will serve until the next Triennial which is to be held
in New Orleans
Master ‒ Joseph K. Orr, Atlanta, Ga.
Deputy Grand Master ‒ Jehiel W. Chamberlain, St. Pau Minn.
Grand Generalissimo ‒ L. P. Newby, Knightstown, Indiana.
Grand Captain General ‒ William H. Norris, Manchester Iowa.
Grand Senior Warden ‒ George W. Vallery, Denver, Colo.
Grand Junior Warden ‒ William L. Sharp, Chicago, Ill.
Grand Treasurer ‒ H. Wales Lines, Meriden, Connecticut.
Grand Recorder ‒ Frank H. Johnson, Louisville, Ky.
Grand Standard Bearer ‒ Perry Weidner, Los Angeles, Calif.
Grand Sword Bearer ‒ Robert S. Teague, Montgomery, Ala.
Grand Warden ‒ Charles C. Homer Jr., Baltimore, Maryland.
Grand Captain of the Guard ‒ George T. Campbell, Owosso, Michigan.
Volume Three Ars Quatuor
Coronatorum Wanted and Other Sets For Sale
I am trying
to complete my set of Ars Quatuor Coronatorum. All I now lack is volume
1, 2 and 3. I have the St. John's Card. Can you help me?
a week I shall have the following volumes in duplicate: 10, 11, 12, 13,
16 and 17. Possibly you know of some brother who needs these to fill
out his set.
I would like to exchange one or two of these for volume 3 and sell the
what they cost me, $3.00 per volume.
D. D. Berolzheimer,
1 Madison Avenue,
New York, N. Y.
If any reader of THE BUILDER can accommodate Brother Berolzheimer to
fill out his
set as above, please communicate with him direct.
an opportunity for anyone wishing to complete their sets with any of
Brother Berolzheimer has to offer. ‒ Editor.)
* * *
Great Men Who Were Not Masons
In my efforts
to verify the Masonic connections of great men who had been claimed to
the Fraternity, I have not always succeeded. It is better to let this
Officer, who was a 33rd degree Mason, assured me many years ago, that
he had a memoranda
with the author's name and address, who was present and saw Second
S. Grant initiated and passed. I afterwards wrote the General for that
but it was too late ‒ the General was on his deathbed, and I never
reply. I later took up the matter with General Hodges and other old
of whom contradicted.
An old letter
from John Corson Smith said:
in Victoria, B. C., last Spring (1902) a Sir Knight, Mr. Graham, a man
of age who is connected with the Hudson Bay Company, informed me that
he had seen
General Grant raised to the sublime degree of a Master Mason in
Portland Lodge No.
2, 1852-3. I went to Portland to make inquiry and examine the records.
This is how
I learned that Generals McClellan, Ingalls and Hodges were there made
there learned from an officer of General Miles Staff that he had seen
made an Entered Apprentice Mason. I found no such record and General
I met, who was a Lieutenant in the Fourth Infantry with Grant, told me
never made a Mason to his knowledge."
I have a
letter from Brother John Whicher, Grand Secretary of the Grand Lodge of
dated January 13, 1919, which says:
looking through a bound volume of the Masonic Review I noticed in the
February, 1864, page 65, the following:
Grant Not A Mason. ‒ There is a strong penchant among some of the Craft
almost every distinguished man as belonging to the Order. This is, to
say the least,
a very silly practice, and indicates a weak spot somewhere. Among
Grant has been declared a Mason, and numerous inquiries have been made
of us to
know whether it was true. Now we take occasion to say to you that
was not a Mason. We propounded to him the question and he did us the
honor to reply:
"Although it has been my intention for many years to become a
I have never done so, for the reason that I have usually been so
unsettled in life,
and but little of the time where there was an opportunity of connecting
the Order." "'
‒ The Oliver Wolcott who was a Grand Master of Masons in Connecticut
was not the
Oliver Wolcott who signed the Declaration of Independence. A letter
S. Goddard, State Librarian, dated September 24th, 1919, says:
to your inquiry of July 30th, I am unable to find that Oliver Wolcott
1726, died 1797, and signer of the Declaration of Independence, was a
son, Oliver Wolcott, born 1760, died 1833, was made Grand Master in
about 1818. It is barely possible that father and son have been
I may add
that George S. Goddard is a Mason of distinction.
ago while in Europe I was assured by an American Mason that he knew
Lincoln was a Mason. When I began to write up Masonic Memorials for THE
I wrote a letter to Mr. Robert Lincoln, the President's son, and in his
assured me that his father was never a member of the Order.
Hopkins who was a member of St. John's Lodge in Rhode Island, and
pointed to as
a "signer," was not born at the time of the signing. But his brother,
Essek Hopkins, the first Captain appointed in the Colonial Navy, was a
Masons believe that the Josiah Bartlett who signed the Declaration was
man that was Grand Master, but the descendants of the signer dispute
it. There are
other prominent Masons in Massachusetts who are satisfied the signer
and the Grand
Master were not the same.
lodges carry the name of John Adams on their rolls, and the locations,
would make it easy to believe that either may have been the President.
But the President,
during the cataclysm following the Morgan excitement when the subject
in the political pot, said he was not a member. While many claim that
on that occasion was ambiguous we think it would not be wise to claim
It is easy
to understand how a man, witnessing the initiation of three or four
in 1852, and never having met them afterwards, but finding their names
Officers half a century later, might get them confused and this, I
think, is what
occurred in Grant's case.
It is not
so easy to understand the liberty some men take in proclaiming
membership for a
particular man because he finds the bare name on a register, without
however, not peculiar to any class nor set of men. The Brooklyn Tablet
of December 29, 1918, announced General Pershing as a Roman Catholic,
but as a matter
of fact he is an Episcopalian.
George W. Baird, P. G. M.
District of Columbia.
* * *
Early Masonry in New Mexico
In the Question
Box department of THE BUILDER for September you state in an answer to
Texas that "the Grand Lodge of Missouri chartered the first three
New Mexico." This is not correct.
Lodge of Texas issued a dispensation to Santa Fe Lodge, at Santa Fe, in
and revoked it in January, 1844. The Grand Lodge of Missouri granted
to nine lodges in that Territory and afterwards gave each of them
Montezuma No. 109, Santa Fe, May 1851; Chapman Lodge No. 95, Las Vegas,
U. D. 1862;
Aztec Lodge No. 108, Las Cruces, U. D. June 1866; Union Lodge No. 480,
U.D. May 1874; Silver City Lodge No. 465, Silver City, U. D. May 1873;
No. 204, Fernando de Taos, chartered in June 1860, surrendered charter
Rocky Mountain Lodge No. 205, Camp Ford, chartered in 1860 and
in 1862. This was probably a soldier's lodge, as I have never been able
Camp Ford. Kit Carson Lodge No. 326, Elizabethtown, chartered October
by the Grand Master in 1878; Cimarron Lodge No. 348, Cimarron,
chartered in October
1875, surrendered charter in 1879. The writer was found worthy by the
Cimarron Lodge, and was made a Mason by that lodge in the summer of
All of these
lodges, with the exception of Rocky Mountain and Kit Carson, are
working at the
present time under charters granted by the Grand Lodge of New Mexico.
I think you
will find all the above information confirmed in the Historical
of the Grand Lodge of New Mexico, 1915. You will note that Masonry was
into that Territory before the Mexican War.
In the Proceedings
for 1915 of the Grand Lodge of New Mexico will be found some
by the Grand Lodge relative to the old home of Brother Kit Carson, at
home was owned by the Grand Lodge, but was turned over to Bent Lodge
No. 42 as a
Kit Carson Memorial.
Geo. S. Raper, Minnesota.
* * *
Constitutions of the Grande
Loge de France Never Altered
The Editor of THE BUILDER:
I send you
herewith copy of a letter I have addressed to the Editor of the
which commented, in its issue of 23rd August, 1919, upon a reply made
by Dr. J.
Fort Newton in one of your recent issues to certain remarks made by the
COMMONWEALTH upon that which it describes as a "controversy of interest
the general religious public now going on in Masonic circles."
In that letter
you will observe the important distinction drawn between the respective
of the Grand Orient and the Grande Loge de France, and of Freemasonry
and in the interests of Truth, and of the Grande Loge de France and of
in general, I beg you to make this distinction clearly known to your
in anticipations of your kind compliance with this request,
I am, Dear
W. P. Campbell-Everden.
To the Editor
Plantagenet Road, New Barnet, England.
I am sorry
to trouble you again so soon with a letter from me on the subject of
Loge de France, but there is a note in your issue of 23rd inst., page
the heading of "The Word of God” which I cannot allow to pass
have thought that under such a heading the CHRISTIAN COMMONWEALTH might
expected to take the trouble to be accurate, but when it says "the
ranges round the action of the Grand Orient and the Grand Lodge of
France in altering
their Constitution as far back as 1877," it simply falls into, adopts
the usual and tiresome fundamental error, made by so many others, of
coupling the Grand Orient de France with the Grande Loge de France.
bodies are entirely distinct in organization, constitution and
Orient de France did, in 1877, alter its Constitution in the way
thus incurred the consequences which are well known to many Masons.
Whether in doing
so it was right or wrong, wise or unwise, and whether the consequences
were merited or unmerited, I do not propose to discuss in this letter.
may be left to the champions of the Grand Orient, of whom I am not one.
I wish to emphasize to the uttermost in this letter is that the Grande
Loge de France
did not, either in 1877 or at any other time, alter its Constitution in
has been on the part of the Grande Loge de France any change of custom
such as induced the severance of relations with the Grand Orient de
France. It is
a baseless calumny which has been widely spread, usually in ignorance,
intentionally; a calumny of which the Grande Loge has long suffered in
If it be
true that this calumny was "submitted to the consideration of the
on Recognition of Foreign Grand Lodges of the Grand Lodge of Missouri,"
wonder the Grande Loge de France met with a refusal of recognition from
1904 there has been no valid ground for the refusal of recognition of
Loge de France either by the Grand Lodge of Missouri or by any Grand
principles of the Grande Loge de France are as pure and as orthodox as
the United Grand Lodge of England itself. The Constitution of the
Grande Loge de
France is based upon the Declaration of Principles made by the Convent
of the Superior
Councils of Scottish Rite Freemasonry which met in Lausanne in 1875,
just two years
before the Grand Orient made its counterblast.
of facts and dates should alone give to the thinking Mason some
evidence of the
fundamental distinction between the two Bodies.
One of the
principal points of the Ancient and Imprescriptible Doctrines of
Scottish Rite Freemasonry
is an Institution of Brotherhood whose origin is in the cradle of Human
It has as its doctrine the recognition of a Superior Force whose
existence it proclaims
under the name of the Great Architect of the Universe."
of Principles above referred to commences:
proclaims, as it has proclaimed since its origin, the existence of a
under the name of the Great Architect of the Universe."
Loge de France, in an official letter on the subject of "the first and
important of the antient landmarks," says:
the Grande Loge de France, are now and always have been in perfect
accord with that
landmark, which we, in common with the whole Scottish Rite, have always
as fundamental in every Country, because the Scottish Rite is one and
throughout the World.
the Grande Loge de France, have therefore no power and certainly no
desire to change
or modify any of the ancient landmarks."
do the Masons of Missouri require?
longer must the Grande Loge de France wait for its universal
Loge de France asks for recognition not on any sentimental ground so
of lately of affection for the French people, or of military community
or of the mingling of our blood in the military defense of our common
a ruthless enemy, but on the eternal grounds of Justice and Principle;
Grande Loge de France has a right to be recognized on these grounds.
principles entitle it to Masonic recognition everywhere.
I am, dear
Sir and Brother,
Yours faithfully and fraternally,
(Signed) W.P. Campbell-Everden.
P.S. ‒ I
am sending a copy of this protest to the CHRISTIAN COMMONWEALTH, THE
Fort Newton The Grand Lodge of Missouri.
* * *
The Story of Old Glory"
Story of Old Glory" by Brother John W. Barry published in volume II of
BUILDER, page 199, and another article on the same subject in volume
IV, page 110,
the author lays great stress on the evidence of the paintings by John
prove the use of the Stars and Stripes prior to their adoption by
Congress on June
14, 1777. In this connection I desire to call attention to the
from "The Dramatic Story of Old Glory" [Lib 1919] by Samuel Abbott (Boni and
New York, 1919):
"There appears to have been some confusion in the minds of historians
of this year and a half in our history (January, 1776, to June, 1777),
as to the
use of the Grand Union Flag. John Trumbull, whose painting, 'The Death
at the Battle of Bunker's Hill,' we have mentioned, was in the camp at
1775-76, attached to Washington's staff. He should have known if the
Flag was carried into action during the campaign around New York and,
those swift and dramatic struggles at Trenton and Princeton. But
Trumbull, as he
confessed, sought to perpetuate the faces of the chief actors in the
drama of the
Revolution, and had little concern for absolute fidelity in painting
His 'Bunker Hill and his 'Declaration of Independence' are valuable
only as groupings
of portraits. They are of little worth as presentations of the events
as they must
Trumbull's painting, 'The Battle of Princeton,' we have the Stars and
displayed, although, as the artist knew, it was not adopted by Congress
as the national
Flag until nearly six months after the date of the battle. He was one
of a group
of men who frequently included the Stars and Stripes in their
word-accounts or paintings
of events that happened while the Grand Union Flag was the standard of
Army, before the Stars and Stripes were ever thought of.
only excuse for Trumbull's peculiar anticipation of an historical
truth, lies in
his expressed wish to depict men who were the champions of liberty. He
in groups that often defied the facts of history, and accompanied them
signs of his symbols of the period. The Pine Tree Flag in his 'Bunker
the captured British drum and flags in his 'Declaration of
with his admitting the Stars and Stripes into his 'Princeton' are
evidences of his
carelessness. They are permissible only under the excuse of his
to hand over to posterity the presentations of the events portrayed.
are in their curious disregard of the truth, their attempts at
symbolism, and their
portraits of the leading men of the age. It is strange that almost all
of the Flag go to Trumbull for their argument for the presence of the
Stripes at Saratoga, and never consider his method of composition and
of purpose as given in his autobiography."
be well to bring these extracts to Brother Barry's attention and later
with his comments in THE BUILDER. By so doing, both sides of the
argument will be
in the files for future reference.
Isaac Henry Vrooman Jr., New York.
J. W. Barry, Past Grand Master of Iowa, passed away in December, 1918.
Brother Vrooman's communication agreeably to his request as a matter of
* * *
President John Quincy Adams
Not A Mason
whether or not President John Quincy Adams was a Mason has been
by the publication of the fact that John Quincy Adams joined St. John's
Boston, in 1826.
of the lodge contain the following extracts:
John Quincy Adams was proposed by Bro. Priest for membership, Bro.
5, A. L. 5826.
John Quiney Adams, a regular Candidate for membership was inquired for,
well recommended, was voted to be balloted for & on balloting,
admitted a member of St. John's Lodge. He was afterwards introduced,
the Chair, & signed the By laws, but was not then prepared to
pay the fee."
I have examined
the signature to the by-laws and find that it is unquestionably not
that of the
President. President John Quincy Adams' autograph is well known and
individual. He signed "J. Q. Adams." This signature is "Jno. Q. Adams,"
and the handwriting in no respect resembles that of the President.
to the Boston Directory shows that John Q. Adams was a printer at 5
a Place still in existence in the north end of Boston.
of introducing a newly affiliated member, to be welcomed by the
and presented to the brethren was the usual custom in St. John's Lodge
at that time.
seems to remove any possible doubt from his statement "I told Wilkins
answer Tracy that I am not, and never was, a Freemason." (Memoirs
by Lippincott, vol. VII, p. 345. ‒ I am indebted to Bro. Robert I.
Clegg for this
Adams was ever a hard fighter. It is a satisfaction to know that in his
Masonry, as in all his others, he fought fairly.
Frederick W. Hamilton, Grand Secretary,
* * *
BUILDER for May, 1919, we published a poem under the above title which
sent in by some brother who did not know the name of the author. We
at least half a dozen letters, including several from Australia,
informing us that
the lines were written by a well-known New Zealand brother, Thomas
Bracken, of Wellington.
The District Grand Master of Queensland, Brother Alexander Corrie,
thinks that the
version published in the May number must have been supplied from memory
by the brother
submitting it and gives us the correct one which vie print herewith:
understood. We move along asunder,
Our paths grow wider as the seasons creep
Along the years; we marvel and we wonder
Why life is life? and then we fall asleep,
Not understood. We gather false impressions
And hug them closer as the years go by,
Till virtues often seem to us transgressions;
And thus men rise and fall, and live and die,
Not understood. Poor souls with stunted vision
Oft measure giants by their narrow gauge;
The poisoned shafts of falsehood and derision
Are oft impelled 'gainst those who mould the age,
Not understood. The secret springs of action,
Which lie beneath the surface and the show,
Are disregarded; with self-satisfaction
We judge our neighbors, and they often go,
Not understood. How trifles often change us!
The thoughtless sentence or the fancied slight
Destroy long years of friendship and estrange us,
And on our souls there falls a freezing blight;
Not understood. How many breasts are aching
For lack of sympathy! Ah, day by day,
How many cheerless, lonely hearts are breaking,
How many noble spirits pass away
Oh, God! that we would see a little clearer,
Or judge less harshly where they cannot see;
Oh, God! that we would draw a little nearer
To one another, they'd be nearer Thee,
fails, and most oft there where it most promises; and oft it hits where
coldest, and despair most sits.
A Dictionary of Symbolical
Oli53 / auth. Oliver George. - London : Richard Spencer, 1853. - Vol. 1
: 1 : p. 408. - 12.0 MB.
A History of Free Masonry from
1829 to 1840
Oli41 / auth. Oliver George. - London : Richard Spencer, 1841. - Vol. 1
: 1 : p. 156. - 7.3 MB.
A Mirror for the Johannite
Oli66 / auth. Oliver George. - New York : Masonic Publishing and
Manufacturing Co, 1866. - Vol. 1 : 1 : p. 196. - 10.9 MB.
Alaska the Beautiful
Bur19 / auth. Burr Agnes R. - Boston : The Page Company, 1919. - Vol. 1
: 1 : p. 504. - 27.3 MB.
Book of the Lodge 1864
Oli64 / auth. Oliver George. - London : Richard Spencer, 1864. - 3rd
Edition : Vol. 1 : 1 : p. 268. - 8.2 MB.
Bull - Humanum Genus
Pop84 / auth. Pope Leo XIII. - Vatican City : Holy See, 1884. - Vol. 1
: 1 : p. 24. - 0.5 MB.
Gone West by a Soldier Doctor
Unk19 / auth. Unknown. - New York : Alfred A Knopf, 1919. - Vol. 1 : 1
: p. 107. - 1.9 MB.
Historical Landmarks Vol 1
Oli46 / auth. Oliver George. - London : Richard Spencer, 1846. - Vol. 1
: 2 : p. 573. - 26.2 MB.
Historical Landmarks Vol 2
Oli461 / auth. Oliver George. - London : Richard Spencer, 1846. - Vol.
2 : 2 : p. 780. - 44.1 MB.
History and Antiquities of the
Collegiate Church of Beverley
Oli291 / auth. Oliver George. - Beverley : M. Turner, 1829. - Vol. 1 :
1 : p. 607. - Illustrated - 33.7 MB.
Humanum Genus Reply
Pik84 / auth. Pike Albert. - [s.l.] : AASR, 1884. - Vol. 1 : 1 : p. 40.
- 37.1 MB.
Institutes of Masonic
Oli59 / auth. Oliver George. - London : Richard Spencer, 1859. - Vol. 1
: 1 : p. 531. - 16.9 MB.
Var19 / auth. Various. - Boston : The Page Company, 1919. - Vol. 1 : 1
: p. 448. - 13.1 MB.
Sacred Books Vol 01 - Babylonia
Hor17SB01 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 1 : 14 : p. 477. - 23.8 MB.
Sacred Books Vol 02 - Egypt
Hor17SB02 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 2 : 14 : p. 462. - 26.3 MB.
Sacred Books Vol 03 - Ancient
Hor17SB03 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 3 : 14 : p. 405. - 20.8 MB.
Sacred Books Vol 04 - Medieval
Hor17SB04 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 4 : 14 : p. 435. - 18.7 MB.
Sacred Books Vol 05 - Ancient
Hor17SB05 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 5 : 14 : p. 477. - 27.0 MB.
Sacred Books Vol 06 - Mediveal
Arabic, Moorish, and Turkish
Hor17SB06 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb Inc, 1917. - Vol. 6 : 14 : p. 402. - 15.5 MB.
Sacred Books Vol 07 - Ancient
Hor17SB07 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 7 : 14 : p. 414. - 20.9 MB.
Sacred Books Vol 08 - Medieval
Hor17SB08 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 8 : 14 : p. 408. - 17.5 MB.
Sacred Books Vol 09 - India and
Hor17SB09 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 9 : 14 : p. 415. - 20.7 MB.
Sacred Books Vol 10 - India and
Hor17SB10 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 10 : 14 : p. 408. - 16.8 MB.
Sacred Books Vol 11 - Ancient
Hor17SB11 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 11 : 14 : p. 412. - 18.5 MB.
Sacred Books Vol 12 - Medieval
Hor17SB12 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 12 : 14 : p. 427. - 21.4 MB.
Sacred Books Vol 13 - Japan
Hor17SB13 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 13 : 14 : p. 420. - 17.2 MB.
Sacred Books Vol 14 - The Great
Hor17SB14 / auth. Horne James F. - New York : Parke, Austin, and
Lipscomb, 1917. - Vol. 14 : 14 : p. 408. - 20.2 MB.
The Dead Have Never Died
Ran171 / auth. Randall Edward C. - New York : Alfred A Knopf, 1917. -
Vol. 1 : 1 : p. 258. - 7.7 MB.
The Dramatic Story of Old Glory
Abb19 / auth. Abbott Samuel. - New York : Boni and Liveright, 1919. -
Vol. 1 : 1 : p. 316. - 6.2 MB.
The Freemason's Treasury
Oli63 / auth. Oliver George. - London : Bro. R. Spencer, 1863. - Vol. 1
: 1 : p. 393. - 12.4 MB.
The History of the Inquisition
Llo27 / auth. Llorente Juan A. - London : Geo. B. Whittaker, 1827. -
2nd : Vol. 1 : 1 : p. 604. - 16.3 MB.
The Religion of Old Glory
Gut19 / auth. Guthrie William N. - New York : George H Doran Company,
1919. - Vol. 1 : 1 : p. 411. - 18.0 MB.
The Revelations of a Square
Oli551 / auth. Oliver George. - London : Richard Spencer, 1855. - Vol.
1 : 1 : p. 496. - 17.3 MB.
The Symbol of Glory
Oli50 / auth. Oliver George. - London : Richard Spencer, 1850. - Vol. 1
: 1 : p. 397. - 11.6 MB.
The Theocratic Philosophy of Freemasonry
Oli56 / auth. Oliver George. - London : R. Spencer, 1856. - Vol. 1 : 1
: p. 391. - 13.0 MB.