Masonic Research Society
to Great Men Who Were Masons
By Bro. Geo. W. Baird, P.
G. M., District Of Columbia
General Richard Gridley
IN THE 1916
report of the Grand Lodge of Massachusetts will be found the entry that
Gridley, the brother of the Grand Master, was his Deputy.
Gridley, the subject of this sketch, was born in Boston in 1710, and
died at Stoughton
in 1796. He was at an early age particularly clever in the strongest of
of science, mathematics. He became a surveyor, then a civil engineer,
a military engineer and the associate of the famous John Henry Bastide,
of His Majesty's Engineers.
commissioned a Lieutenant Colonel in the English Army in 1745, and
assigned to the
command of the Grand, or Royal, Artillery, which was opposite the
harbor of Louisburg,
and which was captured by English forces in 1745. Gridley erected all
of the Pepperrell
batteries. He drew the designs for Governors Island in Boston Harbor,
and for Fort
Halifax in the Kennebec river.
He was with
Wolfe in the great battles of the Plains of Abraham, back of Quebec,
of which historians have shied at, for, in the belief of the writer,
of Wolfe and Washington, and in fact the whole of the British Army, in
the Romish French beyond the St. Lawrence, made it possible for our
establish a Republic which guaranteed civil and religious liberty; a
alone protected our lives and consciences against compulsory
and vagaries. The writer verily believes that these Colonial battles
were more effective
in establishing civil and religious liberty than the battles of the
that right which we enjoy in saying and doing what pleases us, provided
not interfere with a like right in others: and which liberty is fast
by license, as the hyphenated American gains ascendancy.
At the outbreak
of the Revolutionary War Richard Gridley was appointed Chief Engineer,
and he constructed
the defenses at Breeds (Bunker) Hill the night before the battle, June
He was afterwards commissioned Major General, and commanded in the
of Gridley is enrolled in so many of the Army Corps, Divisions,
Regiments and ships
lists of the nation that it is almost a household word. Another
in health, under orders to return home to die, commanded a ship in
at Manila, in 1901. Commander Gridley's relief arrived on the eve of
He begged that he might carry his ship through the action, come what
Dewey was big enough to withhold the orders returning Gridley home,
the battle. “Steve” Gridley, as he was called, was at the front and in
of the fight.
By Bro. Oliver Day Street,
report on Masonic conditions in Mexico was submitted to the Grand Lodge
in December, 1919, much additional information from that country has
come into our
possession. The most important of this are three pamphlets printed in
a few months ago. One of these, entitled “York Grand Lodge of Mexico,
Free and Accepted
Masons,” by Cecil C. Freston, is in the form of a printed communication
to “Mr. Oliver D. Street, Chairman of Foreign Correspondence Committee,
M. W. Grand
Lodge of Alabama, F. and A. M.”, and was published in December, 1919.
“The Irregularities of the so-called York Grand Lodge of Mexico,” is by
Forbes, and was published early this year. The third, entitled “York
of Mexico,” is by a Committee on Publicity of that Grand Lodge. While
all are controversial
in tone, yet they are important contributions to the Masonic literature
Most of this
recent information is only confirmatory of the statements and
conclusions of this
report, yet some of it is new and corrects some errors into which we
Some of this we have appended in the form of notes, deeming it best not
the original text.
of the York and Scottish Rites was introduced into Mexico early in the
Five lodges chartered by New York in 1826 formed a Grand Lodge in
October of that
year for the government of Craft Masonry in that Republic. (Trans.
of Research 1912-13, p. 110.)
ensued between the partisans of the two Rites a bitter struggle which
into politics. It would seem that each Masonic faction attempted to
political parties of the day and that the political parties in turn
utilize the Masonic factions. Grand Lodge is said to have closed in
1828. (See York
Grand Lodge Pamphlet  p. 59.)
certain of the leading brethren of both Rites in order to put an end to
struggle and to place Masonry on a proper basis formed the Grand Orient
of the Mexican
National Rite. This was a compromise system consisting of the three
degrees of Ancient
Craft Masonry and six others practically borrowed from the Scottish
Rite. The compromise
did not succeed and soon the Mexican National Rite found itself also
the political maelstrom.
By the year
1859, the warring factions, namely, the “Yorkinos” (partisans of the
and the “Escoseses” (partisans of the Scottish Rite) had just about
exterminating each other. A few fragments of each remained but nothing
recognition as organized Masonry. At this period there existed at
Mexico City a
lodge “Union Fraternal” chartered about 1855 by the Grand Lodge or
of Cartagena, New Granada (Columbia), which will be noticed further in
of this report.
1859 marks the beginning of a new era for Masonry in Mexico but not one
and prosperity. In this year, Brother Albert Pike, the then Sovereign
for the Southern Jurisdiction of the Scottish Rite, dispatched Brother
to Mexico with instructions to attempt to place Masonry in that country
on a sound
basis. It has been stated (but we are unable to say) that Ladebat's
forbade his establishing Scottish Rite bodies with authority over the
degrees. If such ware Ladebat's instructions, he violated them by
creating at Vera
Cruz a Supreme Council claiming jurisdiction over the Blue degrees, and
to establish lodges throughout Mexico.
the fragments of the old Mexican National Rite and of the old Scottish
lingering in the Republic, began to take notice. The former attempted a
organization in 1863, and the latter on December 27, 1865.
ensued a brief struggle between this new Supreme Council of the
Scottish Rite and
the Ladebat Supreme Council but this was ended in 1868 by the union of
During the same year a loose sort of fusion was brought about between
Supreme Council and the Grand Orient for the Mexican National Rite. The
retained control over its own ritual and internal government. It seemed
last Masonry in Mexico was about to close its wrangling and present a
for the spread of Masonic principles. But this unity was of short
1870, the “Supreme Grand Orient of the Scottish Rite” was formed,
jurisdiction over all Scottish Rite Symbolic lodges. A little later,
the Mexican National Grand Orient severed its understanding with the
There also sprang upon about the same time what was called the
Rite” but it was regarded as clandestine by nearly all Mexican Masonic
York Grand Lodge Pamphlet, p. 60.) We mention these Scottish Rite
they have had an ineradicable share in the creation of such Masonry as
may now exist
in Mexico. Not even the York Grand Lodge has been unaffected by these
Council and the Mexican National Grand Orient seem to have renewed
their loose compact
about the year 1882. This year marks the beginning of another epoch in
of Mexican Masonry.
be in vain as well as profitless to our present purpose to attempt to
the devious, obscure and confused path of Masonic history in Mexico
prior to 1882.
Suffice it to say that at that date all Masonry of the Craft, Symbolic,
degrees, except possibly a few lodges of the old Mexican National Rite,
under the control of Scottish Rite bodies, of which there were at least
with each other for supremacy. There were so-called Grand Lodges in
several of the
states of the Mexican republic, but they owed and acknowledged their
and subordination to the higher bodies of the Scottish Rite.
it seems that at this period (1882) there existed in Mexico, (1) a
of the old Grand Orient of the Mexican National Rite, (2) the united
of the Scottish Rite controlling the 4th to 33rd degrees, with its
Lodges in various states, controlling the three degrees, (3) the
Rite, very weak, and (4) the Supreme Grand Orient of the Scottish Rite,
control over the first three degrees only, also very weak. (1)
It was under
these circumstances that early in January, 1882, the Grand Lodge of
Colon and the
Island of Cuba chartered three Symbolic lodges at Vera Cruz. On January
these three lodges formed a Grand Lodge at Vera Cruz under the name of
Symbolic Mexican Grand Lodge, temporarily claiming jurisdiction
throughout the Republic
of Mexico over Symbolic Masonry. So far as we can ascertain its
in strict accord with the rules for the erection of an independent
Grand Lodge of
Ancient Craft Masonry.
Rite Supreme Council and its subordinate Grand Lodges bitterly resented
of the Grand Lodge of Colon and the Island of Cuba in establishing
claiming it was an invasion of their territory but Cuba justified its
insisting that in the absence of any independent Grand Lodge of Ancient
Symbolic Masonry in Mexico that country was unoccupied territory.
their effort to head off this movement, the Supreme Council undertook
1883, to establish in Mexico City a “Central Grand Lodge” to hold
all Symbolic lodges in the Republic, but this aroused so much
opposition on the
part of its own subordinate lodges and Grand Lodges that the movement
and a decree promulgated May 27, 1883, effective June 24, 1883, whereby
Council absolutely and unconditionally surrendered control of Symbolic
the Grand Lodges then existing in the several States or that might
Symbolic Mexican Grand Lodge at Vera Cruz announced from the very
its purpose was not permanently to monopolize for itself the whole of
that it would gladly surrender the territory of any State, except Vera
a regular Grand Lodge as soon as one was formed therein. The result of
actions of this Grand Lodge and the Supreme Council was that soon there
Grand Lodges in many of the Mexican States. Conditions thus seemed
the orderly development of Freemasonry along lines that have proven so
in other countries.
24, 1889, by solemn treaty the Supreme Council again renounced forever
over the three Symbolic degrees and the old Grand Orient of the
Scottish Rite disbanded.
This was part of a plan well conceived but mistakenly executed whereby
Masonry was to be united in one central governing body for the entire
Accordingly in February, 1890, there was formed the “Gran Dieta
Simbolica,” to which
the several State Grand Lodges were to be subordinate, with Porfirio
Diaz, the then
President of Mexico, as Grand Master and Dr. Ermilio G. Canton as Grand
The position of President Diaz seems to have been purely nominal and
was in fact the real head of the “Gran Dieta.” (10 Ars Q. C., p. 68.)
off auspiciously and at the height of its prosperity held under its
State Grand Lodges and about 225 lodges. Its position was analogous to
be that of a General Grand Lodge for the United States of America, so
but as often rejected. It practiced only the three degrees and while
Rite ritual of these degrees was the official, lodges were allowed to
work in the
York Rite. (7 Ars Q.C., p. 73.)
Masonic organizations seem to have been in existence which did not
unite in the
formation of the “Gran Dieta” and which never united with it, namely,
(1) the fragment
of the Mexican National Rite, (2) the Reformed Scottish Rite, (3) the
Grand Lodge of Vera Cruz, (4) the Grand Lodge of the Federal District,
and (5) the
Independent Grand Lodge of the Federal District, an entirely different
the “Grand Lodge of the Federal District.” (6 Ars Q. C., p. 115. [Lib 1893]) Though it has been claimed
the Reformed Scottish Rite and the Mexican National Rite were both
(7 Ib., p. 72. [Lib 1894])
discarding of a declaration of a belief in Deity, the alleged removal
of the Bible
from its altars, and the alleged admission of women, proved its
We say “alleged” because all these charges were denied. On July 1,
1901, the “Gran
Dieta” dissolved. It had been practically dead since 1895, several of
its most influential
Grand Lodges having withdrawn. In the early '90's the statement was
made that the
Grand Orient of the Mexican National Rite consisted of only a “few
lodges” but was
respected because it was “the first Masonic organization” in Mexico and
great men whom it had numbered among its members; that it was preserved
“as a kind
of souvenir.” (Alabama Cor. Rep. 1892, p. 135.)
dissolution of the “Gran Dieta” in 1901, began another era of
Grand Lodges, and this era was still prevailing when Masonry, like
in Mexico, was torn to atoms by the Revolution still in progress. The
Mexico, like our own, consists of separate States and Territories and a
District. The States are twenty-eight in number and the Territories
with them, as with us, there may be one Sovereign Grand Lodge in each
each Territory and in the Federal District. A recent communication
received by your
Committee from the Grand Lodge “Benito Juarez” in the State Coahuila,
speaking there is a Grand Lodge in every State of the Republic, founded
least three Symbolic lodges had been installed in the State. In no
State of the
Republic can there be two Grand Lodges at the same time, because Blue
prohibited to invade territories occupied by another Grand Lodge. After
Lodge has occupied a vacant territory and has installed three lodges,
form their own Grand Lodge for that State.”
policy does not, however, appear to have been nor is it now universally
by Mexican Masons or Grand bodies.
is that at present there are, or recently were, four Grand Lodges in
District, each claiming to be sovereign and independent, and each
not only in the District but in several States. They are:
The Grand Lodge Valle de Mexico,
The York Grand Lodge, Mexico
The Grand Lodge of the Federal
District, Mexico City.
The Independent Grand Lodge of
the Federal District, Mexico City.
We are not
certain that the one numbered three of the foregoing is still in
existence and the
one numbered four is the creature of the so-called Reformed Scottish
Rite and is
regarded as clandestine. (2)
or lately were, Grand Lodges in other States as follows:
| Aguas Calientes
|| The Grand Lodge of Aguas
|| The Grand Lodge of Basabal
|| The Grand Lodge of Campeache
|| The Grand Lodge “Cosmos”
|| The Grand Lodge “Benito Juarez”
|| The Grand Lodge of Durango
|| The Grand Lodge of Guanajuato
|| The Grand Lodge of Vicente
|| The Grand Lodge of Hidalgo
|| The Occidental Mexican Grand Lodge
|| The Occidental Grand Lodge
| Lower California
|| The Grand Lodge of Lower California
|| La Paz
|| The Grand Lodge of Morelos
| Nuevo Leon
|| The Grand Lodge of Nuevo Leon
|| The Grand Lodge of Oaxaca
|| The Grand Lodge of Puebla
| San Luis Potosi
|| The Grand Lodge “El Potosi”
|| San Luis Potosi
|| The Grand Lodge of Sonora
| N. Tamaulipas
|| The Grand Lodge “Light of the Frontier, No. 14”
|| Nuevo Lareao
|| The Grand Lodge “Ignacio Ramirez”
|| The Grand Lodge “Jacob De Molay”
|| The Grand Lodge of Tlaxcala
| Vera Cruz
|| The United Mexican Grand Lodge
|| Vera Cruz
|| The Oriental Grand Lodge of Yucatan
|| Merida (3)
of Inquiry was sent to all of these Grand Lodges but replies were
York of Mexico, Valle de Mexico, Cosmos, Benita Juarez, Nuevo Leon, and
only. Brother E. V. Anaya, a member of the supreme Council, A.
& A. S. Rite,
of Mexico, stated in “American Freemason” for March, 1918, that
Tamaulipas at Tampico,
Occidental at Guadaljara, and Oriental at Merida were then working
have been and may yet be other Grand Lodges in the Republic not
mentioned in the
foregoing list. The statement is made in Ars Quatuor Coronatorum [Lib 1897], vol. 10, p. 68, that each
of the Republic had its own Grand Lodge. (4)
Mexico. - The Grand Lodge Valle de Mexico, Mexico City, logically comes
in for first
treatment. It was formed in 1865. The charge has been made that brother
Lohse arbitrarily divided Lodge “Union Fraternal,” into three lodges,
Fraternal,” “Emules d'Hiram,” and “Eintracht,” and that these three
to form the Grand Lodge “Valle de Mexico.” Brother Lohse and the “Valle
on the other hand, claimed that this division was but the separation of
into its “original parts” (whatever this means) and that the formation
of the three
lodges out of one was under the circumstances entirely regular. (5)
confesses its inability with the lights before it to decide the point.
Mexico” claims some sort of descent from the old Grand Lodge founded in
The best information, however, that we have been able to get is that
lodge, from which “Valle de Mexico” was formed, was chartered by the
(or Grand Orient, or Supreme Council) of Cartagena, New Granada (now
of Columbia), a Scottish Rite body, at some date prior to 1855. (See
Rep. 1902, p. 91.)
de Mexico” claims to have lodges in the States of Guanajuato, Jalisco,
Hidalgo, Sonora, Zacatecas, and Lower California.
“Valle de Mexico” worked in subordination to the Scottish Rite bodies
but in that
year it declared its independence.
formation in February, 1890, of the ill-starred “Gran Dieta Simbolica”
City, “Valle de Mexico” became one of its constituent Grand Lodges as
Mexico, No. 1,” that is to say, it was recognized as the senior Grand
the roll of the “Gran Dieta.” It never, however, surrendered its
It adhered to the “Gran Dieta” until August 13, 1895, when it again
independence, and remained independent at least until 1910, since which
are charges and evidences that it has again fallen under Scottish Rite
least in part.
So far as
we can ascertain the only Grand Lodges, recognized by us, which
recognize the “Valle
de Mexico” are Cuba, Indiana, Louisiana, Queensland, and Tasmania. It
but the claim is not borne out by their lists. It has been several
recognition by Alabama. (See Proceedings 1902, p. 91; 1905, p. 56;
1906, p. 79;
1911, p. 166; 1913, p. 170.)
At one time
the “Valle de Mexico” gave promise of developing into a regular and
Masonic governing body, but about 1910 it fell strongly under the
the Scottish Rite Supreme Council of Mexico. This led to a disruption
in 1910, resulting
in the formation of two Grand Lodges, each styling itself “Valle de
of this division have been the subject of acrimonious dispute. Each
still charges the other with causing it by its unlawful and irregular
Each claims to have had the support of a majority of the lodges and
Masons of the
original “Valle de Mexico.” The faction under consideration still calls
de Mexico” while the other faction in 1911, changed its name to “York
of Mexico, legitimate successor to Grand Lodge Valle de Mexico.”
At the 1911
Annual of York Grand Lodge, the Grand Master thereof, J. J. Reynoso,
gave the following
account of this schism:
“At the last
Annual Session of this Grand Body (April, 1910), we had thirty-two
lodges, of which
five were under dispensation with a total membership of 1,426. At that
regret to say that some of the representatives of seven lodges
as dissatisfied with the election as decided by a large majority vote
and left the
Grand Lodge room. These lodges were Benito Juarez No. 3, Union No. 6,
No. 7, Lealtad No. 15, Ignacio Ramirez No. 20, all chartered, of the
These lodges together with Benito Juarez No. 24 of Guadalajara,
for a separation of the lodges working under the Scottish Rite ritual
working under the York ritual. “It was believed that such separation
could be amicably
arranged and the discussion of such an arrangement between the
had even reached the point of the drawing up of a basis of separation
signed by the Committees of the Scottish ritual lodges of the Federal
of the York ritual lodges of the Federal District, to be submitted to
all of the
lodges of the jurisdiction, when on June 23, 1910, we were astounded to
the seven Scottish ritual lodges above mentioned had held a secret
advice to the other lodges of the jurisdiction and then and there
declared the Annual
Session of the Grand Lodge (April, 1910) irregular and the elections
proceeded to elect themselves as officers of the Grand Lodge “Valle de
Among these representatives was our Grand Secretary, who turned over to
the offices and records of the Grand Master and Grand Secretary. They
of the other lodges of the jurisdiction by telegraph that such lodges
within three days or be declared irregular.”
To this demand
two other lodges under charter and three under dispensation yielded,
making a total
of thirteen lodges which joined in the new movement. To an impartial
merits of this controversy appear to rest with the York Grand Lodge and
appears to have been due to two causes, racial prejudices and the
in Mexico between the York and Scottish Rites. The new “Valle d Mexico”
with it nearly all lodges and Masons speaking Spanish, while the “York
carried with it nearly all those speaking other languages. In 1911, the
its official language to English. Manuel Levi, who led the “Valle de
is now the Sovereign Grand Commander of the Mexican Supreme Council of
Rite. It very doubtful if the present “Valle de Mexico” is independent
of the Supreme
Council. Its adversaries charge and evidence indicates that it is not.
(7) We do
not, however, wish to be understood as attempting to judge the question
its origin or of its subsequent regularity. We desire further
Grand Lodge. ‒ This Grand Lodge owes its existence, as above stated, to
that arose in 1910 in the bosom of the old Grand Lodge “Valle de
Mexico.” The “York”
carries upon its seal the legend “Organized October, 1825,” but this
can be regarded
only as a flourish and as a suggestion that the genuineness of its
back in some way through the old “Valle de Mexico” and “Union
Fraternal” lodge to
the old Mexican Grand Lodge formed in 1826. This thread of descent
be admitted to be of an exceedingly tenuous nature. (8)
Grand Lodges, recognized by us, recognize the “York,” namely, Arizona,
Colorado, Costa Rica, District of Columbia, Cuba, Idaho, Kansas,
Manitoba, New York,
Philippine Islands, Prince Edward Island, Texas, Utah, Victoria,
Virginia, and West
Virginia. It also claims recognition by California, Connecticut,
Iowa, Massachusetts, Michigan, Minnesota, Mississippi, Missouri,
New Hampshire, New Mexico, North Dakota, Ohio, Oregon, South Dakota,
New Brunswick, New South Wales, Scotland, San Salvador, South Australia
but their lists do not bear out this claim. Further information
concerning it will
be found in our general Reports on Foreign Correspondence for the year
195; 1917, p. 213; 1918, p. 111, and also for the present year.
was refused recognition by Alabama in 1913, pp. 170-176.
Grand Lodge does not restrict itself to the Federal District but has
lodges in the
States of Sonora, Chihuahua, San Luis Potosi, Puebla, Jalisco, Nuevo
Tamaulipas, Guanajuato and perhaps others. It claims jurisdiction over
York Rite Masonry throughout the Republic of Mexico.” (Alabama, 1912,
of jurisdiction in States outside of the political subdivision in which
is located has been denounced by some Grand Lodges as in violation of
of exclusive territorial jurisdiction, so jealously maintained by
Lodges. (Alabama Cor. Rep. 1912, pp. 81-2.) The “York” replies that, so
far as Ancient
Craft Masonry is concerned, the entire Republic of Mexico is unoccupied
thus invoking another well-settled Masonic doctrine. It claims that
Grand Lodges are either non-existent or are subordinate to the Scottish
Grand Lodge. ‒ We have already given an account of the formation at
Vera Cruz of
the “Independent Symbolic Mexican Grand Lodge” in January, 1883, with
In June, 1883, a rival body called the “Grand Lodge of the State of
Vera Cruz” was
erected as an independent Grand Lodge, claiming to have been first
1869. If this date be the true one, it was as a subordinate of the
of the Scottish Rite and it did not claim independence until after the
in April 1883 renounced its control over the Blue degrees. In November,
two Grand Lodges united, forming the “United Mexican Grand Lodge of
It maintained its independence of the “Gran Dieta.” (Alabama Cor. Rep.
95.) It is recognized by Louisiana and Cuba. Frankly, it can prove
about as strong,
if not stronger, case of regularity of formation than any of the
Mexican Grand Lodges.
of our Circular of Inquiry sent this Grand Lodge was acknowledged April
and we were advised that it had been referred to their Committee on
We have, however, to date received nothing further from it. It was
stated in 1913
that this Grand Lodge was strongly dominated by the Supreme Council of
Rite. (Trans. Leicester Lodge of Research 1912-13, p. 119. See also
York Grand Lodge
Pamphlet , pp. 41, 50-52.)
of Federal District. ‒ This Grand Lodge was formed at Mexico City, on
June 23, 1883,
by fourteen Symbolic lodges of the Scottish Rite. No lodge of the York
Carlos K. Ruiz was chosen Grand Master. At the same time and in the
another so-called Grand Lodge was formed with Porfirio Diaz, the then
of Mexico, as its nominal Grand Master. The Ruiz body quickly secured
over its Diaz rival. In March, 1896, President Diaz was elected
Honorary Grand Master
of the Ruiz body. The Grand Lodge of the Federal District did not unite
“Gran Dieta.” (Alabama Cor. Rep. 1896, p. 95.) Alabama declined to
Grand Lodge in 1885. In 1891, Grand Master G. W. Tyler, of Texas,
stated that the
“Federal District” then had no subordinate lodges but this charge was
and indignantly denied. (12) Brother Carlos K. Ruiz from 1883 was the
leader in propagating the idea of an independent Grand Lodge in each
State of the
United States of Mexico with jurisdiction over the territory of the
State and with
exclusive control of the first three degrees. In short he seems to have
completely the system that has worked so well in our country.
‒ This Grand Body in 1890 joined the “Gran Dieta Simbolica” but in 1896
its independence of that body. It had trouble with its constituent
lodges and by
1903, is alleged to have been reduced to a single lodge. In this year
were taken from this lodge, and two other lodges were formed of them
from the United Mexican Grand Lodge of Vera Cruz. The three then
Grand Lodge “Cosmos.”
different version of this “reorganization” obtained currency to the
this one lodge was arbitrarily divided into three and that these
(Alabama Cor. Rep. 1909, p. 41.) We confess we do not know what the
were. It continued to work and to grow slowly until the present
in that country, as a result of which several of its lodges fell asleep.
was had and according to a communication recently received from it by
it now boasts five lodges with a membership of about 400. The Supreme
A. and A. S. Rite has by treaty recognized the Grand Lodge “Cosmos” as
governing body of Symbolic Masonry in the State of Chihuahua. It works
to the Scottish Rite ritual. It is recognized by Connecticut and
Louisiana. It also
claims recognition by California and New Mexico, but the lists of
bodies published by them do not support the claim. Alabama refused it
in 1905. (Alabama Proc. 1905 p. 56; See also Alabama Proc. 1908, p. 91.)
At one time
the “Cosmos” was generally held to be irregular by not only the Grand
the United States of America but by some of those of Mexico on the
that it excluded the Bible from its lodges. We do not know its present
on that question but we do know that its lodges are dedicated “To the
Glory of the
Grand Architect of the Universe” and that its documents are so
inscribed (22 Ars.
Q. C., p. 216. [Lib*]) A writer in 1913 made the statement that
“Cosmos” was then
strongly dominates by the Supreme Council of the Scottish Rite. (Trans
Lodge of Research, 1912-13, p. 119; See York Grand Lodge Pamphlet
, p. 61.)
‒ From this Grand Lodge, named for the great Mexican citizen and
Juarez, we have received a very full reply to our Circular of Inquiry.
It was founded
at Saltillo, State of Coahuila, in 1890, under the auspices of the
“Gran Dieta Simbolica.”
Upon the dissolution July 1, 1901, of the “Gran Dieta,” it assumed
and sovereignty. It now claims jurisdiction over the two important
States of Coahuila
and Durango. On April 29, 1906, the Grand Lodge “Progreso,” which also
over Coahuila and had its seat at Torreon, united with “Benito Juarez.”
had been formed in 1905 by three lodges under the Grand Lodge Santos
“Benito Juarez” has nine lodges working with a membership of over 300,
other lodges are sleeping, owing to the political conditions. It
controls only the
first three degrees and professes to observe the “Ancient Charges and
as laid down by Dr. Anderson in 1721.” The official ritual of the three
is that of the Scottish Rite but any lodge may employ “any regular and
ritual” it may desire. “Benito Juarez” claims not to have failed to
hold a single
meeting at the appointed time, notwithstanding the political conditions
in Mexico. It also professes to work in conformity to the “ancient
customs” and that it has never intermeddled in politics or religion and
respected the de facto authorities who have governed the State.
‒ This Grand Lodge was in existence in the '80's but when or under what
it was formed we do not know. (Alabama Cor. Rep. 1892, p. 133.) If not
is now dormant.
‒ This Grand Lodge was formed before June, 1885, and in 1886 declared
of the Scottish Rite bodies which created it. We know nothing of its
‒ This Grand Lodge was in existence in 1883 with six lodges. (3 Gould's
372.) Its present condition or whether in existence we do not know.
‒ Formed as an independent body about 1885 by six Mexican, three
English, two French,
and one Italian lodges. Whether it still weathers the political storm
we do not
Grand Lodge of Federal District.” ‒ This body is to be distinguished
from the “Grand
Lodge of the Federal District” mentioned above and seems to be
appendant or subordinate
to the Reformed Scottish Rite. It is considered clandestine by all the
bodies excepting the Reformed Scottish Rite (if such be still in
‒ A Grand Lodge of this name existed in the State of Tamaulipas in
Cor. Rep. 1887, p. 90.) Whether still claiming existence or whether it
or merged into the Grand Lodge “Ignacio Ramirez” or “Light of the
Frontier No. 14”
we have not ascertained.
Of the time, place, or circumstances of the organization of this body
we have been
able to learn nothing. We only know that it was working in 1918.
‒ This Grand Lodge was formed about 1884 by the Scottish Rite bodies.
Rep. 1887, p. 68.) We do not know its present status, if it exists.
Rite. ‒ There is a Grand Lodge of this name, claiming jurisdiction over
Masonry throughout the Republic, which is not recognized by the other
bodies. It is not the old “Mexican National Rite,” which has been dead
years, but it is a new organization “arrogating to itself a name and
origin to which
it is not entitled.”
‒ This Grand Lodge was in existence as a Scottish Rite subordinate in
five lodges (3 Gould's His., p. 372.) On May 23, 1885, it declared
(Alabama Cor. Rep. 1886, p. 66.)
‒ This Grand Lodge under the name of “Light of the Frontier, No. 14”
was in existence
in 1892 as a subordinate of the “Gran Dieta.” The “No. 14” means it was
Grand Lodge on the roll of the “Gran Dieta.” (Alabama Cor. Rep 1892, p.
was recognized by Louisiana and Georgia. We know nothing concerning its
‒ This Grand Lodge was formed by lodges chartered by the United Mexican
Vera Cruz. It refused at one time to place the Bible on its altars on
that it is “a sectarian boots which has no place in Freemasonry,” and
down upon itself much adverse criticism. This rule is now changed and
is regarded as a fundamental requisite. (22 Ars Q.C. [Lib*], pp.
216-217; See York
Grand Lodge Pamphlet , pp. 41, 61.)
We know this
Grand Lodge is still in existence because your Committee is in receipt
of a circular
from it, dated September 15, 1919, in which it appeals to the Grand
Lodges of the
United States for a better understanding not only between the Masonries
the peoples of the two countries. This spirit manifested in this
circular is in
every way commendable.
Formed about 1883 as a Scottish Rite subordinate. (Alabama Cor. Rep. 1886,
p. 65; Ib. 1887 p. 68.) It was reorganized as an independent body on
February 5, 1886. Said to be
still working in 1909 (22 Ars Q.C., p.216.) (14)
Mexican, Jalisco. ‒ In existence in 1883, as a Scottish Rite
subordinate, with seven
lodges. (3 Gould's His., p. 372.) Independent in 1889 but in 1890
passed under the
control of the “Gran Dieta.” Independent again in 1901, and still
working as such.
In existence in 1883, as a subordinate to the Scottish Rite bodies,
with six lodges.
(3 Gould’s His., p. 372.) Became independent in 1885. (Alabama Cor.
Rep. 1886, p.
66.) In 1909 had been dormant “for some years.” (22 Ars Q. C., p. 216.)
‒ After a slumber of some years we revived in 1909. (22 Ars Q. C., p.
216.) Do not
know its present status. (16)
‒ In existence in 1883 as a subordinate to the Scottish Rite bodies,
with five lodges.
Became independent in 1885. Passed under the control of the “Gran
Dieta” in 1890.
(3 Gould's His., p. 372; Alabama Cor. Rep. 1886, p. 65-6.)
‒ In existence in the '80's but we know nothing of its present
Cor. Rep. 1892, p. 133.)
‒ In existence in 1883, as subordinate the Scottish Rite bodies, with
(3 Gould His., p. 372.) Was recognized by Louisiana. Working actively
in 1918 as
an independent body.
Of the remaining
Grand bodies listed in the above table we have no further information
the unsettled conditions in Mexico both from the Masonic and the
of view, not to speak of any other reason, we do not recommend
recognition of any
of the Mexican bodies claiming to be Masonic.
the three following interesting letters touching Mexican Masonry as an
translation of the letter from the Valle de Mexico we are indebted to
courtesy by Brother William J. Rowe, of Birmingham, Ala.)
A.'. F.'. & A.’ M.'. “VALLEY OF MEXICO.”
P. O. Box No. 10, Mexico, D. F.
Number 323. Or.’.
Mexico, May 21st, 19;19, E.'. V.'.
To the Grand
Lodge A.'. F.'. & A.'. M.’. of Alabama,
Or.'. of Guntersville, Alabama, U. S. A.
Grand Master & Brother:
We have in
our possession your Circular (without date) relating to the action
taken by your
thigh Bodies, seeking to find a way to enter into relations with all
in both the Hemispheres, the institution being of Universal character;
that you be given the information as per questions in said Circular:
we are honored to state that it has and always will be of great
the Masonic populace to remain lofty in their ideals without
sacrificing in any
way the proper egoism for the good of Universal Brotherhood. It is for
that the activity of your Grand Lodge, in seeking relations with all
worthy of great praise and set an example of the highest Masonic spirit
justly deserved by a Grand Lodge composed of elements of such Large
Tolerance and love for the institution. Proof of that Masonic Spirit
has been given
in so noticeable a manner in the Circular.
with your Just and Noble desires, we give you the information that you
this in concrete form so as to avoid a lengthy explanation.
Lodge is derived from the extinct Grand Symbolic Regimen of the United
Mexico, which in its time surged from the extinct Grand Lodge “Santos
universally accepted and recognized.
date from the year 1878. Before the Revolutionary movement of 1910,
this Grand Lodge
was composed of forty-five lodges. Afterwards and in view of the
conditions, we have twenty-two active Tiles with strong hopes of
other lodges that are dormant.
Territory embraces the Federal District, States of Mexico, Guanajuato,
Aguas Calientes, Hidalgo, Sonora, Zacatecas and Lower California.
title of our Grand Body is “Grand Lodge of Ancient Free and Accepted
We have in
our Ritual all the Rites that are universally recognized and we only
our Jurisdiction the three degrees of Primitive Masonry.
Degrees are circumscribed to their radius of fundamental action,
mixing in the Symbolic Regimen.
In the Territory
of the Republic there are various Sovereign and Independent Grand
and even when in some States of the Union two or more Grand Lodges have
Masonic authority, that authority rests only and exclusively in the
by the lodges of their obedience without interfering in the Regimen and
that each one controls.
In the territory
of the Republic there is a Grand Lodge existing that calls itself “Rito
Mexicano” and which the other Grand Lodges existing in said territory
do not recognize.
There are many reasons that have caused similar state of affairs, among
fact that the true and legal “Rito Nacional Mexicano” has ceased to
years past, the said body arrogating a title and origin to which they
are not entitled.
with Bodies of other Rites are Fraternally essential as we consider the
that perform and instruct the York as well as the Scottish Rite Fair
We find our
Archives to be honored with correspondence of that Grand Lodge during
the year 1908
and for unknown reasons, our relations have remained in suspense since
We believe the time has come for us to effectively realize the
of Brotherhood and that is only accomplished by exercising Tolerance
and a great
desire for Union and Prosperity which are absolutely essential in this
Lodge A.’. F.’. & A.’. M.’. of Alabama is worthy of great
Honor, having initiated
with such energy and good will the Symbol of Fortitude and can rest
the fruit of their labors will be reaped by the good impressions left
in all hearts
of the great work verified by the Sacred Laws of Justice and Duty.
understanding, we enclose the Treaty between this Grand Lodge and the
of the 33 degree and last Gr.’. Ancient and Accepted Scottish Rite of
of the United States of Mexico, not giving you more data concerning our
Relations and list of friendly guarantees with the Grand Symbolic
Bodies of the
Exterior, as it would make this letter too lengthy.
our sincere and enthusiastic applause and that flattering success will
you with the highest honors that you deserve and to which you are
Worshipful Grand Master,
The first Grand Sec'y.
Signed: S. Palma, 14d
MUY RESP.’. GRAND.’. LOG.’. “BENITO JUAREZ”
De Antiguos LL.’. y AA.’. MM.’.
Del Estado de Coahuila.
Circular of Inquiry Received from Grand Lodge of Alabama.
1. Regarding time, place and
circumstances of the formation of our Grand Lodge,
I enclose herewith a booklet in the English language, “The History and
of the Grand Lodge of Coahuila, Benito Juarez,” and with reference to
of lodges participating; there are at present nine subordinate lodges
in this jurisdiction
and several more lodges which are not working now, due to our political
will soon begin work again.
2. The reply to the first part of
this question will be found in the enclosed
pamphlet. Our territory comprises the States of Coahuila and Durango.
of Coahuila is the third largest in extension in the republic of Mexico
of the very richest in mines, agriculture and cattle. The State of
Durango is also
extensive and rich.
3. This question is also answered
in the booklet. At present there are more
than three hundred active members.
4. The exact title of our Grand
Body is in the Spanish language: “Gran Logia
'Benito Juarez' de Antiguos, Libras y Aceptados Masones del Estado de
or in English: “Grand Lodge 'Benito Jaurez' of Ancient, Free and
of the State of Coahuila.” Benito Juarez was a prominent figure in the
a great Mason, and considered by all Mexicans as one of the great men
and in Latin America he is given the title of “The well deserving of
5. The Grand Lodges of this
republic control only the three Symbolic Degrees,
or Blue or St. Johns' Masonry, the other degrees, from the fourth to
the 33rd, belong
to the jurisdiction of the Supreme Council of the 33rd and the last
degree of the
republic of Mexico, residing at Mexico City. Since several years ago
of this republic celebrated a treaty whereby the Symbolic Bodies became
and sovereign, united in Grand Lodges with well-defined jurisdictions.
speaking, there is a Grand Lodge in every State of the republic, which
when at least three symbolic lodges had been installed in the State. In
of the republic can there be two Grand Lodges at the same time, because
is prohibited to invade territories occupied by another Grand Lodge.
After a Grand
Lodge has occupied a vacant territory and has installed three lodges,
form their own Grand Lodge for that State.
6. The Grand Lodge of the State
has jurisdiction over all lodges of her dependency,
although the subordinate lodges are free, independent and sovereign
to their internal government. The latter are united to the Grand Lodge
by the constitutional
covenant and they owe her obedience, within the law, and while they
freely they must report to the Grand Lodge the movement of their
members, of the
treasury and a resume of the work of the lodge. They are represented in
Lodge by delegates, with right to vote, they assist in the making of
laws and in
the elections of the Grand Officers. Sentences of the subordinate
lodges pass to
her for review and revision, in case of non-conformity of a decision.
this, although the Ancient, Free and Accepted Scottish Rite is of the
each lodge has the privilege to work in any regular and recognized rite
desire, by giving notice to the Grand Lodge. Instruction is given to
in all rites and besides the old sciences, which comprise the Royal
Art, the modern,
social and political, are also studied.
9. The seventh and eighth
questions are partly answered in previous replies.
There are treaties of friendship in force with several Masonic Grand
bodies in this
republic and also foreign, maintaining friendly relations with the
whole Latin American
continent and several European Grand Lodges, with whom we are in
The Supreme Council of the 33rd and last degree of the Ancient and
Rite of the United States of Mexico maintains friendly relations since
with all Supreme Councils including the Southern and Northern
Jurisdictions of the
United States of America and was represented at the Grand Convention at
Switzerland, and forms part of the Confederation.
Lodge has its residence in Torreon, state of Coahuila, and its members
missed working a single day set for its meetings, notwithstanding the
disturbances the country is undergoing, and in conformity with our
and customs it has never intermeddled in politics or religion and has
respected the dispositions of the de facto authorities who have
governed the State.
by all Masonic authorities in the republic our members have found
help, whenever needed, and liberal as our rite is, we do not make
nationality, religion or race of a brother to give him assistance.
As I have
said before, we do not limit ourselves to extend our relations to the
of this republic only; we are also in connection with foreign bodies,
Latin-American, and if we in the past have neglected our sister
republic to the
north, the reason is, that we have been informed that those who do not
the York Rite, profess the Protestant religion, and express themselves
English, have been slighted, a thing which we have regretted very much
has been the cause that numerous Mexicans living in the State of Texas
Mexican National Rite.
that the Grand Lodges of the United States, in a spirit more fraternal,
and more in accordance with the Constitutions of the Scottish Rite and
Old Landmarks, will inaugurate a new era of good relationship between
Grand Lodges of the two Americas and in this manner shall we the Sons
of the Widow
better fulfill our great mission and enable us to help the whole world
El Muy Respetable Gran Maestro,
Lic. Jesus Maer Bosque.
El Gran Secretario,
N. R. Garcia. [ Seal.]
GRAN LOGIA “COSMOS”
DE AA.’.LL.’. Y AA.’. MM.’.
Del Estado de Chihuahua
Apartado Postal 221
A la Grand Lodge A.’.F.’. & A.’. M.’. of Alabama.
de Guntersville, Alabama.
Lib.’. Ig.’. Frat.’. Num. 429.
Lodge was united to the “Grand Dieta” in 1890, and proclaimed its
1896 according to the unanimous consent of all the constituent lodges.
In 1899 entered
a treaty of Alliance and Friendship with the Supreme Council of the 33
the A.’. and A.’. S.’. R.’. for the Masonic jurisdiction of Mexican
this Treaty, which is still in force, it is recognized the territorial
for the Estate of Chihuahua, of the Grand “Cosmos” Lodge.
among its membership were the cause for the apostasy of two of its
and in order to avoid this abnormal condition, from one of the loyal
taken the necessary members to constitute two new lodges, that under
to work at once, and a short time after, such new lodges were granted
issued by the Grand United Mexican Lodge of Vera Cruz, which is one of
reputed and credited as regular in this Republic.
to the above proceedings, in the early part of the year 1903, was
started the reorganization
of the Grand Lodge “Cosmos” with the help of the Grand United Mexican
Lodge of Vera
Cruz, represented by the V.’. Bro. Rafael L. Molina, who duly installed
of the constituent lodges “Constancia y Trabajo No. 1,” “Mariano
Escobedo No. 2”
and “Hidalgo No. 3.”
In 1901 were
entered friendly relations with the Grand Lodge of California, and with
Lodge of New Mexico, U. S. A.
In 1903 the
Grand Lodge of France appointed as Guaranty of Friendship before this
Cosmos the Bro. Rafael L. Molina.
of increasing of the institution was continued uninterruptedly until,
the political events of our country came to interrupt such work.
proclaimed sleeping, some of the constituent lodges of this High Corps
and now are in active and regular work. The following lodges constitute
y Trabajo No. 1” ‒ V.’. Master,
Pedro Escapite; Secretary, S. Villalobos.
“Mariano Escobedo No. 2” ‒ V.’. Master, Eduardo L.
Becerra; Secretary, M. F.
“Perseverancia y Lealtad No. 12” ‒ V.’. Master,
Martin Rubio; Secretary, Ramon
“Benito Juarez No. 10” ‒ V.’. Master, Jose
Murillo; Secretary, Justino Cortes.
“Guelatao No. 5” ‒ V.’. Master, Filiberto
Guenrostro; Secretary, Baudelio Perez.
five lodges are in actual work with a membership of no less than four
together, according to the A.’.A.’.S.’. ritual, under the jurisdiction
of the Grand
Lodge “Cosmos” of State of Chihuahua, which is the only Masonic Power
by the following High Corps for the three symbolic degrees:
Supreme Consejo del 33d ‒ Mexico, D. F.
Grand Lodge “Valle de Mexico” ‒ Mexico, D. F.
Grand Lodge “Unida Mexicana” ‒ Vera Cruz, V. C.
Grand Lodge “Occidental Mexicana” ‒ Guadalajara, Jal. Mex.
‒ Merida, Yuc.
Grand Lodge de Estado ‒ Monterey, N. L.
Grand Lodge “Benito Juarez” ‒ Torreon, Coah.
Grand Lodge de Chile ‒ Chile.
Grand Lodge ‒ Lima, Peru.
Grand Lodge ‒ Guatemala, Guatemala.
Grand Lodge Cuscatlan ‒ San Salvador, C. America.
Consiglio del 33d ed ultimo gardo ‒ Roma, Italia.
Supreme Counseil de la Rep ‒ Argentina ‒ Buenos Aires.
other Corps with whom now we have re-established our interrupted
We send you
our fraternal greetings.
Cayetano Sainz Pardo.
Gumerindo Balderrama. [ Seal.]
* * *
status of Masonry in Mexico, in brief, seems to be about this:
twelve Grand Lodges at work. These claim and exercise jurisdiction over
three degrees only, except the lodges may, as in this country, confer
the Past Master
degree on Masters-elect. Eleven of these Grand Lodges recognize each
other as regular
and as a rule use the Scottish Rite Symbolic ritual. They do not
recognize the York
Grand Lodge and have no Masonic intercourse with it.
a Supreme Council of the A. & A. Scottish Rite, located in
Mexico City, claiming
exclusive jurisdiction throughout the Republic. It receives applicants
for its degrees
from the group of eleven Grand Lodges above mentioned and did until
receive them from members of the York Grand Lodge, but it now strictly
intercourse with or recognition of members of the “York.”
letter from Brother Jose Cos, Sovereign Grand Commander of the Supreme
Supreme Council claims no jurisdiction, whatsoever, over any Symbolic
body or over
the Capitular bodies, Chapter, Council and Commandery of the York Rite;
only possible connection this Supreme Council has with Symbolic bodies
is, as it
is in all other jurisdictions the world over, to know that the Lodge of
does not accept an application from any Symbolic Mason of the Third
he is a member of a lodge which owes allegiance to a legally
constituted Grand Lodge;
is, in this Jurisdiction, a Philosophic body by the name of “Rito
which claims jurisdiction over Symbolic bodies but this body has been
this Supreme Council as spurious. (See copy of Balustre No. 78,
also Mexico City Chapter of Royal Arch Masons holding under the Grand
Texas. On December 26, 1919, the High Priest of this Chapter submitted
at a regular meeting of the Chapter, holding the eleven Grand Lodges
to be regular and all others in Mexico, including the “York,” to be
also a Council of Royal and Select Masters, Mexico City Commandery No.
1, and Anezeh
Temple, A.A.O.N.M. Shrine. We are informed that all these bodies are
the line on the “York.”
point of attack made against the “York” is that it is a body of foreign
a foreign language who have attempted to monopolize Symbolic Masonry in
Republic. The “York” virtually admits this charge; its Grand Master at
Annual said, “we are a mere nucleus of Americans and English here in a
1. Freston states (p. 4) that the
Supreme Grand Orient ceased to exist February
26, 1890. Its lodges passed to the several Grand Lodges within whose
were situated. (Light, Vol. 4, p. 63.) We are also assured that the
Scottish Rite” has died out.
2. A well informed brother in
Mexico writes that “the Grand Lodge of the Federal
District of Mexico” went out of existence in 1904, when it united with
Lodges “Santos Degollado” and “Valle de Mexico,” carrying with them the
those bodies to Grand Lodge Valle de Mexico. The so-called “Independent
of the Federal District of Mexico,” says this brother, was a revival
“by a person
or persons who were not even members, and used for political and
calling its Grand Lodge 'Distrito Federal,' after the old Grand Lodge.”
this last Grand body “absolutely clandestine and so pronounced by all
Masonry in Mexico.” (Concerning “Santos Degollado,” see York Grand
, pp. 26, 27-8, 44.)
3. A recent unofficial letter from
Brother Jose Cos, Sovereign Grand Commander
of the Supreme Council of Mexico, says that the following Grand Lodges
in the foregoing list are “dead,” namely, “Distrito Federal,” “Distrito
Independente,” Aguas Calientes, Durango, Guanajuato, Vicente Guerrero,
Morelos, “Ingnacio Ramirez.” He says the following “never existed,”
Juarez, Lower California, Sonora, “Light of Frontier, No. 14,” “Jacob
Lodges may have “never existed” otherwise than on paper, but all have
time to time mentioned in Masonic publications. Brother Cos says we
failed to mention
the regular Grand Lodge of Tamaulipas. (Concerning a Grand Lodge at
see York Grand Lodge Pamphlet , p. 26.)
in his pamphlet, (p. 8), says he understands that there is a Grand
Lodge in the
State of Tabasco. We have never met with other reference to it. There
was also at
one time a Grand Lodge in the State of Mexico. (York Grand Lodge
4. Of the foregoing list it is
quite certain that the following have ceased
to exist, namely, Aguas Calientes, Basabal, Campeache, Durango,
Guerrero, Hidalgo, “Occidental” of Juarez, Lower California, Morelos,
the Frontier, No. 14,” “Jacob de Molay” of Tamaulipas, and Tlaxcala.
No. 79, issued in November, 1919, by the Supreme Council of the
Scottish Rite for
Mexico shows the following Grand Lodges as existing and at work in
“Unida Mexicana” of Free and Accepted Masons of the State of Veracruz.
Grand Lodge of Ancient, Free and Accepted Masons “Valle de Mexico,”
Mexico, D. F.
Grand Lodge of Free and Accepted Masons of the State of Oaxaca.
Grand Lodge “La Oriental” of Free and Accepted Masons, Yucatan.
Grand Lodge “Cosmos” of Ancient, Free and Accepted Masons of the State
Grand Lodge “Benito Juarez” of Ancient, Free and Accepted Masons of the
Grand Lodge of the State of Nuevo Leon.
Grand Lodge “Occidental Mexicana” of Ancient, Free and Accepted Masons,
Sovereign and Independent State Grand Lodge “El Potosi” of Free and
San Luis Potosi.
Grand Lodge of Ancient, Free and Accepted Masons of Tamaulipas.
Grand Lodge of Free and Accepted Masons of the State of Puebla.
Council strictly forbids its members receiving or holding Masonic
any Mason or Masonic body not embraced within this list. This
inhibition is especially
directed against the York Grand Lodge of Mexico, which it regards as an
body” for the following reasons, namely:
Because it was illegally
organized by a group of Masons who segregated themselves
from the Grand Lodge Valle de Mexico.
Because immediately after the
so-called organization took place, and claiming
to be the successor of the Grand Lodge Valle de Mexico, which body has
to exist, did on its own self-constituted authority proceed to include
jurisdiction throughout the whole territory of this Republic, a
the Grand Lodge Valle de Mexico has never pretended, nor pretends now
Because upon exercising the
mentioned jurisdiction, and by establishing lodges
in various parts of the Republic, it has invaded the Masonic territory
regular Grand Lodges legally chartered in this country.
Because by having adopted the
English language as the official one, it has
simply become a self-constituted Grand Lodge of foreigners, included
territory of a free, sovereign and independent nation.
Because by asserting to be the
only regular Symbolic body within the territory
of the Republic of Mexico, and their lodges working in the English
has dispossessed all Mexicans who are not familiar with the aforesaid
of the right to make themselves regular Masons.
Because there has been
permitted in some of their lodges the use of ceremonies,
vesture equipment, and certain badges highly improper for the symbolic
and thus flagrantly violating their spirit and traditions.”
Of the State
Grand Lodges shown in our list, the well-informed brother above
these Grand Lodges of States are in a very precarious condition on
account of the
years of internal troubles which have thinned the membership but as
this is only
a temporary condition it will not change the standing of those Grand
probably those others which are mentioned by you as having once existed
come to life.”
Brother Forbes, who is friendly
to “Valle de Mexico,” admits in his pamphlet
(p. 10) that the Columbian records disprove that three charters were
“Union Fraternal” but only one, and that the manner of formation of
“Valle de Mexico”
was “clandestine, irregular and illegitimate.”
Brother Forbes, who is a
protagonist of the “Valle de Mexico,” in his pamphlet
(p. 53), denies that “Valle de Mexico” claims any connection with the
Lodge of 1826. He admits that it originated in 1865, and was formed
Fraternal” Lodge chartered by the Supreme Council Neogranadino of
This charge is indignantly
denied by Brother Forbes in his pamphlet (p. 54).
such a deliberate lie that it has to be characterized as one, and the
lie was told
in order that foreign Grand Lodges should believe that the York Grand
the only Masonic institution in this Republic which did not owe or give
to the Supreme Council of the Scottish Rite, and the foreign Grand
be inclined, for this reason, to accord recognition to the York Grand
say nothing of this being a deliberate lie, you can easily see how the
were belittled and disparaged in the eyes of symbolism everywhere on
earth, it being
supposed that your Grand Master told the truth ‒ that Mexicans had
Masonry and had returned to the fold of the Scottish Rite, from which
liberated in May, 1883.”
1. Brother Forbes, in his
pamphlet, says that the York Grand Lodge cannot produce
“a scintilla of evidence to maintain its allegation” of descent from
the Grand Lodge
of 1825. He further says:
a lie, or false statement, which ever you like to call it, and was
never used by
the Grand Lodge Valle de Mexico, to which Grand Lodge the York Grand
to have succeeded. It was used only by the somewhat astute politicians
control of the Grand Lodge Valle de Mexico, when changing its name to
the York Grand
Lodge, solely for the purpose of impressing foreign Grand Lodges that
the York Grand
Lodge was an ancient and regular institution.”
We learn from Brother Freston's
pamphlet as well as from other sources that
the Grand Lodge “Valle de Mexico” now claims jurisdiction over Symbolic
only in the Federal District, coupled with the right to found lodges in
or Territory where there is no Grand Lodge.
Freston says (p. 7) that the
lodges of “Valle de Mexico” in common with all
Mexican Grand Lodges except the York, work according to a “Colonial
Prussian in its origin.” We understand from other sources that they use
Rite ritual of the first three degrees.
Brother Freston, (a partisan of
the York Grand Lodge), says in his pamphlet
(p. 8) of the United Mexican Grand Lodge of Vera Cruz, “that it is
legitimate Grand Body.”
Our latest information is that
the Grand Lodge of the Federal District went
out of existence when, in 1904, it voluntarily united with Grand Lodge
which in 1908 merged with “Valle de Mexico.”
Late information from reliable
sources in Mexico City is that both the “Reformed
Scottish Rite” and the “Independent Grand Lodge of the Federal
District” are now
unknown there and have been so for many years. (See York Grand Lodge
pp. 26, 60.)
In November, 1919, Grand Lodge
of Oaxaca was working and is recognized by
the other Mexican Masonic Grand Lodges, except the York.
Grand Lodge of Puebla is again
at work and is recognized as regular by the
Mexican Masonic bodies, according to late and reliable reports.
Late information is that the
Grand Lodge of Tamaulipas is still at work.
Brother Freston in his pamphlet (p. 7) savagely attacks it in these
7. The Grand Lodge of Tamaulipas,
Dr. Guzman, G. M., Tampico. Colonial Rite.
This Grand Lodge was illegally formed by one Lic. Teodoro Montemayor,
as a political
move to assist the late General Bernardo Reyes in his fight for the
against Don Porfirio Diaz. The old Grand Lodge of Tamaulipas died a
some years ago for want of members. The building in which they met had
to the Craft by one General Flores, an enthusiastic Mason of the old
times. A condition
of the gift was, that if ever the Craft ceased to work the building was
to the Government. To avoid this a fragment of one lodge, 'Vitrex No.
kept alive, held a meeting once in about six months. They admitted
had the price, Negro, Arab, Syrian, Chinese, Mexican stevedores, ‒
anyone that could
pay five pesos for the degrees. When Montemayor was named a
'Propagandist' on behalf
of General Reyes, he conceived the idea of reviving this lodge, and of
Craft for political purposes. Accordingly, he divided Vitrex Lodge into
and organized a stevedore lodge in a small nearby village with timber
the docks and loading gangs of the stevedores. He gave them the degrees
consideration of their voting for his man. Out of this element he
Grand Lodge. The Charters were obtained from the Grand Lodge of Vera
Grand Body, when the true facts were brought to its notice, promptly
However the harm was done and when the seceders from the Grand Lodge in
their spurious Grand Lodge, recognition was promptly given to the body
and what is even worse, after the good old lodge of Vera Cruz enacted
treaty with the pseudo Grand Lodge Valle de Mexico, they recognized
and misapplication of Masonic principle we can bring our splendid form
into ill repute; but if liberty, justice, equality and fraternity
control the functions
and actions of our institution, we shall have found an effective remedy
disease that promotes dissatisfaction and strife.
Frank W. Settlemier, P. G. M., Oregon.
set to children should be moderate. Over-exertion is hurtful both
intellectually, and even morally. But it is of the utmost importance
that they should
be made to fulfill all their tasks correctly and punctually. This will
for an exact and conscientious discharge of their duties in after life.
By Bro. Dudley Wright, England
dissolution of Hungarian Masonic lodges and organizations has again
attention and opinion to the terrorist activity in Hungary, but it is
to emphasize the fact that this action of officialdom must be separated
Communist prosecutions which have recently taken place. Freemasonry did
the slightest part in the creation or support of Bolshevism in Hungary,
in spite of that fact, the members of the Craft have become the victims
of the present
reactionary propaganda, which regards the objects of Freemasonry as
today it is a crime to be a Freemason, and the punishment for such
crime is discharge
from official employment, internment and imprisonment. The Masonic
lodges have been
stigmatized as “immoral and unpatriotic secret societies” and the
have condemned all Masonic societies. They did not even wait for the
to give an official and legal form to the sentence, but began, without
On 25th April
last ‒ more than a month before the official dissolution of Masonic
‒ a detachment of the notorious Brachialgewalt, accompanied by a number
“Awakenings,” forced an entry into the Lodge Arpad, when they turned
over the furniture,
confiscated all documents, and sealed up the library; an example which
many imitators. In Ujpest a group of terrorists entered by force the
where they committed a similar action, while in Magykanizza the Masonic
also confiscated. In Budapest, on 15th May, the palace of the
Symbolical Grand Lodge
of Hungary at 47 Podmaniczky-utca, as well as the buildings of the
and Hajnal were requisitioned, without any formal procedure.
It was not
until 29th May that the Hungarian government gave its sanction to these
and dissolved all Masonic organizations, the work of which had already
by the terrorists. The “Magyar Kurir” wrote as follows concerning this
“We are informed by competent
circles that the
Minister for Home Affairs, by his order No. 1550, 1920, has definitely
all Freemason lodges, associations, and institutions. It is a
well-known and officially
established fact that Freemasonry had a considerable, almost decisive,
role in calling
forth the war, and later, during the war and after the armistice, in
of defeatism and destruction, as well as in the raising of the Karolyi
and of Bolshevism. The wealth of the lodges will come under official
and will be utilized by the government for humanitarian and cultural
before everything, for the support of actions of nationalistic and
of this semi-official interpretation is obvious. In the first place, it
a striking contradiction by stating that Freemasonry called forth the
war as well
as pacifism – stigmatized as “defeatism” ‒ for the statement concerning
a part supposed
to have been played by Masonic brethren in the incitement of Bolshevism
disproved by the fact that, in the first weeks of Bolshevist rule, the
Commissariat for Home Affairs dissolved the lodges and confiscated all
Even the moderate Social Democrats did not identify themselves with the
the congress of the Hungarian Social Democratic party held at Easter,
1918, a resolution
was carried, according to which a member of the Social Democratic Party
a member of a Masonic lodge, because Freemasonry was held to be a
who sought refuge in flight to foreign countries are issuing a
proclamation by means
of which they hope to call the attention of their European comrades to
happenings in Hungary and seeking their support and sympathy against
sanctioned atrocities of the terrorists.
If the Craft Shall Believe in Me --
By Bro. L.B. Mitchell, Michigan
the parting time at last shall come
As I've tried to set the seal
And the spirit of the mystic home
Of the Art that is ideal,-
As I've prayed my way with heart and hand
As the Light has helped to see,
I'll be blest upon the border-land
If the Craft shall believe in me.
I have tried to be true to the Art
Through the years as they have passed,
To indite that which allures the heart
To the Truth of things at last.
Though I may have stumbled here and there
Where we all so love to be,
But O, how richly will I fare
If the Craft shall believe in me!
It may be I've sometimes left the way
In the quest of other things,
And to some have marred the harmony
Of the soulfulness it brings;
It may be I've faltered on the way
Of a faith reality,
But I seek the Light and humbly pray
That the Craft may believe in me.
And if thereby to them shall come
An added bit of joy
I'll be truly blest in what I've done
In the dear old Art's employ;
And blest will be the by and by
If my angel whispers me
That 'twas not in vain, my “passing by,”
For the Craft believes in me.
FOR THE MONTHLY
Correspondence Circle Bulletin
‒ No. 41
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 "Third 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
1. Reading 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.)
2. Discussion 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
4. Question Box.
* * *
on "Eternal Life"
the study meetings the Chairman should endeavour to hold the
discussions as closely
as possible to the text and not permit the members to speak too long at
or to stray onto another subject.
it becomes evident that a discussion is turning from the original
subject the Chairman
should request the speaker to make a note of the particular point or
phase of the
matter he wishes to discuss or inquire into, and bring it up when the
period is opened.
- What does Brother Haywood
consider to be the central idea of the Legend of
the Third degree?
- In what respect does the term
"Eternal Life" differ from Future
Life? Immortality? Resurrection?
- What is Brother Haywood's
definition of "Eternal Life"? How would
you define it?
- What are the two component
parts of human nature?
- What group of our activities
has reference to the body?
- What is man's "spirit"? What is
this "spirit" eternal?
- What is the principal fault of
many of us?
- What is the result of this
- What is the remedy for this
- Why is the "Lost Word" the
symbol of "Eternal Life"?
- Do you agree with Brother
Haywood's conception of the "Raising"?
If not, wherein do you differ from him? (A general question.)
it necessary for us to seek outside of our Blue Lodge ritual for the
Word"? If so, why?
* * *
to Volumes I, II, III, IV and V of THE BUILDER for references to
Immortality of the Soul, p. 347;
Resurrection, p. 621.
* * *
By Bro. H.L. Haywood, Iowa
Part VI ‒ Eternal Life
I believe to be the central idea in the whole Hiram Abiff drama, and,
the profoundest interpretation of it, is that which is embodied in the
as the title of this section. I have chosen to consider it in a section
only because its importance is deserving of such emphasis, but also
truth of Eternal Life is so confused, so mingled with other very
in the minds of men, that we have need of a careful analysis of the
Life we do not mean quite the same thing as that meant by a Future
Life, by virtue of the very words used to describe it, is a life that
to lie in the Future, beginning after death; Eternal Life will be lived
in the great
Future, true enough, but is something more than that.
Nor is Eternal
Life the same as Immortality, for Immortality means deathlessness ‒
that is, an
existence of endless duration. It suggests a picture of life lived on a
of which line there is no end. Eternal Life includes this conception of
duration but it also includes much besides.
Life is not to be identified with Resurrection. According to this
latter hope the
man who dies will be raised from the dead, and will be the same man
that he was
before death. This also may be true, in some sense doubtless is true,
but it is
not the same truth as that meant by Eternal Life.
do we mean by Eternal Life? Briefly it may be put thus ‒ there is
something in every
man, call it spirit, soul, a divine spark or what you will, which even
now is not
concerned with time or space, but exists above or outside them. This
in us need not wait for death to make it Eternal; it is Eternal now.
most ancient times, as is proved by the history of every religion, men
human nature to be a kind of double thing, one half of which is very
the other half. In behalf of simplicity we may, as many teachers have
one of these halves the body, the other the spirit. Under one or the
other of those
two words we may group all of our activities.
of our activities has reference always to the body. If we work to earn
is that we may clothe, and feed, and shelter the body; if we seek
pleasure it is
to please the same body; if we desire possessions it is that the wants
of the body may be satisfied. By this very nature, it is plain to see,
are temporal, because the body, around which they all revolve, soon
and is at last destroyed by death. It is because food is to feed the
and clothing to cover it, etc., that we call these things
temporalities. What use
will we have for money, for houses, for land, clothing, food, and all
when we no longer have a body by which to use them?
is in each of us another set of activities which have reference to the
virtue of its very nature man's spirit is a thing that seeks Goodness,
Beauty. Just as food is the satisfaction of the stomach's appetite so
the satisfaction of the spirit's craving. And it must be noted that the
which the spirit has need are not in any sense necessarily tied up to,
on, the body, or the earth of time and space; in all worlds, with or
without a body,
and under any imaginable circumstances, the spirit will necessarily
keep on its
search for Goodness, Truth and Beauty. For this reason we are justified
this life of the spirit as Eternal.
It is the
great tragedy in the life of many men that they so entirely devote
the body's needs that they forget, or neglect the spirit's needs.
up to the search for things, for temporalities, they leave the divinest
in them to go unsatisfied; as a result, they become materialistic,
vain, greedy, and animalistic; the soul becomes dissatisfied, God
and the future life uncertain; and they even fall into the fatal habit
such goodness, truth and beauty as they do find in themselves or
others, into a
mere means to an end. Such a man's whole life revolves about himself;
his own world and his own God, and out of such a state grow the fears,
quarrelings, graspings, prejudices, envyings, and hatreds which so
often make life
a mere scramble after the things of self. In other words, the body is
set at the
center of existence so that all the man's life is made up of
The one remedy
for this condition is to change the center of gravity so that the
spirit is master
and the body is servant, so that search is made for the eternal things
wholly for the things that pass away. When this occurs, selfishness,
envy and materialism
vanish; the soul becomes the great reality; God draws very near and
certain; the perspective of life is changed and its scale of values is
To be honorable and true, to love others, to live in pity, charity, and
to know eternity as present and the present existence as a brief place
of an endless
life, all this becomes for such a man the great ideal toward which all
are bent. Loss and disease may be serious but they are not fatal; even
robbed of its terrors because the man's treasures are out of the reach
This is Eternal
Life. This is the "life of God in the soul of man," eternity in the
of time, a divine-human experience possible in the Here and Now. To
reach such an
existence is in the power of every man; nay, it is the birthright, the
plan, of every child of the race.
seems to me, we have the reality of which the Lost Word is the mystic
he who has found that word within him is victorious always, whatever
he is betrayed by the friends in whom he has trusted, waylaid by
ruffians, put to
death in the midst of his creative and benignant work, and thrown into
grave, he is not defeated or destroyed; the God-like spirit within him,
to the Eternal Values, raises him up from the level of death to the
of the life that even now is eternal.
If this be
the true interpretation of the Raising, we can no longer agree with
those who see
in it merely a ceremony in witness to the Future Life of the soul. How
be? The Raising is not accomplished on the Other Side of the grave but
out of the very disaster which overwhelmed him, out of the midst of
"masterful negation which men call death," the master is lifted up and
made victorious. The Spirit is conqueror even Here.
and as I have already hinted, this interpretation makes void the theory
have us believe that the Lost Word must be sought outside the Blue
When is the Master raised? Is it not in the Third degree? Is not the
that raises him itself the thing we mean by the Work? It is true that
is elaborated and made plain in a higher degree, but the power, the
energy of which such a word must be a mere symbol, is present, and does
inside the limits of the Third degree!
As this understanding
came home to me and opened up within my mind, the whole of the Blue
nay, the whole of Masonry became transfigured; dark places became
filled with light;
obscure symbols, often so cryptic and dim, became eloquent with
I found every ceremony, from the first activities of the preparation
room on to
the solemn awful tragedy moving with steady tread and predetermined
plan on toward
the sublime climax. Freemasonry rose in my vision to the most divine
I saw that it has in its heart an Eternal Gospel which gives it a place
great religions, and among the noblest of all the philosophies,
have sought for light on the brief broken, bewildering mystery of
strength to live, unconquered and unashamed in the midst of so many
Temples of Pain -- [A Poem]
By Bro. N. W. J. Haydon, Canada
and wide are thy mansions, Oh Pain,
And many the woeful dwellers therein;
The tiny babe, kept from its mother's breast,
The little child whose feet forget their dance,
The stripling and the strong man bow to thee,
The gentle maid, the mother suffering long,
And weary age-all own thy might.
Through thy long corridors their sighs resound
And those who watch, or wait, the long hours through,
On their hearts, too, thy grim strength casts its shade.
Thy high places, Pain, are full and overflow
With those white altars where thy victims lie;
There is that upper chamber where the fierce light
Beats on the little table and the quiet form
Round which thy white-robed ministers
Hover with quick and skilful hands
To aid the dreadful fight twixt Life and Death.
And last, that silent room whose undraped couch
Doth bear the scarred shell of all our hopes and fears.
Oh Pain! The black-robed servants of our God
A God of life and joy ‒ what paradox ‒
Would teach us thou'rt His love's chief messenger,
Bringing us nearer the vision of His face.
Perhaps thy pearl-hued wings are tipped with rosy dawn
For those who pass thy gates; but those who stay
Oh Pain, see in them only sunset hues,
And the unyielding blank of empty hands.
Oh Pain! When wilt thou be content?
Mason pays little attention to Masonry after he attains to the sublime
a Master Mason. He is not often seen in the lodge room. When called
upon to render
a Masonic service, he occupies himself in making excuses and
explanations. If each
Mason would simply devote thirty minutes of each day to Masonry; to
service to a distressed brother, to obtaining a more accurate knowledge
Masonry means; in the search for greater light and knowledge, the
would become a power, and the individual a giant of intellectual
when united with his fellow member, would make this world better.
no prejudices ‒ and makes no promises to its initiates; but it does
from all good Masons ‒ service which is taught in the lectures of the
The reason you know them not is because you are not familiar with
Masonry. You have
received the three degrees; it is true you wear the badge of a Mason
displayed, but if by chance you should be suddenly challenged, you
fail. The question is, what are you going to do to improve your
knowledge? Are you
going to leave untouched the workshop of Masonry? Are you going to
with your own limited knowledge, or are you going to arouse yourself
from the helpless
Masonic state in which you find yourself? Are you going to be content
with a few
empty honors which may have accidentally come to you and which you have
Masonry is knocking at the door of every member, pleading with its
votaries to help
make men better. Masonry is beating a perpetual tattoo upon your door,
you enter the vineyard and take up the burden ‒ as a Mason this work is
and entirely your duty.
Milton E. Springer, P. G. M., Philippine Islands.
toward none, with charity for all, with firmness in the right as God
gives us to
see the right, let us strive on to finish the work we are in. That this
under God, shall have a new birth of freedom, and that government of
by the people, and for the people, shall not perish from the earth.
By Bro. Dudley Wright, England
tell us that there never has been a woman Freemason. Perhaps that is
question has been called to the attention of the able scholar and
who contributes this series of articles. Can Freemasonry enlarge its
include women or must they forever remain outside the pale? If they are
to be made
Masons in literal truth in what way can we reorganize the ritual so as
certain features which might prove embarrassing to them? If they cannot
into full membership in what way can the spirit and teachings of this
be made available to them? Since Freemasonry began to be this has been
a moot question;
it is still. It will be for years to come. It is a theme of perennial
For this reason we are very glad indeed to give to our readers the
mature judgments of a scholar who has every right to speak on this
Ritual of Freemasonry for
of Adoptive Masonry here given differs from that appearing in the
of THE BUILDER. It was published in 1791, in the French language, from
is now for the first time translated.)
Preparation of the Lodge
and of the Candidate
and brethren are convened in a spacious apartment, brilliantly lighted
candles, five of which are placed in the south, while five others are
a pedestal in the north, and arranged in such a manner as to illuminate
illustrating the angel expelling Adam from the Garden of Eden.
Master, wearing white gloves and apron, his breast decorated with a
pendant from a white ribbon, and holding a silver trowel in his right
his seat in the north part of the lodge. The Grand Inspectors, wearing
and gloves are placed at right angles to the Grand Master. One has a
and the other a miniature silver Tower of Babel, pendant from white
situation of the Grand Master is in accordance with the traditional
this is the most appropriate situation for one whose duty it is to
and brethren wear embroidered aprons and, during the ceremony of
former sit to right and left of the Grand Master's throne, while the
white wands in their hands, arrange themselves in an oblong, from north
in order to receive the candidates for initiation.
Master instructs one of the sisters (who is assisted by a brother),
sister who has proposed the candidate for initiation, to see that the
is properly prepared. This preparation consists first of depriving her
of all jewelry
and money, the intention being that she shall be reminded of the fact
worth only is considered of value by the members of the Order. A white
veil is then
thrown over her head and, blindfolded, she is conducted by the brother
to the entrance
of the lodge.
Manner of Opening the Lodge
and of Initiating a Candidate
Master commands attention by clapping his hands in a peculiar manner
an act which is repeated by the Inspectors. Both sisters and brethren
rise and the
Grand Master addressing the Junior Inspector says:
is the duty of every Mason?"
Answer: "To hear, to obey, to work, and to be silent."
"Brethren and sisters, may we hear and may we obey. Let us work and let
All the members
and visitors salute the Grand Master and intimate their obedience to
by clapping their hands five times.
is admitted by five taps at the door and the brother who acts as her
her over to the charge of an Inspector who conducts her round the lodge
her standing in front of the Senior inspector, who asks the question:
is the cause of this intrusion?"
Answer: "A lady desires to become a Mason."
This is communicated
to the Grand Master who asks the candidate:
curiosity any share in your request?"
"Are you willing to be rid of the prejudices common to your sex? If so,
are willing to admit you to our ranks."
Answer: "I am."
"In order that you may be enabled to persevere in those sentiments,
and sisters, assist the candidate and conduct her to the entrance of
is then removed and the candidate is welcomed by the members of the
lodge who signify
their willingness to admit her into their company by striking their
with their wands then form an arch under which the candidate passes and
by slow, measured steps to the pedestal. She kneels on a cushion and
with her right
hand placed on a Masonic apron, repeats the following obligation, word
after the Grand Master:
the presence of the Creator of All Things, and of the members of this
by that honor, which is the distinguishing characteristic of a virtuous
promise to keep strictly and truly the secrets of Masons and Masonry
under the penalty
of being excluded from the company of my friends here on earth and from
of the members is intimated by the striking of their aprons with their
candidate then uses and is invested by the Grand Master with an apron
and a silver
ladder, and he addresses her as follows:
"You are now, madame, an initiated Mason and as such I can entrust you
the sign, the grip, and the pass-word. Give me the pleasure to address
you as a
sister and as such to salute you with the kiss of peace."
Instruction in the First
part of this catechism is undertaken generally by the Grand Master or
brother proficient in the science, but the original intention was that
should, in turn, take part in the answers.
"What is the duty of an initiated Mason?"
Answer: "To hear, to obey, to work, and to be silent."
"Are you an apprenticed Mason?"
Answer: "I believe so."
"Are you not certain?"
Answer: "It is prudent to be doubtful of everything and certain of
"In what manner were you admitted into the lodge?"
Answer: "I was blindfolded."
"For what reason?"
Answer: "To intimate that my curiosity could not be gratified, and that
only attain to the knowledge of the sublime mysteries if possessed of
"Where were you received as an apprentice?"
Answer: "Between the Ladder of Jacob and the Tower of Babel."
"What does that Ladder signify?"
Answer: "Its meaning is mysterious, but, so far as I can understand it,
that the duty of all mankind is indicated by it."
"Will you explain your meaning?"
Answer: "It is emblematic of prudence and justice."
"Into how many parts is the figure divided?"
"What are they?"
Answer: "Two external sides and three internal steps."
"Be more explicit and inform the lodge in what manner prudence and
Answer: "Prudence is indicated by one of the external parts, which is
to illustrate the veneration and love due to our Creator. His justice
by the other side, which is also held to be symbolical of the attention
due to our neighbors."
"What do the steps indicate?"
Answer: "The moral virtues, the practice of which will lead us to
"What does the Tower of Babel represent?"
Answer: "The pride of the children of the earth. The only preservative
that destructive passion is the inner exercise of temperance."
"How do you arrive at this knowledge in Masonry?"
Answer: "Through the Arch."
"What does that Arch represent?"
Answer: "Unity and Strength."
"Give the sign of an initiated Mason to your sister."
(The forefinger and thumb of the right hand are applied to the left ear
of the sister.)
"Give her the salute also."
(A salute on the left cheek.)
"Give me the pass-word."
"What does that word denote?"
"What is meant by Benevolence?"
"What is worn by an initiated Mason?"
Answer: "The symbol of Jacob's Ladder."
"Whither will that ladder lead?"
Answer: "To felicity"
"And what is the duty of an initiated Mason?"
Answer: "To hear, to obey, to work, and to be silent."
Preparation of the Lodge
and sisters who have already passed the Second degree only are
permitted to be present
for the purpose of forming a lodge for the admission of the candidate.
in a convenient room, in the center of which is placed a tree, on which
light in the room is supplied by means of spirits of wine and salt,
placed on a
pedestal. On the east side of the lodge is a star; on the west a
painting of death;
on the north a representation of Adam and Eve in the Garden of Eden;
while in the
south is placed a buffet with wines, sweetmeats, etc.
brethren and sisters are placed in the same order as in the previous
chain of considerable length and a bracelet engraven with the words
and Silence," are placed on the pedestal.
Preparation and Instruction
of the Candidate
is conducted by a brother or sister to an ante-room, where she is
received by the
Inspector, who hands to her a white ribbon, which is fastened round her
by means of which she is led into the lodge. Previously to this,
however, the Inspector
asks her if she is willing to submit to the trial belonging to the
that of Companion, and a reply in the affirmative being received, she
and handed over to the care of the Brother Inspector, who notifies the
fact to the
lodge by giving five shouts.
"What is your request?"
Answer: "An initiated Mason is desirous of being admitted as a
offers herself voluntarily for the purpose of undergoing the trials
attain to the knowledge of the Second degree."
(to Candidate): "Know that in order that you may attain to this dignity
which you aspire it is essential that you display fortitude, for if the
is evinced by you, it may cause you to be rejected."
"Lead the candidate to the pedestal in order that she may behold the
of her situation" (at this moment the veil is removed). (To Candidate):
the trials to which you are exposed. Travel towards the west and behold
of your existence and remember that the charms of beauty will not avail
sun is set. The picture now before you is a true representation of what
come to. May this picture never be effaced from your memory. As there
is no true
picture without a shadow, observe in the east a light: that is
emblematical of the
star of life."
is then conducted to the pedestal where she is told to kneel.
"Have you infringed your vow as an initiated Mason?"
Answer: "I have not."
"Will you persist in keeping inviolate the obligation you are about to
with, as well as the one you have taken already?"
Answer: "I hope so to do."
Master then places a silver chain around her neck, saying:
are not, sister, to suppose that this chain is an emblem of slavery; on
it points to the union of friendship which, as a Companion, you are to
all members of the Order."
by the penalty attaching to my former vow never to speak of the secrets
degree, to be a friend to the whole of the human race, to abstain from
core of apples, to wear the bracelet of the Order, to sleep with it
and never to reveal the secret which that bracelet implies."
then rises and is divested of the chain and ribbon, and invested with
of the Order.
"Notwithstanding your vows, I anoint your lips with the seal of
that being the only security in Masonry. Receive likewise this fruit,
with it, but reject the core: you will then become One of Us."
The new Companion
tastes the fruit, the members as a body saluting her with cries of
Master then seats the Companion on his left and, giving the signal for
addresses her as follows:
silence of Masonry is as honorable as it is ancient; the pass-word of
is as ancient as the Creation, and its antiquity is proved beyond the
of doubt. The honor, therefore, which is attached to it, which you will
experience, is beyond your comprehension at present or my power to
ought peculiarly to rejoice in your present situation, for many have
attain to the knowledge of this degree, but have been rejected, and the
candidates thus withdrawn have experienced a shame seldom known to
except on such humiliating occasions."
Instruction in the Second
"What is the duty of a Companion Mason?"
Answer: "To obey, to work, to hear, and to be silent."
"Are you a Companion?"
Answer: "Give me an apple and I will prove it."
"How were you received as a Companion?"
Answer: "By the anointing of my lips and by tasting the fruit."
"With what were your lips anointed?"
Answer: "The seal of discretion."
"What is the meaning of this sign?"
Answer: "It is to teach Us that the lips of Masons are never to be
reveal our mysteries except to those who, upon examination, prove to be
One of Us."
"What does the fruit signify?"
Answer: "It implies friendship as we all partook of the same upon our
to this degree."
"As you assemble as sisters what is its further significance?"
Answer: "The essence of stability."
"In what way?"
Answer: "In our having virtue as the basis of our superstructure."
"How did you arrive to the dignity of a Companion?"
Answer: "By means of a tree."
"Where was the tree?"
Answer: "In a garden."
"What was the name given to this garden?"
Answer: "Eden, the same as that in which Adam and Eve were placed at
"In what part of the garden was the tree, to which you allude, placed?"
Answer: "In the center of it."
"By what name was it called?"
Answer: "The tree of knowledge of good and evil."
"By what was the garden bounded?"
Answer: "By a river."
"What does this river represent?"
Answer: "The stream is indicative of the rapidity of the human
are to be restrained only by Masonry."
"What became of Adam and Eve?"
Answer: "They were expelled from the garden."
"For what reason?"
Answer: "For their disobedience to the commands of their Maker they
"What lesson is inculcated by their conduct?"
Answer: "It teaches us that should any one of us violate the vows we
as Companions the consequence will be that we shall be refused
admission to the
"Why is a Companion forbidden to eat the cores of apples?"
Answer: "Because the core is supposed to be the seed of the forbidden
"I present you with this apple and desire that you will prove to this
that you are a Companion Mason."
takes the apple, from which she abstracts the core, which she places on
"Why was the serpent introduced into the garden?"
Answer: "The serpent is an emblem of eternity as well as the symbol of
origin of evil."
"Why is this emblem placed in so conspicuous a part of the lodge?"
Answer: "As we are at present only in a state of probation it is a
to us to be diligent in our vocation so that we may merit by our
conduct here a
greater degree of happiness beyond."
"Why should you be reminded of the origin of evil?"
Answer: "In order that we may recognize the necessity of seeking for
"Where is happiness to be found?"
Answer: "In Masonry."
"What is the principal aim of Masons?"
Answer: "To make each other happy."
"What is the duty of a Companion Mason?"
Answer: "To obey, to work, to hear, and to be silent."
At the conclusion
of the meeting a supper is provided and when the Companions are seated
Master calls upon the newly-admitted Companion to rise, when he
addresses her as
you partake of the refreshment provided in honor of your reception, it
that the mysteries of the degree to which you have been admitted should
to you. The representation of death is that of the state of man after
owing to the lack of discretion in the female who was created to be his
in Paradise. As the oracles of truth have declared the seed of the
woman shall bruise
the serpent's head, but as the day of wrath is also declared to be
a day of mercy, I therefore now cordially welcome you into this second
of felicity, in the hope that the present company will be to you as a
From this day we admit you to our table and request your participation
in our refreshments,
which are emblematical of the tree of life and of the essence of
degree in Masonry being regarded as of the highest importance, it is
granted and the ceremony is worked only on particular and special
is regarded as the highest indiscretion to entrust any but the most
secrets and favors which are the property only of the worthiest of the
who aspires to the Third degree must be proposed at the last but one of
lodges preceding that when she desires to be admitted. This condition
and can on no account be dispensed with. The object of the proposition
at two meetings of the lodge is to give ample opportunity for any
the candidate being brought forward, void that every member of the
lodge may be
made acquainted with the proposition, notice of the proposal is sent to
of the lodge.
At the second
meeting a ballot is taken for the candidate, and if in her favor the
requests the member who proposed the Companion to desire her attendance
at the next
meeting. If the ballot is not in her favor the proposal cannot be made
Opening of the Lodge
in which this degree is conferred is generally reserved for this
The tapestry and decorations, however, are of so costly a character
that many lodges
have to resort to the expedient of having them represented on canvas.
is brilliantly illuminated. At the north end of the room is depicted a
which extends from the eastern to the western extremities, and in the
a representation of the sun, encompassed by the moon and stars. On the
of the temple Europe is represented by a lady in a very rich habit of
seated between two crossed cornucopias, the one filled with all kinds
of grain and
the other filled with black and white grapes. She holds a miniature
temple in her
right hand and, with the forefinger of the left hand, she points to
of scepters and crowns, a horse amid trophies of arms, and a book with
an owl seated
above it. Several musical instruments are placed close to the picture,
as well as
a pallet and pencils. Adjacent is a representation of Noah's Ark,
resting on a mount,
with the dove entering it with an olive branch in its mouth. Jacob's
from earth to heaven, with angels ascending and descending upon it, is
represented by a blackamoor woman, almost naked, with an elephant's
head for a crest,
a necklace of corals and coral earrings, and a scorpion by the side of
She holds in her right hand a cornucopia, while ears of corn are in her
A fierce lion stands by her on one side, while a viper and a serpent
are on the
In the East
Asia is represented by a female clad in a rich embroidered vestment and
a garland of various flowers and fruits. She holds in her right hand
sprigs of cassia, pepper, and cloves, and in her left hand a smoking
by her side is a kneeling camel. Nearby is a model or picture of the
Tower of Babel
and an angel with a trowel in his hand preventing the sons of Nimrod
with that structure. There is also represented the town of Gomorrah in
Lot's wife transformed into a pillar of salt.
represented by a naked woman of tawny aspect, having a loose veil on
and wearing round her body an ornament of feathers of divers colors.
She holds in
one hand a bow; on her left is a human head pierced with an arrow, a
on the ground by her feet.
covered with an embroidered cloth is placed in the center of the
temple. The subjects
of the embroidered work are representations of the sacrifice of Isaac
which is on the surface of the pedestal, while on the part which hangs
of the pedestal is a picture of the pit into which Joseph was cast by
A gold salver is placed on the pedestal, which holds a silver box which
the form of a human heart with tools wherewith to shape it. A red
with gold tassels is placed on the carpet near to the center of the
of this degree consist only of the Grand Master and his Deputy, the
a naked sword in his right hand during the ceremony. The jewel of the
is a sword.
on initiation is presented with a silver trowel which is worn
afterwards on the
left breast, and admission into the lodge is refused unless the member
Master is placed in the north part of the lodge, the Deputy near to the
while the rest of the assembly are placed in an oblong running from
north to south.
The candidate is received in an ante room by the sister who proposed
her, by whom
she is blindfolded and conducted to the door of the temple.
Mode of Reception
being placed comfortably and every preparation for the ceremony of
made, the Deputy Grand Master commands attention and order by
presenting the sword,
the emblem of his office, to the Grand Master, who draws his trowel
across the point.
Grand Master then perambulates the lodge exacting the same compliment
one present. After this is done he takes his accustomed seat, and when
has been placed in an erect position, the Grand Master declares that
the lodge is
formed and that the candidate may enter. The candidate is conducted to
of the Grand Master's chair, when she is informed that the dignity of
is so great that she will not be blindfolded during any part of the
in order that she may be fully cognizant of its solemnity. The silver
is worn by the Grand Master is then taken from his breast and placed on
in front of him.
"Sister Companion, ascend the Ladder of Jacob."
done in the usual manner.)
"What is the position of a sister?"
Answer: "At the summit of felicity."
"Take off the candidate's shoes and let her kneel at the altar of
the candidate, he says:
is in consideration of your merit that you are placed in this position,
are about to receive the highest honor it is in our power to confer.
You have become
One of Us; now place your hand on this salver and be made perfect by
promise to continue in your perseverance."
is now taken from its position and held by the Deputy Grand Master over
head, while she repeats the following obligation:
in the presence of the Masons now assembled, and by the sword now held
over my head,
that I will not divulge the secrets of Masonry, neither what I now know
shall be communicated to me, in consequence of this present
to those who have already taken this obligation. "I promise also to
and succor every one now present on all, and every occasion, according
to the ability
granted to me by Providence.
these things upon my word and honor. If I fail, may shame and infamy be
and may I be pointed at as unworthy of the respect and esteem
upon worthy Masons."
of the sword is then presented to the candidate and is kissed by her,
when she is
commanded to rise.
"It is required of every sister on admission to this degree that a
be made by her to the lodge in return for the favor conferred. You will
in your choice by the Deputy Grand Master, but your own industry will,
produce the proof of your ingenuity which will be worthy of our
Grand Master then hands to her a box of tools and superintends the work
been previously decided upon.
At this point
refreshments are frequently introduced, after which the candidate
produces the model
of a heart which is formally examined by all the members of the lodge.
"A heart has been produced. Sister, you have consummated the great
of Masons. The heart is the great secret of Masonry. Our science has no
save to regulate the passions. In a state of nature the heart is cruel
Our art, as Masons, effects the change, and we become the reverse of
condition. We are as you have experienced kind and cheerful, meek and
and receive the reward due to your work and skill. You are invested
with this trowel
as the key to the Third degree. This will admit you to our assemblies
and now, at
this particular moment, demands from us our secrets. The sign of this
given by drawing the trowel across the point of the sword, and then
point of the sword, as at your reception. The pass-word of this degree
Master then delivers the following address to the candidate:
Your admission into this degree having made you on an equality with us
all, it only
now remains for me to describe and explain to you the symbols on the
will conclude the ceremony of reception into this degree. Every
blessing that we
enjoy is derived from the Providence of our Creator, and this
Providence is fittingly
depicted by the sun, moon and stars. The rainbow which encompasses
is to remind us that vice once caused the world to be deluged and that
as members of this Society is to be such as not to incur the repetition
of the divine
Ark of Noah is introduced for the express purpose of proving that the
will always be provided for, let the winds, the waves, and the storms
of the world
rage ever so high. A place of refuge will never be wanting for the
wife, the virtuous
and the good. The Tower of Babel is emblematic of the false strength of
are deficient in the science of Masonry, and the messenger with the
that one moment of divine direction can put to naught and confusion the
men. The sacrifice of Abraham is a proof that no temporal enjoyment
the supreme dictates and that when our duty requires us to act we
willingly in the divine will. The sleep of Jacob is a similitude of our
after death and his after conduct of the respect due to the Creator
from the sons
and daughters of mortality. The city of Gomorrah in flames is presented
to our view
and shows the inevitable destruction of the vicious and the
transformation of Lot's
wife is at once applicable to what your position would have been had
prevented you from aspiring to this dignity. The pit into which Joseph
by his brethren would also have been applicable to your condition, had
merits prevented your refusal at the ballot, for, in that case, your
have been like to that of Joseph, as not only would you be absent from
at this gathering, but you would have the mortifying reflection of
you had been rejected.
order to demonstrate the universality of our science, representations
of the four
quarters of the globe are introduced. Europe is depicted as a lady in a
habit, and the various ornaments that surround her are emblematic of
her arts and
arms generally and show that she is first in point of consequence and
part of the world. Asia is depicted by a heroine wearing a garland of
fruits, thus intimating that this quarter of the globe produces
necessary for human life, as shown by the garment in which she is
the profuseness of the rich materials in which it abounds; the bundle
in her right hand and the distribution of them to other parts of the
censer holds some of the pleasant- smelling gum which continent
the camel is an animal peculiar to this region. Africa is represented
by an almost
naked woman, thus showing that the continent does not abound in
materials for clothing;
while the elephant's head, the lion, the viper, and the serpent are
of the animals having their habitation there. America is depicted also
by a naked
woman, as showing the condition of the earliest inhabitants. The bow
denote that the natives live by hunting; the human head pierced by an
that many are cannibals; while the lizard on the ground is an animal
the human race.
this manner we communicate the knowledge derived from the mode of
reception of candidates
to this degree, and thus, you will, in turn, communicate it to others.
Catechism of the Third Degree
"What is the duty of a Mason?"
Answer: "To work, to hear, to obey, and to be silent."
"How long is it since you reached this degree?"
Answer: "Seven months and more."
"Who assisted you in your benevolent undertaking?"
Answer: "One who was well conversant with the degree."
"By what name do you distinguish him?"
Answer: "The Deputy Grand Master."
"Who presided in the lodge on that occasion?"
Answer: "The Grand Master."
"Give further proof of your attainment."
Answer: "I know how to ascend the Ladder of Jacob." (Reference is here
made to the plant bearing that name which will be known to students of
"Probably the ladder to which you refer is the ladder of the novitiate."
Answer: "The construction is materially different."
"Describe the ladder which you have ascended."
Answer: "The foundation is on the earth and it ascends to felicity. The
are at equal distance so as to form regular steps to the summit."
"What are the materials of which this ladder is composed?"
Answer: "Such as have existed from time immemorial and such as will
the end of time."
"What name is given to the base?"
Answer: "The footstool of the Almighty."
"How many steps are there?"
Answer: "They are innumerable."
"How were you enabled to take the first step?"
Answer: "By the exercise of sensibility."
"What is this exercise of sensibility?"
Answer: "The union of souls truly noble."
"What principle does it teach?"
Answer: "That as I had fought and obtained happiness, so it is my duty
it to others."
"What enabled you to ascend the second step?"
Answer: "A conscious dignity of spirit."
"What name does the world generally give to this principle?"
"What is its Masonic description?"
Answer: "It enjoins Masons to be strictly just where no public law can
to fulfil our engagements in an equitable manner, and to hold as sacred
reposed in us."
"What enabled you to ascend the third step?"
Answer: "The practice of sincerity."
"In what does that consist?"
Answer: "Not in deceit and guile, but in social well-being, the outcome
a generous mind."
"What exchange do those of a contrary principle experience?"
Answer: "They barter kindness for a shadow of joy and are deceived more
they are able to deceive."
"What enabled you to ascend the fourth step?"
Answer: "The control of the passions, preventing us front judging
"What are the effects of experience?"
Answer: "A conduct void of reproach and such as to merit esteem here
"What enabled you to ascend the fifth step?"
Answer: "The knowledge I had obtained through the medium of Masonry."
"In what manner?"
Answer: "By the cardinal virtues which were allegorically represented
first degree which, when united, signify wisdom."
"Explain this union."
Answer: "It is impossible to exercise the practice of temperance
a due preparation of fortitude or to be in the possession of prudence
"Having ascended the step of wisdom is it necessary to delineate the
Answer: "It is not, for so soon as mortals arrive at that step, the
of the ascent are dissolved and the path to felicity made clear."
"What is the signification of Noah's Ark in the Deluge?"
Answer: "It refers to the heart of man in an uncultivated state."
"Why did Noah build it?"
Answer: "As a refuge for himself and family."
"How came he to obtain the knowledge of the approaching Deluge?"
Answer: "By attendance at the Grand Lodge of Masons over which the
"When did he enter the Ark?"
Answer: "So soon as he perceived the waters overflow the usual
"What moral does this convey to us?"
Answer: "That it is our duty to frequent lodges in order that the
inculcated there may teach us to avoid vice, which will, when true
Masonry is neglected,
occasion the destruction of the world a second time."
"Of what material was the Ark?"
Answer: "An incorruptible wood called cedar."
"What lesson does the employment of this wood inculcate?"
Answer: "That the secrets of Masonry cannot be penetrated by envy and
the malice of its enemies recoils on to the breast of its propagators."
"What was the form of the boards of the Ark?"
Answer: "Everyone was placed on a true level."
"The intent of this form?"
Answer: "To prove the quality of Masons and that their unity is the
of their happiness."
"Why is the Tower of Babel introduced into the lodge?"
Answer: "As a warning against pride, which is totally at variance with
genuine dictates of the science."
"To whom did it owe its origin?"
Answer: "The rebellious Nimrod."
"What was his object in erecting so high a structure?"
Answer: "To create for himself a name among men and to make himself
"How long was the building carried on?"
Answer: "Until it pleased the Creator to frustrate his design by the
of foreign languages the use of which threw the workmen out, in
consequence of which
they separated, left their work and travelled and finally settled in
of the world."
"What became of the edifice?"
Answer: "Being deserted by the human race, in process of time it became
habitation of wild beasts."
"What lesson is to be derived from this incident?"
Answer: "To give respect to the promises of God, to place our whole
in Him alone, to divest ourselves of false pride, and to work, having
our foundation and wisdom for our superstructure."
"Is there not a further lesson to be derived?"
Answer: "It is that a lodge is badly formed whenever concord and
are absent, and that when such conditions prevail it will inevitably
fall into confusion."
"What lesson is inculcated by the rainbow?"
Answer: "That harmony prevails in a well-conducted lodge."
"What does the town in flames represent?"
Answer: "The horror which every good Mason feels at the recollection of
abominable crime that brought the fire from heaven."
"What does the sleep of Jacob represent?"
Answer: "The peace and tranquility in the breast of every worthy Mason."
"Why is an initiate deprived of light at her reception?"
Answer: "To convey to her the darkness of the uninitiated in respect to
"Why do we assemble in lodges?"
Answer: "Because as often as we meet we renew our friendship."
"Is there any other inducement?"
Answer: "That we may communicate to each other our secrets."
"What is the duty of a Mason outside the lodge?"
Answer: "To work to hear, to obey, and to be silent."
to the first and last questions in the catechisms of the three degrees
particular attention. They are as follows:
Obey. Work. Silent.
Work. Hear. Silent.
Hear. Obey. Silent.
primary duty of an initiate is to hear; that of a Companion, to obey;
and that of
a fully-admitted Mason, to work; but of members of all degrees, to be
the catechism the Grand Master demands the compliment to the sword as
at the reception,
and the members are dismissed with the words:
lodge is perfect and may it ever so remain. As we met so let us part,
to all. We congratulate one another. Let us reverence the jewel of the
depart in peace."
The Genius of Robert Treat
By Bro. Gilbert Patten Brown,
Massachusetts, there are several old time graveyards. Notable for its
sleeping therein is the “Granary Burial Ground” on historic and busy
for here have long since crumbled back to Mother Earth the mortal parts
Treat Paine, a few of whose many virtues will here be told in brief.
Born in Boston,
March 11, 1731, Robert Treat Paine, whose life demonstrated the true
New England ancestors, is at this time worthy of our attention. The
Masons, as were the Warrens, Hancocks and Quincys of Revolutionary fame.
As we follow
the life-labors of those sons and daughters of New England whose names
in the Boston Hall of Fame, we find a reason for the pride we have in
and influences. This section of the country has much of old English
that preserves a pride of race.
Paines we have an example in point of a distinctive New England family,
honorable, proud to trace its history to the James Paine who was a
member of the
expedition against Canada in 1694. Robert Treat Paine's father was
pastor of a church
at Weymouth and sometime after 1730 he removed to Boston, entered
and became a successful merchant.
mother was the grand-daughter of Governor Robert Treat of Connecticut,
and for this
relative young Paine was named. About the time that he graduated from
father lost his property and that he might at once be a help rather
Robert took a position to teach school and made a success of the work.
true New England idea of seeking a fortune in sea life, Robert's next
as master of a vessel, making three voyages to North Carolina,
following this with
a voyage to the coast of Greenland as captain of a whaler. There seemed
incongruous to Paine in coming home to take up a study of law and
at 24 years he was chaplain of a frontier regiment at Lake George.
settled down as a lawyer he preached for a while at Shirley, but at the
age of 26
he was admitted to the bar, and began practice at Boston.
He was only
34 years old when in 1768 he was sent as a delegate to consider the
the country. He was chosen to conduct the proceedings against Captain
his soldiers for the Boston Massacre of 1770. He was elected a delegate
to the first
Continental Congress, and to the second Provincial Congress at
As a delegate
to the Continental Congress, 1776, he voted for the Declaration of
and also signed this famous document. In 1777 he was elected
General for Massachusetts, and was a member of the committee that
members of other colonies for the price to be paid for labor, for
for manufactured goods.
Paine voted for the adoption of the State Constitution; he was for 14
of the Superior Court; and he was one of the founders of the American
Arts and Sciences.
At Lake George
was working a Masonic lodge in the British troops as there had been at
and at Crown Point. Here Paine is thought to have been made a Mason
though the records
are not quite clear as to the same. At any rate, he was a most
When he was
28, on Tuesday, June 26, 1759, we find him at the home of General John
at “Roxberrie” at the “Celebration of the Feast of St. John the
Baptist,” in company
with other notable Masons, such as Major Henry Price, Governor Andrew
Benjamin Hollowell, Colonel John Leberett, Colonel Jeremy Gridley,
John Rowe, Richard Hooton, (the father of Mrs. Joseph Warren), Colonel
(later Grand Master), Lieutenant Governor Andrew Oliver, Honorable Hugh
and others of eminent fame of their generation.
of the following year we find him in company with General Jedediah
of Com. [Brother] Edward Preble U. S. N.), General Richard Gridley,
Poole, Colonel James Frye, and one hundred and fifty more notable
Masons at a celebrated
to have been active in “St. John's Lodge No. 1” of Boston. For a period
of 19 years
the records of this old lodge are lost. While at present the lodges in
are not numbered, this lodge is still known as the outcome of the first
lodge in Boston under Major Henry Price, the founder of New England
In the Granary
Burial Ground on Tremont St., in the Athens of the new world sleeps
Paine beside many of his brethren in Freemasonry ‒ the most notable
Adams, John Hancock, Colonel Jeremy Gridley (father of the Boston Bar),
Revere. Robert Treat Paine died in Boston, May 11, 1814. In every one
of these United
States of America there should be at least one Masonic Body named in
has many times visited St. John's Lodge of Boston where Robert Treat
met his brethren in fraternal intercourse. He has more than a score of
upon the sacred soil of this honored graveyard of Boston. There are no
of flowers there growing, nor do costly monuments grace that
Heaven-like spot, but
the true religion of the eternal God is there in evidence to the
and Robert Treat Paine, the Boston preacher, lawyer, and patriot there
time will be no more.
A most interesting
chapter of our Colonial history would be a full account of Captain
Paine's whaling voyage. He was a good man at any occupation or
profession he ever
followed. While the ex-whaling Captain (a genius to the letter) was in
of manhood there were alive in the ethical life of “ye modern Athens”
three of the
most noteworthy Masonic Bodies ever chartered in Anglo-Saxon world
Masonry ‒ St.
John's Lodge, the Lodge of Saint Andrew, and the Massachusetts Lodge.
In the hearts
of these Masons of Colonial and Revolutionary Boston was the spirit of
Tea Party” of December 16, 1773 born ‒ then came the war of 1775-1783 ‒
of 1900 years.
document since the “Sermon on the Mount” ‒ the Declaration of
Independence was nothing
short of the spirit of the ritual of Freemasonry, and Robert Treat
Paine with the
assistance of Samuel Adams, created the sentiment that placed John
Hancock (of the
lodge of St. Andrew) President of the Continental Congress, a body
composed of over
98 per cent. of Masons.
From Darkness to Light -- [A Poem]
By Bro. Thomas G Kerwin,
heard the Alarm when he gave it;
With trust in the Name of the Lord
He knelt at the feet of the Master
In the Faith as taught in the Word.
To remember the Sabbath and keep it
Was a lesson he learned on the way.
He Prayed in the Sanctum Sanctorum ‒
Took Death for Integrity's pay.
We caused him to toil in the quarries
Till the Work he presented was Square.
He was Tried in the Chair Oriental ‒
Were his rulings impartial and fair?
He wrought at our Temple's Completion ‒
Saw its Beauties symbolic arise;
Was Greeted as Skilful and Faithful ‒
Acknowledged both Zealous and Wise.
We saw him from Babylon journey
Over mountains and rivers and slopes ‒
Saw him Passing the Veils interposing
Between Night and his fondest hopes.
The Ark's Divine Treasures he brought us ‒
Those the Words of the Prophets fulfill;
A Companion then we Encrowned him:
Thus rewarding Devotion and Skill.
Thrown aside are his Tools now forever;
From earth's toiling and worry and strife
To the Starry Sanctorum Exalted
To that Higher and Holier Life.
No Substitute Word will avail there;
In that Realm he'll find out the Right:
By the Signet of Truth must he enter
The abode of Perfection and Light.
The Public School System
and the Smith-Towner Bill
people in the United States who cannot read or write.” What an
Vouched for, we are assured authoritatively, by the discoveries
relative to the
Selective Service Act.
a formidable percentage of the people can be a menace to the prosperous
development of this country is at once apparent, and any effort
launched in the
direction of banishing such an unenviable situation is to be heartily
Such a movement should be universally endorsed.
however, this is not the case, for we are finding decidedly militant
on the part of a small section of the citizens of this country to a
bill which is
now before Congress, endorsed by powerful educative bodies representing
large universities and colleges as well as educative and welfare clubs
the country ‒ a bill which would contribute in a large part to the
solution of the
problem of illiteracy.
to the bill, so far as we can ascertain, are religious partisans whose
many a century has given rise to the belief that ignorance is not a bad
a people since it serves well for the increase of a religious faith.
in question as those who read it will find that all Masons ought to
read it ‒ in
no wise militates against any sectarian institution. The parochial
school of the
Roman Catholics is still suffered to exist, as are other sectarian
schools ‒ a matter
of course that had the writer the deciding power would be eliminated
from our educational
system tomorrow. But since toleration is a cardinal virtue which we
love to observe
we can still suffer their existence, providing that they remain
In the foregoing sentence, we believe, is found the real bone of
has aroused the ire of certain Roman Catholic priests and journals that
so pronounced in their denunciations. We are indeed reluctant in
all the Catholic citizenry of this country share the point of view of
priests and journals.
be a sorry day if many millions of the population of these United
to a program of Americanization made definitely possible and practical
passing by Congress of the educational measure known as the
Smith-Towner Bill on
the ground that its effect would be to banish God and religion from the
and ultimately from the land. It is gratifying to note that an
expression of such
fears repudiates much of the ugly criticism that was wont to designate
school as Godless. Or is it possible that the critics referred to were
from an illusion that most of the citizens of this country were
educated in Catholic
Let us affirm
here and now our belief that the public school of this land has
educated the greatest
of its great citizens, that its extension will render the service
destined it should
render, and that no sectarian school can or ever will supplant it, that
is to be greater than its past, and further and last, that there shall
be no division
of monies for the realization of sectarian educational programs.
Bill, or any other bill of like character, ought to become a law. The
road to the
Mexicanization of this country is to invite the religious supervision
of our educational
life such as our neighbor to the South has experienced. The
Americanization of this
country is assured as we thoroughly de-Europeanize ourselves and work
out our destiny
in conjunction with the spirit of the wisest and best who have graced
and who set their unalloyed stamp of approval upon the effort of the
its public schools, to educate the citizens of these United States in
of justice, right and truth, and those trained unto respect for these
never be Godless or loveless of their kind.
* * *
at our lodge meetings is not what it should be. I do not mean to imply
are not good Masons; nevertheless I am convinced that this is partly
due to our
officers, who, for various reasons, do not make the meetings attractive
disregard the importance of punctuality in meeting, and do not
exemplify our work
properly. There seems to prevail only the desire to get through with
in record-breaking time, and this, coupled with a very scant knowledge
of our laws,
is not conducive to bring about a good attendance. Some of the better
in our lodges should take up subjects of interest, explain the meaning
of the ritual,
symbols, tradition and history, and thus evoke enough interest and
make our meeting nights more attractive to our members, in particular
to our newly-raised
Master Masons. Our ritualistic work should be as near perfect as
possible, but how
few of us realize the meanings and thoughts which can only be
understood by research
approve the action of some of our lodges which have joint meetings
every so often,
attended by the neighboring lodges, who exemplify work, discuss topics
and have some well-informed brother carefully prepare and deliver a
the formation of study clubs, under the supervision of some able
brother in every
district would bring about satisfactory results and should be
encouraged. The study
side of our great institution has been neglected, thus retarding
progress. My brethren,
true Masonry stands for good citizenship, for patriotism, and for good
Masonry demands but little, and it gives in abundance; it champions
leading to social betterment; it banishes and condemns ignorance,
injustice, and while it demands obedience to the tenets of the Order,
nothing that will conflict with any of our duties to God, our country,
our family or ourselves.
‒ A. D. Goldenberg, P. G. M., New
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
be our aim to publish in this Department each month a list of such
as we may be able from time to time to secure for members of the
a book listed herein this month may be out of stock next month, and
unobtainable, and for this reason it is recommended that when ordering
pamphlets from these lists the latest monthly issue of THE BUILDER be
and no orders be made from lists more than thirty days old.
monthly reviews the names and addresses of the publishers of the books
in order that our readers may order such books direct from the
of through the Society. In many instances the books may be found in
stock at local
A Book for Americans
and Ideals,” [Lib 1920] by Professor John Erskine,
Published by George H. Doran Company. 38 West 32nd Street, New York, N.
BOOK is for real Americans and those in the making, and consists of
delivered to soldiers in the Service and, as our author informs us, is
to form a study of American character and its needs.” He has, as he
little later, tried to express from several angles a conviction that we
in the United
States are detached from the past, and that this detachment is the
in all our problems; that if in the future we are to become and remain
we must collaborate for common ends. It is a work clearly analytical
and the close
observations it reveals are such as will tend to the making of our
population better Americans. His distinction between the American and
idealism, is such as ought to be impressed upon every student in the
It is a book
reflecting the soundest optimism in regard to the possibilities
confronting us as
Americans, and it ought to be generously distributed in our colleges
students may apprehend with that clear insight what Professor Erskine
as the real American character.
It is a book
both broad and deep, apprehending those things brought by immigrant
we must assimilate, and pointing clearly the grounds for repudiation of
that have been tolerated and too frequently openly cultivated by
Americans and which,
as a consequence, have contributed more to our discomfort than to our
quest for the ideal as it should be pursued by us as a people and a
nation is clearly
stated. Our lack of capacity of defining what is our ideal is
and what hitherto has characterized us as Americans, the pursuit of
our fellows, or the acquisition of money acquired without effort, is
That in these United States we are working out the greatest experiment
and social living hitherto entertained in the mind of man, is
after reading these chapters. And the way to make of America a real
where through fusion of many peoples, one great and glorious nation can
whose economy can meet universal approval and be the example for all
ably demonstrated. It is a book well worth the reading and we earnestly
its perusal to every Mason who is interested in a greater and nobler
Erskine has indeed done an immeasurable service for Americans.
* * *
Philosopher, and Other Cat Tales,” [Lib 1919] by Peggy Bacon. Published by
Four Seas Company, 67 Cornhill St., Boston, Mass. Price $1.25.
and readable little book of modern fables, quaintly and uniquely
undoubtedly will find keen enjoyment in the reading of these nine
constructed, they embody the adventures of cats, Princesses and common
those of maturer years will appreciate the satirical humor that they
commend the perusal of this little work to both young and old.
* * *
Valley,” [Lib*] by Mary Farley Sanborn. Published by The Four Seas
Company, 67 Cornhill
St., Boston, Mass.
of Mary Farley Sanborn is one of those new efforts in the field of
as a result of the recent wave of interest of psychic phenomena. It is
its inception to its close inasmuch as the setting is in the realm of
spirits. It is a good thing that the work is designated as a novel,
else many might
be tempted to repeat its story as a portion of the mass of evidence
days as to the reality of life after death.
is told in a vivid style and is calculated to hold the interest of the
keeping him in an expectant and speculative mood from beginning to end.
Valley is the first stage in the pilgrimage of the human soul after
earth. The transition to this spiritualized second earth ‒ for such the
seems to be ‒ is told in such a manner as evidences wonderfully the
and descriptive powers.
It is a healthy
little book, being void of those neurotic touches that so frequently
of this character. Throughout its pages there is reflected a wise
if heeded, will make human life richer and better.
* * *
A History of the Shrine
of the Imperial Council, A.A.O.N.M.S.” [Lib*] Compiled and edited by
on History, William B. Melish, Chairman, 612 West Sixth Avenue,
We are in
receipt of the History of the Imperial Council Ancient Arabic Order
Nobles of the
Mystic Shrine for North America, 1872-1919, compiled and edited by the
on History, William B. Melish, chairman. Its prefatory essay is a brief
statement of the origin and development of the order in America. It
pertinent suggestions regarding the philosophy and history of
Freemasonry. It will
be of interest to Nobles to learn of those connected with the genesis
of the Nobility
in America and the observations that are made with reference to the
works of the
distinguished Fleming, Florence and McClenachan, who were the prime
movers in the
establishment of the Order.
and history of the Imperial Council and its work, together with a
of the order, are ably written. Devotees of the Temple will find in
of the Imperial Council a work rich in interest.
* * *
Apologia Pro Wilsonia Administratione
The World and Wilson,” [Lib 1920] by George Creel. Published by
Brothers, Franklin Square, New York, N. Y.
We are in
receipt of the book, “The War, The World and Wilson,” by George Creel.
to prophecy that this will be one of the most pertinent pieces of
that the Democratic Party will use in the present Presidential Campaign
people. Written in a racy style, at once lucid and admirable, it
presents the record
of the Wilson administration, especially its war work, in a fashion
that makes the
book at once convincing and formidable.
of Mr. Wilson, the Man and the President, is a careful and masterly
who have been disposed to criticizing the President will discover in
dealing with this subject a logical and powerful defense that will ‒ we
to assert ‒ be hard to refute. Indeed the promiscuous critics of the
find here a presentation of opinion that will warrant ‒ especially at
of Mr. Wilson's going out of office the abandonment of judgment that
been pronounced in bitter, if not malicious terms.
If the future
will bear out Mr. Creel's apology for the administration ‒ and such
indeed we feel
it to be ‒ it may well come to pass that succeeding generations will
Wilson as being the great outstanding figure of our times.
are the chapters that touch upon why Mr. Roosevelt and General Wood
were not permitted
to go to France. We, however, confess a dislike to the chapter dealing
Wood. But we are glad in the interest of fairness and justice, however,
Creel has drawn attention to the prominence enjoyed by Republicans in
direction of the war activities. In the heat of partisan strife the
sense of fairness
and just dealing with our opponents is too frequently forgotten.
As the apologist
for the administration we feel that where Mr. Creel speaks of the
in the Great War that he slyly intends to convey that the American
genius in particular
is with specific reference to the Democratic administration. Being a
we naturally forgive him. His treatment of the League of Nations, the
and the Foreign Policy is confirmedly Wilsonian, and is an able
exposition. It is
a powerful handbook for political purposes in the present campaign and
Administration is to be congratulated upon the possession of such a
and able defender of its policies such as Creel proves himself to be.
* * *
October Book List
list embraces practically all the standard works on Masonry which we
are able to
secure and keep in stock for the accommodation of individual members of
Study Clubs and Lodges.
We are finding
it more difficult each year to procure new or second-hand copies of the
works on Masonry of which, owing to the limited market for them at the
time of their
publication, but a small number of copies were printed.
We are continually
in search for additional items which will be listed in this column
whenever it is
our good fortune to secure them.
It is suggested
that the latest list be consulted before sending in orders and that no
made from lists more than one month old, since our stock of these books
and a book listed this month may be out of stock by the time next
month's list is
publishers are constantly increasing their prices to us the following
subject to such changes.
Publications Issued by the Society
| 1915 bound volume of THE BUILDER
| 1916 bound volume of THE BUILDER
| 1917 bound volume of THE BUILDER
| 1918 bound volume of THE BUILDER
| 1919 bound volume of THE BUILDER (for delivery
about February 1st or 15th)
| 1722 Constitutions ( reproduced by photographic
plates from an original copy in the archives of the Iowa Masonic
Library, Cedar Rapids). Edition limited,
| Philosophy of Masonry, Roscoe Pound
| Freemasonry in America Prior to 1750, Melvin M.
Johnson, P.G.M., Massachusetts
| "The Story of Old Glory, The Oldest Flag," Bro.
J. W. Barry, P. G. M., Iowa, red buffing binding, gilt lettering,
illustrated. A story of the Flag and Masonry,
| "The Story of Old Glory, The Oldest Flag,"
| "Further Notes on the Comacine Masters," W.
Ravenscroft, England. A sequel to "The Comacines, Their Predecessors
and Their Successors," a Masonic digest of Leader Scott's book "The
Cathedral Builders" and containing the latest researches of Brother
Ravenscroft which present a very logical argument for the connection of
Freemasonry of the present day with the Roman Collegia and traveling
Masons of the early times, paper covers, illustrated
| Symbolism of the First Degree, Gage, pamphlet
| Symbolism of the Third Degree, Ball, pamphlet
| Symbolism of the Three Degrees, Street, 68
pages, paper covers. The lessons and symbols of each degree traced to
their origin, in every instance that it has been possible to so trace
them. Brother Street gives many explanations of our symbols in this
little book on which our monitors but vaguely touch
| Deeper Aspects of Masonic Symbolism, Waite,
Publications from other sources, kept in stock
| "The Builders," a Story and Study of Masonry,
by Brother Joseph Fort Newton, formerly Editor-in-Chief of THE BUILDER
|| $ 1.50
| Mackey's Encyclopaedia, 1919 edition, in two
volumes, Black Fabrikoid binding
| Symbolism of Freemasonry, A. G. Mackey
| Masonic Jurisprudence, A. G. Mackey
| Masonic Parliamentary Law, A. G. Mackey
| “Freemasonry Before the existance of Grand
Lodges,” Lionel Vibert. A digest of the researches of Gould, Hughan,
Rylands, Speth and others on the origin and early history of Masonry
| Concise History of Freemasonry, Robert Freke
| Collected Essays on Freemasonry, Gould
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.
The Movable and Immovable
As you know,
the American system and the English system quote the movable and
in exactly the opposite manner. Could you inform me where I can find
for each system, or the reasons given by each system for its own
G. L., Colorado.
to the American system the movable jewels are the Rough Ashlar, the
and the Trestleboard while the square, plumb and level are the
The reason assigned is that the former have no particular location in
while the latter are confined to the East, West and South respectively.
and almost universally outside of the Unites States, the square, plumb
are called the movable jewel because being emblems of office they are
with the officer they represent. The others are immovable because they
assigned to a particular place in the lodge.
the American explanation and designation originate I do not know.
attributes it to Webb, while Albert Pike calls it a modern invention
and has a strong
argument for this position since the American explanation originated
in, and is
confined to, the United States. Even in the United States the English
form is found
in the oldest rituals.
Ashlar represents the Entered Apprentice on his first admission into
Order. It is not a shapeless mass of rock but, though rough, has
the shape of a rectangular solid. Thus the candidate must have at least
a good reputation
before he can be elected to receive the degrees. The place where he is
after his entrance is in the South, therefore the place of the Rough
Ashlar is in
the South, just in front of the Junior Warden.
Ashlar represents the brother to whom the working tools of Masonry have
and his character has been modeled in accordance therewith. The Perfect
ready to be tried by the working tools of a Fellow Craft, hence it is
the West just in front of the Senior Warden.
the Trestle Board, I can do no better than to give the description of
it and the
lecture as given in England:
Trestle Board is for the Master to lay lines an draw designs on, the
better to enable
the brethren to carry on the intended structure with regularity and
the Volume of the Sacred Law may justly be deemed the spiritual trestle
the Great Architect of the Universe in which are laid down such divine
mortal precepts that were we conversant therewith and adherent thereto
bring us to an etherial mansion not built with hands but one eternal in
* * *
give the authority for the English or American systems. The English
lecture is as
the movable jewels.
A. The square, level and plumb rule.
are they called movable jewels?
A. Because they are worn by the Master and his Warden and are
transferable to their
successors on nights of installation.
the immovable jewels.
A. The Tracing Board, the Rough and Perfect Ashlars.
are they called immovable jewels?
A. Because they lie open and immovable in the lodge for the brethren to
C. C. A., England
* * *
Waivers of Jurisdiction
from Lodges of Concurrent Jurisdiction
In a leaflet
received from the Grand Lodge of Connecticut find the following:
33, paragraph 3, was amended so that, in case lodges having concurrent
a waiver by one of the lodges makes the same complete.”
Can you furnish
information as to how many Grand Jurisdictions in the United States
a ruling similar to the above?
J. F. R., Delaware.
submitted the following two questions to the various Grand Secretaries
in the United
States and give herewith a tabulation of their replies, supplemented
request for a waiver of jurisdiction over an applicant for the degrees
upon by all lodges located in a territory where concurrent jurisdiction
consent of one lodge in such territory make such waiver complete?
|| Amendments adopted February, 1920, provided as
above. ‒ George A. Kies, Grand Secretary.
| District of Columbia No
|| Idaho has but two lodges having concurrent
jurisdiction. The above questions, therefore, do not apply to this
jurisdiction. ‒ Geo. E. Knepper, Grand Secretary.
|| Waiver must be obtained from two lodges having
jurisdiction, one of which must meet as near as any other to the
residence of the applicant. ‒ F. B. Hamilton, Grand Secretary.
|| According to our Michigan law, territorial
jurisdiction cannot be waived by our lodges in favor of any other
jurisdiction. The only kind of waiver our lodges are authorized to make
is their personal jurisdiction, that is over the rejected material of
their own lodge, or over their work partially completed. ‒ Lou B.
Winsor, Grand Secretary.
|| Our law does not permit a waiver of
jurisdiction. ‒ John Fishel, Grand Secretary.
| New Hampshire
| New Jersey
| New Mexico
|| We have no more than one lodge in any community
in this jurisdiction. ‒ A.A. Keen, Grand Secretary.
| New York
| North Carolina
| North Dakota
|| This question is a new one in this
jurisdiction. Not until this year have we had a second lodge in any of
our cities and hence, so far as I know, the question has never come up.
It would be my opinion, however, that the waiver would have to be from
all lodges holding jurisdiction. ‒ Walter L. Stockwell, Grand Secretary.
|| The applicant for a waiver may designate the
lodge to which he would petition, and that lodge alone may waive
jurisdiction. It is subject to the objection, however, of lodges of
concurrent jurisdiction. ‒ W. M. Anderson, Grand Secretary.
|| Waiver of jurisdiction in Pennsylvania is
obtained only through the Grand Master, by the Grand Master of the
jurisdiction requesting it. Inquiry by one lodge of another in
Pennsylvania is direct between the lodges, which is not a waiver of
jurisdiction, and is of one lodge only. ‒ John A. Perry, Grand
| Rhode Island
| South Carolina
| South Dakota
|| The provision of our Grand Lodge by-laws is:
“Provided, That a lodge may receive the petition of a profane residing
within the jurisdiction of another lodge in the State when waiver is
granted by unanimous secret ballot of the lodge holding such
We have only one case of two lodges holding
concurrent jurisdiction, viz., the two lodges in this city (Sioux
Falls). The question has never been raised, and no decision or
construction of the law above stated has ever been made in a case such
as your inquiries cover.
Possibly the lodge to which the application
should be made might be held to have complete jurisdiction to grant the
waiver without the consent of the other. But, as I say, the matter has
never been decided. ‒ C. L. Brockway, Grand Secretary.
|| Waivers of jurisdiction were practically done
away with by the last Grand Lodge, when it amended Edict Seven, making
it read as follows:
“Lodges shall not make a Mason of any one who
has become a resident in their jurisdiction less than twelve months
before presentation of the petition.”
It will be seen by this that a waiver of
jurisdiction is not of any benefit, as the applicant must reside twelve
months within the jurisdiction of a lodge before petitioning.
Under the old law, where a petitioner resided
in a town where there were two or more lodges, a waiver of jurisdiction
had to be obtained from every lodge in the town, as will be seen by
reference to our Code, page 54, section 5. Of course, under this law,
the consent of one lodge would not make the waiver complete. ‒ Stith M.
Cain, Grand Secretary.
|| Oldest lodge in such territory may grant waiver.
|| We have no cities or towns with more than two
lodges ‒ H. H. Ross, Grand Secretary.
|| 0ur law is as follows:
“Where a waiver of jurisdiction over a
petitioner residing within the concurrent jurisdiction of several
lodges is sought, it shall not be necessary to obtain waiver from more
than one of such lodges. The applying lodge at the time such waiver is
requested shall, under its seal, notify every other lodge having
jurisdiction and, if the waiver is granted, shall submit to the Grand
Master, when his dispensation to confer the degrees is asked, the
evidence of such waiver and that due notice was given to such other
Our lodges can waive jurisdiction only to
lodges having an adjacent jurisdiction. ‒ H.W. Tyler, Grand Secretary.
| West Virginia
|| If applicant never petitioned any lodge, then
no waiver necessary. If he did, then lodge he applied to acts only.
|| We do not have any legislation on the above
subject. ‒ J.M. Lowndes, Grand Secretary.
Treasures of Darkness
of the Sacred Law views darkness from two distinctly different aspects.
viewpoint it is something to be feared, dreaded, loathed, while from
the other it
is something eminently desirable and of great worth.
in which we all commence our Masonic career is of the latter order and
with each of us whether or not we possess ourselves of the treasures
our appropriation. Let us remember that the fact of light, “and it was
the result of definite effort. “And God said 'Let there be light.”' Let
bear in mind that Truth does not suddenly burst on our minds as a
but we are commanded to “search the Scriptures” and to “know the
definite effort and enquiry. It is to help and encourage us in this
search of the
treasures that lie buried in darkness that these lines are penned. No
knowledge ready-made or bestow the treasures of the darkness from which
or enter, in order to discover the greater things beyond. We emerge
truly, and yet
our emergence is almost as overwhelming as was our darkness so vast is
of research awaiting our efforts and yet withal so glorious the
treasures, the reward
of our investigation. We emerge only to reenter, but we reenter with a
a more noble purpose and with definite direction in our quest, for we
the darkness will yield its treasures.
Let us search
then and become richer in intellect and spirit. Darkness has treasures
and as much of life's greatest blessings are the gift of darkness, so
treasures be the gift of our darkness and our persistent exploration of
gradually turning it into that which we most desire.
of nature produces the brightness of the flowers and the glory of the
darkness of the earth transmutes vegetation into power-producing coal;
darkness of the tomb revealed the might of the Lion of the Tribe of
Judah. The darkness
of astrology produced the more exact science of astronomy, the darkness
surrounding the “medicine man” produced the surgeon's skill, while the
treasures of today are the crystallized results of past gropings in
we might continue; the darkness of sickness and disease inspired
with all its modern miracles of healing; the blackness of poverty,
unjust, gave us more equitable laws and fraternal organizations, while
and social injustices of the past gave birth to the ballot, Factory
Unions and ideals of citizenship; and even the gross blackness of war
treasures of self-sacrificing devotion that will for all time sparkle
among the history of nations.
of humanity to darkness for the treasures it has produced is
that Great Light upon our altars is in part at least the treasure of
of Israelitish exile, for in those dark days the great scribe Ezra
arranged that which became to the nation the rule and guide for their
practice on their return to their native land.
then, for all those truly in search of light, is the recognition of
as being representative of a principle of life, which if grasped and
surely make us wiser and consequently happier men. In other words there
Treasures of Darkness awaiting our appropriation. Even with the fuller
the sublime degree how much is still darkness for the average
candidate. Even with
all the light of past experience how much failure is common to us all.
there are treasures of knowledge in the symbolic teaching of Masonry
that you must
find for yourself by serious search and conscious appropriation and
which you alone
can discover for yourself. The darkness of past failures yields
treasures for us
in the truths learned from those deflections and are personal and
inward but become
true gems of character if rightly appropriated.
May I point
to the greatest of all the Treasures of Darkness, as the Treasure above
that every Mason should seek. “In the beginning God said 'Let there be
the physical treasures of the world were partially revealed, many still
man's search. Later, God, seeing the world in moral darkness said “Let
shine forth” and “the light shined in the darkness” and spiritual
partially revealed, many others still awaiting man's search.
And who should
be any more competent to search where that great Treasure is to be
found than all
Master Masons? Instructed in the whole course of life as far as its
they are led to discover the power of the Lion of the Tribe of Judah,
Treasure of life's darkness. Is that Treasure ours by definite search
appropriation? Once more let us remind ourselves that all knowledge,
and intellectual improvement, or progress in any direction is only the
intelligent personal effort. The great culminating Treasure is to be
found in our
teaching; it is there half-revealed and half-concealed; passed over by
by others, but to the faithful searcher revealed in beauty and power.
Seek and ye
shall find and yours shall be the Treasure of Darkness.
Charles B. Sinden, Canada.
* * *
The Sacred Symbol
What is the
If this question
were asked in a gathering of Masons it is doubtful whether any definite
be forthcoming. Yet in a system of morality illustrated by symbols it
reason that there should be no ambiguity concerning the form of that
above all others has been singled out for the supreme dignity of such
It is generally
supposed that the sacred symbol and the letter G are identical, but
insofar as it
is regarded as the initial letter of God or of Geometry, a letter is
merely an abbreviation
and is by no means a symbol.
of the significance of the letter has been considered so inscrutable
that the authorities
have abandoned the attempt to solve it, and in despair have pronounced
to be open to exoteric discussion.
Yet the letter
G, though not itself the sacred symbol, does actually represent it. The
by which this representation took place is in reality surprisingly
simple. The foundation
of Masonry, operative or speculative, is the square, which is the time
of material and moral truth. No symbol therefore could be held in
higher honor by
Freemasons. The square has been justly called the great symbol and it
is also the
sacred symbol, because in former days it was a synonym of the Deity.
of forming a square in any given position was a strictly guarded trade
the Craft. Therefore to mention it in the presence of the uninitiated
been regarded as an act of irreverence and impropriety. A gloss was
required to convey the meaning to a brother while concealing it from
the world at
large. Such a gloss was ready to hand in the ancient and medieval form
of the letter
G. which as the gamma in the Greek alphabet and as gebo in the Gothic
was a perfect
square. That the gamma and the square were viewed as identical is
proved by the
fact that the figure of four gammas conjoined was known in heraldry as
and to medieval Cathedral builders as the Tetragammaton.
to be clear therefore that the sacred symbol has always been the
square, that it
came to be called the G because of a former identity in shape with that
retained the designation after the form of the G had been changed. The
of Masonic iconoclasts to discredit and obliterate the letter G is
founded on a
misapprehension of its origin and meaning. It should surely be retained
its original or in its actual shape on account of its interesting
John A. Cockburn, P.G.D., England,
well said to be the speech of angels.
AQC Transactions Vol 006 - 1893
Ars93 / auth. Ars Quatuor Coronati / ed. Speth G. W.. - London : AQC,
1893. - Vol. 1 : 1 : p. 311. - 20.3 MB.
AQC Transactions Vol 007 - 1894
Ars94 / auth. Ars Quatuor Coronati / ed. Speth G. W.. - London : AQC,
1894. - Vol. 1 : 1 : p. 309. - 83.6 MB.
AQC Transactions Vol 010 - 1897
Ars97 / auth. Ars Quatuor Coronati / ed. Speth G. W.. - London : AQC,
1897. - Vol. 1 : 1 : p. 306. - 63.8 MB.
Democracy and Ideals
Ers20 / auth. Erskine John. - New York : George H Doran Company, 1920.
- Vol. 1 : 1 : p. 148. - 7.1 MB.
The True Philosopher
Bac19 / auth. Bacon Peggy. - Boston : The Four Seas Company, 1919. -
Vol. 1 : 1 : p. 69. - Illustrated - 1.2 MB.
The War The World and Wilson
Cre20 / auth. Creel George. - New York : Harper & Brothers
Publishing, 1920. - Vol. 1 : 1 : p. 371. - 12.6 MB.