Note:  This material was scanned into text files for the sole purpose of convenient electronic research. This material is NOT intended as a reproduction of the original volumes. However close the material is to becoming a reproduced work, it should ONLY be regarded as a textual reference.  Scanned at Phoenixmasonry by Ralph W. Omholt, PM in May 2007.

 

 

MASONRY DEFINED

 

A Liberal Masonic Education

 

 

INFORMATION EVERY MASON SHOULD HAVE

 

Compiled from the Writings of

DR. ALBERT G. MACKEY 33°

And Many Other Eminent Authorities

 

 

REVISED AND ENLARGED

 

BY

E. R. JOHNSTON 32°

Originator of the Questionnaire System

of Masonic Education

 

 

A. C. MONETTE 32°

 

 

NATIONAL MASONIC PRESS, INC.,

SHREVEPORT, LOUISIANA

 

QUESTIONS COPYRIGHTED

JANUARY 11, 1930

BY E. R. JOHNSTON

 

 

APPENDIX AND DICTIONARY COPYRIGHTED, 1939

BY ESTATE OF E. R. JOHNSTON

 

MANUFACTURED IN THE UNITED STATES OF AMERICA

KINGSPORT PRESS, INC.           KINGSPORT, TENNESSEE

 

 

 

MASONIC RECORD

 

NAME

 

LODGE                                                          No.

 

LOCATION

 

INITIATED                  PASSED                   RAISED

 

Worshipful Master

Senior Warden

Junior Warden

Secretary

Royal Arch

Knights Templar

Ancient and Accepted Scottish Rite          

Ancient Arabic Order Nobles Mystic Shrine

Other Masonic Bodies

 

We are in position to supply any book on Freemasonry to be had.

Write for prices and list of books handled.

 

National Masonic Press,

Shreveport, Louisiana.

 

 

INTRODUCTION

 

The average Mason, after taking his degrees in Masonry, immediately asks himself what it all means.

 

Few Masons have, or will take, the time to make an exhaustive study of Masonry. It is to this class of busy Masons this work will make an especial appeal. We have culled from the writings of many eminent Masonic scholars the "meat" of the subject, and present it in such form that the busy Mason can get what he wants without the necessity of extensive reading or study.

 

If you have gone into Masonry in the belief that there is really something to it, and you have a desire to be well informed, you will find in these pages a mine of useful information, and will be well repaid for the time spent in looking up any particular subject.

 

No Mason can acquire in a few days or months, or even years, all there is in Masonry. Two of the most famous Masons America has ever produced - General Albert Pike,

33°, and Dr. Albert Gallatin Mackey, 33° - spent their entire lives in Masonic study. Their writings have been preserved, and the busy Mason of today can find the real facts of Masonry within easy reach.

 

There are thousands of Masons who can repeat the ritual, but who have no conception of what it all means. There is nothing said in the ritual that should seem mysterious. Everything in Masonry has a beautiful meaning if rightly understood, and everything done in the ritual work is meant to teach a distinct moral lesson.

 

Masonry would die out in five years if it had to depend upon about 85 per cent of the membership. It is the small minority - the really interested Masons - who have kept and are keeping the order alive today. These few men give unselfishly their time and intelligence as officers of their lodges. How long would any lodge last if all the members merely paid their dues, rarely if ever attended lodge, and considered their duty done? Does Masonry mean anything to you, or are you just a "member"? Some Masons seem to take a pride in saying, "Oh, yes, I belong to the order, but have not been in a lodge room in years." Of what benefit is Masonry to this man, and what earthly benefit is he to Masonry? Then again, you will hear a Mason say, "I have lost my interest in Masonry." He never had any real interest to lose. All he has lost is his curiosity. If he had been interested he would have learned something about it, and his interest would have

 

3

 

4          INTRODUCTION 

 

been increased instead of dying out. The Mason who pays his dues because he is ashamed not to, is simply throwing his money away. He gets no benefit whatever, and his attitude of indifference sets a bad example to the younger Masons, who look to him for inspiration and guidance.

 

Taking the secret work and learning the ritual does not make a Mason any more than learning its A B C's makes a child a scholar. It is merely the cornerstone; the building is yet to be erected.

 

How many Masons understand the beautiful lesson of the third degree? If this lesson were learned and understood and practiced, Masonry would be on a higher plane than it is today. There would be more real Masons and fewer "members." Too many Masons say, "I have not the time to read," but they had or took the time to take their degrees and learn the lectures. The same amount of time spent in intelligent study would give them the groundwork for a real knowledge of Masonry; for, if Masonry is worth going into, it is worth knowing something about.

 

                                                                                                E. R. JOHNSTON, 32°

 

PREFACE TO THE

REVISED AND ENLARGED EDITION

 

The literature of Freemasonry is very extensive. Many thousands of books crowd the shelves of the great Masonic libraries of the world. These are of great and absorbing interest to Masonic scholars but, to the ordinary Mason, this mass of reading matter is bewildering in its immensity. The newly‑made Mason who merely desires to satisfy his natural curiosity concerning the Craft, the Mason on the side lines who wishes to take a worthy part in the labors of his Lodge, or the busy men of affairs who give so generously of their time and talent as Lodge and Grand Lodge officers, who have neither the time nor inclination to make a profound study of the history, philosophy, religion or jurisprudence of the Craft, will find in "Masonry Defined" a practical hand book, giving them the information they desire in the simplest, quickest and easiest way that has been devised. It is designed to enable the ordinary Mason to locate just the information he needs and wants at the time he requires and desires it. Nothing has been included that is not of interest and value to every Mason. Much has been omitted which, however valuable to the Masonic scholar, is of little or no interest to the average member of the Craft.

 

Every known device has been adopted to assist the busy student in finding the correct answer to any question in the quickest and easiest manner. The information contained is not new; on the contrary its contents have been selected from the best and most reliable Masonic authorities, a list of which is given in the Appendix. The editors have not ventured to make any innovations in the body of well settled and authoritative Masonic doctrine. All that is herein contained can be found by any diligent student in the hundreds of standard works on Free‑masonry, but nowhere else can it be found in such concise and accessible form.

 

This work is especially commended to all members of the Craft who are now, who expect to, or who hope to become, active in the various Bodies of the Craft. This work is not designed to be taken as a criterion on matters of jurisprudence or law - the broad principles have been laid down - but in all such matters the student should consult the Edicts of the Grand Lodge under which he resides.

 

The study of the following lectures, by number and subject, will give the student a comprehensive understanding of Freemasonry:

 

                                    HISTORY

56, 57, 58, 59, 67, 177, 178, 265, 267, 955.

 

5

 

                                    TEMPLE

922, 924, 925, 387, 518, 626, 457.

 

                                    BIBLE

1st Kings 5, 6, 7, and 2nd Chronicles 1 to 5, inclusive.

 

                        ALTAR

50, 118, 119, 371, 436, 557, 694, 846, 886.

 

                        WORSHIPFUL MASTER

184, 591, 593, 595, 304, 903.

 

                        KEY LECTURES

4, 26, 27, 40, 78, 99, 104, 185, 186, 190, 212, 223, 227, 237, 386, 396, 399, 473, 514,

545, 568, 605, 629, 713, 738, 787, 896, 961, 965, 966, 967, 1011, 1012. Also lecture page 569.

 

                        CATHOLICISM

191, 520, 707.

 

"The study of Freemasonry teaches a man to think - if he can think - and to learn - if he can learn." Albert Pike.

 

Information of an especial interest relative to the higher degrees in Masonry, and in the Eastern Star will be found in the APPENDIX. Hundreds of Bible references with Masonic import will be found scattered through the entire volume.

 

                                                                                                THE PUBLISHERS

 

Questions Every Mason Should Be Able

to Answer

____________

 

 

ABIF

1. Why was Hiram, our ancient Grand Master, called "ABIF?"

 

ABLUTION

2. How is moral purification symbolized?

 

ABSENCE

3. What is the ancient rule regarding attendance at Lodge?

 

ACACIA

4. What is the symbolism of the sprig of Acacia?

 

ACCEPTED

5. Why are Masons said to be "Free and Accepted?"

 

ACCORD

6. What is the meaning of "Free Will and Accord?"

 

ACCUSATION

7. What is the preliminary step in every Masonic trial?

 

ACCUSER

8. Who is the prosecuting officer of a Lodge?

 

ACQUITTAL

9. Does acquittal of a Mason by a jury prevent his being tried again by a Lodge on the same charge?

 

ACTION ON PETITION

10. What action should a Lodge take on receipt of a favorable report on a petition?

 

ACTIVE

11. When is a Lodge or Brother said to be "active?"

 

ACTIVE MEMBERSHIP, Prerogative of

12. What are the prerogatives of the active members of a Lodge?

 

ADAMS, John Quincy,

13. What President of the United States was a bitter opponent of Freemasonry?

 

7

8          MASONRY DEFINED 

 

ADDRESS

14. What are the qualifications of Lodge officers?

 

ADDRESSING A LODGE

15. What rules govern a Brother while speaking in a Lodge?

 

ADHERING MASON

16. To whom does the term "adhering Mason" apply?

 

ADMISSION

17. How many candidates can be made Masons on the same day?

 

ADMISSION OF MEMBERS

18. Has the Master the right to deny a member admission to his own Lodge?

 

ADMISSION OF NEW MEMBERS

19. What right has a new Lodge with respect to the admission of members?

 

ADMISSION OF VISITORS

20. Has the Master of a Lodge the right to decline to admit, as a visitor, a Master Mason in good standing?

 

ADMITTANCE TO THE LODGE

21. What is the duty of the Tiler with reference to the admission of persons to a Lodge room?

 

ADMONITION

22. How should a Brother be admonished?

 

ADONIRAM

23. Who was Adoniram?

 

ADOPTIVE MASONRY

24. What is the relation of women to Masonry in France and in America?

 

ADVANCED

25. How is the word "advanced" technically used in Masonry?

 

ADVANCEMENT, denial of

26. What is the status of an Entered Apprentice if the Lodge denies him advancement?

 

ADVANCEMENT, right of

27. Does an Entered Apprentice have the right of advancement?

 

ADYTUM

28. What are the supports of the Adytum or Lodge?

 

MASONRY DEFINED          9 

 

AFFABILITY

29. Of what were the ancient Lodges schools?

 

AFFILIATED

30. What is the distinction between an affiliated and a non‑affiliated Mason?

 

AFFILIATION

31. What is the Masonic meaning of the term "affiliation?"

 

AFFILIATION OF NON‑RESIDENTS

32. Are there any geographical restrictions on the right of affiliation?

 

AFFILIATION, petition for

33. To what Lodge or Lodges may a Mason apply for affiliation?

 

AGAPE, Love Feast

34. What is the relation of the ancient Love Feast to Masonry?

 

AGATE

35. Of what was the stone of foundation formed?

 

AGE, LAWFUL,

36. Is the age of twenty‑one the lawful age of admission in all Masonic jurisdictions?

 

AGE, MASONIC

37. Certain numbers are assigned as the symbolic ages of Masons of various degrees. What are they, and why?

 

AGENDA

38. How is the word "agenda" used in Masonry?

 

AHIMAN REZON

39. What was the book of the Constitutions of the Ancient Masons called?

 

AID AND ASSISTANCE

40. To what extent should a Mason extend aid to a worthy distressed brother?

 

AIR

41. By what three elements is a Mason proved?

 

ALARM

42. In what sense is the word "alarm" used in Masonry?

 

ALOORAN

43. What is the sacred book of the Mohammedans called?

 

10        MASONRY DEFINED

 

ALDWORTH, the Hon. Mrs.

44. Has a woman ever been made a Mason?

 

ALLAH

45. What is the name of God in the Mohammedan religion?

 

ALLEGIANCE

46. What effect does non‑affiliation have upon the allegiance of a Mason to the fraternity?

 

ALL‑SEEING EYE

47. What is the symbolism of the All‑Seeing Eye?

 

ALLUREMENTS

48. What allurements does Masonry hold out?

 

ALMOND TREE

49. What is the symbolism of the Almond tree?

 

ALTAR

50. What is the symbolism of the Masonic altar?

 

AMALTHEA

51. What is the Steward's Jewel, and why?

 

AMEN

52. Why do Masons say "amen" at the close of prayer?

 

AMULET

53. What is an Amulet?

 

ANCHOR

54. What is the symbolism of the Anchor?

 

ANCHOR AND ARK

55. Of what are the Anchor and Ark the emblems?

 

ANCIENT CRAFT MASONRY

56. What is included in Ancient Craft Masonry?

 

ANCIENT CRAFT MASONRY, degrees of

57. How many degrees were there in Ancient Craft Masonry?

 

ANCIENT MASONS

58. Who and what were the Ancient Masons?

 

ANDERSON, JAMES, D.D.

59. Who was the author of the "Constitutions of the Freemasons?"

 

ANDREW, ST.

60. Who is the patron saint of Scottish Masons?

 

MASONRY DEFINED          11

 

ANNIVERSARIES, Masonic

61. What are the two principal anniversaries of symbolic Masonry?

 

ANNUAL MEETINGS OF GRAND LODGE

62. What is the precedent for annual meetings of Grand Lodges?

 

ANOMOLY

63. Why is Masonry mysterious?

 

ANNUITIES

64. What is the most useful form of Masonic charity?

 

ANTI‑MASONIC PARTY

65. Did the anti‑Masonic party ever nominate a candidate for President?

 

ANTI‑MASONRY

66. Who was alleged to have been murdered by Masons?

 

ANTIQUITY OF FREEMASONRY

67. In what year did Masonry become entirely speculative?

 

APORRHETA

68. What is permitted to be printed about Masonry and what is not?

 

APPEAL FROM BALLOT

69. Has a Grand Lodge the right to entertain an appeal to reverse a ballot?

 

APPEAL FROM GRAND MASTER'S DECISION

70. Does an appeal lie from a decision of the Grand Master to the Grand Lodge?

 

APPEAL OF ENTERED APPRENTICES OR FELLOWCRAFTS

71. Does an Entered Apprentice or Fellowcraft enjoy the right of Masonic relief?

 

APPEAL, right of

72. What rights does a Mason have to appeal from a decision against him?

 

APPEAL TO GRAND LODGE

73. How should an appeal to Grand Lodge be made?

 

APPELLANT, status of

74. What is the Masonic status of an Appellant during the pendency of an appeal?

 

12        MASONRY DEFINED

 

APPOINTMENTS, Grand Master's prerogative of

75. What is the Grand Master's prerogative with respect to appointments?

 

APPOINTMENT OF JUNIOR OFFICERS

76. Who has the prerogative of appointing the junior officers of a Lodge?

 

APPOINTMENT OF SUBSTITUTE OFFICERS

77. Who has the right to appoint substitute officers in the absence of appointive officers of a Lodge?

 

APRON

78. What is the symbolism of the Masonic Apron?

 

ARCHITECTURE

79. What is the relation of Architecture to Masonry?

 

ARCHIVES

80. For what were the pillars "BOAZ" and "JACHIN" used?

 

ARK OF THE COVENANT

81. What was the Ark of the Covenant and for what was it used?

 

ARMS OF FREEMASONRY

82. What armorial bearings have been borne by Freemasons?

 

ARRANGEMENT

83. How were the 18th Century Lodges arranged?

 

ARREST OF WARRANT

84. What is the status of a Lodge whose warrant has been arrested?

 

ARTS, liberal

85. In what degree are the seven liberal arts and sciences explained?

 

ASCENT

86. How does a Fellowcraft ascend to receive his wages?

 

ASHLAR

87. Of what is the Ashlar emblematic?

 

ASPIRANT

88. What name is applied to a seeker of Masonic light?

 

ASS

89. Of what is the Ass an emblem?

 

ATHEIST

90. Why cannot an atheist become a Freemason?

 

MASONRY DEFINED 

 

ATTENDANCE

91. What is the duty of a Mason in respect to attendance at his Lodge?

 

ATTESTED COPY OF CHARGES

92. Under what circumstances is it necessary for a Lodge to submit an attested copy of charges against a member?

 

AUGUSTAN STYLE

93. In what city are some of the best examples of Operative Masonry to be found?

 

AVOUCHMENT

94. What regulations govern Masonic avouchments?

 

AVOUCHMENT AT second hand

95. May a Master Mason lawfully vouch for a visitor on the authority of another?

 

AXE

96. Why was King Solomon's temple built without the use of iron tools?

 

AZURE

97. What is the color appropriate to symbolic Masonry?

 

BABYLONISH CAPTIVITY

98. What punishment was meted out to the Jews who failed to keep the ordinances of Jehovah?

 

BACH

99. What is the symbolism of the fourth point of fellowship?

 

BADGE

100. What is the badge of a Master Mason and Why?

 

BALDACHIN

101. What is the symbolism of the canopy over the Master's chair?

 

BALLOT, method of

102. What is the proper method of conducting the ballot?

 

BALLOT, reconsideration of

103. Has a Grand Master power to order reconsideration of a ballot?

 

BALLOT, secrecy of the

104. Has a Mason the right to announce how he has cast his ballot for a candidate?

 

14        MASONRY DEFINED 

 

BALLOT UNDER DISPENSATION

105. Do the members of a Lodge under dispensation have the right of ballot on candidates?

 

BAND

106. How should lodge officers wear their jewels?

 

BANQUET

107. Should the Worshipful Master be present at Masonic banquets?

 

BARE FEET

108. What is the symbolism of pulling off the shoes?

 

BASILICA

109. What is a Basilica?

 

BATON

110. What is the badge of the Marshal of a Lodge?

 

BEAUTY

111. Why do Masons cultivate order, harmony and beauty?

 

BEEHIVE

112. Of what is the beehive emblematic?

 

BEHAVIOR

113. What is the ethical code of Freemasonry?

 

BELIEF

114. Upon what scriptural basis are the lectures of Freemasonry largely founded?

 

BENAI

115. How were the Fellowcrafts employed in the building of King Solomon's temple?

 

BENEFITS

116. Of what do the charities of the Masonic order (in part) consist?

 

BETRAYING

117. Do we betray Masonic secrets?

 

BIBLE

118. What is the relation of the Bible to Freemasonry?

 

BIBLE, requirement of

119. Is a candidate for Masonry required to believe in the divine authenticity of the Scriptures?

 

BLACK

120. What do the colors, black and white, symbolize?

 

MASONRY DEFINED          15 

 

BLACK BALLS

121. Is the rule that one black ball rejects of universal application?

 

BLAZING STAR

122. What is the symbolism of the blazing star?

 

BLUE MASONRY

123. What is the symbolism of the color blue?

 

BOAZ

124. What was the name of the left‑hand pillar on the porch of King Solomon's temple?

 

BOOK OF CONSTITUTIONS

125. What is the Book of Constitutions?

 

BOOK OF THE LAW

126. What is the symbolism of the Book of the Law?

 

BORDER

127. What are the ornaments of a Lodge?

 

BRAZEN PILLARS

128. What do the two pillars on the tracing board represent?

 

BREAST

129. What is the duty of a Mason with respect to a Brother's secrets?

 

BRIGHT

130. What is a Mason called who has mastered the ritual?

 

BROACHED THURNAL

131. What was the Broached Thurnal?

 

BROKEN COLUMN

132. Of what is the broken column emblematic?

 

BROTHERHOOD

133. In what sense is Freemasonry called a brotherhood? 

 

BROTHERLY KISS

134. How does the Master of a European Lodge greet a newly made Mason?

 

BROTHERLY LOVE

135. What Masonic duties are implied by the tenets of brotherly love?

 

16        MASONRY DEFINED 

 

BULL, PAPAL

136. What were the bulls issued by the Popes against the Masonic order?

 

BURIAL

137. What right of burial has a Master Mason?

 

BURIAL, Masonic

138. May an Entered Apprentice or Fellowcraft take part in a Masonic funeral procession?

 

BURIAL OF ENTERED APPRENTICES

139. Does an Entered Apprentice have the right of Masonic Burial?

 

BURIAL PLACE

140. Where is the burial place of a Master Mason?

 

BURIED TREASURES

141. Where were treasures commonly concealed in ancient times?

 

BUSINESS

142. On what degree should the business of a Lodge be transacted, and why?

 

BY‑LAWS

143. What are the rules called that govern a Lodge?

 

BY‑LAWS, powers of Grand Lodge over

144. What are the powers of a Grand Lodge with respect to the by‑laws of a subordinate Lodge?

 

BY‑LAWS, right of making

145. Has a Lodge the right to prescribe its own by‑laws?

 

BY‑LAWS, uniform code of

146. Has a Grand Lodge the right to prescribe the by‑laws of constituent Lodges?

 

CABLE TOW'S LENGTH

147. What is the length of a Mason's cable tow?

 

CABUL

148. What country did King Solomon cede to Hiram, King of Tyre?

 

CALENDAR

149. What calendars have been adopted by the various branches of Freemasonry?

 

CALLING OFF

150. What term is applied to the temporary postponement of the labors of a Lodge?

 

MASONRY DEFINED          17 

 

CANDIDATE

151. What are the qualifications for admission to Freemasonry?

 

CARDINAL POINTS

152. What is the Masonic significance of the cardinal points?

 

CARDINAL VIRTUES

153. What are the four cardinal virtues?

 

CARPET

154. What is the Masonic carpet?

 

CATECHISM

155. What part of the Masonic ritual is in the form of a catechism?

 

CATHERINE

156. What great woman ruler prohibited Masonry in her country, and afterwards fostered, encouraged and protected it?

 

CAUTION

157. What new name is given to the Entered Apprentice, and why?

 

CAUTIOUS SECRECY

158. Why was secrecy observed by our ancient operative brethren?

 

CAVE

159. Where did King Solomon have a cave dug and for what purpose?

 

CEDAR

160. What are the characteristics of the cedars of Lebanon?

 

CEMENT

161. What is the cement of the Lodge?

 

CENSURE, nature and effect of

162. What is the nature and effect of Masonic censure?

 

CENTER OF UNITY

163. What is the Masonic center of unity?

 

CENTER, opening on

164. What symbolic degree is said to be opened on the center?

 

CENTRE

165. How far must the labors of a Freemason penetrate?

 

CEREMONIES

166. What should be the mental attitude of one taking the degrees of Masonry?

 

CERTIFICATE

167. What is the force and value of a Masonic certificate?

 

 18       MASONRY DEFINED 

 

CHAIN

168. What do all Masons upon earth form?

 

CHALK

169. Of what are charcoal and clay emblematic?

 

CHANGE FROM OPERATIVE TO SPECULATIVE FREEMASONRY

170. What was the effect of the change from operative to speculative Freemasonry on the status of an Entered Apprentice?

 

CHAPLAIN

171. What is the status of the Chaplain in ancient craft Masonry?

 

CHAPLAIN, Grand

172. What are the duties of a Grand Chaplain of a Grand Lodge?

 

CHAPTER PAST MASTERS

173. Has a virtual or chapter Past Master the status of a Past Master of a Lodge?

 

CHARACTER

174. What moral qualifications are demanded of an applicant for the degrees of Masonry?

 

CHARGE

175. What solemn admonitions are given at the close of each degree of Masonry?

 

CHARGES

176. What is the proper form and effect of Masonic charges?

 

CHARGES, Ancient

177. What are the so‑called Ancient charges?

 

CHARGES OF 1722

178. What charges were adopted in 1722, and by whom were they presented?

 

CHARITY

179. What is the brightest ornament of our Masonic profession?

 

CHARTER

180. What document is required to make the meetings of a Lodge regular?

 

CHASTITY

181. What is the ancient admonition of the craft with respect to chastity?

 

CHIEF POINT

182. What is the chief point in Masonry?

 

MASONRY DEFINED          19 

 

CHILDREN OF LIGHT

183. As true Masons, from what do we stand redeemed?

 

CHOICE OF OFFICERS

184. What qualifications should be required of officers of a Lodge?

 

CIRCLE

185. Of what is the circle emblematic?

 

CIRCLE AND PARALLEL LINES

186. Of what is the point within a circle emblematic?

 

CIRCUMSPECTION

187. What is a Mason's duty as to his words and carriage?

 

CLASSES

188. How did King Solomon classify the workmen on the temple?

 

CLAY GROUND

189. Where were the pillars of the Temple cast?

 

CLEAN HANDS

190. What is the symbolism of clean hands?

 

CLEMENT XII

191. Who was the Pope who issued a bull against Freemasonry?

 

CLOSING

192. Can a Masonic Lodge be adjourned?

 

CLOTHED

193. When is a Mason properly clothed?

 

CLOTHING, partial

194. Of what, in Masonry, is partial clothing a symbol?

 

COERCION

195. Should anyone be urged to become a Mason against his will?

 

COFFIN

196. Of what is the Coffin emblematic?

 

COLLECTION OF LODGE DUES

197. What are the duties of the Secretary with reference to the collection of Lodge dues?

 

COLORS

198. What are the Masonic colors and what do they represent?

 

COMMITTEE APPOINTMENTS

199. What is the prerogative of the Master with reference to lodge committees?

 

20        MASONRY DEFINED 

 

COMMITTEE OF THE WHOLE

200. Is it lawful for a Masonic Lodge to sit as a committee of the whole?

 

COMMITTEES, regulations governing

201. What are the regulations which govern committees of the Lodge?

 

COMMUNICATION

202. What term signifies a regular meeting of a Lodge?

 

COMMUNICATION OF CHARGES

203. How may charges of un-masonic conduct be communicated to a non‑resident brother?

 

COMO

204. What city was headquarters of the operative Masons during the dark ages?

 

COMPASSES

205. Of what is a line drawn by the compasses emblematic?

 

COMPLAINT

206. How should complaints against a brother be handled?

 

COMPOSITION OF GRAND LODGE

207. What is the definition of a Grand Lodge and of whom is it composed?

 

CONCORD

208. Upon what should the Master of a Lodge found his government?

 

CONDUCTING CANDIDATES

209. Who performs the duty of conducting a candidate during Masonic work?

 

CONFERRING DEGREES IN GRAND LODGE

210. Has the Grand Lodge the power to confer the degrees of Ancient Craft Masonry?

 

CONFIDENCE

211. What is the real meaning of the so‑called "Oath"?

 

CONGRESS, MASONIC

212. What efforts have been made to establish a General Grand Lodge for the United States?

 

CONSECRATION, elements of

213. What materials are used by Masons for consecration purposes?

 

MASONRY DEFINED          21 

 

CONSECRATION OF LODGES

214. What custom should be observed on the day of consecration?

 

CONSENT, unanimous

215. What is the origin of the rule requiring unanimous consent to the admission of a candidate?

 

CONSTITUTE, legally

216. When is a Lodge legally constituted?

 

CONSTITUTION, just and legal

217. When is a Lodge said to be justly and legally constituted?

 

CONSTITUTION OF A LODGE

218. What is the effect of the ceremony of constitution?

 

CONTROVERSY

219. What subjects of discussion are barred from the Lodge room?

 

CONVENING A LODGE

220. Can a Lodge be congregated without the consent of the Master?

 

CORINTHIAN

221. What was the origin of the Corinthian columns?

 

CORN

222. What is the symbolism of Corn?

 

CORNER STONE, symbolism of the

223. What is the symbolism of the Corner stone?

 

CORNUCOPIA, or the horn of plenty

224. Of what is the Cornucopia emblematic?

 

CORRESPONDENCE OF THE LODGE

225. What is the duty of the Secretary with reference to the correspondence of the Lodge?

 

COUNSEL AT MASONIC TRIAL

226. Has a Master Mason on trial the right to employ counsel?

 

COVENANT OF MASONRY

227. What are the obligations of the Masonic covenant?

 

COWAN

228. Why are Cowans excluded from a Lodge?

 

CRAFT

229. Define the word "Craft."

 

CRAFTSMAN

230. As a Craftsman, what are you to encourage?

 

22        MASONRY DEFINED 

 

CREED, a Mason's

231. What is the creed of a Freemason?

 

CRIMES, Masonic

232. What constitutes a crime in Freemasonry?

 

CRIMES, Masonic punishment of

233. What is the definition of a Masonic crime?

 

CROSS‑LEGGED

234. Who were called "cross‑legged" Masons?

 

CROWN OF THORNS

235. Of what was the "crown of thorns" on the Savior's brow composed?

 

CUBICAL STONE

236. What is the legend of the cubical stone?

 

CUBIT

237. What is the length of a cubit?

 

CURIOSITY

238. What is one of the prevailing passions of the human heart?

 

CUSTODY OF THE BALLOT BOX

239. To whom is entrusted the custody of the ballot box?

 

CUSTODY OF WARRANT

240. Who has the custody of the warrant of constitution?

 

DARKNESS

241. Of what is darkness a symbol?

 

DAUGHTER OF A MASON

242. What are the privileges of a Mason's daughter?

 

DAY'S WORK

243. Why is the Senior Warden's station in the west?

 

DEACONS

244. What part have the Deacons in the work of the Craft?

 

DEATH

245. What is the symbolic meaning of Death?

 

DEBATE

246. What are the Masonic rules of debate?

 

DEBATES, prohibited

247. What subjects of debate are prohibited in a Lodge?

 

MASONRY DEFINED          23 

 

DECISION OF MASTER

248. Has a Master of a Lodge the right to permit an appeal by courtesy from a decision?

 

DECISIONS OF THE MASTER, appeals from

249. What rules govern appeals from a decision of a master of a Lodge?

 

DECLARATION OF CANDIDATES

250. What declaration is required from candidates for initiation into Masonry?

 

DECLARING OFF

251. What is meant by "declaring off?"

 

DEDICATION

252. To whom were Lodges formerly dedicated?

 

DEDICATION, ceremony of

253. What is the origin of the ceremony of dedication?

 

DEFAMATION

254. What is a Mason's duty as to the good name of his brethren?

 

DEFINITE SUSPENSION

255. What is the meaning and effect of the Masonic penalty of definite suspension?

 

DEFINITION OF FREEMASONRY

256. What is the definition of Freemasonry?

 

DEGREE

257. What does the word "degree" signify?

 

DEGREES

258. Why are there degrees in Masonry?

 

DEGREES, ancient

259. What was the custom of ancient craft Masonry in conferring the three degrees?

 

DEMISSION

260. Under what circumstances can a Mason exercise the right of demission?

 

DEMIT

261. What is a Masonic demit, and how does it affect his standing in the Craft?

 

DEPRIVATION OF RIGHT TO VOTE

262. Can a Mason be lawfully deprived of the right of participation in a ballot?

 

24        MASONRY DEFINED 

 

DEPUTY GRAND MASTER

263. What are the office and function of a Deputy Grand Master?

 

DEPUTY GRAND MASTER, prerogatives of

264. Has the Deputy Grand Master the prerogative of establishing Lodges and granting dispensations?

 

DESAGULIERS, JOHN THEOPHILUS

265. Who is called the father of modern speculative Freemasonry?

 

DESIGN

266. What is the design of Freemasonry?

 

DESTRUCTION OF THE TEMPLE

267. What Masonic degree is based on the destruction of the Temple?

 

DEVELOPMENT

268. How may a brother make progress in Masonry?

 

DIDACTICAL

269. What is the fourth section of the first lecture called?

 

DIFFUSION

270. How did King Solomon diffuse Masonry throughout the world?

 

DIPLOMA

271. Why should a Mason carry a traveling certificate or diploma?

 

DISCIPLINE

272. What system of discipline should be enforced in Masonic Lodges?

 

DISCOVERY

273. What discovery was made at the building of the second Temple?

 

DISCUSSION OF BALLOT

274. Has a Mason the right to declare how he voted on a ballot?

 

DISPENSATION

275. What is a dispensation and by whom can it be granted?

 

DISPENSATION, by‑laws of Lodges under

276. Has a Lodge under dispensation power to enact its own by‑laws?

 

DISPENSATION, candidates of a Lodge under

277. By what procedure are candidates of a Lodge under dispensation elected?

 

MASONRY DEFINED          25

 

DISPENSATION, length of

278. How long does a Lodge usually run under dispensation?

 

DISPENSATION, Lodge under

279. What is the status of a Mason made in a Lodge under dispensation?

 

DISPENSATION OF UNANIMOUS CONSENT

280. Has a Grand Lodge the right to issue a dispensation to admit a Mason without unanimous consent?

 

DISPENSATION TO FILL VACANCY IN THE OFFICE OF MASTER

281. Has the Grand Master the right to grant a dispensation for the election of a Master in the event of the Master's death or disability?

 

DISPENSATIONS FOR LODGES

282. What is the status of a Lodge under dispensation?

 

DISPUTES

283. How should disputes between Masons be disposed of?

 

DISSOLUTION OF A LODGE

284. On what grounds may a Masonic Lodge be lawfully dissolved?

 

DISTRESS

285. Is Freemasonry a charitable institution?

 

DISTRICT DEPUTY GRAND MASTER

286. What official in British Freemasonry corresponds to the District Deputy Grand Master?

 

DIVISION OF MASONIC OFFENSES

287. Into what three classes are Masonic offenses divided?

 

DOCTRINES

288. What do the three degrees blend?

 

DORIC

289. What is the second order of architecture?

 

DOTAGE

290. What is the meaning of the word "dotage" as used in Free‑masonry?

 

DOUBLE PUNISHMENT

291. May charges be lawfully brought by a Masonic Lodge for an offense for which the brother has already been punished by the civil authorities?

 

26        MASONRY DEFINED 

 

DOUBTS

292. What is a good rule in all doubtful matters?

 

DOVE

293. Of what is the dove emblematic?

 

DUE FORM

294. What distinguishes "due form" from "ample form"?

 

DUE GUARD

295. What does the due guard teach?

 

DUE GUARD, meaning of

296. What is the due guard?

 

DUES

297. What are the rights of a Lodge with respect to establishing dues and assessments?

 

DUES, payment of

298. What is the origin of the custom requiring the payment of dues?

 

DUES UNDER SUSPENSION

299. Ts a Mason required to pay dues while under suspension?

 

DUMBNESS

300. Can a dumb person become a Mason?

 

DUTIES OF LODGE

301. What are the duties of a Lodge with reference to the reputation of ancient craft Masonry?

 

DUTIES OF MASTER MASONS

302. What duties do Masons owe to God, their neighbors and them‑selves?

 

DUTY

303. What are the duties of a Mason?

 

EAST

304. Why does the Worshipful Master sit in the east?

 

EAVESDROPPER

305. What was the Masonic punishment for eavesdropping?

 

ECCLESIASTICAL OR POLITICAL OFFENSES

306. Can Masonic charges be based upon ecclesiastical or political offenses?

 

MASONRY DEFINED          27 

 

EDICT OF CYRUS

307. What degrees of Masonry are based on the rebuilding of the Temple?

 

EGYPTIAN MYSTERIES

308. What were the Egyptian mysteries?

 

ELECTING OFFICERS

309. What qualifications should be sought in the choice of the officers of a Lodge?

 

ELECTION OF GRAND WARDENS

310. What was formerly the custom of the Craft with regard to the choice of Grand Wardens?

 

ELECTION OF OFFICERS

311. How often and at what time should the officers of a Lodge be elected?

 

ELECTION OF OFFICERS OF LODGE UNDER DISPENSATION

312. Has a Lodge under dispensation the right to elect its own officers?

 

ELECTIONS, regulations governing

313. What rules govern the election of a Masonic official?

 

ELECTION TO FILL VACANCY

314. What steps must be taken to fill a vacancy in an office in a Masonic Lodge?

 

ELIGIBILITY AS GRAND WARDEN

315. What is required for eligibility to the office of Grand Warden?

 

ELIGIBILITY AS MASTER OF A LODGE

316. What other office must a Master Mason have held to become eligible to be Master of a Lodge?

 

ELIGIBILITY AS TILER

317. Who are eligible for election as Tiler in a Masonic Lodge?

 

ELIGIBILITY OF PAST MASTERS

318. What are the prerogatives of a Past Master with respect to office in the Grand Lodge?

 

ELIGIBILITY OF WARDENS

319. What prerogatives do Wardens enjoy with reference to eligibility for election to office?

 

ELIGIBILITY TO ELECTION AS OFFICERS

320. What regulations govern eligibility to office in a Lodge?

 

28        MASONRY DEFINED  

 

EMBLEM

321. What is the difference between an Emblem and a Symbol?

 

EMERGENCY

322. What constitutes a case of emergency in Masonry and who is the Judge?

 

ENTERED APPRENTICE

323. As an Entered Apprentice, what was the Mason taught?

 

ENTERED APPRENTICES, relief of

324. Are Entered Apprentices entitled to Masonic relief?

 

ENTERED APPRENTICE, right of visitation

325. Does an Entered Apprentice have the right of visitation?

 

ENTERED APPRENTICE, rights of

326. What rights does a candidate obtain after receiving the Entered Apprentice degree?

 

ENTERED APPRENTICE, status of

327. What was the original status of the Entered Apprentice degree?

 

ENTRANCE

328. What penitential hymn of King Solomon is read on the entrance of the candidate in the third degree?

 

ENVY

329. What should be the attitude of a Mason toward a brother?

 

EQUALITY

330. What is a Masonic equality?

 

EQUIVOCATION

331. Why must the Masonic oath be taken without equivocation?

 

ERASURE FROM THE ROLL

332. What is the status of a Mason whose name has been stricken from the roll for non‑payment of dues?

 

ESOTERIC MASONRY

333. What distinguishes exoteric from esoteric Freemasonry?

 

ESSENTIAL SECRETS

334. What are the essential secrets of Masonry?

 

ESTABLISHED RELIGION

335. What should be the attitude of Masons toward the Church?

 

EUNUCH

336. Why cannot a Eunuch become a Mason?

 

MASONRY DEFINED          29  

 

EUNUCHS, status of

337. Were Eunuchs ever eligible for initiation into Masonry?

 

EVERGREEN

338. Why do Masons wear evergreens at funerals?

 

EVIDENCE

339. Is it lawful to admit on appeal new evidence not presented at the original trial?

 

EXAMINATION

340. How should we treat a stranger who claims to be a Mason?

 

EXAMINATION OF OFFICERS OF A NEW LODGE

341. By whom should the officers of a newly organized Lodge be examined?

 

EXAMINATION OF VISITORS

342. Under what circumstances may a visitor be admitted to a Lodge without examination?

 

EXCLUSION

343. Has a Lodge a right to exclude a member on cause shown temporarily or permanently, from a Lodge?

 

EXCLUSION, meaning of

344. What is the Masonic definition of the word "exclusion"?

 

EXECUTIVE POWERS OF GRAND LODGE

345. How are the executive powers of a Grand Lodge exercised?

 

EXEMPTION

346. What privileges were given the Masons selected to build the Temple?

 

EXEMPTION OF MASTER FROM TRIAL BY LODGE

347. Has a Masonic Lodge the right to try its Master on charges?

 

EX POST FACTO LAWS

348. Has the Grand Lodge the right to pass Ex Post Facto laws?

 

EXPULSION

349. What is the effect of the expulsion of a Mason from his Lodge?

 

EXPULSION BY GRAND LODGE

350. Is it lawful for a Grand Lodge to expel a member of a subordinate Lodge?

 

EXPULSION, prerogative of

351. In what body is the prerogative of expulsion from Freemasonry vested?

 

30        MASONRY DEFINED 

 

EXTENT

352. What is the extent of a Masonic Lodge?

 

EXTERNAL

353. Where does the external preparation of a candidate take place?

 

EYE

354. Of what is the Eye of God symbolic?

 

EYESIGHT

355. Why does the candidate wear a hoodwink?

 

FABRIC

356. Upon what is the Masonic system founded?

 

FANATICISM

357. Why should Masons avoid fanaticism?

 

FEELING

358. By which of the five senses does a Mason distinguish a friendly or brotherly grip?

 

FELLOWCRAFT, right of

359. What are the present rights of Fellowcra f ts?

 

FEMALES

360. Why cannot a woman be present in an open lodge of Free‑masons?

 

FIDES

361. Under what name did our ancient brethren worship Deity?

 

FINANCE

362. Who is responsible for the finances of a Masonic Lodge?

 

FIRST DEGREE

363. What are the moral teachings of the first degree?

 

FIVE POINTS OF FELLOWSHIP

364. What are the teachings of the five points of fellowship?

 

FIVE SENSES

365. In what degree are the lessons of the five senses explained?

 

FIXED LIGHTS

366. What are the fixed lights of a Lodge?

 

FLOOR

367. Of what is the Mosaic pavement emblematic?

 

FOOT TO FOOT

368. What is the symbolism of the foot in Masonry?

 

MASONRY DEFINED          31 

 

FOREIGN CORRESPONDENCE

369. What is the function of the Grand Lodge committee on foreign correspondence?

 

FOREIGN COUNTRY

370. What do Masons mean by "traveling in foreign countries"?

 

FORM OF THE LODGE

371. What is the form of a Masonic Lodge?

 

FORTITUDE

372. What is the Masonic virtue of fortitude?

 

FOUL

373. When is the ballot box said to be "foul"?

 

FOUNDATION

374. On what day should corner stones be laid?

 

FOUR DEGREES

375. How many degrees had Ancient Freemasonry?

 

FREE

376. In what sense is the word "free" applied to Masons?

 

FREE AND ACCEPTED

377. How did the title "Free and Accepted Masons" originate?

 

FREE‑BORN

378. What must be the status of a candidate for Masonry?

 

FREEMASONRY

379. What is the difference between Masonry and Freemasonry?

 

FREEMASONRY, definitions of

380. What are the best known definitions of Freemasonry?

 

FREE WILL AND ACCORD

381. Why are Masons forbidden to solicit members?

 

FRIENDSHIP

382. On what is the universality of Masonry based?

 

FUNERAL PROCESSIONS

383. Has a Lodge the right to conduct a funeral procession with‑out a dispensation from the Grand Lodge?

 

FUNERAL SERVICES

384. Under what conditions can Masonic burial be granted?

 

FURNITURE OF THE LODGE

385. What is the furniture of the Lodge?

 

32        MASONRY DEFINED

 

G

386. What is the symbolism of the letter "G"?

 

GATES OF THE TEMPLE

387. Is the Temple merely a symbol in Masonry, or an historical building?

 

GAVEL

388. What is the symbolism of the gavel?

 

GENERAL REGULATIONS

389. What is the origin of the General Regulations of Ancient Craft Masonry?

 

GENTLEMAN MASON

390. How was the term "Gentleman Mason" employed?

 

GENUFLEXION

391. Of what is the act of kneeling a token?

 

GEOGRAPHICAL JURISDICTION

392. What is the geographical jurisdiction of a Lodge?

 

GEOMETRY

393. What is the relation of Geometry to Freemasonry?

 

GHIBLIM

394. Who were the Ghiblimites?

 

GOAT, riding the

395. How did the expression "riding the goat" originate?

 

GOD

396. Why cannot an atheist become a Mason?

 

GODFATHER

397. What is the member who introduces a candidate in France called?

 

G. O. D.

 

398. What three pillars of Masonry are named by the letters "G", “O”, “D”?

 

GOLDEN FLEECE

399. Why is the Masonic apron compared with the Golden Fleece?

 

GOLDEN RULE

400. Why do Masons observe the golden rule?

 

GOOD SHEPHERD

401. Who was called the Good Shepherd?

 

MASONRY DEFINED          33 

 

GOOSE AND GRIDIRON

402. Where did the Grand Lodge of England hold its first meeting?

 

GRADES OF RANK

403. How are the grades of Masonic rank defined?

 

GRAND ARCHITECT

404. What is the usual Masonic name for the Deity?

 

GRAND CHAPLAIN

405. What is the office and function of Grand Chaplain?

 

GRAND DEACON

406. What is the history and function of the office of Grand Deacon?

 

GRAND EAST

407. Why is the seat of a Grand Lodge known as the Grand East?

 

GRAND LECTURER

408. What is the office and function of Grand Lecturer?

 

GRAND LECTURER, qualifications of

409. What qualifications are necessary for a candidate for the office of Grand Lecturer?

 

GRAND LODGE

410. What are the powers of a Grand Lodge?

 

GRAND LODGE ATTENDANCE

411. May an Entered Apprentice attend Grand Lodge?

 

GRAND LODGE CERTIFICATES

412. Is the possession of a Grand Lodge certificate conclusive evidence of the good standing of its possessor?

 

GRAND LODGES, jurisdictions of

413. What is the jurisdiction of a Grand Lodge?

 

GRAND LODGES, organization of

414. How is a Grand Lodge organized?

 

GRAND LODGE TRIALS

415. What is the usual procedure of a Grand Lodge in conducting a Masonic trial?

 

GRAND MARSHAL

416. What is the office and function of Grand Marshal?

 

GRAND MASTER

417. What are the powers and privileges of a Grand Master?

 

34        MASONRY DEFINED

 

GRAND MASTER, office of

418. What is the origin and history of the office of Grand Master?

 

GRAND MASTER'S POWER OF CONGREGATING MASONS

419. What is the prerogative of the Grand Master with respect to assembling Masons into Lodges?

 

GRAND MASTER'S POWER OF CONVENING GRAND LODGE

420. What is the prerogative of the Grand Master with respect to his power of convening Grand Lodge?

 

GRAND MASTER'S PREROGATIVE OF ARREST OF CHARTER

421. What is the Grand Master's prerogative with regard to the arrest of the charter of a Lodge?

 

GRAND MASTER'S PREROGATIVE OF DISPENSATION

422. What is the prerogative of the Grand Master with respect to dispensations?

 

GRAND MASTER'S PREROGATIVE OF PRESIDING

423. What is the prerogative of the Grand Master with respect to presiding over the Craft?

 

GRAND MASTER'S PREROGATIVE OF VOTING

424. What is the Grand Master's prerogative with respect to voting in Grand Lodge?

 

GRAND OFFERINGS

425. What three important events in Scripture are designated as the Three Grand Offerings of Masonry?

 

GRAND OFFICERS

426. How may Grand officers be removed from office?

 

GRAND PURSUIVANT

427. What are the office and function of Grand Pursuivant?

 

GRAND SECRETARY

428. What is the nature and function of the office of Grand Secretary?

 

GRAND STEWARDS

429. What are the history and functions of the office of Grand Steward?

 

GRAND SWORD BEARER

430. What is the history and function of the office of Grand Sword Bearer?

 

GRAND TILER

431. What are the office and functions of the Grand Tiler?

 

MASONRY DEFINED          35 

 

GRAND TREASURER

432. What are the functions of a Grand Treasurer?

 

GRAND WARDENS

433. What are the office and functions of Grand Wardens?

 

GRAVE

434. Of what is the grave emblematic?

 

GRAVITY

435. Should members be permitted to leave the Lodge during initiating ceremonies?

 

GREAT LIGHTS

436. What is the symbolism of the great lights?

 

GRIP AND SIGN

437. Why were grips and signs used by operative Masons?

 

GROUND FLOOR OF THE LODGE

438. Why is the ground floor of a Lodge known as Mount Moriah?

 

GROUNDS FOR AVOUCHMENT

439. On what grounds may a Mason lawfully vouch for a visitor?

 

GROUNDS FOR EXPULSION

440. What are regarded as sufficient grounds for expulsion of a Mason?

 

GUIDE

441. Under what promise do we begin our Masonic career?

 

HAMMER

442. What is the symbol of the power of the Master?

 

HAND

443. What is the symbolism of the Hand in Masonry?

 

HANDWRITING

444. Why is a candidate required to make out his petition in his own handwriting?

 

HARODIM

445. At the building of King Solomon's temple, what were the overseers called?

 

HAT

446. Why does the presiding officer of a Lodge wear a hat?

 

HEAL

447. How can a clandestine Mason be made a lawful Mason?

 

36        MASONRY DEFINED 

 

HEARING

448. Why cannot a deaf mute be made a Mason?

 

HEARING

449. By which of the five senses do we receive the Master's word?

 

HEART

450. Why must an applicant for Masonry be first prepared in his heart?

 

HECATOMB

451. What is a hecatomb?

 

HELPLESSNESS

452. What does the candidate's condition when first submitted signify?

 

HERMANDAD

453. What ancient Spanish society was based on Masonic principles?

 

HIGHEST OF HILLS

454. Why did the ancient lodges meet on high hills and in low valleys?

 

HIGH TWELVE

455. What is the hour of noon called among Masons?

 

HIRAM

456. In English Lodges what is the gavel called?

 

HIRAM ABIF

457. What is known of the life of our Ancient Grand Master?

 

HIRAM, King of Tyre

458. What co‑operation did Hiram, King of Tyre, give King Solomon?

 

HOLY GROUND

459. How was the first Lodge consecrated?

 

HOLY OF HOLIES

460. What was the most sacred part of the Temple?

 

HOLY NAME

461. Why do Masons revere the Holy name?

 

HOLY SAINTS JOHN

462. To whom should a Masonic Lodge be dedicated?

 

HONORARY MEMBERSHIP

463. What are the regulations governing honorary membership in a Lodge?

 

MASONRY DEFINED          37 

 

HONORS, Grand

464. What are Grand Honors? Why and how are they given?

 

HOODWINK

465. Of what is the hoodwink a symbol?

 

HOPE

466. Of what is Hope emblematic?

 

HOURGLASS

467. Of what is the hourglass emblematic?

 

HOURS, MASONIC

468. What were the hours of labor of our operative brethren?

 

HOURS OF WORK

469. Why should officers of Lodges be punctual in their attendance?

 

I.A.M.

 

470. What do the initials I. A. M. signify?

 

IDEAS

471. What method of teaching morality was in vogue in the early period of the world?

 

IDIOT

472. In what sense is the word "idiot" used among Masons?

 

IGNORANCE

473. What is the fate of the ignorant Mason?

 

ILLEGAL SUSPENSIONS

474. How can a suspended Lodge be re‑instated?

 

ILLITERACY

475. Are illiterate persons eligible for Masonry?

 

IMMORTALITY OF THE SOUL

476. What is the teaching of the sublime degree?

 

IMMOVABLE

477. What are the immovable jewels?

 

IMPEACHMENT

478. Can a Lodge remove its Master?

 

IMPERFECTIONS

479. Are there any imperfections in the Masonic system?

 

IMPLEMENTS

480. What are the symbolic teachings of the implements of Craft Masonry?

 

38        MASONRY DEFINED 

 

IMPOSTERS

481. How may a Lodge guard itself against imposters?

 

IMPOSTS

482. What race performed the more humble labors in the erection of the Temple?

 

IMPUTATIONS

483. Can Masonry be held accountable for the conduct of all its members?

 

INCHOATE LODGE

484. What steps must a Lodge take after it has received its war‑rant, to become lawfully constituted?

 

INCHOATE MEMBERSHIP

485. Under what circumstances is membership in the Masonic fraternity said to be inchoate?

 

INCORPORATION

486. Can Masonic Lodges be incorporated?

 

INDEFINITE SUSPENSION

487. What is the Masonic definition of the phrase, "indefinite sus‑pension"?

 

INDEPENDENCE IN BALLOTING

488. To whom is a Mason answerable for his motives when casting a ballot?

 

INDUCTION, rite of

489. What does the rite of induction signify?

 

INDUSTRY

490. Of what is the beehive emblematic?

 

INFLUENCE

491. How can the influence of Masonry be supported?

 

INFORMATION, lawful

492. Under what circumstances can one Mason vouch for another?

 

INITIATED

493. Are the Masonic ceremonies the true secrets of the order?

 

INNOVATIONS

494. Is the Masonic system subject to change?

 

INSANITY

495. Is a person formerly insane, but restored to health, admissible as a candidate?

 

MASONRY DEFINED          39

 

INSIGNIA

496. Of what are the Masonic insignias emblematic?

 

INSPECTION OF WARRANT

497. Has a visitor the right to inspect the warrant of a Lodge?

 

INSTALLATION

498. What is the origin of the ceremony of installation?

 

INSTALLATION, ancient charges

499. What were the ancient installation charges?

 

INSTALLATION BY PROXY

500. Is it lawful to install the officers of a Lodge by proxy?

 

INSTALLATION IN LODGE UNDER DISPENSATION

501. Has a Lodge under dispensation the right to install its officers?

 

INSTALLATION OF OFFICERS

502. What regulations govern the installation of officers of a Lodge?

 

INSTALLATION OF OFFICERS OF A WARRANTED LODGE

503. Who is eligible to install the officers of a warranted Lodge?

 

INSTRUCTED

504. Who is responsible for the proper instruction of a candidate?

 

INSTRUMENTAL MASONRY

505. What is instrumental Masonry?

 

INTENTION

506. What affirmation of intention accompanies the Mason's oath?

 

INTERNAL QUALIFICATIONS

507. How is the external preparation of a candidate made known?

 

INTERRUPTION

508. Why should Masons take care not to interrupt a brother who is speaking in a Lodge?

 

INTOLERANCE

509. What is the arch enemy of Freemasonry?

 

INVESTIGATION

510. To whom should the investigation of a petition for Masonry be entrusted?

 

INVOCATION

511. What form of invocation is customary in American Lodges?

 

IRON TOOLS

512. What does the absence of iron tools at the building of King Solomon's temple symbolize?

 

40        MASONRY DEFINED 

 

JACHIN

513. What is the name of the right hand pillar facing east on the porch of King Solomon's temple?

 

JACOB'S LADDER

514. What is the Masonic symbolism of Jacob's ladder?

 

JEHOSHAPHAT

515. In the earliest lectures where was the Lodge supposed to stand?

 

JEHOVAH

516. Why is Jehovah said to be the ineffable name in Masonry?

 

JEPTHA

517. What is the Masonic tradition with regard to Jeptha?

 

JERUSALEM

518. Why was Jerusalem chosen as the site of King Solomon's temple?

 

JERUSALEM, heavenly

519. What is the place of the heavenly Jerusalem in Masonry?

 

JESUITS

520. What branch of the Roman Catholic Church has sought to pervert Masonry to political intrigue and religious bigotry?

 

JEWELS

521. What are the ornaments of a Freemason?

 

JEWISH SYMBOLS

522. Did the Jewish law prohibit the use of symbols?

 

JOHANNITE MASONRY

523. To whom were Lodges formerly dedicated?

 

JOHN'S BROTHERS

524. By what name was the Masonic society formerly known?

 

JOINING

525. Is a member excluded from one Lodge eligible to join another?

 

JOPPA

526. Why was the timber for the Temple delivered at the port of Joppa?

 

JOURNEY

527. What aid does a Mason receive on the journey of life?

 

II1III ,11 MASONRY DEFINED         41

 

JOURNEYMAN

528. What is the difference between a journeyman and a fellow‑craft?

 

JUDAH

529. What Masonic symbol is derived from the banner of the tribe of Judah?

 

JUDICIAL POWERS OF GRAND LODGE

530. By what process does a Grand Lodge exercise its judicial functions?

 

JUNIOR DEACON

531. What are the duties of the Junior Deacon?

 

JUNIOR WARDEN, duties of

532. What is the duty of the Junior Warden in the absence of the Master and Senior Warden?

 

JURISDICTION OF A LODGE

533. What is the jurisdiction of a Masonic Lodge?

 

JURISDICTION OF GRAND LODGE

534. What is the extent of the jurisdiction of a Grand Lodge?

 

JUST AND PERFECT

535. What is required to make a Lodge just and perfect?

 

JUSTICE

536. Why should justice be the study of every Mason?

 

JUSTIFICATION

537. On what grounds do Masons justify their moral system?

 

KEY

538. Of what is the Key emblematic?

 

KINDS OF LODGES

539. What two distinct kinds of Lodges are recognized in Free‑masonry?

 

KNEE TO KNEE

540. What is the symbolism of bending the knee?

 

KNEELING

541. What posture do Masons assume in many of the degrees?

 

KNOCK

542. What is the symbolism of the alarm at the inner door?

 

LABOR

543. What is regarded as the most important word in Freemasonry?

 

42        MASONRY DEFINED

 

LAMB

544. What does the lamb symbolize?

 

LANDMARKS

545. What are the ancient landmarks of Masonry?

 

LATE HOURS

546. Why should a Masonic Lodge be closed at a reasonable hour?

 

LAVER, brazen

547. Of what is the brazen laver emblematic?

 

LAWS OF THE LAND

548. Why should a Mason respect the law?

 

LAW‑SUITS

549. Why should Masons avoid law‑suits with one another?

 

LAW, unwritten

550. What is the unwritten law of Freemasonry?

 

LEBANON

551. Why did King Solomon seek the aid of Hiram, King of Tyre?

 

LECTURE

552. What is a Masonic lecture?

 

LECTURER

553. What are the duties of a Masonic lecturer?

 

LEFT HAND

554. Of what is the left hand a symbol?

 

LEFT SIDE

555. What is the symbol of the left side?

 

LEGEND

556. What part do legends play in the Masonic system?

 

LESSER LIGHTS

557. What do the lesser lights symbolize?

 

LEVEL

558. What is the symbolism of the Level?

 

LEWIS, or Louveteau

559. What are the privileges of a Lewis or Louveteau?

 

LIBERTINE

560. What does the word "libertine" signify in Masonry?

 

LIBERTINISM

561. Why cannot a libertine become a Mason?

 

MASONRY DEFINED          43 

 

LIGHT

562. What is the symbolism of light?

 

LILY

563. Of what is the lily emblematic?

 

LIMITATION OF MASONIC RELIEF

564. What limit is placed on the obligation of a Mason to extend relief to a distressed worthy brother?

 

LODGE

565. What is the definition of a Lodge?

 

LODGE OF ST. JOHN

566. Why are Masons said to come from the Lodge of the Holy Saints John of Jerusalem?

 

LODGES OF TYRE

567. How many Lodges were in the quarries of Tyre?

 

LOST WORD

568. What is the symbolism of the lost word?

 

LOVE

569. What is the measure of Masonic charity?

 

LOW TWELVE

570. What is midnight called among Masons?

 

LOYALTY

571. What must the attitude of a Mason be toward his country?

 

MAGNA CHARTA

572. What famous document is the basis of English liberty?

 

MAKE

573. What term used by Masons is equivalent to initiated?

 

MAKING

574. What does it mean to be "made a Mason"?

 

MAKING, ancient charges at

575. What were the ancient charges at the making of a Freemason?

 

MAKING MASONS AT SIGHT

576. What is the significance of the expression "Making Masons at Sight"?

 

MALLET

577. Of what is the mallet emblematic?

 

MANUEL MASONS

578. Who are said to be manuel Masons?

 

44        MASONRY DEFINED

 

MANUMISSION

579. Is a manumitted slave admissible as a candidate for Free‑masonry?

 

MANUSCRIPTS

580. Under what circumstances were certain old Masonic manuscripts burned by some scrupulous brother?

 

MARKS OF THE CRAFT

581. What are Masonic marks and why are they employed?

 

MASON

582. What are the characteristics of a true Mason?

 

MASON, derivation of

583. What is the derivation of the word Mason?

 

MASONIC COLORS

584. What are the Masonic colors and what do they symbolize?

 

MASONIC HALL

585. How should a Masonic hall be built and located?

 

MASONIC RELIEF FOR ORPHANS

586. Under what circumstances do the orphans of a Mason forfeit their claim to Masonic relief?

 

MASONIC YEAR

587. On what date does the Masonic year begin?

 

MASONRY

588. When is it useless to profess a knowledge of Freemasonry?

 

MASON'S DAUGHTER

589. What is the degree of a Mason's daughter?

 

MASON'S WIND

590. In what direction does a Mason's wind blow?

 

MASTER, intellectual qualifications of

591. What should be the intellectual qualifications of the Master of a Lodge?

 

MASTER MASON

592. What does the Master Mason represent?

 

MASTER OF A LODGE

593. Why is the choice of Master so important to a Lodge?

 

MASTER OF CEREMONIES

594. What are the duties of a master of ceremonies?

 

MASONRY DEFINED          45

 

MASTER, qualifications of

595. What are the qualifications of a Master?

 

MATURE AGE

596. At what age can one become a Mason?

 

MAUSOLEUM

597. What is a mausoleum?

 

MEDALS, Masonic

598. Of what importance are Masonic medals?

 

MEET ON THE LEVEL

599. What is the symbolism of meeting on the level?

 

MEETINGS

600. By what attitude should Masonic meetings be characterized?

 

MEMBER OF FOREIGN JURISDICTION

601. How may an unworthy brother of a foreign jurisdiction be dealt with?

 

MEMBERSHIP

602. What is the status of a Mason who has withdrawn from his Lodge?

 

MEMBERSHIP, postponement of

603. How may an elected Master Mason postpone signing the by‑laws?

 

MENTAL QUALIFICATIONS OF CANDIDATES

604. Is a candidate for Masonry required to possess a liberal education?

 

MERCENARY MOTIVES

605. What motives in appealing for membership do Masons regard as mercenary?

 

MERIDIAN SUN

606. Why is the Junior Warden's station in the south?

 

MERIT

607. What alone entitled one to preferment at the building of King Solomon's Temple?

 

METAL

608. Why does a candidate find himself divested of all metals?

 

MILITARY LODGES

609. What part have military Lodges had in Freemasonry?

 

46        MASONRY DEFINED

 

MINERVA

610. How is wisdom commonly personified?

 

MINUTE BOOK

611. What records must be kept by a Masonic Lodge?

 

MISCONDUCT

612. What is the penalty for misconduct in a Lodge?

 

MISCONDUCT OF ENTERED APPRENTICES

613. How may an Entered Apprentice forfeit his rights?

 

MODERATION

614. Why should moderation prevail in the government of a Lodge?

 

MONITOR

615. What is contained in a Masonic Monitor?

 

MORAL ARCHITECTS

616. As moral Architects, what are Masons taught?

 

MORAL DUTIES

617. What are the moral duties of a Mason?

 

MORALITY

618. What are the moral privileges of Masonry?

 

MORAL LAW

619. What are the characteristics of the moral law?

 

MORAL PHILOSOPHY

620. What is the moral philosophy of Masonry?

 

MORAL QUALIFICATIONS

621. What moral qualifications are required in a candidate for membership in Masonry?

 

MORAL QUALIFICATIONS OF A MASTER

622. What should be the moral qualifications of the Master of a Lodge?

 

MORIAH

623. Why was the Temple built on Mount Moriah?

 

MOSAIC PAVEMENT

624. Of what is the mosaic pavement emblematic?

 

MOSES

625. Whence did Moses derive his wisdom?

 

MOSQUE OF OMAR, or the noble sanctuary

626. What building now occupies the site of King Solomon's temple?

 

MASONRY DEFINED          47 

 

MOST WORSHIPFUL

627. What is the proper title of a Grand Master of a Grand Lodge?

 

MOTIONS

628. What is the effect of frequent divisions in a Lodge?

 

MOTIVES OF APPLICANT

629. What should be one's motive for seeking admission to a Lodge?

 

MOUTH TO EAR

630. What is the symbolism of mouth to ear?

 

MOVABLE JEWELS

631. What are the movable jewels of a Lodge?

 

MYSTERIES

632. Is there any secret religion in Freemasonry?

 

MYSTIC TIE

633. What is the mystic tie?

 

NAME FOR A LODGE

634. What right has a Masonic Lodge with respect to its official title?

 

NATURE OF GRAND LODGE

635. What is the nature of a Grand Lodge?

 

NEGATIVE

636. What penalties safeguard the secrecy of the ballot?

 

NEGRO LODGES

637. Where did the Negroes get their work?

 

NEIGHBOR

638. What is the Mason's duty toward his neighbor?

 

NEUTRAL

639. Are all Lodge members true Masons?

 

NE VARIETUR

640. Why are Masons required to affix their signatures to traveling certificates?

 

NEW LAW

641. What limitations are fixed upon new Masonic legislation?

 

NIGHT

642. Why do Lodges commonly meet at night?

 

NOMINATION

643. Are nominations of Masonic officers lawful?

 

48        MASONRY DEFINED

 

NON‑AFFILIATION

644. What is the effect of non‑affiliation upon the status of a Mason?

 

NON‑AFFILIATION IN RELATION TO LODGE

645. What is the effect of non‑affiliation on the relation of a Mason to his Lodge?

 

NON‑RESIDENTS

646. Does a Lodge have power to make Masons of residents of other jurisdictions?

 

NORTH‑EAST CORNER

647. Why are candidates placed in the north‑east corner?

 

NOTICE

648. How much time must elapse between the return of a petition and final action thereon?

 

OBEDIENCE

649. What is the Masonic duty of obedience and how is it safe‑guarded?

 

OBELISK

650. What is an obelisk?

 

OBJECTION TO THE ADMISSION OF A VISITOR

651. Has a member of a Lodge the right to object to the admission of a visitor?

 

OBJECTS

652. What are some of the principal objects of Freemasonry?

 

OBJECTIONS

653. What objections have been made to Masonry?

 

OBLATIONS

654. What oblations were made toward the building of the Tabernacle?

 

OBLIGATION

655. Can a Masonic obligation be enforced by the courts of law?

 

OBLONG

656. Of what was the Tabernacle a type?

 

OFFERINGS, the three Grand

657. Where were the three grand offerings of Freemasonry offered up?

 

OFFICE

658. Why should the officers of a Lodge be chosen for merit?

 

MASONRY DEFINED          49

 

OFFICE OF DEACON

659. What is the origin of the office of Deacon?

 

OFFICE OF GRAND MASTER

660. Can the office of Grand Master of Masons be abolished by a Grand Lodge?

 

OFFICERS

661. What are the powers of a Lodge with reference to election of its officers?

 

OFFICERS OF A GRAND LODGE

662. What are the usual officials of a Grand Lodge?

 

OFFICERS OF A LODGE

663. What are the usual officials of a Lodge?

 

OIL

664. Of what is oil emblematic?

 

OPENING AND CLOSING THE LODGE

665. Who has the prerogative of opening and closing a Masonic Lodge?

 

OPENING OF THE LODGE

666. Why should a Lodge always be opened in due form?

 

OPERATIVE MASONRY

667. What is the difference between operative and speculative Masonry?

 

OPINIONS

668. Are opinions adverse to Masonry justifiable?

 

ORATOR

669. What are the duties of a Masonic Orator?

 

ORDER

670. In what sense is Freemasonry called an Order?

 

ORDER OF BUSINESS

671. What is the customary order of business in the Lodge?

 

ORGANIZATION OF GRAND LODGE

672. How many Lodges are required to open a new Grand Lodge?

 

ORIENT

673. What Latin word is sometimes used in place of the word "East"?

 

ORIENTAL CHAIR OF SOLOMON

674. What is the Oriental chair?

 

50        MASONRY DEFINED

 

ORIGINAL JURISDICTION

675. In what classes of cases does a Grand Lodge exercise original jurisdiction?

 

ORIGINAL POINTS

676. What are the original points of Masonry?

 

ORNAMENTS OF A LODGE

677. What are the ornaments of a Lodge?

 

ORNAN

678. From whom did King David purchase the site of the Temple?

 

OUT OF THE LODGE

679. How should a Mason distinguish himself when out of the Lodge?

 

PALESTINE

680. What relation has Masonry to Palestine?

 

PARROT MASONS

681. Who are called "parrot Masons"?

 

PARTS

682. What was the old name for degrees?

 

PASSED

683. What word is applied to the advancement of an Entered Apprentice to the Fellowcra f t degree?

 

PASSWORDS

684. In what language are the passwords of Masonry?

 

PAST MASTER

685. What is the status of a Past Master?

 

PAST MASTERS, actual and virtual

686. What is the distinction between an actual and a virtual Past Master?

 

PAST MASTER'S DEGREE

687. What investure is necessary to the installation of a Master of a Lodge?

 

PAST MASTER'S DEGREE NOT ESSENTIAL TO WARDENS

688. Has a Warden the right to receive the secrets of the Chair?

 

PAST MASTER'S RIGHT OF PRESIDING

689. Under what circumstances does a Past Master have the right of presiding over a Lodge?

 

PAST MASTER'S, rights of

690. What are the privileges and prerogatives of a Past Master?

 

MASONRY DEFINED          51 

 

PATIENCE

691. What will enable us to accomplish all things?

 

PAVEMENT

692. Of what is the Mosaic pavement emblematic?

 

PEACE

693. Why are Freemasons devoted to the cause of peace?

 

PEDESTAL

694. What is the form of the Altar?

 

PENAL

695. What does the penal sign symbolize?

 

PENAL JURISDICTION OF A LODGE

696. What is the penal jurisdiction of a symbolic Lodge over its members?

 

PENAL JURISDICTION OVER AFFILIATED MASONS

697. What Lodge has penal jurisdiction over affiliated Masons?

 

PENAL JURISDICTION OVER UNAFFILIATED MASONS

698. What Lodge may lawfully exercise penal jurisdiction over an unaffiliated Mason?

 

PENALTIES OF HIGHER BODIES

699. How does suspension or expulsion from a Royal Arch Chapter, or other so‑called higher bodies, affect the status of a Master Mason in a symbolic Lodge?

 

PENALTY

700. How can the penalties of the Masonic obligation be justified?

 

PENITENTIAL

701. What is the penitential sign?

 

PENNY

702. What was the value of the penny in former times?

 

PERFECT ASHLAR

703. Of what is the perfect ashlar emblematic?

 

PERMANENT EXCLUSION

704. What is the nature and effect of permanent exclusion from a Lodge?

 

PERPENDICULAR

705. How should a Mason carry himself before the world?

 

PERSECUTION

706. What accusations have been made against Masons.

 

2          MASONRY DEFINED 

 

PERSECUTION

707. What great religious body has persecuted Masonry?

 

PERSONAL JURISDICTION OF A LODGE

708. What is the Masonic meaning of the phrase, "Personal jurisdiction"?

 

PERSONAL MERIT

709. On what grounds should Masters and Wardens be chosen?

 

PETITION

710. In what form must a petition be presented?

 

PETITION FOR AFFILIATION

711. To what Lodges may a Master Mason present a petition for affiliation?

 

PETITION FOR A NEW LODGE

712. What seven steps must be taken to form a lawful petition for a dispensation for a new Lodge?

 

PHILOSOPHY OF MASONRY

713. What does the philosophy of Masonry involve?

 

PHRASES OF ADMISSION

714. What are the several phrases of admission into Masonic degrees?

 

PHYSICAL

715. What are the physical qualifications of a candidate for Masonry?

 

PILLARS OF THE PORCH

716. What do the pillars, Boaz and Jachin, represent?

 

PLACE OF MEETING

717. What authority has a Lodge with respect to its place of meeting?

 

PLANS

718. Of what is the Tracing board emblematic?

 

PLENTY

719. What are the Masonic emblems of plenty?

 

PLOTS

720. What should be the Master Mason's attitude toward the State?

 

PLUMB RULE

721. Of what is the plumb rule emblematic?

 

MASONRY DEFINED          53

 

PLURAL MEMBERSHIP

722. May a Mason lawfully belong to more than one Lodge at the same time?

 

POLITICAL QUALIFICATIONS

723. Why is a candidate for Masonry required to be freeborn?

 

POLITICS

724. Why is a political discussion prohibited in a Masonic Lodge?

 

POMEGRANATE, grained apple

725. Of what is the pomegranate emblematic?

 

POSTPONEMENT OF INSTALLATION

726. If installation of officers is postponed, what steps must be taken, and who presides in the interval?

 

POT OF INCENSE

727. Of what is the pot of incense emblematic?

 

POWERS OF A LODGE

728. What are the powers and prerogatives of a Masonic Lodge, and whence are they derived?

 

POWERS OF GRAND LODGE

729. Into what three categories may the powers of a Grand Lodge be divided?

 

POWER TO OPEN THE LODGE

730. Who has the power to open the Lodge in the absence of the Master?

 

PRAYER

731. As Masons, what is the first lesson we are taught?

 

PREJUDICE

732. From what do most of the objections to Masonry arise?

 

PREPARATION OF THE CANDIDATE

733. Why is a candidate specially prepared for admission to the Lodge room?

 

PREPARING BROTHER

734. Upon whom devolves the duty of questioning the candidate as to his motives in petitioning for membership?

 

PREROGATIVES OF GRAND MASTER

735. From what source does a Grand Master derive his prerogatives?

 

PRESIDING OFFICERS

736. What are the powers of the presiding officer of a Lodge?

 

54        MASONRY DEFINED 

 

PRINCIPAL OFFICERS

737. Who are the principal officers of a Lodge?

 

PRINTED WORKS ON MASONRY

738. Is it forbidden to publish books about Masonry?

 

PRISONS

739. Is it permissible to conduct a Masonic Lodge within precincts of a prison?

 

PRIVATE DUTIES

740. What private duties should Masons practice?

 

PRIVILEGES

741. What are the privileges of a Masonic Lodge?

 

PROBATION

742. What is the probationary period for a candidate?

 

PROCEDURE OF GRAND LODGE ON APPEALS

743. What proceedings are taken by Grand Lodge on Masonic appeals?

 

PROFANE

744. How do Masons employ the word "profane"?

 

PROFANE, charges preferred by

745. Has a non‑Mason the right of preferring charges against a Mason?

 

PROFICIENCY OF ENTERED APPRENTICES

746. How soon after receiving the first degree can an Entered Apprentice apply for advancement to the second?

 

PROMISE

747. Of what force and validity is the Masonic covenant?

 

PROPOSING

748. What precaution should be taken before proposing a candidate?

 

PROTECTION

749. Why were emblems and symbols originally employed?

 

PROVINCIAL GRAND MASTER

750. What are the office and functions of a Provincial Grand Master?

 

PROXY

751. What rules should govern the choice of Masonic proxies?

 

PRUDENCE

752. Why should a Mason cultivate prudence?

 

MASONRY DEFINED          55 

 

PUBLICITY

753. Is there anything in Masonry contrary to public policy?

 

PUNISHMENT

754. What is the nature and theory of Masonic punishments?

 

PURITY

755. What color has always been considered an emblem of purity?

 

PURPLE

756. What color do Grand Lodge officers wear?

 

PYTHAGORAS

757. What has Freemasonry derived from the teachings of Pythagoras?

 

PYTHAGORAS, symbols of

758. What symbols has Masonry borrowed from Pythagoras?

 

QUALIFICATIONS OF CANDIDATES

759. What are the qualifications of a candidate for Masonry?

 

QUALIFICATIONS OF CANDIDATES, bodily

760. What are the physical qualifications of a candidate for Masonry?

 

QUARRELING

761. Why should Masons avoid quarreling?

 

QUEEN ELIZABETH

762. What action did Queen Elizabeth take with regard to Masonry?

 

QUESTIONING CANDIDATES

763. What is the duty of the Secretary in the preparation room?

 

QUESTION OF PUNISHMENT

764. In the event of a verdict of guilty on charges, how are the nature and extent of punishment determined?

 

RAISED

765. What does the Masonic term "raised" signify?

 

READING CHARGES

766. Is it lawful to read charges against a Master at a special communication of Lodge?

 

READING PETITION

767. May a petition for membership be read at a special communication?

 

RECOGNITION, sign or signs, word or grip

768. How may Masons recognize each other?

 

56        MASONRY DEFINED 

 

RECOMMENDATION

769. How many Master Masons are required to sign a petition for membership?

 

EIE‑CONSIDERATION OF BALLOT

770. Who may order a reconsideration of ballot?

 

RECORDS OF THE LODGE

771. What is the duty of the Secretary with reference to the Lodge records?

 

RE‑ELECTION OF MASTER

772. Is a Past Master eligible for re‑election as Master of the Lodge?

 

REFRESHMENT

773. What is the Masonic meaning of "refreshment"?

 

REFRESHMENT, charge of

774. Who has charge of the Lodge during the period of refreshment?

 

REFUSAL OF ADMISSION

775. Has the Master the right to refuse an affiliated Mason admission to his Lodge?

 

REFUSAL TO SERVE

776. Can a member duly elected to an office in a Lodge lawfully refuse to serve?

 

REGULARITY

777. How can a Mason prove his regularity?

 

RE‑INSTALLATION

778. Should a Master who succeeds himself be re‑installed?

 

REINSTATED

779. How can an expelled Mason be reinstated?

 

REJECTED CANDIDATE

780. Has a rejected candidate the right to repeat his application? If so, after what length of time?

 

REJECTION

781. Can a rejected candidate renew his petition?

 

REJECTION OF A PETITION FOR AFFILIATION

782. What is the effect of the rejection of a petition for affiliation on the Masonic status of the applicant?

 

RELIEF

783. What Master Mason's profession is the most important tenet?

 

MASONRY DEFINED          5?

 

 RELIEF, limitations of

784. What limitations are placed on Masonic relief?

 

RELIEF OF APPRENTICES

785. Are Entered Apprentices entitled to Masonic relief?

 

RELIEF, right of

786. Upon what ground is based the Masonic right of relief?

 

RELIGION OF MASONRY

787. In what sense, if any, is Masonry a religion?

 

REMOVAL OF DEACONS

788. Has the Master the right to remove a Deacon from his office?

 

RENEWAL OF APPLICATION

789. Has a rejected candidate the right to petition another Lodge for membership?

 

RENEWAL OF APPLICATION FOR ADVANCEMENT

790. Under what conditions may an applicant for advancement renew his petition?

 

RENOUNCING MASONS

791. To whom was the term "renouncing Masons" applied?

 

RENUNCIATION

792. What ceremony did the Jews observe when renouncing a bargain?

 

REPEAL

793. Can a resolution adopted by a Lodge be repealed?

 

REPEAL OR SUSPENSION OF GRAND LODGE BY‑LAWS

794. In what manner may the by‑laws of a Grand Lodge be repealed or suspended?

 

REPORT OF COMMITTEE ON PETITIONS

795. What is the effect of an unfavorable report by a committee on a petition for membership?

 

REPRESENTATION AT GRAND LODGE

796. What right has a Lodge with reference to representation at Grand Lodge?

 

REPRESENTATION AT GRAND LODGE BY LODGE UNDER DISPENSATION

797. May a Lodge under dispensation be represented in Grand Lodge?

 

58        MASONRY DEFINED

 

REPRESENTATION OF MASTER AT GRAND LODGE

798. Does the Master possess the exclusive right to represent his Lodge at the Grand Lodge?

 

REPRESENTATION OF WARDENS AT GRAND LODGE

799. Are the Wardens members of the Grand Lodge?

 

REPRESENTATIVES, Grand Lodge

800. What is the system of representation of Grand Lodges?

 

REPRIMAND

801. What is the nature and effect of Masonic reprimand?

 

RESIDENCE

802. To what particular Lodge is a candidate required to present his petition?

 

RESIDENCE, temporary

803. May a candidate residing temporarily in another than his home state appeal to a local Lodge for membership?

 

RESPECTABILITY

804. Why should Masons take care to observe the dictates of respectability?

 

RESPONSE

805. What is the proper response to all Masonic prayers?

 

RESPONSIBILITY OF GRAND MASTER

806. To whom is the Grand Master responsible?

 

RESTORATION

807. What is the Masonic definition of the term "restoration"?

 

RESTORATION AFTER INDEFINITE SUSPENSION

808. How may a brother, indefinitely suspended, be restored to membership in his Lodge?

 

RESTORATION BY APPEAL

809. Does the restoration of a brother by a Grand Lodge on appeal restore him to membership in his Lodge?

 

RESTORATION FROM DEFINITE SUSPENSION

810. When does restoration from definite suspension take place?

 

RESTORATION FROM DEFINITE SUSPENSION, vote on

811. How is restoration of a brother from definite suspension brought about?

 

RESTORATION FROM EXPULSION

812. Does the restoration by Grand Lodge of an expelled Mason reinstate him as a member of his former Lodge?

 

MASONRY DEFINED          59

 

RESTORATION ON APPEAL

813. What procedure should be observed in seeking restoration from definite or indefinite suspension by appeal?

 

RESURRECTION

814. Of what is the tracing board emblematic?

 

RETURNS

815. How often must a Lodge make returns to the Grand Lodge?

 

REVELS

816. What is the character of Masonic communication?

 

REVERENTIAL

817. Why should Masons be reverent?

 

REVOCATION OF WARRANT

818. In whom is the power of revoking warrants of constitution vested?

 

RIGHT ANGLE

819. Of what is the right angle emblematic?

 

RIGHT HAND

820. What is the symbolism of the right hand?

 

RIGHT OF APPEAL

821. What is the basis of the right of appeal?

 

RIGHT OF BURIAL

822. To whom is the right of Masonic burial confined?

 

RIGHT OF VISITATION

823. What regulations govern the right of visitation in a Masonic Lodge?

 

RIGHTS AND POWERS OF A MASONIC LODGE

824. What are the rights and powers of a Masonic Lodge?

 

RIGHT SIDE AND LEFT SIDE

825. What is the symbolism of the right and left sides?

 

RIGHTS OF MASTER MASONS

826. What are the principal rights of a Master Mason in good standing in a Masonic Lodge?

 

RISING SUN

827. What does the Worshipful Master represent?

 

RITUAL

828. Whence do we derive our ritual?

 

ROYAL ARCH

829. What is the final degree of Ancient Craft Masonry?

 

60        MASONRY DEFINED 

 

ROYAL ARCH PAST MASTER

830. What is the function of the past Master's degree of the Royal Arch?

 

ROYAL ART

831. Why is Masonry called the Royal Art?

 

RUFFIANS

832. Whence were the names of the three ruffians derived?

 

RULE

833. Of what is the rule emblematic?

 

RULES OF ORDER

834. What is the status of parliamentary law in Masonic Lodges?

 

SACRED

835. How does the word "sacred" apply to Masonry?

 

SACRED LODGE

836. What is the legendary sacred Lodge?

 

ST. JOHN'S MASONRY

837. When did the first three degrees receive the name of St. John's Masonry?

 

ST. JOHN THE BAPTIST

838. Who was St. John the Baptist?

 

ST. JOHN THE EVANGELIST

839. Who was St. John the Evangelist?

 

SAINTS JOHN, festivals of

840. On what days occur the feasts of the two Saints John?

 

SAINTS JOHN LODGES

841. What was the Lodge of Saints John?

 

SALT

842. Of what is salt the emblem?

 

SANCTUARY

843. What part of the Temple was called the sanctuary?

 

SCARLET

844. Of what is the color scarlet emblematic?

 

SCIENCE

845. As a science, what does Freemasonry embrace?

 

SCRIPTURES, reading of the

846. What passages of scripture are most appropriate for reading in Lodge?

 

MASONRY DEFINED          61

 

SCYTHE

847. Of what is the scythe emblematic?

 

SEAL OF SOLOMON

848. What was the legendary virtue of the Seal of Solomon?

 

SEAT IN THE EAST

849. To what seat of honor is a past Master entitled?

 

SECOND DEGREE

850. What are the teachings of the second degree?

 

SECRECY

851. Why do Freemasons enjoin and practice secrecy?

 

SECRECY AND SILENCE

852. What did the Ancients teach regarding secrecy and silence?

 

SECRECY OF BALLOT

853. Why are candidates for Masonry not elected viva voce?

 

SECRETARY

854. What are the qualifications of a Secretary of a Lodge?

 

SECRETARY, compensation of

855. Is it lawful to reimburse the Secretary for the performance of his duties?

 

SECRETARY, duties of

856. What are the duties of the Secretary?

 

SECRETS OF THE CHAIR

857. Can a Master lawfully preside over a Lodge without having received the secrets of the chair?

 

SECRET SOCIETIES

858. Is Masonry a secret society?

 

SEEK

859. Why should a Mason seek religion?

 

SELF INTEREST

860. Why should a Mason practice brotherly love?

 

SELF KNOWLEDGE

861. Why should a Mason strive for self knowledge?

 

SENIOR DEACON

862. Whose duty is it to carry messages and orders for the Master of a Lodge?

 

SENIOR WARDEN

863. What are the duties of the Senior Warden?

 

62        MASONRY DEFINED

 

SENSES

864. In what degree are the five senses explained?

 

SERVITUDE

865. What was the usual period of apprenticeship among operative Masons?

 

SETTING MAUL

866. Of what is the Setting Maul an emblem?

 

SETTING SUN

867. What was the duty of the Senior Warden at the close of day?

 

SEX

868. Why does Masonry deny admission to women?

 

SHARP INSTRUMENT

869. How did our ancient brethren make use of the sword?

 

SHEEP

870. Of what are sheep emblematic?

 

SHIBBOLETH

871. What does the word "shibboleth" signify?

 

SHOE

872. What is the symbolism of the shoe in Masonry?

 

SHOVEL

873. Of what is the shovel an emblem?

 

SIGN OF DISTRESS

874. Is the Grand Hailing Sign the same in all jurisdictions?

 

SILENCE

875. Why should a Mason cultivate silence?

 

SILVER CORD

876. Of what is the silver cord an emblem?

 

SINCERITY

877. Why should Masons be sincere?

 

SITUATION

878. How is a Masonic Lodge situated?

 

SLANDER

879. What is the Masonic definition of slander?

 

SLINKING

880. How can a Lodge protect itself against imposters?

 

MASONRY DEFINED          63 

 

SOCIAL DUTIES OF A MASTER

881. What are the social duties of the Master of a Lodge?

 

SOCIETY

882. What are the advantages of being a Mason?

 

SORROW LODGE

883. What is a lodge of sorrow?

 

SOUTH

884. Why is the Junior Warden stationed in the South?

 

SPECULATIVE

885. On what is the Masonic system founded?

 

SQUARE AND COMPASSES

886. What is the symbolism of the square and compasses?

 

STAND TO AND ABIDE BY

887. What is the duty of a Mason with respect to the laws of Masonry?

 

STATUTES OR DUTIES

888. What should the by‑laws of a Lodge contain?

 

STEP

889. In each step in Masonry, with what is the candidate presented?

 

STEWARDS, duties of

890. What are the duties of the Stewards?

 

STONE SQUARERS

891. Who were the Masters and Wardens of the Lodges of Masons during the building of King Solomon's Temple?

 

STRENGTH

892. What is one of the three principal supports of a Lodge?

 

STRICT TRIAL

893. What is the Masonic meaning of the expression "strict trial"?

 

SUBLIME

894. Why is the third called the sublime degree of Masonry?

 

SUBMISSION

895. What are the tests of Masonic obedience?

 

SUBSTITUTE WORD

896. Of what is the substitute word a symbol?

 

SUCCESSION IN OFFICE OF GRAND MASTER

897. What is the order of succession in event of the death or disability of the Grand Master?

 

64        MASONRY DEFINED

 

SUCCESSION OF GRAND LODGE OFFICERS

898. Who takes the place of the Grand Master or Grand Warden in the event of his absence from a session of the Grand Lodge?

 

SUCCESSION TO THE CHAIR

899. Who succeeds to the chair in the absence or disability of the Master?

 

SUCCESSOR, installation of

900. What is the prerogative of a Past Master with reference to his successor?

 

SUCCESSOR TO GRAND MASTER

901. What are the prerogatives of a Deputy Grand Master or a Grand Warden, when acting pro tempore as Grand Master?

 

SUMMONS

902. What should a summons contain?

 

SUN

903. Why does the Worshipful Master sit in the East?

 

SURRENDER OF WARRANT

904. Has the Lodge power to surrender its warrant without the consent of the Master?

 

SURRENDER OF WARRENT

905. By what process does a newly organized Grand Lodge issue authority over its constituent Lodges?

 

SUSPENSION

906. What is the Masonic meaning of the word "suspension"?

 

SUSPENSION OF BY‑LAWS

907. May a Lodge lawfully suspend its by‑laws?

 

SUSPENSION OF MASTER

908. In whom does the power of suspending a Master of a Lodge reside?

 

SWEDENBORG, rite of

909. Who was Emanuel Swedenborg? What was the rite of Swedenborg?

 

SWORD POINTING TO THE NAKED HEART

910. Of what are the sword and naked heart emblematic?

 

SWORDS

911. Of what is the sword emblematic?

 

MASONRY DEFINED          65 

 

SWORD, Tiler's

912. What should be the shape of the Tiler's sword?

 

SYMBOL

913. What is the nature of symbolism?

 

TABERNACLE

914. What is the symbolism of the Jewish tabernacle?

 

TACITURNITY

915. Why should Masons set a guard upon their lips?

 

TALMUD

916. What is the Talmud and what is its relation to Freemasonry?

 

TASSELS

917. Of what do the four tassels pendant to the corners of the Lodge remind us?

 

TAXATION OF UNAFFILIATED MASONS

918. Is an unaffiliated Mason liable to Masonic taxation?

 

TAXING POWER OF GRAND LODGE

919. What is the prerogative of the Grand Lodge with respect to levying taxes upon the Fraternity?

 

TEACHINGS, symbolic of the degrees

920. What are the symbolic teachings of Freemasonry?

 

TEMPERANCE

921. Why should Masons be temperate?

 

TEMPLE

922. What is the origin and history of the custom of building temples?

 

TEMPLE OF HEROD THE GREAT

923. What relation had the temple of Herod to Freemasonry?

 

TEMPLE OF SOLOMON

924. What was the design of Solomon's temple?

 

TEMPLE, symbolism of the

925. To the Master Mason, of what is King Solomon's temple a symbol?

 

TEMPORARY EXCLUSION

926. What is the Masonic meaning of temporary exclusion from a Lodge?

 

TENURE OF GRAND LECTURER

927. What should be the tenure of office of a Grand Lecturer?

 

66        MASONRY DEFINED 

 

TESSELATED PAVEMENT

928. Of what is the tesselated pavement emblematic?

 

TESTIMONY

929. Is it lawful for a Profane to testify in a Masonic trial?

 

TETRAGRAMMATON

930. What powers do the Jews attribute to the lost word?

 

THEOLOGICAL VIRTUES

931. Why should Masons practice the virtues of Faith, Hope and Charity?

 

THEORY

932. What does the theory and practice of Masonry include?

 

THEOSOPHISTS

933. Who are called Theosophists?

 

THIRD DEGREE

934. What are the teachings of the third degree of Masonry?

 

THIRD DEGREE, rights conferred by

935. What right does a Master Mason acquire on the reception of the third degree?

 

THREE

936. Why is the figure three (3) considered a sacred word in Masonry?

 

THREE GRAND OFFERINGS

937. What were the three grand o f, f erings of Masonry?

 

THREE SENSES

938. What three senses are essential to becoming a Mason?

 

THREE STEPS

939. Of what are the three steps emblematic?

 

THRESHING FLOOR

940. What is the symbolism of the threshing floor?

 

TILE

941. What is the meaning of the word "tile"?

 

TILER

942. What are the qualifications of the Tiler?

 

TILER, duties of

943. What are the duties of the Tiler?

 

TILER, privileges of

944. What rights of membership may a Tiler exercise?

 

MASONRY DEFINED          67

 

TILER'S OATH

945. What is the Tiler's oath or obligation?

 

TIME OF MEETING

946. What power has a Lodge with respect to fixing and changing its time of meeting?

 

TIME OF OPENING AND CLOSING THE LODGE

947. Who has the prerogative of determining the time of opening and closing a communication of a Lodge?

 

TOKENS

948. What part do words, signs and tokens play in Masonry?

 

TONGUE OF GOOD REPORT

949. What does it mean to be under the "tongue of good report"?

 

TRAITOR

950. Can a word or grip betray the secrets of Freemasonry?

 

TRAMPING MASONS

951. Who are called tramping Masons?

 

TRANSFERRING

952. If a Lodge be dissolved, what becomes of its charter?

 

TRANSIENT BRETHREN

953. Who are called transient brethren?

 

TRAVEL

954. In what sense is the word "travel" used in the symbolic language of Masonry?

 

TRAVELING FREEMASONS

955. Who were the traveling Freemasons of the middle ages?

 

TREASON AND REBELLION

956. Can Masonic charges be founded on acts of treason and rebellion?

 

TREASURER, duties of

957. What are the duties of the Treasurer?

 

TRESTLE‑BOARD

958. What is the Masonic trestle‑board?

 

TRIAD

959. Of what is the Triad emblematic?

 

TRIALS, Masonic

960. How are Masonic trials conducted?

 

68        MASONRY DEFINED

 

TRIBE OF JUDAH, lion of the

961. What is the symbolism of the lion of Judah?

 

TROWEL

962. Of what is the trowel emblematic?

 

TROWEL AND SWORD

963. What is the symbolism of the trowel and sword?

 

TRUE

964. Why should a Mason be truthful?

 

TRUST IN GOD

965. In whom do Masons put their trust?

 

TRUTH

966. What is the real end and aim of all Masonic labors and ceremonies?

 

TUBAL CAIN

967. What four children founded the beginning of all the sciences in the world?

 

TUSCAN

968. What is the first and simplest form of architecture?

 

TWENTY‑FOUR INCH RULE

969. Of what is the twenty‑four inch rule emblematic?

 

UNAFFILIATED MASONS

970. What are the status and rights of unaffiliated Masons?

 

UNAFFILIATED MASONS, status of

971. What are the status and rights of unaffiliated Masons?

 

UNAFFILIATES

972. Does an unaffiliated Mason enjoy the privilege of Masonic visitation?

 

UNANIMITY OF BALLOT

973. Why is the ballot required to be unanimous?

 

UNANIMOUS

974. When is the ballot unanimous?

 

UNANIMOUS CONSENT

975. What is called the bulwark of Masonry?

 

UNFAVORABLE REPORT

976. Should a ballot be taken on an unfavorable report?

 

UNIFORMITY

977. Why should Masons observe the same usages and customs?

 

MASONRY DEFINED          69

 

UNOCCUPIED TERRITORY

978. How may the Masonic system be extended to unoccupied territory?

 

UNWORTHY MEMBERS

979. What should be the attitude of the craft toward unworthy brethren?

 

UPPER CHAMBER

980. Why are Lodges held in upper chambers?

 

UPRIGHT POSTURE

981. What is the symbolism of the upright posture?

 

USAGES

982. To what do the usages and customs of Masons correspond?

 

VACANCY IN THE OFFICE OF MASTER

983. Can the office of Master be filled by an election in the event of his death or disability?

 

VACATION OF LODGE OFFICERS

984. May an officer of a Lodge, duly elected and installed, law‑fully resign his office?

 

VACATION OF OFFICE OF TILER

985. How may a Tiler be removed from office?

 

VERDICT, announcement of

986. When and where must the verdict in a Lodge trial be rendered?

 

VERDICT, how arrived at

987. How is the verdict at a Masonic trial arrived at?

 

VERDICT OF A GRAND LODGE ON APPEAL

988. What forms may the verdict of a Grand Lodge on appeal take in the settlement of an appeal?

 

VIOLATION OF MASONIC LANDMARKS AND REGULATIONS

989. What violations of Masonic landmarks and regulations may subject a Mason to Masonic discipline?

 

VIRTUES

990. What virtues does Masonry inculcate?

 

VISITATION

991. What rights has a Grand Master or his representative in a subordinate Lodge?

 

VISITATION, Grand Master's prerogative of

992. What is the prerogative of a Grand Master with respect to a Masonic visitation?

 

70        MASONRY DEFINED

 

VISIT, right of

993. Has a Mason the right to visit any Lodge where he may happen to be?

 

VOTE OF MASTER

994. Does the Master of a Lodge have the right to cast more than one vote?

 

VOTING ON A BALLOT

995. Why is every member present required to vote when the ballot is taken?

 

VOUCH

996. Under what circumstances is a voucher demanded?

 

VOUCHING FOR STRANGERS

997. Has an Entered Apprentice or Fellowcra f t the right of vouching for a visitor?

 

WAGES OF A MASON

998. What are the wages of a Mason?

 

WARDENS

999. What is the origin of the office of Wardens?

 

WARRANT

1000. What was the origin of Masonic warrants?

 

WARRANT OF CONSTITUTION, granting of

1001. What is the difference between a dispensation and a warrant?

 

WARRANT OF CONSTITUTION, nature of

1002. What right has a Lodge with respect to its warrant of constitution?

 

WARRANT OF CONSTITUTION, right to

1003. What is the prerogative of Grand Lodges with respect to issuing warrants of constitution?

 

WEEPING VIRGIN

1004. Of what is the Weeping Virgin emblematic?

 

WELL FORMED, TRUE AND TRUSTY

1005. What formula is used by the Grand Master at the laying of a corner stone?

 

WEST

1006. What is the symbolism of the west?

 

WHITE

1007. Of what is the color white emblematic?

 

MASONRY DEFINED          71

 

WIDOWS AND ORPHANS

1008. What rules apply to the relief of Masonic widows and orphans?

 

WIDOWS OF MASONS

1009. Under what circumstances does the widow of a Mason forfeit her claim to Masonic relief?

 

WIDOW'S SON

1010. Who was called the "Widow's son" and why?

 

WINDING STAIRCASE

1011. Of what is the winding staircase emblematic?

 

WINDING STAIRS, legend of the

1012. What is the legend of the winding stairs?

 

WISDOM

1013. How can a Mason acquire wisdom?

 

WITHDRAWAL FROM MEMBERSHIP

1014. Is it lawful for a member to demit without making application for membership in another Lodge?

 

WITHDRAWAL OF MEMBERS TO FORM A NEW LODGE

1015. Under what circumstances is it lawful for a number of members to withdraw at the same time from a Lodge?

 

WITHDRAWAL OF PETITION

1016. Is it permissible to withdraw a petition after it has been read?

 

WORK OF ANCIENT CRAFT MASONRY

1017. What regulations govern the right of a Lodge to do the work of Ancient Craft Masonry?

 

WORLDLY WEALTH

1018. Who may knock at the doors of Masonry?

 

WORSHIP OF GOD

1019. What is the supreme duty of a Mason?

 

WORSHIPFUL MASTER

1020. What is the proper title of a Master of a Lodge, and why?

 

WORTHY

1021. What is the Masonic meaning of the word "worthy"?

 

WRITTEN AVOUCHMENT

1022. Is it lawful to accept a letter of introduction as an avouchment?

 

72        MASONRY DEFINED

 

YEAR OF MASONRY

1023. What is the basis of Masonic chronology?

 

YORK CONSTITUTION OF 926

1024. Upon what legend is based the old York Constitution of

926?

 

ZERUBBABEL

1025. Who was the builder of the second temple?

 

MASONRY DEFINED

 

1 - Why was Hiram, our ancient Grand Master, called "ABIF?"

 

            Abif. A Hebrew word, signifying "his father." It is often used in the Scriptures as a title of honor. It was given to Hiram, the Tyrian builder, probably on account of his distinguished skill.

 

2 - How is moral purification symbolized?

 

            Ablution. Washing, or literally, a washing off, i. e., making one clean from all pollution. In the ancient mysteries it constituted a part of the preparation for initiation, and was a symbolical representation of moral purification. The ceremony is practiced in some of the degrees of the Ancient and Accepted rite.

 

3 - What is the ancient rule regarding attendance at Lodge?

 

            Absence. This term is usually applied to being absent by permission, for a specified time, during the regular meetings of the Lodge, and in such a manner as not to interfere with the harmony or working of the body. Long or continued absence from the Lodge meetings is contrary to the duties inculcated by the ancient charges of the Order, which prescribe, as a rule, "that no Master or Fellow could be absent from the Lodge, especially when warned to appear at it, without incurring a severe censure, unless it appeared to the Master and Wardens that pure necessity hindered him."

 

4 - What is the symbolism of the sprig of Acacia?

 

            Acacia. An interesting and important symbol in Freemasonry. Botanically, it is the acacia vera of Tournefort, and the mimosa nilotlea of Linnaeus. It grew abundantly in the vicinity of Jerusalem, where it is still to be found, and is familiar in its modern use as the tree from which the gum arabic of commerce is derived.

 

The acacia, which in Scripture, is always called Shittah, and in the plural Shittim, was esteemed a sacred wood among the Hebrews. Of it Moses was ordered to make the tabernacle, the ark of the covenant, the table for the shewbread, and the rest of the sacred furniture. Isaiah, in recounting the promises of God's mercy to the Israelites on their return from the captivity, tells them that, among other things, he will plant in the wilderness, for their relief and refreshment, the cedar, the acacia, the fir and other trees.

 

73

74        MASONRY DEFINED 

 

The first thing, then, that we notice in this symbol of the acacia, is that it had been always consecrated from among the other trees of the forest by the sacred purposes to which it was devoted. By the Jew, the tree from whose wood the sanctuary of the tabernacle and the holy ark had been constructed would ever be viewed as more sacred than ordinary trees. The early Masons, therefore, very naturally appropriated this hallowed plant to the equally sacred purpose of a symbol, which was to teach an important divine truth in all ages to come.

 

Having thus briefly disposed of the natural history of this plant, we may now proceed to examine it in its symbolic relations.

 

First. The acacia, in the mythic system of Freemasonry, is pre‑eminently the symbol of the immortality of the soul - that important doctrine which it is the great design of the institution to teach. As the evanescent nature of the flower, which "cometh forth and is cut down," reminds us of the transitory nature of human life, so the perpetual renovation of the evergreen plant, which uninterruptedly presents the appearance of youth and vigor, is aptly compared to that spiritual life in which the soul, freed from the corruptible body, shall enjoy an eternal spring and an immortal youth. Hence, in the impressive funeral service of our Order, it is said that "this ever‑green is an emblem of our faith in the immortality of the soul. By this we are reminded that we have an immortal part within us, which shall survive the grave, and which shall never, never, never die." And again, in the closing sentences of the monitorial lecture of the third degree, the same sentiment is repeated, and we are told that by "the evergreen and the ever‑living sprig" the Mason is strengthened "with confidence and composure to look forward to a blessed immortality." Such an interpretation of the symbol is an easy and a natural one; it suggests itself at once to the least reflective mind; and consequently, in some one form or another, is to be found existing in all ages and nations. It was an ancient custom, - which is not, even now, altogether disused, - for mourners to carry in their hands at funerals a sprig of some evergreen, generally the cedar or the cypress, and to deposit it in the grave of the deceased.

 

But, lastly, the acacia may also be considered as the symbol of initiation. This is by far the most interesting of its interpretations, and was, we have every reason to believe, the primary and original; the others being but incidental. It leads us at once to the investigation of the significant fact that in all the ancient initiations and religious mysteries there was some plant peculiar to each, which was consecrated by its own esoteric meaning, and which occupied an important position in the celebration of the rites, so that the plant, whatever it might be, from its constant and prominent use in the

 

MASONRY DEFINED          75 

 

ceremonies of initiation, came at length to be adopted as the symbol of that initiation.

 

Thus, the lettuce was the sacred plant which assumed the place of the acacia in the mysteries of Adonis. The lotus was that of the Brahmanical rites of India, and from them adopted by the Egyptians. The Egyptians also revered the erica or heath; and the mistletoe was a mystical plant among the Druids. And lastly, the myrtle performed the same office of symbolism in the mysteries of Greece that the lotus did in Egypt or the mistletoe among the Druids.

 

In all of these ancient mysteries, while the sacred plant was a symbol of initiation, the initiation itself was symbolic of the resurrection to a future life, and of the immortality of the soul. In this view, Freemasonry is to us now in the place of the ancient initiations, and the acacia is substituted for the lotus, the erica, the ivy, the mistletoe, and the myrtle. The lesson is the same - the medium of imparting it is all that has been changed.

 

Returning, then, to the acacia, we find that it is capable of two explanations. It is a symbol of immortality, and of initiation; but these two significations are closely connected, and that connection must be observed, if we desire to obtain a just interpretation of the symbol. Thus, in this one symbol, we are taught that in the initiation of life, of which the initiation in the third degree is simply emblematic, innocence must for a time lie in the grave, at length, how‑ever, to be called, by the word of the Grand Master of the Universe, to a blissful immortality. Combine with this the recollection of the place where the sprig of acacia was planted, - Mount Calvary, - the place of sepulture of him who "brought life and immortality to light," and who, in Christian Masonry, is designated, as he is in Scripture, as "the lion of the tribe of Judah;" and remember, too, that in the mystery of his death, the wood of the cross takes the place of the acacia, and in this little and apparently insignificant symbol, which is really the most important and significant one in Masonic science, we have a beautiful suggestion of all the mysteries of life and death, of time and eternity, of the present and of the future.

 

5 - Why are Masons said to be "Free and Accepted?"

 

            Accepted. A term in Freemasonry which is synonymous with "initiated" or "received into the society." Thus, we find in the Regulations of 1663, such expressions as these: "No person who shall hereafter be accepted a Freemason shall be admitted into a lodge or assembly until he has brought a certificate of the time and place of his acceptation from the Lodge that accepted him, unto the Master of that limit or division where such Lodge is kept." The word seems to have been first used in 1663 and, in the Regulations of that Year: is constantly employed in the place of the olden term "made,"

 

76        MASONRY DEFINED 

 

as equivalent to "initiated." This is especially evident in the 6th Regulation, which says, "that no person shall be accepted unless he be twenty‑one years old or more;" where accepted clearly means initiated. As the word was introduced in 1663, its use seems also to have soon ceased, for it is not found in any subsequent documents until 1738; neither in the Regulations of 1721; nor in the Charges approved in 1722; except once in the latter, where "laborers and unaccepted Masons" are spoken of as distinguished from and inferior to "Freemasons." In the Regulations of 1721, the words "made," "entered," or "admitted," are constantly employed in its stead. But in 1738, Anderson, who, in publishing the 2d edition of the Book of Constitutions, made many verbal alterations which seem subsequently to have been disapproved of by the Grand Lodge, again introduced the word accepted. Thus, in the 5th of the Regulations of 1721, which in the edition of 1723 read as follows, "But no man can be made or admitted a member of a particular Lodge," etc., he changed the phraseology so as to make the article read: "No man can be accepted a member of a particular Lodge," etc. And so attached does he appear to have become to this word that he changed the very name of the Order, by altering the title of the work, which, in the edition of 1723, was "The Constitutions of Freemasons," to that of "The Constitutions of the Ancient and Honorable Society of Free and Accepted Masons." Although many of the innovations of the edition of

1738 of the Book of Constitutions were subsequently repudiated by the Grand Lodge, and omitted in succeeding editions, the title of "Free and Accepted Masons" was retained, and is now more generally used than the older and simpler one of "Freemasons," to distinguish the society. The word accepted, however, as a synonym of initiated, has now become obsolete. The modern idea of an accepted Mason is that he is one distinguished from a purely operative or stone‑mason, who has not been admitted to the freedom of the company; an idea evidently intended to be conveyed by the use of the word in the Charges of 1722, already quoted.

 

6 - What is the meaning of "Free Will and Accord?"

 

            Accord. We get this word from two Latin ones ad cor, to the heart, and hence it means hearty consent. Thus in Wiclif's translation we find the phrase in Philippians, which in the Authorized Version is "with one accord," rendered "with one will, with one heart." Such is its significance in the Masonic formula, "free will and accord," that is "free will and hearty consent."

 

7 - What is the preliminary step in every Masonic trial?

 

            Accusation. The preliminary step in every trial is the accusation. This, in Masonic language, is called the charge. The charge

 

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should always be made in writing, signed by the accuser, delivered to the Secretary and read by that officer at the next regular communication of the Lodge. The accused should then be furnished with an attested copy of the charge, and be at the same time informed of the time and place appointed by the Lodge for the trial.

 

8 - Who is the prosecuting officer of a Lodge?

 

            Accuser. In every trial in a Lodge for an offense against the 'laws and regulations or the principles of Masonry any Master Mason may be the accuser of another, but a profane cannot be permitted to prefer charges against a Mason. Yet, if circumstances are known to a profane upon which charges ought to be predicated, a Master Mason may avail himself of that information, and out of it frame an accusation to be presented to the Lodge. And such accusation will be received and investigated, although remotely derived from one who is not a member of the Order.

 

It is not necessary that the accuser should be a member of the same Lodge. It is sufficient if he is an affiliated Mason; but it is generally held that an unaffiliated Mason is no more competent to prefer charges than a profane.

 

In consequence of the Junior Warden being placed over the Craft during the hours of refreshment, and of his being charged at the time of his installation to see "that none of the Craft be suffered to convert the purposes of refreshment into those of intemperance and excess," it has been very generally supposed that it is his duty, as the prosecuting officer of the Lodge, to prefer charges against any member who, by his conduct, has made himself amenable to the penal jurisdiction of the Lodge. I know of no ancient regulation which imposes this unpleasant duty upon the Junior Warden; but it does seem to be a very natural deduction, from his peculiar prerogative as the guardian of the conduct of the Craft, that in all cases of violation of the law he should, after due efforts towards producing a reform, be the proper officer to bring the conduct of the offending brother to the notice of the Lodge.

 

9 - Does acquittal of a Mason by a fury prevent his being tried again by a Lodge on the same charge?

 

            Acquittal. Under this head it may be proper to discuss two questions of Masonic law. 1. Can a Mason, having been acquitted by the courts of the country of an offense with which he has been charged, be tried by his Lodge for the same offense. And,

2. Can a Mason, having been acquitted by his Lodge on insufficient evidence, be subjected, on the discovery and production of new and more complete evidence, to a second trial for the same offense? To both of these questions the correct answer would seem to be in the affirmative.

 

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1. An acquittal of a crime by a temporal court does not relieve a Mason from an inquisition into the same offense by his Lodge; for acquittals may be the result of some technicality of law, or other cause, where, although the party is relieved from legal punishment, his guilt is still manifest in the eyes of the community; and if the Order were to be controlled by the action of the courts, the character of the Institution might be injuriously affected by its permitting a man, who had escaped without honor from the punishment of the law, to remain a member of the Fraternity. In the language of the Grand Lodge of Texas, "an acquittal by a jury, while it may, and should, in some circumstances, have its influence in deciding on the course to be pursued, yet has no binding force in Masonry. We decide on our own rules, and our own view of the facts."

 

2. To come to a correct apprehension of the second question, we must remember that it is a long‑settled principle of Masonic law, that every offense which a Mason commits is an injury to the whole Fraternity, for the bad conduct of a single member reflects discredit on the whole Institution. This is a very old and well‑established principle of the Institution; and hence we find the old Gothic Constitutions declaring that "a Mason shall harbor no thief or thief's retainer," and assigning as a reason, "lest the Craft should come to shame." The safety of the Institution requires that no evil‑disposed member should be permitted with impunity to bring disgrace on the Craft. And, therefore, although it is a well‑known maxim of the common law that no one should be twice placed in peril of punishment for the same crime; yet we must also remember that ,ither and fundamental maxim - salus populi suprema lax - which may, in its application to Masonry, be well translated: "the well‑being of the Order is the first great law." To this everything else must yield; and therefore if a member, having been accused of a heinous offense and tried, shall on his trial for want of sufficient evidence be acquitted, or being convicted shall for the same reason be punished by an inadequate penalty - and if he shall thus be permitted to remain in the Institution with the stigma of the crime upon him, "whereby the Craft comes to shame;" then, if new and more sufficient evidence shall be subsequently discovered, it is just and right that 'a new trial shall be had, so that he may on this newer evidence receive that punishment which will vindicate the reputation of the Order. No technicalities of law, no plea of autre f ois acquit, nor mere verbal exception, should be allowed for the escape of a guilty member; for so long as he lives in the Order, every man is subject to its discipline. A hundred wrongful acquittals of a bad member, who still bears with him the reproach of his evil life, can never discharge the Order from its paramount duty of protecting its own good fame and removing the delinquent member from its fold. To

 

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this great duty all private and individual rights and privileges must succumb.

 

10 - What action should a Lodge take on receipt of a favorable report on a petition?

 

            Action on Petition. The petition of the candidate having been referred to a committee, and that committee having reported favor. ably, the next step in the process is to submit the petition to the members of the Lodge for their acceptance or rejection. The law upon which this usage is founded is contained in the sixth article of the General Regulations of 1721, which declares that "no man can be entered a Brother in any particular Lodge, or admitted a member thereof, without the unanimous consent of all the members of the Lodge then present when the candidate is proposed, and their consent is formally asked by the Master." No peculiar mode of expressing this opinion is laid down in any of the ancient Constitutions; on the contrary, the same sixth article goes on to say that the members "are to signify their consent or dissent in their own prudent way, either virtually or in form, but with unanimity." Universal and uninterrupted usage, however, in this country, has required the votes on the application of candidates to be taken by ballot, which has been very wisely done, because thereby the secrecy and consequent independence of election is secured.

 

11 - When is a Lodge or brother said to be "active?" Active.. A Lodge is called active when it assembles regularly; and a brother when he is a working member of such a lodge. Many brethren visit a lodge who never or very seldom take part in lodge work, either because they live too far distant from the lodge, or because they are not sufficiently interested. Every lodge and every officer ought to strive diligently to make the work interesting to avoid the last imputation, but if they find their endeavors in vain, or that there is any brother who will not pay due attention to the work, they ought to endeavor to reclaim him, first by fraternal remonstrances; or if those do not avail, by punishment. By the death or removal of the members, a lodge may become inactive for a time, and it is better that it should be so than that the continuing of the work should be. entrusted to inexperienced officers.

 

12 - What are the prerogatives of the active members of a Lodge?

 

            Active Membership, Prerogatives of. Every Master Mason, who is a member of a Lodge, has a right to speak and, vote on all questions that come before the Lodge for discussion, except on trials in which he is himself interested. Rules of order may be established

 

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restricting the length and number of speeches, but these are of a local nature, and will vary with the by‑laws of each Lodge.

 

A Mason may also be restricted from voting on ordinary questions where his dues for a certain period - generally twelve months - have not been paid; and such a Regulation exists in almost every Lodge. But no local by‑law can deprive a member who has not been suspended, from voting on the ballot for the admission of candidates, because the Sixth Regulation of 1721 distinctly requires that each member present on such occasion shall give his consent before the candidate can be admitted. And if a member were deprived, by any by‑law of the Lodge, in consequence of non‑payment of his dues, of the right of expressing his consent or dissent, the ancient Regulation would be violated, and a candidate might be admitted without the unanimous consent of all the members present.

 

 

13 - What President of the United States was a bitter opponent of Free‑masonry?

 

            Adams, John Quincy, the sixth President of the United States, who served from 1825 to 1829. Mr. Adams, who has been very properly described as "a man of strong points and weak ones, of vast reading and wonderful memory, of great credulity and strong prejudices," became notorious in the latter years of his life for his virulent opposition to Freemasonry. The writer already quoted, and who had an excellent opportunity of seeing intimately the workings of the spirit of anti‑Masonry, says of Mr. Adams: "He hated Free‑masonry, as he did many other things, not from any harm that he had received from it or personally knew respecting it, but because his credulity had been wrought upon and his prejudices excited against it by dishonest and selfish politicians, who were anxious, at any sacrifice to him, to avail themselves of the influence of his commanding talents and position in public life to sustain them in the disreputable work in which they were enlisted. In his weakness, he lent himself to them. He united his energies to theirs in an impracticable and unworthy cause." The result was a series of letters abusive of Freemasonry, directed to leading politicians, and published in the public journals from 1831 to 1833. A year before his death they were collected and published under the title of "Letters on the Masonic Institution, by John Quincy Adams." Some ex‑planation of the cause of the virulence with which Mr. Adams attacked the Masonic Institution in these letters may be found in the following paragraph contained in an anti‑Masonic work written by one Henry Gassett, and affixed to his Catalogue of Books on the Masonic Institution. "It had been asserted in a newspaper in Boston, edited by a Masonic dignitary, that John Q. Adams was a Mason. In answer to an inquiry from a person in New York State, whether he was so,

 

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Mr. Adams replied that `he was not, and never should be.' " These few words, undoubtedly, prevented his election a second term as president of the United States. His competitor, Andrew Jackson, a Freemason, was elected. Whether the statement contained in the italicized words be true or not, is not the question. It is sufficient that Mr. Adams was led to believe it, and hence his ill‑will to an association which had, as he supposed, inflicted this political evil on him, and baffled his ambitious views.

 

14 - What are the qualifications of Lodge officers?

 

            Address. Those who accept office and exercise authority in the lodge, ought to be men of prudence and address, enjoying the ad‑vantages of a well‑cultivated mind and retentive memory. All men are not blessed with the same powers and talents; all men, therefore, are not equally qualified to govern. He who wishes to teach must submit to learn; and no one can be qualified to occupy the higher offices of the lodge who has not previously discharged the duties of those which are subordinate. Experience is the best preceptor. Every man may rise by graduation, but merit and industry are the first steps to preferment.

 

15 - What rules govern a brother while speaking in Lodge?

 

            Addressing a Lodge. No brother shall speak twice to the same question, unless in explanation, or the mover in reply. Every one who speaks shall rise, and remain standing, addressing himself to the Master, nor shall any brother presume to interrupt him, unless he shall be wandering from the point, or the Master shall think fit to call him to order; but, after he has been set right, he may proceed, if he observe due order and decorum.

 

16 - To whom does the term "Adhering Mason" apply?

 

            Adhering Mason. Those Masons who, during the anti‑Masonic excitement in this country, on account of the supposed abduction of Morgan, refused to leave their Lodges and renounce Masonry were so called. Among their number were some of the wisest, best and Most influential men of the country.

 

17‑How many candidates can be made Masons on the same day?

 

            Admission. Not more than five new brothers shall be made in tiny one lodge on the same day, nor any man under the age of twenty‑one years, unless by dispensation from the Grand Master. Every candidate for admission must be a freeman, and his own master and, at the time of initiation, be known to be in reputable circumstances. He should be a lover of the liberal arts and sciences, and have made some progress in one or another of them.

 

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18 - Has a Master the right to deny a member admission to his own Lodge?

 

            Admission of Members. Coincident with the power of admitting or excluding a visitor from another Lodge, is that of refusing or consenting to the admission of a member. The ritual of opening expressly says that none shall "pass or repass but such as are duly qualified and have the Worshipful Master's permission;" and if the prerogative of refusing admission to a brother hailing from another Lodge is vested solely in the Master, that he may be enabled, by this discretionary power, to maintain the by‑laws and regulations of the Order, and preserve the harmony of the Lodge, it seems evident that he should be possessed of equal power in respect to his own members, because it may happen that the admission even of a member might sometimes create discord, and if the Master is aware that such would be the result, it must be acknowledged that he would be but exercising his duty in refusing the admission of such a member. But as this prerogative affects, in no slight degree, the rights of membership, which inure to every Mason who has signed the by‑laws, it should be exercised with great caution; and where a member has been unjustly, or without sufficient cause, deprived of the right of visiting his own Lodge, there can be no question that he has the right of preferring charges against the Master in the Grand Lodge, whose duty it is to punish every arbitrary or oppressive exercise of prerogative.

 

19 - What right has a new Lodge with respect to the admission of members?

 

            Admission of New Members. The warrant of constitution having been granted permanently and for the general objects of Masonry, and not for a specific purpose and a prescribed period, as is the case with Lodges under dispensation, the quality of perpetuity is granted with it as one of the necessary conditions. But this perpetuity can only be secured by the admission of new members to supply the places of those who die or demit. This admission may take place either by the initiation of profanes, who acquire by that initiation the right of membership, or by the election of unaffiliated Masons.

 

20 - Has a Master of a Lodge the right to decline to admit, as a visitor, a Master Mason in good standing?

 

            Admission of Visitors. A prerogative of the Master of a Lodge is that of controlling the admission of visitors. He is required by his installation charge to see that no visitors be received without passing a due examination and producing proper vouchers; and this duty he cannot perform unless the right of judging of the nature of that examination and of those vouchers be solely vested in him‑self, and the discretionary power of admission or rejection be placed in his hands. The Lodge cannot, therefore, interfere with this

 

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prerogative, nor can the question be put to it whether a particular visitor shall be admitted. The Master is, in all such cases, the sole judge, without appeal from his decision.

 

21 - What is the duty of the Tiler with reference to the admission of per‑ sons to a Lodge room?

 

            Admittance to the Lodge. The first and most important duty of the Tiler is to guard the door of the Lodge, and to permit no one to pass in who is not duly qualified, and who has not the permission of the Master. Of these qualifications, in doubtful cases, he is not himself to judge; but on the approach of any one who is unknown to him, he should apprize the Lodge by the usual formal method. As the door is peculiarly under his charge, he should never, for an instant, be absent from his post. He should neither open the door himself from without, nor permit it to be opened by the Junior Deacon from within, without the preliminary alarm.

 

22 - How should a brother be admonished?

 

            Admonition. If a brother grossly misconduct himself, let him be admonished privately by the Worshipful Master; try every gentle means to convince him of his errors; probe the wound with a delicate hand; and use very mild expedient to work his reform. Perhaps he may save his brother, and give to society a renewed and valuable member.

 

23 - Who was Adoniram?

 

            Adoniram. This prince was appointed by King Solomon to super‑intend the contribution towards building the temple, as well as the levy of 30,000 Israelites to work by monthly courses in the forest of Lebanon. For this purpose, and to insure the utmost regularity, an old masonic tradition informs us that he divided them into lodges, placing three hundred in each, under a Master and Wardens, himself being Grand Master over all. He was also constituted by the king one of the seven Grand Superintendents, and Chief of the Provosts and Judges.

 

24 - What is the relation of women to Masonry in France and in America:,

 

            Adoptive Masonry. A name given to certain degrees resembling Masonry, and Masonic in spirit, which have been invented for ladies who have claims upon. the Order of Freemasonry, through relatives who are members of it. Adoptive Masonry first made its appearance in France, in the early part of the 18th century, and is still a legal and regular branch of the Institution in that country. The French rite has four degrees:

 

1. Apprentice;

2. Companion;

3. Mistress;

4. Perfect Mistress. The officers of a Lodge of Adoption are a Grand Master and a Grand Mistress; an Orator; an Inspector, and

 

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Inspectress; a Depositor and Depositrex; a Conductor and Conductress. They wear blue collars, with a gold trowel pendant therefrom, white aprons, and gloves. The members also wear the jewel of the Order, which is a golden ladder with five rounds, on the left breast. Many of the most distinguished ladies of Europe have been, and are now, members of this Order. Among them were the Duchess of Bourbon, the Empress Josephine, Lady Montague, Duchess Elizabeth Chesterfield, and the Empress Eugenie. The Adoptive Lodges were at first rapidly diffused throughout all the countries of Europe except the British empire. But the American Adoptive rite is better adapted to the United States, and has excited considerable interest, and found many powerful advocates in this country. It consists of five degrees, as follows:

 

1. Jephthah's daughter, or the Daughter's degree, illustrating respect to the binding force of a vow;

2. Ruth, or the Widow's degree, illustrating devotion to religious principles;

3. Esther, or the Wife's degree, illustrating fidelity to kindred and friends;

4. Martha, or the Sister's degree, illustrating undeviating faith in the hour of trial;

5. Electa, or the Benevolent degree, illustrating charity and courage, with patience and submission under wrongs.

 

All the degrees together are called the "Rite of the Eastern Star," and are very beautiful and impressive. Ladies who have received these degrees have a ready and efficient means of commanding the services of Freemasons whenever and wherever they may need them. The moral teachings of the Eastern Star degrees are excellent, and cannot fail to make a good impression. Notwithstanding that there is among some Masons a strong feeling against any form of Adoptive Masonry, it cannot be questioned that the spirit of the age demands something of the kind. Masons cannot find a surer safeguard and protection for their wives, sisters, and daughters than is furnished by the American Adoptive rite or Order of the Eastern Star. To the objection that the degrees are not Masonic, it may be replied that they are as much so as any degree outside of the Symbolical Lodge. No degrees above the first three are Masonic, except by adoption.

 

25 - How is the word "advanced" technically used in Masonry?

 

            Advanced. This word has two technical meanings in Masonry.

 

1. We speak of a candidate as being advanced when he has passed from a lower to a higher degree; as we say that a candidate is qualified for advancement from the Entered Apprentice's degree to that of a Fellow Craft when he has made that "suitable proficiency in the former which, by the regulations of the Order, entitle him to receive the initiation into and the instructions of the latter." And when the Apprentice has thus been promoted to the second degree he is said to have advanced in Masonry.

 

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2. The word is peculiarly applied to the initiation of a candidate in the Mark degree, which is the fourth in the American modification of the York Rite. The Master Mason is thus said to be "advanced to the honorary degree of a Mark Master," to indicate either that he has now been promoted one step beyond the degrees of Ancient Craft Masonry on his way to the Royal Arch, or to express the fact that he has been elevated from the common class of Fellow Crafts to that higher and more select one which, according to the traditions of Masonry, constituted, at the first Temple, the class of Mark Masters.

 

26 - What is the status of an Entered Apprentice if the Lodge denies him advancement?

 

            Advancement, Denial of. An Apprentice has the right to apply for advancement; but the Lodge in which he was initiated has the correlative right to reject his application. And thereby no positive right of any person is affected; for, by this rejection of the candidate for advancement, no other injury is done to him than the disappointment of his expectations. His character as an Entered Apprentice is not impaired. He still possesses all the rights and prerogatives that he did before, and continues, notwithstanding the rejection of his application, to be an Apprentice "in good standing," and entitled, as before, to all the rights and privileges of a possessor of that degree.

 

27 - Does an Entered Apprentice have the right of advancement?

 

            Advancement, Right of. Apprentices have the right to apply for advancement to a higher degree. Out of the class of Apprentices the Fellow Crafts are made; and as this eligibility to promotion really constitutes the most important right of this inferior class of our Brethren, it is well worthy of careful consideration. I say, then, that the Entered Apprentice possesses the right of application to be passed to the degree of a Fellow Craft. He is eligible as a candidate; but here this right ceases. It goes no farther than the mere prerogative of applying. It is only the right of petition. The Apprentice has, in fact, no more claim to the second degree than the profane has to the first. It is a most mistaken opinion to suppose that when a profane is elected as a candidate, he is elected to receive all the degrees that can be conferred in a Symbolic Lodge. Freemasonry is a rigid system of probation. A second step never can be attained hntil sufficient proof has been given in the preceding that the candidate is "worthy and well qualified." A candidate who has received the first degree is no more assured by this reception that he will reach the third, than that he will attain the Royal Arch. In the very ceremony of his reception he may have furnished convincing evidence of his unfitness to proceed further; and it would become the duty of

 

 

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the Lodge, in that case, to debar his future progress. A bad Apprentice will make a worse Master Mason; for he who cannot comply with the comparatively simple requisitions of the first degree, will certainly be incapable of responding to the more important duties and obligations of the third. Hence, on the petition of an Apprentice to be passed as a Fellow Craft, a ballot should always be taken. This is but in accordance with the meaning of the word; for a petition is a prayer for something which may or may not be refused, and hence, if the petition is granted, it is ex gratin, or by the voluntary favor of the Lodge, which, if it chooses, may withhold its assent. Any other view of the case would exclude that inherent right which is declared by the Regulations of 1721 to exist in every Lodge, of being the best judges of the qualifications of its own members.

 

28 - What are the supports of the adytum or Lodge?

 

            Adytum. In the British and other Mysteries the three pillars of Wisdom, Strength, and Beauty represented the great emblematical Triad of Deity, whereas with us they refer to the three principal officers of the lodge. We shall find, however, that the symbolical meaning is the same. In Britain the Adytum or lodge was actually supported by three stones or pillars, which were supposed to convey a regenerating purity to the aspirant, after having endured the ceremony of initiation in all its accustomed formalities. The delivery from between them was termed a new birth. The corresponding pillars of the Hindu Mythology were also known by the names of Wisdom, Strength, and Beauty, and were placed in the east, west, and south, crowned with three human heads. They jointly referred to the Creator, who was said to have planned the Great Work by his infinite Wisdom; executed it by his Strength; and adorned it with all its Beauty and use‑fulness for the benefit of man.

 

29 - Of what were the ancient Lodges schools?

 

            Affability. The ancient lodges were so many schools or academies for teaching and improving the arts of designing, especially architecture; and the present lodges are often employed in that way in lodge hours, or else in agreeable conversation, though without politics or party feeling. None of them are ill employed; they have no transaction unworthy of an honest man or a gentleman; no personal piques, no quarrels, no cursing and swearing, no cruel mockings, no obscene talk, or ill manners, for the noble and eminent brethren are affable to the meanest; and these are duly respectful to their betters in harmony and proportion; and though on the level, yet always within compass, and according to the square and plumb.

 

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30 - What is the distinction between an affiliated and a non‑affiliated Mason?

 

            Affiliated. A word that designates a Mason as a member of some Lodge. A Mason who does not belong to any Lodge is styled "Non‑Affiliated."

 

31 - What is the Masonic meaning of the term "affiliation?"

 

            Affiliation. Initiation indicates the first reception of a person into a Masonic Lodge; affiliation denotes the reception of one already a Mason into some other Lodge than the one in which he received the Light.

 

All the rights and duties that accrue to a Master Mason, by virtue of membership in the Lodge in which he was initiated, likewise accrue to him who has been admitted to membership by affiliation. There is no difference in the relative standing of either class of members: their prerogatives, the privileges, and their obligations are the same.

 

There is, however, a difference in the methods of admission. Those who acquire membership in a Lodge, by virtue of having received therein the third degree, obtain that membership as a matter of right, without petition and without ballot. But a Master Mason, who is desirous of affiliating with a Lodge in which he was not initiated, or in which, after initiation, he had at the legal time declined or neglected to assert his right of membership, must apply by petition. This petition must be read at a regular communication of the Lodge, and be referred to a committee of investigation, which committee, at the next regular communication (a month having intervened), will report on the character and qualifications of the candidate; and if the report be favorable, the Lodge will proceed to ballot. As in the case of initiation, the ballot is required to be unanimously in favor of the applicant to secure his election. One black ball is sufficient to reject him.

 

All of these Regulations, which are of ancient date and of general usage, are founded on the fifth and sixth of the Regulations of 1721, and are, it will be seen, the same as those which govern the petition and ballot for initiation. The Regulations of 1721 make no difference in the cases of profanes who seek to be made Masons, and Masons who desire affiliation or membership in a Lodge. In both cases "previous notice, one month before," must be given to the Lodge, "due inquiry into the reputation and capacity of the candidate" must be made, and the "unanimous consent of all the members then present" must be obtained. Nor can this unanimity be dispensed with in one ease any more than it can in the other. It is the inherent privilege of every Lodge to judge of the qualifications of its o`vn members, "nor is this inherent privilege subject to a dispensation."

 

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32 - Are there any geographical restrictions on the right of affiliation?

 

            Affiliation of Non‑Residents. Some Grand Lodges have adopted a Regulation requiring a Mason, living in their respective jurisdictions, to unite himself in membership with some Lodge in the said jurisdiction, and refusing to accord the rights of affiliation to one who belongs to a Lodge outside of the jurisdiction. But I have no doubt that this is a violation of the spirit of the ancient law. A Mason living in California may retain his membership in a Lodge in the State of New York, and by so doing, is as much an affiliated Mason, in every sense of the word, as though he had acquired membership in a California Lodge. I do not advocate the practice of holding membership in distant Lodges; for I believe that it is highly expedient, and that a Mason will much more efficiently discharge his duties to the Order by acquiring membership in the Lodge which is nearest to his residence, than in one which is at a great distance; but I simply contend for the principle, as one of Masonic jurisprudence, that a Master Mason has a right to apply for membership in any Lodge on the face of the globe, and that membership in a Lodge carries with it the rights of affiliation wherever the member may go.

 

33 - To what Lodge or Lodges may a Mason apply for affiliation?

 

            Affiliation, Petition for. There is one difference between the condition of a profane petitioning for admission, and that of a Master Mason applying for membership, which claims our notice.

 

A profane can apply for initiation only to the Lodge nearest his place of residence; but no such Regulation exists in reference to a Master Mason applying for membership. He is not confined in the exercise of this privilege within any geographical limits. No matter how distant the Lodge of his choice may be from his residence, to that Lodge he has as much right to apply as to the Lodge which is situated at the very threshold of his home. A Mason is expected to affiliate with some Lodge. The ancient Constitutions specify nothing further on the subject. They simply prescribe that every Mason should belong to a Lodge, without any reference to its peculiar locality, and a Brother therefore complies with the obligation of affiliation when he unites himself with any Lodge, no matter how distant; and by thus contributing to the support of the institution, he discharges his duty as a Mason, and becomes entitled to all the privileges of the Order.

 

This usage - for, in the absence of a positive law on the subject, it has become a Regulation, from the force of custom only - is undoubtedly derived from the doctrine of the universality of Masonry. The whole body of the craft, wheresoever dispersed, being considered. by the fraternal character of the institution, as simply component

 

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parts of one great family, no peculiar rights of what might be called Masonic citizenship are supposed to be acquired by a domiciliation in one particular place. The Mason who is at home and the Mason who comes from abroad are considered on an equal footing as to all Masonic rights; and hence the Brother made in Europe is as much a Mason when he comes to America, and is as fully qualified to discharge in America all Masonic functions, without any form of naturalization, as though he had been made in this country. The converse is equally true. Hence no distinctions are made, and no peculiar rights acquired by membership in a local Lodge. Affiliation with the Order, of which every Lodge is equally a part, confers the privileges of active Masonry. Therefore no law has ever prescribed that a Mason must belong to the Lodge nearest to his residence, but generally that he must belong to a Lodge; and consequently the doctrine is, as it has been enunciated above, that a Master Mason may apply for affiliation, and unite himself with any Lodge which is legal and regular, no matter how near to, or how far from his place of residence.

 

34 - What is the relation of the ancient love‑feast to Masonry?

 

            Agape. Love‑feast. A banquet of charity, among the early Christians. St. Chrysostom thus describes its origin and purposes: "At first Christians had all things in common; but when that equality of possession ceased, as it did even in the Apostle's time, the Agape, or love‑feast, was instituted instead of it. Upon certain days, after the religious services were closed, they met at a common feast, the rich bringing provisions, and the poor, who had nothing, being invited. These meetings were held in secret." The Agape cannot but call to mind the Table‑lodges of Freemasonry, and, in truth, these owe their origin to the love‑feasts of the primitive Christians. A distinguished German scholar, A. Kestner, professor of Theology at Jena, published a work in 1819, entitled, "The Agape, or the Secret World‑Society - Weltbund, of the primitive Christians" - i.e., a society apart from their spiritual organization - "founded by Clemens, at Rome, in the reign of Domitian, having a hierarchical constitution, and a ground system of Masonic symbolism, and mysteries." In this Work he argues that there was a direct connection between the Agape and the Table‑lodge of Freemasons.

 

35 - Of what was the stone of foundation formed?

 

            Agate. Among the Masonic traditions is one which asserts that the stone of foundation was formed of agate. This, like everything connected with the legend of the stone, is to be mystically interpreted. In this view, agate is a symbol of strength and beauty, a symbolism derived from the peculiar character of the agate which

 

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is distinguished for its compact formation, and the ornamental character of its surface.

 

36 - Is the age of twenty‑one the lawful age of admission in all Masonic jurisdictions?

 

            Age, Lawful. The ancient Regulations do not express any determinate number of years at the expiration of which a candidate becomes legally entitled to apply for admission. The language used is, that he must be of "mature and discreet age." But the usage of the Craft has differed in various countries as to the construction of the time when this period of maturity and discretion is supposed to have arrived. The sixth of the Regulations, adopted in 1663, prescribes that "no person shall be accepted unless he be twenty‑one years old, or more;" but the subsequent Regulations are less explicit. At Frankfort‑on‑the‑Main, the age required is twenty; in the Lodges of Switzerland, it has been fixed at twenty‑one. The Grand Lodge of Hanover prescribes the age of twenty‑five, but permits the son of a Mason to be admitted at eighteen. The Grand Lodge of Hamburg decrees that the lawful age for initiation shall be that which in any country has been determined by the laws of the land to be the age of majority. The Grand Orient of France requires the candidate to be twenty‑one unless he be the son of a Mason, who hasp performed some important service to the Order, or unless he be a young man who has served six months in the army, when the initiation may take place at the age of eighteen. In Prussia the required age is twenty‑five. In England it is twenty‑one, except in cases where a dispensation has been granted for an earlier age by the Grand or Provincial Grand Master. In Ireland the age must be twenty‑one, except in cases of dispensation granted by the Grand Master or Grand Lodge. In the United States, the usage is general that the candidate shall not be less than twenty‑one years of age at the time of his initiation, and no dispensation can issue for conferring the degrees at an earlier period.

 

This variety in the laws relating to this subject conclusively proves that the precise age has never been determined by any Landmark of the Order. The design and nature of the institution must in this case be our only guide. The speculative character of the society requires that none shall be admitted to its mysteries except those who have reached maturity and discretion; but it is competent for any Grand Lodge to determine for itself what shall be considered to be that age of maturity. Perhaps the best regulation is that adopted by the Grand Lodge of Hamburg. Hence the Masons of this country have very wisely conformed to the provisions of the law on this subject, which prevail in all the States, and have made the age of twenty‑one the legal one for candidates applying for admission.

 

 

 

ALBERT GALLATIN MACKEY

 

Born at Charleston, South Carolina, March 12th, 1807. Passed on at Fortress Monroe, Virginia, June 20th, 1881, at the age of 74 years. Buried at Washington, D.C., June 26th, 1881, with all the solemnity of the Masonic Rites wherein he had long been an active leader. Graduated with honors at the Charleston Medical College, iii 18:31 gave his attention to the practice of medicine until 1851, but from that time on devoted his time to literary and Masonic efforts. He was Initiated, Passed and Raised in Saint Andrews Lodge No. 10, Charleston, South Carolina, in 1841. Shortly thereafter he affiliated with Soloman's Lodge No. 1, Charleston, and was elected Worshipful Master in 1842. From 1842 to 1867 he held the office of Grand Secretary of South Carolina. In 1812 he was advanced and exalted in Capitular Masonry, and served 1855 to 1867 as Grand High Priest of South Carolina. From 1850 to 1868 served as General Grand High Priest. Created a Knight Templar in 1842, elected Eminent Commander 1844. Crowned a Sovereign Grand Inspector General of the Thirty Third and last Degree, Ancient and Accepted Scottish Rite in 1844, and for many years Secretary‑General of the Supreme Council. Ilis most popular and outstanding Masonic literature were "A Lexicon of Freemasoliry," "Mackey's History of Freemasonry," "Jurisprudence," "Symbolism," and "Mackey's Encyclopedia of Freemasonry." These works are recognized and published then ‑ out the English speaking world, as works of authority on Freemasonry.

 

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37 ‑ Certain numbers are assigned as the symbolic ages of Masons of various degrees. What are they, and why?

 

            Age, Masonic. In all of the Masonic Rites except the York, or American system, a mystical age is appropriated to each degree, and the initiate who has received the degree is said to be of such or such an age. Thus, the age of an Entered Apprentice is said to be three years; that of a Fellow Craft, five; and that of a Master Mason, seven. These ages are not arbitrarily selected, but have reference to the mystical value of members and their relation to the different degrees. Thus, three is the symbol of peace and concord, and has been called in the Pythagorean system the number of perfect harmony, and is appropriated to that degree, which is the initiation into an Order whose fundamental principles are harmony and brotherly love. Five is the symbol of active life, the union of the female principle two and the male principle three, and refers in this way to the active duties of man as a denizen of the world, which constitutes the symbolism of the Fellow Craft's degree; and seven, as a venerable and perfect number, is symbolic of that perfection which is supposed to be attained in the Master's degree. In a way similar to this, all the ages of the other degrees are symbolically and mystically explained. It has already been said that this system does not prevail in the York Rite. It is uncertain whether it ever did and has been lost, or whether it is a modern innovation on the symbolism of Masonry invented for the later Rites. Something like it, however, is to be found in the battery, which still exists in the York Rite, and which, like the Masonic age, is varied in the different degrees.

 

The Masonic ages are - and it will thus be seen that they are all mystic numbers ‑ 3, 5, 7, 9, 15, 27, 63, 81.

 

38 How is the word "agenda" used in Masonry?

 

            Agenda. A Latin participle, signifying "things to be done." In Masonry it means small books in which certain virtues or precepts are written, and which it is the duty of all Masons to inculcate and practice. It also applied to the items constituting a program or order of business.

 

39 - What was the book of the Constitutions of the Ancient Masons called?

 

            Ahiman Rezon. Dr. Mackey says these words are derived from the Hebrew ahim, brothers, manah, to prepare, and ratzon, the will or law; and signifies, therefore literally, "the law of prepared brothers." Others contend that the derivation is from achi man razor., "the opinions of a true and faithful brother." It was the title adopted for their Book of Constitutions by the section which split off from our Grand Lodge about the year

1740, and denominated themselves, by way of distinction, "Ancient Masons."

 

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40 - To what extent should a Mason extend aid to a worthy distressed brother?

 

            Aid and Assistance. The duty of aiding and assisting, not only all worthy distressed Master Masons, but their widows and orphans also, "wheresoever dispersed over the face of the globe," is one of the most important obligations that is imposed upon every brother of the "mystic tie" by the whole scope and tenor of the Masonic Institution. The regulations for the exercise of this duty are few, but rational. In the first place, a Master Mason who is in distress has a greater claim, under equal circumstances, to the aid and assistance of his brother, than one who, being in the Order, has not attained that degree, or who is altogether a profane. This is strictly in accordance with the natural instincts of the human heart, which will always prefer a friend to a stranger, or, as it is rather energetically expressed in the language of Long Tom Coffin, "a messmate before a shipmate, a shipmate before a stranger, and a stranger before a dog;" and it is also strictly in accordance with the teaching of the Apostle of the Gentiles, who has said: "As we have opportunity, therefore, let us do good to all men, especially unto them who are of the household." But this exclusiveness is only to be practiced under circumstances which make a selection imperatively necessary. Where the grant of relief to the profane would incapacitate us from granting similar relief to our brother, then must the preference be given to him who is "of the household." But the earliest symbolic lessons of the ritual teach the Mason not to restrict his benevolence within the narrow limits of the Fraternity, but to acknowledge the claims of all men, who need it, to assistance. Inwood has beautifully said, "The humble condition both of property and dress, of penury and want, in which you were received into the Lodge, should make you at all times sensible of the distress of poverty and all you can spare from the call of nature and the due care of your families, should only remain in your possession as a ready sacrifice to the necessities of an unfortunate, distressed brother. Let the distressed cottage feel the warmth of your Masonic zeal and, if possible, exceed even the unabating ardor of Christian charity. At your approach let the orphan cease to weep, and in the sound of your voice let the widow forget her sorrow." Another restriction laid upon this duty of aid and assistance by the obligations of Masonry is that the giver shall not be lavish beyond his means in the disposition of his benevolence. What he bestows must be such as he can give "without material injury to himself or family." No man should wrong his wife or children that he may do a benefit to a stranger or ever a brother. The obligations laid on a Mason to grant aid and assistance to the needy and distressed

 

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seem to be in the following graduations: first, to his family; next, to his brethren; and, lastly, to the world at large.

 

So far this subject has been viewed in a general reference to that spirit of kindness which should actuate all men, and which it is the object of Masonic teaching to impress on the mind of every Mason as a common duty of humanity, and whose disposition Masonry only seeks to direct and guide. But there is another aspect in which this subject may be considered, namely, in that peculiar and technical one of Masonic aid and assistance due from one Mason to another. Here there is a duty declared, and a correlative right inferred; for if it is the duty of one Mason to assist another, it follows that every Mason has the right to claim that assistance from his brother. It is this duty that the obligations of Masonry are especially intended to enforce; it is this right that they are intended to sustain. The symbolic ritual of Masonry which refers, as, for instance, in the first degree, to the virtue of benevolence refers to it in the general sense of a virtue which all men should practice. But when the Mason reaches the third degree, he discovers new obligations which restrict and define the exercise of this duty of aid and assistance. So far as his obligations control him, the Mason as a Mason, is not legally bound to extend his aid beyond the just claimants in his own Fraternity. To do good to all men is of course inculcated and recommended; to dv good to the household is enforced and made compulsory by legal enactment and sanction.

 

Now, as there is here, on one side, a duty, and on the other side a right, it is proper to inquire what are the regulations or laws by which this duty is controlled and this right maintained.

 

The duty to grant and the right to claim relief Masonically is recognized in the following passage of the Old Charges of 1722: "But if you discover him to be a true and genuine brother, you are to respect him accordingly; and if he is in want, you must relieve him if you can, or else direct him how he may be relieved. You must employ him some days, or else recommend him to be employed. But you are not charged to do beyond your ability; only to prefer a poor brother, who is a good man and true, before any other people in the same circumstances." This written law agrees in its conditions and directions, so far as it goes, with the unwritten law of the Order, and from the two we may deduce the following principles:

 

1. The applicant must be a Master Mason. In 1722, the charitable benefits of Masonry were extended, it is true, to Entered Apprentices, and an Apprentice was recognized, in the language of the law, as "a true and genuine brother." But this was because at that time only the first degree was conferred in subordinate Lodges. Fellow

 

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Crafts and Master Masons being made in the Grand Lodge. Hence the great mass of the Fraternity consisted of Apprentices, and many Masons never proceeded any further. But the second and third degrees are now always conferred in the subordinate Lodges, and very few initiates voluntarily stop short of the Master's degree. Hence, the mass of the Fraternity now consists of Master Masons, and the law which formerly applied to Apprentices is, under our present organization, made applicable only to those who have become Master Masons.

 

2. The applicant must be worthy. We are to presume that every Mason is "a good man and true" until the Lodge which has jurisdiction over him has pronounced to the contrary. Every Mason who is "in good standing," that is, who is a regularly contributing member of a Lodge, is to be considered as "worthy," in the technical sense of the term. An expelled, a suspended, or a non‑affiliated Mason, does not meet the required condition of "a regularly contributing member." Such a Mason is therefore not "worthy," and is not entitled to Masonic assistance.

 

3. The giver is not expected to exceed his ability in the amount of relief. The written law says, "you are not charged to do beyond your ability," the ritual says, that your relief must be "without material injury to yourself or family." The principle is the same in both.

 

4. The widow and orphans of a Master Mason have the claims of the husband and father extended to them. The written law says nothing explicitly on this point, but the unwritten or ritualistic law expressly declares that it is our duty "to contribute to the relief of a worthy, distressed brother, his widow and orphans."

 

5. And lastly, in granting relief or assistance, the Mason is to be preferred to the profane. He must be placed "before any other people in the same circumstances." These are the laws which regulate the doctrine of Masonic aid and assistance. They are often charged by the enemies of Masonry with a spirit of exclusiveness. But it has been shown that they are in accordance with the exhortation of the Apostle, who would do good "especially to those who are of the household," and they have the warrant of the law of nature; for every one will be ready to say. with that kindest‑hearted of men, Charles Lamb, "I can feel for all indifferently, but I cannot feel for all alike. I can be a friend to a worthy man, who, upon another account, cannot be my mate or fellow. I cannot like all people alike." And so as Masons, while we should be charitable to all persons in need or distress, there are only certain ones who can claim the aid and assistance of the Order, or of its disciples, under the positive sanction of the Masonic law.

 

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41 - By what three elements is a Mason proved?

 

            Air. Every human being at his birth becomes subject to the action of three elements. He comes out of water, passes through the air, and when he arrives at maturity, he is under the influence of fire. It is only at his death that he can participate of the fourth element (the earth). When he is initiated into the mysteries of Masonry, he is proved by the three elements of water, air, and fire.

 

42 - In what sense is the word "alarm" used in Masonry?

 

            Alarm. The verb, "to alarm," signifies, in Freemasonry, "to give notice of the approach of some one desiring admission." Thus, "to alarm the Lodge," is to inform the Lodge that there is some one without who is seeking entrance. As a noun, the word "alarm" has two significations. 1. An alarm is a warning given by the Tiler, or other appropriate officer, by which he seeks to communicate with the interior of the Lodge or Chapter. In this sense the expression so often used, "an alarm at the door," simply signifies that the officer outside has given notice of his desire to communicate with the Lodge.

2. An alarm is also the peculiar mode in which this notice is to be given. As to the derivation of the word, a writer in Notes and Queries ingeniously conjectures that it comes from the old French a l'arme, which in modern times is aux armes, "to arms." The legal meaning of to alarm is not to frighten, but to make one aware of the necessity of defense or protection. And this is precisely the Masonic signification of the word.

 

43 - What is the sacred book of the Mohammedans called?

 

            Alcoran. The sacred book of the Mohammedans, or rather a sacred book, for they recognize the old Hebrew Scriptures as of greater authority. The Alcoran, commonly called the Koran, contains the revelations made to Mohammed, his doctrines and precepts. In a Masonic Lodge of Mohammedans it should lay on the altar as the Bible does in a Lodge of Christians.

 

44 - Has a woman ever been made a Mason?

 

            Aldworth, the Hon. Mrs. This lady received, about the year 1735. the first and second degrees of Freemasonry in Lodge No. 44, at Doneraile, in Ireland. The circumstances connected with this singular initiation were first published in 1807, at Cork, and subsequently republished by Spencer, the celebrated Masonic bibliophile, in London. It may be observed, before proceeding to glean from this work the narrative of her initiation, that the authenticity of all the circumstances was confirmed on their first publication by an eye‑witness to the transaction.

 

The Hon. Elizabeth St. Leger was born about the year 1713, and was the youngest child and only daughter of the Right Hon. Arthur

 

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St. Leger, first Viscount Doneraile, of Ireland, who died in 1727, and was succeeded by his eldest son, the brother of our heroine. Subsequently to her initiation into the mysteries of Freemasonry she married Richard Aldsworth, Esq., of Newmarket, in the county of Cork

 

 

 

Lodge No. 44, in which she was initiated, was, in some sort, an aristocratic Lodge, consisting principally of the gentry and most respectable and wealthy inhabitants of the country around Doneraile. The communications were usually held in the town, but during the Mastership of Lord Doneraile, under whom his sister was initiated, the meetings were often held at his Lordship's residence.

 

 

 

It was during one of these meetings at Doneraile House that this female initiation took place, the story of which Spencer, in the memoir to which we have referred, relates in the following words:

 

 

 

"It happened on this particular occasion that the Lodge was held in a room separated from another, as is often the case, by stud and brickwork. The young lady, being giddy and thoughtless and determined to gratify her curiosity, made her arrangements accordingly, and, with a pair of scissors (as she herself related to the mother of our informant), removed a portion of a brick from the wall, and placed herself so as to command a full view of everything which occurred in the next room; so placed, she witnessed the two first degrees in Masonry, which was the extent of the proceedings of the Lodge on that night. Becoming aware, from what she heard, that the brethren were about to separate, for the first time she felt tremblingly alive to the awkwardness and danger of her situation, and began to consider how she could retire without observation. She became nervous and agitated, and nearly fainted, but so far recovered herself as to be fully aware of the necessity of withdrawing as quickly as possible; in the act of doing so, being in the dark, she stumbled against and overthrew something, said to be a chair or some ornamental piece of furniture. The crash was loud; and the Tiler, who was on the lobby or landing on which opened the doors both of the Lodge room and that where the honorable Miss St. Leger was, gave the alarm, burst open the door, and with a light in one hand and a drawn sword in the other, appeared to the now terrified and fainting lady. He was soon joined by the members of the Lodge present, and luckily; for it is asserted that but for the prompt appearance of her brother, Lord Doneraile, and other steady members, her life would have fallen a sacrifice to what was then esteemed her crime. The first care of his Lordship was to resuscitate the unfortunate lady without alarming the house, and endeavor to learn from her an explanation of what had occurred; having done so, many of the members being furious at the transaction, she was placed under guard of the Tiler and a member, in the room where she was found. The members reassembled and

 

 

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deliberated as to what, under the circumstances, was to be done, and over two long hours she could hear the angry discussion and her death deliberately proposed and seconded. At length the good sense of the majority succeeded in calming, in some measure, the angry and irritated feelings of the rest of the members, when, after much had been said and many things proposed, it was resolved to give her the option of submitting to the Masonic ordeal to the extent she had witnessed (Fellow Craft), and if she refused, the brethren were again to consult. Being waited on to decide, Miss St. Leger, exhausted and terrified by the storminess of the debate, which she could not avoid partially hearing, and yet, notwithstanding all, with a secret pleasure, gladly and unhesitatingly accepted the offer. She was accordingly initiated." Mrs., or, as she was appropriately called, Sister Aldsworth, lived many years after, but does not seem ever to have forgotten the lessons of charity and fraternal love which she received on her unexpected initiation into the esoteric doctrines of the Order. "Placed as she was," says the memoir we have quoted, "by her marriage with Mr. Aldsworth, at the head of a very large fortune, the poor, in general, had good reason to record her numerous and bountiful acts of kindness; nor were these accompanied with ostentation - far from it. It has been remarked of her, that her custom was to seek out bashful misery and retiring poverty, and with a well‑directed liberality, soothe many a bleeding heart."

 

45 - What is the name of God in the Mohammedan religion?

 

            Allah. The Arabic name of God. The Alcoran describes his character and attributes thus: "He alone is self‑existent; has no rival; is from everlasting to everlasting; fills the universe with his presence; is the center in which all things unite, as well the visible as the invisible; is infinite; Almighty, all‑wise, all‑merciful, tender‑hearted; and his decrees are unchangeable."

 

46 - What effect does non‑affiliation have upon the allegiance of a Mason to the fraternity?

 

            Allegiance. The relation which a Mason bears to his Lodge is of a different nature from that which connects him with the Order. It is in some degree similar to that political relation which jurists have called "local allegiance," or the allegiance which a man gives to the country or the sovereign in whose territories and under whose protection he resides. This allegiance is founded on the doctrine that where there is protection there should be subjection, and that subjection should in turn receive protection. It may be permanent or temporary. A removal from the territory cancels the allegiance, Which will again be contracted towards the sovereign of the new domicile to which the individual may have removed. Now this is

 

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precisely the relation which exists between a Mason and his Lodge. The Lodge grants him its protection; that is, from his membership in it he derives his rights of visit, of relief, of burial, and all the other prerogatives which inure, by custom or law, to the active members of Lodges, and which are actually the results of member‑ship. In return for this, he gives it his allegiance; he acknowledges obedience to its By‑Laws, and he contributes to its revenues by his annual or quarterly dues. But he may at any time dissolve this allegiance to any particular Lodge, and contract it with another. As the denizen of a country cancels his allegiance by abandoning its protection and removing to another territory, the Mason may with‑draw his relations to one Lodge and unite with another. But he still continues an affiliated Mason, only his affiliation is with another body.

 

But the denizen who removes from one country may not, by subsequent residence, give his allegiance to another. He may become a cosmopolite, bearing local allegiance to no particular sovereign. All that follows from this is, that he acquires no right of protection; for, if he gives no subjection, he can ask for no protection.

 

Now this is precisely the case with an unaffiliated Mason. Having taken his demit from one Lodge, he has of course lost its protection; and, having united with no other, he can claim protection from none. He has forfeited all those rights which are derived from membership. He has dissevered all connections between himself and the Lodge organization of the Order, and by this act has divested himself of all the prerogatives which belonged to him as a member of that organization. Among these are the right of visit, of pecuniary aid, and of Masonic burial. When he seeks to enter the door of a Lodge it must be closed upon him, for the right to visit belongs only to affiliated Masons. Whenever he seeks for Lodge assistance, he is to be refused, because the funds of the Lodge are not to be distributed among those who refuse to aid, by their individual contributions, in the formation of similar funds in other Lodges. Nor can he expect to be accompanied to his last resting‑place by his brethren; for it is a settled law, that no Mason can be buried with the ceremonies of the Order, except upon his express request, previously made to the Master of the Lodge of which he is a member.

 

47 - What is the symbolism of the All‑Seeing Eye?

 

            All‑Seeing Eye. An important symbol of the Supreme Being, borrowed by the Freemasons from the nations of antiquity. Both the Hebrews and the Egyptians appear to have derived its use from that natural inclination of figurative minds to select an organ as the symbol of the function which it is intended peculiarly to discharge. Thus, the foot was often adopted as the symbol of swiftness, the arm of strength, and the hand of fidelity. On the game principle, the

 

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open eye was selected as the symbol of watchfulness, and the eye of God as the symbol of divine watchfulness and care of the universe. The use of the symbol in this sense is repeatedly to be found in the Hebrew writers. Thus, the Psalmist says (Ps. xxxiv. 15): "The eyes of the Lord are upon the righteous, and his ears are open to their cry," which explains a subsequent passage (Ps. cxxi. 4) in which it is said: "Behold, he that keepeth Israel shall neither slumber nor sleep." On the same principle, the Egyptians represented Osiris, their chief deity, by the symbol of an open eye, and placed this hieroglyphic of him in all their temples. His symbolic name, on the monuments, was represented by the eye accompanying a throne, to which was sometimes added an abbreviated figure of the god, and sometimes what has been called a hatchet, but which, I consider, may as correctly be supposed to be a representation of a square.

 

The All‑Seeing Eye may then be considered as a symbol of God manifested in his omnipresence - his guardian and preserving character - to which Solomon alludes in the Book of Proverbs (xv. 3), when he says: "The eyes of Jehovah are in every place, beholding (or, as it might be more faithfully translated, watching) the evil and the good." It is a symbol of the Omnipresent Deity.

 

48 - What allurements does Masonry hold out?

 

            Allurements. Masonry is one of the most sublime and perfect institutions that ever was formed for the advancement of the happiness and general good of mankind, creating, in all its varieties, universal benevolence and brotherly love. It holds out allurements so captivating as to inspire the brotherhood with emulation to deeds of glory, such as must command, throughout the world, veneration and applause, and such as must entitle those who perform them to dignity and respect. It teaches us those useful, wise, and instructive doctrines upon which alone true happiness is founded; and at the same time affords those easy paths by which we attain the rewards of virtue; it teaches us the duties which we owe to our neighbor, never to injure him in any one situation, but to conduct ourselves With justice and impartiality; it bids us not to divulge the mystery to the public; and it orders us to be true to our trust, and above all meanness and dissimulation, and in all our vocations to perform religiously that which we ought to do.

 

49 ‑ What is the symbolism of the almond tree?

 

            Almond Tree. The tree of which Aaron's rod, that budded, was a branch. Its flowers were pure white. When it is said in the passage of Scripture from the twelfth chapter of Eccles. read during the ceremonies of the third degree, "the almond tree shall flourish," ref‑

 

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erence is made to the white flowers of that tree, and the allegoric signification is to old age, when the hairs of the head shall become gray.

 

50 - What is the symbolism of the Masonic altar?

 

            Altar. The most important article of furniture in a Lodge room is undoubtedly the altar. It is worth while, then, to investigate its character and its relation to the altars of other religious institutions. The definition of an altar is very simple. It is a structure elevated above the ground, and appropriated to some service connected with worship, such as the offering of oblations, sacrifices, or prayers.

 

Altars, among the ancients, were generally made of turf or stone. When permanently erected and not on any sudden emergency, they were generally built in regular courses of masonry, aid usually in a cubical form. Altars were erected long before temples. Thus, Noah is said to have erected one as soon as he came forth from the ark. Ileroditus gives the Egyptians the credit of being the first among the heathen nations who invented altars.

 

Among the ancients, both Jews and Gentiles, altars were of two kinds - for incense and for sacrifice. The latter were always erected in the open air, outside and in front of the Temple. Only altars of incense were permitted within the Temple walls. Animals were slain, and offered on the altars of burnt offerings. On the altars of incense, bloodless sacrifices were presented and incense was burnt to the Deity.

 

The Masonic altar, which, like everything else in Masonry, is symbolic, appears to combine the character and uses of both of these altars. It is an altar of sacrifice, for on it the candidate is directed to lay his passions and vices as an oblation to the Deity, while he offers up the thoughts of a pure heart as a fitting incense to the Grand Architect of the Universe. The altar is, therefore, the most holy place in a Lodge.

 

Among the ancients the altar was always invested with peculiar sanctity. Altars were places of refuge and the supplicants who fled to them were considered as having placed themselves under the protection of the deity to whom the altar was consecrated, and to do violence even to slaves and criminals at the altar, or to drag them from it, was regarded as an act of violence to the deity himself, and was hence a sacrilegious crime.

 

The marriage covenant among the ancients was always solemnized at the altar, and men were accustomed to make all their solemn con‑tracts and treaties by taking oaths at altars. An oath taken or a vow made at the altar was considered as more solemn and binding than one assumed under other circumstances. Hence, Hannibal's father brought him to the Carthaginian altar when he was about to make him swear eternal enmity to the Roman power.

 

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In all the religions of antiquity, it was the usage of the priests and the people to pass around the altar in the course of the sun, that is to say, from the east, by the way of the south, to the west, singing hymns of praise as a part of their worship.

 

From all this we see that the altar in Masonry is not merely a convenient article of furniture, intended, like a table, to hold a Bible. It is a sacred utensil of religion, intended, like the altars of the ancient temples, for religious uses, and thus identifying Masonry, by its necessary existence in our Lodges, as a religious institution. Its presence should also lead the contemplative Mason to view the ceremonies in which it is employed with solemn reverence, as being part of a really religious worship.

 

The situation of the altar in the French and Scottish Rites is in front of the Worshipful Master, and, therefore, in the East. In the York Rite, the altar is placed in the centre of the room, or more prop. erly a little to the East of the centre.

 

The form of a Masonic altar should be a cube, about three feel high, and of corresponding proportions as to length and width, having: in imitation of the Jewish altar, four horns, one at each corner. The Holy Bible with the Square and Compass should be spread open upon it, while around it are to be placed three lights. These lights are to be in the East, West and South. North of the altar there is no light, because in Masonry the North is the place of darkness.

 

51 - What is the steward's jewel, and why?

 

            Amalthea. The name of the horn of the Cretan goat. This is the mythological horn of plenty - "Cornu Copia" - which signifies an abundance of things necessary to life. It is the jewel of the stewards of a Lodge of Master Masons.

 

52 ‑ Why do Masons say amen at the close of prayer?

 

Amen. The response to every Masonic prayer is, "So mote it be: Amen." The word Amen signifies in Hebrew verily, truly, certainly. "Its proper place," says Gensenius, "is where one person confirms the Words of another, and adds his wish for success to the other's vows." It is evident, then, that it is the brethren of the Lodge, and not the Master or Chaplain, who should pronounce the word. It is a response to the prayer. The Talmudists have many superstitious notions in respect to this word. Thus, in one treatise, it is said that whosoever pronounces it with fixed attention and devotion, to him the gates of Paradise will be opened; and, again, whoever enunciates the word rapidly, his days shall pass rapidly away, and whosoever dwells upon it, pronouncing it distinctly and slowly, his life shall be prolonged 

 

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53 - What is an amulet?

 

            Amulet. A piece of stone or metal, or other substance, marked with certain figures, to be worn about the person as a protection against danger. The name, as well as the thing, comes from the East. It is from the Arabic, hamail, a locket - anything hung around the neck. Among the Turks and some other nations every person thinks an amulet necessary to safety. Amulets were in vogue among the Greeks, the Egyptians, and Romans. They were introduced into Christendom by the Basilideans. The amulets of this sect were stones with the mystic word Abraxas engraved upon them. They were highly valued by the Jews; and in past times Christians have worn them, having the mark of a fish or a symbol of the Savior. In many quasi‑Masonic societies they have been largely used, and they are not wholly ,unknown in Masonry itself - e. g., the Tyrian Signet, H. T. W. S. S. T. K. S.

 

54 - What is the symbolism of the Anchor?

 

            Anchor. The hope of glory, or of the fulfilment of all God's promises to our souls, is the golden or precious anchor, by which we must be kept steadfast in the faith, and encouraged to abide in our proper station, amidst the storms of temptation, affliction, and persecution.

 

55 - Of what are the anchor and ark the emblems?

 

            Anchor and Ark. The ark and anchor are emblems of a well‑grounded hope and a well‑spent life. They are emblematical of that divine ark which triumphantly bears us over this tempestuous sea of troubles; and that anchor which shall safely moor us in a peaceful harbor, where the wicked cease from troubling and the weary are at rest.

 

56 - What is included in Ancient Craft Masonry?

 

            Ancient Craft Masonry. This is the name given to the three symbolic degrees of Entered Apprentice, Fellow Craft and Master Mason. The degree of Royal Arch is not generally included under this appellation; although, when considered (as it really is) a complement of the third degree, it must of course constitute a part of Ancient Craft Masonry. In the articles of union between the two Grand Lodges of England, adopted in 1813, it is declared that "pure Ancient Masonry consists of three degrees and no more; viz.: those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch."

 

57 - How many degrees were there in Ancient Craft Masonry?

 

            Ancient Craft Masonry, Degrees of. In the sixteenth and seventeenth centuries, and at still more remote periods, the operative element constituted an important ingredient in the organization of the

 

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institution. The divisions of the members into grades at that time were necessarily assimilated to the wants of such an operative institution. There were Masters to superintend the work, Fellow Crafts, or as they were almost always called, Fellows, to perform the labor, and Apprentices, to be instructed in the principles of the art. Hence, in all the oldest records, we find constant allusions to the Fellows, as constituting the main body of the fraternity; and the word "Fellow," at that time, appears to have been strictly synonymous with "Freemason." Thus, Elias Ashmole, the celebrated antiquary, says in his "Diary," that on the sixteenth day of October, 1646, he "was made a Freemason at Warrington, Lancashire, with Colonel Henry Mainwaring, of Kerthingham, in Cheshire, by Mr. Richard Penket, the Warden, and the Fellow Crafts." And again, under the date of March 10, 1682, when speaking of another reception which took place on that day at Masons' Hall, in London, he says: "I was the Senior Fellow among them - it being thirty‑five years since I was admitted. There were present, besides myself, the Fellows after named," and he proceeds to give the names of these Fellows, which it is unnecessary to quote.

 

Throughout the whole of the Ancient Charges and Regulations, until we get to those emendations of them which were adopted in 1721 and 1722, we find no reference to the Apprentices, except as a subordinate and probationary class, while the Fellow Crafts assume the position of the main body of the fraternity, that position which, in the present day, is occupied by the Master Masons.

 

During all this time, the Apprentices are seldom alluded to, and then only as if in a subordinate position, and without the possession of any important prerogatives. Thus, they are thrice spoken of only in the York Constitutions of 926, where the Master is directed to take no Apprentice "for less than seven years;" to take care, in the ad‑mission of an Apprentice, "that he do his lord no prejudice;" and to "instruct his Apprentice faithfully, and make him a perfect workman." And in the "Ancient Charges at Makings," it is implied that either a Master or Fellow may take an Apprentice.

 

These citations from the Ancient Regulations need not be'extended. From them we may collect the facts, or at least the very probable sup‑positions, that in the very earliest history of the Order, the operative character predominating, the Fellow Crafts, under the designation of "Fellows," constituted the main body of the fraternity, while the Masters were the superintendents of the work; that at a later period, about the beginning of the eighteenth century, the speculative character predominating, the Apprentices arose in dignity and became the body of the fraternity, while the Fellow Crafts and Master Masons were intrusted with the offices; and that still later, at some time in the course of the eighteenth century, which certainly was not very long after the year 1725, the Apprentices and Fellow Crafts descended into a

 

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subordinate position, just such a one of the former class had originally occupied, and the Master Masons alone composed the body of the craft.

 

58 - Who and what were the Ancient Masons?

 

            Ancient Masons. Ancients was the name assumed by a body of Masons which, in

1738, arose independently beside the regular Grand Lodge of England, and who at the same time insultingly bestowed upon the adherents of that body the title of Moderns. Thus Dermott, in his Ahiman Rezon, divides the Masons of England into two classes, as follows: "The Ancients, under the name of Free and Accepted Masons. The Moderns, under the name of Freemasons of England. And though a similarity of names, yet they differ exceedingly in makings, ceremonies, knowledge, Masonical language, and installations; so much so, that they always have been, and still continue to be, two distinct societies, directly independent of each other." To understand, therefore, anything of the meaning of these two terms, we must be acquainted with the history of what was formerly regarded as the schism of the self‑styled Ancients from the legal Grand Lodge of England. No Masonic student should be ignorant of this history, and I propose, therefore, to give a brief sketch of it in the present article.

 

In the year 1738, a number of brethren in London, having become dissatisfied with certain transactions in the Grand Lodge of England, separated themselves from the regular Lodges, and began to hold meetings and initiate candidates without the sanction and authority of the Grand Lodge. Preston, who has given a good account of the Ancients, does not, however, state the causes which led to the dissatisfaction of the recusant brethren. But Thorp attributes it to the fact that the Grand Lodge had introduced some innovation, altering the rituals and suppressing many of the ceremonies which had long been in use. This is also the charge made by Dermott. It is certain that changes were made, especially in some of the modes of recognition, and these changes, it is believed, were induced by the publication of a spurious revelation by the notorious Samuel Prichard. Preston himself acknowledges that innovations took place, although he attributes them to a time subsequent to the first secession.

 

Just about this time some dissensions had occurred between the Grand Lodge at London and that at York, and the irregular brethren, taking advantage of this condition of affairs, assumed, but without authority from the Grand Lodge of York, the name of Ancient York Masons. Matters were, however, subsequently accommodated; but in the next year the difficulties were renewed, and the Grand Lodge persisting in its innovations and ritualistic changes, the irregular brethren declared themselves independent, and assumed the appellation of An‑

 

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cient Masons, to indicate their adhesion to the ancient forms, while, for a similar purpose, they denominated the members of the regular Lodges, Modern Masons, because, as was contended, they had adopted new forms and usages. The irregulars established a new Grand Lodge in London, and, under the claim that they were governed by the Ancient York Constitutions, which had been adopted at that city in the year 926, they gained over many influential persons in England, and were even recognized by the Grand Lodges of Scotland and Ireland. The Ancient York Lodges, as they were called, greatly increased in England, and became so popular in America that a majority of the Lodges and provincial Grand Lodges established in this country during the eighteenth century derived their warrants from the Grand Lodge of Ancient York Masons. In the year 1756, Laurence Dermott, then Grand Secretary, and subsequently the Deputy Grand Master of the new Grand Lodge, published a Book of Constitutions, for the use of the Ancient Masons, under the title of Ahiman Rezon, which work went through several editions, and became the code of Masonic law for all who adhered, either in England or America, to the Ancient York Grand Lodge, while the Grand Lodge of Moderns, or the regular Grand Lodge of England, and its adherents, were governed by the regulations contained in Anderson's Constitutions, the first edition of which had been published in 1723.

 

Henry Sadler maintains that the first ancient lodges in London were formed by Irish Masons in humble circumstances who had been denied admission into the English lodges and that these brethren, not having been parties to the "revival" of 1717, were not seceders, but that their lodges were regularly organized by right of immemorial usage, and this view now generally prevails.

 

The dissensions between the two Grand Lodges of England lasted until the year 1813, when, as will be hereafter seen, the two bodies be‑came consolidated under the name and title of the United Grand Lodge of Ancient Freemasons of England. Four years afterwards a similar and final reconciliation took place in America, by the union of the two Brand Lodges in South Carolina. At this day all distinctidn between the Ancients and Moderns has ceased, and it lives only in the memory of the Masonic student.

 

What were the precise differences in the rituals of the Ancients and the Moderns, it is now perhaps impossible to discover, as from their esoteric nature they were only orally communicated; but some shrewd and near approximations to their real nature may be drawn by inference from the casual expressions which have fallen from the advocates of each in the course of their long and generally bitter controversies.

 

I have already said that the regular Grand Lodge is stated to have made certain changes in the modes of recognition, in consequence of the Publication of Samuel Prichard's spurious revelation. These changes

 

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were, as we traditionally learn, a simple transposition of certain words, by which that which had originally been the first became the second, and that which had been the second became the first. Hence Dr. Dalcho, the compiler of the original Ahiman Rezon of South Carolina, who was himself made in an Ancient Lodge, but was acquainted with both systems, says "The real difference in point of importance was no greater than it would be to dispute whether the glove should be placed first upon the right or on the left." A similar testimony as to the character of these changes is furnished by an address to the Duke of Athol, the Grand Master of the Grand Lodge of Ancients, in which it is said: "I would beg leave to ask, whether two persons standing in the Guild‑hall of London, the one facing the statues of Gog and Magog, and the other with his back turned on them, could with any degree of propriety, quarrel about their stations; as Gog must be on the right of one, and Magog on the right of the other. Such then, and far more Insignificant, is the disputatious temper of the seceding brethren, that on no better grounds than the above they choose to usurp a power and to aid in open and direct violation of the regulations they had solemnly engaged to maintain, and by every artifice possible to be devised endeavored to in‑crease their numbers." It was undoubtedly to the relative situation of the pillars of the porch, and the appropriation of their names in the ritual, that these allusions referred. As we have them now, they were made by the change effected by the Grand Lodge of Moderns, which transposed the original order in which they existed before the change, and in which order they are still preserved by the continental Lodges of Europe.

 

It is then admitted that the Moderns did make innovations in the ritual; and although Preston asserts that the changes were made by the regular Grand Lodge to distinguish its members from those made by the Ancient Lodges, it is evident, from the language of the address just quoted, that the innovations were the cause and not the effect of the break, and the inferential evidence is that the changes were made in consequence of, and as a safeguard against, spurious publications, and were intended, as I have already stated, to distinguish imposters from true Masons, and not irregular brethren from those who were orthodox.

 

But outside of and beyond this transposition of words, there was another difference existing between the Ancients and the Moderns. Dalcho, who was acquainted with both systems, says that the Ancient Masons were in possession of marks of recognition known only to themselves. His language on this subject is positive. "The Ancient York Masons," he says, "were certainly in possession of the original, universal marks, as they were known and given in the Lodges they had left, and which had descended through the Lodge of York, and that of England, down to their day. Besides these, we find they had peculiar marks of their own, which were unknown to the body from

 

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which they had separated, and were unknown to the rest of the Masonic world. We have, then, the evidence that they had two sets of marks; viz.: those which they had brought with them from the original body, and those which they had, we suppose, themselves devised." Dermott, in his Ahiman Rezon, confirms this statement of Dalcho, if indeed, it needs confirmation. He says that "a Modern Mason may with safety communicate all his secrets to an Ancient Mason, but that an Ancient Mason cannot, with like safety, communicate all his secrets to a Modern Mason without further ceremony." And he assigns as a reason for this, that "as a science comprehends an art (though an art cannot comprehend a science), even so Ancient Masonry contains everything valuable among the Moderns, as well as many other things that cannot be revealed without additional ceremonies." Now, what were these "other things" known by the Ancients, and not known by the Moderns? What were these distinctive marks, which precluded the latter from visiting the Lodges of the former? Written history is of course silent as to these esoteric matters. But tradition, confirmed by, and at the same time explaining, the hints and casual intimations of contemporary writers, leads us to the almost irresistible inference that they were to be found in the different constructions of the third, or Master's degree, and the introduction into it of the Royal Arch element; for, as Dr. Oliver says, "the division of the third degree and the fabrication of the English Royal Arch appear, on their own showing, to have been the work of the Ancients." And hence the (trand Secretary of the regular Grand Lodge, or that of the Moderns, replying to the application of an Ancient Mason from Ireland for relief, says: "Our society (i. e. the Moderns) is neither Arch, Royal Arch, nor Ancient, so that you have no right to partake of our charity." This, then is the solution of the difficulty. The Ancients, besides preserving the regular order of the words in the first and second degrees, which the Moderns had transposed (a transposition which has been retained in the Lodges of Britain and America, but which has never been observed by the continental Lodges of Europe, who continue the Wage of the Ancients), also finished the otherwise imperfect third degree with its natural complement, the Royal Arch, a complement with which the Moderns were unacquainted, or which they, if they knew it ogee, had lost.

 

For some years the Ancient Lodges appear to have worked on an Independent system, claiming the original right which every body of MMus had to assemble and work without a warrant. Here, however, y were evidently in error, for it was well known that on the revival of Masonry, in the year 1717, this right had been relinquished by the tour London Lodges that were then in operation, and which constituted

 

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the Grand Lodge. This objection the Ancients pretended to meet by declaring that the Grand Lodge organized in 1717 was not legally constituted, only four Lodges having been engaged in the organization, while, as they said, five were required. Here again they were in error, as there is no evidence of any such regulation having ever existed. And, therefore, to place themselves in a less irregular position, they organized, in 1757, a Grand Lodge of their own, which was subsequently known by the title of "The Grand Lodge of Free and Accepted Masons of England, according to the old Constitutions," while the regular body was known as "The Grand Lodge of Free and Accepted Masons under the Constitution of England." The following is a list of the Grand Masters of the Grand Lodge of Ancients from its organization to its dissolution:

 

1753, Robert Turner;

1755, Edward Vaughan;

1757, Earl of Blessington;

1761, Earl of Kelly;

1767, Thomas Matthew;

1771, 3d Duke of Athol;

1775, 4th Duke of Athol;

1782, Earl of Antrim;

1791, 4th Duke of Athol;

1813, Duke of Kent, under whom the reconciliation of the two Grand Lodges was accomplished.

 

The Grand Lodge of Ancient Masons was, shortly after its organization, recognized by the Grand Lodges of Scotland and Ireland, and, through the ability and energy of its officers, but especially Laurence Dermott, at one time its Grand Secretary, and afterwards its Deputy Grand Master, and the author of its Ahiman Rezon, or Book of Constitutions, it extended its influence and authority into foreign countries and into the British Colonies of America. Here it became exceedingly popular, and organized several Provincial Grand Lodges, as, for in‑stance, in Massachusetts, New York, Pennsylvania, Virginia, and South Carolina, where the Lodges working under this authority were generally known as "Ancient York Lodges." In consequence of this, dissensions existed, not only in the mother country but also in America, for many years, between the Lodges which derived their warrants from the Grand Lodge of Ancients and those which derived theirs from the regular or so‑called Grand Lodge of Mod‑ems. But the Duke of Kent having been elected, in 1813, the Grand Master of the Ancients, while his brother, the Duke of Sussex, was Grand Master of the Moderns, a permanent reconciliation was effected between the rival bodies, and by mutual compromises the present "United Grand Lodge of Ancient Freemasons of England" was established.

 

Similar unions were consummated in America, the last being that of the two Grand Lodges of South Carolina, in 1817, and the distinction between the Ancients and the Moderns was forever abolished, or remains only as a melancholy page in the history of Masonic controversies.

 

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59 - Who was the author of the "Constitutions of the Freemasons?"

 

            Anderson, James, D. D., was born at Edinburg, Scotland, August 5, 1662. The time of his death is uncertain; but, from the most reliable sources at our command, it is believed that he died in 1738. He was a man of a high order of literary talent. Ilis first work was an "Essay showing that the Crown of Scotland is Imperial and Independent," for which the Parliament of Scotland gave him a vote of thanks. At what time, or in what Lodge, Bro. Anderson became a Mason is not known. At the meeting of the Grand Lodge at London, September 29, 1721, he was ordered to arrange and more fully digest the old Gothic Constitutions into a new and better method than had before existed. This duty he performed and the work was issued in 1723, under the title, "The Constitutions of the Freemasons; containing the History, Charges, Regulations, etc., of that most Ancient and Right Worshipful Fraternity. For the use of the Lodges." In 1738, a second edition, enlarged and revised, was published under his supervision. These are regarded as the basis of Masonic Constitutions for the government of the Fraternity to the present time. He was, for many years, Grand Chaplain of the Grand Lodge. His most elaborate work was a folio volume entitled, "Royal Genealogies; or, the Genealogical Tables of Emperors, Kings, and Princes, from Adam to these times. London, 1732."

 

60 - Who is the patron saint of Scottish Masons?

 

            Andrew, St. Brother of St. Peter, one of the Twelve Apostles. The Russians hold him in the highest reverence, as also do the people of Scotland, and the Freemasons of the latter country honor him as one of their patrons. Tradition says that he was crucified. In both countries there is an order of knighthood named in his honor.

 

61 - What are the two principal anniversaries of symbolic Masonry?

 

            Anniversaries, Masonic. For Ancient Craft or Symbolic Masonry the festivals of St. John the Baptist, 24th of June, and St. John the Evangelist, 27th of December.

 

62 - What is the precedent for annual sessions of Grand Lodge`s?

 

            Annual Meetings of Grand Lodge. Originally the meetings of the fraternity in their General Assembly or Grand Lodge, were always annual. The old York Constitutions, it is true, say that the assembly might be held triennially; but wherever spoken of, in subsequent records, it is always as an Annual Meeting. It is not until 1717 that we find anything said of quarterly communications; and the first allusion to these subordinate meetings in any printed work, to which we now have access, is in 1738, in the edition of the Constitutions published in that year. The expression there used is that the quarterly communica‑ tions were "forthwith revived." This of course implies that they had Previously existed but as no mention is made of them in the Regula‑

 

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tions of 1663, which, on the contrary, speak expressly only of an "Annual General Assembly," I feel authorized to infer that quarterly communications must have been first introduced into the Masonic system after the middle of the seventeenth century. They have not the authority of antiquity, and have been very wisely discarded by nearly all the Grand Lodges in this country.

 

63 - Why is Masonry mysterious?

 

            Anomaly. Freemasonry is mysterious because it is an admitted anomaly in the history of the earth. Without territorial possessions - without any other coercing power than that of morality and virtue - it has survived the wreck of mighty empires, and resisted the destroying hand of Time. Contrast the history of Freemasonry with the history of the nations of the world, and what is the result? The Jews, God's favored people, where are they now? A race of wanderers, scattered over the face of the globe. And the stupendous and magnificent structure - the Temple - at once their glory and the wonder of the world, where is it now? Not one stone is left upon another ! Babylon, in her day the queen of nations, has fallen, never to rise again. Egypt, with her kings and philosophers, classic Greece, and Imperial Rome, we now find but occupying their page in the history of the world. But Masonry shines throughout the 'world with as bright and .undiminished a lustre as when first revealed by God to man.

 

64 - What is the most useful form of Masonic charity?

 

            Annuities. Annuities are granted by many lodges to aged and distressed Freemasons, and also to the poor widows of deceased brethren, and this form of charity is certainly the most useful which any lodge can exercise. The silent gratitude of the recipient is a sufficient reward to the Order, but it also reaps this benefit, that the widow will encourage her sons, if she has any, to assist in giving similar assistance to other suffering brethren and widows.

 

65 - Did the anti‑Masonic party ever nominate a candidate for President?

 

            Anti‑Masonic Party. The Roman Catholic religion has always been anti‑Masonic, and hence edicts have constantly been promulgated by popes and sovereigns in Roman Catholic countries against the Order. The most important of these edicts is the bull of Pope Clement XII, which was issued on the 28th of April, 1738, the authority of which bull is still in existence, and forbids any pious Catholic from uniting with a Masonic Lodge under the severest penalties of ecclesiastical excommunication.

 

In the United States, where there are neither popes to issue bulls nor kings to promulgate edicts, the opposition to Freemasonry had to take the form of a political party. Such a party was organized in this country in the year 1826.

 

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The object of this party was professedly to put down the Masonic Institution as subversive of good government, but really for the political aggrandizement of its leaders, who used the opposition to Freemasonry merely as a stepping‑stone to their own advancement to office. But the public virtue of the masses of the American people repudiated a party which was based on such corrupt and mercenary views. The party held several conventions; endeavored, sometimes successfully, but oftener unsuccessfully, to enlist prominent statesmen in its ranks, and finally, in 1831, nominated William Wirt and Amos Ellmaker as its candidates for the Presidency and the Vice‑Presidency of the United States. Each of these gentlemen received but seven votes, being the whole electoral vote of Vermont, which was the only State that voted for them. So signal a defeat was the death‑blow of the party, and from the year 1833 it quietly withdrew from public notice, and now is happily no longer in existence. William L. Stone, the historian of anti‑Masonry, has with commendable impartiality expressed his opinion of the character of this party, when he says that "the fact is not to be disguised - contradicted it cannot be - that anti‑Masonry had become thoroughly political, and its spirit was vindictive towards the Freemasons without distinction as to guilt or innocence." Notwithstanding the opposition that from time to time has been exhibited to Freemasonry in every country, America is the only one where it assumed the form of a political party. This, however, may very justly be attributed to the peculiar nature of our popular institutions. With us, the ballot‑box is considered the most potent engine for the government of rulers as well as people, and is, therefore, resorted to in cases in which, in more despotic governments, the powers of the Church and State would be exercised. Hence, the anti‑Masonic convention held at Philadelphia in 1830 did not hesitate to make the following declarations as the cardinal principle of the party. "The object of anti‑Masonry, in nominating and electing candidates for the Presidency and Vice‑Presidency, is to deprive Masonry of the support which it derives from the power and patronage of the executive branch of the United States Government. To effect this object, will require that candidates, besides possessing the talents and virtues, requisite for such exalted stations, be known as men decidedly opposed to secret societies." This issue having been thus boldly made was accepted by the people; and as principles like these were fundamentally opposed to all the ideas of liberty, personal and political, into which the citizens of the country had been indoctrinated, the battle was made, and the anti‑Masonic party was not only defeated for the time, but forever annihilated.

 

66 - Who was alleged to have been murdered by Masons?

 

            Anti‑Masonry. Anti‑masonry was converted into a watch‑word about the year 1830, for political purposes and, to render the cry more

 

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imposing and more successful, it was alleged that the Fraternity had murdered a man of the name of Morgan for disclosing its secrets. The excitement was kept up with unceasing pertinacity until it influenced nearly 100,000 electors of the State of New York; almost divided the vote of Pennsylvania; planted itself deeply in the soil of Massachusetts; spread itself in others of the New England states, in Ohio and else‑where; and in Vermont, like the rod of Aaron, so far swallowed up both of the former parties, as to obtain the control of the state government. Nor was it of factitious partisans or disappointed men that this party was composed. It comprised among its members as great a portion of wealth and character - of talents and respectability - as any party that was ever formed of equal numbers in this or any other country. And where is this great anti‑masonic party now? The excitement continued but a few years, until the hollowness of its principles became apparent; then it suddenly disappeared like a passing cloud, leaving behind it nothing but public shame and contempt for those who promoted and led it.

 

67 - In what year did Masonry become entirely speculative?

 

            Antiquity of Freemasonry. Much that is claimed as true in Ma‑sonic history, by enthusiastic brothers is legendary and must fall before the stern tests of sound philosophical criticism, yet the high antiquity of the institution is incontestably established. According to legend a part of the ritual of Freemasonry originated in Egypt, and was en‑grafted on the system of the Sidonian builders known as the Dionysian Artificers. This society also adopted a portion of the rituals of Eleusis and Adonis, and through this Order of Freemasonry was introduced into Judea, and constructed Solomon's Temple. In the time of Numa Pornpilius, King of Rome, a branch of the Order of Hiram is said to have appeared in Italy, and formed the Collegia Fabrorum and Artificum. This society of builders continued in uninterrupted succession till the downfall of the Roman empire, when its members spread over all Europe, a portion of whom settled in Britain. Here the society flourished till 1717, when the Brotherhood laid aside its operative character, and became entirely speculative.

 

68 - What is permitted to be printed about Masonry, and what is not?

 

            Aporrheta. The holy things in the Ancient Mysteries which were known only to the initiates, and were not to be disclosed to the profane, were called the aporrheta. What are the aporrheta of Freemasonry? what are the arcana of which there can be no disclosure? are questions that for some years past have given rise to much discussion among the disciples of the Institution. If the sphere and number of these aporrheta be very considerably extended, it is evident that much valuable investigation by public discussion of the science of Masonry will be

 

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prohibited. On the other hand, if the aporrheta are restricted to only a few points, much of the beauty, the permanency, and the efficacy of Freemasonry which are dependent on its organization as a secret and mystical association will be lost. We move between Scylla and Charybdis, and it is difficult for a Masonic writer to know how to steer so as, in avoiding too frank an exposition of the principles of the Order, not to fall by too much reticence into obscurity. The European Masons are far more liberal in their views of the obligation of secrecy than the English or the American. There are few things, indeed, which a French or German Masonic writer will refuse to discuss with the utmost frankness. It is now beginning to be very generally admitted, and English and American writers are acting on the admission, that the only real aporrheta of Freemasonry are the modes of recognition, and the peculiar and distinctive ceremonies of the Order; and to these last it is claimed that reference may be publicly made for the purpose of scientific investigation, provided that the reference be so made as to be obscure to the profane, and intelligible only to the initiated.

 

69 - Has a Grand Lodge the right to entertain an appeal to reverse a ballot?

 

            Appeal from Ballot. So anxious is the law to preserve the independence of the ballot, as the great safeguard of its purity, that the Grand Lodge, supreme on almost all other subjects, has no power to interfere in reference to the ballot for a candidate, and notwithstanding that injustice may have been done to an upright and excellent man by his rejection (and such cases of clear injustice must sometimes occur), neither the Grand Lodge nor the Grand Master can afford any redress, nor can any dispensation be granted for either reversing the decision of the Lodge, or for allowing less than a unanimous ballot to be required. Hence we perceive that the dispensation mentioned in the edition of the Book of Constitutions for 1738, permitting a candidate to be admitted with three black balls, was entirely unconstitutional.

 

70 - Does an appeal lie from the decision of a Grand Master is the Grand Lodge?

 

            Appeal from Grand Master's Decision. An appeal cannot be taken from the decision of the Grand blaster to the Grand Lodge. The Committee of Foreign Correspondence of the Grand Lodge of New York, in 1852, expressed views on this subject with which I so heartily con‑cur, that I readily borrow their language: "We think," they say, "that no appeal lies from his decision, because he is, in his official position, required, like the Master in his Lodge, to see that the Constitutions and laws of Masonry are faithfully observed. He cannot do this if his opinion or decision may be instantly set aside by an appeal to that majority, which is about to violate them. In such case also he may close the Lodge to prevent the violation; so that calm reason teaches us that

 

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there is no other just rule in the matter than that of the supremacy and inviolability of presiding officers." I know that a few Grand Lodges, or rather their Committees of Correspondence, have censured views like these, and declare them to be investing a Grand Master with what they call "the one man power." It may be so; and in like manner the undisputed power of the Worshipful Master over his Lodge may receive a similar designation. And yet it is, in a great measure, to this power beyond appeal, to the responsibility which it entails, and to the great caution which it necessarily be‑gets, that we must attribute much of the harmony and stability which have always characterized the Order.

 

Should the Grand Master ever abuse this great power, and by unjust or incorrect decisions endanger the prosperity of the institution, the conservative principle of an annual election will afford a competent check, and the evil of an oppressive or an ignorant presiding officer can readily be cured by his displacement at the constitutional period, and in the constitutional way.

 

71 - Does an Entered Apprentice or Fellowcraft enjoy the right of Masonic relief?

 

            Appeal of Entered Apprentices or Fellowcrafts. The right of appeal differs from other rights in this, that it is` not confined to Master Masons, but is equally enjoyed by Fellowcrafts, and even Entered Apprentices. The humblest member of the fraternity, when he supposes himself to be injured or unjustly treated by his superiors, is entitled to his redress, in an appeal to the Grand Lodge; for, as has been already observed, it is the wisdom of the law that where there is a wrong, there must be a remedy.

 

72 - What rights does a Mason have to appeal from a decision against him?

 

            Appeal, Right of. The right of appeal is an inherent right belonging to every Mason, and the Grand Lodge is the appellate body to whom the appeal is to be made.

 

Appeals are of two kinds:

1st, from the decision of the Master;

2nd, from the decision of the Lodge.

 

Each of these will require a distinct consideration.

 

1. Appeals from the Decision of the Master. It is now a settled doctrine in Masonic law that there can be no appeal from the decision of a Master of a Lodge to the Lodge itself. But an appeal always lies from such decision to the Grand Lodge, which is bound to entertain the appeal and to inquire into the correctness of the decision. Some writers have endeavored to restrain the despotic authority of the Master to decisions in matters strictly relating to the work of the Lodge, while they contend that on all questions of business an appeal may be taken from his decision in the Lodge. But it would be unsafe, and often

 

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impracticable, to draw this distinction, and accordingly the highest Masonic authorities have rejected the theory, and denied the power in a Lodge to entertain an appeal from any decision of the presiding officer.

 

The wisdom of this law must be apparent to any one who examines the nature of the organization of the Masonic institution. The Master is responsible to the Grand Lodge for the good conduct of his Lodge, To him and to him alone the supreme Masonic authority looks for the preservation of order, and the observance of the Constitutions and the Landmarks of the Order in the body over which he presides. It is manifest, then, that it would be highly unjust to throw around a pre‑siding officer so heavy a responsibility, if it were in the power of the Lodge to overrule his decisions or to control his authority.

 

 

2. Appeals from the Decisions of the Lodge. Appeals may be made to the Grand Lodge from the decisions of a Lodge, on any subject except the admission of members, or the election of candidates; but these appeals are more frequently made in reference to conviction and punishment after trial.

 

When a Mason, in consequence of charges preferred against him, has been tried, convicted, and sentenced by his Lodge, he has an in‑alienable right to appeal to the Grand Lodge from such conviction and sentence.

 

His appeal may be either general or specified. That is, he may appeal on the ground, generally, that the whole of the proceedings have been irregular or illegal; or he may appeal specifically against some particular portion of the trial; or lastly, admitting the correctness of the verdict, and acknowledging the truth of the charges, he may appeal from the sentence, as being too severe or disproportionate to the offense.

 

73 - How should an appeal to Grand Lodge be made?

 

            Appeal to Grand Lodge. An appeal must be made in writing, specifying the particular grievance complained of, and be transmitted to the Grand Secretary. A notice and copy of the appeal must also be sent by the appellant to the party against whose decision the appeal is made. All appeals must be made in proper and decent language; no others will be received.

 

74 - What is the Masonic status of an appellant during the pendency of an appeal?

 

            Appellant, Status of. The determination of the position of the appellant, during the pendency of the appeal, is a question of law that is involved in much difficulty. Formerly, I entertained the opinion that the appellant in this case remains in the position of a Mason "under charges. " But a more mature reflection on this subject, induced by a very general opposition of the fraternity, has led me to review my decision.

 

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It is admitted as Masonic law, that until the opinion of the higher body is known, that of the lower must continue in force. Thus, if the Master decides a point of order erroneously, the Lodge must obey it until it is reversed, on appeal, by the Grand Lodge. This doctrine is founded on the principle of obedience to authority, which lies at the very foundation of the Masonic organization. Hence, judging by analogy in the cases under consideration, I am compelled honestly to abandon my former views, and believe that the sentence of the Lodge goes into operation at once, and is to be enforced until the Grand Lodge shall think proper to reverse it. Still, the position of an expelled Mason who has appealed is not precisely the same as that of one who has submitted to the sentence of expulsion.

 

The Grand Lodge of New York has very properly defined expulsion as implying "a termination not only of Masonic intercourse and connection with the body inflicting it, but from the Masonic fraternity, unless an appeal be made." Now the last words qualify the definition, and show that expulsion, when an appeal has been made, does not precisely imply the same thing as expulsion when no appeal has been entered. Again: expulsion has been metaphorically described as Masonic death. Continuing the metaphor, we may say that expulsion under appeal is rather a state of Masonic trance than of death. The expelled person is, it is true, deprived of all exercise of his Masonic functions, and is incapable of any communion with his brethren, but the termination of the case is rendered uncertain by the existence of the appeal. It may end in a confirmation of the expulsion, or in his recovery and restoration to Masonic rights. So that if a specific term is required to designate the condition of one who has been suspended or expelled, during the pendency of his appeal from the sentence, it may be called a quasi suspension, or quasi expulsion. The individual is not really a suspended or expelled Mason until his appeal is dismissed and the sentence confirmed; but in the meantime he is divested of all his Masonic rights, except that of appeal.

 

75 - What is the Grand Master's prerogative with respect to appointments?

 

            Appointments, Grand Master's Prerogative of. The right of appointment is a prerogative of the Grand Master. By the old usages - for I find no written law upon the subject - the Grand Master appointed the Deputy Grand Master, who is hence always styled "his Deputy." The Regulations of 1721 also gave him the nomination of the Grand Wardens, who were then to be installed, if the nomination was unanimously approved by the Grand Lodge, but if not, an election was to be held. The Grand Secretary, at the first establishment of the office in 1723, was elected by the Grand Lodge, but all subsequent appointments were made by the Grand Master. The Grand Treasurer was, however, always an elective office.

 

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In England, under its present Constitution, the Grand Master appoints all the officers of the Grand Lodge, except the Grand Treasurer. In America, the prerogative of appointment, which was vested by ancient usage in the Grand Master, has been greatly abridged, and is now restricted to the nomination of some of the subordinate officers of the Grand Lodge. The Deputy, the Wardens, the Treasurer and Secretary are now elected by the Grand Lodge. In view of the fact that none of the officers of the Grand Lodge, except the Grand Master, owe their existence to a Landmark, but are all the creatures of regulations, adopted from time to time, and in view, too, of the other important fact that regulations on the subject were continually changing, so that we find an officer at one time appointed, and at another time elected, I am constrained to believe that the right of appointment is one of the few prerogatives of the Grand Master, which is not inherent in his office, but which is subject to the regulation of the Grand Lodge.

 

76 - Who has the prerogative of appointing the junior officers of a Lodge?

 

            Appointment of Junior Officers. The appointing power constitutes an important prerogative of the Master of a Lodge. In England, he appoints all the officers, except the Treasurer and Tiler; but in this country the power of appointment is restricted to that of the Senior Deacon, and in some Lodges, of the Tiler. As the Senior Deacon is the proxy of the Master in the discharge of his duties, there seems to be a peculiar propriety in placing the selection of that officer in his hands, and for a similar reason, it is advisable that he should also have the appointment of the Tiler.

 

77 - Who has the right to appoint substitute officers in the absence of appointive officers of a Lodge?

 

            Appointment of Substitute Officers. The Master of the Lodge has the right, during the temporary absence of any officer, to appoint a substitute for the meeting. It has been supposed by some that this power of appointment is restricted to the elective officers, and that during the absence of the Junior Deacon, the Junior pro tern pore must be appointed by the Senior Warden; and in like manner, during the absence of any one of the Stewards, the substitute must be appointed by the Junior Warden. And this opinion is founded on the doctrine that as the permanent Junior Deacon and Stewards are respectively appointed by the Senior and Junior Wardens, their temporary substitutes must be appointed by the same officers; but if this argument were good, then, as the Wardens themselves are elected by the Lodge, it would follow, by a parity of reasoning, that in the absence of either of these officers, the substitute could not be appointed by the Master, but must be elected by the Lodge. In case of the death of a Junior Deacon where a dis‑Pensation for the appointment of a new one has been granted, it is VVVIim~.,,,~,1.

 

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evident that that appointment would vest in the Senior Warden; but all temporary appointments are exclusively made by the Worshipful Master, for the appointing power is one of his prerogatives.

 

78 - What is the symbolism of the Masonic Apron?

 

            Apron. There is no one of the symbols of Speculative Masonry more important in its teachings, or more interesting in its history, than the lambskin, or white leather apron. Its lessons commence at an early period in the Mason's progress, and it is impressed upon his memory as the first gift which he receives, the first symbol which is explained to him, and the first tangible evidence which he possesses of his ad‑mission into the Fraternity. Whatever may be his future advancement in the "royal art," into whatsoever deeper arcana his devotion to the mystic Institution or his thirst for knowledge may subsequently lead him, with the lambskin apron - his first investiture - he never parts. Changing, perhaps, its form and its decorations, and conveying, at each step, some new but still beautiful allusion, its substance is still there, and it continues to claim the honored title by which it was first made known to him, on the night of his initiation, as "the badge of a Mason." In the Masonic apron two things are essential to the due preservation of its symbolic character - its color and its material.

 

1. As to its color. The color of a Mason's apron should be pure unspotted white. This color has, in all ages and countries, been esteemed an emblem of innocence and purity. It was with this reference that a portion of the vestments of the Jewish priesthood was directed to be white. In the Ancient Mysteries the candidate was always clothed in white. "The priests of the Romans," says Festus, "were accustomed to wear white garments when they sacrificed." In the Scandinavian rites it has been seen that the shield presented to the candidate was white. The Druids changed the color of the garment presented to their initiates with each degree; white, however, was the color appropriated to the last, or degree of perfection. And it was, according to their ritual, intended to teach the aspirant that none were admitted to that honor but such as were cleansed from all impurities both of body and mind. In the early ages of the Christian church a white garment was always placed upon the catechumen who had been newly baptized, to denote that he had been cleansed from his former sins, and was thenceforth to lead a life of purity. Hence it was presented to him with this solemn charge: "Receive the white and undefiled garment and produce it unspotted before the tribunal of our Lord Jesus Christ, that you may obtain eternal life." From all these instances we learn that white apparel was anciently used as an emblem of purity, and for this reason the color has been preserved in the apron of the Freemason.

 

2. As to its material. A Mason's apron must be made of lambskin. No other substance, such as linen, silk, or satin, could be substituted

 

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without entirely destroying the emblematic character of the apron, for the material of the Mason's apron constitutes one of the most important symbols of his profession. The lamb has always been considered as an appropriate emblem of innocence. And hence we are taught, in the ritual of the first degree, that, "by the lambskin, the Mason is reminded of that purity of life and rectitude of conduct which is so essentially necessary to his gaining admission into the Celestial Lodge above, where the Supreme Architect of the Universe forever presides."

 

79 - What is the relation of architecture to Masonry?

 

            Architecture. Architecture is one of the first occupations in which man employed himself. How astonishingly has the science of architecture improved and how honored now and respected is an experienced architect! The science commenced with miserable huts; the next step was to erect altars on which to offer sacrifices to the gods; regular dwellings followed next in rotation, after which, in rapid succession, came palaces for princes, bridges over the most rapid streams to facilitate communication; pyramids and towers, proudly pointing to the heavens; catacombs of nearly immeasurable dimensions for the interment of their dead; and the most gorgeous temples in honor of the Great Architect of heaven and earth. Thus we have adopted the title of Masons from one of the most ancient and most honorable occupations of mankind, in allusion to the antiquity of our Order. The working tools of an operative Mason have become our symbols, because we can find no better or more expressive ones. No occupation is so widely extended; and so closely connected with others, as that of a Mason; and the various paths by which mankind strive to gain an entrance into the imperishable temple are innumerable.

 

80 - For what were the pillars "BOAZ" and "JACHIN" used?

 

            Archives. Our traditions state that the hollow of the cylinder of these pillars, Jachin and Boaz, was used as archives of Masonry, and contained the sacred rolls which comprised the history of the Hebrew nation, their civil and religious polity, the works of the prophetical and inspired writers, and the complete system of universal science.

 

81 - What was the Ark of the Covenant and for what was it used?

 

            Ark of the Covenant. The Ark of Covenant or of the Testimony was a chest originally constructed by Moses at God's command (Exod. aay. 16), in which were kept the two tables of stone, on which were engraved the ten commandments. It contained, likewise, a golden pot filled with manna, Aaron's rod, and the tables of the covenant. It Was at first deposited in the most sacred place in the tabernacle, and afterwards placed by Solomon in the Sanctum Sanctorum of the Temple, but was lost upon the destruction of that building by the Chaldeans.

 

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The later history of this ark is buried in obscurity. It is supposed that, upon the destruction of the first Temple by the Chaldeans, it was carried to Babylon among the other sacred utensils which became the spoil of the conquerors. But of its subsequent fate all traces have been lost. It is, however, certain that it was not brought back to Jerusalem by Zerubbabel. The Talmudists say that there were five things which were the glory of the first Temple that were wanting in the second; namely, the Ark of the Covenant, the Shekinah, or Divine Presence, the Urim and Thummim, the holy fire upon the altar, and the spirit of prophecy.

 

The ark was made of shittim wood, overlaid, within and without, with pure gold. It was about three feet nine inches long, two feet three inches wide, and of the same extent in depth. It had on the side two rings of gold, through which were placed staves of shittim wood, by which, when necessary, it was borne by the Levites. Its covering was of pure gold, over which were placed two figures called cherubim, with expanded wings. The covering of the ark was called kaphiret, from kaphar, "to forgive sin," and hence its English name of "mercy‑seat," as being the place where the intercession for sin was made.

 

The researches of archeologists in the last few years have thrown much light on the Egyptian mysteries. Among the ceremonies of that ancient people was one called the Procession of Shrines, which is mentioned in the Rosetta stone, and depicted on the Temple walls. One of these shrines was an ark, which was carried in procession by the priests, who supported it on their shoulders by staves passing through metal rings. It was thus brought into the Temple and deposited on a stand or altar, that the ceremonies prescribed in the ritual might be performed before it. The contents of these arks were various, but always of a mystical character. Sometimes the ark would contain symbols of Life and Stability; sometimes the sacred beetle, the symbol of the Sun; and there was always a representation of two figures of the goddess Theme, or Truth and Justice, which overshadowed the ark with their wings. These coincidences of the Egyptian and Hebrew arks must have been more than accidental.

 

82 - What armorial bearings have been borne by Freemasons?

 

            Arms of Freemasonry. The armorial bearings of the order have undergone some changes in the lapse of ages. They are described in several works on heraldry as follows. The Company of Masons, being otherwise termed Freemasons of ancient standing, and good reckoning by means of affable and kind meetings, at divers times did frequent this mutual assembly in the time of King Henry IV., viz.: the 12th of his reign. Their arms, azure on a chevron, between three castles, argent, a pair of compasses somewhat extended of the first, were granted by William Hawkslow, Clarencieux King of Arms. - Guilliam. The Arms

 

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of the Operative or Stone Masons. Azure on a chevron between three castles argent, a pair of compasses somewhat extended of the first. Crest, an arm extended, grasping a trowel, proper. Supporters, two beavers, proper: - Dermott. The arms of the Grand Lodge of England are used by several of the Grand Lodges of this country, and are similar to those adopted by Royal Arch Masons, which are described as follows: Party per cross vert, voided or; in the first quarter azure, a lion ram‑pant or, for the tribe of Judah, in the second or, an ox passant sable, for Ephraim; in the third or, a man erect proper, for Reuben; in the fourth azure, a spread eagle or, for Dan. Crest, an ark of the covenant; supporters, two cherubim, all proper; motto, Holiness to the Lord. The banners which adorn the Royal Arch Chapters of England, representing the twelve tribes of Israel, are as follows: Scarlet, a lion couchant, for Judah; blue, an ass crouching beneath its burden, for Issachar; purple, a ship, for Zebulon; yellow, a sword, for Simeon; white, a troop of horsemen, for Gad; green, an ox, for Ephraim; flesh‑color, a vine, by the side of a wall, for Manasseh; green, a wolf, for Benjamin; purple, a cup, for Asher; blue, a hind, for Naphtali; green, an eagle, for Dan.

 

83 - How were the 18th Century Lodges arranged?

 

            Arrangement. The appointment and arrangement of a Masonic Lodge‑room in the eighteenth century were very different to our present practice. A long table was extended from one end of the room to the other, covered with a green cloth, on which were placed duplicates of the ornaments, furniture and jewels, intermixed with Masonic glasses for refreshment. At one end of this table was placed the Master's pedestal, and at the other that of the Senior Warden, while about the middle of the table, in the south, the Junior Warden was placed. The brethren sat round as at a common ordinary. When there was a candidate to be initiated, he was paraded outside the whole; and, on such occasions, after he had been safely deposited at the north‑east angle of the Lodge, he was given a very short explanation of the design of Free‑masonry, or a brief portion of the lecture, before the Lodge wasòcalled from labor to refreshment. The song, the toast, the sentiment, went merrily round, and it was not until the brethren were tolerably satiated that the Lodge was resumed, and the routine business transacted before closing.

 

 

84 ‑ What is the status of a Lodge whose warrant has been arrested?

 

            Arrest of Warrant. When a Grand Master suspends the labors of a Lodge, he is usually said "to arrest the warrant." There is no objection to the phrase, if its signification is properly understood. "To arrest the warrant of a Lodge" is simply to forbid its communications, and to prevent its members from congregating for the purposes of Masonic labor or business, under the authority of the warrant. But

 

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otherwise the condition of the Lodge remains unchanged. It does not forfeit its funds or property, and its members continue in good standing in the Order; and should the decree of arrest by the Grand Master be reversed by the Grand Lodge, it resumes its functions just as if no such suspension or arrest had occurred. I have no doubt that the Grand Master cannot demand the delivery of the warrant into his custody; for having been intrusted to the Master, Wardens, and their successors, by the Grand Lodge, the Master, who is the proper custodian of it, has no right to surrender it to any one except to that body from whom it emanated. The "arrest of the warrant" is only a decree of the Grand Master in the character of an injunction, by which he forbids the Lodge to meet until the complaints preferred against it can be investigated and adjudicated by the Grand Lodge.

 

85 - In what degree are the seven liberal arts and sciences explained?

 

            Arts, Liberal. The seven liberal arts and sciences are Grammar, Rhetoric, Arithmetic, Logic, Music, Geometry, and Astronomy. They are beautifully explained in the second, or Felloweraft's, degree.

 

86 - How does a Fellowcraft ascend to receive his wages?

 

            Ascent. The ascent of a Fellowcraft, when he goes to receive his wages, is by a staircase of five divisions, referring to the five orders of architecture, and the five senses. These are the several links of that powerful chain which binds us to the works of the creation, where‑with we can have no connection without those feelings which result from the delicate mechanism of the ear, the eye, the smell, the palate, and the touch.

 

87 - Of what is the Ashlar emblematic?

 

            Ashlar. "Freestone as it comes out of the quarry." In Speculative Masonry we adopt the ashlar in two different states, as symbols in the Apprentice's degree. The Rough Ashlar, or stone in its rude and unpolished condition, is emblematic of man in his natural state - ignorant, uncultivated and vicious. But when education has exerted its wholesome influence in expanding his intellect, restraining his passions, and purifying his life, he then is represented by the Perfect Ashlar, which, under the skilful hands of the workmen, has been smoothed, and squared, and fitted for its place in the building. In the older lectures of the eighteenth century the Perfect Ashlar is not mentioned, but its place was supplied by the Broached Thurnal.

 

88 - What name is applied to a seeker of Masonic light?

 

            Aspirant. A seeker of Masonic light, who has applied for admission to the mysteries of the Order, and, having been accepted, is pre‑paring himself for the induction.

 

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89 - Of what is the ass an emblem?

 

            Ass. An emblem of stupidity and ignorance. In the Egyptian system it represented the unitiated, ignorant, and profane.

 

90 - Why cannot an atheist become a Freemason?

 

Atheist. One who denies the existence of a God, or of a supreme intelligent being. The old charges declare that a Mason is obliged by his tenure to obey the moral law and, if he rightly understands the art, he will never be a stupid atheist. A belief in God is one of the unwritten landmarks of the Order.

 

91 - What is the duty of a Mason in respect to attendance at his Lodge?

 

            Attendance. Every brother ought to belong to some regular lodge, and should always appear therein properly clothed, truly subjecting himself to all its by‑laws and the general regulations. He must attend all meetings, when duly summoned, unless he can offer to the Master and Wardens such plea of necessity for his absence as the said laws and regulations may admit. By the ancient rules and usages of Masonry, which are generally adopted among the by‑laws of every lodge, no plea was judged sufficient to excuse any absentee, unless he could satisfy the lodge that he was detained by some extraordinary and unforeseen necessity.

 

92 - Under what circumstances is it necessary for a Lodge to submit an attested copy of charges against a member?

 

            Attested Copy of Charges. In event of a Masonic trial, in order that the Grand Lodge may be enabled to come to a just conclusion on the merits of the question, it is necessary that the Lodge should furnish an attested copy of the charge or charges, and of the proceedings on the trial, and this it is bound to do.

 

93 - In what city are some of the best examples of operative Masonry to be found?

 

            Augustan Style. It was during the reign of Augustus that the learned Vitruvius became by his admirable writings the father of true architecture. This imperial patron first employed his Fellowcrafts in repairing or rebuilding all public edifices, much neglected, if not injured, during the civil wars. In the golden days of Augustus, the patricians, following his example, built above a hundred marble palaces at Rome, fit for princes; and every substantial citizen rebuilt his house in marble. All united in the same disposition of adorning Rome, so that Augustus, when dying, justly said, "I found Rome built of brick, but I leave it built of marble!" Hence it is, that in the remains of ancient Rome are the best patterns of true Masonry extant, an epitome of old Grecian architecture, now commonly expressed by the Augustan style, in which are united wisdom, strength, and beauty.

 

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94 - What regulations govern Masonic avouchments?

 

            Avouchment. The regulations by which avouchments are to be governed appear to be three:

 

1. A Mason may vouch for another, if he has sat in a Lodge with him.

 

2. He may vouch for him if he has subjected him to a skillful private examination.

 

3. He may also vouch for him if he has received positive information of his Masonic character from a competent and reliable Brother.

 

Of these three, the first is the safest, and the last the most dangerous. And in all of them it is essential that the voucher should be a skillful Mason, for it is better to subject the visitor to a formal examination, than to take the avouchment of an ignorant Brother, though he may declare that he has sat in the Lodge with the person desirous of being admitted. In fact, the third kind of avouchment by an eminently skillful Mason is safer than the first kind by an ignorant one.

 

95 - May a Master Mason lawfully vouch for a visitor on the authority of another?

 

            Avouchment at Second Hand. There may be sometimes an avouchment at second hand. Thus A may be enabled to vouch for C, on the information derived from B. But in this case it is essential to its validity that the avouchment should have been made when the whole three were present. Thus it is not admissible that B should inform A that a certain person named C, who is then absent, is a Master Mason. A cannot, upon this information, subsequently vouch for C. There may be some mistake or misunderstanding in the identity of the person spoken of. A may have been referring to one individual and B to another. And the person afterwards vouched for by A may prove to be entirely different from the one intended by B. But if B, in the presence of C, shall say to A, "I know this person C to be a Master Mason," or words to that effect, then it is competent for A to repeat this avouchment as his own, because he will thus have de‑rived "lawful information" of the fact.

 

But here again the same principle of competency must be observed, and B must not only be known to A to be a skillful and experienced Mason, incapable of being imposed upon, but A must him‑self be a fitting judge of that skill and experience.

 

This second‑hand avouchment is, however, always dangerous, and should be practised with great caution, and only by eminently skillful Masons. It is to be viewed rather as an exception to the general rule, and as such is generally to be avoided, although between Masons of great learning and experience, it may sometimes be a perfectly safe dependence.

 

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96 - Why was King Solomon's temple built without the use of iron tools?

 

            Axe. In the construction of King Solomon's Temple, every piece of timber, stone, or metal, was brought ready cut, framed, and polished, to Jerusalem; so that no other tools were wanted or heard than were necessary to join the several parts together. All the noise of axe, hammer, and saw was confined to Lebanon, the quarries and the plains of Zeredatha, that nothing might be heard among the Masons of Zion save harmony and peace.

 

97 - What is the color appropriate to symbolic Masonry?

 

            Azure. Sky‑blue. The appropriate color of the symbolic Lodge. A favorite color in heraldry; employed in blazonry. The Grand Lodge of England has adopted Garter Blue, the color of the Order of the Garter.

 

98 - What punishment was meted out to the Jews who failed to keep the ordinances of Jehovah?

 

            Babylonish Captivity. The Jews had fallen into great errors and corruptions, and were guilty of the most abominable sins; wherefore Jehovah, in his wrath, denounced heavy judgments against them by Jeremiah and other prophets, declaring that their fruitful land should be spoiled, their city become desolate and an abomination, and them‑selves and their descendants feel the effects of his displeasure for the space of seventy years, which commenced in the fourth year of the reign of Jehoiachim, A. L. 3398.

 

99 - What is the symbolism of the fourth point of fellowship?

 

            Back. Freemasonry, borrowing its symbols from every source, has not neglected to make a selection of certain parts of the human body. From the back an important lesson is derived, which is fittingly developed in the third degree. Hence, in reference to this symbolism, Oliver says: "It is a duty incumbent on every Mason to support a brother's character in his absence equally as though he were present; not to revile him behind his back, nor suffer it to be done by others without using every necessary attempt to prevent it." And Hutchinson, referring to the same symbolic ceremony, says: "The most material part of that brotherly love which should subsist among Masons is that of speaking well of each other to the world; more especially it is expected of every member of this Fraternity that he should not traduce a brother. Calumny and slander are detestable crimes against society. Nothing can be viler than to traduce a man behind his back; it is like the villany of an assassin who has not virtue enough to give his adversary the means of self‑defense, but, lurking in darkness, stabs him whilst he is unarmed and unsuspicious bf an enemy."

 

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100 - What is the badge of a Master Mason and why?

 

            Badge. Johnson defines a badge as "a mark of cognizance worn to show the relation of the wearer to any person or thing." The badge of a Mason is his apron‑‑an emblem of innocence and purity. It was originally a skin of plain white leather. In 1730 it was regulated in Grand Lodge that the Grand Officers should "wear white leather aprons with blue silk; and that the Masters and Wardens of particular lodges may line their white leather aprons with white silk, and may hang their jewels at white ribbons about their necks." At present in England a Master Mason wears a lambskin apron with sky‑blue lining and edging, one inch and a half deep, with a rosette on the fall or flap. No other color or ornament is allowed, except to officers or past officers of lodges.

 

101 - What is the symbolism of the canopy over the Master's chair?

 

            Baldachin. The canopy over the oriental chair in the Master's Lodge also denotes the covering of the Lodge itself. Both are symbols of the star‑decked heavens, and signs of the universality of Free‑masonry. In Pritchard's catechism we meet with the following: "What has the Lodge for a covering`?" Answer: "The vaulted skies of various colors, or the clouds." It is remarked by Krause that the "sense of this beautiful system of symbols is not'well understood. Some think that the primitive Lodge was not covered above, and that the skies were literally its covering; hence the ceiling of a Lodge room is generally made to represent the celestial planisphere." The Baldachin, in this sense, is also a symbol of the extent of Free‑masonry; for as the skies, with their troops of stars, spread over all regions of the earth, so Freemasonry holds in its embrace all the world, and reaches through all time.

 

102 - What is the proper method of conducting the ballot?

 

            Ballot, Method of. Before proceeding to any further inquiry into the laws concerning the ballot, it will be proper to explain the mode in which the ballot is to be taken.

 

In some jurisdictions, it is the custom for the Senior Deacon to carry the box containing the ballots around the Lodge room, when each officer and member having taken out of it a white and black ball, it is again carried around empty, and each Brother then de‑posits the ball of that color which he prefers - white being always a token of consent, and black of dissent. The box is then inspected by the Master, or by the Master and Wardens, and the result declared, after which the Deacon again goes around and collects the remaining balls.

 

I have always objected to this method, not because the opinion of the Lodge was not thus as effectually declared as in any other, but

 

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because there seemed to be a want of solemnity in this mode of per‑forming an important duty. I therefore prefer the more formal ceremony practiced in some other jurisdictions, and which may be thus described: The ballot box, containing two compartments, one holding a number of black and white balls, and the other empty, is first exhibited to the Junior Warden, then to the Senior, and afterwards to the Master, that these officers may be satisfied that the compartment which should be empty is really so. This compartment is then closed. A hole, however, in the top of the box communicates with it, which is for the purpose of permitting the balls deposited by the voters to be dropped in. The compartment containing the white and black balls indiscriminately is left open, and the Senior Deacon, having placed the box upon the altar, retires to his seat.

 

The roll of members is then called by the Secretary, beginning with the Master, and as each Brother's name is called, he advances to the altar, masonically salutes the East, deposits his ball taken from the compartment lying open before him through the hole in the top of the closed compartment, and then retires to his seat.

 

When all the officers and members have voted, the Senior Deacon takes the box from the altar, and submits it to the inspection of the Junior and Senior Wardens and the Master, when, if all the ballots prove to be white, the box is pronounced "clear," and the candidate is declared elected. If, however, there is one black ball only, the box is pronounced "foul," and the Master orders a new ballot, which is done in the same form, because it may be possible that the negative vote was deposited by mistake or inadvertence. If, however, on the second ballot, the one black ball again appears, the candidate is declared by the Master to be rejected. If, on the first ballot, two or more black balls appear, the candidate is announced as having been rejected, without the formality of a second ballot.

 

103 - Has a Grand Master power to order reconsideration of a ballot?

 

            Ballot, Reconsideration of. Neither the Grand Master nor the Grand Lodge has the power, under any circumstances whatever, to order a reconsideration of a ballot. Everything concerning the ad‑mission or rejection of candidates is placed exclusively in the Lodge. The Regulations of 1721 declare this to be "an inherent privilege not subject to dispensation."

 

104 - Has a Mason the right to announce how he has cast his ballot for a candidate?

 

            Ballot, Secrecy of the. The secrecy of the ballot is as essential to its perfection as its unanimity or its independence. If the vote were to be given viva voce, it is impossible that the improper influbnces of fear or interest should not sometimes be exerted, and timid

 

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members be induced to vote contrary to the dictates of their reason and conscience. Hence, to secure secrecy and protect the purity of choice, it has been wisely established as a usage, not only that the vote shall be taken by ballot, but that there shall be no subsequent discussion on the subject. Not only has no member a right to inquire how his fellows have voted, but he may not explain his own vote. The reason of this is evident. If one member has a right to rise in his place and announce that he deposited a white ball, then every other member has the same right; and in a Lodge of twenty members, where an application has been rejected by one black ball, if nineteen members state that they did not deposit it, the inference is clear that the twentieth Brother has done so, and thus the secrecy of the ballot is at once destroyed. The rejection having been announced from the Chair, the Lodge should at once proceed to other business, and it is the sacred duty of the presiding officer.peremptorily and promptly to check any discussion on the subject. Nothing must be done to impair the inviolable secrecy of the ballot.

 

105 - Do the members of a lodge under dispensation have the right of ballot on candidates?

 

            Ballot Under Dispensation. I am perfectly aware that it is the general rule for all the brethren present to ballot for candidates in Lodges under dispensation; but the question is not, what is the usage, but what is the law which should govern the usage? The balloting may take place in such a Lodge, but it must be remembered,. if we are to be governed by the principles and inferences of law, that each Brother, when he deposits his ball, does so, not by any legal right that he possesses, but simply by the courtesy of the Master and Wardens, who have adopted this convenient method of consulting the opinions and obtaining the counsel of their brethren, for their own satisfaction. All ballots held in a Lodge under dispensation are, except as regards the votes of the Master and Wardens, informal.

 

106 - How should Lodge officers wear their jewels?

 

            Band. A ribbon worn around the neck of the officers of Grand Lodges, and also of individual Lodges, to which are attached the official jewels. The color of the band differs in different Lodges, but blue is most common.

 

107 - Should the Worshipful Master be present at Masonic banquets?

 

            Banquet. After the closing of some lodges for initiations or festivals, and also upon special occasions, a banquet is held, that is to say, the brethren assemble for recreation and refreshment at a supper. But if the brethren merely meet to eat and drink, then the appellation Masonic banquet is not appropriate. Eating and earnest Masonic discourses or appeals for charitable purposes to the brethren should

 

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be so blended together as to produce a beautiful and harmonious evening's entertainment; for this reason the officers of the Lodge, at least the Worshipful Master, Wardens, and Master of the Ceremonies, or his substitute, should be present.

 

108 - What is the symbolism of pulling off the shoes?

 

            Bare Feet. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet." It was likewise a mark of respect. Moses put off his shoes to approach the burning bush; the priests served in the Tabernacle with their feet naked, as they did afterwards in the Temple. The Talmudists teach that if they had but stepped with their feet upon a cloth, a skin, or even upon the foot of one of their companions, their service would have been unlawful.

 

Putting off the shoes has a threefold signification in Scripture. First, it was usual to put them off in token of mourning and grief, as David is said to have gone from Jerusalem barefoot, when he fled from Absalom. Second, it signified the yielding of one's right to an‑other, and is so prescribed in Deuteronomy, and matured by Boaz. Third, it was a token of respect and reverence, as appears by the com. mand of God to Moses, and the reason assigned for it was that the ground whereon he stood was holy, or sanctified by God's immediate presence.

 

109 - What is a Basilica?

 

            Basilica. By this name market‑houses and halls of justice, erected after the fashion of religious edifices and Christian churches, were called in the middle ages. These buildings were of an oblong rectangular form, with a semicircular niche at one end. Anderson, in his Book of Constitutions, remarks that "Our modern temple has arisen from the Basilica, having the same interior arch."

 

110 - What is the badge of a Marshal of a Lodge?

 

            Baton. A staff or truncheon, about two feet long, generally ornamented or gilt at each end, and the middle enveloped in a scroll. It is usually carried in the right hand, and is the distinguishing mark or emblem of authority of Marshals in Masonic and other processions. The badge of a Marshal in a subordinate Lodge is two crossed batons, and that of the Marshal in the Grand Lodge two crossed batons en‑circled in a wreath.

 

111 - Why do Masons cultivate order, harmony and beauty?

 

            Beauty. The Freemason is a true admirer of all the liberal arts and sciences, but he much more admires a beauty of his own, which stands as fast as the pillars of the earth - is immovable and immortal. All our working tools are given to us to find out symmetry, propor‑

 

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tion, and applicability. We are conducted by every step in our Order to order and harmony, the very being of beauty. We do not crawl in loathsome caverns, but our places of meeting are beautiful halls. The outward tokens and clothing of our Order are composed of the most beautiful colors. We refuse neither silk nor metal in our jewels; we rejoice in the purity of the clothing of our Order; but more especially we endeavor to make the spirit of true beauty shine in our assemblies, and not to allow it to degenerate into a lifeless appearance.

 

112 - Of what is the beehive emblematic?

 

            Beehive. The beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile in the dust. It teaches us that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down, contented while our fellow‑creatures around us are in want, if it is in our power to relieve them without inconvenience to ourselves.

 

113 - What is the ethical code of Freemasonry?

 

            Behavior. The subject of a Mason's behavior is one that occupies much attention in both the ritualistic and the monitorial instructions of the Order. In "the Charges of a Freemason," extracted from the ancient records, and first published in the Constitutions of

1723, the sixth article is exclusively appropriated to the subject of "Behavior." It is divided into six sections, as follows:

 

1. Behavior in the Lodge while constituted.

2. Behavior after the Lodge is over and the Brethren not gone.

3. Behavior when Brethren meet without strangers, but not in a Lodge formed.

4. Behavior in presence of strangers not Masons.

5. Behavior at home and in your neighborhood.

6. Behavior towards a strange brother.

 

The whole article constitutes a code of ethical conduct remarkable for the purity of the principles it inculcates, and is well worthy of the close attention of every Mason. It is a complete refutation of the slanders of anti‑Masonic revilers. These charges are to be found in all the editions of the Book of Constitutions, and in many recent Masonic works which are readily accessible to everyone who desires to read them.

 

114 - Upon what scriptural basis are the lectures of Freemasonry largely founded?

 

            Belief. The most prominent scriptural teachings upon which Free‑masonry bases its lectures are these: that there is a God; that he created man, and placed him in a state of perfect happiness in Paradise; that he forfeited this supreme felicity by disobedience to the divine commands at the suggestion of a serpent tempter; that, to alleviate his repentent contrition, a divine revelation was communicated MASONRY DEFINED       131  to him, that in process of time a Saviour should appear in the world to atone for their sin, and place their posterity in a condition of restoration to his favor; that for the increasing wickedness of man, God sent a deluge to purge the earth of its corruptions; and when it was again repeopled, he renewed his gracious covenant with several of the patriarchs; delivered his people from Egypt; led them in the wilderness; and in the Mosaic dispensation gave more clear indications of the Messiah by a succession of prophets, extending throughout the entire theocracy and monarchy; that he instituted a tabernacle and temple worship which contained the most indisputable types of the religion which the Messiah should reveal and promulgate; and that when the appointed time arrived, God sent his only begotten Son to instruct them, who was born at Bethlehem, as the prophets had fore‑told, in the reign of Herod (who was not of the Jewish royal line, nor even a Jew), of a pure virgin of the family of David.

 

115 - How were the Fellowcrafts employed in the building of King Solo‑ mon's temple?

 

            Benai. The Benai, who were setters, layers, or builders at the erection of King Solomon's Temple, were able and ingenious Fellow‑crafts, who were distributed by Solomon into separate lodges, with a Master and Warden in each, that they might receive commands in a regular manner, take care of their tools and jewels, be paid every week, and be duly fed and clothed, that the work might proceed with harmony and order.

 

116 - Of what do the charities of the Masonic order (in part) consist?

 

            Benefits. The Society expends thousands of dollars every year in the relief of the virtuous distressed. Nor can the existence of these benefits be denied, for they are open and undisguised. The relief of widows and orphans, and of aged Masons in want, youth of both sexes educated and trained to a life of usefulness and virtue, the stream of charity disseminated through every class of wretchedness and misery - all these are so evident, that none can doubt the benefits of the institution. Those who decry it are fighting against truth, and condemn by their writings what their conscience secretly approves.

 

117 - Do we betray Masonic secrets?

 

            Betraying. By a full and fair exposition of our great leading principles, we betray no masonic secrets; these are safely locked up in the heart of every Mason, and are never to be imparted except in a constitutional manner. But our leading tenets are no secrets. It is no secret that Masonry is of divine origin; it is no secret that the system embraces and inculcates evangelical truth; it is no secret that there is no duty enjoined nor virtue required in the volume of inspiration, but what is found in, and taught by, Speculative Free‑

 

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masonry; it is no secret that the appropriate name of God has been preserved in this institution in every country where Masonry existed, while the rest of the world was literally sunk in heathenism; and above all, it is not, neither can it be, a secret, that a good Mason is, of necessity, truly and emphatically a good man and citizen.

 

118 - What is the relation of the Bible to Freemasonry?

 

            Bible. The Bible is properly called a great light of Masonry, for from the center of the Lodge it pours forth upon the East, the West, and the South its refulgent rays of Divine truth. The Bible is used among Masons as the symbol of the will of God however it may be expressed. And, therefore, whatever book expresses to any people God's will may be used in a Masonic Lodge as a substitute for the Bible. Thus, in a Lodge consisting entirely of Jews, the Old Testament alone may be placed upon the altar. And Turkish Masons make use of the Koran. Whether it be the Gospels of the Christian, the Pentateuch to the Israelite, the Koran to the Mussulman, or the Vedas to the Brahman, the Book of the Law everywhere conveys the same Masonic idea - that of the symbolism of the Divine Will revealed to man.

 

The history of the Masonic symbolism of the Bible is interesting. Although referred to in the manuscripts before the revival as the book upon which the covenant was taken, it was never referred to as a great light. In the oldest ritual that we have, that of 1724, - a copy of which from the Royal Library of Berlin is given by Krause, - there is no mention of the Bible as one of the lights. Preston made it a part of the furniture of the Lodge; but in rituals of about 1760 it is de‑scribed as one of the three great lights. In the American system, the Bible is both a piece of furniture and a great light.

 

119 - Is a candidate for Masonry required to believe in the divine authen‑ ticity of the Scriptures?

 

            Bible, Requirement of. Within a few years an attempt has been made by some Grand Lodges to add to the simple, moral, and religious qualifications, another, which requires a belief in the divine authenticity of the Scriptures. It is much to be regretted that Masons will sometimes forget the fundamental law of their institution, and endeavor to add to or to detract from the perfect integrity of the building, as it was left to them by their predecessors. Whenever this is done, the beauty of our temple must suffer. The Landmarks of Masonry are so perfect that they neither need nor will permit of the slightest amendment. Thus in the very instance here referred to, the fundamental law of Masonry requires only a belief in the Supreme Architect of the universe, and in a future life, while it says, with peculiar toleration, that in all other matters of religious belief, Masons are only expected to be of that religion in which all men

 

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agree, leaving their particular opinions to themselves. Under the shelter of this wise provision, the Christian and the Jew, the Mohammedan and the Brahman, are permitted to unite around our common altar, and Masonry becomes, in practice as well as in theory, universal. The truth is, that Masonry is undoubtedly a religious institution - its religion being of that universal kind in which all men agree, and which, handed down through a long succession of ages, from that ancient priesthood who first taught it, embraces the great tenets of the existence of God and the immortality of the soul - tenets which, by its peculiar symbolic language, it has preserved from its foundation, and still continues, in the same beautiful way, to teach. Beyond this, for its religious faith, we must not and cannot go.

 

It may, then, I think, be laid down as good Masonic law, with respect to the moral and religious qualifications of candidates, that they are required to be men of good moral character, believing in the existence of God and in a future state. These are all the moral qualifications that can be demanded, but each of them is essential.

 

120 - What do the colors, black and white, symbolize?

 

            Black. Among the Athenians, black was the color of affliction, and white of innocence, joy, and purity. The Arabs give to black a signification evidently derived from traditions of initiation. It designates among the Moors grief, despair, obscurity, and constancy. Black, in blazon named sable, signifies prudence, wisdom, and constancy in adversity and woe. Hence the mosaic work of a Mason's lodge.

 

121 - Is the rule that one black ball rejects of universal application?

 

            Black Balls. What number of black balls is necessary to constitute a rejection? Here we are entirely without the guidance of any express law, as all the Ancient Constitutions are completely silent upon the subject. It seems to me, however, that in the advancement of an Apprentice, as well as in the election of a profane, the ballot should be unanimous. This is strictly in accordance with the principles of Masonry, which require unanimity in admission, lest improper persons be intruded, and harmony impaired. Greater qualifications are certainly not required of a profane applying for initiation than of an Apprentice seeking advancement; nor can I see any reason why the test of those qualifications should not be as rigid in the one case as in the other. I am constrained therefore to believe, notwithstanding the adverse decision of the Grand Lodge of Wisconsin in 1849 that on the application of an Entered Apprentice for advancement to the second degree, the ballot must be unanimously in his favor to secure the adoption of his petition. It may be stated,

 

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once for all, that in all cases of balloting for admission in any of the degrees of Masonry, a single black ball will reject.

 

122 - What is the symbolism of the blazing star?

 

            Blazing Star. The blazing star is the expressive symbol of that Great Being himself, who is described by the magnificent appellations of the Day Spring, or Rising Sun; the Day Star; the Morning Star; and the Bright, or Blazing Star. This, then, is the supernal reference of the Blazing Star of Masonry, attached to a science which, like the religion it embodies, is universal, and applicable to all times and sea‑sons, and to every people that ever did or ever will exist on our ephemeral globe.

 

123 - What is the symbolism of the color blue?

 

            Blue Masonry. The three degrees of symbolical Masonry are clothed in or ornamented with blue, whence they are commonly known as Blue Lodge Masonry. Blue is the color of truth or fidelity; and it is a remarkable fact that the brethren have ever remained true to the blue degrees, while the authenticity of the other degrees have often been disputed, and in many places altogether denied. Under the reign of William III. of England blue was adopted as the favorite color of the Craft.

 

This durable and beautiful color was adopted and worn by our ancient brethren as the peculiar characteristic of an institution which has stood the test of ages, and which is as much distinguished by the durability of its materials or principles, as by the beauty of its super‑structure. It is an emblem of universal friendship and benevolence; and instructs us that, in the mind of a Mason, those virtues should be as expansive as the blue arch of heaven itself.

 

124 - What was the name of the left‑hand pillar on the porch of King Solomon's temple?

 

            Boaz. The name of the left‑hand pillar that stood at the porch of King Solomon's temple. It is derived from the Hebrew and signifies "in strength."

 

125 - What is the Book of Constitutions?

 

            Book of Constitutions. This book contains the written landmarks, rules, regulations, ancient charges, and fundamental principles of the Order, a detailed exposition of the duties of officers of Grand and Subordinate Lodges, and the rights and privileges of members. In all processions when the Grand Master appears the Book of Constitutions is carried before him guarded by the Tiler's sword.

 

126 - What is the symbolism of the Book of the Law?

 

            Book of the Law. The Holy Bible, which is always open in a Lodge as a symbol that its light should be diffused among the breth‑

 

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ren. The passages on which it is opened differ in the different degrees.

 

Masonically, the Book of the Law is that sacred book which is believed by the Mason of any particular religion to contain the revealed will of God. Thus, to the Christian Mason the Book of the Law is the Old and New Testament; to the Jew, the Old Testament; to the Mussulman, the Koran; to the Brahman, the Vedas; and to the Parsee, the Zendavesta.

 

The Book of the Law is an important symbol in the Royal Arch degree, concerning which there was a tradition among the Jews that the Book of the Law was lost during the captivity, and that it was among the treasures discovered during the building of the second Temple. The same opinion was entertained by the early Christian fathers, such, for instance, as Irenacus, Tertullian, and Clemens Alexandrinus; "for," says Prideaux, "they (the Christian fathers) hold that all the Scriptures were lost and destroyed in the Babylonish captivity, and that Erza restored them all again by Divine revelation." The truth of the tradition is very generally denied by biblical scholars, who attribute its origin to the fact that Erza collected together the copies of the law, expurgated them of the errors which had crept into them during the captivity, and arranged a new and correct edition. But the truth or falsity of the legend does not affect the Masonic symbolism. The Book of the Law is the will of God, which, lost to us in our darkness, must be recovered as precedent to our learning what is TRUTH. As captives to error, truth is lost to us; when freedom is restored, the first reward will be its discovery.

 

127 - What are the ornaments of a Lodge?

 

            Border. The ornaments of a Lodge are said to be the Mosaic pavement, the indented tessel, and blazing star. The indented tessel represents the beautiful border that embellished the outer edges of the Mosaic pavement. This border consisted of small stones of various colors, artistically arranged, so as to produce the most pleasing effect.

 

128 - What do the two pillars on the Tracing Board represent?

 

            Brazen Pillars. The two pillars on the Tracing Board are the representations of those which stood at the entrance of the porch of King Solomon's Temple, emblems of strength and stability. They are particularly described in Scripture. They were composed of cast brass or, more properly, bronze, and were manufactured in the clay ground between Succoth and Zeredatha, along with the holy vessels lilih,äfor the temple worship.

 

129 - What is the duty of a Mason with respect to a brother's secrets?

 

            Breast. A Mason's breast should be a safe and sacred repository for all just and lawful secrets. A brother's secrets, delivered to me

 

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as such, I would keep as my own, as to betray that trust might be doing him the greatest injury he could sustain in this mortal life; nay, it would be like the villany of an assassin who lurks in darkness to stab his adversary when unarmed and least prepared to meet an enemy.

 

130 - What is a Mason called who has mastered the ritual?

 

            Bright. A Mason is said to be "bright" who is well acquainted with the ritual, the forms of opening and closing, and the ceremonies of initiation. This expression does not, however, in its technical sense, appear to include knowledge of the history and science of the Institution, and many bright Masons, are therefore, not necessarily learned Masons. On the contrary, some learned Masons are not well versed in the exact phraseology of the ritual. The one knowledge depends on a retentive memory, the other is derived‑from deep research. It is scarcely necessary to say which of the two kinds of knowledge is more valuable. The Mason whose acquaintance with the Institution is confined to what he learns from its esoteric ritual will have but a limited idea of its science and philosophy. And yet a knowledge of the ritual as the foundation of higher knowledge is essential.

 

131 - What was the broached thurnal?

 

            Broached Thurnal. This was the name of one of the original immovable jewels, and was used for the Entered Apprentice to learn to work upon. It was subsequently called the Brute Stone, or rough Ashlar.

 

132 - Of what is the broken column emblematic?

 

            Broken Column. Among the Hebrews, columns, or pillars, were used metaphorically, to signify princes or nobles, as if they were the pillars of a state. Thus, in Psalm xi. 3, the passage, reading in our translation, "If the foundations be destroyed, what can the righteous do?" is, in the original, "when the columns are overthrown," i. e., when the firm supporters of what is right and good have perished. So the passage in Isaiah six. 10, should read: "her (Egypt's) columns are broken down," that is, the nobles of her state. In Freemasonry, the broken column is, as Master Masons well know, the emblem of the fall of one of the chief supporters of the Craft. The use of the column or pillar as a monument erected over a tomb was a very ancient custom, and was a very significant symbol of the character and spirit of the person interred.

 

133 - In what sense is Freemasonry called a brotherhood?

 

            Brotherhood. When our Saviour designated his disciples as his brethren, he implied that there was a close bond of union existing between them, which idea was subsequently carried out by St. Peter

 

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in his direction to "love the brotherhood." Hence the early Christiana designated themselves as a brotherhood, a relationship unknown to the Gentile religions; and the ecclesiastical and other confraternities of the Middle Ages assumed the same title to designate any association of men engaged in the same common object, governed by the same rules, and united by an identical interest. The association or fraternity of Freemasons is, in this sense, called a brotherhood.

 

134 - How does the master of a European Lodge greet a newly made Mason?

 

            Brotherly Kiss. At the close of their meetings the first Christians were accustomed to kiss each other; this took place also at the holy evening banquet - agape - of the community of brothers and sisters. To this practice the Apostles Paul and Peter refer in their epistles: "Greet each other with the holy kiss." This holy kiss, as a sign or token of brotherly love, is found likewise as a venerable custom in many Lodges, particularly in Europe, where the Master greets with a kiss each newly initiated member.

 

135 - What Masonic duties are implied by the tenets of brotherly love?

 

            Brotherly Love. At a very early period in the course of his initiation, a candidate for the mysteries of Freemasonry is informed that the great tenets of the Order are Brotherly Love, Relief, and Truth. These virtues are illustrated, and their practice recommended to the aspirant, at every step of his progress; and the instruction, though continually varied in its mode, is so constantly repeated, as infallibly to impress upon his mind their absolute necessity in the constitution of a good Mason.

 

Brotherly Love might very well be supposed to be an ingredient in the organization of a society so peculiarly constituted as that of Freemasonry. But the brotherly love which we inculcate is not a mere abstraction, nor is its character left to any general and careless understanding of the candidate, who might be disposed to give much or little of it to his brethren, according to the peculiar constitution of his own mind, or the extent of his own generous or selfish feelings. It is, on the contrary, closely defined; its object plainly denoted; and the very mode and manner of its practice detailed in words, and illustrated by symbols, so as to give neither cause for error nor apology for indifference.

 

'Every Mason is acquainted with the Five Points of Fellowship - he knows their symbolic meaning - he can never forget the interesting incidents that accompanied their explanation; and while he has this knowledge, and retains this remembrance, he can be at no loss to understand what are his duties, and what must be his conduct, in relation to the principle of Brotherly Love.

 

Brotherly Love can be manifested in innumerable opportunities not

 

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only in the Lodge but also out of it. It is acknowledged by the nearly imperceptible pressure of the hand as much as by the vindication of an innocently accused absent brother. It is an essential element to bind the brethren unto each other; we have pledged our‑selves to exercise it, and it is one of the greatest duties of a Free and Accepted Mason to deny it unto no man, more especially to a brother Mason. To exercise brotherly love, or to feel deeply interested in the welfare of others is a source of the greatest happiness in every situation in life.

 

136 - What were the bulls issued by the Popes against the Masonic order?

 

            Bull, Papal. An edict or proclamation issued from the Apostolic Chancery, with the seal and signature of the pope, written in Gothic letters and upon coarse parchment. It derives its name from the leaden seal which is attached to it by a cord of hemp or silk, and which in mediaeval Latin is called Bulla. Several of these bulls have from time to time been fulminated against Freemasonry and other secret societies, subjecting them to the heaviest ecclesiastical punishments, even to the greater excommunication. According to these bulls, a Freemason is ipso facto excommunicated by continuing his member‑ship in the society, and is thus deprived of all spiritual privileges while living, and the rites of burial when dead.

 

Of these bulls, the first was promulgated by Clement XII., on the 27th of April,

1738; this was repeated and made perpetual by Benedict XIV., on the 18th of May,

1775. On the 13th of August, 1814, an edict continuing these bulls was issued by the Cardinal Gonsalvi, Secretary of State of Pius VII., and lastly, similar denunciatory edicts have within recent years been uttered by Pius IX. Notwithstanding these reiterated denunciations and attempts at Papal suppression, the Mason may say of his Order as Galileo said of the earth, e pur si muove.

 

137 - What right of burial has a Master Mason?

 

            Burial. The right to be conducted to the last resting‑place on earth, by his brethren, and to be committed to the grave with the ceremonies of the society, belongs alone to Master Masons. Among the old regulations is the following: "No Mason can be interred with the formalities of the Order, unless it be at his own special request, communicated to the Master of the Lodge of which he died a member  - foreigners and sojourners excepted; nor unless he has been advanced to the third degree of Masonry, from which there can be no exception."

 

138 - May an Entered Apprentice or Fellowcraft take part in a Masonic Funeral procession?

 

            Burial, Masonic. As Master Masons alone possess the right of Masonic burial, and as the Lodge, preparatory to that occasion, is

 

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required to be opened in the third degree, it follows that Fellowcrafts and Entered Apprentices are not permitted to join in a funeral pro‑cession, and accordingly we find that in the form of procession laid down by Preston no place is allotted to these inferior classes of the fraternity, in which he has been followed by all subsequent monitorial writers.

 

139 - Does an Entered Apprentice have the right of Masonic burial?

 

            Burial of Entered Apprentices. Apprentices are not entitled to the honors of Masonic burial, nor can they join in paying those honors to a deceased Master Mason. In this respect they are placed precisely in the position of profanes; this is a practical proof that they are not Masons in the strict sense and significance of the word. They are really nothing more than Masonic disciples, permitted only to enter the porch of the temple, but with no right to penetrate within its sanctuary.

 

140 - Where is the burial place of a Master Mason?

 

            Burial Place. The burial place of a Master Mason is under the Holy of Holies, with the following legend delineated on the monument: A virgin weeping over a broken column, with a book open before her; in her right hand a sprig of cassia, in her left an urn; Time standing behind her, with his hands enfolded in the ringlets of her hair. The weeping virgin denotes the unfinished state of the temple; the broken column that one of the principal supporters of Masonry (our Ancient operative Grand Master) had fallen; the open book implies that his memory is recorded in every Mason's heart; the sprig of cassia refers to the discovery of his remains; the urn shows that his ashes have been carefully collected; and Time standing behind her implies that time, patience, and perseverance will accomplish all things.

 

141 - Where were treasures commonly concealed in ancient times?

 

            Buried Treasures. We have a tradition that King Solomon concealed certain treasures beneath the foundation of the temple, which were found when they were opened to build the second temple. It was common in ancient times to secrete treasures in such vaults and caverns.

 

142 - On what degree should the business of a Lodge be transacted? Why?

 

            Business. A Lodge has the right to transact all business that can be legally transacted by regularly congregated Masons. This is one of the objects for which the warrant was granted, but it is to be exercised under the regulation of certain restrictions.

 

It seems now to be almost universally conceded that all mere business (by which word I wish to make a distinction from what is tech‑

 

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nically called "Masonic work") must be transacted in the third degree. This is a very natural consequence of the change which has taken place in the organization of the craft. Originally, the Fellow‑crafts constituted the great body of the fraternity - the Master's degree being confined to that select few who presided over the Lodges. At that time the business of the Order was transacted in the second degree, because the possessors of that degree composed the body of the craft. Afterwards, in the beginning, and up almost to the middle f the last century, this main body was made up of Entered Apprentices, and then the business of Lodges was necessarily transacted in the first degree. Now, and ever since the middle of the eighteenth century, for more than one hundred years, the body of the craft has consisted only of Master Masons. Does it not then follow, by a parity of reasoning, that all business should be now transacted in the third degree? The ancient Charges and Constitutions give us no explicit law on the subject, but the whole spirit and tenor of Masonic usage has been that the business of Lodges should be conducted in that degree, the members of which constitute the main body of the craft at the time. Whence it seems but a just deduction that at the present time, and in the present condition of the fraternity, all business, except the mere ritual work of the inferior degrees, should be conducted in the third degree. Another exception must be made as to the examination of witnesses in the trial of an Entered Apprentice or a Fellowcraft, which, for purposes of justice, should be conducted in the degree to which the defendant has attained; but even here the final decision should always be made in the third degree.

 

143 - What are the rules called that govern a Lodge?

 

            By‑Laws. Every lodge has the power of framing by‑laws for its own government, provided they are not contrary to or inconsistent with the general regulations of the Grand Lodge. The Old Constitutions provide that the by‑laws of the Lodge shall be delivered to the master on the day of his installation, when he shall solemnly pledge himself to observe and enforce them during his mastership. Every brother shall also sign them when he becomes a member of the Lodge, as a declaration of his submission to them.

 

144 - What are the powers of a Grand Lodge with respect to the by‑laws of a subordinate Lodge?

 

            By‑Laws, Powers of Grand Lodge Over. A Grand Lodge has the power of making by‑laws for its subordinates; for the by‑laws of every Lodge are a part of the Regulations of Masonry, and it is the prerogative of a Grand Lodge alone to make new regulations. Yet, for the sake of convenience, a Grand Lodge will, and most Grand Lodges do, delegate to their subordinates the duty of proposing by‑laws for their own government; but these by‑laws must be approved and confirmed

 

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by the Grand Lodge before they become permanent regulations. And a Grand Lodge may at any time abrogate the by‑laws, or any part of them, or of any one or all of its subordinates; for, as the power of pro‑posing by‑laws is not an inherent prerogative in the Lodges, but one delegated by the Grand Lodge, it may at any time be withdrawn or revoked, and a Grand Lodge may establish a uniform code of by‑laws for the government of its subordinates.

 

It is from the fact that a Lodge only proposes its by‑laws, which the Grand Lodge enacts, that the principle arises that the Lodge can‑not suspend any one of its by‑laws, even with unanimous consent, for here the maxim of law already cited applies, and the same method must be adopted in abolishing as in creating an obligation. That is to say, the by‑law having been enacted by the Grand Lodge, that body alone can suspend its operation.

 

145 - Has a Lodge the right to prescribe its own by‑laws?

 

            By‑Laws, Right of Making. A Lodge has the right to make by‑laws for its local government. This right must be considered as a concession or regrant by the Grand Lodge to the subordinates of that which had been previously conveyed to it. Undoubtedly every congregation of Masons must originally have possessed an inherent right to make rules for their government; but on the organization of Grand Lodges, the supreme legislative jurisdiction of the Order was vested in these bodies. Hence the law‑making power is now admitted to reside primarily in Grand Lodges; but a portion of this power - just so much as is necessary for making local regulations - has been reconveyed by the Grand Lodges to their subordinate Lodges, with the qualifying restrictions that all by‑laws made by a Lodge must be in accordance with the Landmarks of the Order and the Regulations of the Grand Lodge, and must also be submitted for approval to the Grand Lodge. This right then, of making by‑laws is not an inherent and independent right, but one which is derived from the concession tf the Grand Lodge, and may at any time be still further abridged or altogether revoked.

 

146 - Has the Grand Lodge the right to prescribe the by‑laws of constituent Lodges?

 

            By‑Laws, Uniform Code of. It has been suggested in some jurisdictions that the Grand Lodge should prepare a uniform code of by‑laws for the government of its subordinates, thus depriving them of the power of enacting their own local regulations. I cannot deny the right of a Grand Lodge to assume such a power, which seems to be clearly within its prerogative. And indeed, while some liberty should be al‑lowed a Lodge to make laws for its government in certain particulars, which can in no way affect the general condition of the Order, such, for instance, as relate to the contributions of members, the time of meeting, etc., I am clearly convinced that it would be most expedient for

 

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every Grand Lodge, like that of New York, to leave as little as possible in the way of law‑making to its subordinates, but to incorporate in its own constitution the most important articles for the government of Lodges.

 

147 - What is the length of a Mason's cable tow?

 

            Cable Tow's Length. Gaedieke says that, "according to the ancient laws of Freemasonry, every brother must attend his Lodge if he is within the length of his cable tow." The old writers define the length of a cable tow, which they sometimes called "a cable's length," to be three miles for an Entered Apprentice. But the expression is really symbolic and, as it was defined by the Baltimore Convention in 1842, means the scope of a man's reasonable ability.

 

148 - What country did King Solomon cede to Hiram, King of Tyre?

 

            Cabul. A country in Galilee ceded to Hiram, King of Tyre, by Solomon, as a reward for his assistance in building the temple. The history of this event is given in the degree of Intimate Secretary of the Ancient and Accepted rite.

 

149 - What calendars have been adopted by the various branches of Free‑ masonry?

 

            Calendar. An almanac - a method of marking" exactly the division of the years, starting from some great epoch. Thus Christian nations reckon their time from the birth of Christ, while those of the Mohammedan faith reckon theirs from the hegira, or flight of Mohammed from Mecca. The Masonic era commences with the creation of the world (Anno Mundi), or, Masonically expressed Anno Lucis, year of light, or year of the Lodge. Between the creation of the world, according to sacred chronology, and the advent of Christ 4000 years intervene; thus A. D. 1866 added to 4000 gives the Masonic year,

5866. The Rite of Misraim adopts the chronology of Archbishop Usher, which adds

4 years to the common era, and makes 5870 the Masonic year. The Scotch rite employs the Jewish chronology; thus the Hebrew year 5826 is the A. L. of Scotch Masonry. This rite also adopts the Hebrew manner of dividing the year into months, and closes the year Sept. 17, and begins the new on the 17th (Tisri, 1st). The York rite commences the year with Jan. 1; the French with March 1. The Royal Arch degrees begin their computation with the year in which Zerubbabel began to build the second temple, which was

530 years before Christ. So that 530+1866=2396, the Masonic year of the Royal Arch. The Royal and Select Master's degree reckons time from the year in which Solomon's Temple was completed, viz.: 1000 years before Christ. Thus, 1000+1866=2866, the year of the Royal and Select Master. The Knights Templar compute time from the founding of the Order, A. D. 1118; so that A. D. 1866 - 1118=748 the

 

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year of the Order of the Temple. Others (Strict Observance) commence their reckoning from the destruction of the Templars, in 1314; therefore, A. D. 1866‑1314=552. The following will place these Masonic years directly before the eye: A. D. 1866=A. L. 5866, the common Masonic year; A. D. 1866=A. L. 5870 of the Rite of Misraim; A. D. 1866=A. M. 5826 of the Scottish rite; A. D. 1866=A. I. 2396 of the Royal Arch; A. D. 1866=A. D.

2866 of the Royal and Select Master; A. D. 1866=A. O. 748 of the Templars; A. D. 1866=A. 0‑552 of the Strict Observance.

 

150 - What term is applied to a temporary postponement of the labors of a Lodge?

 

            Calling Off. A technical term in Masonry, which signifies the temporary suspension of labor in a Lodge without passing through the formal ceremony of closing. The full form of the expression is to call from labor to refreshment, and it took its rise from the former custom of dividing the time spent in the Lodge between the work of Masonry and the moderate enjoyment of the banquet. The banquet formed in the last century an indispensable part of the arrangements of a Lodge meeting. "At a certain hour of the evening," says Brother Oliver, "with certain ceremonies, the Lodge was called from labor to refreshment, when the brethren enjoyed themselves with decent merriment." That custom no longer exists; and although in England almost always, and in this country occasionally, the labors of the Lodge are concluded with a banquet; yet the Lodge is formally closed before the brethren proceed to the table of refreshment. Calling off in American Lodges is now only used, except in a certain ceremony of the third degree, when it is desired to have another meeting at a short interval, and the Master desires to avoid the tediousness of closing and opening the Lodge. Thus, if the business of the Lodge at its regular meeting has so accumulated that it cannot be trans‑acted in one evening, it has become the custom to call off until a subsequent evening, when the Lodge, instead of being opened with the usual ceremony, is simply "called on," and the latter meeting is considered as only a continuation of the former. This custom is very generally adopted in Grand Lodges at their Annual Communications, which are opened at the beginning of the session, called off from day to day, and finally closed at its end. I do not know that any objection has ever, been advanced against this usage in Grand Lodges, because it seems necessary as a substitute for the adjournment, which is resorted to in other legislative bodies, but which is not admitted in Masonry. But much discussion has taken place in reference to the practice of calling off in Lodges, some authorities sustaining and others condemning it. Thus, twenty years ago, the Committee of Correspondence of the Grand Lodge of Mississippi pro‑

 

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posed this question: "In case of excess of business, cannot the unfinished be laid over until the next or another day, and must the Lodge be closed in form, and opened the next, or the day designated for the transaction of that business?" To this question some authorities, and among others Brother C. W. Moore, reply in the negative, while other equally good jurists differ from them in opinion.

 

The difficulty seems to be in this that if the regular meeting of the Lodge is closed in form, the subsequent meeting becomes a special one, and many things which could be done at a regular communication cease to be admissible. The recommendation, therefore, of Brother Moore, that the Lodge should be closed, and, if the business be unfinished, that the Master shall call a special meeting to complete it, does not meet the difficulty, because it is a well‑settled principle of Masonic law that a special meeting cannot interfere with the business of a preceding regular one.

 

As, then, the mode of briefly closing by adjournment is contrary to Masonic law and usage, and cannot, therefore, be resorted to, as there is no other way except by calling off to continue the character of a regular meeting, and as, during the period that the lodge is called off, it is under the government of the Junior Warden, and Masonic discipline is thus continued, I am clearly of opinion that calling off from day to day for the purpose of continuing work of business is, as a matter of convenience, admissible. The practice may indeed be abused. But there is a well‑known legal maxim which says, "No argument can be drawn from the abuse of a thing against its use." Thus, a Lodge cannot be called off except for continuance of work and business, nor to an indefinite day, for there must be a good reason for the exercise of the practice, and the brethren present must be notified before dispersing of the time of re‑assembling. Nor can a Lodge at one regular meeting be called off until the next, for no regular meeting of a Lodge is permitted to run into another, but each must be closed before its successor can be opened.

 

151 - What are the qualifications for admission to Freemasonry?

 

            Candidate. An applicant for admission into Masonry is called a candidate. The Latin candidatus means clothed in white, candidis vestibus indutus. In ancient Rome, he who sought office from the people wore a white shining robe of a peculiar construction, flowing open in front, so as to exhibit the wounds he had received in his breast. From the color of his robe or toga candida, he was called candidatus, whence the word candidate. The derivation will serve to remind the Mason of the purity of conduct and character which should distinguish all those who are candidates for admission into the order. The qualifications of a candidate in Masonry are some‑what peculiar. He must be freeborn, under no bondage, of at least ,c.

 

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twenty‑one years of age, in the possession of sound senses, free from any physical defect or dismemberment, and of irreproachable manners, or, as it is technically termed, "under the tongue of good report." No atheist, eunuch, or woman can be admitted. The requisites as to age, sex, and soundness of body have reference to the operative character of the Institution. We can only expect able workmen in able‑bodied men. The mental and religious qualifications refer to the duties and obligations which a Freemason contracts. An idiot could not understand them, and an atheist would not respect them. Even those who possess all these necessary qualifications can be admitted only under certain regulations. Not more than five candidates can be received at one time, except in urgent cases, when a dispensation may be granted by the Grand Master, and no applicant can receive more than two degrees on the same day. To the last rule there can be no exception.

 

152 - What is the Masonic significance of the cardinal points?

 

            Cardinal Points. The cardinal points of the compass have a peculiar signification amongst us, and particularly the east, west, and south. The east is a place of light, and there stands the Worshipful Master, a pillar of Wisdom, as a representation of the rising sun; and as that luminary opens the glorious day to light mankind to their labors, so the Worshipful Master occupies this station to open Lodge, and to employ and instruct the brethren in Masonry. The south is a station of another important officer, the pillar of Beauty, who is placed in that quarter that he may be prepared to mark the sun at its meridian, to call the workmen from labor, and to recruit their strength by necessary refreshment and rest, that their toils may be resumed with renewed vigor and alacrity, without which neither pleasure nor profit can mutually result. In the west stands the pillar of Strength, to mark the setting sun, and close the labors of the day by command of the presiding officer; because the declining luminary warns mankind of the necessity of repose, else our nature would sink under the effects of incessant toil, unrelieved by rest and recreation.

 

153 - What are the four cardinal virtues?

 

            Cardinal Virtues. They are Fortitude, by which we are taught to resist temptation; Prudence,‑by which we are instructed to regulate our conduct by the dictates of reason; Temperance, by which we learn to govern the passions; Justice, which constitutes the cement of civil society.

 

154 ‑ What is the Masonic carpet?

 

            Carpet. A kind of map, on which are pictured the emblems illustrative of the several degrees of Freemasonry. and by reference to

 

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which neophytes are instructed. They were formerly traced upon the floor, hence the term carpet.

 

155 - What part of the Masonic ritual is in the form of a catechism?

 

            Catechism. This is the most important document in Freemasonry. The catechism was formerly only communicated by conference from one lodge to another, or from one brother to another; and this is the reason why we have so many different forms of the catechism, al‑though in spirit there is no material difference in any of them. As a religious catechism contains a summary of all that is taught by that religion, so our catechism contains the essentials of Freemasonry; but it is not to be understood without the teacher taking great pains in instructing the student, nor without his having previously been instructed in a Lodge, and being able to reflect upon and remember the instructions there given. Every degree has its own catechisms; and in many Lodges it is customary to explain part of it at every meeting, in order that the members may become intimately acquainted with it.

 

156 - What great woman ruler prohibited Masonry in her country and after‑ wards fostered, encouraged and protected it?

 

            Catharine II. Catharine the Great, Empress of Russia, in 1762, prohibited by an edict all Masonic meetings in her dominions. But subsequently better sentiments prevailed, and having learned the true character of the Institution, she not only revoked her order of prohibition, but invited the Masons to re‑establish their Lodges and to constitute new ones, and went so far as to proclaim herself the Protectress of the Lodge of Clio, at Moscow. During the remainder of her reign Freemasonry was in a flourishing condition in Russia, and many of the nobles organized Lodges in their palaces. She died November

6, 1796, and the persecutions against the Order were renewed by her successor.

 

157 - What new name is given to the entered apprentice and why?

 

            Caution. The Entered Apprentice, at his initiation in the United States, is presented with a new name, which is Caution, to teach him that, as he is then imperfectly instructed in the mysteries of Masonry, he ought to be cautious over all his words and actions, that nothing may escape him which may tend to afford information to the opponents of Masonry. This is one of the triad of duties recommended in the first degree.

 

158 - What new name is given to the Entered Apprentice and why?

 

            Cautious Secrecy. The cautious secrecy of the Craft in early ages was used to prevent the great principles of science, by which their reputation was secured and maintained, from being publicly known.

 

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Even the inferior workmen were unacquainted with the secret and refined mechanism which cemented and imparted the treasure of wisdom. They were profoundly ignorant of the wisdom which planned, the beauty which designed, and knew only the strength and labor which executed the work. The doctrine of the pressure and counter‑pressure of complicated arches was a mystery which they never attempted to penetrate. They were blind instruments in the hands of intelligent Master Masons, and completed the most sublime undertakings by the effect of mere mechanical skill and physical power, without being able to comprehend the secret which produced them; without understanding the nice adjustment of the members of a building to each other, so necessary to accomplish a striking and permanent effect; or without being able to enter into the science exhibited in the complicated details which were necessary to form a harmonious and proportionate whole.

 

159 - Where did King Solomon have a cave dug and for what purpose?

 

            Cave. Solomon, according to Masonic tradition, had a deep cave dug underneath the Sanctum Sanctorum of the Temple, with many intricacies, over which he fixed a stone, wherein he put the ark and cherubim. According to Manasseh Ben Israel, the rabbis say he did this because he foresaw that that house would be destroyed and therefore made a secret place where the ark might be kept, so that its sanctity might not be profaned by heathen hands; and they are of opinion that subsequently Josiah secreted therein the ark. They prove it firstly from 1 Kings vi. 9: - "And the oracle within the house he prepared to place there the ark," where by prepare they under‑stand a preparation for the future; they quote the passage, "And they were there until this day," a term in the Holy Scriptures to signify "to all eternity," as, "And no man knoweth of his sepulchre unto this day," that is, never.      

 

160 - What are the characteristics of the cedars of Lebanon?

 

            Cedar. The cedar grows on the most elevated part of Lebanon, is taller than the pine, and so thick that five men together could scarcely embrace one. It shoots out its branches at ten or twelve feet from the ground; they are large and distant from each other, and are perpetually green. The wood is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple like that of the pine.

 

161 - What is the cement of the Lodge?

 

            Cement. The Lodge is strongly cemented with love and friendship, and every brother is duly taught secrecy and prudence, morality and good fellowship.

 

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162 - What is the nature and effect of Masonic censure?

 

            Censure, Nature and Effect of. In the canon law, ecclesiastical censure was a penalty which carried with it a deprivation of communion, or, in the case of clergymen, a prohibition to exercise the sacerdotal office.

 

But in Masonic law, it is the mildest form of punishment that can be inflicted, and may be defined to be a formal expression of disapprobation, without other result than the effect produced upon the feelings of him who is censured.

 

The censure of a member for any violation of duty is to be adopted in the form of a resolution, which simply expresses the fact that the Lodge disapproves of his conduct in the particular act. It may be adopted by a bare majority, and effects no deprivation of Masonic rights or Masonic standing. Inasmuch, however, as it is a penalty inflicted for an offence, although a very slight one, it is due to comity and the principles of justice, that the party towards whom the censure is to be directed should be notified of the fact, that he may have an opportunity to defend himself. A member, therefore, wishing to propose a vote of censure, should always give notice of the same; or, what amounts to the same thing, the resolution of censure should never be proposed and acted on at the same meeting.

 

It is competent for any member, in the same way, and on notice given, to move the revocation of a vote of censure; and the Lodge may, at any regular communication, reverse such a vote. It is always in the power of a Lodge to retrace its steps when an act of injustice is to be redressed.

 

163 - What is the Masonic center of unity?

 

            Center of Unity. The central force or authority which keeps a society or order of men together. In most organizations, the center of unity is a visible material power. In the Papal Church, it is the hierarchy of Rome. But the Masonic center of unity is not material nor visible. It is an internal principle or sentiment, which dwells in all its parts, and binds them all altogether in one harmonious whole. By virtue of the omnipotence of this principle the Masonic Order has resisted all attacks from without, and all treachery within, and is more powerful than ever before.

 

164 - What symbolic degree is said to be opened on the center?

 

            Center, Opening On. The explanation usually given of this phrase is not satisfactory. It is too far‑fetched and fanciful. A better exposition may be found by a reference to kindred societies, and especially ancient orders that are now represented either wholly or in part by Freemasonry. Let it be observed that a Lodge of Entered Apprentices or of Fellow Crafts is never said to be "opened on the

 

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center," but only a Master Mason's Lodge. The reason for this is obvious. The Apprentice Lodge is the exterior circle; the Fellow Craft, the inner circle; the Master Mason's Lodge, the center. While in the first two the truth is but partially revealed, and is seen through a shadowy veil, in the third circle - the Master Mason's Lodge, the great center of Masonic Light - it shines with cloudless luster. "Opening on the center" simply means opening in the interior or central circle of Freemasonry. The intelligent Mason is referred to the histories of the Order of Essenes, of the Pythagoreans, and the "Apostolical Constitutions," and "Arcana Disciplina," of the primitive church.

 

165 - How far must the labors of a Freemason penetrate?

 

            Centre. The labors of a Freemason must penetrate to the centre of the earth, and his spirit inquire into all the operations of nature, and either be able satisfactorily to explain or humbly to admire them.

 

166 - What should be the mental attitude of one taking the degrees of Masonry?

 

            Ceremonies. If a person wishes to become a candidate for Masonry, he should make up his mind to watch the progress of all the ceremonies through which he may pass, with attention, and search into their propriety, their origin, and their symbolical reference. He may be quite sure that men of sense and standing in the world - men whose reputation for wisdom and common prudence is of some value  - would not subject him to any test which might cast an imputation upon themselves.

 

167 - What is the force and value of a Masonic certificate?

 

            Certificate. A diploma issued by a Grand Lodge, or by a subordinate Lodge under its authority, testifying that the holder thereof is a true and trusty brother and recommending him to the hospitality of the Fraternity abroad. The character of this instrument has sometimes been much misunderstood. It is by no means intended to act as a voucher for the bearer, nor can it be allowed to supersede the necessity of a strict examination. But after a stranger has been tried and proved by a more unerring standard, his certificate may properly come in as an auxiliary testimonial, and will be permitted to afford evidence of his correct standing in his Lodge at home; for no body of Masons, true 'to the principles of their Order would grant such an instrument to an unworthy brother, or to one who, they feared, might make an improper use of it. But though the presence of a Grand Lodge certificate be in general required as collateral L evidence of worthiness to visit, or receive aid, its accidental absence, which may arise in various ways, as from fire, captivity or shipwreck, should not debar a strange brother from the right guaranteed to

 

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him by our Institution, provided he can offer other evidence of his good character. The Grand Lodge of New York has, upon this subject, taken the proper stand in the following regulation: "That no Mason be admitted to any subordinate Lodge under the jurisdiction of this Grand Lodge, or receive the charities of any Lodge, unless he shall, on such application, exhibit a Grand Lodge certificate, duly attested by the proper authorities, except he is known to the Lodge to be a worthy brother." The certificate system has been warmly discussed by the Gran(' Lodges of the United States, and considerable opposition to it has been made by some of them on the ground that it is an innovation. If it is an innovation, it certainly is not one of the present day, as we may learn from the Regulations made in General Assembly of the Masons of England, on St. John the Evangelist's day, 1663, during the Grand Mastership of the Earl of St. Albans, one of which reads as follows: "That no person hereafter who shall be accepted a Freemason shall be admitted into any Lodge or Assembly, until he has brought a certificate of the time and place of his acceptance from the Lodge that accepted him, unto the Master of that limit or division where such Lodge is kept."

 

168 - What do all Masons upon earth form?

 

            Chain. All the Freemasons upon the surface of the earth form one chain, every member is a link of it, and should ever strive with the true hand of a brother to strengthen it. No wavering doubt should break it. None should be shut out from it, as is taught in every Lodge. What an encouraging thought it is for the newly initiated brother to find himself at once surrounded with the light arising from this great chain. This chain can be no fetter to him, for the hands of brethren prove the contrary.

 

169 - Of what are charcoal and clay emblematic?

 

            Chalk. Chalk, charcoal and clay have ever been esteemed the emblems of freedom, fervency, and zeal, because nothing is more free for the use of man than chalk, which seldom touches but leaves its trace behind; nothing more fervent than charcoal, for when well lighted no metal is able to resist its force; nothing is more zealous than clay, our mother earth, who will open her arms to receive us when forsaken by all our friends.

 

170 - What was the effect of the change from operative to speculative Freemasonry on the status of the Entered Apprentice?

 

            Change from Operative to Speculative Freemasonry. At the Ancient Annual Assembly, every member of the craft was permitted to be present, and to take a part in the deliberations. But by members

 

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of the craft, in the beginning, were meant Masters and Fellows only, Apprentices were excluded, because they were not entitled to any of the privileges of craftsmen. They were not free, but bound to their Masters, and in the same position that Apprentices now are in any of our trades or mechanical employments. The institution was then strictly operative in its character; and although many distinguished noblemen and prelates who were not operative Masons, were, even at that early period, members of the Order and exalted to its highest offices, still the great mass of the fraternity were operative, the workmen were engaged in operative employments, and the institution was governed by the laws and customs of an operative association.

 

In this respect, however, an important change was made, apparently about the beginning of the eighteenth century, which had a remarkable effect on the character of the Grand Lodge organization. Preston tells us that at that time a proposition was agreed to "that the privileges of Masonry should no longer be restricted to operative Masons, but extend to men of various professions, provided they were regularly approved and initiated into the Order." Nov, as it is known that long before that period "men of various professions" had been admitted to the Order, and as we find a king presiding as Grand Master in

1502, and many noblemen, prelates, and distinguished statesmen occupying the same post, before and after that period, it is evident that this Regulation must be construed as meaning that the institution should throw off from that time its mixed operative and speculative character, and become entirely speculative. And we are warranted in making this conclusion by the facts of history.

 

In 1717, and very soon after, we find such men as Anderson and Desaguliers, who were clergymen and philosophers, holding high positions and taking an active part in the Order, and the Society from that time devoted itself to the pursuit of,speculative science, leaving the construction of cathedrals and palaces to the operative workmen, who, as such, were unconnected with the Order.

 

Now, the first effect of this change was on the character of the class of Apprentices. They were no longer, as in the olden time, youths placed under the control of Masters, to acquire the mysteries of a trade, but they were men who had been initiated into the first degree of a Mystic Association. The great object of the Apprentices in the operative art was ‑to acquire a knowledge of that art, and being made free by the expiration of their time of service, which the oldest Constitutions prescribed should be seven years, to be promoted to the rank of Craftsmen, when they would be entitled to receive wages, and to have a voice in the deliberations of the Society.

 

The Apprentices in the speculative science but seldom proceeded further. The mass of the old Society consisted of Fellows, or Fellow‑

 

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crafts; that of the new organization was composed of Apprentices. The primitive Lodges were made up of Fellowcrafts principally; the modern ones of Apprentices. Anderson, Preston, and all the old Charges and Constitutions will afford abundant proofs of this fact.

 

The Apprentices having thus become the main body of the fraternity, the necessary result was, that occupying, in this respect, the place formerly filled by the Fellowcrafts, they assumed all the privileges which belonged to that class. And thus we arrive at the fact, and the reason of the fact, that in 1717, at the reorganization of the Grand Lodge, Entered Apprentices were admitted to attend the Annual Assembly; and we can satisfactorily appreciate that clause in the thirty‑ninth of the Regulations, adopted in

1721, which says that no new regulation should be adopted until, at the Annual Assembly or Grand Feast, it was offered in writing to the perusal of all the brethren, "even of the youngest Entered Apprentice."

 

171 - What is the status of the chaplain in ancient craft Masonry?

 

            Chaplain. I can find neither example in the old usages, nor authority in any of the Ancient Regulations, for the appointment or such an officer in a subordinate Lodge as a Chaplain. I think it is only within a few years that some Lodges have been led, by an improper imitation of the customs of other societies, to inscribe him in the list of their officers.

 

The Master of a Lodge, by the ritualistic usages of the Order, possesses all the sacerdotal rights necessary to be exercised in the ceremonies of our institution. There is, therefore, no necessity for a Chaplain, while I have no doubt that as the ritual prescribes that certain duties shall be performed by the Master, he is violating the Landmarks when he transfers the performance of those duties to another person, who holds no office recognized by any of our regulations.

 

This section is therefore inserted, not to prescribe the duties of the Chaplain of a Lodge - for I know not where to find the authority for them - but to enable me to express my opinion that the appointment of Chaplains in subordinate Lodges is an innovation on ancient usage which should be discouraged.

 

Of course, on public occasions, such as the celebration of the festivals of the patron Saints of Masonry, when there are public prayers and addresses, there can be no objection, and indeed it is advisable to invite a clergyman, who is a Mason, to conduct the religious portion of the exercises.

 

172 - What are the duties of a Grand Chaplain of a Grand Lodge?

 

            Chaplain, Grand. The Grand Chaplain is appointed by the Grand Master on the day of his installation. He should attend all the quar‑

 

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terly communications and other meetings of the Grand Lodge, and there offer up solemn prayer suitable to the occasion, as established by the usages of the fraternity.

 

 

173 - Has a virtual or chapter Past Master the status of a past master of a Lodge?

 

            Chapter Past Masters. A singular anomaly, now exists in modern Masonry, of two degrees bearing the same name and identical in character, but which are conferred by two different bodies, under distinct jurisdictions and for totally different purposes. The Past Master's degree is conferred in a symbolic Lodge as an honorarium upon newly‑elected Master, and as a part of the installation ceremony. In a Chapter, it is conferred as a preparatory qualification to the reception of the Royal Arch degree. All this was well under‑stood at the beginning, and is not now denied by any who have made researches into the subject. Still, as the details of this history be‑came, by the lapse of time, less generally known, disputes began to arise between the two parties as to the vexatious questions of legitimacy and jurisdiction. In these controversies, the virtual or Chapter Past Masters denied the right of the symbolic Lodges to confer, and the actual or installed Past Masters rightly contended that the conferring of the degree in Chapters is an innovation.

 

It must be evident, then, from what has been said, that the Chap‑ter degree has nothing, and can have nothing, to do with the same degree as conferred in a Lodge; and that Chapter Past Masters neither have the right to install the Masters elect of symbolic Lodges, nor to be present when, in the course of installation, the degree is conferred.

 

174 - What moral qualifications are demanded of an applicant for the degrees of Masonry?

 

            Character. The character of a man that would become a Mason must undergo the strictest scrutiny. He must be a man of strict morality; he must be humane, benevolent, and charitable to his fellow‑creatures; he must be no gambler, tippler, or profane swearer; he must be no railer against religion; he must be a lover of decency and order; and he must be strictly honest, industrious, and upright in all his conduct; for such as delight in the practice of vice are a disgrace to civil society, and are seldom reformed by the most excellent institutions. They retain their vices unchangeable as the skin of the Ethiopian or the spots of the leopard. Such indeed would never apply for admission into our benign institution, were they acquainted with her solemn principles, as were not lovers of decency and order.

 

175 - What solemn admonitions are given at the close of each degree of Masonry?

 

            Charge. So called from the "Old Charges," because, like them, it contains an epitome of duty. It is the admonition which is given

 

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by the presiding officer, at the close of the ceremony of initiation, to the candidate, and which the latter receives standing, as a token of respect. There is a charge for each degree, which is to be found in all the monitors and manuals from Preston onwards.

 

176 - What is the proper form and effect of Masonic charges?

 

            Charges. The charge should set forth the offence with clearness and certainty, and hence it must distinctly specify the nature of the offence; and if confined to a single transaction, the time and place of its commission should be named. A general charge, for instance, of "unmasonic conduct" should also specify the particular nature of the conduct which is said to be unmasonic; for no one can be expected to answer to so general an accusation, nor to be prepared with evidence to rebut that of which he is ignorant. No man, in a legal investigation, should be taken by surprise; but there is no more certain mode of doing so than to call upon him to answer to an indefinite charge, the particulars of which are only to be made known at the moment of trial.

 

The charge should be delivered to the Secretary, and by him read to the Lodge, because it thus becomes the property of the Lodge, and is not subjected, as it would be, if retained in the possession of the accuser, to alterations or amendments, which would alter its character, either in word or spirit. A charge having been once made should retain its original form, and cannot be amended, except with the consent of the Lodge and the knowledge of the accused. For a similar reason the charge should always be made in writing. An oral charge must never be received.

 

 

177 - What are the so‑called Ancient Charges?

 

            Charges, Ancient. The Charges of a Freemason as they were collected from the old records of the Fraternity, under the superintendence of Brother James Anderson, and the learned committee who acted with him, and given to the Craft, in 1723, by order of the Grand Lodge of England, have been, wherever promulgated, accepted, and acknowledged as containing the essence of the fundamental principles, and law of Freemasonry. In them are to be found those undisputed, time‑honored principles which constitute the written Landmarks of our Order. They are divided into six general heads, viz.:

 

1. Of God and Religion;

2. Of the Civil Magistrates, supreme and subordinate;

3. Of Lodges;

4. Of Masters, Wardens, Fellows, and Apprentices;

5. Of the management of the Craft in working;

6. Of behavior, which last is subdivided into six parts, detailing the several duties of Masons under all the different relations of life, as a subject of civil government, and as a man.

 

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178 - What charges were adopted in 1722, and by whom were they presented?

 

            Charges of 1722. The Charges now to be inserted were presented to the Grand Lodge by Dr. Anderson and Dr. Desaguliers, in 1721, and being approved by the Grand Lodge on the 25th of March, 1722, were subsequently published in the first edition of the Book of Constitutions, with the following title: "The Charges of a Freemason, extracted from the Ancient Records of Lodges beyond sea, and of those in England, Scotland and Ireland, for the use of the Lodges in London: to be read at the making of new Brethren, or when the Master shall order it." These Charges have always been held in the highest veneration by the Fraternity, as embodying the most important points of the ancient Written as well as Unwritten Law of Masonry.

 

I. Concerning God and Religion A Mason is obliged, by his tenure, to obey the moral law; and if he rightly understands the art, he will never be a stupid atheist, nor an irreligious libertine. But though in ancient times Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet 'tis now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves; that is, to be good men and true, or men of honor and honesty, by whatever denominations or persuasions they may be distinguished; whereby Masonry becomes the centre of union, and the means of conciliating true friendship among persons that must have remained at a perpetual distance.

 

II. Of the Civil Magistrate, Supreme and Subordinate A Mason is a peaceable subject to the civil powers, wherever he resides or works, and is never to be concerned in plots and conspiracies against the peace and welfare of the nation, nor to behave himself undutifully to inferior magistrates; for as Masonry hath been always injured by war, bloodshed and confusion, so ancient kings and princes have been much disposed to encourage the craftsmen, because of their peaceableness and loyalty, whereby they practically answered the cavils of their adversaries, and promoted the honor of the Fraternity, who ever flourished in times of peace. So that if a Brother should be a rebel against the state, he is not to be countenanced in his rebellion, however he may be pitied as an unhappy man; and, if convicted of no other crime, though the loyal brotherhood must and ought to disown his rebellion, and give no umbrage or ground of political jealousy to the government for the time being; they cannot expel him from the Lodge, and his relation to it remains indefeasible.

 

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III. Of Lodges A Lodge is a place where Masons assemble and work, hence that assembly, or duly organized society of Masons, is called a Lodge, and every Brother ought to belong to one and to be subject to its by‑laws and the General Regulations. It is either particular or general, and will be best understood by attending it, and by the regulations of the General or Grand Lodge hereunto annexed. In ancient times, no Master or Fellow could be absent from it, especially when warned to appear at it, without incurring a severe censure, until it appeared to the Master and Wardens that pure necessity hindered him.

 

The persons admitted members of a Lodge must be good and true men, free born, and of mature and discreet age, no bondmen, no women, no immoral or scandalous men, but of good report.

 

IV. Of Masters, Wardens, Fellows and Apprentices All preferment among Masons is grounded upon real worth and personal merit only; that so the lords may be well served, the brethren not put to shame, nor the royal craft despised; therefore no Master or Warden is chosen by seniority, but for his merit. It is impossible to describe these things in writing, and every Brother must attend in his place, and learn them in a way peculiar to this Fraternity: only candidates may know that no Master should take an Apprentice unless he has sufficient employment for him, and unless he be a perfect youth, having no maim or defect in his body, that may render him incapable of learning the art, of serving his Master's lord, and of being made a Brother, and then a Fellow Craft in due time, even after he has served such a term of years as the custom of the country directs; and that he should be descended of honest parents; that so, when otherwise qualified, he may arrive to the honor of being the Warden, and then the Master of the Lodge, the Grand Warden, and at length the Grand Master of all the Lodges, according to his merit.

 

No Brother can be a Warden until he has passed the part of a Fellow Craft; nor a Master, until he has acted as a Warden, nor Grand Warden until he has been Master of a Lodge, nor Grand Master, unless he has been a Fellow Craft before his election, who is also to be nobly born, or a gentleman of the best fashion, or some eminent scholar, or some curious architect or other artist, descended of honest parents, and who is of singular great merit in the opinion of the Lodges. And for the better and easier, and mere honorable discharge of his office, the Grand Master has a power to choose his own Deputy Grand Master, who must be then, or must have been formerly, the Master of a particular Lodge, and has the privilege

 

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of acting whatever the Grand Master, his principal, should act, unless the said principal be present, or interpose his authority by a letter.

 

These rulers and governors, supreme and subordinate, of the ancient Lodge, are to be obeyed in their respective stations by all the brethren, according to the Old Charges and Regulations, with all humility, reverence, love, and alacrity.

 

V. Of the Management of the Craft in Working All Masons shall work honestly on working days, that they may live creditably on holy days; and the time appointed by the law of the land, or confirmed by custom, shall be observed.

 

The most expert of the Fellow Craftsmen shall be chosen or appointed the Master or overseer of the lord's work: who is to be called Master by those that work under him. The craftsmen are to avoid all ill language, and to call each other by no disobliging name, but Brother or Fellow; and to behave themselves courteously within and without the Lodge.

 

The Master, knowing himself to be able of cunning, shall under‑take the lord's work as reasonably as possible, and truly dispend his goods as if they were his own; nor to give more wages to any Brother or Apprentice than he really may deserve.

 

Both the Master and the Mason receiving their wages justly, shall be faithful to the lord, and honestly finish their work, whether task or journey; nor put the work to task that hath been accustomed to journey.

 

None shall discover envy at the prosperity of a Brother, nor supplant him, or put him out of his work, if he be capable to finish the same; for no man can finish another's work so much to the lord's profit, unless he be thoroughly acquainted with the designs and draughts of him that began it.

 

When a Fellow Craftsman is chosen Warden of the work under the Master, he shall be true both to Master and Fellows; shall care‑fully oversee the work in the Master's absence to the lord's profit; and his brethren shall obey him.

 

All Masons employed shall meekly receive their wages without murmuring or mutiny, and not desert the Master till the work is finished.

 

A younger Brother' shall be instructed in working, to prevent spoiling the materials for want of judgment, and for increasing and continuing of brotherly love.

 

All the tools used in working shall be approved by the Grand Lodge.

 

No laborer shall be employed in the proper work of Masonry; nor shall Free Masons work with those that are not free, without

 

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an urgent necessity; nor shall they teach laborers and unaccepted Masons, as they should teach a Brother or Fellow.

 

 VI. Of Behavior, Viz.:

 

1. In the Lodge While Constituted You are not to hold private committees, or separate conversation, without leave from the Master, nor to talk of anything impertinent or unseemly, nor interrupt the Master or Wardens, or any Brother speaking to the Master; nor behave yourself ludicrously or jestingly while the Lodge is engaged in what is serious and solemn; nor use any unbecoming language upon any pretense whatever; but to pay due reverence to your Master, Wardens and Fellows, and put them to worship.

 

If any complaint be brought, the Brother found guilty shall stand to the award and determination of the Lodge, who are the proper and competent judges of all such controversies (unless you carry it by appeal to the Grand Lodge), and to whom they ought to be referred, unless a lord's work be hindered the meanwhile, in which case a particular reference may be made; but you must never go to law about what concerneth Masonry, without an absolute necessity apparent to the Lodge.

 

 

2. Behavior After the Lodge Is Over and the Brethren Not Gone You may enjoy yourself with innocent mirth, treating one another according to ability, but avoiding all excess, or forcing any Brother to eat or drink beyond his inclination, or hindering him from going when his occasions call him, or doing or saying anything offensive, or that may forbid an easy and free conversation; for that would blast our harmony and defeat our laudable purposes. Therefore no private piques or quarrels must be brought within the door of the Lodge, far less any quarrels about religion, or nations, or state policy, we being only, as Masons, of the Catholic religion above‑mentioned; we are also of all nations, tongues, kindreds, and languages, and are resolved against all politics, as what never yet conduced to the welfare of the Lodge, nor ever will. This Charge has been always strictly enjoined and observed; but especially ever since the Reformation in Britain, or the dissent and secession of these nations from the communion of Rome.

 

 

3. Behavior When Brethren Meet Without Strangers, But Not in a Lodge Formed You are to salute one another in a courteous manner, as you will be instructed, calling each other Brother, freely giving mutual in‑

 

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struction as shall be thought expedient, without being overseen or overheard, and without encroaching upon each other, or derogating from that respect which is due to any Brother, were he not a Mason; for though all Masons are as brethren upon the same level, yet Masonry takes no honor from a man that he had before; nay, rather it adds to his honor, especially if he has deserved well of the Brother‑hood, who must give honor to whom it is due, and avoid ill manners.

 

 

4. Behavior in Presence of Strangers Not Masons You shall be cautious in your words and carriage, that the most penetrating stranger shall not be able to discover or find out what is not proper to be intimated; and sometimes you shall divert a discourse and manage it prudently for the honor of the worshipful Fraternity.

 

 

5. Behavior at Home, and in Your Neighborhood You are to act as becomes a moral and wise man; particularly not to let your family, friends and neighbors know the concerns of the Lodge, etc., but wisely to consult your own honor and that of the ancient Brotherhood, for reasons not to be mentioned here. You must also consult your health, by not continuing together too late, or too long from home, after Lodge hours are past; and by avoiding of gluttony or drunkenness, that your families be not neglected or injured, nor you disabled from working.

 

 

6. Behavior Towards a Strange Brother You are cautiously to examine him, in such a method as prudence shall direct you, that you may not be imposed upon by an ignorant false pretender, whom you are to reject with contempt and derision, and beware of giving him any hints of knowledge.

 

But if you discover him to be a true and genuine Brother, you are to respect him accordingly; and if he is in want, you must relieve him if you can, or else direct him how he may be relieved. You must employ him some days, or else recommend him to be employed. But you are not charged to do beyond your ability, only to prefer a poor Brother that is a good man and true, before any other poor people in the same circumstances.

 

Finally, all these Charges you are to observe, and also those that shall be communicated to you in another way; cultivating brotherly love, the foundation and capstone, the cement and glory of this ancient Fraternity; avoiding all wrangling and quarreling, all slander and backbiting, nor permitting others to slander any honest Brother, but defending his character, and doing him all good offices, as far

 

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as is consistent with your honor and safety, and no farther. And if any of them do you injury, you must apply to your own or his Lodge, and from thence you may appeal to the Grand Lodge at the Quarterly Communication, and from thence to the Annual Grand Lodge, as has been the ancient laudable conduct of our forefathers in every nation; never taking a legal course but when the case can‑not be otherwise decided, and patiently listening to the honest and friendly advice of Master and Fellows, when they would prevent you going to law with strangers, or would excite you to put a speedy period to all lawsuits, that so you may mind the affair of Masonry with the more alacrity and success; but with respect to Brothers or Fellows at law, the Master and Brethren should kindly offer their meditation, which ought to be thankfully submitted to by the con‑tending brethren; and if that submission is impracticable, they must, however, carry on their process or lawsuit without wrath and rancor (not in the common way), saying or doing nothing which may hinder brotherly love, and good offices to be renewed and continued; that all may see the benign influence of Masonry, as all true Masons have done from the beginning of the world, and will do to the end of time.

 

179 - What is the brightest ornament of our Masonic profession?

 

            Charity. This is the brightest ornament of our Masonic profession. Happy is the brother who hath sown in his heart the seeds of benevolence, the produce of which will be charity and love. He envieth not his neighbor, he believeth not a tale when reported by a slanderer, he forgiveth the injuries of men, and blotteth them out from his recollection. Whoever would emulate the character of a good and worthy Mason ought ever to be ready to assist the needy as far as lies in his power; and if, in the most pressing time of necessity, he does not withhold a liberal hand, the most heartfelt pleasure will reward his labors, and the produce of love and charity will most assuredly follow.

 

180 - What document is required to make the meetings of a Lodge regular?

 

            Charter. In Freemasonry, a document issued by a Grand Lodge, or Chapter, or other grand body, to a certain number of members, empowering them to organize a Lodge or Chapter, etc., and confer degrees. A Lodge can never be opened for labor unless the Charter is present; and it is the right of every visiting brother to see it before he enters the Lodge.

 

181 - What is the ancient admonition of the Craft with respect to chastity?

 

            Chastity. In the Halliwell MS. of the Constitution of Masonry, written not later than the latter part of the fourteenth century, and purporting to be a copy of the Regulations adopted at York in 926, the seventh point is in these words:

 

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"Thou schal not by thy maystres wyf ly, Ny by thy felows yn no manner wyse, Lest the Craft wolde thee despyse; Ny by thy felows concubyne, No more thou woldest be dede by thyne."  Again in the Constitution known as the Matthew Cooke MS., the date of which is about the latter part of the fifteenth century, the same regulations is enforced in these words: "The 7th Point. That he covet not the wyfe ne the daughter of his masters, neither of his fellows but if (unless) it be in marriage." So all through the old Constitutions and Charges, we find this admonition to respect the chastity of our brethren's wives and daughters; an admonition which, it is scarcely necessary to say, is continued to this day.

 

182 - What is the chief point in Masonry?

 

            Chief Point. The chief point in Masonry is to endeavor to be happy ourselves, and communicate that happiness to others.

 

183 - As true Masons, from what do we stand redeemed?

 

            Children of Light. Remembering the wonder in the beginning, we, claiming the auspicious countenance of heaven on our virtuous deeds, assume the figure of the sun and moon as emblematical of the great light of truth discovered to the first men, and thereby implying that as true Masons we stand redeemed from darkness, and are be‑come the sons of light, acknowledging in our profession our adoration of him who gave light unto his works. Let us then by our practice and conduct in life, show that we carry our emblems worthily, and as the children of light, that we have turned our backs on works of darkness, obscurity and drunkenness, hatred and malice, Satan and his dominions; preferring charity, benevolence, justice, temperance, chastity and brotherly love, as the acceptable service on which the Great Master of all, from his beautitude looks down with approbation.

 

184 - What qualifications should be required of officers of a Lodge?

 

            Choice of Officers. This is a matter of great concern, for the officers of a Lodge are not only bound to advance the welfare of their own particular Lodge, but whatever may tend to the good of the Fraternity in general. Therefore no man ought to be put in such election, but such as by his own skill and merit is deemed worthy of performance. He must be well acquainted with all the private and public rules and orders of the Craft; he ought to be strictly honest, naturally humane, patient in injuries, discreet in conversation, grave in counsel, constant in amity, and above all, faithful in secrecy.

 

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185 - Of what is the circle emblematic?

 

            Circle. The circle has ever been considered symbolical of the Deity; for as a circle appears to have neither beginning nor end, it may be justly considered a type of God, without either beginning of days or ending of years. It also reminds us of a future state, where we hope to enjoy everlasting happiness and joy.

 

186 - Of what is the point within a circle emblematic?

 

            Circle and Parallel Lines. In all regular and well‑formed Lodges there is a certain point within a circle, round which it is said the genuine professors of our science cannot err. This circle is bounded north and south by two perpendicular parallel lines. On the upper or eastern part of the periphery rests the Holy Bible, supporting Jacob's ladder extending to the heavens. The point is emblematic of the Omniscient and Omnipresent Deity, the circle represents his eternity, and the two perpendicular parallel lines his equal justice and mercy. It necessarily follows therefore that in traversing a Masonic Lodge, we must touch upon these two great parallels, as well as upon the volume of the sacred law; and whilst a Mason keeps himself thus circumscribed, remembers his Creator, does justice and loves mercy, he may hope finally to arrive at that immortal centre whence all goodness emanates.

 

187 - What is a Mason's duty as to his words and carriage?

 

            Circumspection. A necessary watchfulness is recommended to every man but in a Mason it becomes a positive duty, and the neglect of it constitutes a heinous crime. On this subject, the Old Charges of 1722 are explicit. "You shall be cautious in your words and carriage, that the most penetrating stranger shall not be able to discover or find out what is not proper to be intimated; and sometimes you shall divert a discourse and manage it prudently for the honor of the Worshipful Fraternity."  188 - How did King Solomon classify the workmen on the Temple?

 

            Classes. Ancient Masonic tradition informs us that the speculative and operative Masons who were assembled at the building of the temple were arranged in nine classes, under their respective Grand Masters; viz.:

30,000 Entered Apprentices, under their Grand Master Adoniram;

80,000 Fellowcrafts, under Hiram Abif;

2,000 Mark Men, under Stolkyn;

1,000 Master Masons, under Mohabin;

600 Mark Masters, under Ghiblim;

24 Architects, under Joabert;

12 Grand Architects, under Adoniram;

45 Excellent Masons, under Hiram Abif;

9 Super‑excellent Masons, under Tito Zadok; besides the Ish Sabbal or laborers.

 

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189 - Where were the pillars of the Temple cast?

 

            Clay Ground. A piece of land remarkable for the character of its clay; situated between Succoth and Zeredatha, about 35 miles from Jerusalem. The pillars and sacred vessels of the Temple were cast there by Hiram Abif.

 

190 - What is the symbolism of clean hands?

 

            Clean Hands. Clean hands are a symbol of purity. The psalmists says, "that he only shall ascend into the hill of the Lord, or shall stand in his holy place, who hath clean hands and a pure heart." Hence, the washing of the hands is an outward sign of an internal purification; and the psalmist says in another place, "I will wash my hands in innocence, and I will encompass thine altar, Jehovah." In the Ancient Mysteries the washing of the hands was always an introductory ceremony to the initiation; and, of course, it was used symbolically to indicate the necessity of purity from crime as a qualification of those who sought admission into the sacred rites; and hence, on a temple in the Island of Crete, this inscription was placed: "Cleanse your feet, wash your hands, and then enter." Indeed, the washing of hands, as symbolic of purity, was among the ancients a peculiarly religious rite. No one dared to pray to the gods until he had cleansed his hands.

 

The white gloves worn by Masons as a part of their clothing, allude to this symbolizing of clean hands; and what in some of the high degrees has been called "Masonic Baptism" is nothing else but the symbolizing, by a ceremony, this doctrine of clean hands as the sign of a pure heart.

 

191 - Who was the Pope who issued a bull against Freemasonry?

 

            Clement XII. A pope who assumed the pontificate on the 12th of August, 1730, and died on the 6th of February, 1740. On the 28th of April, 1738, he published his celebrated bull of excommunication, entitled in Eminenti Apostolatus Specuka, in which we find these words, "For which reason the temporal and spiritual communities are en‑joined, in the name of holy obedience, neither to enter the society of Freemasons, to disseminate its principles, to defend it, nor to admit nor conceal it within their houses or palace, or elsewhere, under pain of excommunication ipso facto, for all acting in contradiction to this, and from which the pope only can absolve the dying." Clement was a bitter persecutor of the Masonic Order, and hence he caused his Secretary of State, the Cardinal Firrao, to issue on the 10th of January, 1739, a still more stringent edict for the Papal States, in which death and confiscation of property, without hope of mercy, was the penalty.

 

Clement XII was succeeded by Benedict XIV as Pope in 1740. He Was born in 1675 and died in 1758. He was distinguished for his

 

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learning and was a great encourager of the Arts of Sciences. He was, however, an implacable enemy of secret societies, and issued on the 18th of May, 1751, his celebrated bull, renewing and perpetuating that of his predecessor which excommunicated Freemasons.

 

On the 13th of August, 1814, Pope Pius VII issued an edict for‑bidding the meeting of all secret societies, and especially the Free‑masons, under heavy corporal penalties, to which were to be added, according to the malignity of the cases, partial or entire confiscation of goods or a pecuniary fine. The edict also renewed the bull of Clement XII., by which punishment of death was incurred in attending the meetings of Freemasons.

 

192 - Can a Masonic Lodge be adjourned?

 

            Closing. The duty of closing the Lodge is as imperative, and the ceremony as solemn, as that of opening, nor should it ever be omitted, through negligence, nor hurried over with haste, but everything should be performed with order and precision, so that no brother shall go away dissatisfied. From the very nature of our constitution, a Lodge cannot properly be adjourned. It must be closed either in due form, or the brethren called off to refreshment. But an adjourn. ment on motion, as in other societies, is unknown to the Order. The Master can alone dismiss the brethren, and that dismission must take place after a settled usage. In Grand Lodges which meet for several days successively, the session is generally continued from day to day, by calling to refreshment at the termination of each day's sitting. When it is proper time to close the Lodge it is always high midnight, and the brethren then go peaceably home, remembering that the high midnight of life may overtake them without a moment's warning.

 

193 - When is a Mason properly clothed?

 

            Clothed. A Mason is said to be properly clothed when he wears white leather gloves, a white apron, and the jewel of his Masonic rank. The gloves are now often, but improperly, dispensed with, except on public occasions. "No Mason is permitted to enter a Lodge or join in its labors unless he is properly clothed." Lenning, speaking of Continental Masonry, under the article Kleidung in his Lexicon, says, that the clothing of a Freemason consists of apron, gloves, sword, and hat. In the York and American Rites, the sword and hat are used only in the degrees of chivalry. In the earliest code of lectures arranged by Anderson and Desaguilers, at the revival in 1717, the symbolical clothing of a Master Mason was said to be "skull cap and jacket yellow, and nether garments blue," in allusion to the brass top and steel legs of a pair of compasses. After the middle of the century, he was said to be "clothed in the old colors, viz., purple, crimson, and blue;" and the reason assigned for it was, "because they are royal, and such as the

 

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ancient kings and princes used to wear." The actual dress of a Master Mason was, however, a full suit of black with white neckcloth, apron, gloves, and stockings; the buckles being of silver, and the jewels being suspended from a white ribbon by way of collar.

 

194 - Of what, in Masonry, is partial clothing a symbol?

 

            Clothing, Partial. In Masonry, partial clothing is a symbol teaching the aspirant that Masonry regards no man on account of his worldly wealth or honors; and that it looks not to his outward clothing, but to his internal qualifications.

 

195 - Should anyone be urged to become a Mason against his will?

 

            Coercion. The rules of the Fraternity imperatively declare that no person can be admitted a Mason except by his own free‑will and accord; that the candidate is unbiased by the improper solicitation of friends, and uninfluenced by mercenary motives; that he is prompted to solicit the privileges of Freemasonry by a favorable opinion of the institution, and a desire of knowledge; and that he will cheerfully conform to all the ancient usages and customs of the Fraternity. Coercion is, therefore, not tolerated, but is an offense against Masonry.

 

196 - Of what is the coffin emblematic?

 

            Coffin. In all the ancient mysteries, before an aspirant could claim to participate in the higher secrets of the institution, he was placed within the pastos, or coffin, or in other words was subjected to a solitary confinement for a prescribed period of time, that he might reflect seriously, in seclusion and darkness, on what he was about to undertake, and be reduced to a proper state of mind for the reception of great and important truths, by a course of fasting and mortification. This was the symbolical death of the mysteries, and his deliverance from confinement was the act of regeneration, or being born again; or as it was also termed, being raised from the dead.

 

197 - What are the duties of the Secretary with reference to the collection of Lodge dues?

 

            Collection of Lodge Dues. As the collecting agent of the Lodge, the Secretary keeps the accounts between itself and its members, receives all dues for quarterage, and all fees for initiation, passing and raising; and after making an entry of the sums and the occasions on which they were paid, he transfers the money forthwith to the Treasurer, and takes his receipt. In this way each of these officers is a check upon the other, and a comparison of their books will enable the Lodge at any time to detect the errors of either.

 

The books and accounts of the Secretary, like those of the Treasurer, should be examined at least once a year by a committee

 

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appointed by the Lodge, and they should be at all times ready for the inspection of the Master.

 

198 - What are the Masonic colors and what do they represent?

 

            Colors. The Masonic colors, like those used in the Jewish tabernacle, are intended to represent the four elements. The white typifies the earth, the sea is represented by the purple, the sky‑blue is an emblem of the air, and the crimson of fire.

 

199 - What is the prerogative of the Master with reference to Lodge committees?

 

            Committee Appointments. The Master has the prerogative of appointing all special committees, and is entitled to be present at their meetings, and when present, to act as chairman. This usage seems to be derived from the principle that wherever Masons congregate together on Masonic business, the Master is entitled to govern them and to direct their labors.

 

200 - Is it lawful for a Masonic Lodge to sit as a committee of the whole?

 

            Committee of the Whole. From the principle that the Master, when present, must always preside over his Lodge, arises the rule that a Masonic Lodge can never, under any circumstances, be resolved into a committee of the whole. "Committees of the whole," says Brother B. B. French, who is able authority on the Parliamentary law of Masonry, "are utterly out of place in a Masonic body. Lodges can only do business with the Master in the chair; for, let who will preside, he is, while occupying the chair, Master - invested with supreme command, and emphatically `governs the Lodge.' Any committee presupposes a `chairman,' and no Freemason would feel at home were he presided over by a `chairman.' This single fact is conclusive; and yet," adds Brother French, "I have seen, in my day, a Masonic body pretending to be in committee of the whole. I raised my voice against it, and believe I convinced my brethren that they were wrong."

 

201 - What are the regulations which govern committees of the Lodge?

 

            Committees, Regulations Governing. All committees must be appointed by the chair, unless otherwise specially provided for, and the first one named on the committee will act as chairman; but no one should be appointed on a committee who is opposed to the matter that is referred.

 

A committee may meet when and where it pleases, if the Lodge has not specified a time and place. But a committee can only act when together, and not by separate consultation and consent.

 

The report of a committee may be read by the chairman, or other member in his place, or by the Secretary of the Lodge.

 

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A majority of a committee constitutes a quorum for business.

 

When a report has been read, if no objections are made, it is considered as accepted; but if objections are made, the question must be put on its acceptance.

 

If the report contains nothing which requires action, but ends; with resolutions, the question must be on agreeing to the resolutions.

 

If the report embodies matters of legislation, the question must be on adopting the report, and on agreeing to the resolutions, if resolutions are appended; but if there is no action recommended by the report, and no resolutions are appended to it, the acceptance of the report, either tacitly or by vote, disposes of it.

 

Reports may be recommitted at any time before final action has been taken on them.

 

202 - What term signifies a regular meeting of a Lodge?

 

            Communication. The meeting of a Lodge is so called. There is a peculiar significance in this term. "To communicate," which, in the Old English form, was "to common," originally meant to share in common with others. The great sacrament of the Christian church, which denotes a participation in the mysteries of the religion and a fellowship in the church, is called a "communion," which is fundamentally the same as a "communication," for he who partakes of the communion is said "to communicate." Hence, the meetings of Masonic Lodges are called communications, to signify that it is not simply the ordinary meeting of a society for the transaction of business, but that such meeting is the fellowship of men engaged in a common pursuit, and governed by a common principle, and that there is therein a communication or participation of those feelings and elements that constitute a true brotherhood.

 

The communications of Lodges are regular or stated and special or emergent. Regular communications axe held under the provision of the by‑laws, but special communications are called by order of the Master. It is a regulation that no special communication can alter, amend, or rescind the proceedings of a regular communication.

 

203 How may charges of unmasonic conduct be communicated to a non‑ resident brother?

 

            Communication of Charges. If the accused is living beyond the geographical jurisdiction of the Lodge, charges should be communicated to him by means of a letter through the post‑office, and a reasonable time should be allowed for his answer, before the Lodge proceeds to trial. But if his residence be unknown, or if it be impossible to hold communication with him, the Lodge may then proceed to trial - Care being had that no undue advantage be taken of his absence, and that the investigation be as full and impartial as the nature of the circumstances will permit.

 

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204 - What city was headquarters of the operative Masons during the Dark Ages?

 

            Como. A city of Lombardy, which was the principal seat of that body of architects who, under the name of Traveling Freemasons, wandered over Europe during the Middle Ages, and constructed cathedrals, monasteries, and other religious edifices. A school of architecture was established at Como which obtained so much renown that, according to Muratori, the Masons and bricklayers of that place, in consequence of their superiority in their art, received the appellation of Magistri Comacini, or Masters of Como, a title which became generic to all those of the profession. To the school of Como, architects of all nations flocked for instruction. Rebold intimates that it was the successor of the Roman College of Builders, and that, like them, it had its secret teachings and mysteries.

 

205 - Of what is a line drawn by the compasses emblematic?

 

            Compasses. The compasses ought to keep us within the bonds of union with all mankind, but more especially with our brother Masons; and may everyone whose hands have lifted this great light continue to be guided by it in all his actions ! By the compasses the skilful architect is enabled accurately to determine the relative proportions of all parts of the building when he is laying it down upon the tracing board for the use of the workmen. Without accurate measurement, and thereby acquired symmetry and beautiful and skilful proportioning of all its parts unto the whole, the architectural beauty is not attainable. Without cultivated and amiable conduct - without benevolent feelings and charitable actions towards each other - no endearing bond amongst mankind is conceivable; for so long as mankind confine themselves to acts of justice alone to each other, so long must they be kept asunder by cold civility. It is only the calm affection of pure philanthropy which can unite them in the closer bonds of fraternal affection. A circle or line drawn by the compasses is also an emblem of eternity, and commonly represented by a serpent in the form of a circle.

 

206 - How should complaints against a brother be handled?

 

            Complaint. If any complaint be brought, the brother found guilty shall stand to the award and determination of the Lodge, who are the proper and competent judges of all such controversies (unless you carry them by appeal to the Grand Lodge), and to whom they ought to be referred, unless a lord's work be hindered the meanwhile, in which case a particular reference may be made; but you must never go to law about what concerneth Masonry, without an absolute necessity apparent to the Lodge.

 

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207 - What is the definition of a Grand Lodge and of whom is it composed?

 

            Composition of Grand Lodge. A Grand Lodge may be defined to be a congregation of the representatives of the subordinate Lodges in a jurisdiction, with the Grand Master and Grand Officers at their head. It properly consists of the Grand and Deputy Grand Master, the Grand Wardens, the Grand Chaplain, Grand Treasurer and Grand Secretary, for the time being, with the Masters and Wardens of the subordinate Lodges.

 

Every Grand Lodge is competent to make regulations admitting other members; and accordingly Past Grand Officers and sometimes Past Masters are allowed to sit as members, but these possess no such inherent right, and must be indebted for the privilege altogether to a local regulation.

 

208 - Upon what should the Master of a Lodge found his government?

 

            Concord. The Master of each Lodge should found his government in concord and universal love; for as the Great Architect moves the system with his finger, and touches the spheres with harmony, so that the morning stars together sing the songs of gratitude, and the floods clap their hands, amidst the invariable beauties of order; so should we, rejoicing, be of one accord and of one law, in unanimity, in charity, and in affection, moving by one unchanging system, and actuated by one principle, rectitude of manners.

 

209 - Who performs the duty of conducting a candidate during Masonic work?

 

            Conducting Candidates. The Senior Deacon takes an important part in the ceremonies of initiation. He receives the candidate at the door, and conducts him throughout all the requisitions of the ritual. He is, from the reason of his intimate connection with the candidate, the proper guardian of the inner door of the Lodge.

 

210 ‑ Has the Grand Lodge the power to confer the degrees of Ancient Craft Masonry?

 

            Conferring Degrees in Grand Lodge. The conferring of degrees is an interesting and important exercise of the executive functions of a Grand Lodge, which is entitled to careful consideration. The question to be discussed is this: Has a Grand Lodge the power to confer the degrees of Masonry on a candidate? In the years 1851 and .1852, this question was the chief subject of controversy between the Grand Lodges of Wisconsin, Florida and Iowa - the two former claiming, and the latter denying the right. Let us endeavor to come to a right conclusion on this subject by a careful examination of the ancient laws and usages.

 

The earliest written Constitutions that we have - these of York in 926 - show, without doubt, that Apprentices were at that time

 

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made by their own Masters. The law is not so clear as to where Fellow Crafts were made, and we are obliged to resign all hope of finding any reference to the making of Master Masons, as all the old Constitutions previous to 1721 are silent on this subject. Either the degree did not then exist, as we now have it, or this was clearly a casus omissus.

 

The Constitutions of Edward III., in the fourteenth century, are equally uncertain; but in the third article is a phrase which seems to admit that Fellow Crafts might be made in a subordinate Lodge, for it is said that when a Lodge meets, the Sheriff, the Mayor, or the Alderman "should be made Fellow, or sociate to the Master." If the expression "made Fellow" is here to be interpreted in its Masonic meaning then there can be no doubt that a Lodge might at that time confer the second degree; and I suppose, by analogy, the third. But of the correctness of this interpretation there may be a reasonable doubt, and if so, these Constitutions give us no light on the subject.

 

By the middle of the seventeenth century, we begin to find some definite authority, both in private records and in Constitutions. Elias Ashmole, the celebrated antiquary, tells us in his diary that he was made a Freemason on the 16th of October, 1646, at Warrington, in Lancashire, "by Mr. Richard Penket, the Warden and the Fellow Crafts." This, then, was evidently in a subordinate Lodge. And in the Regulations adopted by the General Assembly in 1663, it is expressly stated that "no person, of what degree soever, be made or accepted a Freemason, unless in a regular Lodge, whereof one to be a Master or a Warden in that limit or division where such Lodge is kept, and another to be a craftsman in the trade of Freemasonry." Still later, about the year 1683, we find it stated in "The Ancient Charges at Makings" "that no Master nor Fellow take no allowance to be made Mason without the assistance of his Fellows, at least six or seven." Preston also furnishes us with authority on this subject, and tells us that previous to the beginning of the eighteenth century, a sufficient number of brethren might meet together without warrant, make Masons, and practice the rites of Masonry.

 

But in 1722, a Regulation was adopted by the Grand Lodge of England, which declared that Entered Apprentices must be admitted Fellow Crafts and Masters only in the Grand Lodge, unless by a dispensation from the Grand Master.

 

This Regulation continued in force, however, only for three years; for, in November,

1725, it was enacted that "the Master of a Lodge, with his wardens and a competent number of the Lodge, assembled in due form, can make Masters and Fellows at discretion." And ever since, the subordinate Lodges have continued to confer all the degrees,

 

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while the records do not give a single instance of their being conferred, subsequent to that date, in the Grand Lodge.

 

The facts, then, in relation to this subject appear to be briefly as follows: that as far back as we can trace by written records, the subordinate Lodges were authorized to confer all the degrees; that in 1722, or perhaps a year or two sooner, this power, so far as the second and third degrees were concerned, was taken from the Lodges and deposited in the Grand Lodge; that in 1725, this change being found to be productive of inconvenience, the old system was restored, and the Lodges were again permitted to confer all the degrees.

 

I cannot doubt, from this statement of facts, that the attempt on the part of the Grand Lodge in 1722 to deprive the Lodges of their right to confer all the degrees, was a violation of an ancient Landmark, and I am inclined to attribute its speedy repeal as much to a conviction of this fact as to the acknowledged reason of its inconvenience.

 

But while I contend that all regular Lodges have an inherent right to enter, pass and raise Freemasons, of which no Grand Lodge can deprive them, except by forfeiture of warrant, I cannot deny the same prerogative to a Grand Lodge; for I cannot see how an assemblage of Masons, congregated in their supreme capacity, can have less authority to transact all the business of Masonry than an inferior and subordinate body.

 

But I am equally convinced that the exercise of this prerogative by a Grand Lodge is, under almost all circumstances that I can conceive, most inexpedient, and that the custom of conferring degrees should be, as a matter of policy, confined to the subordinate Lodges.

 

211 - What is the real meaning of the so called "Oath"?

 

            Confidence. What the ignorant call the "oath," is simply an obligation, covenant, and promise enacted previously to the divulging of the specialties of the Order, and our means of recognizing each other; and that they shall be kept from the knowledge of the world, lest their original intent should be thwarted, and their benevolent purport prevented. Now pray what harm is there in this? Do you not all, when you have anything of a private nature which you are willing to confide in a particular friend, before you tell him what it is, demand a solemn promise of secrecy? And is there not the Utmost propriety in knowing whether your friend is determined to keep your secret before you presume to reveal it?

 

212 - What efforts have been made to establish a General Grand Lodge for the United States?

 

            Congress, Masonic. A modern name for assemblies like those described in the following paragraphs: Congress of Washington, convoked in the year 1882, at the call of several Grand Lodges, for the purpose of recommending the establish‑

 

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ment of a General Grand Lodge of the United States. The effort was an unsuccessful one.

 

Congress of Baltimore, convoked in the year 1843, with the object of establishing a uniform system of work. Perhaps there was not, in any of the preceding Congresses, a greater instance of failure than in this, since not a year elapsed before the most prominent members of the Congress disagreed as to the nature and extent of the reforms which were instituted; and the Baltimore system of work has already become a myth.

 

Second Congress of Baltimore, convoked in the year 1847, the object being again to attempt the establishment of a General Grand Lodge. This Congress went so far as to adopt a "Supreme Grand Lodge Constitution," but its action was not supported by a sufficient number of Grand Lodges to carry it into effect.

 

Congress of Lexington, convoked in 1853, at Lexington, Ky., for the purpose of again making the attempt to form a General Grand Lodge. A plan of constitution was proposed, but a sufficient number of Grand Lodges did not accede to the proposition to give it efficacy.

 

North American Masonic Congress, convened in the city of Chicago, September

13, 1859, at the call of a large number of prominent members of the Fraternity, for the purpose of organizing a General Grand Dodge of the United States. The Convention held two sessions, adopted articles of confederation, which proposed that the Congress should meet triennially; take cognizance of all cases of difference which may have arisen between two or more Lodges; consult and advise on questions of Masonic law and jurisprudence, without power of enforcement of its decrees. No subsequent session was held; the project, therefore, failed of establishing any definite results.

 

In recent times Grand Masters and such members of Grand Lodges as they may appoint have assembled annually at meetings of the Masonic Service Association of the United States and of the George Washington National Masonic Memorial Association, but these associations have disavowed any intention to legislate for the Craft or interfere with the sovereignty of the Grand Lodges.

 

213 - What materials are used by Masons for consecration purposes?

 

            Consecration, Elements of. Corn, wine, and oil are the materials used by Masons for consecrating purposes. Corn is the symbol of nourishment; wine is the symbol of refreshment, and oil is the symbol of joy. They are also emblematic of peace, health, and plenty.

 

214 - What custom should be observed on the day of consecration?

 

            Consecration of Lodges. The ceremony of consecrating religious edifices to the sacred purposes for which they are intended, by mystic rites, has been transmitted to us from the remotest antiquity. "History," says Dudley, "both ancient and modern, tells us that extraor‑

 

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dinary rites, called rites of consecration or dedication, have been performed by people of all ages and nations, on the occasion of the first application of altars or temples, or places, to religious uses." Thus, Moses consecrated the tabernacle, Solomon the first temple, and the returned exiles from Babylon the second. Among the Pagans, ceremonies of the most magnificent nature were often used in setting apart their gorgeous temples to the purposes of worship. A Masonic Lodge is, in imitation of these ancient examples, consecrated with mystic ceremonies to the sacred purposes for which it had been constructed. By this act it is set apart for a holy object, the cultivation of the great tenets of a Mason's profession, and becomes, or should become, in the mind of the conscientious Mason, invested with a peculiar reverence as a place where, as he passes over its threshold, he should feel the application of the command given to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." On this occasion a box is to be used as the symbol of the Lodge. It is placed in the centre of the room, and is a representation of the ark of covenant, which was deposited in the Holy of Holies of the ancient temple.

 

In the course of the ceremonies, this Lodge is sprinkled with corn, wine and oil, which are the Masonic elements of Consecration. These elements are technically called "the corn of nourishment, the wine of refreshment, and the oil of joy," and are to the Mason symbolic of the many gifts and blessings for which we are indebted to the bounty of the G. A. 0. T. U.; for the first is emblematic, in Masonic symbolism, of health, the second of plenty, and the third of peace.

 

The ancient altars were thus consecrated by the offering of barley cakes and libations of wine and oil, and the Jewish ritual gives ample directions for a similar ceremony. The rite of Masonic consecration is accompanied by a prayer, in which the Lodge is solemnly consecrated "to the honor of God's glory."

 

215 - What is the origin of the rule requiring unanimous consent to the admission of a candidate?

 

            Consent, Unanimous. The unanimity of the ballot has the sanction of the express words of the Regulation of 1721. No one can be admitted into a Lodge upon his application either for membership as a Mason, or for initiation as a profane, "without the unanimous consent of all the members of that Lodge then present." This is the true ancient usage. Payne, when he compiled that Regulation, and presented it in 1721 to the Grand Lodge of England, for its adoption, would hardly have ventured to propose so stringent a law for the first time. The Society, under its new organization, was then in its infancy, and a legislator would have been more likely, if it were left

 

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to his option, to have made a Regulation of so liberal a character as rather to have given facility than difficulty in the increase of members. But Payne was a conscientious man. He was directed not to make new Regulations, but to compile a code from the old Regulations, then extant. He had no power of enactment or of change, but simply of compilation. And, therefore, although this subject of the election of candidates is not referred to in words in any of the ancient Constitutions, we have every reason to suppose that unanimity in the choice was one of the "immemorial usages" referred to in the title of the Regulations of 1721, as the basis on which those Regulations were compiled.

 

It is true that a short time afterwards, it was found that this Regulation was too stringent for those Lodges which probably were more anxious to increase their numbers than to improve their Masonic character - an infirmity which is still found in some of our con‑temporary Lodges - and then to accommodate such brethren, a new Regulation was adopted, allowing any Lodges that desired the privilege to admit a member, if there are not more than three ballots against him. It might be argued that the words of the new Regulation, which are, "to admit a member," while the old Regulation speaks of entering a Brother or admitting a member, might seem to indicate that the new privilege referred only to the application of Masons for affiliation, and not to the petition of candidates for initiation. But it is altogether unnecessary to discuss this argument, since the new Regulation, first published in the second edition of Anderson's Constitutions, in the year

1738, has never been deemed of any authority as one of the foundations of Masonic law. It is to be viewed simply, like all the other Regulations which were adopted after the year

1721, as merely a local law of the Grand Lodge of England; and even as such, it was no doubt an infringement of the spirit, if not of the letter, of the Ancient Constitutions.

 

216 - When is a Lodge legally constituted?

 

            Constituted Legally. The phrase, a legally constituted Lodge, is often used Masonically to designate any Lodge working under proper authority, which necessarily includes Lodges working under a dispensation; although, strictly, a Lodge cannot be legally constituted until it has received its warrant or charter from the Grand Lodge. But so far as respects the regularity of their work, Lodges under dispensation and warranted Lodges have the same standing.

 

217 - When is a Lodge said to be justly and legally constituted?

 

            Constitution, Just and Legal. The ritual constantly speaks of Lodges as being "just and legally constituted." These two terms refer to two entirely distinct elements in the organization of a Lodge.

 

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It is "just" when it consists of the requisite number of members to transact the business or perform the labors of the degree in which it is opened, and is supplied with the necessary furniture of a Bible, square and compasses. It is "legally constituted" when it is opened under constitutional authority. Each of these ingredients is necesò sary in the organization of a Lodge. Its justness is a subject, however, that is entirely regulated by the ritual. Its legality alone is to be considered in the present work.

 

Every Lodge, at the present day, requires for its proper organization as a "legally constituted" body, that it should have been congregated by the permission of some superior authority, which authority may emanate either from a Grand Master or a Grand Lodge. When organized by the former, it is said to be a Lodge under Dispensation; when by the latter, it is called a Warranted Lodge. These two distinctions in the nature of Lodge organization will there‑fore give rise to separate inquiries: first, into the character of Lodges working under a Dispensation; and secondly, into that of Lodges working under a Warrant of Constitution.

 

218 - What is the effect of the ceremony of constitution?

 

            Constitution of a Lodge. The consecration and dedication may be considered as the religious formularies which give a sacred character to the Lodge, and by which it is to be distinguished from a profane association, intended only for the cultivation of good fellow‑ship. The ceremony of constitution which immediately follows is of a legal character. It is intended to give legality to the Lodge, and constitutional authority to all its acts. It is of course dependent on the preceding ceremonies; for no Lodge can be rightfully constituted until it has been consecrated and dedicated. The two preliminary ceremonies refer to the place, the last to the persons assembled. The Lodge is consecrated and dedicated as a place wherein the science of Freemasonry is to be cultivated. The members then present and their successors are authorized to cultivate that science in the legal and acknowledged mode. The ceremony of constitution is a simple one, and consists merely in the enunciation of the fact by the Grand Master, or his special proxy under his authority, and as the organ of the Grand Lodge, which body alone can give this legal character to an assembly of Masons. In England, Grand Masters have the power of granting warrants of constitution; and hence in Preston's formula the Lodge is constituted by that officer in his own name and character, but in America the power of constituting Lodges is taken from him, and vested solely in Grand Lodges, and hence the formula adopted by Webb expresses that fact, and the Grand Master constitutes the Lodge "in the name of the Most Worshipful Grand Lodge." By this ceremony the Lodge is taken out of its inchoate and temporary

 

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condition as a Lodge under dispensation, and is placed among the permanent and registered Lodges of the jurisdiction.

 

219 - What subjects of discussion are barred from the Lodge room?

 

            Controversy. Masonry is a universal system, and teaches the relative and social duties of man on the broad and extensive basis of general philanthropy. A Jew, a Mohammedan, or a Pagan, may attend our Lodges without fear of hearing his peculiar doctrines or mode of faith called in question by a comparison with others which are repugnant to his creed, because a permanent and unalterable land‑mark of Masonry is the total absence and exclusion of religious or political controversy. Each of these professors practices a system of morality suited to the sanctions of his religion, which, as it emanated from the primitive system of divine worship, bears some resemblance to it, and consequently he can hear moral precepts inculcated without imputing a designed reference to any peculiar mode of faith.

 

220 - Can a Lodge be congregated without the consent of the Master?

 

            Convening a Lodge. The Master has the right to convene his Lodge at any time, and is the judge of any emergency that may require a special meeting. Without his consent, except on the nights of the stated or regular communications, the Lodge cannot be congregated, and therefore any business transacted at a called or special communication, without his sanction or consent, would be illegal and void.

 

221 - What was the origin of the Corinthian columns?

 

            Corinthian. The Corinthian is the noblest, richest, and most delicate of all the orders of architecture. Villipandus supposes the Corinthian capitol to have taken its origin from an ornament in King Solomon's Temple, the leaves whereof were those of the palm tree.

 

222 - What is the symbolism of corn?

 

            Corn. Corn was a symbol of the resurrection, which is significantly referred to in the third degree of Masonry. Jesus Christ compares himself to a corn of wheat falling into the ground, as a symbol of resurrection. St. Paul says, the sower sows a simple grain of corn, no matter of what kind, which at its proper season rises to light, clothed in verdure. So also is the resurrection of the dead. The apostle might, says Calmet, have instanced the power of God in the progress of vivification; and might have inferred that the same power which could confer life originally, would certainly restore it to those particles which once had possessed it. It is possible he has done this covertly, having chosen to mention vegetable seed, that being most obvious to common notice; and yet not intending to terminate his reference in any quality of vegetation.

 

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223 - What is the symbolism of the corner stone?

 

            Corner Stone, Symbolism of the. The corner stone is the stone which lies at the corner of two walls, and forms the corner of the foundation of an edifice. In Masonic buildings it is now always placed in the northeast; but this rule was not always formerly observed. As the foundation on which the entire structure is supposed to rest, it is considered by Operative Masons as the most important stone in the edifice. It is laid with impressive ceremonies; the assistance of Speculative Masons is often, and ought always to be, invited to give dignity to the occasion; and for this purpose Free‑masonry has provided an especial ritual which is to govern the proper performance of that duty.

 

The symbolism of the corner stone when duly laid with Masonic rites is full of significance, which refers to its form, to its situation, to its permanence, and to its consecration.

 

As to its form, it must be perfectly square on its surface, and in its solid contents a cube. Now the square is a symbol of morality, and the cube of truth. In its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes the Masonic progress from darkness to light, and from ignorance to knowledge. The permanence and durability of the corner stone, which lasts long after the building in whose foundation it was placed has fallen into decay, is intended to remind the Mason that, when this earthly house of his tabernacle shall have passed away, he has within him a sure foundation of eternal life - a corner stone of immortality - an emanation from that Divine Spirit which pervades all nature, and which, therefore, must survive the tomb, and rise, triumphant and eternal, above the decaying dust of death and the grave.

 

The stone, when deposited in its appropriate place, is carefully examined with the necessary implements of Operative Masonry, - the square, the level, and the plumb, themselves all symbolic in meaning,  - and is then declared to be "well formed, true, and trusty." Thus the Mason is taught that his virtues are to be tested by temptation and trial, by suffering and adversity, before they can be pronounced by the Master Builder of souls to be materials worthy of the spiritual building of eternal life, fitted, "as living stones, for that house not made with hands, eternal in the heavens." And lastly, in the ceremony of depositing the corner stone, the elements of Masonic consecration are produced, and the stone is solemnly set apart by pouring corn, wine, and oil upon its surface, emblematic of the Nourishment, Refreshment, and Joy which are to be the rewards of a faithful performance of duty.

 

The corner stone does not appear to have been adopted by any of the heathen nations, but to have been peculiar to the Jews, from whom

 

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it descended to the Christians. In the Old Testament, it seems always to have denoted a prince or high personage, and hence the Evangelists constantly use it in reference to Christ, who is called the "chief corner stone." In Masonic symbolism, it signifies a true Mason, and there‑fore it is the first character which the Apprentice is made to represent after his initiation has been completed.

 

224 - Of what is the cornucopia emblematic?

 

            Cornucopia, or the Horn of Plenty. A source whence, according to the ancient poets, every production of the earth was lavished. In the Masonic system it is the symbol of joy, peace and plenty. It is the official jewel of the Stewards of the Lodge.

 

225 - What is the duty of the Secretary with reference to the correspondence of the Lodge?

 

            Correspondence of the Lodge. As the corresponding agent of the Lodge, the Secretary receives and reads all communications which have been addressed to the Lodge, and replies to them, under the directions of the Lodge or the Master, whenever any action has been taken upon them. He also issues all summonses for special or stated communications. This duty, particularly in reference to the stated communications, is sometimes improperly neglected. Every Mason is entitled to a summons, either verbal or written,. to every meeting of his Lodge. The Secretary is also the proper officer to make out the returns to the Grand Lodge, and to communicate to it, through the Grand Secretary, notices of rejections, suspensions and expulsions. He is, in fact, the organ of communication between his Lodge and the Grand Lodge, as well as all other Masonic bodies. He affixes his signature and the seal of the Lodge to all demits, diplomas, and other documents which the Lodge may direct. For this purpose he is the keeper of the seal of the Lodge, and is also the proper custodian of its archives.

 

226 - Has a Master Mason on trial the right to employ counsel?

 

            Counsel at Masonic Trial. The Lodge, in event of a Masonic trial, must be opened in the highest degree to which the accuser has attained, and the examinations of all witnesses must take place in the presence of the accused and the accuser, if they desire it. It is competent for the accused to employ counsel for the better protection of his interests, provided such counsel is a Master Mason. But if the counsel be a member of the Lodge, he forfeits, by his professional advocacy of the accused, the right to vote at the final decision of the question.

 

227 - What are the obligations of the Masonic covenant?

 

            Covenant of Masonry. As a covenant is defined to be a contract or agreement between two or more parties on certain terms, there can

 

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be no doubt that when a man is made a Mason he enters into a covenant with the Institution. On his part he promises to fulfill certain promises and to discharge certain duties, for which, on the other part, the Fraternity bind themselves by an equivalent covenant of friend‑ship, protection, and support. This covenant must, of course, be repeated and modified with every extension of the terms of agreement on both sides. The covenant of an Entered Apprentice is different from that of a Fellow Craft, and the covenant of the latter from that of a Master Mason. As we advance in Masonry our obligations increase, but the covenant of each degree is not the less permanent or binding because that of a succeeding one has been superadded. The second covenant does not impair the sanctity of the first.

 

This covenant of Masonry is symbolized and sanctioned by the most important and essential of all the ceremonies of the Institution. It is the very foundation stone which supports the whole edifice, and, unless it be properly laid, no superstructure can with any safety be erected. It is indeed the covenant that makes the Mason.

 

A matter so important as this, in establishing the relationship of a Mason with the Craft, this baptism, so to speak, by which a member is inaugurated into the Institution,must of course be attended with the most solemn and binding ceremonies. Such has been the case in all countries. Covenants have always been solemnized with certain solemn forms and religious observances which gave them a sacred sanction in the minds of the contracting parties. The Hebrews, especially, invested their covenants with the most imposing ceremonies.

 

The first mention of a covenant in form that is met with in Scripture is that recorded in the fifteenth chapter of Genesis, where, to confirm it, Abraham, in obedience to `the Divine command, took a heifer, a she‑goat, and a ram, "and divided them in the midst, and laid each piece one against another." This dividing a victim into two parts, that the covenanting parties might pass between them, was a custom not confined to the Hebrews, but borrowed from them by all the heathen nations.

 

In the book of Jeremiah it is again alluded to and the penalty for the violation of the covenant is also expressed.

 

"And I will give the men that have transgressed my covenant, which have not performed the words of my covenant which they have made before me, when they cut the calf in twain, and passed between the parts thereof, "The princes of Judah, and the princes of Jerusalem, the eunuchs. and the priests, and all the people of the land, which passed between the parts of the calf; "I will even give them into the hand of their enemies, and into the

 

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hand of them that seek their life; and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth." Jeremiah xxxiv. 18, 19, 20.

 

These ceremonies, thus briefly alluded to in the passages which have been quoted, were performed in full, as follows: The attentive Masonic student will not fail to observe the analogies to those of his own Order.

 

The parties entering into a covenant first selected a proper animal, such as a calf or a kid among the Jews, a sheep among the Greeks, or a pig among the Romans. The throat was then cut across, with a single blow, so as to completely divide the windpipe and arteries, without touching the bone. This was the first ceremony of the covenant. The second was to tear open the breast, to take from thence the heart and vitals, and if on inspection the least imperfection was discovered, the body was considered unclean, and thrown aside for another. The third ceremony was to divide the body in twain, and to place the two parts to the north and south, so that the parties to the covenant might pass between them, coming from the east and going to the west. The carcass was then left as a prey to the wild beasts of the field and the vultures of the air, and thus the covenant was ratified.

 

228 - Why are cowans excluded from a Lodge?

 

            Cowan. This is a purely Masonic term, and signifies in its technical meaning an 'intruder, whence it is always coupled with the word eavesdropper. It is not found in any of the old manuscripts of the English Masons anterior to the eighteenth century, unless we suppose that lowers, met with in many of them, is a clerical error of the copyists. It occurs in the Schaw manuscript, a Scotch record which bears the date of 1598, in the following passage: "That no Master nor Fellow of Craft receive any cowans to work in his society or company, or send none of his servants to work with cowans." In the second edition of Anderson's Constitutions, published in 1738, we find the word in use among the English Masons, thus: "But Free and Accepted Ma‑sons shall not allow cowans to work with them, nor shall they be employed by cowans without an urgent necessity; and even in that case they shall not teach cowans, but must have a separate communication." There can, I think, be but little doubt that the word, as a Masonic term, comes to us from Scotland, and it is therefore in the Scotch language that we must look for its signification.

 

Now, Jamieson, in his Scottish Dictionary, gives us the following meanings of the word: "Cowan, s. 1. A term of contempt; applied to one who does the work of a Mason, but has not been regularly bred. "2. Also used to denote one who builds dry walls, otherwise denominated a dry‑diker.

 

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"3. One unacquainted with the secrets of Freemasonry." And he gives the following examples as his authorities: " `A boat‑carpenter, joiner, cowan (or builder of stone without mortar) gets 1s. at the minimum and good maintenance.' " `Cowans. Masons who build dry‑stone dykes or walls.' " In the Rob Roy of Scott, the word is used by Allan Inverach, who says: "She does not value sawmill mair as a cowan." The word has therefore, I think, come to the English Fraternity directly from the Operative Masons of Scotland, among whom it was used to denote a pretender, in the exact sense of the first meaning of Jamieson.

 

229 - Define the word Craft.

 

            Craft. The term applied to persons collectively in a trade, or mechanical occupation. In free or speculative Masonry it signifies the whole Masonic family, wherever dispersed.

 

230 - As a Craftsman, what are you to encourage?

 

            Craftsman. As a Craftsman you are to encourage industry and re‑ward merit; supply the wants and relieve the necessities of brethren and fellows to the utmost of your power and ability; and on no ac‑count to wrong them or see them wronged, but timely to apprise them.

 

231 - What is the creed of a Freemason?

 

            Creed, a Mason's. Although Freemasonry is not a dogmatic theology, and is tolerant in the admission of men of every religious faith, it would be wrong to suppose that it is without a creed. On the contrary, it has a creed, the assent to which it rigidly enforces, and the denial of which is absolutely incompatible with membership in the order. This creed consists of two articles: First, a belief in God, the Creator of all things, who is therefore recognized as the Grand Architect of the Universe; and secondly, a belief in the eternal life, to which this present life is but a preparatory and probationary state. To the first of these articles assent is explicitly required as soon as the threshold of the Lodge is crossed. The second is expressively taught by legends and symbols, and must be implicitly assented to by every Mason, especially by those who have received the third degree, which is altogether founded on the doctrine of the resurrection to a second life.

 

At the revival of Masonry in 1717, the Grand Lodge of England set forth the law, as to the religious creed to be required of a Mason, in the following words, to be founded in the charges approved by that body.

 

"In ancient times, Masons were charged in every country to be of the religion of that country or nation, whatever it was; yet it is now

 

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thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves." This is now considered universally as the recognized law on the subject.

 

232 - What constitutes a crime in Freemasonry?

 

            Crimes, Masonic. In Masonry, every offense is a crime, because, in every violation of a Masonic law, there is not only sometimes an infringement of the rights of an individual, but always, superinduced upon this, a breach and violation of public rights and duties, which affect the whole community of the Order considered as a community.

 

The first class of crimes which are laid down in the Constitutions, as rendering their perpetrators liable to Masonic jurisdiction, are offenses against the moral law. "Every Mason," says the old Charges of 1732, "is obliged by his tenure to obey the moral law." The same charge continues the precept by asserting, that if he rightly understands the art, he will never be a stupid atheist, nor an irreligious libertine. Atheism, therefore, which is a rejection of a supreme, superintending Creator, and irreligious libertinism, which, in the language of that day, signified a denial of all moral responsibility, are offenses against the moral law, because they deny its validity and condemn its sanctions; and hence they are to be classed as Masonic crimes.

 

Again: the moral law inculcates love of God, love of our neighbor, and duty to ourselves. Each of these embraces other incidental duties which are obligatory on every Mason, and the violation of any one of which constitutes a Masonic crime.

 

The love of God implies that we should abstain from all profanity and irreverent use of his name. Universal benevolence is the necessary result of love of our neighbor. Cruelty to one's inferiors and dependents, uncharitableness to the poor and needy, and a general misanthropical neglect of our duty as men to our fellow‑beings, exhibiting itself in extreme selfishness and indifference to the comfort or happiness of all others, are offenses against the moral law, and there‑fore Masonic crimes. Next to violations of the moral law, in the category of Masonic crimes, are to be considered the transgressions of the municipal law, or the law of the land. Obedience to constituted authority is one of the first duties which is impressed upon the mind of the candidate; and hence he who transgresses the laws of the government under which he lives violates the teachings of the Order, and is guilty of a Masonic crime. But the Order will take no cognizance of ecclesiastical or political offenses. And this arises from the very nature of the society, which eschews all controversies about national religion or state policy. Hence apostasy, heresy, and schisms, although considered in some governments as heinous offenses, and

 

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subject to severe punishment, are not viewed as Masonic crimes. Lastly, violations of the Landmarks and Regulations of the Order are Masonic crimes. Thus, disclosure of any of the secrets which a Mason has promised to conceal; disobedience and want of respect to Masonic superiors; the bringing of "private piques or quarrels" into the lodge; want of courtesy and kindness to the brethren; speaking calumniously of a Mason behind his back, or in any other way at‑tempting to injure him, as by striking him except in self‑defense, or violating his domestic honor, is each a crime in Masonry. Indeed, whatever is a violation of fidelity to solemn engagements, a neglect of prescribed duties, or a transgression of the cardinal principles of friendship, morality, and brotherly love, is a Masonic crime.

 

233 - What is the definition of a Masonic crime?

           

            Crimes, Masonic Punishment of. The division of wrongs made by writers on municipal law, into private wrongs, or civil injuries, and public wrongs, or crimes and misdemeanors, is not admissible in, or applicable to, the system of Masonic jurisprudence. In Masonry, every offence is a crime, because, in every violation of a Masonic law, there is not only sometimes an infringement of the rights of an individual, but always, superinduced upon this, "a breach and violation of public rights and duties, which affect the whole community (of the Order), considered as a community," and this is the very definition of a crime, as given by Sir William Blackstone.

 

When a Mason transgresses one of the laws of his country, he commits a wrong which, according to its enormity and the effect which it has on private or public rights, will, in the language of the municipal law, be denominated an injury, a misdemeanor, or a crime, and he will, in a well ordered state, receive the punishment which is due to the character of the offence that he has committed. If the injury be simply one committed against an individual, the court will look only to the amount of injury done to the individual, and will require no compensation for wrong done to the state.

 

But although the tribunals of the country may have inflicted adequate punishment, so far as the offended law of the state is concerned, a Mason is still liable to further punishment from the Order, of which he is a member. And this punishment will be determined, not simply by the amount of injury done to the individual, but also on the principle that some wrong has likewise been done to the Order; for it is a settled axiom of Masonic law, that every offence which a Mason commits is an injury to the whole fraternity, if in nothing else, at least in this, that the bad conduct of a single member reflects discredit on the whole institution. And this idea appears to have been early entertained, for we find one of the articles of the old Gothic Constitutions declaring that a Mason shall harbor no thief's retainer,

 

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lest the craft should come to shame. And again, in the same document, the Master is directed to guard his Apprentice against the commission of perjury, and all other offences, by which the craft may be brought to shame. The shame, therefore, that is brought upon the institution by the misdeeds of its members, is an important element to be considered in the consideration of every Masonic offence. And hence too, in view of the public injury that every Mason inflicts upon the Masonic community, when he transgresses the municipal law, we arrive at the principle that all penal offences are crimes in Masonry: That is to say, that all private wrongs to an individual are public wrongs to the Order.

 

234 - Who were called cross‑legged Masons?

 

            Cross‑Legged. The effigies on the tombs of the ancient Knights Templar are always represented with the legs crossed, in allusion to their character as Knights of the Cross. Consequently, in the sixteenth century, when some Knights Templar in Scotland joined the Masonic Lodge, at Stirling, they were called cross‑legged Masons.

 

235 - Of what was the "crown of thorns" on the Saviour's brow composed?

 

            Crown of Thorns. The genuine Acacia also is the thorny tam‑ arisk, the same tree which grew up around the body of Osiris. It was a sacred tree among the Arabs who made of it the idol Al‑Uzza, which Mohammed destroyed. It is abundant as a bush in the desert of Thur; and of it the "crown of thorns" was composed which was set on the forehead of Jesus of Nazareth. It is a fit type of immortality on ac‑ count of its tenacity of life; for it has been known, when planted as a door‑post to take root and shoot out budding boughs over the threshold.

 

236 - What is the legend of the cubical stone?

 

            Cubical Stone. At the building of the Temple of Jerusalem, ac‑cording to Masonic tradition, an unexpected and afflicting event occurred, which threw the Masons engaged in the work into the greatest confusion. Our Ancient Operative Grand Master had sent to certain Fellowcrafts thirteen stones, and directed that with these they should complete a small square near the capstone, being the only portion of the fabric which remained unfinished. Every stone of the temple was formed into a square, containing five equilateral triangles, each equilateral triangle being equal to a cube, and each side and base of the triangles being equal to a plumb line. The space, therefore, which remained to be completed was the last triangle of the last stone, and equal to the eighth part of the plumb‑line, or one‑eighth of the circle, and one‑fifteenth of the triangle, which number is in Hebrew . . . . .the great name of the Almighty. The thirteen stones consisted of all the fragments which remained from the building, and comprised two cubes in

 

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two divisions. In the first was contained one cube in an entire piece, and in the second a cube in twelve parts: viz., 4 1/2 parts in 1 piece,  2 parts in 4 pieces, 1 part in 1 piece, and

1/2 part in 6 pieces; total 12 pieces. The Fellow‑crafts carried the broken cube to King Solomon, wiio in conjunction with Hiram, King of Tyre, directed that they should be placed along with the jewels of the Craft, on a cubic stone encrusted with gold, in the centre of a deep cavern within the foundations of the temple, and further ordered, that the door of this mysterious court should be built up with large stones, in order that no one in future should be able to gain admission into this mysterious apartment. At the rebuilding of the temple, however, three Fellowcrafts lately returned from Babylon, in the course of their labors inadvertently stumbled upon this mysterious recess. They discovered the fractured cube, and carried the pieces to Z. J. H., who recognized in the four pieces the XXXX., and accordingly advanced the Fellowerafts to a new order in Masonry for having accomplished this discovery.

 

237 - What is the length of a cubit?

 

            Cubit. A measure of length employed by the ancients equal to the length of the arm from the elbow to the tip of the middle finger. Among different nations the length of the cubit differed. Indeed it was customary for the Master of the work to use the length of his own arm as standard. The cubit of the Romans was about 17 2/5  inches; that of the Hebrews

22 inches, but its length is now generally stated as 18 English inches.

 

238 - What is one of the prevailing passions of the human heart?

 

            Curiosity. Freemasonry has in all ages excited the curiosity of mankind; and curiosity is one of the most prevailing passions in the human breast. The mind of man is kept in a perpetual thirst after knowledge, nor can he bear to be ignorant of what he thinks others know.

 

239 ‑ To whom is entrusted the custody of the ballot box?

 

            Custody of Ballot Box. The Senior Deacon takes charge of the ballot box in all ballots, places it on the altar in the customary form, and after all the members have voted, exhibits it for inspection to the Junior and Senior Wardens and Master, in rotation.

 

240 - Who has the custody' of Warrant of Constitution of a Lodge?

 

            Custody of Warrant. It is the prerogative of the Master to take charge of the warrant of constitution. This instrument, it has already been observed, is the evidence of the legality of the Lodge, and should always be placed upon the Master's pedestal while the Lodge is open. During the recess of the Lodge, it is constructively supposed to be in the Master's

personal possession, although, for the sake of convenience

 

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and safety, it is most generally deposited in the Lodge room. The Master is, however, always responsible for it, and if demanded by the Grand Lodge, it is of him that the demand must be made, and he alone is responsible for its production. In like manner, when going out of office, he must deliver it to his successor, who is to retain charge of it under the same regulations; for the Master of the Lodge is always the proper custodian of the Warrant of constitution.

 

241 - 0f what is darkness a symbol?

 

            Darkness. In the ancient mysteries the aspirant was always kept for a certain period in a condition of darkness. Hence darkness be‑came the symbol of initiation. Applied to Masonic symbolism, it is in‑tended to remind the candidate of his ignorance which Masonry is to enlighten; of his evil nature, which Masonry is to purify; of the world, in whose obscurity he has been wandering and from which Masonry is to rescue him.

 

242 - What are the privileges of a Mason's daughter?

 

            Daughter of a Mason. The daughter of a Mason is entitled to certain peculiar privileges and claims upon the Fraternity arising from her relationship to a member of the Craft. There has been some difference of opinion as to the time and manner in which the privileges cease. Masonic jurists, however, very generally incline to the opinion that they are terminated by marriage. If a Mason's daughter marries a profane, she absolves her connection with the Fraternity. If she marries a Mason, she exchanges her relation of a Mason's daughter for that of a Mason's wife.

 

243 - Why is the Senior Warden's station in the west?

 

            Day's Work. The day's work closed when the sun set in the west. All the expressions used in Scripture about hired servants imply that they were hired by the day. This is still the case in the East, where not only laborers, but mechanics, whether they work for a householder or for a master in their own craft, are paid by the day, and regularly expect their day's wages when the sun goes down. It has never come to our knowledge that they work at any trade after sunset, even in winter.

 

244 - What part have the Deacons in the work of the Craft?

 

            Deacons. In the constitutional list are two officers known as Senior Deacon and Junior Deacon. Their duties are a general superintendence over the security of the Lodge; the introduction of distinguished visitors and strangers. They assist in the ceremonies of the Order; carry messages about the Lodge, and see that proper accommodations are afforded to every member. The Senior Deacon should be appointed by the Master, and the Junior Deacon by the Senior Warden, as they are the special messengers of those two officers. There is no

 

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knowledge of these officers in Masonry prior to 1777 in this country, and still more recently in England.

 

245 - What is the symbolic meaning of death?

 

            Death. That event in the life of man which marks the transition from the material and visible to the invisible and spiritual world. In point of fact, there is no such thing as death - it is simply a progress, or a change in the manner of existence. The ancients were more earnest believers in immortality than the moderns. With them immortality was a fact which admitted of no doubt; consequently all the literature of the old Pagans deals largely with the awful mysteries of eternity. It in‑variably represents the future life as a continuation of this.

 

In the mysteries, and also in Freemasonry, death has a symbolical meaning. It signifies the end of a profane and vicious life - a life of stupidity and ignorance - and the introduction to a life of virtue, and to the enjoyments of knowledge; in other words, to that higher sphere of intellectual and moral perfection which is the result of those labors and trials which are symbolically represented in the initiation.

 

246 - What are the Masonic rules of debate?

 

                        Debate. No Brother can speak more than once on any subject without the permission of the chair.

 

Every Brother must address the chair standing; he must confine himself to the question under debate, and avoid personality.

 

Any Brother who transgresses this rule may be called to order, in which case the presiding officer shall immediately decide the point of order, from which decision there can be no appeal to the Lodge.

 

When two or more brethren rise at once in a debate, the Master shall name the brother who is first to speak.

 

No motion can be put unless it be seconded, and if required, it must be reduced to writing.

 

Before the question is put on any motion, it should be distinctly stated by the chair.

 

When a question is under debate, no motion can be received but to lie on the table; to postpone to a certain time; to commit; to amend, or to postpone indefinitely, which several motions, by Parlimentary usage, have precedence in the order in which they are arranged; and no motion to postpone to a certain time, to commit, or to postpone indefinitely, being decided, is. again allowed at the same communication.

 

When motions are made to refer a subject to different committees, the question must be taken in the order in which the motions were made.

 

When a motion has been once made and carried in the affirmative or negative, it is in order for any member who voted in the majority to move for a reconsideration thereof at the same communication.

 

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When an amendment is proposed, a member who has already spoken to the main question may again speak to the amendment.

 

Amendments may be made so as totally to alter the nature of the proposition, and a new resolution may be ingrafted, by way of amendment, on the word "resolved." When a blank is to be filled, and various propositions have been made, the question must be taken first on the highest sum or the latest time proposed.

 

Any member may call for a division of a question, which division will take place if a majority of the members consent.

 

A motion to lie on the table is not debateable, nor is one in the Grand Lodge to close the session on a given day.

 

A motion for adjournment is unmasonic, and cannot be entertained. No motion for the "previous question" can be admitted.

 

247 - What subjects of debate are prohibited in a Lodge?

 

            Debates, Prohibited. An exchange of opinions or a war of words. Freemasonry forbids all improper debates in the Lodge, i. e., the discussion of those ideas which divide men into religious and political sects. Seeking the harmony and concord of society, it tolerates no practice which would destroy its object. Fraternal debates on literary, scientific, and philosophical subjects are always in order in a Masonic Lodge, provided they tend to the improvement of the brethren.

 

248 - Has a Master of a Lodge the right to permit an appeal by courtesy from a decision?

 

            Decision of Master. As it is admitted to be the settled law of Masonry that no appeal can be taken from the decision of the chair to the Lodge, and as it is the duty of the Master to see that the laws of Masonry are strictly enforced in the body over which he presides, it follows, that any permission of an appeal "by courtesy," as it is called, would be highly wrong. The Master may, it is true, at all times, consult the members of his Lodge on any subject relating to their common interest, and may also, if he thinks proper, be guided by their advice. But when he has once made a decision on any subject and officially pro‑claimed it, he should under no promptings of delicacy or forbearance, permit it to be submitted to the Lodge for consideration, under an appeal. That decision must be the law to the Lodge, until overruled by the paramount decision of the Grand Lodge. The Committee of Foreign Correspondence of the Grand Lodge of Tennessee took, there‑fore, the proper view of this subject, when they said that the admission of appeals by courtesy, that is with the concurrence of the Master, might ultimately become a precedent from which would be claimed the absolute right to take appeals.

 

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249 - What rules govern appeals from the decision of a Master of a Lodge?

 

            Decision of the Master, Appeals from. It is now a settled doctrine in Masonic law that there can be no appeal from the decision of a Master of a Lodge to the Lodge itself. But an appeal always lies from such decision to the Grand Lodge, which is bound to entertain the appeal and to inquire into the correctness of the decision. Some writers have endeavored to restrain the despotic authority of the Master to decisions in matters strictly relating to the work of the Lodge, while they con‑tend that on all questions of business an appeal may be taken from his decision to the Lodge. But it would be unsafe, and often impracticable, to draw this distinction, and accordingly the highest Masonic authorities have rejected the theory and denied the power in a Lodge to entertain an appeal from any decision of the presiding officer.

 

It must be admitted that, with the present understanding of the law on this subject, the power of the Master is to a great extent rendered despotic in his Lodge. But on the other hand, by the wise pro‑visions of the same law, this despotism is restrained by the most salutary checks. The Master himself is bound by the most solemn obligations to the faithful discharge of his duties and the impartial administration of justice and equity. And as a still further safeguard, the Grand Lodge, as the appellate court of the jurisdiction, is ever ready to listen to appeals, to redress grievances, to correct the errors of an ignorant Master, and to punish the unjust decisions of an iniquitous one.

 

The wisdom of this law must be apparent to any one who examines the nature of the organization of the Masonic institution. The Master is responsible to the Grand Lodge for the good conduct of his Lodge. To him and to him alone the supreme Masonic authority looks for the preservation of order and the observance of the modern laws, the ancient Constitutions, and the Landmarks of the Order in that branch of the institution over which he has been appointed to preside. It is manifest, then, that it would be highly unjust to throw around a presiding officer so heavy a responsibility, if it were in the power of the Lodge to overrule his decisions or ‑to control his authority. As the law will make no distinction between the acts of a Lodge and its Master, and will not permit the latter to cast the odium of any error upon the body over which he presides and which he is supposed to control, it is but right that he should be invested with an unlimited power corresponding with his unlimited responsibilities.

 

250 - What declaration is required of candidates for initiation into Masonry?

 

            Declaration of Candidates. Every candidate for initiation is re‑ quired to make "upon honor" the following declaration before an ap‑ propriate officer or committee: That, unbiased by the improper solicita‑ tion of friends and uninfluenced by mercenary motives, he freely and voluntarily offers himself as a candidate for the mysteries of Masonry;

 

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that he is prompted to solicit the privileges of Masonry by a favorable opinion conceived of the Institution and a desire of knowledge; and that he will cheerfully conform to all the ancient usages and established customs of the Fraternity. This form is very old. It is to be found in precisely the same words in the earliest edition of Preston. It is required by the English Constitution, that the candidate should sub‑scribe his name to the declaration which is made before the Stewards. But in this country the declaration is made orally, and usually before the Senior Deacon.

 

251 - What is meant by declaring off?

 

            Declaring Off. When a brother ceases to visit a Lodge, and to pay his monthly subscriptions, he thereby declares himself off the lodge. When a brother requires to leave the lodge for a few minutes, either at labor or at the banquet, he must request leave to do so. Many brethren whose bad conduct is brought before the lodge, and who are afraid that they will be excluded or expelled, take this means of declaring off. We also make use of this expression when any lodge has ceased to assemble for a length of time.

 

252 - To whom were Lodges formerly dedicated?

 

            Dedication. From the building of the first temple at Jerusalem to the Babylonish captivity, the lodges of Freemasons, according to Masonic tradition, were dedicated to King Solomon; from thence to the advent of Christ to Zerubbabel, who built the second temple; and from that time till the final destruction of the temple by Titus, to St. John the Baptist. But owing to the losses which were sustained by that memorable occurrence, Freemasonry declined; many lodges were broken up, and the brethren were afraid to meet without an acknowledged head. At a secret meeting of the Craft, held in the city of Benjamin, this circumstance was much regretted, and they deputed seven brethren to solicit St. John the Evangelist, who was at that time Bishop of Ephesus, to accept the office of Grand Master. He replied to the deputation, that though well stricken in years, having been in his youth initiated into Masonry, he would acquiesce in their request, thus completing by his learning what the other St. John had begun by his zeal; and thus drew what Freemasons call a line - parallel; ever since which, the lodges in all Christian countries have been dedicated to the two St. Johns. Needless to say all this is allegorical and has no historical basis.

 

253 - What is the origin of the ceremony of dedication?

 

            Dedication, Ceremony of. The ceremony of dedicating the Lodge immediately follows that of its consecration. This, too, is a very ancient ceremony, and finds its prototype in the religious services of antiquity. Every temple among the Pagans was dedicated to some particular deity, oftentimes to the conjoint worship of several, while

 

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the Jews dedicated their religious edifices to the one supreme Jehovah. Thus David dedicated with solemn ceremonies the altar which he erected on the threshing floor of Ornan, the Jebusite, after the cessation of the plague which had afflicted his people; and Calmet conjectured that he composed the thirtieth psalm on this occasion. The Jews extended this ceremony of dedication even to their private houses, and Clarke tell us, in reference to a passage on this subject in the book of Deuteronomy, that "it was a custom in Israel to dedicate a new house to God with prayer, praise and thanksgiving; and this was done in order to secure the divine presence and blessing; for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God." According to the learned Selden, there was a distinction among the Jews between consecretion and dedication, for sacred things were both consecrated and dedicated, while profane things, such as private dwelling houses, were only dedicated. Dedication was, therefore, a less sacred ceremony than consecration. This distinction has also been preserved among Christians; many of whom, and in the early ages all, consecrated their churches to the worship of God, but dedicated them to, or placed them under the especial patronage of some particular Saint. A similar practice prevails in the Masonic institution, and therefore, while we consecrate our Lodges, as has just been seen, "to the honor of God's glory," we dedicate them to the patrons of our Order.

 

254 - What is a Mason's duty as to the good name of his Brethren?

 

            Defamation. To defame our brother, or suffer him to be defamed, without interesting ourselves for the preservation of his name and character, there is scarce the shadow of an excuse to be found. Defamation is always wicked. Slander and evil speaking are the pests of civil society. They are the disgrace of every degree of religious profession, and the poisonous bane of all brotherly love. Defamation is never absolutely, or indeed at all, necessary; for suppose your brother has faults, are you obliged, because you speak of him, to discover them? Has he no good qualities? All have some gaod ones; make them then, though ever so few, the subject of your conversation; and if he has no good qualities, speak not of him at all.

 

255 - What is the meaning and effect of the Masonic penalty of definite suspension?

 

            Definite Suspension. By definite suspension, is meant a deprivation of the rights and privileges of Masonry for a fixed period of time, which period is always named in the sentence. By the operation of this penalty, a Mason is for the time prohibited from the exercise of all his Masonic privileges. His rights are placed in abeyance, and he can neither visit Lodges, hold Masonic communication, nor receive fraternal relief, during the period for which he has been suspended.

 

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But he is still a Mason. By suspension, as by the "relegation" or the Roman law, Masonic citizenship is not lost, although the exercise of its rights and duties is temporarily interdicted. And therefore, as soon as the period limited by the sentence has expired, the Mason at once 'resumes his former position in the Order, and is reinvested with all his Masonic rights, whether those rights be of a private or of an official nature.

 

Thus, if an officer of a Lodge has been suspended for three months from all the rights and privileges of Masonry, a suspension of his official functions also takes place. But a suspension from the discharge of the functions of an office is not a deprivation of the office; and therefore, as soon as the three months to which the suspension has been limited have expired, the brother resumes all his rights in the Order and the Lodge, and with them, of course, the office which he had held at the time that the sentence of suspension had been inflicted.

 

No sentence of suspension can be imposed upon any Mason, except after the most solemn forms of trial, and then only by the concurring vote of two‑thirds of the members present.

 

It is impossible to define, in a work of general principles, what are the nature and degree of the offences for which suspension would be considered as an appropriate punishment. The Grand Lodge of New York has declared that it is only to be inflicted "where the offence is against some policy or temporary regulation of the fraternity." If any rule is to be prescribed on the subject, this is perhaps the best; but in fact, the apportionment of the punishment to the crime, in all violations of the Masonic law, is to be left to the sound discretion of the Lodge which has tried the case; and in every trial there will, of necessity, appear many qualifying circumstances peculiar to each trans‑action, which must control and direct the court in its infliction of punishment.

 

256 - What is the definition of Freemasonry?

 

            Definition of Freemasonry. "The definitions of Freemasonry," says Oliver in his Historical Landmarks of Freemasonry "have been numerous, but they all unite in declaring it to be a system of morality, by the practice of which its members may advance their spiritual interests, and mount by the theological ladder from the Lodge on earth to the Lodge in heaven. It is a mistake, however, to suppose that Freemasonry is a system of religion. It is but the handmaiden to religion, although it largely and effectually illustrates one great branch of it, which is practice. The definition in the English lecture is most often quoted, which says that "Freemasonry is a beautiful system of morality veiled in allegory and illustrated by symbols." But a more comprehensive and exact definition is that it is "a

 

 

 

 

 

 

science which is engaged in the search after Divine Truth, and which employs symbolism as its method of instruction."

 

257 - What does the word degree signify?

 

            Degree. A degree, as the word implies, is merely a grade or step, or preparation, as one grade is but preparatory to another higher, and so on in progression to the "ne plus ultra." A degree sometimes, but not in Freemasonry, means a class or order.

 

258 - Why are there degrees in Masonry?

 

            Degrees. Why are there degrees in Freemasonry? This question is asked by some men of the world, who say they are men and not schoolboys and that the whole of the Order could be communicated to them at one time. But still there are degrees, or steps, and truly for this simple reason as there is no art or science which can be communicated at one time, so neither can Freemasonry; and although they are men of mature age who are initiated, yet they require to be proved step by step. Freemasonry is a science which requires both time and experience, and more time than many Masons can devote to it; the only time they in fact can appropriate to this purpose being their hours of recreation. It is, therefore, good that it is communicated by degrees. Those degrees are communicated in the lodge at the end of certain determinate periods, or immediately after each other, according to the regulations of the lodge, or the candidate's power of comprehension.

 

259 - What was the custom of ancient Craft Masonry in conferring the three degrees?

 

            Degrees, Ancient. There was a time, and that at no very remote period, when the great body of the fraternity was composed entirely of Entered Apprentices. The first degree was the only one that was conferred in subordinate Lodges, and the Grand Lodge reserved to itself the right of passing Fellow Crafts and raising Master Masons. Of course, all the business of subordinate Lodges was then necessarily transacted in the Entered Apprentice's degree. 'The Wardens, it is true, were required to be Fellow Crafts, and the most expert of these was chosen as the Master; but all the other offices were filled, and the business and duties of Masonry were performed, by the Apprentices. But we learn from Anderson that on the 22d of November, 1725, a regulation was adopted which permitted the Lodges to assume the prerogative formerly vested in the Grand Lodge, of conferring the second and third degrees, and as soon as this became generally the custom, Apprentices ceased to constitute the body of the craft, a position which then began to be occupied by Master Masons; and the Apprentices lost by this change nearly all the rights and prerogatives which they had originally possessed.

 

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This fact must be constantly borne in mind whenever we under‑take to discuss the rights of Entered Apprentices, and to deduce our opinions on the subject from what is said concerning them in the ancient Regulations. All that is written of them in these fundamental laws is (so written because they then constituted the great body of the craft. They were almost the only Masons; for the Fellow Crafts and Masters were but the exceptions, and hence these Regulations refer to them, not so much as Apprentices, or men of the lowest degree, in contradistinction to those who had been advanced to higher grades, but simply as the large constituency of the Masonic fraternity. Hence the Regulations which on this principle and in this view then applied to Entered Apprentices, must now be referred to Master Masons, who have taken their place in the distribution of the labors, as well as the honors and prerogatives of the institution.

 

260 - Under what circumstances can a Mason exercise the right of demission?

 

            Demission. The word "demit" is peculiarly and technically Masonic, and has no relation to the obsolete verb "to demit," which signifies "to let fall, to depress, to submit." A Mason is said "to demit from a Lodge" when he withdraws from all connection with it. It is, in fact, the act which in any other society would be called a resignation.

 

The right of demission is, then, an important, right in its reference not only to the Mason who applies for it, but also to the Lodge which grants it, since its operation is to dissolve all Masonic connection between the two parties. It is not, therefore, surprising that it has been made the topic of earnest discussion, and elicited various opinions among Masonic jurists.

 

Does the right exist, and if so, under what restrictions and with what effects? These are the questions that naturally suggest them‑selves, and must be thoroughly discussed before we can expect to obtain a clear comprehension of the subject.

 

There never has been any doubt that a Mason, being in good standing, has a right to demit from one Lodge for the purpose of immediately joining another. To exercise this undoubted right, how‑ever, he must at the time be in good standing; that is, free from all charges and their results. It is also admitted that all action on the application of any member for a demit will be suspended, if at the time of the application a charge shall be preferred against the applicant. In such a case he must submit to a trial, and, if acquitted, his demit may then be granted. These are points of law about which there is no dispute.

 

The holding of membership in a Lodge is an absolute duty, but one which cannot be enforced. If a Mason violates it, all that can be done is to visit him with the penalties which fall upon unaffiliated

 

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Masons. But he cannot be compelled to continue his membership contrary to his own inclinations. The penalties of non‑affiliation are to begin, not when a Brother asks for a demit, for this may be done for a good purpose, but when, after having received this demit, he neglects or refuses, within a reasonable time, to unite with another Lodge. The demit must be granted, if the Mason applying is in good standing at the time, and the penalties of non‑affiliation must be subsequently enforced, if he renders himself obnoxious to them.

 

261 - What is a Masonic demit, and how does it affect his standing in the craft?

 

            Demit. A Mason is said to demit from his Lodge when he with‑draws his membership; and a demit is a document granted by the Lodge which certifies that the demission has been accepted by the Lodge, and that the demitting brother is clear of the books and in good standing as a Mason. To demit, which is the act of the member, is then to resign; and to grant a demit, which is the act of the Lodge, is to grant a certificate that the resignation has been accepted. It is derived from the French reflective verb se demettre, which, according to the dictionary of the Academy, means "to withdraw from an office, to resign an employment." Thus it gives an example.

 

The application for a demit is a matter of form, and there is no power in the Lodge to refuse it, if the applicant has paid all his dues and is free of all charges. It is true that a regulation of 1722 says that no number of brethren shall withdraw or separate themselves from the Lodge in which they were made, without a dispensation; yet I do not see how the law can be enforced, for Masonry being a voluntary association, there is no power in any Lodge to insist on any brother continuing a connection with it which he desires to sever.

 

The usual object in applying for a demit is to enable the brother to join some other Lodge, into which he cannot be admitted without some evidence that he was in good standing in his former Lodge. This is in accordance with an old law found in the Regulations of

1663 in the following words: "No person hereafter who shall be accepted a Freemason shall be admitted into any Lodge or Assembly until he has brought a certificate of the time and place of his acceptation from the Lodge that accepted him, unto the Master of that limit or division where such Lodge is kept."

 

262 - Can a Mason be lawfully deprived of the right of participation in a ballot?

 

            Deprivation of Right to Vote. No Lodge can enact a by‑law which, for non‑payment of dues or other cause, would prohibit a member from voting on the petition of a candidate. A member may forfeit his right to vote at the election of officers, or other occasions; but not only cannot be deprived of his right to ballot on petitions, but

 

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is, as we have seen, compelled to exercise this right, whenever he is present and a candidate is proposed.

 

263 - What are the office and function of a Deputy Grand Master?

 

            Deputy Grand Master. The office of Deputy Grand Master is neither so important nor so ancient as that of Grand Master, and seems originally to have been established for the purpose of relieving the latter officer of much of the labor which the proper discharge of his duties would demand. Hence, in the first four years of the history of the Order, after the reorganization of the Grand Lodge, in the beginning of the last century, while the chair was occupied by Commoners, there was no Deputy; and it was not until the election of the Duke of Montagu, as Grand Master, in 1721, that the appointment was made. The Sixteenth of the Regulations, adopted in that year, very distinctly shows that the object of the creation of the office of Deputy was, that that officer should relieve the Grand Master from the inconvenience of attending to the details of business. Nor does that officer appear, from anything that we find in the old Constitutions, to have exercised or possessed any other prerogatives than those which he claimed in the Grand Master's right, whose assistant he was. The usage in this country generally still continues to assign to him that subordinate position; and, except in a few jurisdictions, where additional powers have been specially granted by constitutional enactment, he exercises the prerogative of presiding over the craft only in the absence of the Grand Master from the jurisdiction, while during his presence he simply assists him with his counsel and advice.

 

264 - Has the Deputy Grand Master the prerogative of establishing Lodges and granting dispensations?

 

            Deputy Grand Master, Prerogatives of. The Deputy Grand Master is in some States invested with the prerogative of establishing Lodges and of granting dispensations. Such powers are not derived from either the ancient usages or Constitutions, and the Regulations conferring them must be considered as wholly of a local nature; and in so far as they interfere with the exclusive inherent prerogatives of the Grand Master, I cannot but believe them to be inexpedient and unconstitutional. By the ancient Landmarks of Masonry, the dispensing power could be exercised only by the Grand Master, and to confer it on others is to divest him of his prerogative, which it is clearly not in the power of any Grand Lodge to do.

 

265 - Who is called the father of modern speculative Freemasonry?

 

            Desaguliers, John Theophilus. Of those who were engaged in the revival of Freemasonry in the beginning of the eighteenth century, none performed a more important part than he to whom may be well

 

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applied the epithet of the Father of Modern Speculative Masonry, and to whom, perhaps, more than any other person, is the present Grand Lodge of England indebted for its existence. A sketch of his life, drawn from the scanty materials to be found in Masonic records, and in the brief notices of a few of his contemporaries, cannot fail to be interesting to the student of Masonic history.

 

To few Masons of the present day, except to those who have made Freemasonry a subject of especial study, is the name of Desaguliers very familiar. But it is well they should know that to him, perhaps, more than to any other man, are we indebted for the present existence of Freemasonry as a living institution; for when in the beginning of the eighteenth century, Masonry had fallen into a state of decadence which threatened its extinction, it was Desaguliers who, by his energy and enthusiasm, infused a spirit of zeal into his contemporaries, which culminated in the revival of the year

1717; and it was his learning and social position that gave a standing to the Institution; which brought to its support noblemen and men of influence, so that the insignificant assemblage of four London Lodges at the Apple‑Tree Tavern has expanded into an association which now overshadows the entire civilized world. And the moving spirit of all this was John Theophilus Desaguliers.

 

266 - What is the design of Freemasonry?

 

            Design. The initiation into the first or Entered Apprentice's degree was made to partake, in a slighter proportion, of those trials of physical and moral courage for which the admission into the ancient and chiefly Egyptian mysteries were famous. The second or Fellowcraft's was rendered interesting by those scientific instructions and philosophical lectures which characterized later parts of the mysteries; though both degrees were made to tend to the glory of that God who had given such wonderful faculties to them and to the welfare of their fellow‑creatures. Thus instructed in morals and science, the third or Master Mason's degree led them to that great truth which the sublimest part of even the heathen mysteries, though it too seldom succeeded, was intended to teach, and the faithful believer was assured of a future life and immortality beyond the grave. Such is a brief outline, intelligible, I trust, to the members of the Order, of the design of that beautiful system which, then established, has long been the admiration of the world, and has stood the test of ages amid every persecution.

 

267 - What Masonic degree is based on the destruction of the Temple?

 

            Destruction of the Temple. The Temple of King Solomon was destroyed by Nebuchadnezzar, King of the Chaldees, during the reign of Zedekiah, A. M.

3416, B. C. 588, and just four hundred and sixteen

 

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years after its dedication. Although the city was destroyed and the Temple burned, the Masonic legends state that the deep foundations of the latter were not affected. Nebuchadnezzar caused the city of Jerusalem to be levelled to the ground, the royal palace to be burned, the Temple to be pillaged as well as destroyed, and the inhabitants to be carried captive to Babyon. These events are symbolically detailed in the Royal Arch, and, in allusion to them, the passage of the Book of Chronicles which records them is appropriately read during the ceremonies of this part of the degree.

 

 

268 - How may a brother make progress in Masonry?

 

            Development. The ancients often wrote their books on parchment, which were made up into a roll, hence called a volume, from volere, "to roll up." Thus he who read the book commenced by unrolling it, a custom still practiced by the Jews in reading their Sacred Law, and it was not until the whole volume was unrolled and read that he became the master of its contents. Now, in the Latin language, to unfold or to unroll was devolvere, whence we get our English word to develop. The figurative signification thus elicited from etymology may be well applied to the idea of the development of Masonry. The system of Speculative Masonry is a volume closely folded from unlawful eyes, and he who would understand its true intent and meaning must follow the old proverb, and "commence at the beginning." There is no royal road of arriving at this knowledge. It can be attained only by laborious research. The student must begin as an Apprentice, by studying the rudiments that are unfolded on its first page. Then as a Fellowcraft still more of the precious writing is unrolled, and he ac‑quires new ideas. As a Master he continues the operation, and possesses himself of additional material for thought. But it is not until the entire volume lies unrolled before him, in the highest degree, and the whole speculative system of its philosophy is lying outspread before him, that he can pretend to claim a thorough comprehension of its plan. It is then only that he has solved the problem, and can exclaim, "the end has crowned the work." The Mason who looks only on the ornamental covering of the roll knows nothing of its contents. Masonry is a scheme of development; and he who has learned nothing of its design, and who is daily adding nothing to his stock of Masonic ideas, is simply one who is not unrolling the parchment. It is a custom of the Jews on their Sabbath, in the synagogue, that a member should pay for the privilege of unrolling the Sacred Law. So, too, the Mason who would uphold the law of his Institution, must pay for the privilege, not in base coin, but in labor and research, studying its principles, searching out its design, and imbibing all of its symbolism; and the payment thus made will purchase a rich jewel.

 

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269 - What is the fourth section of the first lecture called?

 

            Didactical. The fourth section of the first lecture is called didactical or perceptive. The assertion is fully made, that morality is the great subject with which Freemasonry is conversant. Hence it follows, that the virtuous Mason, after he has enlightened his own mind by those sage and moral precepts, is the more ready to enlighten and enlarge the understanding of others.

 

270 - How did King Solomon diffuse Masonry throughout the world?

 

            Diffusion. An ancient Masonic tradition relates that our Grand Master King Solomon, struck with the universal harmony produced by the admirable arrangements which had been adopted amongst the workmen, conceived an idea of forming a universal bond of brotherly love, which should unite all nations in the pursuit of virtue and science. For this purpose, he admitted into his system those illustrious sages who visited Jerusalem from every part of the globe, and allowed them to participate in his mysteries. And hence, when they returned home they diffused Freemasonry over the whole face of the earth.

 

271 - Why should a Mason carry a traveling certificate or diploma?

 

            Diploma. From the Greek diptoo, I fold up; literally a letter folded but once. It signifies a document signed and sealed, conferring certain rights and privileges on the holder. In Freemasonry this would designate a certificate of membership and of good standing, issued by a Lodge to its members, to be used by them when traveling among strangers. These documents have been in vogue since 1663 and in some jurisdictions traveling brothers who are strangers are not permitted to visit Lodges, if they are not provided with one. The great body of Masons, however, seem reluctant to make the presentation of a diploma a necessary condition of admission to the Lodge as a visitor.

 

272 - What system of discipline should be enforced in Masonic Lodges?

 

            Discipline. At the building of the temple the hours of labor and rest and refreshment were distinctly regulated, and enforced with such strictness that every brother who absented himself from his work, even for the shortest period, was punished by a heavy fine deducted from his wages, because he violated the unity of labor, by which a correct result could be alone accomplished. The precise hours of commencing 'work and calling off to refreshment were stipulated in their general contracts, and conducted by known signals and reports, and they were not allowed to exceed them by a single minute. This perfect system of discipline is worthy of imitation amongst the Masons of the present day, if they wish to attain the same excellence in the moral edifice which the Craft is intended to raise.

 

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273 - What discovery was made at the building of the second Temple?

 

            Discovery. At the building of the Second Temple, the foundations were first opened and cleared from the accumulation of rubbish, that a level site might be procured for the commencement of the building. While engaged in excavations for this purpose, three fortunate sojourners are said to have discovered an avenue supported by seven pair of pillars, perfect and entire, which from their situation had escaped the fury of the flames that had consumed the temple, and the desolation of war which had destroyed the city. This secret vault, which had been built by Solomon as a secure depository for certain valuable secrets that would have inevitably been lost without some such expedient for their preservation, communicated by a subterranean passage with the king's palace; but at the destruction of Jerusalem, the entrance having been closed by the rubbish of falling buildings, it was discovered by the appearance of a key‑stone amongst the foundations of the Sanctum Sanctorum. A careful inspection was then made, and the invaluable secrets were placed in safe custody.

 

274 - Has a Mason the right to declare how he voted on a ballot?

 

            Discussion of Ballot. Not only has no member a right to inquire how his fellows have voted, but it is wholly out of order for him to explain his own vote. And the reason of this is evident. If one member has a right to rise in his place and announce that he deposited a white ball, then every other member has the same right; and in a Lodge of twenty members, where an application has been rejected by one black ball, if nineteen members state that they did not deposit it, the inference is clear that the twentieth Brother has done so, and thus the secrecy of the ballot is at once destroyed. The rejection having been announced from the chair, the Lodge should at once proceed. to other business, and it is the sacred duty of the presiding officer peremptorily and at once to check any rising discussion on the subject. Nothing must be done to impair the inviolable secrecy of the ballot.

 

275 - What is a dispensation and by whom can it be granted?

 

            Dispensation. It is an instrument which legalizes an act or ceremony, such as opening a lodge without a warrant, forming a masonic procession, or the like, which would be illegal without it. The power of granting dispensations is very properly vested in the Grand Master, or his deputy, who are the best judges on what occasions it ought to be exercised.

 

276 - Has a Lodge under dispensation power to enact its own by‑laws?

 

            Dispensation, By‑Laws of Lodge Under. A Lodge under dispensation cannot make by‑laws. This is a power vested only in those Lodges which, being of a permanent nature, constitute a part of the

 

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Masonic authority of the jurisdiction. Lodges under dispensation being of a temporary nature, liable at any moment to be arrested in their progress, and to have their very existence annulled at the man‑date of a single man, are incapable of exercising the high prerogative of making by‑laws or a constitution, the very enactment of which implies a permanency of organization. But, it may be asked, are such bodies then to be without any code or system of regulations for their government? I answer, by no means. Like all other assemblies of Masons, congregated for a temporary period, and for the performance of a special Masonic duty, they are to be governed by the Ancient Landmarks, the General Regulations of the Order, and the specific constitutions of the Grand Lodge under whose jurisdiction they are placed. I have noticed, it is true, in the proceedings of some Grand Lodges, that the by‑laws of Lodges under dispensation have been submitted for approval, but such is not the general usage of the fraternity; nor can I understand how a body, admitted not to be a Lodge, but only a quasi, or inchoate Lodge, can, during its tem_ porary and indefinite existence, enact a code of by‑laws which, if of any value, must necessarily be intended for a permanent constitution. I have never yet happened to examine the by‑laws of a lodge under dispensation, but it is evident that unless such a body has transcended the powers delegated to it by the Grand Master, and assumed for itself a permanent organization, these by‑laws must be entirely confined to the mode of making Masons, for this is the only prerogative which the dispensation vests in such a body.

 

277 - By what procedure are candidates of a Lodge under dispensation elected?

 

            Dispensation, Candidates of a Lodge Under. The power of electing candidates to take the degrees in a Lodge under dispensation is confined to the Master and Wardens. These officers only are named in the dispensation - they only are the proxies or representatives of the Grand Master - they only are responsible to him for the faithful execution of the power temporarily vested in them. All Masons who aid and assist them in conferring the degrees are extraneous to the dispensation, and act, in thus assisting, precisely as the visitors to a constituted Lodge might do, who should be called upon to aid the regular officers and members in the discharge of their duties. The corollary from all this is, that in a Lodge under dispensation, none but the Master and Wardens have a right to elect candidates.

 

I say a right, because I believe that such is the law, as a necessary and unavoidable inference from the peculiar organization of Lodges under dispensation. But it is not always proper or courteous for us to put ourselves on our reserved rights, and to push the law with rigor to its utmost limit. When a certain number of brethren have  

 

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united themselves together under a Master and Wardens acting by dispensation, with the ulterior design of applying for a warrant of constitution and forming themselves into a regular Lodge, although they have no legal right to ballot for candidates, the selection of whom has been intrusted by the Grand Master to the three officers named in the dispensation for that especial purpose; yet as the choice of those who are hereafter to be their associates in the future Lodge must be a matter of interest to them, ordinary courtesy, to say nothing of Masonic kindness, should prompt the Master and Wardens to consult the feelings of their brethren, and to ask their opinions of the eligibility of the candidates who apply to be made Masons. Perhaps the most expeditious and convenient mode of obtaining this expression of their opinions is to have recourse to a ballot, and to do so, as an act of courtesy, is of course unobjectionable.

 

278 - How long does a Lodge usually run under dispensation?

 

            Dispensation, Length of. A Dispensation gives power to the officers named in a petition to hold a Lodge, open and close it, and to "enter, pass, and raise Freemasons." The length of time of this dispensation is generally understood, and expressed on its face to be, "until it shall be revoked by the Grand Master or the Grand Lodge, or until a Warrant of Constitution is granted by the Grand Lodge." Preston observes, that the brethren named in it are vested with power "to assemble as Masons for forty days, and until such time as a Warrant of Constitution can be obtained by command of the Grand Lodge, or that authority be re‑called." Usage, however, as a general thing, allows the dispensation to continue until the next meeting of the Grand Lodge, when it is either annulled or a warrant of constitution granted.

 

Either the Grand Master or the Grand Lodge has the power to revoke the dispensation; and in such a case, the Lodge of course at once ceases to exist. As in the case of all extinct Lodges, whatever funds or property it has accumulated will pass to the Grand Lodge, which may be called the natural heir of its subordinates; but all the work done in the Lodge, under the dispensation, is regular and legal, and all the Masons made by it are, in every sense of the term, "true and lawful brethren."

 

279 - What is the status of a Mason made in a Lodge under dispensation?

 

            Dispensation, Lodge Under. A Lodge under dispensation cannot elect members. Candidates may be elected to receive the degrees, but the conferring of the third degree in a Lodge under dispensation does not at the same time confer membership, or a right to member‑ship, as occurs, under similar circumstances, in a Lodge working under a warrant of constitution. This arises from the inchoate and

 

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imperfect nature of such a Lodge. It is simply a temporary organization of Masons for a specific purpose. A Lodge under dispensation is, in every sense of the word, what the old records of England call an "occasional Lodge," convened by the Grand Master for one purpose, and no other. There is no authority in the instrument that convened them to do anything else except to make Masons. They are brought together under the mandate of the Grand Master for this purpose only, so expressed, definitely and positively, in the plainest and most unequivocal language. They are not congregated to make by‑laws, to elect members, to frame laws - in short, to do any‑thing except "to enter, pass, and raise Freemasons." If they proceed to the transaction of any other business than this, or what is strictly incidental to it, they transcend the authority that has been delegated to them. Hence, as a Lodge under dispensation derives all its prerogatives from the dispensation only, and as that instrument confers no other power than that of making Masons, it follows that the prerogative of electing members is not conferred upon it. The candidates who have received the degrees in such a Lodge partake of its imperfect and preliminary character. If the Lodge at the proper time receives its warrant of constitution, they then become members of the completed Lodge. If the dispensation, on the contrary, is revoked, and the Lodge dissolved, they are Masons in good standing, but unaffiliated, and are not only permitted, but it becomes their duty, to apply to some regular Lodge for affiliation.

 

280 - Has a Grand Lodge the right to issue a dispensation to admit a Mason without unanimous consent?

 

            Dispensation of Unanimous Consent. The right of a Lodge, ex‑pressed by the unanimous consent of all the brethren present, to judge of whom it shall admit to its membership, is called "an inherent privilege," and it is expressly said that it is "not subject to a dispensation." The reason assigned for this is one that will suggest itself at once to any reflective mind, namely, because the members are themselves the best judges of the particular reasons for admission or rejection; and if an objectionable person is thrust upon them, contrary to their wishes, the harmony of the Lodge may be impaired, or even its continuance hazarded.

 

281 - Has the Grand Master the right to grant a dispensation for the elec‑ tion of Master in the event of the Master's death or disability?

 

            Dispensation to Fill Vacancy in the Office of Master. The right to succeed the Master is a personal right, vested in the Wardens, hence no dispensation can issue to set it aside and to order an election; for it is an undoubted principle of justice that the Grand Master has no prerogative to interfere, by his dispensing power, with the rights of individuals.

 

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282 - What is the status of a Lodge under dispensation?

 

            Dispensations for Lodges. Lodges under dispensation are merely temporary in their nature, subject to the will of the Grand Master for their continuance, and acting during their existence simply as his proxies, for the purpose of exercising a right which is inherent in him by the ancient Landmarks, that, namely, of congregating Masons to confer degrees. The ancient records do not throw any light on this subject of Lodges under dispensation. It appears from the Old Regulations that the power of constituting a Lodge at once, without any probationary dispensation, was originally vested in the Grand Master; and the brief ceremony of constituting a new Lodge, to be found in the first edition of the Book of Constitutions, as well as that more enlarged one contained in the second edition of the same work, was drawn up in accordance with the principle that the power of original constitution was vested in the Grand Master. But in this country the law has been differently interpreted, and the power of constituting Lodges having been taken from, or rather tacitly surrendered by Grand Masters, it has been assumed by Grand Lodges alone. Hence Grand Masters, in exercising the power of granting dispensations to open and hold Lodges, have fallen back for their authority to do so on that ancient Landmark which makes it the prerogative of the Grand Master to summon any legal number of brethren together, and with them to make Masons. A Lodge under dispensation is there‑fore simply the creature or proxy of the Grand Master - congregated for a temporary and special purpose (for it is admitted that the dispensation may be revoked the next day), or if intended to continue until a warrant is granted, then only an inchoate Lodge - an' assemblage of Masons in the state or condition preparatory to the formation of a regular Lodge. But as the Landmarks give the Grand Master the right or prerogative of congregating his brethren for the purpose of making Masons only, and as it confers on him no power of making laws, or performing any other acts which exclusively reside in a perfect and complete Lodge, it is evident that his creature, the Lodge which derives its existence from his dispensation, can possess no prerogatives which did not originally vest in its creation. The Grand Master cannot give to others that which he does not himself possess. The prerogatives of a Lodge under dispensation are there‑fore very limited in their nature.

 

283 - How should disputes between Masons be disposed of?

 

            Disputes. The spirit of all the Ancient Charges and Constitutions is that disputes among Masons should be settled by an appeal to the brethren, to whose award the disputants were required to submit. Thus, in an old Record of the fifteenth century, it is provided, among other charges, that "yf any discorde schall be bitwene hym

 

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and his fellows, he schall abey hym mekely and be stylle at the bydding of hi's Master or of the Wardeyne of his Master, in his Master's absens, to the holy day folowyng, and that he accorde then at the dispocition of his fellows." A similar regulation is to be found in all the other old Charges and Constitutions, and is continued in operation at this day by the Charges approved in 1722, which express the same idea in more modern language.

 

284 - On what grounds may a Masonic Lodge be lawfully dissolved?

 

            Dissolution of a Lodge. The laws of Masonry provide only two ways in which the warrant of constitution of a Lodge can be forfeited, and the Lodge dissolved. The first of these is by an act of the Grand Lodge, after due trial. The offences which render a Lodge liable to this severe penalty are enumerated in the Constitution of the Grand Lodge of New York, as being:

 

1. Contumacy to the authority of the Grand Master or Grand Lodge.

2. Departure from the original plan of Masonry and Ancient Landmarks.

3. Disobedience to the constitutions. And,

4. Ceasing to meet for one year or more. To these I am disposed to add: The indiscriminate making of immoral candidates, whereby the reputation of the institution in the vicinity of the Lodge is impaired.

 

285 - Is Freemasonry a charitable institution?

 

            Distress. Freemasonry is, strictly speaking, a charitable association; that is to say, it does not, in any way, partake of the nature of a joint stock, or mutual insurance company, which distinguishes so many of the friendly societies of the present day in England and this country. In the Masonic organization, charity is given - as charity should only be given - to the needy, and according to the means of the givers. That principle of mutual insurance by which a society or association pledges itself in articles of its constitution, in consideration of the regular payment of a certain annual amount, to contribute, in return, a fixed sum, usually called "a benefit," to the member who has so paid his dues, whenever he is sick, whether he needs it or not, making no distinction between rich and poor, but only between punctual payers and defaulters, is a mere matter of commercial bargain and pecuniary calculation. There is not one particle of charity in it. It is the legal and expected result of a previous contract, to be en‑forced by law if necessary, and as such, can enlist none of the finer emotions of the heart.

 

This, therefore, I need scarcely say, is entirely different from the system of charity which is practised in the Masonic institution. Here there is no question of arrears; the stranger from the most distant land, if he be true and worthy, is as equally entitled to the charities of his brethren, as the most punctual paying member of the Lodge. The,

 

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only claim that Masonic charity listens to is that of poverty; the only requisite to insure relief is destitution. The first claim, therefore, that is necessary to substantiate the Masonic right of relief is that the Brother applying for assistance is really in distressed or needy circumstances. The demand for pecuniary aid can only be made by the poor and destitute.

 

286 - What official in British Freemasonry corresponds to the District Deputy Grand Master?

 

            District Deputy Grand Master. In this country the office of District Deputy Grand Master appears to have taken the place, in many jurisdictions, of the English Provincial Grand Masters; but as the office has been created by a special enactment in every case, the Regulations which refer to it must be considered as strictly local in their character, Hence the duties and prerogatives of these officers widely differ in different jurisdictions, and a consideration of them can find no place in a treatise on the general principles of Masonic law. Individually, I confess that I am opposed to the creation of the office, as infringing on the simplicity of the Masonic system of government, although it cannot be denied that a Grand Lodge has the right to create such an office, so long as the powers conferred on the officer do not affect the inherent prerogatives of the Grand Master; with which, of course, no modern Constitutions can interfere.

 

287 - Into what three classes are Masonic offenses divided?

 

            Division of Masonic Offenses. There is a division of Masonic offenses which is well worthy of notice; for, as the civil law made a distinction between the juris praecepta, or precepts of the law, which were without any temporal punishment, and the juris regulae, or rules of law which were accompanied with a penalty, so the laws of Masonry may be divided into directive precepts and penal regulations, the former being accompanied with no specified punishment, and the latter always containing a penal sanction. Of the latter, no example need be at present adduced; but of the former, we will find a well known instance in the old Charges approved in 1722, where it is said that every Mason ought to belong to a Lodge, while no penalty is affixed for a violation of the precept.

 

The directive precepts of the Order are to be found partly in the old Constitutions and partly in the ritual, where they are constantly occurring as indications of what should be done or omitted to form the character of a true and trusty Mason. They constitute rather the ethics than the law of Masonry.

 

288 - What do the three degrees blend?

 

            Doctrines. The three degrees blend doctrine, morality, and science, tradition and history, into a grand and beautiful system, which, if

 

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studied with attention and practised with sincerity, will inspire a holy confidence that the Lord of Life will enable us to trample the king of terrors beneath our feet, and lift our eyes to the bright Morning Star, whose rising brings peace and salvation to the faithful and obedient to the holy Word of God. There is, indeed, scarcely a point of duty or morality which man has been presumed to owe to God, his neighbor, or himself, under the Patriarchal, the Mosaic, or the Christian dispensations, which, in the construction of our symbolical system, has been untouched. The forms and ceremonies, secrets and landmarks, the types and allegories of Freemasonry pre‑sent copious subjects of investigation, which cannot be easily exhausted. The nature of the lodge, its form, dimensions, and support; its ground, situation, and covering; its ornaments, furniture, and jewels, all unite their aid to form a perfect code of moral and theological philosophy, which, while it fascinates the understanding, improves the mind, until it becomes polished like the perfect Ashlar, and can only be tried by the square of God's word, and the unerring compass of conscience.

 

289 - What is the second order of architecture?

 

            Doric. The Doric is the second of the five orders of architecture, and is that between the Tuscan and the Ionic. It is the most natural and best proportioned of all the orders; all its parts being founded on the natural position of solid bodies.

 

 

290 - What is the meaning of the word "dotage" as used in Freemasonry?

 

            Dotage. "An old man in his dotage," is, like "a young man under age," equally incapable of initiation. The reason in both cases is the same. There is an absence of that maturity of intellect which is required for the comprehension of our mysteries. In one instance the fruit is still green; in the other, it has ripened and rotted, and is ready to fall from the tree. Dotage may be technically defined to be an impotence of body as well as of mind, from excessive old age. It is marked by childish desires and pursuits, a loss of judgment and memory, and a senseless and unconnected garrulity of speech. No precise age can be fixed to which these intellectual deficiences belong. They appear earlier in some mental constitutions than they do in others. The Lodge must. determine for itself as to whether the candidate comes within the limits of the objection based upon his dotage. Fortunately, it is rarely that a Lodge or its committee will be called upon to decide such questions. Old men in their dotage are not usually candidates for Masonic initiation. And however old an applicant may be, if he is in the possession of his healthy mental faculties, his age alone will constitute no disqualification. It is not the number

 

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of his years, but their effect on his mind, that is to be the subject of investigation.

 

291 - May charges be lawfully brought by a Masonic Lodge for an offense for which the brother has already been punished by the civil authorities?

 

            Double Punishment. It may appear at first sight to be a violation of the great principles of justice to punish a man a second time for the same offense, and it may therefore be supposed that when a Mason has once undergone the penalty of the laws of his country, he should not be again tried and punished in his Lodge for the same crime. But this is not the theory upon which Masonic punishment is inflicted in such cases. When a Mason violates the laws of his country, he also commits a Masonic crime; for, by his wrong doing, he not only trangresses the Masonic law of obedience, but he also "brings shame upon the craft." Of this crime the laws of the country take no cognizance, and it is for this alone that he is to be tried and punished by a Masonic tribunal.

 

292 - What is a good rule in all doubtful matters?

 

            Doubts. It is a good rule in all doubtful matters to suspend our opinion at least till positive proof is obtained on which to found it. Until we have fully ascertained the real state of the case, let us al‑ways be willing to put the fairest construction it will admit; and even to hope the best of a thing when appearances are against it. Where doubt hesitates, let candor prompt; and where justice balances, let mercy prevail. Even where we find ourselves obliged to blame the principles of a certain sect or party, let us not be so uncharitable as to con‑found all its adherents and followers under one general and indiscriminate censure. Especially let us not charge them with such con‑sequences of their tenets as they disavow.

 

293 - Of what is the dove emblematic?

 

            Dove. This bird was the diluvian messenger of peace, and hovered over the retreating waters like a celestial harbinger of safety. Thus a lunette floating on the surface of the ocean, attended by a dove with an olive branch in its mouth, and encircled by a rainbow, form a striking and expressive symbol which needs no explanation. If Freemasonry has allowed this bird to occupy a high situation amongst its hallowed symbols, the reasons for such an appropriation are fully competent to justify the proceeding. The dove was an agent at the creation, at the deluge, and at the baptism of Christ.

 

294 - What distinguishes "due form" from "ample form?"

 

            Due Form. When a Lodge is constituted, and its officers installed, or any Masonic service is performed, such as laying corner stones,

 

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consecrating halls, by the Grand Master and his officers, it is said to be done in ample form; if by deputies of the Grand Master, it is said to be done in due form.

 

295 - What does the due guard teach?

 

            Due Guard. A mode of recognition which derives its name from its object, which is to duly guard the person using it as regards his obligations, and the penalty for their violation. The due guard is an Americanism, and of comparatively recent origin, being unknown to the English and Continental systems. In some of the old rituals of the date of

1757, the expression is used, but only as referring to what is now called the sign.

 

296 - What is the due guard?

 

            Due Guard, Meaning of. The "due guard" of Masonry teaches every brother to set a watch over his words, his acts, and his thoughts, and constantly warns him to remember his solemn obligations, and never to forget the penalty of broken vows and violated faith.

 

297 - What are the rights of a Lodge with respect to establishing dues and assessments?

 

            Dues. A Lodge has the right to levy a tax upon its members. This is paid under the name of "dues" or "quarterage." The subject of dues is a local matter, with which Grand Lodges should not interfere; yet it must be admitted, under the theory advanced else‑where on the subject of by‑laws, that a Grand Lodge has, if it chooses, an unquestionable right to adopt any regulation controlling the action of its subordinates, in respect to this tax. The expediency of enacting such a regulation, and the right to do so, are two very different things.

 

298 - What is the origin of the custom requiring the payment of dues?

 

            Dues, Payment of. The payment of dues is a duty incumbent on all the members of a Lodge, which, although of comparatively recent date, is now of almost universal usage. Formerly, that is to say, before the revival of Masonry in 1717, Lodges received no warrants; but a sufficient number of Brethren, meeting together, were competent to make Masons, and practice the rites of Masonry. After the temporary business which had called them together had been performed, the Lodge was dissolved until some similar occasion should summon the Brethren again together. There was then no permanent organization - no necessity for a Lodge - and consequently no Regulation requiring the payment of annual dues. When Lodges, however, became permanently established by warrants of Constitution, permanent membership followed, and, of course, the payment of some contribution was required from each member as a fund towards defraying the exnenses of the Lodge. It is not a

 

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general Masonic duty, in which the Mason is affected towards the whole body of the craft, as in the duty of moral deportment, but is to be regarded simply in the light of a pecuniary contract, the parties to which are the Lodge and its members. Hence it is not prescribed or regulated by any of the Ancient Constitutions, nor is it a matter with which Grand Lodges should ever interfere.

 

299 - Is a Mason required to pay dues while under suspension?

 

            Dues Under Suspension. Do the annual dues of a member under suspension continue to accrue during his suspension? I should say clearly not. Dues are paid by members to their Lodges for the enjoyment and exercise of certain rights which pertain to membership. If the exercise of these rights is prohibited, it seems but an equitable conclusion that payment for the exercise of the rights should be suspended with the suspension of the rights themselves. No man should be made to pay for that which he does not receive.

 

This view is practically adopted everywhere in the case of indefinite suspension; for the Secretary invariably abstains from continuing his account with an indefinitely suspended member, and I see no reason why a different rule should be adopted in reference to members under definite suspension. The two penalties differ only in respect to the extent of time for which they are inflicted, and in the forms to be pursued in acquiring restoration. In all other respects they are precisely alike, and are to be governed by the same principles.

 

300 - Can a dumb person become a Mason?

 

            Dumbness. Although the faculty of speech is not one of the five human senses, it is important as the medium of communicating instruction, admonition, or reproof, and the person who does not possess it is unfitted to perform the most important duties of life. Hence dumbness disqualifies a candidate for Masonic initiation.

 

301 - What are the duties of a Lodge with reference to the reputation of Ancient Craft Masonry?

 

            Duties of Lodge. The powers and prerogatives of a Lodge are great nor is it to be supposed that prerogatives so numerous and so important would be conferred on any association without the implied existence of extensive duties. It must, therefore, be remembered that as the Grand Lodge is the general conservator of the Masonic character and interest in the whole territory over which it presides, so each sub‑ordinate Lodge is equally the conservator of the same character and interests in its own local jurisdiction. If, therefore, a Lodge is wise in its selection of laws, and strict in the exercise of discipline - if it watches with assiduity over the Landmarks of the Order, and with prudent foresight prevents the slightest attempt at an innovation on them - if its members use the black ball, as the great bulwark of Ma‑

 

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sonry, with impartial justice, and give, in their own conduct, the best refutation of the slanders of our enemies - then, and then only - to use the language of our ritual - will "the honor, glory and reputation of the institution be firmly established, and the world at large convinced of its good effects." And to effect these objects is the great duty of every subordinate Lodge.

 

302 - What duties do Masons owe to God, their neighbors and themselves?

 

            Duties of Master Masons. The moral law inculcates love of God, love of our neighbor, and duty to ourselves. Each of these embraces other incidental duties which are obligatory on every Mason. Thus, the love of God implies that we should abstain from all profanity and irreverent use of his name. The being whom we truly love, we cannot treat with disrespect. I know indeed of no offence more directly op‑posed to the whole spirit of the institution than a profane use of that holy name, which is the most important feature of the system of Masonry, as the all‑pervading symbol of that Divine truth which it is the professed object of every Mason to discover. Profanity in a Mason, therefore, while it is an insult to the majesty of our Maker, is also an irreverence for the religious design of the Masonic science, and as such is a Masonic crime.

 

Universal benevolence, which Bishop Cumberland calls "the prime law of nature," is the necessary result of love of our neighbor. Cruelty to one's inferiors and dependents, uncharitableness to the poor and needy, and a general misanthropical neglect of our duty as men to our fellow beings, exhibiting itself in extreme selfishness and indifference to the comfort or happiness of all others, are offences against the moral law, and therefore Masonic crimes. Job, in one of his affecting remonstrances, has beautifully enumerated the vices which flow from a want of sympathy with our fellow beings, any one of which would, if committed by a Mason, be a fitting cause for the exercise of Masonic discipline. "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless have not eaten thereof; if I have seen any perish for want of clothing, or any poor without a covering; if his loins have not blessed me, and he were not warmed with the fleece of my sheep, then let evil overtake me." Justice, which the civil law defines to be "a constant and prevailing desire *to give every one his just due," is another necessary result of love of our neighbor. As one of the cardinal virtues, the candidate is instructed in the ritual of the first degree "never to deviate from its minutest principles." Injustice, therefore, in every form in which one man can do wrong to another, is a violation of the moral law, and a Masonic crime.

 

Lastly, from our duty to ourselves result all those virtues, the prac‑

 

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tice of which enables us to discharge the obligations we owe to society, our family, and our friends. In neglecting this duty, by abusing the bounties of Providence, by impairing our faculties, by irregularity, and debasing our profession by intemperance, we violate the moral law, and are guilty of Masonic crime.

 

303 - What are the duties of a Mason?

 

            Duty. The duty of a Mason as an honest man is plain and easy. It requires of him honesty in contracts, sincerity in affirming, simplicity in bargaining and faithfulness in performing. To sleep little, and to study much; to say little and to think and hear much; to learn, that he may be able to do; and then to do earnestly and vigorously whatever the good of his fellows, his country and mankind requires, are the duties of every Mason.

 

304 - Why does the Worshipful Master sit in the East?

 

            East. The pedestal, with the volume of the Sacred Law, is placed in the eastern part of the lodge, to signify that as the sun rises in the east to open and enliven the day, so is the Worshipful Master placed in the east to open the lodge, and to employ and instruct the brethren in Masonry.

 

The East has always been considered peculiarly sacred. This was, without exception, the case in all the Ancient Mysteries. In the Egyptian rites, especially, and those of Adonis, which were among the earliest, and from which the others derived their existence, the sun was the object of adoration, and his revolutions through the various seasons were fictitiously represented. The spot, therefore, where this luminary made his appearance at the commencement of day, and where his worshippers were wont anxiously to look for the first darting of his prolific rays, was esteemed as the figurative birthplace of their god, and honored with an appropriate degree of reverence. And even among those nations where the sun‑worship gave place to more enlightened doctrines, the respect for the place of sun‑rising continued to exist. The camp of Judah was placed by Moses in the East as a mark of distinction; the tabernacle in the wilderness was placed due East and West; and the practice was continued in the erection of Christian churches. Hence, too, the primitive Christian always turned towards the East in their public prayers, which custom St. Augustine accounts for "because the East is the most honorable part of the world, being the region of light whence the glorious sun arises." And hence all Masonic Lodges, like their great prototype the Temple of Jerusalem, are built or supposed to be built, due East and West; and as the North is esteemed a place of darkness, the East, on the contrary, is considered a place of light.

 

In the primitive Christian church, according to St. Ambrose, in the ceremonies accompanying the baptism of a catechumen, "he turned to‑

 

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ward the West, the image of darkness, to abjure the world, and toward the East, the emblem of light, to denote his alliance with Jesus Christ." And so, too, in the oldest lectures of the last century, the Mason is said to travel from the West to the East, that is, from darkness to light. In the Prestonian system, the question is asked, "What induces you to leave the West to travel to the East?" And the answer is: "In search of a Master, and from him to gain instruction." The same idea, if not precisely the same language, is preserved in the modern and existing rituals.

 

The East, being the place where the Master sits, is considered the most honorable part of the Lodge, and is distinguished from the rest of the room by a dais, or raised platform, which is occupied only by those who have passed the Chair.

 

305 - What was the Masonic punishment for eavesdropping?

 

            Eavesdropper. In the lectures used at the revival of Masonry in 1717, the following punishment was inflicted on a cowan. "To be placed under the eaves of the house in rainy weather, till the water runs in at his shoulders and out at his shoes." The French rather extend this punishment. "On le met sour une gouttiere, une pompe, ou une fontaine, jusqu'a ce qu'il soit mouille depuis la tete jusqu'aux pieds." Hence a listener is called an eavesdropper.

 

306 - Can Masonic charges be based upon ecclesiastical or political offenses?

 

            Ecclesiastical or Political Offenses. The Order of Freemasonry will take no cognizance of ecclesiastical or political offenses. And this arises from the very nature of our society, which eschews all controversies about national religion or state policy. Hence apostasy, heresy and schisms, although considered in some governments as heinous offenses, and subject to severe punishment, cannot become the foundation of a charge in a Masonic Lodge.

 

307 - What degrees of Masonry are based on the rebuilding of the Temple?

 

            Edict of Cyrus. Five hundred and thirty‑six years before the Christian era, Cyrus issued his edict permitting the Jews to return from the captivity at Babylon to Jerusalem, and to rebuild the House of the Lord. At the same time he restored to them all the sacred vessels and precious ornaments of the first Temple, which had been carried away by Nebuchadnezzar, and which were still in existence. This is commemorated in the Royal Arch degree of the York and American Rites. It is also referred to in the fifteenth degree, or Knight of the East, of the Scottish Rite.

 

308 - What were the Egyptian mysteries?

 

            Egyptian Mysteries. According to Herodotus, the secret institution of Isis, with its wonderful mysteries and imposing ceremonies, made its appearance simultaneously with the organization of Egyptian

 

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society and the birth of Egyptian civilization. At first the initiation into these mysteries was, probably, simply a mystic drama, representing the progress of man, from a barbarous to a civilized state, and his advancement and struggles through gloom and toil, toward the supreme perfection, whether in time or eternity. This is seen in the hieroglyphical representation of the judgment of Amenti. It is a picture of an ordeal or scrutiny to which the candidate was subjected preparatory to initiation. The ceremony of initiation itself was a progress through gloom and terror, and all possible mortal horrors, to scenes of indescribable beauty and glory.

 

309 - What qualificatons should be sought in the choice of the officers of a Lodge?

 

            Electing Officers. In most lodges the election of officers takes place upon, or near to, St. John's Day, when either new officers are chosen, or the old ones are re‑elected. He who aspires to fill any of the chief offices of the Lodge must not only possess the necessary Masonic knowledge to enable him to assist in carrying on the Lodge work with order and harmony, but he must be a man whose general knowledge, skill, and experience has gained him the esteem and confidence of his brethren; rank, titles or riches should never be taken into account unless the possessor is also endowed with the former qualifications; nor, on the other hand, should any brother be elected whose situation in life would not allow him to devote the necessary time to the duties of the Lodge without injury to himself, his family, or connections. Should the election have fallen upon any brother who feels himself unable to per‑form the important duties which would devolve upon him, it is his duty immediately to decline the proffered honor. The welfare of the Lodge should be his sole object, and if he feels that he is not able to promote that object so well as he ought to do as an officer, it is much more credit‑able to him to continue to do his utmost as a private member.

 

310 - What was formerly the custom of the Craft with regard to the choice of Grand Wardens?

 

            Election of Grand Wardens. By the Regulations of 1721, the Grand Master possessed the power of nominating the Grand Wardens; but if his nomination was not unanimously approved, the Grand Lodge proceeded to an election, so that really the choice of these officers was vested in the Grand Lodge. By the universal usage of the present day, the power of nomination is not exercised by Grand Masters, and the Grand Wardens are always elected.

 

311 - How often and at what time should the officers of a Lodge be elected?

 

            Election of Officers. It is a law of Masonry that lodge officers should be elected annually. All offices in Masonry are held by annual tenure, which is perhaps derived from the fact that the General Assem‑

 

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bly of the craft was anciently held annually. This election must also be held in subordinate Lodges on the festival of St. John the Evangelist, or at some meeting immediately previous to it. The time of the election of the officers of a Grand Lodge varies in different jurisdictions; but I do not know of any country in which the election of the officers of a subordinate Lodge is made at any other time of the year than the one just indicated. The Masonic year always and everywhere begins on the festival of St. John the Evangelist, or the 27th of December, and the officers commence the discharge of their functions on that day. The election must therefore take place at that time, or immediately before it, and if by any cause it has been neglected, it becomes necessary to obtain a dispensation from the Grand Master for holding one on a subsequent day. The authority vested in the Lodge by the warrant of constitution is to hold the election on the legal and specified day, and if it is held afterwards, as no power to order it exists in the Lodge, the authority must be supplied by the dispensing prerogative of the Grand Master.

 

312 - Has a Lodge under dispensation the right to elect its own officers?

 

            Election of Officers of Lodge under Dispensation. A Lodge under dispensation cannot elect officers. The very instrument of dispensation to which it is indebted for its existence has nominated the officers who are to govern it as the agents of the Grand Master. From him alone they derive their authority, and by him alone can they be displaced, or others substituted in their stead. The Grand Master has delegated certain powers to the persons named in the dispensation, but they cannot in turn delegate these powers of acting as Master and Wardens to any other persons; for it is an established principle of law that a delegated authority cannot be re‑delegated. But for the Master and Wardens to resign their offices to others who had been elected by the Lodge would be just such a re‑delegation as is forbidden by the law, and hence a Lodge, under dispensation, cannot elect its officers. They are the appointees of the Grand Master.

 

313 - What rules govern the election of a Masonic official?

 

            Elections, Regulations Governing. The election of candidates for initiation, or of Masons for affiliation, must be conducted with white and black balls, and the result will be declared by the Junior and Senior Wardens and Master, in rotation, after inspection.

 

When the report of a committee on a petition for initiation or affiliation is unfavorable, it is unnecessary to proceed to a ballot; for, as the vote must be unanimous, the unfavorable opinion already expressed of at least two members of the committee is in itself a rejection. It is not to be presumed that the committee would report against and vote for the candidate. Of course, it is to be understood in these cases that an un‑

 

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favorable report by a committee is equivalent to a rejection. But some Grand Lodges have said that a ballot must be taken in all cases, and this, though not the general usage, is no violation of a landmark.

 

In an election for officers, two tellers are to be appointed to receive and count the votes, and the result must be declared by the Master.

 

Where the by‑laws of a Lodge do not provide otherwise, the election of an officer may be taken by a show of hands, if there be no opposing candidate.

 

In conclusion, to borrow the language of Bro. French, "let me say that no general rules can be laid down that will meet all special cases; and proper consideration and good judgment will almost always lead a properly qualified Master to decide right."

 

314 - What steps must be taken to fill a vacancy in an office in a Masonic Lodge?

 

            Election to Fill Vacancy. In the case of any of the offices, except those of the Master or Wardens, death or expulsion, which, it will be remembered, is a Masonic death, completely vacates the office and an election may be held, provided a dispensation has been obtained from the Grand Master for that purpose. But this rule does not refer to the Master or Wardens; for it is now held that on the death of any one of these, the inferior officer assumes the duties of the office; and no election can be held, even by dispensation, to supply the vacancy until the regular period.

 

315 - What is required for eligibility to the office of Grand Warden?

 

            Eligibility as Grand Warden. The old Charges of 1722 required that no one could be a Grand Warden until he had been the Master of a Lodge. The rule still continues in force, either by the specific regulation of modern Grand Lodges, or by the force of usage, which is the best interpreter of law.

 

316 - What other office must a Master Mason have held to become eligible to be the Master of a Lodge?

 

            Eligibility as Master of a Lodge. No one is eligible to election as the Master of a Lodge, unless he has previously served in the office of Warden. The authority for this doctrine is to be found in the Charges approved in 1722, which say that no one can be a Master "until he has acted as a Warden." It does not seem to be necessary that the Master elect should have served in the capacity of a Warden, in the Lodge over which he is called to preside. The fact of having once filled a Warden's chair in any other Lodge will meet all the requisitions of the law; for it is a settled principle that when a brother affiliates in a new Lodge, he carries with him all the official rights which he bad previously possessed in the Lodge to which he formerly belonged. If he was a Past Master or a Past Warden in the one. he retains in the

 

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other all the prerogatives which were acquired by such a position.

 

There are two exceptions to the rule requiring preparatory service in a Wardenship, in which a Mason may be elected to the office of Master, without having previously passed through that of a Warden. The first of these is in the case of a new Lodge, which has just received a warrant of constitution from the Grand Lodge, and in which the officers are, for the first time, to be installed. Here it is not considered necessary that the new Master should have previously served as a War‑den. The second case is where, even in an old Lodge, neither of the Wardens, nor any one who has previously filled the office of Master or Warden, will consent to serve as presiding officer. As this is strictly a case of emergency, in which the usage must be neglected, or the Lodge cease to act for want of a Master, it has been thought advisable to permit the Lodge, under such circumstances, to elect a Master from the floor. But as this is an infringement of the regulations, it is necessary that the Grand Master should legalize the act by issuing his dispensation to authorize the irregularity.

 

317 - Who are eligible for election as Tiler in a Masonic Lodge?

 

            Eligibility as Tiler. A necessary qualification of a Tiler is that he should be a Master Mason. Although the Lodge may be opened in an inferior degree, no one who has not advanced to the third degree can legally discharge the functions of Tiler.

 

The Tiler need not be a member of the Lodge which he tiles; and in fact, in large cities, one brother very often performs the duties of Tiler of several Lodges.

 

318 - What are the prerogatives of a Past Master with respect to office in the Grand Lodge?

 

            Eligibility of Past Masters. By a Regulation contained in the Charges approved in

1722, it appears that none but Past Masters were eligible to the offices of Deputy Grand Master, or Grand Warden. The office of Grand Master, however, required no such previous qualification. The highest officer of the Order might be selected from the ranks of the fraternity. The reason of this singular distinction is not at first apparent, but, on reflection, will be easily understood. The Deputy and Wardens were the working officers of the Grand Lodge, and expected to bring to the discharge of the duties of their stations some experience de‑rived from previous service in the Order. Hence they were selected from the elders of the craft. But the Grand Master was always, when possible, selected, not on account of his Masonic knowledge or experience  - for these, it was supposed, would be supplied for him by his Deputy  - but on account of the lustre that his high position and influence in the state would reflect upon the Order. Thus, the Old Charges say that the Grand Master must be "nobly born, or a gentleman of the best fashion, or some eminent scholar, or some curious architect or other artist,

 

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descended of honest parents, and who is of singular great merit, in the opinion of the Lodges." But it was seldom possible to find a nobleman, or other distinguished person who had passed through the inferior offices of the Order, or bestowed any very practical attention on Masonry. It was, therefore, thought better that the craft should enjoy the advantages of a Grand Master in high social position, however unskilled in the art he might be, than of one, no matter how much Masonic experience he possessed, if he was without worldly influence. Therefore no other qualification was required for the office of Grand Master than that of being a Fellow Craft. The regulation is not now necessary, for Masonry, in the elevated condition that it has now attained, needs no extraneous influence to support it, and Grand Masters are often selected for their experience and Masonic zeal; but, in the eighteenth century, the Order undoubtedly derived much advantage, as it does even now in Europe, from the long array of royal and noble Grand Masters.

 

319 - What prerogatives do Wardens enjoy with reference to eligibility for election to office?

 

            Eligibility of Wardens. A prerogative of Wardens is their eligibility to election as Master. It has already been seen that no Mason can be chosen Master unless he has previously served in the office of Warden, except in the case of new Lodges, or of emergencies, where no Warden, Past Warden, or Past Master will consent to serve., This eligibility to the chair is not confined to the Wardens then in office, for any brother who has ever filled that station retains for ever his eligibility. It is a right that is affected by no lapse of time.

 

320 - What regulations govern eligibility to office in a Lodge?

 

            Eligibility to Election as Officers. Every member of a Lodge is eligible to any office in the Lodge, except that of Worshipful Master. Eligibility for this latter office is only to be acquired by having previously held the office of a Warden. But in the instance of new Lodges, the Grand Master may, by his dispensation, authorize any competent Master Mason to discharge the duties of Master. In cases of emergency also, in old Lodges, where none of the Past officers are willing to serve, the Grand Master may issue his dispensation authorizing the Lodge to select a presiding officer from the floor. But this can only be done with the consent of all the Wardens and Past Masters; for, if any one of them is willing to serve, the Lodge shall not be permitted to elect a Brother who has not previously performed the duties of a Warden.

 

321 - What is the difference between an emblem and a symbol?

 

            Emblem. The emblem is an occult representation of something unknown or concealed by a sign or thing that is known. Thus, a square is in Freemasonry an emblem of morality; a plumb line, of rectitude of conduct; and a leN el, of equality of human conditions. Emblem is very

 

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generally used as synonymous with symbol, although the two words do not express exactly the same meaning. An emblem is properly a representation of an idea by a visible object, as in the examples quoted above; but a symbol is more extensive in its application, including every representation of an idea by an image, whether that image is presented immediately to the senses as a visible and tangible substance, or only brought before the mind by words. Hence an action or event, as de‑scribed, a myth or legend, may be a symbol; and hence, too, it follows that while all emblems are symbols, all symbols are not emblems.

 

322 - What constitutes a case of emergency in Masonry and who is the judge?

 

            Emergency. The general law of Masonry requires a month to elapse between the time of receiving a petition for initiation and that of balloting for the candidate, and also that there shall be an interval of one month between the reception of each of the degrees of Craft Masonry. Cases sometimes occur when a Lodge desires this probationary period to be dispensed with, so that the candidate's petition may be received and balloted for at the same communication, or so that the degrees may be conferred at much shorter intervals. As some reason must be assigned for the application to the Grand Master for the dispensation, such reason is generally stated to be that the candidate is about to go on a long journey, or some other equally valid. Cases of this kind are called, in the technical language of Masonry, cases of emergency. It is evident that the emergency is made for the sake of the candidate, and not for that of the Lodge or of Masonry. The too frequent occurrence of applications for dispensations in cases of emergency have been a fruitful source of evil, as thereby unworthy persons, escaping the ordeal of an investigation into character, have been introduced into the Order; and even where the candidates have been worthy, the rapid passing through the degrees prevents a due impression from being made on the mind, and the candidate fails to justly appreciate the beauties and merits of the Masonic system. Hence, these cases of emergency have been very unpopular with the most distinguished members of the Fraternity. In the olden times the Master and Wardens of the Lodge were vested with the prerogative of deciding what was a case of emergency; but modern law and usage (in this country, at least), make the Grand Master the sole judge of what constitutes a case of emergency.

 

323 - As an Entered Apprentice,' what was the Mason taught?

 

            Entered Apprentice. As an Entered Apprentice, the Mason was taught those elementary instructions which were to fit him for further advancement in his profession, just as the youth is supplied with that rudimentary education which is to prepare him for entering on the active duties of life; as a Fellow Craft, he is directed to continue his in‑

 

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vestigations in the science of the Institution, and to labor diligently in the tasks it prescribes, just as the man is required to enlarge his mind by the acquisition of new ideas, and to extend his usefulness to his fellow‑creatures; but, as a Master Mason, he is taught the last, the most important, and the most necessary of truths, that having been faithful to all his trusts, he is at last to die, and to receive the reward of his fidelity.

 

324 - Are Entered Apprentices entitled to Masonic relief?

 

            Entered Apprentices, Relief of. Entered Apprentices are not en‑titled to Masonic charities or relief. And so far as regards the pecuniary benefits of the Order, we have a still better reason for this exclusion; for surely they who have contributed nothing to the support of the institution, in the form of contributions or arrears, cannot expect, as a right, to receive any eleemosynary aid from its funds. The lesson of charity is, it is true, given in the first degree; but this is a ritualistic usage, which was established at the time when Entered Apprentices were, as I have already observed, the great body of the craft; and were really, by this fact, entitled to the name of Masons. The lessons taught on this subject, except in so far as they are of a general character, and refer to the virtue of charity simply as a part of a system of ethics, must he viewed only as an introductory instruction upon matters that are afterwards to be practically enforced in the third degree.

 

325 - Does an Entered Apprentice have the right of visitation?

 

            Entered Apprentice, Right of Visitation. Entered Apprentices, have several rights, in the due exercise of which they are entitled to as much protection as the most important members of the craft. These rights may be briefly enumerated as follows: They have a right to sit in the Lodge in which they were initiated, when it is opened in the first degree, and to receive all the instructions which appertain to that degree. This is not a right of visitation such as is exercised by Master Masons, because it cannot be extended beyond the Lodge in which the Apprentice has been initiated. Into that Lodge, however, whenever opened and working in his degree he can claim admittance, as a right accruing to him from his initiation; but if admitted into any other Lodge (the policy of which is doubtful), it can only be by the courtesy of the presiding officer. Formerly, of course, when Apprentices constituted the body of the fraternity, they possessed this general right of visitation, but lost it as soon as Lodges began to confer the higher degrees; and now it is confined to Master Masons, who alone, under modern usage, possess the right of visit.

 

326 - What rights does a candidate obtain after receiving the Entered Ap‑ prentice degree?

 

            Entered Apprentices, Rights of. In the modern system - the one, that is to say, which is now practised everywhere - Entered Apprentices

 

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are possessed of very few rights, and are called upon to perform but very few duties. They are not, strictly speaking, members of a Lodge, are not required to pay dues, and are not permitted to speak or vote, or hold any office. Secrecy and obedience are the only obligations imposed upon them, while the Masonic axiom, "audi, vide, tare" - hear, see, and be silent - is peculiarly appropriate to them in their present condition in the fraternity.

 

Our ritual, less changed in this respect than our Regulations, still speaks of initiating Apprentices and making Masons, as synonymous terms. They were so at one time, but they certainly no longer express the same meaning. An Entered Apprentice is now no more a Mason than a student of medicine is a physician, or a disciple is a philosopher. The Master Masons now constitute the body of the craft; and to be, at this day, a Mason, properly so called, one must have taken the third degree.

 

327 - What was the original status of the Entered Apprentice degree?

 

            Entered Apprentice, Status of. Our brethren of the eighteenth century seldom advanced beyond the first degree; few were passed, and fewer still were raised to the third. The Master's degree appears to have been much less comprehensive than at present; and for some years after the revival of Masonry, the third degree was unapproachable to those who lived at a distance from London; for by the laws of the Grand Lodge it was ordered, that "Apprentices must be admitted Fellowcrafts and Masters only here (in Grand Lodge), unless by a dispensation from the Grand Master."

 

328 - What penitential hymn of King Solomon is read on the entrance of the candidate in the third degree?

 

            Entrance. In America, "after the Lodge has been regularly opened in the third degree, the work is introduced on the entrance of the candidate by the reading of that beautiful and exquisitely touching portion of the penitential hymn of King Solomon, called the Ecclesiastes (xii. 1 - 7) beginning: Remember now thy Creator in the days of thy youth. In the course of the ceremony there is a prayer of deep devotion and pathos composed from some of the most sublime and affecting passages of that splendid sacred drama of Araby, the Book of Job. This prayer includes a portion of the funeral service of the Protestant Episcopal Church, and is full of tenderness and beauty."

 

329 - What should be the attitude of a Mason toward a brother?

 

            Envy. None shall discover envy at the prosperity of a brother, nor supplant him, or put him out of his work, if he be capable to finish the same, for no man can finish another's work so much to the lord's profit, unless he be thoroughly acquainted with the designs and draughts of him that began it.

 

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330 - What is a Masonic equality?

 

            Equality. In no society is this more practised than in the Order of Freemasons, for we are all brethren, and it is said that amongst brethren there must be the most perfect equality. But this word may be misunderstood: we are not all equal in the lodge, inasmuch as some are appointed to rule and govern, so it is the duty of others cheerfully and promptly to obey, and all are equally eligible to be elected to those offices, having first duly performed our duties as private members, and thus enabled to fill them with credit to ourselves and satisfaction to the Craft. We are not all equal by creation with respect to our mental faculties, and more especially we are not all equal in the labor which we have, or ought to have, bestowed upon cultivating those mental faculties to the utmost possible extent. But we ought all of us to be equally zealous in the discharge of our duties as men and Masons, and should all prove ourselves to be perfectly equal to each other in brotherly love. This is the principal thing which ought to be understood in our equality. We dare not for one moment lose sight of the rank or station which each individual brother fills in society, yet there may be at the same time a perfect equality amongst men of the most opposite social ranks in the desire to promote every useful work; and this equality will produce the most beneficial effect upon the human heart. Any Mason who would dare to attempt, among the brethren, to claim the precedence which his conventional position in society may give him, would disgrace the philosophy of the Order, and by so doing lay a sacrilegious hand upon that sacred bond by which we are indissolubly united to each other.

 

331 - Why must the Masonic oath be taken without equivocation?

 

            Equivocation. The words of the covenant of Masonry require that it should be made without evasion, equivocation, or mental reservation. This is exactly in accordance with the law of ethics in relation to promises made. And it properly applies in this case, because the covenant, as it is called, is simply a promise, or series of promises, made by the candidate to the Fraternity - to the brotherhood into whose association he is about to be admitted. In making a promise, an evasion is the eluding or avoiding the terms of the promise; and this is done, or attempted to be done, by equivocation, which is by giving to the words used a secret signification different from that which they were intended to convey by him who imposed the promise, so as to mislead, or by a mental reservation, which is a concealment or with‑holding in the mind of the promiser of certain conditions under which he makes it, which conditions are not known to the one to whom the promise is made. All of this is in direct violation of the law of veracity. The doctrine of the Jesuits is very different. Suarez, one of their most distinguished casuists, lays it down as good law, that if

 

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any one makes a promise or contract, he may secretly understand that he does not sincerely promise, or that he promises without any intention of fulfilling the promise. This is not the rule of Masonry, which requires that the words of the covenant be taken in the patent sense which they were intended by the ordinary use of language to convey. It adheres to the true rule of ethics, which is, as Paley says, that a promise is binding in the sense in which the promiser supposed the promisee to receive it.

 

332 - What is the status of a Mason whose name has been stricken from the roll for non‑payment of dues?

 

            Erasure From the Roll. In the case of permanent exclusion, or erasure from the roll of the Lodge, the party is placed in a peculiar position. He is no longer a member of the Lodge, and unless, on an appeal, he can prove that he has been unjustly or unconstitutionally stricken from the roll, he can be restored only upon petition, and a unanimous acceptance, as in the case of any other Mason applying for membership. Membership having been justly forfeited, can only be recovered under the Regulation of

1721, which require one month's notice and unanimous consent.

 

Hence, when a member's name is stricken from the roll, for non. payment of arrears, he cannot, by the mere payment of the indebted. ness, recover his membership. He acquires, by this payment, a right to a clearance and demit, but not to restored membership; for the exclusion was not a conditional one, dependent on such payment for its termination, but peremptory and unconditional. He was stricken from the roll, and by that act ceased at once and for ever to be a member of the lodge, as much so as if he had demitted.

 

333 - What distinguishes exoteric from esoteric Freemasonry?

 

            Esoteric Masonry. That secret portion of Masonry which is known only to the initiates as distinguished from exoteric Masonry, or Monitorial, which is accessible to all who choose to read the manuals and published works of the Order. The words are from the Greek, and were first used by Pythagoras, whose philosophy was divided into the exoteric, or that taught to all, and the esoteric, or that taught to a select few; and thus his disciples were divided into two classes, according to the degree of 'initiation to which they had attained, as being either fully admitted into the society, and invested with all the knowledge that the Master could communicate, or as merely postulants, enjoying only the public instructions of the school, and awaiting the gradual reception of further knowledge. This double mode of instruction was borrowed by Pythagoras from the Egyptian priests, whose theology was of two kinds - the one exoteric, and addressed to the people in general; the other esoteric, and confined to a select number of the priests and to those who possessed, or were to possess, the regal

 

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power. And the mystical nature of this concealed doctrine was ex‑pressed in their symbolic language by the images of sphinxes placed at the entrance of their temples. Two centuries later, Aristotle adopted the system of Pythagoras, and, in the Lyceum at Athens, delivered in the morning to his select disciples his subtle and concealed doctrines concerning God, Nature, and Life, and in the evening lectured on more elementary subjects to a promiscuous audience. These different lectures he called His Morning and His Evening Walk.

 

334 - What are the essential secrets of Masonry?

 

            Essential Secrets. The essential secrets of Masonry consist of nothing more than the signs, grips, passwords, and tokens, essential to the preservation of the society from the inroads of imposters; together with certain symbolical emblems, the technical terms appertaining to which served as a sort of universal language, by which the members of the Fraternity could distinguish each other, in all places and countries where lodges were instituted.

 

335 - What should be the attitude of Masons toward the Church?

 

            Established Religion. A cheerful compliance with the established religion of the country in which they live is earnestly recommended in the assemblies of Masons; and this universal conformity, notwithstanding private sentiment and opinion, is the art practised by them, which effects the laudable purpose of conciliating true friendship among men of every persuasion, while it proves the cement of general union.

 

336 - Why cannot a eunuch become a Mason?

 

            Eunuch. The physical and moral deterioration which emasculation produces in men of a most marked character. The whole nature is degraded. The affections are blunted, generous dispositions are destroyed, the intellect is impaired, and the man is entirely incapacitated for performing any deeds which require a high and magnanimous disposition. For this reason they were excluded by the Jewish law from "the congregation of the Lord," and for this reason cannot be received into the Masonic brotherhood.

 

337 - Were eunuchs ever eligible for initiation into Masonry?

 

Eunuchs, Status of. It is usual, in the most correct rituals of the third degree, especially to name eunuchs, as being incapable of initiation. In none of the old Constitutions and Charges is this class of persons alluded to by name, although of course they are comprehended in the general prohibition against making persons who have any blemish or maim. However, in the Charges which were published by Dr. Anderson, in his second edition, they are included in the list of prohibited candidates. It is probable from this that at that time it was usual to name them in the point of the OB. referrerl to; and this

 

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presumption derives strength from the fact that Dermott, in copying his Charges from those of Anderson's second edition, added a note complaining of the "moderns" for having disregarded this ancient law, in at least one instance. The question is, however, not worth discussion, except as a matter of ritual history, since the legal principle is already determined that eunuchs cannot be initiated because they are not perfect men, "having no maim or defect in their bodies."

 

338 - Why do Masons wear evergreens at funerals?

 

            Evergreen. An evergreen plant is a symbol of the immortality of the soul. The ancients, therefore, as well as the moderns, planted evergreens at the heads of graves. Freemasons wear evergreens at the funerals of their brethren, and cast them into the grave. The acacia is the plant which should be used on these occasions, but where it cannot be obtained, some other evergreen plant, especially the cedar, is used, as a substitute.

 

339 - Is it lawful to admit on appeal new evidence not presented at the original trial?

 

            Evidence. The question here suggests itself, whether on an appeal any new evidence which had not come before the Lodge can be introduced by either party. It is contrary to the spirit of the municipal law, in the trial of an appeal by a superior court, to permit the introduction of evidence that was not originally given to the court below, because, as the question is whether they did right or not upon the evidence that appeared to them, "the law judged it the highest absurdity to produce any subsequent proof upon such trial, and to condemn the prior jurisdiction for not believing evidence which they never knew." But in Masonic appeals the principle is different. Here, as I have already observed, the Grand Lodge does not act, simply, as a court of appeals, but as the supreme Masonic authority, and may at any time assume original jurisdiction in the case. The Grand Lodge, at all times, when any of the great principles of Masonic polity are at issue - whether the humblest of its children may have received an injury, or one of its Lodges have abused its chartered privileges and inflicted an act of injustice - is not to be governed by the technicalities of law, but by the great principles of justice. Like the Roman consuls in the hour of public danger, it is invested with dictatorial power "to see that the republic receive no harm." Hence it is competent for the Grand Lodge to receive any new evidence, or to inquire into any new matter, which will throw light upon the question at issue between the Lodge and the appellant. But unless the case be one of aggravated wrong or very palpable error, which the new evidence brings to light, a due sense of courtesy, which is a Masonic virtue, will prevent the Grand Lodge from at once re‑

 

 

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versing the decision of the subordinate Lodge, but it will remand the case, with the new evidence, to the Lodge, for a new trial.

 

340 - How should we treat a stranger who claims to be a Mason?

 

            Examination. If a stranger apply to you in the character of a Mason, you are cautiously to examine him in such a method as prudence shall direct you, that you may not be imposed upon by an ignorant and false pretender whom you are to reject with contempt and derision, and beware of giving him any hints of knowledge. But if you discover him to be a true and genuine brother, you are to respect him accordingly; and if he is in want, you must relieve him if you can, or else direct him how he may be relieved.

 

341 - By whom should the officers of a newly organized Lodge be examined?

 

            Examination of Officers of a New Lodge. Since, unfortunately, the recommending Lodges are not always particular in inquiring into the qualifications of the officers of a new Lodge who have been nominated to the Grand Master, and hence Lodges have been created in advantageous situations which yet, from the ignorance of those who presided over them, have been of serious detriment to the craft, the Grand Lodges are beginning now to look for something more than a mere formal recommendation which only certifies to the moral character of the applicants. As a Lodge may be considered as a Masonic academy, it is certainly desirable that its teachers should be competent to discharge the duties of instruction which they have undertaken. Hence, in 1858, the Grand Lodge of Florida adopted a resolution which declared "that no Dispensation or Charter shall be granted to any set of Masons, unless the Master and Wardens named in the application be first examined as to their proficiency in three degrees by the Master and Wardens, or Lodge recommending them, and that said examination shall not be considered sufficient unless the entire ceremony of opening and closing the Lodge, with all the Lectures of each degree, are fully and completely exhibited in open Lodge, and such satisfactory examination be endorsed on the application." The correctness - the indispensable necessity of such a regulation  - commends itself to every one whose experience has made him acquainted with the fact that Lodges are too often organized with officers altogether unacquainted with the most rudimentary instructions of Masonry; and a caricature of the institution is thus often presented, alike derogatory to its dignity and usefulness, and humiliating to its better informed friends. No dispensation, in my opinion, should ever be granted, until the Lodge asking for it had given convincing proofs that the institution of Masonry would in its hands be elevated, and justice would be fairly done to all the candidates whom it should admit. I do not ask that all Lodges should be equally learned, but

 

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I do require that none should be deplorably ignorant. Still, excepting in jurisdictions which may have wisely adopted this regulation, the old law remains in force, which only requires a simple recommendation as to moral character and Masonic standing.

 

342 - Under what circumstances may a visitor be admitted to a Lodge with‑ out examination?

 

            Examination of Visitors. A restriction on the right of visit is to be found in the necessity of an examination. No Brother can be permitted to visit any strange Lodge, unless he has first submitted to an examination. This examination, it is true, may be rendered unnecessary by an avouchment; but, as the principle is the same, and as the subject of the right of avouchment is discussed elsewhere it is unnecessary to consider here anything more than the effect of an examination on the right of visit.

 

The rule, then, is imperative that every Master Mason who applies as a visitor to a Lodge, and for whose Masonic standing and character as a Mason no Brother present can vouch, must submit to an examination before he can be admitted.

 

343 - Has a Lodge a right to exclude a member on cause shown temporarily, or permanently, from a Lodge?

 

            Exclusion, under the American law of Masonry, may be briefly defined to be a deprivation of the rights and benefits of Masonry, so far as they relate to any particular Lodge, but not to the whole fraternity. It is of two kinds, temporary and permanent.

 

No lodge shall exclude any member without giving him due notice of the charge preferred against him, and of the time appointed for its consideration.

 

A Lodge has the right to exclude a member, on cause shown, temporarily or permanently, from the Lodge. This right may be exercised either by suspension or expulsion, or by simply striking from the roll.

 

344 - What is the Masonic definition of the word "exclusion?"

 

            Exclusion, Meaning of. In the Grand Lodge of England, the word exclusion is technically used to express the act of removing a Mason from a private Lodge, by the act of the Lodge itself, or of a Provincial Grand Lodge, while expulsion is employed to signify the same act when performed by the Grand Lodge. But in this country, this use of the word is not known.

 

345 - How are the executive powers of a Grand Lodge exercised?

 

            Executive Powers of Grand Lodge. In the exercise of its executive functions, a Grand Lodge carries its laws into effect, ò and sees that they are duly enforced. But as a Grand Lodge is in session only during a few days of the year, it is necessary that these functions should be exercised for it by some one acting as its agent; and

 

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hence, to use the language of the Grand Lodge of New York, "all the executive powers of a Grand Lodge, when not in session, are reposed in its Grand Master." The Grand Master is therefore, in this discharge of executive powers, the representative of the Grand Lodge. That body having first, in its legislative capacity, made the law, and then, in its judicial capacity, having applied it to a particular case, finally, in its executive capacity, enforces its decision through the agency of its presiding officer. The Grand Master cannot make laws nor administer them, for these are the prerogatives of the Grand Lodge; but he may enforce them, because this is a power that has been delegated to him.

 

346 - What privileges were given the Masons selected to build the Temple?

 

            Exemption. The Masons who were selected to build the temple of Solomon were declared free, and were exempted, together with their descendants, from imposts, duties and taxes. They had also the privilege to bear arms. At the destruction of the temple by Nebuchadnezzar, the posterity of these Masons were carried into the captivity with the ancient Jews. But the good will of Cyrus gave them permission to erect a second temple, having set them at liberty for that purpose.

 

347 - Has a Masonic Lodge the right to try its Master on charges?

 

            Exemption of Master From Trial by Lodge. The last prerogative of a Master of a Lodge' to which I shall allude is that of exemption from trial by his Lodge, on charges preferred against him. The Grand Lodge alone has any penal jurisdiction over him. There is now, I believe, no doubt of the correctness of this decision, although the reason assigned for it is not, in my opinion, the correct one. The incompetency of a Lodge to try its Master, and his right to trial by the Grand Lodge only, is generally based on the legal axiom that every man is entitled to a trial by his peers. But how are we to apply this axiom to the case of the Master of a Lodge? Is he entitled to trial by the Grand Lodge because he is a member of that body? He derives this membership from his representative position only, and that representative position he shares with the two Wardens, who are equally members of the Grand Lodge, and who, if the principle were legitimately carried out, would be equally entitled to trial by the Grand Lodge, as their peers. We must look, therefore, somewhere else for the cause of this peculiar privilege enjoyed by Masters, and Masters alone, for Wardens are amenable to trial in their Lodges. We shall find it then in the peculiar relation existing between the Master and his Lodge - a relation which no other officer or member occupies. Under no circumstances whatever can he be deprived of his right, when present, to preside over his Lodge; and whenever the Lodge is exercising judicial functions, and is engaged in the trial of an accused member, the Master, virtute officii,

 

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becomes the presiding Judge. No one can deprive him of this position; he has, in fact, no right to yield it to any other, for he alone is responsible to the Grand Lodge that the Lodge shall, in the transaction of such grave business, confine itself within the limits of law and equity. Now, if he were himself on trial his presence would be necessary. Being present, he would have to assume the chair, and thus the anomalous spectacle would be presented of a Judge presiding in his own trial. Such a spectacle would be shocking to our sense of justice, and could not for a moment be permitted. And yet, if the Master is to be tried by his own Lodge, there is no possible way of avoiding it. On this account alone, therefore, it was necessary to find some other tribunal which should act as a court in the trial of a Master, and the Grand Lodge seems in all respects to be the most appropriate. This body has therefore been selected as the proper court for the trial of Masters, not because it is composed of the peers of these officers - for this it is not, as many of its members are only Wardens - but because it is not practicable to try them anywhere else.

 

348 - Has the Grand Lodge the right to pass Ex Post Facto laws?

 

            Ex Post Facto Laws. The legislation of every Grand Lodge must be prospective, and not retrospective in its action. To make an ex post facto law would be to violate the principles of justice which lie at the very foundation of the system. It was a maxim of the Roman law that "no one could change his mind to the injury of another," which maxim, says Mr. Broom, "has by the civilians been specifically applied as a restriction upon the law‑giver, who was thus forbidden to change his mind to the prejudice of a vested right."

 

349 - What is the effect of the expulsion of a Mason from his Lodge?

 

            Expulsion. Expulsion is, of all Masonic penalties, the highest that can be inflicted on a member of the Order, and hence it has been often called a Masonic death. It deprives the expelled of all the rights and privileges that he ever enjoyed, not only as a member of the particular lodge from which he has been ejected, but also of those which were inherent in him as a member of the Fraternity at large. He is at once as completely divested of his Masonic character as though he had never been admitted, so far as regards his rights, while his duties and obligations remain as firm as ever, it being impossible for any human power to cancel them. He can no longer demand the aid of his brethren, nor require from them the performance of any of the duties to which he was formerly entitled, nor visit any lodge, nor unite in any of the public or private ceremonies of the Order. He is considered as being without the pale, and it would be criminal in any brother, aware of his expulsion, to hold communication with him on Masonic subjects.

 

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The only proper tribunal to impose this heavy punishment is a Grand Lodge. A subordinate lodge tries its delinquent member, and if guilty declares him expelled. But the sentence is of no force until the Grand Lodge, under whose jurisdiction it is working, has confirmed it. And it is optional with the Grand Lodge to do so, or, as is frequently done, to reverse the decision and reinstate the brother. Some of the lodges in this country claim the right to expel independently of the action of the Grand Lodge, but the claim is not valid. The very fact that an expulsion is a penalty, effecting the general relations of the punished brother with the whole Fraternity, proves that its exercise never could with propriety be intrusted to a body so circumscribed in its authority as a subordinate lodge. Besides, the general practice of the Fraternity is against it. The English Constitutions vest the power to expel exclusively in the Grand Lodge. "The subordinate lodge may suspend and report the case to the Grand Lodge. If the offense and evidence be sufficient, expulsion is decreed." All Masons, whether members of lodges or not, are subject to the infliction of this punishment when found to merit. Resignation or withdrawal from the Order does not cancel a Mason's obligations, nor exempt him from that wholesome control which the Order exercises over the moral conduct of its members. The fact that a Mason, not a member of any particular lodge, but who has been guilty of immoral or unmasonic conduct, can be tried and punished by any lodge within whose jurisdiction he may be residing, is a point on which there is no doubt.

 

Immoral conduct, such as would subject a candidate for admission to rejection, should be the only offense visited with expulsion. As the punishment is general, affecting the relation of the one expelled with the whole Fraternity, it should not be lightly imposed for the violation of any Masonic act not general in its character. The commission of a grossly immoral act is a violation of the contract entered into between each Mason and his Order. If sanctioned by silence or impunity, it would bring discredit on the Institution, and tend to impair its usefulness. A Mason who is a bad man is to the Fraternity what a mortified limb is to the body, and should be treated with the same mode of cure - he should be cut off, lest his example spread, and disease be propagated through the constitution.

 

Expulsion from one of what is called higher degrees of Masonry, such as a Chapter or an Encampment, does not affect the relations of the expelled party to Blue Masonry. A Chapter of Royal Arch Masons is not and cannot be recognized as a Masonic body by a Lodge of Master Masons by any of the modes of recognition known to Masonry. The acts, therefore, of a Chapter cannot be recognized by a Master Mason's lodge any more than the acts of a literary or charitable society wholly unconnected with the Order. Besides, by the present organi‑

 

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zation of Freemasonry, Grand Lodges are the supreme Masonic tribunals. If, therefore, expulsion from a Chapter of Royal Arch Masons involved expulsion from a Blue Lodge, the right of the Grand Lodge to hear and determine causes, and to regulate the internal concerns of the Institution would be interfered with by another body beyond its control. But the converse of this proposition does not hold good. Expulsion from a Blue Lodge involves expulsion from all the higher degrees; because, as they are composed of Blue Masons, the members could not of right sit and hold communications on Masonic subjects with one who was an expelled Mason.

 

350 - Is it lawful for a Grand Lodge to expel a member of a subordinate Lodge?

 

            Expulsion by Grand Lodge. In England, at this day, all cases of expulsion must be tried under the original jurisdiction of the Grand Lodge, for there no private Lodge can inflict this penalty upon any one of its members; but in this country constant usage, which, according to Sir Edward Coke, is the best interpreter of the laws, has conferred the power of expulsion upon the subordinate Lodges, and hence such cases seldom come before the Grand Lodge, except in the way of appeal, when, of course, it exercises its appellate jurisdiction, and may amend or wholly set aside the sentence of its subordinate. Still, this must be viewed as only a tacit or implied concession, unless, as sometimes is the case, a Grand Lodge in express terms divests itself of original jurisdiction, which, of course, under the authority to make new regulations, it may.

 

But the general spirit of the ancient law is that the Grand Lodge may at all times exercise original jurisdiction. And hence, where a Grand Lodge has not, by special enactment, divested itself of the prerogative of original jurisdiction, it may, by its own process, proceed to the trial and punishment of any Mason living within its jurisdiction. This course, however, although strictly in accordance with the Ancient Constitutions, is not usual, nor would it be generally expedient, and hence some Grand Lodges have specially confined their judicial prerogatives to an appellate jurisdiction, and require the inception of every trial to take place in a subordinate Lodge.

 

But I know of no matter in which a Grand Lodge may not, ac‑cording to the ancient law and custom, exercise an original jurisdiction; for, although a Grand Lodge in this country will, by tacit con‑sent, and sometimes by explicit enactment, permit a subordinate Lodge to exercise judicial powers, and will allow its judgment to stand, unless there be an appeal from it, yet, if the original jurisdiction was assumed by the subordinate, only by this tacit consent, and not, as in the case of Ohio, by express grant, then the original jurisdiction continues to be vested in the Grand Lodge, and may at any time be resumed. For

 

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there is no fact in the history of Masonic jurisprudence more certain than that the General Assembly or Grand Lodge always in ancient times exercised an original jurisdiction and supervision over the whole craft. Hence offences were formerly always tried in that body; and it is only since the re‑organization in 1717, that the Grand Lodge has neglected to exercise its prerogative of original jurisdiction, and for the purposes of convenience, perhaps, permitted the subordinate Lodges to try offences, restricting itself in general to an appellate revision of the case. But although, under ordinary circumstances, it is a maxim of law that rights are forfeited by non‑user, yet such maxim cannot apply to the Grand Lodge, which, as a sovereign body, can have none of its rights barred by lapse of time, and may therefore at any time resume its original jurisdiction.

 

 

351 - In what body is the prerogative of expulsion from Freemasonry vested?

 

            Expulsion, Prerogative of. As this is a penalty which affects the general relations of the offender to the whole body of the craft, and cancels his connection with the Order, it would seem reasonable that it should be inflicted only by the supreme authority, and not by a sub‑ordinate Lodge. Hence, the modern Constitutions of English Masonry declare, that "in the Grand Lodge alone resides the power of erasing Lodges, and expelling brethren from the craft; a power which it ought not to delegate to any subordinate authority in England." In this country the same theory has always existed and, hence, the Grand Lodges have constantly exercised the prerogative of re‑storing expelled Masons to the privileges of the Order, but practically, the power of expelling has been vested in the subordinate Lodges. And yet, as I have just observed, the English theory is still retained. The subordinate Lodge tries the accused, and if he is found guilty, pronounces the sentence of expulsion; but this action of the Lodge must be submitted to the Grand Lodge, whose tacit confirmation is given, if there be no appeal; but if there be one, the Grand Lodge will then exercise its prerogative, and review the case, confirming or reversing the sentence of expulsion as it may deem most proper.

 

In America, where nearly all the Grand Lodges meet only annually, and where the jurisdiction is often extended over a vast surface of territory, it does seem expedient that the power of conditional expulsion should be vested in subordinate Lodges, but this power can only be a delegated one, for the prerogative of expulsion from the craft was always an inherent one, vested, by the very nature of the institution, the rights of the members, and the nature of the punishment, in the General Assembly. The very fact that expulsion is a penalty, affecting the general relations of the punished party with the whole fraternity, proves that its unconditional and final exercise never could, with pro‑

 

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priety or justice, be entrusted to a body so circumscribed in its authority as a subordinate Lodge.

 

The principle of the law on this subject, appears then to be, in this country, that a subordinate Lodge may try a delinquent and pronounce the sentence of expulsion, but that that sentence must be confirmed by the Grand Lodge to make it final. This confirmation is generally given by a silent reception of the report of the Lodge; but it is always competent for a Grand Lodge, with, or without an appeal from the punished party, to review the transaction, and wholly or in part to reverse the sentence. But, by the usages of the Order, the sentence of the Lodge will stand until the Grand Lodge has given its decision.

 

352 - What is the extent of a Masonic Lodge?

 

            Extent. A Mason's Lodge is said to extend from East to West, in breadth between North and South, in depth from the surface to the center of the earth, and even as high as the heavens, to show the universality of the science, and that a Mason's charity should know no bounds save those of prudence.

 

353 - Where does the external preparation of a candidate take place?

 

            External. The external preparation of a candidate, which takes place in a convenient room adjoining the lodge, is too well known to need explanation; and besides, it is a landmark which cannot be inserted here.

 

354 - Of what is the eye of God symbolic?

 

            Eye. The Eye of God is in every place, for the purpose of taking a strict and impartial cognizance of all human actions. This expressive emblem will remind you that the Deity is watching over all mankind, and will weigh in the balance of truth, every action, thought, and word.

 

It is also a symbol of the Worshipful Master. As the eye of the Great Architect of heaven and earth is incessantly upon all his works, so should the eye of the Worshipful Master be upon everything which passes in his lodge.

 

355 - Why does the candidate wear a hoodwink?

 

            Eyesight. He who has been temporarily deprived of his sight is reduced to the condition of a new born babe, or of one of those unfortunate individuals whose natural infirmity renders the presence of a conductor indispensably necessary; but when there are no outward objects to distract his attention, it is then that with the eye of reflection he probes into the deepest and darkest recesses of his own heart, and discovers his natural imperfections and impurities much more readily than he could possibly have done had he not been deprived of his sight. This short deprivation of sight has kindled in his heart a spark of the

 

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brightest and the purest flame. "The people which sat in darkness saw a great light." (Mat. iv. 16). We must further admit that those who have been deprived of their sight, and who have hopes of being restored to it, strive most industriously and diligently to obtain it; that they have no greater desire, and that they will most readily pledge themselves to do all that can be required of them, in order to obtain that inestimable blessing.

 

356 - Upon what is the Masonic system founded?

 

            Fabric. The Masonic system exhibits a stupendous and beautiful fabric founded on universal piety. To rule and direct our passions, to have faith and hope in God, and charity towards man, I consider as the objects of what is termed speculative Masonry.

 

357 - Why should Masons avoid fanaticism?

           

            Fanaticism. Fanaticism, or a fanatic, dare not be permitted among Freemasons. We should unanimously strive to obtain that object for which the rules of the Order so powerfully work, and thus there can be no disputes or persecutions among us for diversity of opinion. Every Freemason prays to God in the way his religion teaches him, and he is encouraged so to do in the lodge. If we did not allow the wild dreams of imagination, or the still wilder ones of superstition, to have any effect upon our ideas of God and of godly things, all persecution for difference of religious opinions would fall of themselves. Of fanaticism of whole lodges against each other for a difference in their rituals and systems, there were formerly too many traces; but they have happily for many years entirely ceased. Religious fanaticism cannot have any place in a Freemason's lodge, for the members of every sect of the Christian Church have an equal right in the Order. If a Roman Catholic is at the head of the lodge today, and a Lutheran or a member of the Reformed Church tomorrow, it is scarcely remarked by the brethren.

 

158 - By which of the five senses does a Mason distinguish a friendly or brotherly grip?

 

            Feeling. Feeling is that sense by which we are enabled to distinguish the different qualities of bodies, such as hardness and softness, heat and cold, roughness and smoothness, figure, solidity, motion, and extension, all of which, by means of corresponding sensations of touch, are presented to the mind as real external qualities, and the conception or belief of them invariably connected with these corresponding sensations by an original principle of nature, which far transcends our inquiry.

 

359 - What are the present rights of Fellowcrafts?

 

            Fellowcraft, Right of. At the present day, Fellowcrafts possess no more rights and prerogatives than do Entered Apprentices. Preston,

 

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indeed, in his charge to a candidate who has been passed to that degree, says that he is entitled in the meetings to express his "sentiments and opinions on such subjects as are regularly introduced in the lecture, under the superintendence of an experienced Master, who will guard the landmark against encroachment." If this only means that in the course of instruction he may respectfully make suggestions for the purpose of eliciting further information, no one will, I presume, be willing to deny such a privilege. But the traditional theory that Apprentices were not permitted to speak or vote, but that Fellowcrafts might exercise the former right, but not the latter, has no foundation in any positive law that I have been enabled to discover. I have never seen this prerogative of speaking assumed by a Fellowcraft in this country, and doubt whether it would be permitted in any well regulated Lodge.

 

It was certainly the usage to permit both Apprentices and Fellow‑crafts to vote, as well as to speak, but there never was such a distinction as that alluded to in the text. The Old Regulations of the Grand Lodge of England provided that "the Grand Master shall allow any Brother, a Fellowcraft, or Entered Prentice, to speak, directing his discourse to his worship in the chair; or to make any motion for the good of the fraternity, which shall be either immediately considered, or else referred to the consideration of the Grand Lodge, at their next communication, stated or occasional." But this regulation has long since been abrogated.

 

Fellowcrafts formerly possessed the right of being elected Wardens of their Lodge, and even of being promoted to the elevated post of Grand Master, although, of course - and the language of the Regulation implies the fact - a Fellowcraft who had been elected Grand Master, must, after his election, be invested with the Master's degree.

 

At the present day, Fellowcrafts possess no other rights than those of sitting in a Lodge of their degree, of applying for advancement, and of being tried by their peers for Masonic offences, with the necessary privilege of an appeal to the Grand Lodge.

 

360 - Why cannot a woman be present in an open Lodge of Freemasons?

 

            Females. The only reason why women cannot be present in an open lodge of Freemasons is that their mysteries, being symbolical of labor as performed by man, could not be shared by women; no honest‑hearted man could for a moment believe that in mind woman is inferior; if a man existed who thought so, let him ask from whom he first imbibed lessons of piety, virtue and honor. But if women cannot share our labor of work, there is no reason why they should not enjoy our labor of love.

 

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361 - Under what name did our ancient brethren worship Deity?

 

            Fides. In the lecture of the first degree, it is said that "our ancient brethren worshipped deity under the names of Fides or Fidelity, which was sometimes represented by two right hands joined, and some‑times by two human figures holding each other by the right hands." The deity here referred to was the goddess Fides, to whom Numa first erected temples, and whose priests were covered by a white veil as a symbol of the purity which should characterize Fidelity. No victims were slain on her altars, and no offerings made to her except flowers, wine, and incense. Her statues were represented clothed in a white mantle, with a key in her hand and a dog at her feet. The virtue of Fidelity is, however, frequently symbolized in ancient medals by a heart in the open hand, but more usually by two right hands clasped. Ilorace calls her "incorrupta fides," and makes her the sister of Justice; while Cicero says that that which is religion towards God and Piety towards our parents is fidelity towards our fellow‑men. There was among the Romans another deity called Fidius, who presided over oaths and contracts, a very usual form of imprecation being "Me Dills Fidius adjuvet," that is, so help me the god Fidius. Noel says that there was an ancient marble at Rome consecrated to the god Fidius, on which was depicted two figures clasping each other's hands as the representatives of Honor and Truth, without which there can be no fidelity nor truth among men. Masonry, borrowing its ideas from the ancient poets, also makes the right hand the symbol of Fidelity.

 

362 - Who is responsible for the finances of a Masonic Lodge?

 

            Finance. The funds of a Lodge are deposited with the Treasurer, who pays them out on the order of the Master, and with the consent of the brethren. According to an ancient practice the funds are first received by the Secretary, who transfers them to the Treasurer, taking his receipt for the same. His yearly accounts are examined by an auditing committee.

 

363 - What are the moral teachings of the first degree?

 

            First Degree. In this lecture virtue is painted in the most beautiful colors, and the beauties of morality are strictly enforced. Here we are taught such wise and useful lessons as prepare the mind for a regular advancement in the principles of knowledge and philosophy; and these are imprinted on the memory by lively and sensible images, well calculated to influence our conduct in the proper discharge of the duties of life. The whole is a regular system of morality, conceived in a strain of interesting allegory, which readily unfolds its beauties to the candid and industrious inquirer.

 

364 - What are the teachings of the five points of fellowship?

           

            Five Points of Fellowship. The five points of fellowship were thus illustrated in the lectures used by the Athol Masons of the last

 

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century: - 1. "When the necessities of a brother call for my support, I will be ever ready to lend him a helping hand to save him from sinking if I find him worthy thereof.

2. Indolence shall not cause my footsteps to halt, nor wrath to turn them aside, but forgetting every selfish consideration, I will be ever swift of foot to save, help, and execute benevolence to a fellow‑creature in distress, but more particularly to a brother Mason.

3. When I offer up my ejaculations to Almighty God, I will remember my brother's welfare, even as my own; for as the voice of babes and sucklings ascend to the throne of grace, so most assuredly will the breathings of a fervent heart ascend to the mansions of bliss.

4. A brother's secret, delivered to me as such, I will keep as I would my own, because, if I betray the trust which has been reposed in me, I might do him an irreparable injury; it would be like the villainy of an assassin, who lurks in the darkness to stab his adversary when unarmed and least prepared to meet an enemy.

5. A brother's character I will support in his absence, as I would in his presence. I will not revile him myself, nor suffer it to be done by others, if it is in my power to prevent it. Thus by the five points of fellowship, we are linked together in one indivisible chain of sincere affection, brotherly love, relief, and truth."

 

365 - In what degree are the lessons of the five senses explained?

 

            Five Senses. The brain is wonderfully adapted by its perfect system of nervous sympathy to give the intellectual powers their force, and enable the mind to receive perceptions of every object in the wide creation, that comes within the sphere of hearing, feeling, smelling, tasting, and seeing; these being the five human senses explained in the lecture of the Fellow Craft's degree.

 

366 - What are the fixed lights of a Lodge?

 

            Fixed Lights. The fixed lights of a lodge were formerly represented by "three windows, supposed to be in every room where a lodge is held; referring to the cardinal points of the compass, according to the antique rules of Masonry." There was one in the east, another in the west, and another in the south, to light the men to, at, and from labor; but there was none in the north, because the sun darts no rays from thence. These constitute the symbolical situations of the three chief' officers.

 

367 - Of what is the Mosaic pavement emblematic?

 

            Floor. In a symbolical lodge, the first object which deserves attention is the mosaic floor on which we tread; it is intended to convey to our minds the vicissitudes of human affairs, chequered with a strange contrariety of events. Today elated with the smiles of prosperity, tomorrow depressed by the frowns of misfortune. The precariousness of our situation in this world should teach us punctuality, to walk

 

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uprightly and firmly upon the broad basis of virtue and religion, and to give assistance to our unfortunate fellow‑creatures who are in distress; let, on some capricious turn of fortune's wheel, we may become dependent on those who before looked up to us as their benefactors.

 

368 - What is the symbolism of the foot in Masonry?

 

            Foot to Foot. The old lectures of the last century descanted on the symbolism of foot to foot as teaching us "that indolence should not permit the foot to halt or wrath to turn our steps out of the way; but forgetting injuries and selfish feelings, and remembering that man was born for the aid of his fellow‑creatures, not for his own enjoyments only, but to do that which is good, we should be swift to extend our mercy and benevolence to all, but more particularly to a brother Mason." The present lecture on the same subject gives the same lesson, more briefly and more emphatically, when it says, "we should never halt nor grow weary in the service of a brother Mason."

 

369 - What is the function of the Grand Lodge Committee on Foreign Correspondence?

 

            Foreign Correspondence. Committees of Foreign Correspondence are bodies known only to American Masonry; and until within a few years, as far as the efficient discharge of any duty was concerned, they appear to have been of but little value. But at the present time they occupy an important position in the working of every Grand Lodge.

 

The Committees on Correspondence are the links which bind the Grand Lodges into one united whole in the pursuit of knowledge; they are the guardians appointed by their respective bodies to inform their constituents what has been the progress of the institution for the past year - to warn them of the errors in discipline or in Masonic science which they may suppose to have been committed - and to suggest the best method by which these errors may be avoided or amended.

 

370 - What do Masons mean by traveling in a foreign country?

 

            Foreign Country. The lecture of the third degree begins by declaring that the recipient was induced to seek that sublime degree "that he might perfect himself in Masonry, so as to travel into foreign countries, and work and receive wages as a Master Mason." Thousands have often heard this ritualistic expression at the opening and closing of a Master's Lodge, without dreaming for a moment of its hidden and spiritual meaning, or, if they think of any meaning at all, they content themselves by interpreting it as referring to the actual travels of the Masons, after the completion of the Temple, into the surrounding countries in search of employment, whose wages were to be the gold and silver which they could earn by the exercise of their skill in the operative art.

 

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But the true symbolic meaning of the foreign country into which the Master Mason travels in search of wages is far different.

 

The symbolism of this life terminates with the Master's degree. The completion of that degree is the lesson of death and the resurrection to a future life, where the true word, or Divine Truth, not given in this, is to be received as the reward of a life worthily spent in its search. Heaven, the future life, the higher state of existence after death, is the foreign country in which the Master Mason is to enter, and there he is to receive his wages in the reception of that truth which can be imparted only in that better land.

 

 

371 - What is the form of a Masonic Lodge?

 

            Form of the Lodge. The form of a Masonic lodge is said to be a parallelogram or oblong square - its greatest length being from East to West - its breadth from North to South. A square, a circle, a triangle, or any other form but that of an oblong square would be eminently incorrect and unmasonic, because such a figure would not be an expression of the symbolic idea which is intended to be conveyed. At the Solomonic era - the era of the building of the Temple at Jerusalem - the world, it must be remembered, was supposed to have that very oblong form, which has been here symbolized. If, for instance, on a map of the world, we should inscribe an oblong figure whose boundary lines would circumscribe and include just that portion which was known and inhabited in the days of Solomon, these lines running a short distance North and South of the Mediterranean sea, and ex‑tending from Spain in the West to Asia Minor in the East, would form an oblong square, including the southern shore of Europe, the northern shore of Africa, and the western district of Asia, the length of the parallelogram being about sixty degrees from East to West, and its breadth being about twenty degrees from North to South. This oblong square, thus inclosing the whole of what was then supposed to be the habitable globe, would precisely represent what is symbolically said to be the form of the lodge, while the Pillars of Hercules in the West, on each side of the straits of Gades or Gibraltar, might appropriately be referred to the two pillars that stood at the porch of the Temple.

 

A Masonic Lodge is, therefore, a symbol of the world. This symbol is sometimes, by a very usual figure of speech, extended, in its application, and the world and the universe are made synonymous, when the lodge becomes, of course, a symbol of the universe. But in this case the definition of the symbol is extended, and to the ideas of length and breadth are added those of height and depth, and the lodge is said to assume the form of a double cube. The solid contents of the earth below and the expanse of the heavens above will then give the outlines

 

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of the cube, and the whole created universe be included within the symbolic limits of a Mason's Lodge.

 

The form of a Lodge should always be an oblong square, in length, between the East and West; in breadth, between the North and the South; in height, from earth to heaven; and in depth, from the surface to the center. This disposition serves to indicate the prevalence of Freemasonry over the whole face of the globe, guarded by its laws, and ornamented by its beautiful tenets. Every civilized region is illuminated by its presence. Its charity relieves the wretched; its brotherly love unites the Fraternity in a chain of indissoluble affection, and extends its example beyond the limits of the Lodge room, to embrace, in its ample scope, the whole human race, infolding them in its arms of universal love. The square form was esteemed by our ancient operative brethren as one of the Greater Lights, and a component part of the furniture of the Lodge. The double cube is an expressive emblem of the united powers of darkness and light in the creation.

 

372 - What is the Masonic virtue of fortitude?

 

            Fortitude. By fortitude we are taught to resist temptation, and encounter danger with spirit and resolution. This virtue is equally distant from rashness and cowardice; and he who possesses it is seldom shaken, and never overthrown, by the storms that surround him.

 

373 - When is the ballot box said to be foul?

 

            Foul. The ballot box is said to be "foul" when, in the ballot for initiation or advancement of a candidate, one or more black balls are found.

 

374 - On what days should corner stones be laid?

 

            Foundation. The Masonic days proper for laying the foundation‑stone of a Masons' lodge are from the 15th of April to the 15th of May; and the 18th of April has been pronounced peculiarly auspicious, because nothing can be more consonant with reason and propriety, than to commence a building in the early spring, that the workmen may have the whole summer before them to complete the undertaking advantageously, in order that they may celebrate the cap‑stone with confidence and joy.

 

375 - How many degrees had Ancient Freemasonry?

 

            Four Degrees. Ancient Masonry consists of four degrees; the first of which are the Apprentice, the Fellowcraft, and the sublime degree of Master; and the fourth, the Holy Royal Arch.

 

376 - In what sense is the word "free" applied to Masons?

 

            Free. The word "free," in connection with "Mason," originally

 

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signified that the persons so called were free of the company of gild or incorporated Masons. For those operative Masons who were not thus made free of the gild, were not permitted to work with those who were. A similar regulation still exists in many parts of Europe al‑though it is not known to this country.

 

In reference to the other sense of free as meaning not bound, not in captivity, it is a rule of Masonry that no one can be initiated who is at the time restrained of his liberty.

 

The old lectures formerly used in England give the following ac‑count of the origin of the term: "The Masons who were selected to build the Temple of Solomon were declared Free, and were exempted, together with their descend, ants, from imposts, duties and taxes. They had also the privilege to bear arms. At the destruction of the Temple by Nebuchadnezzar, the posterity of these Masons were carried into captivity with the ancient Jews. But the good‑will of Cyrus gave them permission to erect a second Temple, having set them at liberty for that purpose. It is from this epoch that we bear the name of Free and Accepted Masons."

 

377 - How did the title, "Free and Accepted Masons," originate?

 

            Free and Accepted. The title of "Free and Accepted Masons" was first used by Dr. Anderson in the second edition of the Book of Constitutions, published in

1738, the title of which is "The History and Constitutions of the Most Ancient and Honorable Fraternity of Free and Accepted Masons." In the first edition of

1723, the title was "The Constitutions of the Freemasons." The newer title continued to be used by the Grand Lodge of England, in which it was followed by those of Scotland and Ireland; and a majority of the Grand Lodges in this country have adopted the same style, and call themselves Grand Lodges of Free and Accepted Masons.

 

378 - What must be the status of a candidate for Masonry?

 

            Freeborn. No candidate can be admitted into Freemasonry, or share in its occult mysteries, unless he be a free man, of mature age, sound judgment, and strict morality. Nor can any one, although he have been initiated, continue to act as a Mason, or practise the rites of the Order, if he be temporarily deprived of his liberty, or freedom of will, so essential is it to Freemasonry, that its members should be perfectly free in all their actions, thoughts and designs.

 

 

379 - What is the distinction between Masonry and Freemasonry?

 

            Freemasonry. Masonry, according to the general acceptation of the term, is an art founded on the principles of geometry, and directed to the service and convenience of mankind. But Freemasonry, em‑

 

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bracing a wider range and having a nobler object in view, namely, the cultivation and improvement of the human mind, may with propriety be called a science, inasmuch as availing itself of the terms of the former, it inculcates the principles of the purest morality, though its lessons are for the most part veiled in allegory, and illustrated by symbols.

 

380 - What are the best‑known definitions of Freemasonry?

 

            Freemasonry, Definitions of. The definitions of Freemasonry have been numerous, and they all unite in declaring it to be a system of morality, by the practice of which its members may advance their spiritual interest, and mount by the theological ladder, from the lodge on earth to the Lodge in heaven. Subjoined are a few of the most important definitions: "Freemasonry is a beautiful system of morality, veiled in allegory, and illustrated by symbols. " - Hemming.

 

"The grand object of Masonry is to promote the happiness of the human race. " - Washington.

 

"Masonry is an art, useful and extensive, which comprehends within its circle every branch of useful knowledge and learning, and stamps an indelible mark of pre‑eminence on its genuine professors, which neither chance, power, nor fortune can bestow." - Preston.

 

"Freemasonry is an establishment founded on the benevolent intention of extending and conferring mutual happiness upon the best and truest principles of moral life and social virtue. " - Calcott.

 

"Freemasonry is an institution calculated to benefit mankind." - Andrew Jackson.

 

"Freemasonry is a moral order, instituted by virtuous men, with the praiseworthy design of recalling to our remembrance the most sublime truths, in the midst of the most innocent and social pleasures, founded on liberality, brotherly love and charity." - Arnold.

 

"I have ever felt it my duty to support and encourage the principles of Freemasonry, because it powerfully develops all social and benevolent affections. " - Lord Durham.

 

"From its origin to the present hour, in all its vicissitudes, Masonry has been the steady, unvarying friend of man." - Rev. Erastus Burr.

 

"Masonry is one of the most sublime and perfect institutions that ever was formed for the advancement of happiness, and the general good of mankind, creating, in all its varieties, universal benevolence and brotherly love." - Duke of Sussex.

 

"For centuries had Freemasonry existed ere modern political controversies were ever heard of, and when the topics which now agitate society were not known, but all were united in brotherhood and affection. I know the institution to be founded on the great principles of charity, philanthropy, and brotherly love. " - Bulwer.

 

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"Everything which tends to combine men by stronger ties is useful to humanity; in this point of view, Masonry is entitled to respect" - La Lande.

 

"I think we are warranted in contending that a society thus constituted, and which may be rendered so admirable an engine of improvement, far from meriting reproach, deserves highly of the community. " - Rev. Dr. Milne.

 

"Charity, or brotherly kindness, is as much a Masonic as it is a Christian virtue." - Rev. Dr. Slade.

 

"A Mason's Lodge is a school of piety. The principal emblems are the teachers." - Rev. Dr. Norval.

 

"The aims of Freemasonry are not limited to one form of operation, or one mode of benevolence. Its object is at once moral and social. It proposes both to cultivate the mind and enlarge and purify the heart." - Rev. J. O. Skinner.

 

"The Masonic system exhibits a stupendous and beautiful fabric founded on universal piety: To rule and direct our passions; to have faith and love in God, and charity toward man." - Stephen Jones.

 

"There are Great Truths at the foundation of Freemasonry - truths which it is its mission to teach, and which constitute the very essence of that sublime system which gives to the venerable institution its peculiar identity as a science of morality, and it behooves every disciple diligently to ponder and inwardly digest." - Albert . Pike.

 

"Its laws are reason and equity, its principles benevolence and love; and its religion purity and truth; its intention is peace on earth; and its disposition good‑will toward man." - Rev. T. M. Harris.

 

381 - Why are Masons forbidden to solicit members?

 

            Free‑Will and Accord. There is one peculiar feature in the Masonic Institution that must command it to the respect of every generous mind. In other associations it is considered meritorious in a member to exert his influence in obtaining applications for admission; but it is wholly uncongenial with the spirit of our Order to persuade any one to become a Mason. Whosoever seeks a knowledge of our mystic rites must first be prepared for the ordeal in his heart; he must not only be endowed with the necessary moral qualifications which would fit him for admission into our ranks, but he must come, too, uninfluenced by friends and unbiased by unworthy motives. This is a settled landmark of the Order; and, therefore, nothing can be more painful to a true Mason than to see this landmark violated by young and heedless brethren..

 

382 - On what is the universality of Masonry based?

 

            Friendship. Friendship is traced through the circle of private connections to the grand system of universal benevolence, which no

 

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limits can circumscribe, as its influence extends to every branch of the human race. On this general plan the universality of the system of Masonry is established. Were friendship confined to the spot of our nativity, its operation would be partial, and imply a kind of enmity to other nations. Where the interests of one country interfere with those of another, nature dictates an adherence to the welfare of our own immediate connections; but such interference apart, the true Mason is a citizen of the world, and his philanthropy extends to all the human race. Uninfluenced by local prejudices, he knows no preference in virtue but according to its degree, from whatever country or clime it may spring.

 

383 - Has the Lodge the right to conduct a funeral procession without a dispensation from the Grand Lodge?

 

            Funeral Processions. As to the dispensation spoken of in the Regulations of

1754, as being required from the Grand Master or his Deputy, for a funeral procession, as that regulation was adopted at so late a period, it cannot be considered as universal Masonic law. To make it obligatory in any jurisdiction, it is necessary that it should be adopted as a local law by specific enactment of the Grand Lodge of that jurisdiction. And although it may be admitted that, for large cities especially, it is a very wholesome regulation, many Grand Lodges have neglected or declined to adopt it. In the United States, dispensations for this purpose have very seldom, if at all, been required. In‑deed, Preston, in explaining the object of the regulation, says: "It was planned to put a stop to mixed and irregular conventions of Masons, and to prevent them from exposing to derision the insignia of the Order, by parading through the streets on unimportant occasions; it was not, however, intended to restrict the privileges of any regular Lodge, or to encroach on the legal prerogative of any installed Master." Accordingly, in America, Masons have generally been permitted to bury their dead without the necessity of a dispensation, and the Master of the Lodge engaged in this melancholy task, while supposed to be possessed of competent discretion to regulate the ceremony, is of course held amenable to the Grand Lodge for any impropriety that may occur.

 

384 - Under what conditions can Masonic burial be granted?

 

            Funeral Services. No Mason can be interred with the ceremonies of the Order, unless it be by his own request, made while living, to the Master of the Lodge of which he died a member; nor unless he has been raised to the third degree of Masonry; sojourners and officers high in the Order excepted. A dispensation has first to be obtained from the Grand Master before any public procession can be allowed to take place.

 

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385 - What is the furniture of the Lodge?

 

            Furniture of the Lodge. Every well‑regulated Lodge is furnished with the Holy Bible, the Square, and the Compasses. These constitute the furniture of the Lodge, being the three Great Lights of Masonry. The first is designed to be the guide of our faith; the second to regulate our actions; and the third to keep us within proper bounds with all mankind.

 

386 - What is the symbolism of the letter "G"?

 

            G. This letter is deservedly regarded as one of the most sacred of the Masonic emblems. Where it is used, however, as a symbol of Deity, it must be remembered that it is the Saxon representative of the Hebrew Yod and the Greek Tau - the initial letters of the name of the Eternal in those languages. This symbol proves that Freemasonry always prosecuted its labors with reference to the grand ideas of Infinity and Eternity. By the letter G - which conveyed to the minds of the brethren, at the same time, the idea of God and that of Geometry  - it bound heaven to earth, the divine to the human, and the infinite to the finite. Masons are taught to regard the Universe as the grandest of all symbols, revealing to men, in all ages, the ideas which are eternally revolving in the mind of the Deity, and which it is their duty to reproduce in their own lives and in the world of art and industry. Thus God and Geometry, the material worlds and the spiritual spheres, were constantly united in the speculations of the ancient Masons. They, consequently, labored earnestly and unweariedly, not only to construct cities, and embellish them with magnificent edifices, but also to build up a temple of great and divine thoughts and of ever‑growing virtues for the soul to dwell in. The symbolical letter G * * * "That hieroglyphic bright, Which none but craftsmen ever saw," and before which every true Mason reverently uncovers, and bows his head - is a perpetual condemnation of profanity, impiety and vice. No brother who has bowed before that emblem can be profane. He will never speak the name of the Grand Master of the Universe but with reverence, respect and love. He will learn, by studying the mystic meaning of the letter G, to model his life after the divine plan; and, thus instructed, he will strive to be like God in the activity and earnestness of his benevolence, and the broadness and efficiency of his charity. "The letter G occupies a prominent position in several of the degrees in the American system; is found in many of the degrees of the Ancient and Accepted Scottish rite; in Adonhiramite Masonry; and, in fact, in every one of the many systems in which the people of the sixteenth and seventeenth centuries were so prolific in manufacturing. Wherever we find this recondite symbol in any of the

 

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Masonic rites, it has the same significance - a substitute for the Hebraic jod, the initial letter of the Divine name, and a monogram that ex‑pressed the Unereated Being, principle of all things; and, inclosed in a triangle, the unity of God. We recognize the same letter G in the Syriac Gad, the Swedish Gud, the German Gott, and the English God  - all names of the Deity and all derived from the Persian Goda, itself derived from the absolute pronoun signifying himself. The young Fellowcraft is the representative of a student of the sciences, and to him the letter G represents the science of Geometry."

 

387 - Is the Temple merely a symbol in Masonry, or an historical building?

 

            Gates of the Temple. In the system of Freemasonry, the Temple of Solomon is represented as having a gate on the east, west, and south sides but none on the north. In reference to the historical Temple of Jerusalem, such a representation is wholly incorrect. In the walls of the building itself there were no places of entrance except the door of the porch, which gave admission to the house. But in the surrounding courts there were gates at every point of the compass. The Masonic idea of the Temple is, however, entirely symbolic. The Temple is to the Speculative Mason only a symbol, not an historical building, and the gates are imaginary and symbolic also. They are, in the first place, symbols of the progress of the sun in his daily course, rising in the east, culminating to the meridian in the south, and setting in the west. They are also, in the allegory of life, which it is the object of the third degree to illustrate, symbols of the three stages of youth, manhood, and old age, or, more properly of birth, life, and death.

 

388 - What is the symbolism of the gavel?

 

            Gavel. An emblem in the degree of Entered Apprentice. It is a hammer with an edge such as is used by stone‑masons to break off the corners of stones, in preparing them for the builder's use. In the Masonic system it is employed as a symbol by which the Mason is constantly admonished to divest his mind and conscience of all the vices and errors of life, thereby fitting his body as a living stone for that building "that house not made with hands - eternal in the heavens." It is also an emblem of authority, and is used by the Master in governing the Lodge. It is sometimes erroneously confounded with the setting‑maul, which is quite a different instrument. It borrows its name from its shape, being that of the gable or gavel end of a house; and this word again comes from the German gip f el, a summit, top or peak - the idea of a pointed extremity being common to all. The form of the gavel used by the presiding officer of a Masonic Lodge varies in different sections of the country. Among our French and Spanish brethren, it is familiarly known as the president's hammer. The stone‑mason's hammer is the appropriate emblem of authority in the hand of the Master of the Lodge. The gavel is also called a Hiram.

 

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389 - What is the origin of the General Regulations of Ancient Craft Masonry?

 

            General Regulations. The General Regulations are those that have been enacted by such bodies as had at the time universal jurisdiction over the craft. By the concurring consent of all Masonic jurists, it is agreed that the regulations adopted previous to the year 1721 shall be considered as general in their nature; because all the Masonic authorities established since that period have derived their existence, either directly or indirectly, from the Grand Lodge of England, which was organized in 1717, and hence the regulations adopted by that body, at the period of its organization, and immediately afterwards, or by its predecessors, the annual General Assemblies of the craft, were of universal authority at the time of their adoption. But soon after 1721, other Grand Lodges were established with equal powers to make regulations for their own jurisdictions, and hence the subsequent enactments of the Grand Lodge of England ceased to be of force in those new and independent jurisdictions, and they therefore lost their character of universality.

 

390 - How was the term "Gentleman Mason" employed?

 

            Gentleman Mason. In some of the old lectures of the last century this title is used as equivalent to Speculative Freemason. Thus they had the following catechism: "Q. What do you learn by being a Gentleman Mason?

 

"A. Secrecy, Morality, and Good‑Fellowship.

 

"Q. What do you learn by being an Operative Mason?

 

"A. Hew, Square, Mould stone, lay a Level, and raise a Perpendicular." Hence we see that Gentleman Mason was in contrast with Operative Mason.

 

391 - Of what is the act of kneeling a token?

 

            Genuflexion. A bending of the knee, or kneeling. The act of kneeling has, among all people, and in all ages, been a token of reverence, a sign of dependence, supplication, and humility.

 

392 - What is the geographical jurisdiction of a Lodge?

 

            Geographical Jurisdiction. The geographical jurisdiction of a Lodge is that penal jurisdiction which it exercises over the territory within which it is situated, and extends to all the Masons, affiliated and unaffiliated, who live within that territory.

 

As to the local extent of this jurisdiction, it is universally supposed to extend to a point equally distant from the adjacent Lodge. Thus, if two Lodges are situated within twenty miles of each other, the geographical jurisdiction of each will extend ten miles from its seat in the direction of the other Lodge. But in this case both Lodges must

 

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be situated in the same State, and hold their warrants from the same Grand Lodge; for it is a settled point of Masonic law that no Lodge can extend its geographical jurisdiction beyond the territorial limits of its own Grand Lodge.

 

Thus, if of two Lodges, twenty miles distant from each other, one is situated in Georgia, five miles from the boundary line between that State and Alabama, and the other in Alabama, fifteen miles from the line, then the jurisdiction of the Georgia Lodge will not cross over the boundary, but will be restricted to the five miles which are between it and the line, while the fifteen miles which are between that line and the Alabama Lodge will be within the penal jurisdiction of the latter body.

 

393 - What is the relation of Geometry to Freemasonry?

 

            Geometry. Among the mathematical sciences, geometry is the one which has the most especial reference to architecture, and we can, there‑fore, under the name of geometry, understand the whole art of Free‑masonry. In Anderson's Book of Constitutions, Freemasonry is frequently called geometry, and of the latter he said that the whole being of the Order is comprehended in it. Freemasons therefore ought to make themselves intimately acquainted with . geometry. It is not absolutely necessary to be able to delineate geometrical figures, but it is necessary to be able to deduce all our actions, works, or resolutions from geometrical principles.

 

394 - Who were the Ghiblimites?

 

            Ghiblim. The Ghiblimites were expert operative Masons, who understood the science of geometrical proportion in its practical applications and were cemented in their lodges by the morality of its de tached and component parts.

 

395 - How did the expression "riding the goat" originate?

 

            Goat, Riding the. The vulgar idea that "riding the goat" constitutes a part of the ceremonies of initiation in a Masonic lodge has its real origin in the superstition of antiquity. The old Greeks and Romans portrayed their mystical god Pan in horns and hoofs and shaggy hide, and called him "goat footed." When the demonology of the classics was adopted and modified by the early Christians, Pan gave way to Satan, who naturally inherited his attributes; so that to the common mind the Devil was represented by a he‑goat and his best known marks were the horns, the beard, and the cloven hoofs. Then came the witch stories of the Middle Ages, and the belief in the witch orgies, where, it was said, the Devil appeared riding on a goat. These orgies of the witches, where amid fearfully blasphemous ceremonies, they practiced initiation into their Satanic rites, became, to the vulgar and illiterate, the type of the Masonic mysteries: for, as Dr. Oliver says, it was in

 

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England a common belief that the Freemasons were accustomed in their lodges "to raise the Devil." So the "riding of the Goat" which was believed to be practiced by the witches, was transferred to the Free‑masons; and the saying remains to this day, although the belief hap very long since died out.

 

396 - Why cannot an atheist become a Mason?

 

            God. A belief in the existence of God is an essential point of Speculative Masonry - so essential, indeed, that it is a landmark of the. Order that no Atheist can be made a Mason. Nor is this left to an inference; for a specific declaration to that effect is demanded as an indispensable preparation for initiation. And hence Hutchinson says that the worship of God "was the first and corner stone on which our originals thought it expedient to place the foundation of Masonry." The religion of Masonry is cosmopolitan, universal; but the required belief in God is not incompatible with this universality; for it is the belief of all peoples. "Be assured," says Godfrey Higgins, "that God is equally present with the pious Hindoo in the temple, the Jew in the synagogue, the Mohammedan in the mosque, and the Christian in the church." There never has been a time since the revival of Freemasonry, when this belief in God as superintending power did not form a part of the system. The very earliest rituals that are extant, going back almost to the beginning of the eighteenth century, contain precisely the same question as to the trust in God which is found in those of the present day; and the oldest manuscript, Constitutions, dating as far back as the fifteenth century at least, all commence with, or contain, an invocation to the "Mighty Father of Heaven." There never was a time when the dogma did not form an essential part of the Masonic system.

 

God is the highest and most perfect intelligence: in Him all things exist, and from Him all things depend. The belief in God is not the result of teaching, not the result of the exercise of reason, not a deduction from the order and regularity of the universe; for faith in a Supreme Being was universal among men in the infancy of the race, and before the human mind was capable of that power of analysis, or had attained to that degree of science which this study of the universe and of the laws of nature supposes. As the notion of an Infinite Being transcends the circle of sensible and material objects, and is clearly beyond the power of a finite being to create, therefore that notion must have been communicated directly to man by God himself. Man believes in a God, therefore God exists; because, were there no God the notion of such a being could not exist. The crowning attribute of man, and what distinguishes him from the brute, is not the faculty of reason; for that, the brute has in common with man; but the power of seeing and aspiring to the ideal. Thus man had no sooner looked upon the

 

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grandeur, and glory, and beauty of the world, than he saw enthroned far above the world that which was vaster, more beautiful, more glorious than the world, the Ideal, that is to say, God. Therefore, Freemasonry accepts the idea of God, as a supreme fact, and bars its gates with inflexible sternness against those who deny his existence. No atheist can become a Mason.

 

397 - What is the member who introduces a candidate in France called?

 

            Godfather. In French Lodges the member who introduces a candidate for initiation is called his "parrain," or "godfather."

 

398 - What three pillars of Masonry are named by the letters "G. O. D.?"

 

            G. 0. D. The initials of Gomer, Oz, Dabar. It is a singular coincidence, and worthy of thought, that the letters composing the English name of Deity should be the initials of the Hebrew words wisdom, strength, and beauty; the three great pillars, or metaphorical supports, of Masonry. They seem to present almost the only reason that can reconcile a Mason to the use of the initial "G" in its conspicuous suspension in the East of the Lodge in place of the Delta. The incident seems to be more than an accident.

 

Dabar, Wisdom, D.

 

Oz, Strength, 0.

 

Gomer, Beauty, G.

 

399 - Why is the Masonic apron compared with the Golden Fleece?

 

            Golden Fleece. In the lecture of the first degree, it is said of the Mason's apron, that it is "more ancient than the Golden Fleece or Roman Eagle, more honorable than the Star and Garter." The reference is here evidently not to the Argonautic expedition in search of the golden fleece, nor to the deluge, of which that event is supposed to have been a figure, as Dr. Oliver incorrectly supposes, but to certain decorations of honor with which the apron is compared. The eagle was to the Romans the ensign of imperial power; the Order of the Golden Fleece was of high repute as an Order of Knighthood. It was established in Flanders, in 129, by the Duke of Burgundy, who selected the fleece for its badge because wool was the staple production of the country. It has ever been considered, says Clark, one of the most illustrious Orders in Europe. The Order of the Garter was, and is still, considered the highest decoration that can be bestowed upon a subject by a sovereign of Great Britain. Thus, the apron is proudly compared with the noblest decorations of ancient Rome and of modern Europe. But the Masons may have been also influenced in their selection, of a reference to the Golden Fleece, by the fact that in the Middle Ages it was one of the most important symbols of the Hermetic philosophers.

 

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400 - Why do Masons observe the Golden Rule?

 

            Golden Rule. Freemasonry recommends the practice of the Golden rule, do unto others as you would have them do to you, not so much to preserve the peace and order of civil society (which notwithstanding it cannot fail to do) as to inspire in our own bosoms, a love of virtue and good will to man.

 

401 - Who was called the Good Shepherd?

 

            Good Shepherd. Our Saviour called himself the Good Shepherd. Thus, in St. John's Gospel (x. 14, 15, 16), he says: "I am the Good Shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also must I bring, and they shall hear my voice; and there shall be one fold, and one Shepherd." Hence, in Masonic as well as in Christian symbolism, Christ is naturally called the Good Shepherd.

 

402 - Where did the Grand Lodge of England hold its first meeting?

 

            Goose and Gridiron. An alehouse with this sign, in London House‑Yard at the north end of St. Paul's. In 1717 the Lodge of Antiquity met at the Goose and Gridiron, and it was there that the first quarterly communication of the Grand Lodge of England, after the revival of 1717, was held on the 24th of June, 1717.

 

403 - How are the grades of Masonic rank defined?

 

            Grades of Rank. Many persons have endeavored to substantiate their objections to the institution of Freemasonry from the admitted dogma that its members meet on a level; whence they conclude that the system abolishes all human distinctions and promises to disorganize society, and reduce it to its primitive elements. But it does no such thing. There is, in fact, no other institution where the grades of rank are better defined and preserved. The Worshipful Master sits in the east. For what purpose is he placed there? Why, to rule and govern his lodge. And he is invested with power even to despotism, should he consider it safe to use it, and the Wardens are his assistants, not his equals. Each has a particular duty assigned to him, and beyond that, he has no right to interfere. The next grade are the Deacons. And what is their duty? Not, surely, to rank in equality with the Master and Wardens, but to perform the part of inferiors in office, to carry messages and commands. It is their province to attend on the Master, and to assist the Wardens in the active duties of the lodge, such as the reception of candidates into the different degrees of Masonry, and the immediate practice of our rites. This is the business of the Deacons; and by its punctual discharge, the office becomes a stepping‑stone to further preferment, for as it is incumbent on a brother to serve the office of a Warden, before he is eligible for the chair of a

 

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lodge, so it would be well if the office of a Deacon were preparatory to that of a Warden. The Treasurer, the Secretary, the Stewards, and the Tiler all have their respective duties to perform, and rank to support; while the brethren are bound to obey the will and pleasure of the Master.

 

404 - What is the usual Masonic name for the Deity?

 

            Grand Architect. This Most High Being ought to be duly revered by every brother as the Great Architect of heaven and earth, and his name ought never to be spoken but with the greatest humility and reverence. It is not improper, when we are always speaking of Masonry, to call God the Great Architect of heaven and earth, as we also call him the Lord of lords and King of kings. Every one, even those who are not Freemasons, call him the Creator of heaven and of earth. He has created everything that we can see; and it is certain that he has created many things which we have not power to see; and when the brethren strive to adorn his greatest work - when they assist in carrying on the spiritual temple in the manner he has ordained - they most assuredly fulfill his holy law.

 

405 - What is the office and function of Grand Chaplain?

 

            Grand Chaplain. This is an office of very modern date. No allusion to such an officer is to be found in any of the old Constitutions, and Preston informs us that it was instituted on the 1st of May, 1775, on the occasion of the laying of the corner stone of the Freemasons' Hall in London. A sense of propriety has, however, notwithstanding its want of antiquity, since caused this office to be universally recognized by the Grand Lodges of this country, some of whom have in‑creased the number of Grand Chaplains from one to several.

 

The duties of the Grand Chaplain are confined to offering up prayer at the communications of the Grand Lodge, and conducting its devotional exercises on public occasions.

 

He is, by virtue of his office, a member of the Grand Lodge, and entitled to a seat and a vote. The only qualifications generally required appear to be that he should be a Master Mason, in good standing in his Lodge, and a recognized clergyman of some religious denomination.

 

406 - What is the history and function of the office of Grand Deacon?

 

            Grand Deacon. The office of Grand Deacon is of more modern origin than that of any other officer in the Grand Lodge. I can find no reference to it in any of the old Regulations, in Anderson, or any subsequent edition of the Book of Constitutions, in Preston's Illustrations, or in Lawrie's History. By the Regulations of 1721, the duties of the Grand Deacons seem to have been divided between the Grand Wardens and the Stewards; nor is a place appropriated in any of the processions described in the various works already cited. They

 

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are first found in a procession which took place in 1831, recorded by Oliver, in his Continuation of Preston's History. But they have since been placed among the officers of the Grand Lodge in the Constitutions of England, Scotland and Ireland.

 

In America, the office has an older date; for Grand Deacons are recorded as being present in a procession of the Grand Lodge of Pennsylvania, in 1783, the account of which is to be found in Smith's "Ahiman Rezon." They are also mentioned among the officers of the Grand Lodge in the Constitution adopted in 1797 by the Grand Lodge of North Carolina. I know not whence the anomaly arose of these officers existing in Grand Lodges of America in the eighteenth century, while they are not to be found in those of Great Britain until late in the nineteenth. They could scarcely have been derived from the Athol Grand Lodge, since the York Masons of South Carolina had no such officers in 1807, when Dalcho published the first edition of his "Ahiman Rezon." Be this as it may, the office is now recognized in all the Grand Lodges of this country.

 

The Grand Deacons are generally two in number, a Senior, who is usually appointed by the Grand Master, and a Junior, who receives his appointment from the Senior Grand Warden. It is their province to attend upon the Grand Master and Wardens, and to act as their proxies in the active duties of the Grand Lodge. Their duties differ but little from those of the corresponding officers in a subordinate Lodge.

 

407 - Why is the seat of a Grand Lodge known as the Grand East?

 

            Grand East. The city in which the Grand Lodge, or other governing Masonic body is situated, and whence its official documents emanate, is called the Grand East. Thus a document issued by the Grand Lodge of Massachusetts would be dated from the "Grand East of Boston," or if from the Grand Lodge of Louisiana, it would be the "Grand East of New Orleans." The place where a Grand Lodge meets is therefore called a Grand East. The word is in constant use on the continent of Europe and in America, but seldom employed in England, Scotland, or Ireland.

 

The East with Masons has a peculiar meaning. It is well known that the sciences first rose in the East, and that the resplendent orb of light from that quarter proclaims the glory of the day. "And behold the Glory of the God of Israel came from the way of the East, and his voice was like the noise of many waters; the earth shined with his glory. The East Gate shall be shut; it shall not be opened; and no,man shall enter by it, because the Glory of the God of Israel hath entered by it. It is for the Prince." If

 

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408 - What is the office and function of Grand Lecturer?

 

            Grand Lecturer. The office of Grand Lecturer is one of great importance; perhaps there is none so important in the whole series of offices which constitute the controlling element of a Grand Lodge. He is the recognized teacher of the Masonic system, and it is by his faithful instructions alone that unity can be maintained in the methods of communicating our ritual.

 

"This unity," says a distinguished Mason, Bro. Sandford, of Iowa, "makes the world a Mason's home, and raising him high above geographical divisions and the obstacles of language and religion, secures him protection and repose wherever fate or fortune may direct his steps. Without it, our grand fabric of universal benevolence, which has withstood the storms of numerous centuries, would be shattered to atoms in a single age." I presume that it will be admitted by every intelligent Mason, that Bro. Sandford has not placed too high an estimate on the importance of a uniformity of work. If Masonry contain within itself anything worthy of the study of intellectual men - if our theories of its antiquity be not fallacious - if our legends and ceremonies and symbols are not, as one class of our opponents have declared them to be, the puerile amusements of a past age of dreamers - then surely it is the bounden duty of the supreme head of the Order, in every jurisdiction, to preserve those legends and ceremonies and symbols as pure and unsullied by error and innovation as they were when received. It is a part of the covenant into which we have all entered, and to which we are all bound by the most solemn obligations, to preserve the ancient Landmarks which have been intrusted to our care, and never to suffer them to be infringed, or to countenance a deviation from the established usages and customs of the fraternity.

 

This, it appears to me, is the most prominent and especial duty of a Grand Lodge. It is the conservator of the Order in its own jurisdiction, and is expected by all the sanctions of justice and reason to hand down to its successors the rites and ceremonies of the institution, as it received them from its predecessors. Unless it does this, it is recreant to its trust. It may dispense charity - it may endow colleges - it may decide disputes - it may invent financial systems, or legislate for general purposes - but unless it shall take constant and careful precautions for preserving the ancient Landmarks, and disseminating among the craft a uniformity of work and lectures, according to the true system, it will be neglecting the principal design of its organization, and will become a "cruel" instead of a "gentle mother" to its children. Under an administration which shall totally abandon all supervision of the ritual, and devise no means of teaching it, the very identity of Masonry would soon altogether be extinguished, and Lodges would speedily de‑generate into social clubs.

 

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409 - What qualifications are necessary for a candidate for the office of Grand Lecturer?

 

            Grand Lecturer, Qualifications of. Not only should the authority of the Grand Lecturer as a Masonic teacher be sovereign and undivided in his jurisdiction, and the tenure of his office permanent, so that the craft may not be annually subjected to changes in the form and sub‑stance of the instruction that they receive, but, above all, he should be fully competent, by previous study, to discharge the duties of his high calling.

 

No man can be qualified as a Grand Lecturer unless he has devoted his time, his talent, and his labor to the arduous, though pleasant, task of Masonic study. The old Romans had a proverb that a Mercury could not be made out of any kind of wood, and neither can a Grand Lecturer be manufactured out of any kind of Mason. A Masonic teacher requires qualifications of the highest character. A profound knowledge of the ritual is, of course, essential; and this alone is to be acquired only after the most laborious study, aided by the adventitious assistance of an excellent and retentive memory. But to this must be added, if we would give dignity to the office, or confer a benefit on the pupils whom he is to teach, an education above the common standard, a cultivated intellect, an acquaintance with that ancient language from whose records our system is derived, a familiarity with history and antiquities, and an extent of reading and power of mind which will enable him to trace the symbolism of our Order through all its progress, from the ancient priesthood of Egypt, the mysteries of Greece and Asia and the kabbala of Palestine.

 

It may be said that the standard is here placed too high, and that few will be found to reach it. Better, then, would it be to do without a Lecturer than to have an incompetent one; and I know of no less amount of learning that would make a Masonic teacher, such as a Masonic teacher should be. But moreover, by placing the standard of qualifications high, intellectual men would be found to work up to it; while, by placing it lower, ignorant men would readily avail themselves of the privileges that so low a standard would present. The "consummation devoutly to be wished" in Masonry is, that none but learned men should become Masonic teachers.

 

The old Constitutions do not recognize the office of Grand Lecturer òunder that name; but it has always existed, and its duties were per‑formed in the eighteenth century by some of the most learned men of the order. Anderson, Desaguliers, Martin Clare, Hutchinson and Preston were all, in the strict sense of the word, Grand Lecturers, and discharged the duties of the office with great benefit to the craft.

 

410 - What are the powers of a Grand Lodge?

 

            Grand Lodge. This governing body consists of a Grand Master with a full staff of officers, and the Masters and Wardens, of every

 

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warranted lodge. In the Grand Lodge, besides the power of enacting laws and regulations for the government of the Craft, and of altering, repealing, and abrogating them (provided that they continue to pre‑serve the ancient landmarks of the Order) the Grand Lodge has also the inherent power of investigating, regulating, and deciding all matters relative to the Craft or to particular lodges, or to individual brothers, which it may exercise either by itself or by such delegated authority as, in its wisdom and discretion, it may appoint; but in the Grand Lodge alone resides the power of erasing lodges, and passing upon appeals from decisions of Masters and constituent lodges.

 

411 - May an Entered Apprentice attend Grand Lodge?

 

            Grand Lodge Attendance. Entered Apprentices formerly had the right of being present at the communications of the Grand Lodge, or General Assembly, and taking part in its deliberations. In fact, it is expressly prescribed, in the last of the Regulations of

1721, that none of these important laws can be altered, or any new General Regulations made, until the alteration or the new regulation is submitted to all the Brethren, "even the youngest Entered Apprentice." But this rule is now obsolete, because, being founded on the fact that Apprentices were then the body of the craft, and they being no longer so, the reason of the law having ceased, the law also ceases.

 

412 - Is the possession of a Grand Lodge Certificate conclusive evidence of the good standing of its possessor?

 

            Grand Lodge Certificates. Intimately connected with the subject of the right of visit is that of Grand Lodge certificates. The propriety of any Regulation requiring such a document as a necessary preliminary to a visit, has, within the last few years, been warmly agitated by several of the Grand Lodges of this country; and some of them, denying its antiquity, have abolished the Regulation in their own jurisdictions. It is, however, surprising that any writer professing to be acquainted with the history of the institution, should for a moment deny the great antiquity and universality of the law which has required every strange Brother to furnish the Lodge which he intends to visit with a certificate of his good standing in the Lodge and the jurisdiction from which he hails.

 

The Regulation was certainly in force two centuries ago; for we have he evidence of that fact in the Regulation adopted in the General Assembly in 1663, under the Grand Mastership of the Earl of St. Albans, in the following explicit language: "No person hereafter, who shall be accepted a Freemason, shall be admitted into any Lodge or assembly, until he has brought a certificate of the time and place of his acceptation from the Lodge that accepted him, unto the Master of that limit or division where such a Lodge is kept."

 

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From that time, at least, the Regulation has been strictly observed in the Grand Lodges of England, Ireland, and Scotland, and many of the older Grand Lodges of this country. Several other Grand Lodges, however, whose Constitutions are of a later date, have, as I have al‑ready observed, abolished it, and decline to furnish their members with such certificates. There may be a doubt whether a Masonic certificate, not renewable, but given to its possessor for his life, is of any real value in establishing his Masonic standing, except at the time that he received it; but there can be no doubt that the Regulation requiring one to be given is one of the most ancient written laws of the Order. Under any circumstances, it must, however, be recollected that a Grand Lodge certificate is to be considered only as a collateral evidence of the good standing of its possessor, preparatory to an examination in the legal way; and hence the Regulation adopted by the Grand Lodge of South Carolina in 1848 seems to be a reasonable one, namely, that where the visitor, being without a certificate, can furnish other sufficient evidence of his Masonic standing, and assign a satisfactory reason for his being without a certificate, the Lodge which he proposes to visit may proceed to his examination.

 

413 - What is the jurisdiction of a Grand Lodge?

 

            Grand Lodges, Jurisdiction of. At first there were no clear nor well defined notions in regard to the territorial jurisdiction of Grand Lodges. Until within a few years each Grand Lodge claimed the right to constitute lodges in any part of the world. At the time of the breaking out of our Revolutionary War the Grand Lodges of England, Ire‑land, and Scotland had lodges in Massachusetts and other colonies. The principle, however, is now well settled that the Grand Lodge of a Province or State has exclusive jurisdiction within such territory, and that no other Grand Lodge can legally charter lodges therein. A Grand Lodge is supreme over its own affairs. There is no Masonic authority or power above it: it is subject only to the unchangeable laws of the Order, the acknowledged constitutions, and the Ancient Landmarks.

 

414 - How is a Grand Lodge organized?

 

            Grand Lodges, Organization of. A Grand Lodge consists of the Master and Wardens of all the lodges under its jurisdiction and such Past Masters as may be elected members. The officers are a Grand Master, Deputy Grand Master, Senior Grand Warden, Junior Grand Warden, Grand Treasurer, Grand Secretary, Grand Chaplain, Senior Grand Deacon, Junior Grand Deacon, Grand Stewards, Grand Marshal, Grand Standard Bearer, Grand Pursuivant, Grand Sword Bearer and Grand Tiler. In a country or state where there is no Grand Lodge three or more legal lodges may meet in convention and organize a Grand Lodge. Then these lodges surrender their charters to the Grand Lodges

 

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from which they received them, and take others from the new Grand Lodge.

 

415 - What is the usual procedure of a Grand Lodge in conducting a Masonic trial?

 

            Grand Lodge Trials. Trials in a Grand Lodge are to be con‑ducted on the same general principles as in private Lodges; but here, in consequence of the largeness of the body, and the inconvenience which would result from holding the examinations in open Lodge, and in the presence of all the members, it is more usual to appoint a committee, be‑fore whom the case is tried, and upon whose full report of the testimony the Grand Lodge bases its action. And the forms of trial in such committees must conform, in all respects, to the general usage already de‑tailed.

 

416 - What is the office and function of Grand Marshal?

 

            Grand Marshal. The first allusion that I find to this office is in the second edition of the Book of Constitutions, where, under the date of 1730, a procession is described, which was closed by "Marshal Pyne, with his truncheon blew, tipt with gold." But as throughout the remainder of the book, and all the subsequent editions, the allusion is not repeated, I am led to suppose that this was simply a temporary appointment of an officer to keep order, without any reference to Masonic rank. There is no such officer in the present Grand Lodge of England, and the office is unknown in several of the American jurisdictions.

 

The duty of the Grand Marshal in those Grand Lodges which recognize the office is simply to arrange the processions of the Grand Lodge, and to preserve order, according to the forms prescribed.

 

417 - What are the powers and privileges of a Grand Master?

 

            Grand Master. The presiding officer of the symbolic degrees in a jurisdiction. He presides, of course, over the Grand Lodge, and has the right not only to be present, but also to preside in every Lodge, with the Master of the Lodge on his left hand, and to order his Grand War‑dens to attend him, and act as Wardens in that particular Lodge. He has the right of visiting the lodges and inspecting their books and mode of work as often as he pleases, or, if unable to do so, he may depute his Grand officers to act for him. He has the power of granting dispensation for the formation of new lodges; which dispensations are of force until revoked by himself or the Grand Lodge. He may also grant dispensations for several other purposes. Formerly, the Grand Master appointed his Grand officers, but this regulation has been repealed, and the Grand officers are now all elected by the Grand Lodges.

 

When the Grand Master visits a lodge, he must be received with the greatest respect, and the Master of the Lodge should always offer

 

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him the chair, which the Grand Master may or may not accept at his pleasure.

 

Should the Grand Master die, or be absent from the jurisdiction during his term of office, the Deputy Grand Master assumes his powers, or, if there be no Deputy, then the Grand Wardens according to seniority.

 

418 - What is the origin and history of the office of Grand Master?

 

            Grand Master, Office of. The office of Grand Master is one of such antiquity as to be coeval with the very origin of the institution, whether we look at that origin in a traditional or in an historical point of view. There never has been a time in which the Order has not been governed by a chief presiding officer under this name.

 

From this fact we derive the important principle that the office of Grand Master is independent of the Grand Lodge, and that all his prerogatives and duties, so far as they are connected generally with the craft, are inherent in the office, and not derived from, nor amenable to, any modern Constitutions.

 

The whole records of our written and traditional history show that Grand Masters have repeatedly existed without a Grand Lodge, but never a Grand Lodge without a Grand Master. And this is because the connection of the Grand Master is essentially with the craft at large, and only incidentally with the Grand Lodge. He is neither elected, in‑stalled, nor saluted as the "Grand Master of the Grand Lodge," but as the "Grand Master of Masons"; and if the institution, so far as relates to its present organization, was again to be resolved into the condition which it occupied previous to the year 1717, and the Grand Lodge were to be abolished, in consequence of the resumption by the subordinate Lodges of their original prerogatives, the office of Grand Master would be unaffected by such revolution, and that officer would still remain in possession of all his powers, because his office is inseparable from the existence of the fraternity, and he would be annually elected as formerly, by the craft in their "General Assembly." In accordance with these views, we find Anderson recording that in the year 926, at the city of York, Prince Edwin, as Grand Master, summoned the craft, who then "composed a Grand Lodge, of which he was the Grand Master." The Grand Lodge did not constitute him as their Grand Master, for the appointment of Grand Master, according to the record, preceded the organization of the Grand Lodge.

 

Again: both Anderson and Preston show us a long list of Grand Masters who were not even elected by the Grand Lodge, but held their appointment from the King. In

1663, a Regulation was adopted, declaring "that, for the future, the fraternity of Freemasons shall be regulated and governed by one Grand Master, and as many Wardens as the said society shall think fit to appoint at every annual General

 

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Assembly," which Assembly, it must be recollected, was not, as now, a Grand Lodge, consisting of the representatives of Lodges, but a mass meeting of all the members of the craft. Again: an attentive perusal of the history of the present organization of Grand Lodges on St. John the Baptist's day, 1717, will show that the craft first, in General Assembly, elected their Grand Master, who then appointed his Wardens, and established a Grand Lodge, by summoning the Masters and Wardens of the Lodges to meet him in quarterly communication. In short, everything of an authentic nature in the history of Masonry shows that the Grand Master is the officer and the organ of the craft in general, and not of the Grand Lodge, and that although for purposes of convenience, the fraternity have, for the last one hundred and thirty‑five years, conceded to their Masters and Wardens in Grand Lodge convened the privilege of electing him for them, such concession does not impair his, rights, nor destroy the intimate and immediate connection which exists between him and the craft at large, to whom alone he can be said to have any rightful responsibility.

 

419 - What is the prerogative of the Grand Master with respect to assem‑ bling Masons into Lodges?

 

            Grand Master's Power of Congregating Masons. Analogous to the dispensing power is the prerogative which the Grand Master possesses of authorizing Masons to congregate together and form a Lodge. According to the Regulations of 1721, and the modern Constitutions of England, the Grand Master has the power to grant warrants for the permanent establishment of Lodges, by warrant of constitution. But in this country this prerogative has not, for many years, been exercised by Grand Masters, who only grant their authority for the holding of Lodges temporarily, until the next communication of the Grand Lodge. Hence, as no Lodge can be legally held, except under a warrant of constitution, granted by a Grand Lodge, when the Grand Master permits such an assemblage, he suspends for a time the operation of the law; and for this reason the document issued by him for this purpose is very appropriately called a dispensation, for it is simply a permission or license granted to certain brethren to dispense with the law requiring a warrant, and to meet and work masonically without such an instrument.

 

420 - What is the prerogative of the Grand Master with respect to his power of convening Grand Lodge?

 

            Grand Master's Power of Convening Grand Lodge. The Grand Master has the right to convene the Grand Lodge on any special occasion, at such time and place as he may deem expedient. The Constitution of the Grand Lodge necessarily must designate a time and place for the annual communication, which it is not in the power of the Grand Master

to change. But on the occurrence of any emergency, which

 

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may, in his opinion, render a special communication necessary, the Grand Master possesses the prerogative of convoking Grand Lodge, and may select such time and place for the convocation as he deems most convenient or appropriate. This prerogative has been so repeatedly exercised by Grand Masters, from the earliest times to the present day, that it seems to be unnecessary to furnish any specific precedents out of the multitude that the most cursory reading of the old records would supply.

 

421 - What is the Grand Master's prerogative with regards to the arrest of the charter of a Lodge?

 

            Grand Master's Prerogative of Arrest of Charter. An important prerogative of the Grand Master is that of arresting the charter of a subordinate Lodge. To arrest the charter, is a technical phrase, by which is meant to suspend the work of a Lodge - to prevent it from holding its usual communications, and to forbid it to transact any business, of to do any work. A Grand Master cannot revoke the warrant of a Lodge; for this, as I have already shown, is the peculiar prerogative of the Grand Lodge. But if, in his opinion the good of Masonry, or any other sufficient cause requires it, he may suspend the operation of the warrant until the next communication of the Grand Lodge, which body is alone competent to revise or approve of his action. But this prerogative of the Grand Master, as it deprives a Lodge of its activity and usefulness for a period of some duration, and inflicts some portion of disgrace upon the body which has subjected itself to such discipline, should be exercised with the utmost caution and reluctance.

 

422 - What is the prerogative of the Grand Master with respect to dispensations?

 

            Grand Master's Prerogative of Dispensation. One of the most important prerogatives of a Grand Master is that of granting dispensations. A dispensation may be defined to be "the granting of a license, or the license itself, to do what is forbidden by laws or regulation, or to omit something which is commanded; that is, the dispensing with a law or regulation, or the exemption of a particular person from the obligation to comply with its injunctions." This power to dispense with the provisions of law in particular cases appears to be inherent in the Grand Master, because, although frequently referred to in the Old Regulations, it always is as if it were a power already in existence, and never by way of a new grant. There is no record of any Masonic statute or constitutional provision conferring this prerogative in distinct words. The instances, however, in which this prerogative may be exercised are clearly enumerated in various places of the Old Constitutions, so that there can be no difficulty in understanding to what extent the prerogative extends.

 

Thus, one of the Regulations of 1721 prescribes that "no Lodge

 

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shall make more than five new brethren at one time"; but the Grand Master may grant his dispensation to authorize any Lodge on a particular occasion to go beyond this number.

 

Again, in another Regulation it is enacted that "no man can be made or admitted a member of a particular Lodge without previous notice one month before"; but here the Grand Master may interfere with his dispensing power, and permit a candidate to be made without such previous notice.

 

Another Regulation prescribes that "no set or number of brethren shall withdraw or separate themselves from the Lodge in which they were made brethren, or were afterwards admitted members, unless the Lodge becomes too numerous, nor even then, without a dispensation." But this Regulation has long since become obsolete, and Masons now demit from their Lodges without the necessity of asking a dispensation. In fact, as the law is no longer in force, no authority is needed to dispense with its injunctions.

 

The Twelfth Regulation of 1721 prescribes that none but members of the Grand Lodge shall be permitted to be present at its quarterly communications, except by dispensation. The Grand Master is thus authorized to set aside the provisions of the law for the benefit of a particular individual, and this right of the Grand Master to admit strangers as visitors in the Grand Lodge is still recognized as one of his prerogatives.

 

Besides these particular instances of the exercise of the dispensing power which are referred to in the Old Regulations, there are many others which arise from the nature of the prerogative, and which have been sanctioned by immemorial usage.

 

Thus, when a Lodge has neglected to elect its officers at the constitutional time of election, or having elected them, has failed to proceed to installation, the Grand Master may, on application, issue his dispensation, authorizing the election or installation to take place at some time subsequent to the constitutional period. And without such dispensation, no election or installation could take place; but the old officers would have to continue in office until the next regular time of election, for no Lodge can perform any act at any other time, or in any other mode, except that which is provided by its by‑laws, or the Regulations of the Grand Lodge, unless in a particular case a dispensation is granted to set aside for the time the provisions of the law.

 

Again: although no one can serve as Master of a Lodge, unless he has previously acted as a Warden, yet in particular cases, as in the organization of a new Lodge, or when, in an old Lodge, no one who has been a Warden is willing to serve as Master, the Grand Master may grant his dispensation, empowering the members to elect a Master from the floor.

 

But as it is a principle of the law that the benignity of the Grand

 

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Master must not affect the rights of third parties, no dispensation can issue for the election from the floor, if there be a Warden or Past War‑den who is willing to serve; for eligibility to the chair is one of the prerogatives which arises from having served in the office of Warden, and a dispensation cannot set aside a prerogative.

 

By the operation of the same equitable principle, the Grand Master is prohibited from issuing a dispensation to authorize the initiation of a person who has been rejected by a Lodge; for it is the inherent right of a Lodge to judge of the fitness of its own members, and the Grand Master cannot, by the exercise of his dispensing power, interfere with this inherent right.

 

423 - What is the prerogative of the Grand Master with respect to presiding over the Craft?

 

            Grand Master's Prerogative of Presiding. The Grand Master has the right to preside over every assembly of the craft, wheresoever and whensoever held. This is a Landmark of the Order, and consequently the right of the Grand Master to preside at all meetings of the Grand Lodge, which is derived from it, is an inherent right, of which no constitutional provision can deprive him. From this prerogative is also derived the principle that the Grand Master may assume the chair of any private Lodge in which he may be present, and govern the Lodge as its Master. He is also, by virtue of the same prerogative, the chair‑man of every committee of the Grand Lodge which he may choose to attend. He is, in brief, the head of the craft in his own jurisdiction, and cannot, at any meeting of the fraternity for Masonic purposes, be placed, without his consent, in a subordinate position.

 

424 - What is the Grand Master's prerogative with respect to voting in Grand Lodge?

 

            Grand Master's Prerogative of Voting. The Twelfth Regulation of 1721 gave the Grand Master the prerogative of casting two votes in all questions before the Grand Lodge. The words of the Regulation are, it is true, very explicit, and would seem to leave no doubt upon its face; and yet I am scarcely inclined to believe that under all circumstances that officer was permitted to vote twice, while every other member voted but once. Contemporaneous exposition, however, supplies no aid in the interpretation of the law; for I have looked in vain through the earlier editions of the Book of Constitutions for any further reference to the subject. The modern Grand Lodge of England retains the very words of the Old Regulations; but in this country, where it has principally been preserved by usage, it is so interpreted as that the Grand Master gives his second vote only in the case of a tie, and this, I suspect, was the object of the original law.

 

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425 - What three important events in Scripture are designated as the three grand offerings of Masonry?

 

            Grand Offerings. According to the English system of lectures, three important events recorded in Scripture are designated as the three grand offerings of Masonry, because they are said to have occurred on Mount Moriah, which symbolically represents the ground‑floor of the Lodge. These three grand offerings are as follows: The first grand offering was when Abraham prepared to offer up his son Isaac; the second was when David built an altar to stay the pestilence with which his people were afflicted; and the third was when Solomon dedicated to Jehovah the Temple which he had completed.

 

426 - How may Grand Officers be removed from office?

 

            Grand Officers. None of the grand officers can be removed, unless for reasons which appear sufficient to the Grand Lodge; but, should the Grand Master be dissatisfied with the conduct of any of his grand officers he may submit the case to the Grand Lodge; and should it appear to the majority of the brethren present that the complaint be well founded, he may displace such grand officer, and nominate another.

 

427 - What are the office and function of Grand Pursuivant?

 

            Grand Pursuivant. In the science of heraldry, a Pursuivant is the lowest order of officers at arms, and is, as the title implies, an attendant on the heralds. The office is unknown to the English Constitutions of Masonry, either ancient or modern, and appears to be peculiar to this country, where it is to be found in a large number of Grand Lodges, whose Regulations are, however, generally silent as to the nature of the functions to be discharged.

 

The "Ahiman Rezon" of South Carolina says that his station is near the door, whence he receives all reports from the Grand Tiler, and announces the name and Masonic rank of all who desire admission, seeing that none enter without their appropriate decorations. He combines therefcre, in part, the duties of the Junior Deacon with those of a gentleman usher.

 

I have already said that the office is modern, as no allusion to it is to be found in any of the old Regulations. The appointment is generally vested in the Grand Master.

 

428 - What is the nature and function of the office of Grand Secretary?

 

Grand Secretary. The Regulations of 1721 had described the duties to be performed by the Grand Secretary; but from the organization of the Grand Lodge in 1717, to the year 1723, no such officer had been appointed. In the last mentioned year, however, Bro. William Cowper was chosen by the Grand Lodge. The office was therefore first an elective one, but Anderson, in his edition of 1738, says that "ever since, the new Grand Master, upon his commencement, appoints the

 

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Secretary, or continues him by returning him the books." This usage is still pursued by the modern Grand Lodge of England, but in every jurisdiction of this country, the office of Grand Secretary is an elective one.

 

The functions, the discharge of which is intrusted to the Grand Secretary, are of the most important nature, and require no ordinary amount of talent. It is his duty to record all the proceedings of the Grand Lodge with the utmost fidelity and exactness. He is also the official organ of the Grand Lodge, and in that capacity conducts its correspondence. He is, besides, the recipient of the returns and dues of Lodges, which amounts he pays over to the Grand Treasurer, so that each of these officers acts as a check upon the other.

 

The Grand Secretary is also in this country the keeper of the seal of the Grand Lodge, which he affixes to all documents that require it. His signature is considered as essential to the validity of any document which emanates from the Grand Lodge.

 

Like the Grand Treasurer, he was permitted by the old Regulations to appoint an assistant, who did not, however, by such appointment, be‑come a member of the Grand Lodge. The Regulation is still in force in several of the American jurisdictions.

 

429 - What are the history and functions of the office of Grand Steward?

           

            Grand Stewards. The duty of the Grand Stewards is to attend upon the tables during the hours of refreshment, and to assist the Junior Grand Warden in managing the Grand Feast, in jurisdictions where this ancient usage is observed.

 

430 - What is the history and function of the office of Grand Sword Bearer?

 

            Grand Sword Bearer. In 1731, the Duke of Norfolk, being then Grand Master, presented to the Grand Lodge of England "the old trusty sword of Gustavus Adolphus, King of Sweden, that was worn next by his successor in war, the brave Bernard, Duke of Saxe‑Weimar. with both their names on the blade, which the Grand Master had ordered Brother George Moody (the King's sword cutler) to adorn richly with the arms of Norfolk in silver on the scabbard, in order to be the Grand Master's sword of state in future." At the following feast, Bro. Moody was appointed Sword Bearer, and the office has ever since existed, and is to be found in almost all the Grand Lodges of this country.

 

The Grand Sword Bearer should be appointed by the Grand Master, and it is his duty to carry the sword of state immediately in front of that officer in all processions of the Grand Lodge.

 

431 - What are the office and functions of the Grand Tiler?

 

            Grand Tiler. This is an office which derives its existence from the Landmarks of the Order, and must therefore have existed from

 

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the earliest times, as it is impossible that any Grand Lodge or Assembly of Masons could ever have met for purposes of Masonic business unless the room in which they were assembled had been duly tiled.

 

The duties of the office are so evident to every Mason as to need no explanation.

 

The Grand Tiler cannot, during his term of office be a member of the Grand Lodge, for his official position places it out of his power to assist in its deliberations.

 

He is generally appointed by the Grand Master and no other qualification is required for the office than that of being a worthy Master Mason.

 

432 - What are the functions of a Grand Treasurer?

 

            Grand Treasurer. The functions of the Grand Treasurer do not differ from those of the corresponding officer in a subordinate Lodge. It is his duty to act as the depositary of all the funds and property of the Grand Lodge, to keep a fair account of the same, and render a statement of the condition of all the property in his possession, when‑ever called upon by either the Grand Master or the Grand Lodge. He also pays all bills and orders which have been approved by the Grand Lodge. He is, in one word, under such regulations as that body shall prescribe, the banker of that body.

 

The old Regulations permitted him to appoint an assistant, whose only qualification was, that he must be a Master Mason. But such assistant did not, by his appointment, become a member of the Grand Lodge, although permitted to be present at its communications. The usage has been continued in many of the Grand Lodges of this country.

 

433 - What are the office and functions of Grand Wardens?

 

            Grand Wardens. Next in dignity to the Deputy Grand Master come the Senior and Junior Grand Wardens. These two officers are, however, although subordinate in rank, of much more importance than the Deputy, in the working of the Order, and are possessed of some prerogatives which do not belong to him. Their duties do not very materially differ from those of the corresponding officers in a subordinate Lodge, although, of course, from their more exalted position, their powers are more extensive.

 

In this country, by universal consent, the Wardens succeed to the government of the craft in order of rank, upon the death or absence from the jurisdicton of the Grand and Deputy Grand Masters.

 

434 - Of what is the grave emblematic?

 

            Grave. The grave is, in the Master's degree, the analogue of the pastos, couch or coffin, in the Ancient Mysteries, and is intended scenically to serve the same purpose. The grave is, therefore, in that

 

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degree, intended, in connection with the sprig of acacia, to teach symbolically the great Masonic doctrine of a future life.

 

435 - Should members be permitted to leave the Lodge during initiation ceremonies?

 

            Gravity. In a good lodge silence and gravity are recommendations during the hours appropriated to labor. The ordinary business is of too serious a nature to admit of any disturbances; and hence the ancient charges direct that no brother shall behave himself ludicrously or jestingly while the lodge is engaged in what is serious and solemn; nor use any unbecoming language upon any pretence whatever; but pay due reverence to the Masters, Wardens, and Fellows, and put them to worship. Even the noise of moving the seats or the feet is to be avoided as much as possible; nor are the brethren permitted to leave the lodge during the solemn ceremonies, lest the noise thus made should disturb the proceedings. The effect of an initiation would be entirely destroyed by any interruption of this kind, and it is easy to understand that the same kind of disturbance would be calculated to distract the attention of the brethren during the delivery of lectures.

 

436 - What is the symbolism of the Great Lights?

 

            Great Lights. The Freemasons are enlightened by great and small lights. The Bible, the square, and the compasses, belong to the first; and the sun, the moon, and the Master to the second. The great lights are immortal, and neither limited by time nor space; the small ones are limited by both. The Bible rules and governs our faith; the square our actions; and the compasses keep us in a bond of union with all man‑kind, especially with a brother Mason. Or with other words, the Bible directs us to elevate our spirits to a reasonable and rational faith; the square teaches so to discipline our minds as to make them correspond with a pure and prompt obedience to the laws of our native land; and the compasses teach us so to cultivate our understandings as to enable us to live in the bonds of social and fraternal union with all man‑kind, whatever may be their peculiar views on religious or political subjects.

 

437 - Why were grips and signs used by operative Masons?

 

            Grip and Sign. In rude times, when men, ignorant of chirography, impressed a seal on parchment in lieu of a signature, it was usual for Master Masons to give their apprentice a grip or sign, by which to make himself known; another when he had completed his apprenticeship, and passed on to the rank of a journeyman, or Fellow‑craft; and a third when,, by assiduity and skill, he had become himself a master of the work, took buildings to rear, hired Fellowcrafts or journeymen, and received apprentices. The word, the sign, and the grip, in those days, were the certificate of the Craft to its regularly taught members.

 

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438 - Why is the ground floor of a Lodge known as Mount Moriah?

 

            Ground‑Floor of the Lodge. Mount Moriah, on which the Temple of Solomon was built, is symbolically called the ground‑floor of the lodge, and hence it is said that "the lodge rests on holy ground." This ground‑floor of the lodge is remarkable for three great events recorded in Scripture, and which are called "the three grand offerings of Masonry." It was here that Abraham prepared, as a token of his faith, to offer up his beloved son Isaac - this was the first grand offering; it was held that David, when his people were afflicted with a pestilence, built an altar, and offered thereon peace‑offerings and burnt‑offerings to appease the wrath of God - this was the second grand offering; and lastly, it was here, that when the Temple was completed, King Solomon dedicated that magnificent structure to the service of Jehovah, with the offering of pious prayers and many costly presents - and this was the third grand offering.

 

This sacred spot was once the threshing floor of Ornan the Jebusite, and from him David purchased it for fifty shekels of silver. The Kabbalists delight to invest it with still more solemn associations, and declare that it was the spot on which Adam was born and Abel slain.

 

439 - On what grounds may a Mason lawfully avouch ,for a visitor?

 

            Grounds for Avouchment. Under ordinary circumstances, it would undoubtedly be the safest plan to require that avouchment should be founded on the fact of the voucher's having sat in a Lodge with the visitor. But it cannot be denied that there are occasions in which an intelligent and experienced Mason will be as competent, from his own private examination, to decide the Masonic qualifications of a candidate for admission, as if he had sat with him in the communication of a Lodge. This subject of vouching does not, indeed, appear to have been always understood. Many Masons suppose that the prerogative of vouching is inherent in every Brother, and that if A shall say that he vouches for B, and that he has sat in a Lodge with him, the assertion should be received with all respect, and B admitted. But in how many cases may not A, from ignorance or inexperience, be liable to be deceived? How are we to know that A himself was not in a clandestine Lodge, which had been imposed upon his ignorance, when he sat with B? How are we to be sure that his memory has not been treacherous, and that the Lodge in which he saw B was not a Fellowcrafts' or Entered Apprentices', instead of being a Masters' l Why, only by knowing that the Masonic skill and experience, and the general good sense and judgment of A are such as not render him liable to the commission of such errors. And if we are confident of his Masonic knowledge and honesty, we are ready, or ought to be, to take his vouching, without further inquiry as to its foundation; but if we are not, then it is safer to depend on an examination by a committee than on the

 

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avouchment of one in whose ability we have no confidence. A Masonic avouchment is, in fact, in the nature of a mercantile or legal security. Its whole value depends on the character and attainments of the one who offers it; and it would be better, I imagine, if a positive rule is to be laid down, to say that no visitor shall be admitted into a Lodge except with the avouchment of a well known and skillful Mason, or upon examination by a committee.

 

Still, it must be confessed, however humiliating the confession may be, that a very large number of Masons are too little skilled in the mysteries which have been communicated to them, to be enabled to pass a stranger through that ordeal of strict examination, which alone can prove a friend, or detect a foe, and an ingenious imposter would often find it a task of but little difficulty to deceive such an unskillful examiner. Thus imposed upon himself, the deceived brother unwittingly might extend his error, by vouching for one who has no claims upon the fraternity. The vouching of such brethren, derived from their private examination, should, of course, be considered as of no value. But, on the other hand, there are many Masons so well skilled in the principles of the craft, that no danger of imposition need be feared when we depend on the information which they have derived from an examination, conducted as they would of course do it, with all the necessary forms, and guarded by all the usual precautions. The avouchments of such brethren should be considered as perfectly satisfactory.

 

I am inclined, therefore, to believe that the spirit of the law simply requires that a Master shall permit no visitor to be admitted without previous examination, unless he can be vouched for by a Brother who has sat with him in open Lodge, or, if the avouchment be made in con‑sequence of a private examination, unless the Brother so vouching be known to the presiding officer as a skillful and experienced Mason.

 

But, if we admit this to be the true interpretation of the law of avouchment, then it becomes necessary that we should inquire more closely into what are to be the governing principles of that private examination from which the authority of the avouchment is to be de‑rived, and into the nature of the competency of the Brother who ventures to give it.

 

In the first place, the avouchment thus given is, it is understood, to be founded on some previous private examination. Therefore it follows, that the Brother who undertakes to vouch for a visitor on these grounds, must have been thoroughly competent to conduct such an examination. There must be no danger of his having been imposed upon by an ignorant pretender. And consequently the Master of a Lodge would be culpable in receiving the avouchment of a young and inexperienced, or of an old and ignorant Mason.

 

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440 - What are regarded as sufficient grounds for expulsion of a Mason?

 

            Grounds for Expulsion. As this penalty is of so severe a nature. rupturing all the ties which bind a Mason to the fraternity, it is evident that it should only be inflicted for the most heinous offences - offences which, in their nature, affect the character, the well‑being and the safety of the whole society, and hence the Grand Lodge of New York has very wisely ordered that it shall only follow "a gross violation of the moral law, or the fundamental principles of Masonry, or attempts against any part of the frame‑work of its government." The penalty is not inflicted so much as a punishment of the guilty person, as it is as a safe‑guard or security of the Order. The object is not to reform an evil, but to prevent its influence on the fraternity. A Mason who habitually transgresses the moral code, or lives in constant violation of the fundamental teachings of the Order, is to the society, what a gangrenous limb is to the body. The incurable wound, says the Roman poet, must be cut off with the knife, lest the healthy part of the body be involved in the disease. And so the unworthy Mason is to be expelled from the Order, lest his example spread, and disease be propagated through the whole constitution of Masonry. But, in accordance with this principle, expulsion should be inflicted only for offences which affect the security and honor of the whole Order. The remedy should never be applied to transgressions of a subordinate nature which neither deserve nor require its application.

 

 

441 - Under what promise do we begin our Masonic career?

 

            Guide. At our introduction into Masonry, we seek for an able guide to conduct us from this dark state of human life into light, and when arrived at that desired point, we are struck with the symbolic representations before us; and under promise of fidelity we begin our career in this secret society of Free and Accepted Masons. We emerge gradually from the lowest vale, and by study arrive at the highest degree of the occult science, or to the greatest mental perfection.

 

 

442 - What is the symbol of the powers of the Master?

 

            Hammer. With this small working tool the Master of a lodge governs the most numerous meetings. The blow of the Master's hammer commands industry, silence, or the close of labor, and every brother respects and honors its sound. Insofar the hammer is a symbol of the power of the Master. The hammer must never be lost sight of at the meeting of the lodge; and should the Master be unavoidably compelled to leave the lodge‑room, he must deliver it to a Past Master, or some other skillful brother. The Wardens do not govern the lodge with their hammers, they only direct attention by them to the commands of the Worshipful Master.

 

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443 - What is the symbolism of the hand in Masonry?

 

            Hand. In Freemasonry, the hand as a symbol holds a high place, because it is the principal seat of the sense of feeling so necessary to and so highly revered by Masons. The same symbol is found in the most ancient religions, and some of their analogies to Masonic symbolism are peculiar. Thus, Horapollo says that among the Egyptians the hand was the symbol of a builder, or one fond of building, because all labor proceeds from the hand. In many of the Ancient Mysteries the hand, especially the left, was deemed the symbol of equity. In Christian art a hand is the indication of a holy person or thing. In early Medieval art, the Supreme Being was always represented by a hand extended from a cloud, and generally in the act of benediction. The form of this act of benediction, as adopted by the Roman Church, which seems to have been borrowed from the symbols of Phrygian and Eleusinian priests or hierophants, who used it in their mystical processions, presents a singular analogy, which will be interesting to Mark Master Masons, who will recognize in it a symbol of their own ritual. In the benediction referred to, as given in the Latin church, the thumb, index, and middle fingers are extended, and the two others bent against the palm. The church explains this position of the extended thumb and two fingers as representing the Trinity; but the older symbol of the Pagan priests, which was precisely of the same form, must have had a different meaning. A writer in the British Magazine thinks that the hand, which was used in the Mithraic mysteries in this position, was symbolic of the Light emanating not from the sun, but from the Creator, directly as a special manifestation; and he remarks that chiromancy, or the divination by the hand, is an art founded upon the notion that the human hand has some reference to the decrees of the supreme power peculiar to it above all other parts of the microcosmus - man. Certainly, to the Mason, the hand is most important as the symbol of that mystical intelligence by which one Mason knows another "in the dark as well as in the light."

 

444 - Why is a candidate required to make out his petition in his own handwriting?

 

            Handwriting. The petition must be signed in the handwriting of the petitioner. This appears to be the general usage, and has the sanction of all ritual writers. The Grand Lodge of England expressly requires it to be done, and assigns, in its Constitutions, as a necessary deduction from the requisition, that those who cannot write are ineligible for initiation. Much carelessness, however, exists in relation to this usage, and it is by no means an uncommon practice for a member to sign a petition on behalf and at the request of the petitioner. This practice is, nevertheless, to be condemned. The signature should always be made by the applicant himself. In this way, if there were no other JI

 

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good reason, we should at least avoid the intrusion of wholly uneducated persons into the fraternity.

 

445 - At the building of King Solomon's Temple what were the overseers called?

 

            Harodim. In 2d Chronicles, ii. 18, it is recorded that Solomon "set three score and ten thousand people to be bearers of burdens, and four score thousand to be hewers in the mountains, and three thousand six hundred overseers to set the people at work." The overseers were called Harodim, or Princes.

 

446 - Why does the presiding officer of a Lodge wear a hat?

 

            Hat. To uncover the head in the presence of superiors has been, among all Christian nations, held as a mark of respect and reverence. The Eastern nations uncover the feet when they enter a place of worship; the Western uncover the head. The converse of this is also true; and to keep the head covered while all around are uncovered is a token of superiority of rank or office. The king remains covered, the courtiers standing around him take off their hats.

 

Among the Romans the hat was a sign of freedom. Formerly all Masons wore hats in the Lodge, as a symbol of freedom and brotherly equality. But in English and American Lodges this custom is now exclusively confined to the Master.

 

447 - How can a clandestine Mason be made a lawful Mason?

 

            Heal. An act of a legally constituted body of Masons by which a person who has been irregularly admitted to the mysteries of Free‑masonry is made a lawful Mason. When the person to be "healed" has been initiated into a self‑constituted or false lodge he can be healed only by reinitiation. Members, however, of schismatic Lodges may be recognized as legitimate by the action of a Grand Lodge. There is a difference between a clandestine (or sham) Lodge and one that is simply schismatic. The founders and members of the first are imposters; the latter are regular Lodges, which from some cause or other, are not recognized by legitimate Masonic authorities.

 

448 - Why cannot a deaf mute be made a Mason?

 

            Hearing. Hearing is that sense by which we are enabled to distinguish sounds, and are made capable of all the perceptions of harmony and melody, with all the agreeable charms of music; by it we are enabled to enjoy the pleasures of society; and reciprocally to communicate to each other our thoughts and intentions, our purposes and desires, and by means of this sense our reason is capable of exerting its utmost power and energy.

 

449 - By which of the five senses do we receive the Master's word?

 

            Hearing. One of the five senses, and an important symbol in Masonry, because it is through it that we receive instruction when

 

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ignorant, admonition when in danger, reproof when in error, and the claim of a brother who is in distress. Without this sense, the Mason would be crippled in the performance of all his duties; and hence deafness is deemed a disqualification for initiation.

 

450 - Why must an applicant for Masonry be first prepared in his heart?

 

            Heart. The heart is the seat of the affections, passions and de‑sires; and by the precept given by Solomon, to keep our hearts, is meant, that we should diligently preserve our good dispositions, and correct our bad ones. All the actions of a man's life issue and proceed from the heart; which is the fountain not only of our natural life, but of our mortal too; so that as a man's heart is, so will his life be; if his heart be kept clean and pure, his life cannot be wicked and vicious; but if his heart be wicked and vicious, his life cannot be kept clean and pure.

 

451 - What is a hecatomb?

 

            Hecatomb. Hecatomb means literally a hundred oxen. Strictly the offering of a hundred bullocks in sacrifice to the Gods. Sometimes the whole hecatomb, but more often the thighs, legs and hides were burned as a part of the ceremony, the flesh of the beasts being eaten by the worshipers.

 

452 - What does the candidate's condition when first admitted signify?

 

            Helplessness. As a Mason, your first admission in a state of helplessness was an emblematic representation of the entrance of all men into this their state of mortal existence; it inculcated the cherishing lessons of natural equality, of mutual dependence. It instructed you in the active principles of universal benevolence and charity, to make them the solace of your own distresses, and to extend relief and consolation to your fellow‑creatures in the hour of their affliction. It required you to free the soul from the dominion of pride and prejudice, to look beyond the limits of particular institutions, and to view in every son of Adam a brother of the dust. Above all it taught you to bend with reverence and resignation to the will of the Grand Architect of the Universe, and to dedicate your heart thus purified from every malignant passion, and prepared for the reception of truth and justice.

 

453 - What ancient Spanish society was based on Masonic principles?

 

            Hermandad Brotherhood. This Spanish society was founded A.D. 1295, in the cities of Castile and Leon. It was based on the Masonic principle of secrecy, having ceremonies of admission, secret signs of recognition, and secret places of meeting, where causes were tried and offenders against justice were judged and punished. It invested itself in a garment of mystery, and the blow of justice fell from its hand surely and swiftly, like the bolt of lightning. It sought

 

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not only to punish crime, but to prevent it. It warned every nobleman who showed a disposition to wrong a citizen of the certain destruction that awaited him if he persisted. Should he rob or injure a member of the Order, or a citizen, and refuse to make restitution, or give security for better conduct in future, his cattle, his vineyards and gardens were destroyed. The mysterious power of this terrible but righteous brother‑hood penetrated every place - through barred and bolted gates and armed sentinels - and often dealt its retributions in the royal presence itself. Of the utility of this Spanish Fraternity there cannot be a doubt, and its beneficial effects in those stormy times were immeasurable. Its ideas were justice, absolute justice, in the administration of the laws and equality in society and before God.

 

454 - Why did the ancient Lodges meet on high hills and in low valleys?

 

            Highest of Hills. In the Old York Lectures was the following passage: "Before we had the convenience of such well‑formed Lodges, the Brethren used to meet on the highest of hills and in the lowest of valleys. And if they were asked why they met so high, so low, and so very secret, they replied - the better to see and observe all that might ascend or descend; and in case a cowan should appear, the Tiler might give timely notice to the Worshipful Master, by which means the Lodge might be closed, the jewels put by, thereby preventing any unlawful intrusion." Commenting on this, Dr. Oliver says: "Among other observances we find the practice of performing commemorative rites on the highest of hills and in the lowest of valleys. This practice was in high esteem amongst all the inhabitants of the ancient world, from a fixed persuasion that the summit of mountains made a nearer approach to the celestial deities, and the valleys or holy caverns to the infernal and submarine gods than the level country; and that, therefore, the prayers of mortals were more likely to be heard in such situations." Hutchinson also says: "The highest hills and the lowest valleys were from the earliest times esteemed sacred, and it was supposed that the Spirit of God was peculiarly diffusive in those places." The sentiment was expressed in the language of the earliest lectures of the eighteenth century, and is still retained, without change of words, in the lectures of the present day. But introduced, at first, undoubtedly with special reference to the ancient worship on "high places," and the celebration of the mysteries in the caverns of initiation, it is now retained for the purpose of giving warning and instruction as to the necessity of security and secrecy in the performance of our mystical rites, and this is the reason assigned in the modern lectures. And, indeed, the notion of thus expressing the necessity of secrecy seems to have been early adopted, while that of the sacredness of these places was beginning to be lost sight of; for in a lecture of the middle of the last century, or perhaps earlier, it was said that "the lodge

 

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stands upon holy ground, or the highest hill or lowest vale, or in the Vale of Jehosophat, or any other secret place." The sacredness of the spot is, it is true, here adverted to, but there is an emphasis given to its secrecy.

 

455 - What is the hour of noon called among Masons?

 

            High Twelve. The hour of noon or twelve o'clock in the day, when the sun is high in the heavens, in contradistinction to low twelve, or midnight, when the sun is low down beneath the earth. The expression is always used, in Masonic language, to indicate the hour of noon, at which time, as the tradition tells us, the Craft in the Temple were called from labor to refreshment. The phrase was used in the earliest rituals of the last century. The answer in the old catechisms to the question, "What's a clock?" was always "High Twelve."

 

456 - In English Lodges what is the gavel called?

 

            Hiram. The gavel of the Worshipful Master is so called in England, and on the continent of Europe, in allusion to the perfect order observed by the craftsmen at the building of Solomon's Temple, through the admirable skill and supervision of the operative Grand Master Hiram Abif.

 

457 - What is known of the life of our Ancient Operative Grand Master?

           

            Hiram Abif. There is no character in the annals of Freemasonry whose life is so dependent on tradition as the celebrated architect of King Solomon's Temple. Profane history is entirely silent in respect to his career, and the sacred records supply us with only very unimportant items. To fill up the space between his life and his death, we are necessarily compelled to resort to those oral legends which have been handed down from the ancient Masons to their successors. Yet, looking to their character, I should be unwilling to vouch for the authenticity of all; most of them were probably at first symbolical in their character; the symbol in the lapse of time having been converted into a myth, and the myth, by constant repetition, having assumed the formal appearance of a truthful narrative. Such has been the case in the history of all nations. But whatever may have been their true character, to the Masons, at least, they are interesting, and cannot be altogether void of instruction.

 

When King Solomon was about to build a temple of Jehovah, the difficulty of obtaining skilful workmen to superintend and to execute the architectural part of the undertaking was such, that he found it necessary to request of his friend and ally, Hiram, King of Tyre, the use of some of his most able builders; for the Tyrians and Sidonians were celebrated artists, and at that time were admitted to be the best mechanics in the world. Hiram willingly complied with his request, and despatched to his assistance an abundance of men and materials,

 

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to be employed in the construction of the Temple, and among the former, a distinguished artist, to whom was given the superintendence of all the workmen, both Jews and Tyrians, and who was in possession of all the skill and learning that were required to carry out, in the most efficient manner, all the plans of the king of Israel.

 

Of this artist, whom Freemasons recognize sometimes as Hiram the Builder, sometimes as the Widow's Son, but more commonly as Hiram Abif, the earliest account is found in the first Book of Kings (vii. 13, 14), where the passage reads as follows: "And King Solomon sent and fetched Hiram out of Tyre. He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass, and he was filled with wisdom and under‑standing, and cunning to work all works in brass. And he came to King Solomon and wrought all his work." He is next mentioned in the second Book of Chronicles, (ch. ii. 13, 14), in the following letter from Hiram of Tyre to King Solomon: "And now I have sent a cunning man, endued with understanding, of Huram my father's. The son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold and in silver, in brass, in iron, in stone and in timber, in purple, in blue and in fine linen and crimson; also to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord David, thy father." In reading these two descriptions, everyone will be at once struck with an apparent contradiction in them in relation to the parentage of their subject. There is no doubt - for in this both passages agree - that his father was a man of Tyre; but the discrepancy is in reference to the birthplace of his mother, who in one passage is said to have been "of the tribe of Naphtali," and in the other, "of the daughters of Dan." Commentators have, however, met with no difficulty in reconciling the contradiction, and the suggestion of Bishop Patrick is now generally adopted on this subject. He supposes that she herself was of the tribe of Dan, but that her first husband was of the tribe of Naphtali, by whom she had his son; and that when she was a widow, she married a man of Tyre, who is called Hiram's father because he bred him up and was the husband of his mother.

 

Hiram Abif undoubtedly derived much of his knowledge in mechanical arts from that man of Tyre who had married his mother, and we may justly conclude that he increased that knowledge by assiduous study and constant intercourse with the artisans of Tyre, who were greatly distinguished for their attainments in architecture. Tyre was one of the principal seats of the Dionysiac fraternity of artificers, a society engaged exclusively in the construction of edifices, and living under a secret organization. Of this association it is not unreasonable to suppose that Hiram Abif was a member, and that on arriving at

 

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Jerusalem he introduced among the Jewish workmen the same exact system of discipline which he had found of so much advantage in the Dionysiac associations at home, and thus gave, under the sanction of King Solomon, a peculiar organization to the Masons who were engaged in building the Temple.

 

Upon the arrival of this celebrated artist at Jerusalem, which was in the year B.C.

1012, he was at once received into the intimate confidence of Solomon, and intrusted with the superintendence of all the workmen, both Tyrians and Jews, who were engaged in the construction of the building. IIe received the title of "Principal Conductor of the Works," an office which, previous to his arrival, had been filled by Adoniram, and, according to Masonic tradition, formed with Solomon and King Hiram of Tyre, his ancient patron, the Supreme Council of Grand Masters, in which every thing was determined in relation to the construction of the edifice and the government of the workmen.

 

The Book of Constitutions, as it was edited by Entick, speaks of him in the following language: "This inspired master was, without question, the most cunning, skilful, and curious workman that ever lived; whose abilities were not confined to building only, but extended to all kinds of work, whether in gold, silver, brass or iron; whether in linen, tapestry or embroidery; whether considered as architect, statuary, founder or designer, separately or together, he equally ex‑celled. From his designs and under his direction, all the rich and splendid furniture of the Temple and its several appendages were begun, carried on, and finished. Solomon appointed him, in his absence, to fill the Chair as Deputy Grand Master, and in his presence, Senior Grand Warden, Master of Work, and general overseer of all artists, as well those whom David had formerly procured from Tyre and Sidon, as those Hiram should now send." This statement requires some correction. According to the most consistent systems and the general course of the traditions, there were three Grand Masters at the building of the Temple, of whom Hiram Abif was one, and hence in our Lodges he always receives the title of a Grand Master. We may, however, reconcile the assertion of Anderson, that he was sometimes a Deputy Grand Master, and some‑times a Senior Grand Warden, by supposing that the three Grand Masters were among the Craft, possessed of equal authority, and held in equal reverence, while among themselves there was an acknowledged subordination of station and power. But in no way can the assertion be explained that he was at any time a Senior Grand Warden, which would be wholly irreconcilable with the symbolism of the Temple. In the mythical Master's lodge, supposed to have been held in the Temple, and the only one ever held before its completion, at which the three Grand Masters alone were present, the office of Junior Warden is assigned to Hiram Abif.

 

 

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According to Masonic tradition, which is in part supported by scriptural authority, Hiram was charged with all the architectural decorations and interior embellishments of the building. He cast the various vessels and implements that were to be used in the religious service of the Temple, as well as the pillars that adorned the porch, selecting as the most convenient and appropriate place for the scene of his operations, the clay grounds which extend between Succoth and Zaredatha; and the old lectures state that the whole interior of the house, its posts and doors, its very floors and ceilings, which were made of the most expensive timber, and overlaid with plates of burnished gold, were, by his exquisite taste, enchased with magnificent designs and adorned with the most precious gems. Even the abundance of these precious jewels, in the decorations of the Temple, is attributed to the foresight and prudence of Hiram Abif; since a Masonic tradition, quoted by Dr. Oliver, informs us, that about four years before the Temple was begun he, as the agent of the Tyrian king, purchased some curious stones from an Arabian merchant, who told him, upon inquiry, that they had been found by accident on an island in the Red Sea. By the permission of King Hiram, he investigated the truth of this report, and had the good fortune to discover many precious gems, and among the rest an abundance of the topaz. They were subsequently imported by the ships of Tyre for the service of King Solomon.

 

In allusion to these labors of taste and skill displayed by the widow's son, our lectures say, that while the wisdom of Solomon contrived the fabric, and the strength of King Hiram's wealth and power supported the undertaking, it was adorned by the beauty of Hiram Abif's curious and cunning workmanship.

 

In the character of the chief architect of the Temple, one of the peculiarities which most strongly attract attention, was the systematic manner in which he conducted all the extensive operations which were placed under his charge. In the classification of the workmen, such arrangements were made, by his advice, as to avoid any discord or confusion; and although about two hundred thousand craftsmen and laborers were employed, so complete were his arrangements, that the general harmony was never once disturbed. In the payment of wages, such means were, at his suggestion, adopted, that every one's labor was readily distinguished, and his defects ascertained, every attempt at imposition detected, and the particular amount of money due to each workman accurately determined and easily paid, so that, as Webb remarks, "the disorder and confusion that might otherwise have at‑tended so immense an undertaking was completely prevented." It was his custom never to put off until tomorrow the work that might have been accomplished to‑day, for he was as remarkable for his punctuality in the discharge of the most trifling duties, as he was for his skill in performing the most important. It was his constant habit to

 

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furnish the craftsmen every morning with a copy of the plans which he had, on the previous afternoon, designed for their labor in the course of the ensuing day. As new designs were thus furnished by him from day to day, any neglect to provide the workmen with them on each successive morning would necessarily have stopped the labors of the whole body of the workmen for that day; a circumstance that in so large a number must have produced the greatest disorder and confusion. Hence the practice of punctuality was in him a duty of the highest obligation, and one which could never for a moment have been neglected without leading to immediate observation. Such is the character of this distinguished personage, whether mythical or not, that has been transmitted by the uninterrupted stream of Masonic tradition.

 

The trestle‑board used by him in drawing his designs is said to have been made, as the ancient tablets were, of wood, and covered with a coating of wax. On this coating he inscribed his plans with a pen or stylus of steel, which an old tradition, preserved by Oliver, says was found upon him when he was raised, and ordered by King Solomon to be deposited in the centre of his monument. The same tradition informs us that the first time he used this stylus for any of the purposes of the Temple was on the morning that the foundation‑stone of the building was laid, when he drew the celebrated diagram known as the forty‑seventh problem of Euclid, and which gained a prize that Solomon had offered on that occasion. But this is so evidently a mere myth, in‑vented by some myth‑maker of the last century, without even the excuse of a symbolic meaning, that it has been rejected, or at least, forgotten by the Craft.

 

Another and more interesting legend has been preserved by Oliver, which may be received as a mythical symbol of the faithful performance of duty. It runs thus: "It was the duty of Hiram Abif to superintend the workmen, and the reports of his officers were always examined with the most scrupulous exactness. At the opening of the day, when the sun was rising in the east, it was his constant custom, before the commencement of labor, to go into the Temple, and offer up his prayers to Jehovah for a blessing on the work; and in like manner when the sun was setting in the west, and after the labors of the day were closed, and the workmen had left the Temple, he returned his thanks to the Great Architect of the Universe for the harmonious protection of the day. Not content with this devout expression of his feelings, he always went into the Temple at the hour of high twelve, when the men were called off from labor to refreshment, to inspect the work, to draw fresh designs upon the trestle‑board, if such were necessary, and to perform other scientific labors - never forgetting to consecrate the duties by solemn prayer. These religious customs were faithfully performed for the first six years in the secret

 

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recesses of his lodge, and for the last year in the precincts of the most holy place." While assiduously engaged in the discharge of these arduous duties, seven years passed rapidly away, and the magnificent Temple at Jerusalem was nearly completed. The Fraternity were about to celebrate the copestone with the greatest demonstrations of joy; but, in the language of the venerable Book of Constitutions, "their joy was soon interrupted by the sudden death of their dear and worthy master, Hiram Abif." On the very day appointed for celebrating the copestone of the building, says one tradition, he repaired to his usual place of retirement at the meridian hour, and did not return alive. On this subject we can say no more. This is neither the time nor the place to detail the particulars of his death. It is enough to say that the circumstance filled the Craft with the most profound grief, which was deeply shared by his friend and patron, King Solomon, who, according to the Book of Constitutions, "after some time allowed to the craft to vent their sorrow, ordered his obsequies to be performed with great solemnity and decency, and buried him in the lodge near the Temple - according to the ancient usages among Masons - and long mourned his loss."

 

458 - What co‑operation did Hiram, King of Tyre, give King Solomon?

 

            Hiram, King of Tyre. When Solomon had determined to build a temple at Jerusalem, he sent an embassy to Tyre, requesting Hiram, the king of the Tyrians, would furnish him with workmen to cut down timber at Lebanon; and quarry stone in the quarries of Tyre, for the construction of that holy edifice. He returned an answer to Solomon's communication, which contained the language of amity and esteem. He agreed to furnish cedars and other timber from the forest of Lebanon for the erection of a temple to the living God, and to provide the most expert architects in his dominions for its construction, on the simple condition of receiving certain supplies of provisions in exchange; and he performed his contract with princely munificence and candor. But even this would have been insufficient without the presence of a master‑mind to animate and direct the proceedings; and the king of Tyre furnished this Master in the person of his chief architect, Hiram Abif, by whom the re‑union of speculative and operative masons was to be consummated.

 

459 - How was the first Lodge consecrated?

 

            Holy Ground. The lodge is situated on holy ground. The first lodge was consecrated on account of three grand offerings thereon made, which met divine approbation. First, the ready compliance of Abraham to the will of God, in not refusing to offer up his son Isaac as a burnt‑offering, when it pleased the Almighty to substitute another victiu, in his stead; second, the many pious prayers and ejaculations of King its

 

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David, which appeased the wrath of God, and stayed a pestilence which then raged among the people, owing to his having had them numbered; and thirdly, the many thanksgivings, oblations, burnt sacrifices and costly offerings which Solomon, King of Israel, made at the completion, dedication, and consecration of the Temple of Jerusalem, to God's service. These three did then, have since, and I trust ever will, render the ground‑work of a Masons' lodge holy.

 

460 - What was the most sacred part of the Temple?

 

            Holy of Holies. The innermost and most sacred part of the temple was called the Holy of Holies, and sometimes the Most Holy Place, and was ordained and made on purpose for the reception of the Ark of the Covenant. The whole end and reason of that most sacred place was to be a receptacle for it. This place or room was of an exact cubic form, as being thirty feet square and thirty feet high. In the centre the ark was placed, upon a stone rising there three fingers breadth above the floor, as a pedestal for it. On the two sides of it stood two cherubims fifteen feet high, at equal distances from the centre of the ark and each side wall; where, having their wings expanded, with two of them they touched the side walls, and with the other two they did meet, and touch each other exactly over the middle of the ark; so that the ark stood exactly in the middle between these two cherubims.

 

461 - Why do Masons revere the Holy Name?

 

            Holy Name. Freemasonry teaches, in all its symbols and rituals, a reverence for the name of God, which is emphatically called the "Holy Name." In the prayer "Ahabath Olam," first introduced by Dermott, it is said, "because we trusted in thy holy, great, mighty, and terrible Name;" and in the introductory prayer of the Royal Arch, according to the American system, similar phraseology is employed: "Teach us, we pray thee, the true reverence of thy great, mighty, and terrible Name." The expression, if not the sentiment, borrowed from the Hebrew mysteries.

 

462 - To whom should a Masonic Lodge be dedicated?

 

            Holy Saints John. Tradition informs us that Masonic Lodges were originally dedicated to King Solomon, because he was our first Most Excellent Grand Master. In the sixteenth century, if we may judge from expressions used in the celebrated Charter of Cologne, St. John the Baptist seems to have been considered as the peculiar patron of Freemasonry; but subsequently this honor was divided between the two Saints John, the Baptist and the Evangelist, and modern Lodges, in this country at least, are universally erected or consecrated to God, and dedicated to the Holy Saints John. I am therefore surprised to find the formula in Webb, which dedicates the Lodge "to the memory of the Holy Saint John." I cannot but deem it an inadvertence on the

 

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part of this Masonic lecturer, since in all his oral teachings he adhered to the more general system, and described a Masonic Lodge in his esoteric work as being "dedicated to the Holy Saints John." This, at all events, is now the universal practice, and the language used by Webb becomes contradictory and absurd when compared with the fact that the festivals of both saints are equally celebrated by the Order, and that the

27th of December is not less a day of observance in the Order than the

24th of June.

 

The ceremony of dedication is merely the enunciation of a form of words, and this having been done, the Lodge is thus, by the consecration and dedication, set apart as something sacred to the cultivation of the principles of Masonry, under that peculiar system which acknowledges the two Saints John as its patrons.

 

 

463 - What are the regulations governing honorary membership in a Lodge?

 

            Honorary Membership. Honorary membership is quite a recent invention, and is now conferred only as a mark of distinction on Brethren of great talents or merits, who have been of service, by their labors or their writings, to the fraternity. It confers no powers on the recipient like those which are the results of active or full membership, and amounts to no more than a testimonial of the esteem and respect entertained by the Lodge which confers it for the individual upon whom it is conferred.

 

 

464 - What are Grand Honors? Why and how are they given?

 

            Honors, Grand. A peculiar ceremony among Masons by which they applaud, or express their agreement, satisfaction or sorrow. They are divided into private and public. The first can only be given in a Master's Lodge, and cannot be described here. The public grand honors, as their name imports, do not partake of this secret character. They consist of clapping the hands three times three in rapid succession, and are given on all public occasions in which the ministrations of the Fraternity are required, in the presence of the profane as well as the initiated. The funeral grand honors are given in the following manner: Both arms are crossed on the breast, the left uppermost, and the open palms of the hands touching the shoulders; the hands are then raised above the head, the palms striking each other, and then made to fall sharply on the thighs, with the head bowed. This is repeated three times. While the honors are being given the third time, the brethren audibly pronounce the following words - when the arms are crossed on the breast: - "We cherish his memory here;" when the hands are ex‑tended above the head - "We commend his spirit to God who gave it;" and when the hands are extended toward the ground - "And consign his body to the earth."

 

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465 - Of what is the hoodwink a symbol?

 

            Hoodwink. A symbol of the secrecy, silence and darkness in which the mysteries of our art should be preserved from the unhallowed gaze of the profane. It has been supposed to have a symbolic reference to the passage in St. John's Gospel, "and the light shineth in darkness; and the darkness comprehended it not." But it is more certain that there is in the hoodwink a representation of the mystical darkness which always preceded the rights of the ancient initiations.

 

466 - Of what is hope emblematic?

 

            Hope. The second round in the theological and Masonic ladder, and symbolic of a hope in immortality. It is appropriately placed there, for, having attained the first, or faith in God, we are led by a belief in his wisdom and goodness to the hope of immortality. This is but a reason‑able expectation; without it, virtue would lose its necessary stimulus and vice its salutary fear; life would be devoid of joy, and the grave but a scene of desolation. The ancients represented Hope by a nymph holding in her hand a bouquet of opening flowers, indicative of the coming fruit, but in modern and Masonic iconology it is represented by a virgin leaning on an anchor, the anchor itself being a symbol of hope.

 

Hope is an anchor of the soul, both sure and steadfast: then let a firm reliance of the Almighty's goodness animate our endeavours, and enable us to fix our hope within the limits of his most gracious promises, so shall success attend us; if we believe a thing impossible our despondency may render it so, but if we persevere to the end, we shall finally overcome all difficulties.

 

467 - Of what is the hour‑glass emblematic?

 

            Hour‑Glass. An emblem used in the third degree, according to the Webb lectures, to remind us by the quick passage of its sands of the transitory nature of human life. As a Masonic symbol it is of comparatively modern date, but the use of the hour‑glass as an emblem of the passage of time is older than our oldest rituals. Thus, in a speed before Parliament, in 1627, it is said: "We may handle and play with the hour‑glass: that is in our power, but the hour will not stay for us; and an opportunity once lost cannot be regained." We are told that in the early part of the last century it was a custom to inter an hour‑glass with the dead, as an emblem of the sand of life being run out.

 

468 - What were the hours of labor of our operative brethren?

 

            Hours, Masonic.  The language of Masonry, in reference to the hours of labor and refreshment, is altogether symbolical. The old lectures contained a tradition that our ancient brethren wrought six days in the week and twelve hours in the day, being called off regularly at the hour of high twelve from labor to refreshment. In the French and

 

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German systems, the Craft were said to be called from labor at low twelve, or midnight, which is therefore the supposed or fictitious time at which a French or German Lodge is closed. But in the English and American systems the Craft are supposed to be called off at high twelve, and when called on again the time for recommencing labor is said to be "one hour past high twelve;" all this refers to Ancient Craft Masonry. In some of the high degrees the hours designated for labor or rest are different. So, too, in the different Rites; thus, in the system of Zinnendorf, it is said that there are in a Mason's Lodge five hours, namely, twelve struck, noon, high noon, midnight, and high midnight; which are thus explained. Twelve struck, is before the Lodge is opened and after it is closed; noon is when the Master is about to open the Lodge; high noon, when it is duly open; midnight, when the Master is about to close it; and high midnight, when it is closed and the uninitiated are permitted to draw near.

 

469 - Why should officers of Lodges be punctual in their attendance?

 

            Hours of Work. The masters and officers should always be punctual in their attendance, and observe the hour of meeting with scrupulous exactness; for correct conduct in officers will invariably produce a corresponding accuracy in the brethren. I know nothing which tends more to disgust and sour the mind than the unprofitable employment of waiting impatiently for the attendance of the superior officers, with a probable expectation of being disappointed at last.

 

470 - What do the initials I. A. M. signify?

 

            I. A. M. According to the cabalistical theologians, Moses, asking the Lord if he would tell him the name of his Divine Essence, received for answer, "say I AM THAT I AM, sent me to you," (the children of Israel), equivalent to saying: What use is it to ask what is inexplicable? "I AM THAT I AM," as the ancient sages say, meant, that as He was with them in that captivity, so would he be in others; and there‑fore He then revealed to Moses the Tetragrammaton; and this He repeated, as He would manifest Himself by its representation of the ten sovereign lights: and by that means would become known, although veiled in them; because His existence will be ever hidden from all, and cannot be explained by any character.

 

471 - What method of teaching morality was in vogue in the early period of the World?

 

            Ideas. The Jewish system was made up chiefly of ceremonies, types, and figures, denoting intellectual things and moral duties. This mode of teaching morality was at that early period of the world necessary. And why? Because then not one person in ten thousand beside the priesthood could read. The people were not then able to exhibit thoughts to the eye by means of writing, hence the necessity arose of

 

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teaching by signs and symbols, that when these struck the eye they should raise corresponding ideas in the mind, and thus convey moral truths and duties by the sight and by the operation of tools and mechanical instruments. This is the fulcrum on which rests and turns the first and most fascinating part of Masonic instruction.

 

It may be said in reply, that in the early days of Freemasonry, the arts of reading and writing were not generally disseminated among the masses of the people, and that in all probability the great majority of the Craft were not in possession of those literary qualifications. But this latter statement is a gratuitous assumption, of the correctness of which we have no proof. On the contrary, we find throughout all our ancient Regulations, that a distinction was made by our rulers between Freemasons and those who were not free, indicating that the former were of a superior class; and may we not suppose that a rudimentary education formed a part at least of that claim to superiority? Thus, in the conclusion of the fifth chapter of the Charges, approved in 1722, it is said: "No laborer shall be employed in the common work of Masonry, nor shall Freemasons work with those who are not free, without urgent necessity." But, exclusive of the written law upon the subject, which perhaps was silent, because it deemed so evident and uniformly observed a regulation unnecessary to be written, we are abundantly taught by the nature of the institution, as exemplified in its ritual, that persons who cannot read and write are ineligible for initiation. In the first degree, a test is administered, the offering of which would be manifestly absurd, if the person to whom it was offered could neither read nor write; and in the presentation of the letter G, and all the instructions on that important symbol, it must be taken for granted that the candidate who is invested with them must be acquainted with the nature and power of letters.

 

472 - In what sense is the word "idiot" used among Masons?

 

            Idiot. This word did not always have the meaning which is now attached to it. It is derived from the Greek, idiotes, which signified a private citizen. In Sparta it denoted one who felt no interest, and took no part, in public affairs, and hence came to mean an ignorant person. It was used in this sense in the middle ages, and this is its Masonic meaning. The modern meaning - fool - would be out of place; for it would be as absurd to establish a rule that no fool should be made a Mason as it would be to enact a law that no horse, or infant, or dead man, should be admitted to the mysteries of Freemasonry. The word means, masonically, not a fool, but a listless, indifferent, ignorant fellow, who could only be a disgrace to the Craft.

 

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473 - What is the fate of the ignorant Mason?

 

            Ignorance. The ignorant Freemason is a drone and an ineumbrance in the Order. He who does not study the nature, the design, the history, and character of the Institution, but from the hour of his initiation neither gives nor receives any ideas that could not be shared by a profane, is of no more advantage to Masonry than Masonry is to him. The true Mason seeks light that darkness may be dispelled, and knowledge that ignorance may be removed. The ignorant aspirant, no matter how loudly he may have asked for light, is still a blind groper in the dark.

 

474 - How can a suspended Mason or Lodge be reinstated?

 

            Illegal Suspensions. If the Grand Master should be satisfied that any brother has been illegally or without sufficient cause, suspended, removed, or excluded from any of his masonic functions or privileges, by any private lodge or any subordinate authority, he may order him to be reinstated or restored, and may also suspend, until the next ensuing quarterly communication, any lodge or brother who shall refuse to comply with such order.

 

475 - Are illiterate persons eligible for Masonry?

 

            Illiteracy. Any individual who cannot write, is ineligible to be admitted into the Order. This rule is observed, yet I have known a few instances in which men incapable of writing have been initiated. And it was in reference to a fact of this kind that the Grand Lodge of South Carolina, in 1848, declared that though "there is no injunction in the ancient Constitutions prohibiting the initiation of persons who are unable to read or write; yet, as speculative Masonry is a scientific institution, the Grand Lodge would discourage the initiation of such candidates as highly inexpedient."

 

476 - What is the teaching of the sublime degree?

 

            Immortality of the Soul. The third or Master's degree leads to that great truth which the sublimest part of the heathen mysteries was intended to teach; and the faithful believer was assured of a future life and immortality beyond the grave.

 

477 - What are the immovable jewels?

 

            Immovable. The immovable jewels are the tracing‑board, for the Worshipful Master to draw his designs on; the rough ashlar, for the Entered Apprentice to mark and indent on; and the perfect ashlar, for the experienced Fellowcraft to try and adjust his jewels on. They are termed immovable, because they are distributed in places assigned them in the lodge, for the brethren to moralize upon. They were formerly called the trasel‑board, the rough ashlar, and the broached thurnel.

 

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478 - Can a Lodge remove its Master?

 

            Impeachment. In 1842 a singular case occurred at New York, in which the rights and privileges of a Master of a lodge were placed in jeopardy, by the action of his lodge. After the lodge was opened, the Master had occasion to be absent for a short time, leaving the Senior Warden in the chair. On his return, he found that charges had been preferred against him, and a committee appointed to try him; and the Senior Warden refused to return into his hands the warrant and mallet of the lodge. Complaint being made to the Grand Master by the Master, he directed the Grand Secretary to inform the Senior Warden that it was his direction that he should forthwith return the warrant to the hands of the Master, and that the action of the lodge on that case must be suspended, and the members hold themselves in readiness to maintain their charges before the Grand Lodge, which was all promptly complied with by the parties. The ground of his decision was, that the Master of a lodge is only subject to impeachment and trial before his peers, who are acquainted with his duties, which the members of a lodge cannot know until they are themselves seated in the oriental chair.

 

479 - Are there any imperfections in the Masonic System?

 

            Imperfections. The system as taught in the regular lodges, may have some redundancies or imperfections, occasioned by the indolence or ignorance of the old members. And, indeed, considering through what obscurity and darkness the mystery has been delivered down; the many centuries, and languages, and sects, and parties, it has run through, we are rather to wonder it ever arrived to the present age without more imperfections.

 

480 - What are the symbolic teachings of the implements of Craft Masonry?

 

            Implements. A general collection of masonic implements may remind the Master of his power and jurisdiction, while they warn him to avoid the abuse of that power, limiting his jurisdiction and prescribing his conduct. They likewise afford him copious topics of advice to such as assist him in the government of the Fraternity, as well as to all the brethren over whom he is called to preside. He may descant on the excellence of the holy writings as a rule of life; for those writings teach us that, being born upon a level we should act upon the square, circumscribing our desires within the compass of Nature's gifts, poured from the horn of plenty. Here, also, he may exhort them to walk uprightly, suffering neither the pressure of poverty, nor the avarice of riches to tempt the heart for a moment to swerve from the line of rectitude which is suspended before them from the centre of heaven. The division of time into equal and regular portions, he may also urge as the surest method of securing the greatest good from the opportunities that are afforded us. The subjection of our passions and desires is here like‑

 

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wise taught by the gavel, which is used by the operative builder to re‑move the excrescences and to smooth the surfaces of the rough materials for a building, while the by‑laws of the lodge regulate the deportment of the craftsmen, while assembled for the purposes of social improvement and mental recreation, and while separated from the rest of mankind, and placed among none but brethren.

 

481 - How may a Lodge guard itself against impostors?

 

            Impostors. Impostors in Masonry may be either profanes who, never having been initiated, yet endeavor to pass themselves for regular Freemasons, or Masons who, having been expelled or suspended from the Order, seek to conceal the fact and still claim the privileges of members in good standing. The false pretensions of the former class are easily detected, because their real ignorance must after a proper trial become apparent. The latter class, having once been invested with the proper instructions, can stand the test of an examination; and their true position must be discovered only by information derived from the Lodges which have suspended or expelled them. The Tiler's oath is intended to meet each of these cases, because it requires every strange visitor to declare that he has been lawfully initiated, and that he is in good standing. But perjury added to imposture will gasily escape this test. Hence the necessity for the utmost caution, and therefore the Charges of 1722 say, "You are cautiously to examine a strange brother in such a method as prudence shall direct you, that you may not be imposed on by an ignorant, false pretender, whom you are to reject with contempt and derision, and beware of giving him any hints of knowledge." The Masonic rule is, that it is better that ninety and nine true brethren be rejected than that one impostor be admitted.

 

482 - What race performed the more humble labors in the erection of the Temple?

 

            Imposts. According to Masonic tradition the members of the secret society of Tyrian artists, who were hired by King Solomon to erect that sacred structure, in order to distinguish them from the Jews, who performed the more humble labors, were honored with the epithet of Free annexed to the name of builder or mason; and being talented foreigners, were freed from the usual imposts paid to the state by the subjects of Solomon.

 

483 - Can Masonry be held accountable for the conduct of all its members?

 

            Imputations. Individual errors or crimes ought only to reflect discredit on the offending parties, for a gigantic society like ours, whose members are spread over the face of the earth, and are found in every civilized country on the globe, cannot be responsible for the mis‑ conduct of every single member of its body. It is very common to hear those who are not Masons urge this argument with all the force and

 

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confidence of conviction. A Mason has misconducted himself most grossly, they will say, and therefore Masonry must be a bad institution. But this way of reasoning is absurd. Take the argument in another point of view, and what does it end in? Why, a general condemnation of all institutions, human and divine. How would it shock our ears were it applied to Christianity. A Christian has been guilty of acts of violence; he has robbed one neighbor, slandered another, and murdered a third; and therefore - mark the consequence - Christianity must be a bad institution. Is not this preposterous? Does it follow because a wicked Christian commits murder, that the Christian religion must necessarily recommend the commission of murder? So Masonry. If some brethren so far forget their solemn obligations as to overstep the boundaries of decency; if they set the censure of the world at defiance, and disgrace themselves in the eyes of God and man, it cannot be urged that the institution recommends this conduct.

 

484 - What steps must a Lodge take after it has received its warrant, to become lawfully constituted?

 

            Inchoate Lodge. The Lodge to which a warrant has been granted is still, however, only an inchoate Lodge. To perfect its character and to entitle it to all the prerogatives of a warranted Lodge, certain forms and ceremonies have to be observed. These ceremonies are, acò cording to the ritual, as follows, and in the following order:

 

1. Consecration.

 

2. Dedication.

 

3. Constitution.

 

4. Installation.

 

They should all be performed by the Grand Master in person, or, if he is unable to attend, by some Past Master, who acts for him by a special warrant of proxy.

 

485 - Under what circumstances is membership in the Masonic Fraternity said to be inchoate?

 

            Inchoate Membership. Membership in the Masonic Fraternity is inchoate until perfected by the initiate by affixing his signature to the by‑laws. He does not by his mere reception into the third degree, become a member of the Lodge. He may not choose to perfect that inchoation; he may desire to affiliate with some other Lodge; and in such a case, by declining to affix his signature to the by‑laws, he remains in the. condition of unaffiliation. By having been raised to the third degree, he acquires a claim to membership, but no actual membership. It is left to his own option whether he will assert or forfeit that claim. If he declines to sign the by‑laws, he forfeits his claim; if he signs them, he asserts it, and becomes ipso facto a member.

 

486 - Can Masonic Lodges be incorporated?

 

            Incorporation. By an act of incorporation, the supreme legislature of a country creates a corporation or body politic, which is de‑

 

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fined by Mr. Kyd to be "a collection of many individuals united in one body, under a special denomination, having perpetual succession under an artificial form, and vested by the policy of the law with a capacity of acting in several respects as an individual, particularly of taking and granting property, connecting obligations, and of suing and being sued; of enjoying privileges and immunities in common, and of exercising a variety of political rights." Some Grand Lodges in this country are incorporated by act of the General Assembly of their respective States; others are not, and these generally hold their property through Trustees. In 1768, an effort was made in the Grand Lodge of England to petition Parliament for incorporation, and after many discussions the question was submitted to the lodges; a large majority of whom having agreed to the measure, a bill was introduced in Parliament by the Deputy Grand Master, but, after having been approved on its second reading, at the request of several of the Fraternity, who had petitioned the House against it, it was withdrawn by the mover, and thus the design of an incorporation, fell to the ground. Perhaps the best system of Masonic incorporation in existence is that of the Grand Lodge of Scuth Carolina. There the act by which the Grand Lodge was incorporated, in 1817, delegates to that body the power of incorporating its subordinates; so that a lodge, whenever it receives from the Grand Lodge a Warrant of constitution, acquires thereby at once all the rights of a corporate body, which it ceases to exercise whenever the said Warrant is revoked by the Grand Lodge.

 

Objections have been made to the incorporation of lodges in consequence of some of the legal results which would follow. An incorporated lodge becomes subject to the surveillance of the courts of law, from which an unincorporated lodge is exempt. Thus, a Mason expelled by an unincorporated lodge must look for his redress to the Grand Lodge alone. But if the lodge be incorporated, he may apply to the courts for a restoration of his franchise as a member. Masonic discipline would thus be seriously affected. The objection to incorporation is, I think, founded on good reasons.

 

487 - What is the Masonic definition of the phrase "indefinite suspension"?

 

            Indefinite Suspension. Indefinite suspension, as the qualifying word imports, is a suspension for a period not determined and fixed by the sentence, but to continue during the pleasure of the Lodge. In this respect only does it differ from definite suspension. The position of a Mason, under definite or indefinite suspension, is precisely the same as to exercise of all his rights and privileges, which in both cases remain in abeyance, and restoration in each brings with it a resumption of all the rights and functions, the exercise of which had been interrupted by the sentence of suspension.

 

There is, however, a shade of difference between the two punish‑

 

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ments - indefinite suspension being inflicted for offences of a more aggravated nature than those for which the penalty of definite suspension is prescribed. It must, of course, be the result of conviction, after due charges and trial, and can only be inflicted by a vote of two‑thirds of the members present.

 

488 - To whom is a Mason answerable for his motives when casting a ballot?

 

            Independence in Balloting. Independence of all responsibility is an essential ingredient in the exercise of the ballot. A Mason is responsible to no human power for the vote that he casts on the petition of a candidate. To his own conscience alone is he to answer for the motives that have led to the act, and for the act itself. It is, of course, wrong, in the exercise of this invaluable right, to be influenced by pique or prejudice, or by an adverse vote, to indulge an ungenerous feeling. But whether a member is or is not influenced by such motives, or is indulging such feelings, no one has a right to inquire. No Mason can be called to an account for the vote that he has deposited. A Lodge is not entitled indeed to know how any one of its members has voted. No inquiry on this subject can be entertained; no information can be received.

 

489 - What does the rite of induction signify?

 

            Induction, Rite of. Those acts and ceremonies by which the novice is first introduced into the Lodge are called by this name. They are highly instructive when properly explained, and have an important symbolical meaning.

 

The Rite of Induction signifies the end of a profane and vicious life  - the palingenesia (new birth) of corrupted human nature - the death of vice and all bad passions, and the introduction to a new life of purity and virtue. It also prepares the candidate, by prayer and meditation, for that mystic pilgrimage, where he must wander through night and darkness, before he can behold the golden splendors of the Orient, and stand in unfettered freedom among the Sons of Light. The rite further represents man in his primitive condition of helplessness, ignorance, and moral blindness, seeking after that mental and moral enlightenment which alone can deliver his mind from all thralldoms, and make him master of the material world. The Neophyte, in darkness and with tremblings, knocks at the portals of the Lodge, and demands admission, instruction, and light. So man, born ignorant, and helpless, and blind, yet feeling stirring within him unappeasable longings for knowledge, knocks at the doors of the temple of science. He interrogates Nature, demands her secrets, and at length becomes the proud possessor of her mysteries.

 

490 - Of what is the beehive emblematic?

 

            Industry. A virtue inculcated amongst Masons, because by it they are enabled not only to support themselves and families, but to con‑

 

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tribute to the relief of all worthy distressed brethren. "All Masons," say the Charges of

1722, "shall work honestly on working days that they may lived creditably on holy days." The Masonic symbol of industry is the beehive, which is used in the third degree.

 

Masonry is a progressive science, and not to be attained in any degree of perfection but by time, patience, and a considerable degree of application and industry; for no one is admitted to the profoundest secrets, or the highest honours of this Fraternity, till by time we are assured he has learned secrecy and morality.

 

491 - How can the influence of Masonry be supported?

 

            Influence. The influence of Freemasonry can only be supported by an unanimous determination amongst the brethren to preserve in their private lodges the utmost regularity and decorum, a uniformity of rites and ceremonies, and, above all, a resolution to practice, in their several stations, those moral duties which are so strongly recommended, and so beautifully displayed in the private lectures of the lodge.

 

492 - Under what circumstances can one Mason vouch for another?

 

            Information, Lawful. One of the modes of recognizing a stranger as a true brother, is by the "lawful information" of a third party. No Mason can lawfully give information of another's qualifications unless he has actually tested him by the strictest trial and examination, or knows that it has been done by another. But it is not every Mason who is competent to give "lawful information." Ignorant and unskilful brethren cannot do so, because they are incapable of discovering truth or of detecting error. A "rusty Mason" should never attempt to examine a stranger and certainly, if he does, his opinion as to the result is worth nothing. If the information given is on the ground that the party who is vouched for has been seen sitting in a Lodge, care must be taken to inquire if it was a "just and legally constituted Lodge of Master Masons." A person may forget from the lapse of time, and vouch for a stranger as a Master Mason, when the Lodge in which he saw him was only opened in the first or second degree. Information given by letter, or through a third party, is irregular. The person giving the information, the one receiving it, and the one of whom it is given, should all be present at the same time, for otherwise there would be no certainty of identity. The information must be positive, not founded on belief or opinion, but derived from a legitimate source. And lastly, it must not have been received casually, but for the very purpose of being used for Masonic purposes. For one to say to another in the course of a desultory conversation, "A. B. is a Mason," is not sufficient. He may not be speaking with due caution, under the expectation that his words will be considered of weight. He must say some‑thing to this effect: "I know this man to be a Master Mason, for such

 

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or such reasons, and you may safely recognize him as such." This alone will ensure the necessary care and proper observance of prudence.

 

493 - Are the Masonic ceremonies the true secrets of the order?

 

            Initiated. The initiated, while in the lodge, labor to perfect their own mental faculties, as well as those of the whole human race. Here let us seek the secrets of Masonry, in themselves unpronounceable, neither are they to be communicated by the laying on of hands, in a few fleeting hours. Thoughts, the indulgence in which a few short years ago would have been punished by the sword, the stake, or banishment, are, in our days, loved as philanthropic; and princes now do things for which but a few years back misunderstood philosophers were condemned as mad impostors. But there are thoughts, even in the present day, which the great mass of mankind may mock or curse, but which will in some future period be usefully and beneficially introduced into private life. This has been nearly all, and yet continues to be the chief employment of a genuine Freemason; although in the lodge those subjects are very seldom openly introduced; it is for this reason that the great mass consider the ceremonies to be the true secret, whereas they are in. reality but the shell in which they are enclosed.

 

494 - Is the Masonic system subject to change?

 

            Innovations. These can never be permitted in Freemasonry. As it was in the beginning, so it is now, and so it must forever remain. This is particularly true of symbolic Masonry. It has resisted all at‑tempts of reformers, as these innovators style themselves, to add to, or take from, or introduce changes. The high degrees are developments of the first three, and complete the fabric in all its beauty. Among the innovators who, in the last age, attempted to change the character of the Masonic rites, Cagliostro and the Chevalier Ramsay were the chief. But their efforts were unavailing, and their inventions soon forgotten.

 

495 - Is a person formerly insane, but restored to health, admissible as a candidate?

 

            Insanity. Idiots and madmen, although again the written law is silent upon the subject, are excluded by the ritual law from initiation, and this from the evident reason that the powers of understanding are in 'the one instance absent, and in the other perverted, so that they are both incapable of comprehending the principles of the institution, and are without any moral responsibility for a violation or neglect of its duties.

 

It has sometimes been mooted as a question, whether a person, having once been insane, and then restored to health, is admissible as. a candidate. The reply to the question depends on the fact whether the patient has been fully restored or not. If he has, he is no longer

 

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insane, and does not come within the provisions of the law, which looks only to the present condition, mental, physical or moral, of the candidate. If he has not, and if his apparent recovery is only what medical men call a lucid interval, then the disease of insanity, although not actually evident, is still there, but dormant, and the individual cannot be initiated. This is a matter the determination of which is so simple, that I should not have even alluded to it, were it not that it was once proposed to me as a question of Masonic law, which the Lodge proposing it had not been able satisfactorily to solve.

 

496 - Of what are the Masonic insignias emblematic?

 

            Insignia. The presiding officers of a lodge are distinguished by certain geometrical figures, being combinations of those which are called perfect, viz., the square, the equilateral triangle, and the circle; the latter being a general characteristic of grand officers. The compasses are parts of the triangle; the square, either triangle or square; the level and the plumb are both parts of a square. Now the square, level and plumb have their separate and specific uses, and are assigned to the three chief officers, as emblems of their respective duties. But the Past Master having already executed them all, and being no longer an operative, is relieved from the burden of bearing a working tool, and invested with a problem of the greatest utility in geometrical demonstrations, he having attained the rank of a ruler in Israel; and therefore the Master's square is relieved by a square silver plate, on which is delineated the forty‑seventh problem of Euclid. The compasses are instruments of design, and are thus appointed to the Grand Master. He designs; the Past Master demonstrates; the Worshipful Master governs his particular lodge; the Senior Warden preserves equality and harmony amongst the brethren; and the Junior Warden takes care that the proper hours of labor are maintained. Thus a system of arrangement is preserved, which produces order and regularity, and constitutes the Wisdom, Strength, and Beauty of Freemasonry.

 

497 - Has a visitor a right to inspect the warrant of a Lodge?

 

            Inspection of Warrant. As the warrant is the evidence of the legality of a Lodge, every Mason who desires to visit a Lodge for the first time is entitled to an inspection of this instrument, nor should any Mason ever consent to visit a strange Lodge until he has had an opportunity of examining it. The refusal to submit it to his inspection is in itself a suspicious circumstance, which should place him on his guard, and render him at once averse to holding communion of a Masonic nature with persons who are thus unwilling, and, it may be, unable to produce the evidence of their legal standing.

 

498 - What is the origin of the ceremony of installation?

 

            Installation. A Lodge having been consecrated to the uses of Masonry, and dedicated to the patrons of the Order, and its members

 

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constituted into a legal Masonic organization, it becomes necessary that the officers chosen should be duly invested with the power to exercise the functions which have been confided to them. The ceremony by which this investiture is made is called the installation.

 

The custom of inducting an officer into the station to which he has been elected by some ceremony, however simple, has been observed in every association. The introduction of the presiding officer of a profane society into the chair which he is to occupy, by one or more of the members, is, in every essential point, an installation. In the church, the ceremony (differing, as it must, in every denomination), by which a clergyman is inducted into his pastoral office, or a bishop placed in his see, is in like manner a species of installation, all of which forms find their type in the inauguration of the Augurs in ancient Rome into their sacred office. A similar usage prevails in Masonry, where it has always been held that an officer cannot legally perform the duties of his office until he has been installed into office. As in the Roman inauguration the rite could only be performed by an Augur, (whence the derivation of the word), so in Masonry the ceremony of installation can only be performed by a Past Master, and in the installation of the officers of a new Lodge, by the Grand Master or some Past Master, who has been especially deputed by him for that purpose.

 

Preston says that the Deputy Grand Master usually invests the Master, the Grand Wardens invest the Wardens, the Grand Treasurer and Grand Secretary the Treasurer and Secretary, and the Grand Stewards the Stewards. But this usage is not observed in America, where all the officers are installed and invested by the same installing officer, whether he be the Grand Master or a Past Master.

 

499 - What were the ancient installation charges?

 

            Installation, Ancient Charges. These Charges appear from their style to be very old, although their date is uncertain. They were contained in a MS. written in the reign of James II., which extended from 1685 to 1688, which MS., according to Preston, was in possession of the Lodge of Antiquity in London. They are said to have been used at the installation of the Master of a Lodge. Probably they are older than the year

1686; but that date is often used as a means of reference, The Charges are as follows:

 

1. That ye shall be true men to God and the holy church, and to use no error or heresy by your understanding, and by wise men's teaching.

 

2. That we shall be true liegemen to the King of England, without treason or any falsehood, and that ye know no treason but ye shall give knowledge thereof to the king, or to his counsel; also, ye shall be true one to another, that is to say, every Mason of the craft that is Mason allowed, ye shall do to him as ye would be done unto yourself.

 

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3. And ye shall keep truly all the counsel that ought to be kept in the way of Masonhood, and all the counsel of the Lodge or of the chamber. Also, that ye shall be no thief nor thieves to your knowledge free; that ye shall be true to the king, lord or master that ye serve, and truly to see and work for his advantage.

 

4. Ye shall call all Masons your Fellows, or your brethren, and no other names.

 

5. Ye shall not take your Fellow's wife in villainy, nor deflower his daughter or servant, nor put him to disworship.

 

6. Ye shall truly pay for your meat or drink, wheresoever ye go to table or board. Also, ye shall do no villainy there, whereby the craft or science may be slandered.

 

500 - Is it lawful to install the officers of a Lodge by proxy?

 

            Installation by Proxy. It is usual in the case of the absence of any one of the officers who is to be installed, for some other brother to assume his place, and, acting as his proxy, to make the usual promises for him, and in his behalf to receive the charge and investiture. Long and uninterrupted usage would seem alone sufficient to sanction this practice, (however objectionable it may, in some respects, be deemed), but it has also the authority of ancient law; for the thirty‑sixth of the Regulations of 1721 prescribes that when the Grand Master elect is absent from the grand feast, that is to say, on the day of installation, the old Grand Master may act as his proxy, perform his duties, and in his name receive the usual homage.

 

501 - Has a Lodge under dispensation the right to install its officers?

 

            Installation in Lodge Under Dispensation. It follows, from the nature of the organization of a Lodge under dispensation, that it cannot install its officers. This is indeed a ritualistic law, for the installation of officers is an inherent and indivisible part of the ceremony of constitution, and it is self‑evident that a Lodge under dispensation cannot, while in this inchoate condition, be constituted; for a constituted Lodge under dispensation would be a contradiction in terms; besides, no officer can be installed unless he has been elected or appointed for a definite period. But the Master and Wardens of a Lodge under dispensation are appointed for an indefinite period, that is, during the pleasure of the Grand Master, and are not, therefore, qualified for installation.

 

502 - What regulations govern the installation of officers of a Lodge?

 

            Installation of Officers. A Lodge has the right to install its officers after being elected. This is a right incidental to the grant of perpetual succession, which is contained in the warrant; for, as by ancient Masonic law and universal usage, no officer can legally discharge the functions of the office to which he has been elected, until he has been regularly

 

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inducted into it by the ceremony of installation, it follows that when a grant of perpetual succession of officers is made, the grant carries with it the power of investing all succeeding officers with the powers and functions of their predecessors, which investiture is accomplished in Masonry by the ceremony of installation. But this power of installation, like all the other powers of subordinate Lodges, is controlled and directed by certain Grand Lodge regulations, which it is not in the power of the Lodge to set aside.

 

The installation, for instance, must take place at the communication, immediately before or on the festival of St. John the Evangelist. This is considered as the commencement of the Masonic year, and on that day the old officers vacate their seats, which are assumed by the new ones. But if by any circumstance the installation has been omitted until after this festival, the law having been violated, and there being no other law which provides for an installation after that day, the installation can then only take place by the authority and under the dispensation of the Grand Master.

 

In a new Lodge installation can only be conducted by the Grand Master, or some Past Master, acting for and representing him. This is because on that occasion the installation makes a part of the ceremony of constitution, which, by the Old Regulations, can only be per‑formed by the Grand Master. But all subsequent installations may be conducted by any Past Master of the Lodge, or other Past Master representing him; because the warrant grants the Master of the Lodge and his successors the perpetual power of installing their successors. It is only when the exercise of this right has been temporarily forfeited by an omission to install at the regular time, that it becomes necessary to go outside of the warrant, and apply to the Grand Master for his dispensing power to legalize the installation at an irregular period.

 

503 - Who is eligible to install the officers of a warranted Lodge?

 

            Installation of Officers of a Warranted Lodge. A Lodge when consecrated, dedicated and constituted, with its officers installed, assumes at once the rank and prerogatives of a warranted Lodge. The consecration, dedication and constitution are never repeated, but at every, subsequent annual election, the installation of officers is renewed. But on these occasions it is no longer necessary that the Grand Master or his proxy should act as the installing officer. This duty is to be per‑formed by the last Master, or by any other Past Master acting in his behalf; for, by the warrant of constitution, the power of installing their successors is given to the officers therein named, and to their successors, so that the prerogative of installation is perpetually vested in the last officers.

 

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504 - Who is responsible for the proper instruction of candidates?

 

            Instructed. The candidate is instructed by the Worshipful Master in his duties as a Mason; the first and most impressive part of which, is to study the Holy Bible, and to practice the three great moral duties to God, your neighbour, and yourself. To God, by holding his name in awe and veneration; viewing him as the chief good, imploring his aid in laudable pursuits, and supplicating his protection on well‑meant endeavors. To your neighbor, by always acting upon the square, and considering him equally entitled with yourself to share the blessings of providence, rendering unto him those favors and friendly offices, which, in a similar situation, you would expect from him. And to yourself, by not abusing the bounties of providence, impairing your faculties by irregularity, or debasing your profession by intemperance.

 

505 - What is instrumental Masonry?

 

            Instrumental Masonry. The instrumental consists in the use and application of various tools and implements, such as the common gauge, the square, the plumb‑line, the level, and others that may be called mathematical, invented to find the size or magnitude of the several parts or materials whereof our buildings are composed, to prove when they are wrought into due form and proportion, and when so wrought, to fix them in their proper places and positions, and likewise to take the dimensions of all bodies, whether plain or solid, and to adjust and settle the proportions of space and extent. To this part also belongs the use of various other instruments or machines, such as the lever, the wheel and axle, the wedge, the screw, the pulley, etc., which may be called mechanic, being used to forward and expedite our business, to alleviate our toils, and enable us to perform with a single hand what could not be done without many, and in some cases not at all; and those more properly belonging to our brethren of the second degree, styled Fellowcrafts.

 

506 - What affirmation of intention accompanies the Mason's oath?

 

            Intention. The obligations of Masonry are required to be taken with an honest determination to observe them; and hence the Mason solemnly affirms that in assuming those responsibilities he does so with‑out equivocation, secret evasion, or mental reservation.

 

507 - How is the internal preparation of a candidate made known?

 

            Internal Qualifications. Those qualifications of a candidate which refer to a condition known only to himself, and which are not patent to the world, are called internal qualifications. They are:

 

1st. That he comes forward of his own free‑will and accord, and unbiased by the solicitations of others.

2d. That he is not influenced by mercenary motives; and,

3d. That he has a disposition to conform to the usages of the Order. The knowledge of these can only be obtained from his own

 

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statements, and hence they are included in the preliminary questions which are proposed before initiation.

 

The internal preparation of a candidate for Masonry is exemplified by the declaration he is called on to make with respect to the motives which have induced him to seek its privileges.

 

508 - Why should Masons take care not to interrupt a brother who is speak‑ ing in a Lodge?

 

            Interruption. There cannot be a greater rudeness than to interrupt another in the current of his discourse; for if it be not impertinence and folly to answer a man before we know what he has to say, yet it is a plain declaration that we are weary of his discourse, that we disregard what he says as unfit to entertain the society with, and is, in fact, little less than a downright desiring that ourselves may have audience, who have something to produce better worth the attention of the company. As this is no ordinary degree of disrespect, it cannot but always give a very great offense.

 

509 - What is the arch enemy of Freemasonry?

 

            Intolerance. The arch enemy of Freemasonry. Toleration is one of the chief foundation‑stones of the Fraternity, and Universality and Brotherly Love are ever taught. Notwithstanding, intolerance has, and ever has had, its grip upon the brotherhood, and insidiously does its silent and undermining work. Human powers are limited or circumscribed. Man by nature is weak, and is largely the creature of early education; yet no institution has such resisting power and is of such avail as Freemasonry against that great enemy of man, which has destroyed more of the human race than any other evil power.

 

510 - To whom should the investigation of a petition for Masonry be entrusted?

 

            Investigation. A petition must be referred to a committee, for an investigation into the character and the qualifications of the candidate. The law, derived from the ancient Regulations of 1721, is explicit, that there shall be an inquiry into the character of the candidate; but it is silent as to the mode in which that inquiry shall be made. It might, it is true, be made by the whole Lodge, every member considering him‑self as a member of the committee of investigation; but as this would be a. cumbersome method, and one which would hardly be successful, from the very number of the inquisitors, and the probability that each member would depend upon his associates for the performance of an unpleasant duty, it has been invariably the custom to refer the subject to a special committee, consisting generally of three, who are always chosen by a skillful Master from among those members who, from peculiar circumstances, are most likely to make the inquiry with promptness, certainty and impartiality.

 

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511 - What form of invocation is customary in American Lodges?

 

            Invocation. An invocation sometimes used in the United States at the dedication of Masonic lodges, is as follows: "Supreme Architect of all worlds ! vouchsafe to accept the solemn dedication of this hall to the glory of thy holy name ! Make its walls salvation, and its arch praise. May the brethren who shall here assemble, meet in unity, work in love, and part in harmony. May Fidelity keep the door, Faith prompt the duties, Hope animate the labors, and Charity diffuse the blessings of the lodge ! May wisdom and virtue distinguish the fraternity, and Masonry become glorious in all the earth ! So mote it be! Amen."

 

512 - What does the absence of iron tools at the building of King Solomon's Temple symbolize?

 

            Iron Tools. The lectures teach us that at the building of King Solomon's Temple there was not heard the sound of axe, hammer, or other metallic tool. But all the stones were hewn, squared, and numbered in the quarries; and the timbers felled and prepared in the forest of Lebanon, whence they were brought on floats by sea to Joppa, and thence carried by land to Jerusalem, where, on being put up, each part was found to fit with such exact nicety that the whole, when completed, seemed rather the handiwork of the Grand Architect of the Universe than of mere human hands. This can hardly be called a legend, because the same facts are substantiated in the first Book of Kings; but the circumstance has been appropriated in Masonry to symbolize the entire peace and harmony which should prevail among Masons when laboring on that spiritual temple of which the Solomonic Temple was the archetype.

 

513 - What is the name of the right‑hand pillar facing east on the porch of King Solomon's Temple?

 

            Jachin. Hence called by Dudley and some other writers, who reject the points, ichin. It is the name of the right‑hand pillar that stood at the porch of King Solomon's Temple. It is derived from two Hebrew words, jah, "God," and iachin, "will establish." It signifies "he that strengthens," or "will establish." The other pillar was called Boaz, "in strength" - the two words signifying "in strength shall this my house be established."

 

514 - What is the Masonic symbolism of Jacob's Ladder?

 

            Jacob's Ladder. The introduction of Jacob's ladder into the symbolism of Speculative Masonry is to be traced to the vision of Jacob, which is thus substantially recorded in the twenty‑eighth chapter of the Book of Genesis: When Jacob, by the command of his father Isaac, was journeying toward Padan‑aram, while sleeping one night with bare earth for his couch and a stone for his pillow, he beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven.

 

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Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy posterity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.

 

This ladder, so remarkable in the history of the Jewish people, finds its analogue in all the ancient initiations. Whether this is to be attributed simply to a coincidence - a theory which but few scholars would be willing to accept - or to the fact that these analogues were all derived from a common fountain of symbolism, or whether, as suggested by Oliver, the origin of the symbol was lost among the practices of the Pagan rites, while the symbol itself was retained, it is, perhaps, impossible authoritatively to determine. It is, however, certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, presenting itself either as a succession of steps, of gates, of degrees, or in some modified form. The number of steps varied; al‑though the favorite one appears to have been seven, in reference, apparently, to the mystical character almost everywhere given to that number.

 

Thus, in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul's approach to perfection. These rounds were called gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ascent of the ladder of perfection. Each of these caverns was the representative of a world, or state of existence through which the soul was supposed to pass in its progress from the first world to the last, or the world of truth. Each round of the ladder was said to be of metal of increasing purity, and was dignified also with the name of its protecting planet. Some idea of the construction of this symbolic ladder may be obtained from the following table:

 

7 Gold                         Sun                 Truth.

 

6 Silver                       Moon             Mansion of the Blessed.

 

5 Iron                           Mars               World of Births.

 

4 Tin                            Jupiter                        Middle World.

 

3 Copper                    Venus             Heaven.

 

2 Quicksilver              Mercury          World of Pre‑existence.

 

1 Lead                        Saturn             First World.

 

In the mysteries of Brahma we find the same reference to the ladder of seven steps. The names of these were not different, and there was the same allusion to the symbol of the universe. The seven steps were emblematical of the seven worlds which constituted the Indian universe. The lowest was the Earth; the second, the World of Pre‑existence; the third, Heaven; the fourth, the middle World, or intermediate region between the lower and upper worlds; the fifth, the World of Births, in which souls are again born; the sixth, the Mansion of the Blessed; and the seventh, or topmost round, the Sphere of Truth, and the  

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abode of Brahma. Dr. Oliver thinks that in the Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. But although the ascent of the tree, like the ascent of the ladder was a change from a lower to a higher sphere - from time to eternity, and from death to life - yet the unimaginative genius of the North seems to have shorn the symbolism of many of its more salient features.

 

Among the Kabbalists, the ladder was represented by the ten Sephiroths, which, commencing from the bottom, were the Kingdom, Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown, by which we arrive at the En Soph, or the Infinite.

 

In the higher Masonry we find the ladder of Kadosh, which consists of seven steps, thus commencing from the bottom: Justice, Equity, Kindness, Good Faith, Labor, Patience, and Intelligence. The arrangements of these steps, for which we are indebted to modern ritualism, does not seem to be perfect; but yet the idea of intellectual progress to perfection is carried out by making the topmost round represent Wisdom or Understanding.

 

The Masonic ladder which is presented in the symbolism of the first degree ought really to consist of seven steps, which thus ascend: Temperance, Fortitude, Prudence, Justice, Faith, Hope, and Charity; but the earliest examples of it present it only with three, referring to the three theological virtues, whence it is called the theological ladder. It seems, therefore, to have been settled by general usage that the Masonic ladder has but three steps.

 

As a symbol of progress, Jacob's ladder was early recognized. Picus of Mirandola, who wrote in the sixteenth century, in his oration, "De Hominis Dignitate," says that Jacob's ladder is a symbol of the progressive scale of intellectual communication betwixt earth and heaven; and upon the ladder, as it were, step by step, man is permitted with the angels to ascend and descend until the mind finds blissful and complete repose in the bosom of divinity. The highest step he defines to be theology, or the study and contemplation of the Deity in his own abstract and exalted nature.

 

In the Ancient Craft degrees of the York Rite, Jacob's ladder was not an original symbol. It is said to have been introduced by Dunckerley when he reformed the lectures. This is confirmed by the fact that it is not mentioned in any of the early rituals of the last century, nor even by Hutchinson, who had an excellent opportunity of doing so in his lecture on the Nature of the Lodge, where he speaks of the covering of the lodge, but says nothing of the means of reaching it, which he would have done, had he been acquainted with the ladder as a symbol. Its first appearance is in a Tracing Board on which the date of

1776 is inscribed, which very well agrees with the date of Dunckerley's improvements. In this Tracing Board, the ladder has but three rounds; a change from the old seven‑stepped ladder of the mysteries; which, how‑

 

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ever, Preston corrected when he described it as having many rounds, but three principal ones. Dunekerley, I think, was indebted for this symbol to Ramsay, from whom he liberally borrowed on several other occasions, taking from him his Royal Arch, and learning from him to eliminate the Master's Word from the third degree, where it had been placed by his predecessors.

 

As to the modern Masonic symbolism of the ladder, it is, as I have already said, a symbol of progress, such as it is in all the old initiations. Its three principal rounds, representing Faith, Hope, and Charity, present us with the means of advancing from earth to heaven, from death to life - from the mortal to immortality. Hence its foot is placed on the ground‑floor of the Lodge, which is typical of the world, and its top rests on the covering of the Lodge, which is symbolic of heaven.

 

In the Prestonian lecture, which was elaborated out of Dunckerley's system, the ladder is said to rest on the Holy Bible, and to reach to the heavens. This symbolism is thus explained.

 

"By the doctrines contained in the Holy Bible we are taught to believe in the divine dispensation of Providence, which belief strength‑ens our Faith, and enables us to ascend the first step.

 

"That Faith naturally creates in us a Hope of becoming partakers of some of the blessed promises therein recorded, which Hope enables us to ascend the second step.

 

"But the third and last being Charity comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived to the summit of his profession, or more metaphorically, into an ethereal mansion veiled from the mortal eye by the starry firmament." In the modern lectures, the language is materially changed, but the idea and the symbolism are retained unaltered.

 

The delineation of the ladder with three steps only on the Tracing Board of

1776, which is a small one, may be attributed to notions of convenience. But the fact that Dunckerley derived his symbol from Ramsay; that Ramsay's ladder had seven steps, being the same as the Kadosh symbol; that in all the old initiations the number seven was preserved; and lastly, that Preston describes it as having "many rounds or staves, which .point out as many moral virtues, but three principal ones, namely, Faith, Hope, and Charity," irresistibly lead us to the conclusion that the Masonic ladder should properly have seven steps which represent the four cardinal and the three theological virtues.

 

515 - In the earliest lectures where was the Lodge supposed to stand?

 

            Jehoshaphat. Our ancient brethren who reduced the scattered elements of Freemasonry into order at the beginning of the last century, considered the lodge to be situated in the valley of Jehoshaphat; and that in whatever part of the world it might be opened, it was still es‑

 

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teemed, in a figure, to occupy that celebrated locality. Thus it was pronounced, in the earliest known lectures, that the lodge stands upon holy ground, or the highest hill or lowest dale, or in the Vale of Jehoshaphat. This celebrated valley derives its name from Jehovah and Shaphat, which means Christ, and to judge; and as the prophet Joel had predicted that the Lord would gather together all nations, and bring them down into the valley of Jehoshaphat, it was believed by the Jews, (and the Christians subsequently adopted the same opinion), that in this place the transactions of the great day of judgment would be enacted.

 

516 - Why is Jehovah said to be the ineffable name in Masonry?

 

            Jehovah. JEHOVAH is of all the significant words of Masonry, by far the most important. Regellini very properly calls it "the basis of our dogma and of our mysteries." In Hebrew it consists of four letters, and hence is called the Tetragrammaton, or four‑lettered name; and because it was forbidden to a Jew, as it is to a Mason, to pronounce it, it is also called the Ineffable or Unpronounceable name. For its history we must refer to the sixth chapter of Exodus, (verses 2, 3). When Moses returned discouraged from his first visit to Pharaoh, and complained to the Lord that the only result of his mission had been to incense the Egyptian king, and to excite him to the exaction of greater burdens from the oppressed Israelites, God encourages the Patriarch by the promise of the great wonders which he would perform in behalf of his people, and confirmed the promise by imparting to him that sublime name by which he had not hitherto been known: "And God," says the sacred writer, "spoke unto Moses, and said unto him, I am Jehovah: and I appeared unto Abraham, unto Isaac, and unto Jacob as El Shad‑dal, but by my name JEHOVAH was I not known unto them." This Ineffable name is derived from the substantive verb, hayah, to be; and combining, as it does, in its formation the present, past, and future siagnifications of the verb, it is considered as designating God in his immutable and external existence. This idea is carried by the Rab, bins to such an extent, that Menasseh Ben Israel says that its four letters may be so arranged by permutations as to form twelve words, every one of which is a modification of the verb to be, and hence it is called the nomen substantioe vel essentioe, the name of his substance or existence.

 

The first thing that attracts our attention in the investigation of this name is the ancient regulation, still existing, by which it was made unlawful to pronounce it. This, perhaps, originally arose from a wish to conceal it from the surrounding heathen nations, so that they might not desecrate it by applying it to their idols. Whatever may have been the reason, the rule was imperative among the Jews. The Talmud in one of its treatises, the "Sanhedrin," which treats of the question, Who of the Israelites shall have future life and who shall not ? says: "Even he who

 

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thinks the name of God with its true letters forfeits his future life." Abraham Ben David Halevi, when discussing the names of God, says: "But the name we are not allowed to pronounce. In its original meaning it is conferred upon no other being, therefore we abstain from giving any explanation of it." We learn from Jerome, Origen, and Eusebius that in their time the Jews wrote the name in their copies of the Bible in Samaritan instead of Hebrew letters, in order to veil it from the inspection of the profane. Capellus says that the rule that the holy name was not to be pronounced was derived from a tradition, based on a passage in Leviticus, (xxiv. 16), which says that he who blasphemeth the name of Jehovah shall be put to death; and he translates this pas‑sage, "whosoever shall pronounce the name Jehovah shall suffer death," because the word nokeb, here translated "to blaspheme," means also "to pronounce distinctly, to call by name." Maimonides tells us that the knowledge of this word was confined to the hachamin or wise men, who communicated its true pronunciation and the mysteries connected with it only on the Sabbath day, to such of their disciples as were found worthy; but how it was to be sounded, or with what vocal sounds its four letters were to be uttered, was utterly unknown to the people. Once a year, namely, on the day of atonement, the holy name was pronounced with the sound of its letters and with the utmost veneration by the high priest in the Sanctuary. The last priest who pronounced it, says Rabbi Bechai, was Simeon the Just, and his successors used in blessing only the twelve‑lettered name. After the destruction of the city and Temple by Vespasian, the pronunciation of it ceased, for it was not lawful to pronounce it anywhere except in the Temple at Jerusalem, and thus the true and genuine pronunciation of the name was entirely lost to the Jewish people. Nor is it now known how it was originally pronounced. The Greeks called it JAO; the Romans, JovA; the Samaritans always pronounced it JAMIE.

 

The Jews believed that this holy name, which they held in the highest veneration, was possessed of unbounded powers. "He who pronounces it," said they, "shakes heaven and earth, and inspires the very angels with astonishment and terror. There is a sovereign authority in this name: it governs the world by its power. The other names and surnames of the Deity are ranged about it like officers and soldiers about their sovereigns and generals: from this king‑name they receive their orders, and obey." It was called the Shem hamphorash, the explanatory or declaratory name, because it alone, of all the divine names, distinctly explains or declares what is the true essence of the Deity.

 

Among the Essenes, this sacred name, which was never uttered aloud, but always in a whisper, was one of the mysteries of their initiation, which candidates were bound by a solemn oath never to divulge.

 

It is reported to have been, under a modified form, a password in the

 

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Egyptian mysteries, and none, says Schiller, dare enter the temple of Serapis who did not bear on his breast or forehead the name of Jao or Je‑ha‑ho; a name almost equivalent in sound to that of Jehovah, and probably of identical import; and no name was uttered in Egypt with more reverence.

 

The Rabbins asserted that it was engraved on the rod of Moses, and enabled him to perform all his miracles. Indeed, the Talmud says that it was by the utterance of this awful name, and not by a club, that he slew the Egyptian; although it fails to tell us how he got at that time his knowledge of it.

 

That scurrilous book of the Jews of the Middle Ages, called the Toldoth Jeshu, attributes all the wonderful works of Jesus Christ to the potency of this incommunicable name, which he is said to have abstracted from the Temple, and worn about him. But it would be tedious and unprofitable to relate all the superstitious myths that have been invented about this name.

 

In Freemasonry, the equilateral triangle, called the delta, with or without a Yod in the center, the Yod alone, and the letter G, are recognized as symbols of the sacred and Ineffable name.

 

The history of the introduction of this word into the ritualism of Freemasonry would be highly interesting, were it not so obscure. Being in almost all respects an esoteric symbol, nearly all that we know of its Masonic relations is derived from tradition; and as to written records on the subject, we are compelled, in general, to depend on mere intimations or allusions, which are not always distinct in their meaning. In Masonry, as in the Hebrew mysteries, it was under the different appellations of the Word, the True Word, or the Lost Word, the symbol of the knowledge of Divine Truth, or the true nature of God.

 

That this name, in its mystical use, was not unknown to the Medieval Freemasons there can be no doubt. Many of their architectural emblems show that they possessed this knowledge. Nor can there be any more doubt that through them it came to their successors, the Free‑masons of the beginning of the eighteenth century. No one can read Dr. Anderson's Defense of Masonry, written in 1730, without being convinced that this prominent actor in the revival was well acquainted with this name; although he is, of course, careful to make no very distinct reference to it, except in one instance. "The occasion," he says, "of the brethren searching so diligently for their Master was, it seems, to receive from him the secret Word of Masonry, which should be delivered down to their posterity in after ages." It is now conceded, from indisputable evidence, that the holy name was, in the earlier years, and, indeed, up to the middle of the last century, attached to the third degree, and then called the Master's Word. I have now lying before me two tracing boards of that degree, one an Irish one of the date of 1769, the other a continental one of 1778; but

 

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both, apparently, copies of some earlier one. Among the emblems displayed is a coffin, on which is inscribed, in capital letters, the word JEHOVAH. Hutchinson, who wrote in

1774, makes no reference what‑ever to the Royal Arch, although that system had, by that time, been partially established in England; but in his lectures to Master Masons and on the third degree refers to "the mystic word, the Tetragrammaton." Oliver tells us distinctly that it was the Master's Word until Dunckerley took it out of the degree and transferred it to the Royal Arch. That it was so on the Continent, we have the unmistakable testimony of Guillemain de St. Victor, who says, in his Adonhiramite Masonry, that Solomon placed a medal on the tomb of Hiram, "on which was engraved Jehova, the old Master's Word, and which signifies the Supreme Being." So far, then, these facts appear to be established: that this Ineffable name was known to the Operative Freemasons of the Middle Ages; that it was derived from them by the Speculative Masons, who, in

1717, revived the Order in England; that they knew it as Master Masons; and that it continued to be the Master's Word until late in that century, when it was removed by Dunckerley into the Royal Arch.

 

Although there is, perhaps, no point in the esoteric system of Masonry more clearly established than that the Tetragrammaton is the true omnific word, yet innovations have been admitted, by which, in some jurisdictions in this country, that word has been changed into three others, which simply signify Divine names in other languages, but have none of the sublime symbolism that belongs to the true name of God. It is true that the General Grand Chapter of the United States adopted a regulation disapproving of the innovation of these explanatory words, and restoring the Tetragrammaton; but this declaration of what might almost be considered a truism in Masonry has been met with open opposition or reluctant obedience in some places.

 

The Grand Chapter of England has fallen into the same error, and abandoned the teachings of Dunckerley, the founder of the Royal Arch in that country, as some of the Grand Chapters in America did those of Webb, who was the founder of the system here. It is well, therefore, to inquire what was the omnific word when the Royal Arch system was first invented.

 

We have the authority of Oliver, who had the best opportunity of any man in England of knowing the facts, for saying that Dunckerley established the Royal Arch for the modern Grand Lodge; that he wisely borrowed many things from Ramsay and Dermott; and that he boldly transplanted the word Jehovah from the Master's degree and placed it in his new system.

 

Now, what was "THE WORD" of the Royal Arch, as understood by Dunckerley? We have no difficulty here, for he himself answers the question. To the first edition of the Laws and Regulations of the Royal

 

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Arch, published in 1782, there is prefixed an essay on Freemasonry, which is attributed to Dunckerley. In this he makes the following remarks: "It must be observed that the expression THE WORD is not to be understood as a watchword only, after the manner of those annexed to the several degrees of the Craft; but also theologically, as a term, thereby to convey to the mind some idea of that Grand Being who is the sole author of our existence; and to carry along with it the most solemn veneration for his sacred Name and Word, as well as the most clear and perfect elucidation of his power and attributes that the human mind is capable of receiving. And this is the light in which the Name and Word hath always been considered, from the remotest ages, amongst us Christians and the Jews." And then, after giving the well‑known history from Josephus of the word, which, to remove all doubt of what it is, he says is the "Shem Ilamphorash, or the Unutterable Name," he adds: "Philo, the learned Jew, tells us not only that the word was lost, but also the time when, and the reason why. But, to make an end of these unprofitable disputes among the learned, be it remembered that they all concur with the Royal Arch Masons in others much more essential: first, that the Name or Word is expressive of SELF‑EXISTENCE and ETERNITY, and secondly, that it can be applicable only to that GREAT BEING who was and is and will be." Notwithstanding this explicit and unmistakable declaration of the founder of the English Royal Arch, that the Tetragrammaton is the omnific word, the present system in England has rejected it, and substituted in its place three other words, the second of which is wholly unmeaning.

 

In the American system, as revised by Thomas Smith Webb, there can be no doubt that the Tetragammaton was recognized as the omnific word. In the Freemason's Monitor, prepared by him for monitorial instruction, he has inserted, among the passages of Scripture to be read during an exaltation, the following from Exodus, which is the last in order, and which any one at all acquainted with the ritual will at once see is appropriated to the time of the euresis or discovery of the Word.

 

"And God spake unto Moses, and said unto him, I am the Lord, and I appeared unto Abraham, and unto Isaac, and unto Jacob by the name of God Almighty, but by my name JEHOVAH was I not known to them." From this it will be evident that Webb recognized the word Jehovah, and not the three other words that have since been substituted for them by some Grand Chapters in this country, and which it is probable were originally used by Webb as merely explanatory or declaratory of the Divine nature of the other and principal word. And this is in accordance with one of the traditions of the degree, that they were placed

 

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on the substitute ark around the real word, as a key to explain its signification.

 

To call anything else but this four‑lettered name an omnific word - an all‑creating and all‑performing word - either in Masonry or in Hebrew symbolism, whence Masonry derived it, is to oppose all the doctrines of the Talmudists, the Kabbalists, and the Gnostics, and to repudiate the teachings of every Hebrew scholar from Buxtorf to Gesenius. To fight the battle against such odds is to secure defeat. It shows more of boldness than of discretion. And hence the General Grand Chapter of the United States has very wisely restored the word Jehovah to its proper place. It is only in the York and in the American rites that this error has ever existed. In every other Rite the Tetragrammaton is recognized as the true word.

 

517 - What is the Masonic tradition with respect to Jeptha?

 

            Jeptha. There is an old Masonic tradition respecting Jeptha to the following effect. When the Ephraimites had assembled together to molest Jeptha, their leader encamped round a certain pillar, which being placed in an elevated situation, commanded a view of the ancient country, where Jeptha was prepared to receive him. After the battle, when the Ephraimites were retreating, Jeptha called a council of war to decide upon the necessary means of intercepting them, where it was agreed that they should be made to pronounce a password on the shores of Gilgal, by which they might be distinguished in the dark as in the light. And as they were unable to pronounce this word, they were immediately slain, this test word having been used to distinguish friend from foe.

 

518 - Why was Jerusalem chosen as the site of King Solomon's Temple?

 

            Jerusalem. The most famous and important city of Palestine. The old traditions and natural prepossessions both of Jews and Christians connect it with that Salem of which Melchizedek was king. It is situated on elevated ground south of the center of the country, about 37 miles from the Mediterranean, and about 24 from the Jordan. About a century after its foundation, it was captured by the Jebusites, who extended the walls, and constructed a castle, or citadel, on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king, Adonizedek, and obtained possession of the town, which was jointly inhabited by Jews and Jebusites until the reign of David, who expelled the latter, and made it the capital of his kingdom, under the name of Jebus‑Salem, or Jerusalem. Its highest historical importance dates from the time of David, who transported to it the ark of the covenant, and built in it an altar to the Lord. The building of the temple by King Solomon was the consummation of the dignity and holiness of Jerusalem, which was further enlarged, strengthened and

 

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beautified by this king and by his successors. After the death of Solomon (B.C.

975), it suffered a diminution of political importance through the revolt and secession of the ten tribes. It was pillaged (B.C. 972), by Shishak, king of Egypt, and by Athaliah (B.C.

884), and finally (B.C. 588), it was taken, after a siege of three years, by Nebuchadnezzar, who razed its walls, and destroyed the temple and palaces, and carried all the holy vessels of the temple, together with thousands of captives, to Babylon. Having been rebuilt after the Captivity (B.C. 536), it was again taken and pillaged under Ptolemy Lagos (B.C. 320), and under Antiochus Epiphanes (B.C. 161), Pompey took the city (B.C.

63), put 12,000 of the inhabitants to the sword, and razed the walls to the ground, sparing, at the same time, the treasures of the sanctuary. A few years later (B.C.

51) it was pillaged by Crassus; and from these beginnings date the continued series of Roman aggressions, which terminated in the complete destruction of the city and dispersion of the Jewish race, under Vespasian and Titus, A.D. 70.

 

519 - What is the place of the Heavenly Jerusalem in Masonry?

 

            Jerusalem, Heavenly. The City of God. In several of the higher degrees the Heavenly Jerusalem is frequently alluded to, and occupies a prominent place. In the fifth section of the 2d degree of the Rite of Herodim the Thersata says: "Brothers may we all, whether present or absent, so labor that we shall come at last to Mount Zion, to the city of the living God; the Heavenly Jerusalem * * * *, where the sun shall set no more, nor the moon deprive us of her light, and where the days of our affliction, and the fatigues of our pilgrimage shall find an end."

 

520 - What branch of the Roman Catholic Church has sought to pervert Masonry to political intrigue and religious bigotry?

 

            Jesuits. In the last century the Jesuits were charged with having an intimate connection with Freemasonry, and the invention of the degree of Kadosh was even attributed to those members of the Society who constituted the College of Clermont. This theory of a Jesuitical Masonry seems to have originated with the Illuminati who were probably governed in its promulgation by a desire to depreciate the character of all other Masonic systems in comparison with their own, where no such priestly interference was permitted. Barrel scoffs at the idea of such a connection, and calls it "lo fable de la Franc‑Maconneries Jesuiteque." For once he is right. Like oil and water, the tolerance of Freemasonry and the intolerance of the "Society of Jesus" cannot commingle.

 

Yet it cannot be denied that while the Jesuits have had no part in the construction of pure Freemasonry, there are reasons for believing that they took an interest in the invention of some degrees and

 

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systems which were intended to advance their own interests. But wherever they touched the Institution they left the trail of the serpent. They sought to convert its pure philanthropy and toleration into political intrigue and religious bigotry. Hence it is believed that they had something to do with the invention of those degrees, which were intended to aid the exiled house of Stuart in its efforts to regain the English throne, because they believed that would secure the restoration in England of the Roman Catholic religion. Almost a library of books has been written on both sides of this subject in Germany and France.

 

521 - What are the ornaments of a Freemason?

 

            Jewels. The Freemasons' ornaments are three jewels, the square, the level, and the plumb‑rule. Those who are intrusted with them must possess great talents, and whether they can be cautious and worthy guardians of them must be ascertained from their previous conduct.

 

522 - Did the Jewish law prohibit the use of symbols?

 

            Jewish Symbols. The Jews had many symbols represented on the Tabernacle and the Temple. Moses placed in the former two cherubims, or sphinxes, as well as ornaments and decorations of flower‑work; and figures of cherubims were embroidered on the veil of the Holy of Holies, on the hangings of the sanctuary, and probably on the curtain also. It is evident, therefore, that Moses never intended to prohibit the use of symbols; nor was such a thing understood by the Jews in any age. Solomon did not so understand him, for in his temple the cherubims were represented in the Sanctum Sanctorum, and he decorated the walls with palm‑trees, cherubims, flowers, and other figures. The brazen sea rested upon twelve oxen. In Ezekiel's description of the temple are many figures, which, like the Egyptian deities, had heads of animals. The pillars, Jachin and Boaz, were decorated with lily‑work, net‑work, and pomegranates, as symbols of the peace, unity, and plenty which distinguished the building. Even after the Babylonish captivity the same symbolical system was used. The golLlen lamp in the second temple, of which a representation is still extant on the triumphal arch of Vespasian at Rome, was placed on sphinxes. In the roof, and at the gate of Zerubabbel's temple, there were golden vines, thickly charged with rich clusters of grapes.

 

523 - To whom were Lodges formerly dedicated?

 

            Johannite Masonry. The lodges of symbolical Masonry which were formerly dedicated to King Solomon are now dedicated to St. John the Baptist and St. John the Evangelist. Hence the first three degrees are called Johannite Masonry.

 

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524 - By what name was the Masonic society formerly known?

 

            John's Brothers. Before the year 1440 the Masonic society was known by the name of John Brothers, but they then began to be called Free and Accepted Masons.

 

525 - Is a member excluded from one Lodge eligible to join another?

 

            Joining. If any member shall be excluded from his lodge, or shall withdraw himself from it, without having complied with its by‑laws, or with the general regulations of the Craft, he shall not be eligible to any other lodge, until that lodge has been made acquainted with his former neglect, so that the brethren may be enabled to exercise their discretion as to his admission. Whenever a member of any lodge shall resign, or shall be excluded, or whenever at a future time he may require it, he shall be furnished with a certificate stating the circumstances under which he left the lodge; and such certificate is to be produced to any other lodge of which he is proposed to be admitted a member, previous to the ballot being taken.

 

526 - Why was the timber for the Temple delivered at the Port of Joppa?

 

            Joppa. One of the most ancient seaports in the world, on the Mediterranean Sea, about 35 miles northwest of Jerusalem. Here the materials for building the first and second temples, sent from Lebanon, Tyre and other places, were landed, and conveyed to Jerusalem. Its harbor is shoal and unprotected from the winds; but on account of its convenience to Jerusalem, it became the principal port of Judea, and is still the great landing‑place of pilgrims and travelers to the Holy Land. The place is now called Jaffa. The peculiarly hilly and even precipitous character of Joppa is preserved in the traditions of the degree of Mark Master and a benevolent moral deduced, in accordance with the entire instructions of the grade.

 

527 - What aid does a Mason receive on the journey of life?

 

            Journey. Every Freemason, when he is initiated into the Craft, is taught to consider human life as a journey. Ile would faint with fatigue, lose himself in unknown roads, or fall over high precipices if he was not supported, faithfully conducted, and fraternally warned. By these means he arrives in safety at the end of his journey, and is permitted to receive light himself, that he may be able to support, lead, and warn others when traveling the same road.

 

528 - What is the difference between a journeyman and a Fellowcraft?

 

            Journeyman. When the Lodges were altogether operative in their character, a Mason, having served his apprenticeship, began to work for himself, and he was then called a journeyman; but he was required, within a reasonable period (in Scotland it was two years), to obtain admission into a Lodge, when he was said to have passed a

 

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Fellow Craft. Hence the distinction between Fellow Crafts and jour, neymen was that the former were and the latter were not members of Lodges. Thus, in the minutes of St. Mary's Chapel Lodge of Edinburgh, on the 27th of December, 1689, it was declared that "No Master shall employ a person who has not been passed a Fellow Craft in two years after the expiring of his apprenticeship;" and the names of several journeymen are given who had not complied with the law. A similar regulation was repeated by the same Lodge in 1705, complaint having been made "that there are several Masteris of this house that tolerate jurnimen to work up and down this citie contrary to their oath of admission;" and such journeymen were forbidden to seek employment. The patronage of the Craft of Freemasons was bestowed only on those who had become "free of the gild."

529 - What Masonic symbol is derived from the banner of the tribe of Judah?

 

            Judah. The fourth son of the patriarch Jacob, whose descendants became the most distinguished of the twelve tribes. On account of this the whole of Palestine is sometimes called Judea, or the land of Judah. The device on the banner of this tribe was a lion. It appears in the symbolism of Freemasonry.

 

530 - By what process does a Grand Lodge exercise its judicial functions?

 

            Judicial Powers of Grand Lodge. In the exercise of its judicial functions, a Grand Lodge becomes the interpretor and administrator of the laws which it had enacted in its legislative capacity. The judicial powers of a Grand Lodge, according to the Old Constitutions, are both original and appellate, although it more frequently exercises the prerogative and duties of an appellate than of an original jurisdiction.

 

In the exercise of its judicial functions, a Grand Lodge may proceed either in its General Assembly or by committee, whose report will be acted on by the Grand Lodge.

 

The Grand Lodge may, in the case of an appeal, amend the sentence of its subordinate, by either a diminution or increase of the punishment, or it may wholly reverse it, or it may send the case back for trial. And in any one of these events, its decision is final; for there is no higher body in Masonry who can entertain an appeal from the decision of a Grand Lodge.

 

531 - What are the duties of the Junior Deacon?

 

            Junior Deacon. This officer is the especial attendant of the Senior Warden; and being seated at his right hand, is prepared to carry mes‑ sages from him to the Junior Warden, and elsewhere about the Lodge.

 

He takes very little part in the ceremonies of conferring the de‑ grees, but as he is placed near the outer door, he attends to all alarms

 

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of the Tiler, reports them to the Master, and at his command, inquires into the cause. The outer door being thus under his charge, he should never permit it to be opened by the Tiler, except in the usual form, and when preceded by the usual notice. He should allow no one to enter or depart without having first obtained the consent of the presiding officer.

 

An important duty of the Junior Deacon is to see that the Lodge is duly tiled. Upon this security and secrecy of the institution depends; and therefore the Junior Deacon has been delegated as an especial officer to place the Tiler at his post, and to give him the necessary instructions.

 

In the inspection of the brethren, which takes place at the opening of the Lodge, the south side of the room is intrusted to the care of the Junior Deacon.

 

In the absence of the Senior Deacon, the Junior does not succeed to his place; but a temporary appointment of a Senior Deacon is made by the Master.

 

If the Junior Deacon is absent, it is the usage for the Master, and not the Senior Warden, to make a temporary appointment. The right of nominating the Junior Deacon is vested in the Senior Warden only on the night of his installation. After that, on the occurrence of a temporary vacancy, this right is lost, and the Master makes the appointment by the constitutional right of appointment which vests in him.

 

532 - What is the duty of a Junior Warden in the absence of the Master and Senior Warden?

 

            Junior Warden, Duties of. All the duties that devolve upon the Senior Warden, in the absence of the Master, devolve in like manner, and precisely to the same extent, upon the Junior Warden, in the absence of both the Master and the Senior.

 

But if the Master be present, and the Senior Warden absent, the Junior Warden does not assume the functions of the latter officer, but retains his own station, and a Senior Warden pro tempore must be appointed by the Master. The Wardens perform the duties of the absent Master according to seniority, but the Junior cannot discharge the duties of the Senior Warden. It must be remembered that a Warden acting as Master is still a Warden, and is so acting simply in the discharge of one of the duties of his office. The Senior Warden is bound to the performance of his duties, which are, in the presence of the Master, to superintend the west, and in his absence to preside. The Junior Warden, in like manner, is bound to the performance of his duties, which are, in the presence of the Master, to superintend the south, and in the absence of both Master and Senior Warden, to pre‑side. The absence of the Senior Warden has, therefore, no effect upon

 

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the duties of the Junior Warden, unless the Master is also absent, when he takes the east. He is to supply the place, not of the absent Senior Warden, but of the absent Master.

 

533 - What is the jurisdiction of a Masonic Lodge?

 

            Jurisdiction of a Lodge. The jurisdiction of a Lodge is geographical or personal. The geographical jurisdiction of a Lodge is that which it exercises over the territory within which it is situated, and extends to all the Masons, affiliated and unaffiliated, who live within that territory. This jurisdiction extends to a point equally distant from the adjacent Lodge. Thus, if two Lodges are situated within twenty miles of each other, the geographical jurisdiction of each will extend ten miles from its seat in the direction of the other Lodge. But in this case both Lodges must be situated in the same State, and hold their Warrants from the same Grand Lodge; for it is a settled point of Masonic law that no Lodge can extend its geographical jurisdiction beyond the territorial limits of its own Grand Lodge.

 

The personal jurisdiction of a Lodge is that penal jurisdiction which it exercises over its own members wherever they may be situated. No matter how far a Mason may remove from the Lodge of which he is a member, his allegiance to that Lodge is indefeasible so long as he continues a member, and it may exercise penal jurisdiction over him.

 

534 - What is the extent of the jurisdiction of a Grand Lodge?

 

            Jurisdiction of Grand Lodge. A Grand Lodge when formed, by the union of not less than three Lodges in convention, at once assumes all the prerogatives of a Grand Lodge, and acquires exclusive Masonic jurisdiction over the territory within whose geographical limits it has been constituted. No Lodge can continue to exist, or be subsequently established in the territory, except under its authority; and all other Grand Lodges are precluded from exercising any Masonic authority within the said territory.

 

These principles of Masonic law seem to be admitted by universal consent, and sanctioned by constant usage in such organizations.

 

535 - What is required to make a Lodge just and perfect?

 

            Just and Perfect. This appellation, which is given to St. John's lodges in general, is of a more important nature than is generally under‑stood by it, for it is not sufficient for a lodge only to be so far just and perfect as to belong to a certain Grand Lodge, to work according to an acknowledged ritual, and to have all its officers and members in their proper places, but it must be just unto all the brethren, and perfect in the exercise of every Masonic duty. It is not just when the brethren are deprived of their rights, even of superintending the economy of the lodge, for such a lodge has no independence, and he who is not independent cannot exercise his Masonic duties as a perfect Master.

 

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536 - Why should justice be the study of every Mason?

 

            Justice. Justice, the boundary of right, constitutes the cement of civil society. This virtue in a great measure constitutes real goodness, and is therefore represented as the perpetual study of the accomplished Mason. Without the exercise of justice, universal confusion would ensue, lawless force might overcome the principles of equity, and social intercourse no longer exist.

 

537 - On what grounds do Masons justify their moral system?

 

            Justification. We do not hesitate to appeal to the world in justification of the purity of our moral system. Our Constitutions are all well known; we have submitted them freely to general investigation. We solemnly avouch them as the principles by which we are governed, the foundation on which we build, and the rules by which we work. We challenge the most severe critic, the most practised moralist, the most perfect Christian, to point out anything in them inconsistent with good manners, fair morals, or pure religion.

 

538 - Of what is the key emblematic?

 

            Key. This symbol may be improved to impress upon the mind of every brother the importance of those secrets which have been transmitted through thirty centuries, amidst bitter persecutions, for the benefit of the sons of light. As we have thus received them, untarnished by the touch of profane curiosity, and unimpaired by the revolution of time and empires, let us deliver them, in all their purity and perfection, to succeeding brethren, confident that they will never be divulged to such as are unworthy.

 

539 - What two distinct kinds of Lodges are recognized in Freemasonry?

 

            Kinds of Lodges. There are in the Masonic system two kinds of Lodges, each organized in a different way, and each possessing different rights and prerogatives, namely, the Lodge working under a dispensation, and the Lodge working under a warrant of constitution.

 

540 - What is the symbolism of bending the knee?

 

            Knee to Knee. When, in his devotions to the G. A. O. T. IL, he seeks forgiveness for the past and strength for the future, the Mason is taught that he should, in these offices of devotion, join his brother's name with his own. The prerogative that Job, in his blindness, thought was denied to him, when he exclaimed, "Oh that one might plead for a man with God, as a man pleadeth for his neighbor!" is here not only taught as a right, but inculcated as a duty; and the knee is directed to be bent in intercession, not for ourselves alone, but for the whole household of our brethren.

 

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541 - What posture do Masons assume in many of the degrees?

 

            Kneeling. Bending the knees has, in all ages of the world, been considered as an act of reverence and humility, and hence Pliny, the Roman naturalist, observes, that "a certain degree of religious reverence is attributed to the knees of man." Solomon placed himself in this position when he prayed at the consecration of the Temple; and Masons use the same posture in some portions of their ceremonies, as a token of solemn reverence. In the act of prayer, Masons in the lower degrees adopt the standing posture, which was the usage of the primitive Church, where it was symbolic of the resurrection; but Masons in the higher degrees generally kneel on one knee.

 

542 - What is the symbolism of the alarm at the inner door?

 

            Knock. A candidate for Masonry is said to have complied with the terms of a certain text of Scripture, by having first sought in his mind whether he were really desirous of investigating the mysteries of Masonry; then asked counsel of his friend, and lastly having knocked, the door of Masonry became open to him; and it will be remembered that the door of a Freemasons' lodge does not stand open for every one to enter, neither do we call laborers to the work, but those who wish to work with us must voluntarily offer their services. If he desires to be admitted, he must knock earnestly and manfully. "Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you." He who cannot knock in the full confidence of an honorable feeling, and is not convinced in his own mind that he deserves to be admitted, ought not to have the door of the lodge opened to him.

 

543 - What is regarded as the most important word in Freemasonry?

 

            Labor. An important word in Freemasonry - we may say the most important. It is for this sole reason alone, that a person must be made a Freemason; all other reasons are incidental and unimportant, or unconnected with it. Labor is commonly the reason why meetings of the lodge are held, but do we every time receive a proof of activity and industry? The work of an operative mason is visible, if even it be very often badly executed; and he receives his reward if his building is thrown down by a storm in the next moment. He is convinced that he has been active; so must also the brother Freemason labor. His labor must be visible to himself and unto his brethren, or, at the very least, it must be conducive to his own inward satisfaction.

 

544 - What does the lamb symbolize?

 

            Lamb. In ancient Craft Masonry the lamb is the symbol of innocence; thus in the ritual of the first degree: "In all ages the lamb has been deemed an emblem of innocence." Hence it is required that a Mason's apron should be made of lambskin. In the high degrees, and in the degrees of chivalry, as in Christian iconography, the lamb it

 

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is a symbol of Jesus Christ. The introduction of this Christian symbol‑ism of the lamb comes from the expression of St. John the Baptist, who exclaimed, on seeing Jesus, "Behold the Lamb of God;" which was undoubtedly derived from the prophetic writers, who compare the Messiah suffering on the cross to a lamb under the knife of a butcher. In the vision of St. John, in the Apocalypse, Christ is seen, under the form of a lamb wounded in the throat, and opening the book with the seven seals. Hence, in one of the degrees of the Scottish Rite, the seventeenth, or Knight of the East and West, the lamb lying on the book with the seven seals is a part of the jewel.

 

 

545 - What are the ancient landmarks of Masonry?

 

            Landmarks. In ancient times, it was the custom to mark the boundaries of lands by means of stone pillars, the removal of which, by malicious persons, would be the occasion of much confusion, men having no other guide than these pillars by which to distinguish the limits of their property. To remove them, therefore, was considered a heinous crime. "Thou shalt not," says the Jewish law, "remove thy neighbor's landmark, which they of old time have set in thine inheritance." Hence those peculiar marks of distinction by which we are separated from the profane world, and by which we are enabled to designate our inheritance as the "sons of light," are called the land‑marks of the Order. The universal language and the universal laws of Masonry are landmarks, but not so are the local ceremonies, laws, and usages, which vary in different countries. To attempt to alter or remove these sacred landmarks, by which we examine and prove a brother's claims to share in our privileges, is one of the most heinous offenses that a Mason can commit.

 

In the decision of the question what are and what are not the land‑marks of Masonry, there has been much diversity of opinion among writers. Dr. Oliver says that "some restrict them to the 0. B. signs, tokens and words. Others include the ceremonies of initiation, passing, and raising; and the form, dimensions and support; the ground, situation, and covering; the ornaments, furniture and jewels of a Lodge, or their characteristic symbols. Some think that the Order has no landmarks beyond its peculiar secrets." But all of these are loose and unsatisfactory definitions, excluding things that are essential, and admitting others that are unessential.

 

Perhaps the safest method is to restrict them to those ancient, and therefore universal, customs of the Order, which either gradually grew into operation as rules of action, or, if once enacted by any competent authority, were enacted at a period so remote, that no account of their origin is to be found in the records of history. Both the enactors and the time of the enactment have passed away from the record, and the

 

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landmarks are therefore, "of higher antiquity than memory or history can reach." The first requisite, therefore, of a custom or rule of action to constitute it a landmark is, that it must have existed from "time, whereof the memory of man runneth not to the contrary." Its antiquity is its essential element. Were it possible for all the Masonic authorities at the present day to unite in a universal congress, and with the most perfect unanimity to adopt any new regulation, although such regulation would, so long as it remained unrepealed, be obligatory on the whole Craft, yet it would not be a landmark. It would have the character of universality, it is true, but it would be wanting in that of antiquity.

 

Another peculiarity of these landmarks of Masonry is, that they are unrepealable. As the congress to which I have just alluded would not have the power to enact a landmark, so neither would it have the prerogative of abolishing one. The landmarks of the Order, like the laws of the Medes and the Persians, can suffer no change. What they were centuries ago, they still remain, and must so continue in force until Masonry itself shall cease to exist.

 

Until the year 1858, no attempt had been made by any Masonic writer to distinctly enumerate the landmarks of Freemasonry, and to give to them a comprehensible form. In October of that year, the author of this work published in the American Quarterly Review of Free‑masonry, an article on The Foundations of Masonic Laws, which contained a distinct enumeration of the landmarks, which was the first time that such a list had been presented to the Fraternity. It has since been very generally adopted by the Fraternity, and republished by many writers on Masonic law, sometimes without any acknowledgment of the source whence they derived their information. According to this recapitulation, the result of much labor and research, the land‑marks are twenty‑five in number, and are as follows:

 

1. The modes of recognition are, of all the landmarks, the most legitimate and unquestioned. They admit of no variation; and if ever they have suffered alteration or addition, the evil of such a violation of the ancient law has always made itself subsequently manifest.

 

2. The division of symbolic Masonry into three degrees is a land‑mark that has been better preserved .than almost any other; although even here the mischievous spirit of innovation has left its traces, and, by the disruption of its concluding portion from the third degree, a want of uniformity has been created in respect to the final teaching of the Master's Order; and the Royal Arch of England, Scotland, Ireland, and America, and the "high degrees" of France and Germany, are all made to differ in the mode in which they lead the neophyte to the great consummation of all symbolic Masonry. In 1813, the Grand Lodge of England vindicated the ancient landmark, by solemnly enacting that ancient Craft Masonry consisted of the three degrees of Entered

 

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Apprentice, Fellow Craft, and Master Mason, including the Holy Royal Arch. But the disruption has never been healed, and the landmark, although acknowledged in its integrity by all, still continues to be violated.

 

3. The legend of the third degree is an important landmark, the integrity of which has been well preserved. There is no rite of Masonry, practiced in any country or language, in which the essential elements of this legend are not taught. The lectures may vary, and indeed are constantly changing, but the legend has ever remained substantially the same. And it is necessary that it should be so, for the legend of the Temple Builder constitutes the very essence and identity of Masonry. Any rite which should exclude it, or materially alter it, would at once, by that exclusion or alteration, cease to be a Masonic rite.

 

4. The government of the Fraternity by a presiding officer called a Grand Master, who is elected from the body of the Craft, is a fourth landmark of the Order. Many persons suppose that the election of the Grand Master is held in consequence of a law or regulation of the Grand Lodge. Such, however, is not the case. The office is indebted for its existence to a landmark of the Order. Grand Masters, or persons performing the functions under a different but equivalent title, are to be found in the records of the Institution long before Grand Lodges were established; and if the present system of legislative government by Grand Lodges were to be abolished, a Grand Master would still be necessary.

 

5. The prerogative of the Grand Master to preside over every assembly of the Craft, wheresoever and whensoever held, is a fifth land‑mark. It is in consequence of this law, derived from ancient usage, and not from any special enactment, that the Grand Master assumes the chair, or as it is called in England, "the throne," at every communication of the Grand Lodge; and that he is also entitled to preside at the communication of every subordinate Lodge, where he may hap‑pen to be present.

 

6. The prerogative of the Grand Master to give dispensation for conferring degrees at irregular times, is another and a very important landmark. The statutory law of Masonry requires a month, or other determinate period, to elapse between the presentation of a petition and the election of a candidate. But the Grand Master has the power to set aside or dispense with this probation, and to allow a candidate to be initiated at once. This prerogative he possessed before the enactment of the law requiring a probation, and as no statute can impair his prerogative, he still retains the power.

 

7. The prerogative of the Grand Master to give dispensation for the opening and holding of Lodges is another landmark. He may grant, in virtue of this, to a sufficient number of Masons, the privilege of

 

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meeting together and conferring degrees. The lodges thus established are called "lodges under dispensation."

 

8. The prerogative of the Grand Master to make Masons at sight is a landmark which is closely connected with the preceding one. There has been much misapprehension in relation to this landmark, which misapprehension has sometimes led to a denial of its existence in jurisdictions where the Grand Master was, perhaps, at the very time substantially exercising the prerogative without the slightest remark or opposition.

 

9. The necessity for Masons to congregate in lodges is another land‑mark. It is not to be understood by this that any ancient landmark has directed that permanent organization of subordinate lodges which constitutes one of the features of the Masonic system as it now prevails. But the landmarks of the Order always prescribed that Masons should, from time to time, congregate together for the purpose of either Operative or Speculative labor, and that these congregations should be called lodges. Formerly, these were extemporary meetings called together for special purposes, and then dissolved, the brethren departing to meet again at other times and other places, according to the necessity of circumstances. But Warrants of constitution, by‑laws, permanent officers, and annual arrears are modern innovations wholly outside the landmarks, and dependent entirely on the special enactments of a comparatively recent period.

 

10. The government of the Craft, when so congregated in a lodge, by a Master and two Wardens, is also a landmark. A congregation of Masons meeting together under any other government as that, for in‑stance, of a president and vice‑president, or a chairman. and sub‑chairman, would not be recognized as a lodge. The presence of a Master and two Wardens is an essential to the valid organization of a lodge as a Warrant of constitution is at the present day. The names, of course, vary in different languages; but the officers, their number, prerogatives, and duties are everywhere identical.

 

11. The necessity that every lodge, when congregated, should be duly tiled, is an important landmark of the Institution which is never neglected. The necessity of this law arises from the esoteric character of Masonry. The duty of guarding the door and keeping off cowans and eavesdroppers, is an ancient‑one, which therefore constitutes a landmark.

 

12. The right of every Mason to be represented in all general meetings of the Craft, and to instruct his representatives, is a twelfth land‑mark. Formerly, these general meetings, which were usually held once a year, were called "General Assemblies," and all the Fraternity, even to the youngest Entered Apprentice, were permitted to be present. Now they are called "Grand Lodges," and only the Master and Wardens of the subordinate lodges are summoned. But this is simply

 

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as the representatives of their members. Originally, each Mason represented himself; now he is represented by his officers.

 

13. The right of every Mason to appeal from the decision of his brethren, in lodge convened, to the Grand Lodge or General Assembly of Masons, is a landmark highly essential to the preservation of justice, and the prevention of oppression. A few modern Grand Lodges, in adopting a regulation that the decision of subordinate lodges, in cases of expulsion, cannot be wholly set aside upon an appeal, have violated this unquestioned landmark, as well as the principles of just government.

 

14. The right of every Mason to visit and sit in every regular lodge is an unquestionable landmark of the Order. This is called "the right of visitation." This right of visitation has always been recognized as an inherent right which inures to every Mason as he travels through the world. And this is because lodges are justly considered as only divisions for convenience of the universal Masonic family. This right may, of course, be impaired or forfeited on special occasions by various circumstances; but when admission is refused to a Mason in good standing, who knocks at the door of a lodge as a visitor, it is to be expected that some good and sufficient reason shall be furnished for this violation of what is, in general Masonic right, founded on the landmarks of the Order.

 

15. It is a landmark of the Order, that no visitor unknown to the brethren present, or to some one of them as a Mason, can enter a Lodge without first passing an examination according to ancient usage. Of course, if the visitor is known to any brother present to be a Mason in good standing, and if that brother will vouch for his qualifications, the examination may be dispensed with, as the landmark refers only to the cases of strangers, who are not to be recognized unless after strict trial, due examination, or lawful information.

 

16. No lodge can interfere in the business of another lodge, nor give degrees to brethren who are members of other lodges. This is undoubtedly an ancient landmark, founded on the great principles of courtesy and fraternal kindness, which are at the very foundation of our Institution. It has been repeatedly recognized by subsequent statutory enactments of all Grand Lodges.

 

17. It is a landmark that every Freemason is amenable to the laws and regulations of the Masonic jurisdiction in which he resides, and this although he may not be a member of any lodge. Non‑affiliation, which is, in fact, in itself a Masonic offense, does not exempt a Mason from Masonic jurisdiction.

 

18. Certain qualifications of candidates for initiation are derived from a landmark of the Order. These qualifications are that he shall be a man - unmutilated, free born, and of mature age. That is to say, a woman, a cripple, or a slave, or one born in slavery, is disqualified for initiation into the rites of Masonry. Statutes, it is true, have from  

 

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time to time been enacted, enforcing or explaining these principles; but the qualifications really arise from the very nature of the Masonic institution, and from its symbolic teachings, and have always existed as landmarks.

 

19. A belief in the existence of God as the Grand Architect of the Universe, is one of the most important landmarks of the Order. It has been always admitted that denial of the existence of a Supreme and Superintending Power is an absolute disqualification for initiation. The annals of the Order never yet have furnished or could furnish an in‑stance in which an avowed Atheist was ever made a Mason. The very initiatory ceremonies of the first degree forbid and prevent the possibility of such an occurrence.

 

20. Subsidiary to this belief in God, as a landmark of the Order, is the belief in a resurrection to a future life. This landmark is not so positively impressed on the candidate by exact words as the preceding; but the doctrine is taught by very plain implication, and runs through the whole symbolism of the Order. To believe in Masonry, and not to believe in resurrection, would be an absurd anomaly, which could only be excused by the reflection, that he who thus confounded his belief and his skepticism was so ignorant of the meaning of both theories as to have no rational foundation for his knowledge of either.

 

21. It is a landmark that a "Book of the Law" shall constitute an indispensable part of the furniture of every lodge. I say, advisedly, Book of the Law, because it is not absolutely required that everywhere the Old and New Testaments shall be used. The "Book of Law" is that volume which, by the religion of the country, is believed to contain the revealed will of the Grand Architect of the Universe. Hence, in all lodges in Christian countries, the "Book of Law" is composed of the Old and New Testaments; in a country where Judaism was the prevailing faith, the Old Testament would be sufficient; and in Mohammedan countries, and among Mohammedan Masons, the Koran might be substituted. Masonry does not attempt to interfere with the peculiar religious faith of its disciples, except so far as relates to the belief in the existence of God, and what necessarily results from that belief. The "Book of Law" is to the Speculative Mason his spiritual trestle‑board; without this he cannot labor; whatever he believes to be the revealed will of the Grand Architect constitutes for him his spiritual trestle‑board, and must ever be before him in his hours of speculative labor, to be the rule and guide of his conduct. The landmark, therefore, requires that a "Book of the Law," a religious code of some kind, purporting to be an exemplar of the revealed will of God, shall form an essential part of the furniture of every lodge.

 

22. The equality of all Masons is another landmark of the Order. This equality has no reference to any subversion of those gradations of rank which have been instituted by the usages of society. The monarch,

 

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the nobleman, or the gentleman is entitled to all the influence and receives all the respect, which rightly belong to his position. But the doctrine of Masonic equality implies that, as children of one great Father, we meet in the lodge upon the level - that on that level we are all traveling to one predestined goal - that in the lodge genuine merit shall receive more respect than boundless wealth, and that virtue and knowledge alone should be the basis of all Masonic honors, and be rewarded with preferment. When the labors of the lodge are over, and the brethren have retired from their peaceful retreat, to mingle once more with the world, each will then again resume that social position, and exercise the privilege of that rank, to which the customs of society entitle him.

 

23. The secrecy of the Institution is another and most important landmark. The form of secrecy is a form inherent in it, existing with it from its very foundation, and secured to it by its ancient landmarks. If divested of its secret character, it would lose its identity, and would cease to be Freemasonry. Whatever objections may, therefore, be made to the Institution on account of its secrecy, and however much some unskillful brethren have been unwilling in times of trial, for the sake of expediency, to divest it of its secret character, it will be ever impossible to do so, even were the landmark not standing before us as an insurmountable obstacle; because such change of its character would be social suicide, and the death of the Order would follow its legalized exposure. Freemasonry, as a secret association, has lived unchanged for centuries; as an open society, it would not last for as many years.

 

24. The foundation of a speculative science upon an operative art, and the symbolic use and explanation of the terms of that art, for the purpose of religious or moral teaching, constitute another landmark of the Order. The Temple of Solomon was the symbolic cradle of the Institution, and therefore, the reference to the Operative Masonry which constructed that magnificent edifice, to the materials and implements which were employed in its construction, and to the artists who were engaged in the building, are all competent and essential parts of the body of Freemasonry, which could not be subtracted from it without an entire destruction of the whole identity of the Order. Hence, all the comparatively modern rites of Masonry, however they may differ in other respects, religiously preserve this Temple history and these operative elements, as the substratum of all their modifications of the Masonic system.

 

25. The last and crowning landmark of all is, that these landmarks can never be changed. Nothing can be subtracted from them - nothing can be added to them - not the slightest modification can be made in them. As they were received from our predecessors, we are bound by the most solemn obligations of duty to transmit them to our successors.

 

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546 - Why should a Masonic Lodge be closed at a reasonable hour?

 

            Late Hours. It is a fact, confirmed by experience, that an indulgence in late hours cannot fail to injure the credit and respectability of a lodge, because it introduces other habits which are not consistent with the gravity and decorum which ought always to characterize the proceedings of Masonry. And hence it is an important part of the Worshipful Master's duty, to discountenance such baleful practice. If the brethren meet for the purpose of business, or to cultivate a knowledge of the science by joining in the lectures, let them pursue their labors with assiduity and zeal during the period prescribed in the by‑laws; and should it be necessary for the Junior Warden to perform his office, let the brethren enjoy themselves with decent moderation; but by all means let the Senior Warden discharge his duty honestly and conscientiously, and let the lodge be closed and the brethren depart to their own homes at such an hour as shall excite no unpleasant feelings, nor call forth reproachful observations from the females of their families, whom it is their duty and interest, as well in the character of husbands and fathers, as of Masons, to love, to cherish, and to oblige.

 

547 - Of what is the brazen laver emblematic?

 

            Laver, Brazen. Moses was directed to make, among other articles of furniture for the services of the tabernacle, a laver of brass. It was held as a vessel of great sacredness, in which water was kept for the ablutions of the priests before entering upon the actual discharge of their sacred duties of offering sacrifices before the Lord. In the ancient mysteries the laver with its pure water was used to cleanse the neophyte of the impurities of the outer world, and to free him from the imperfections of his past or sinful life. It is a necessary article in many of the higher degrees, for the ablution of the candidate in his progress to a higher and purer system of knowledge.

 

548 - Why should a Mason respect the law?

 

            Laws of the Land. The Freemason has the greatest respect for the laws of the land in which he lives, and he obeys them with the zeal of a faithful subject. If he is intrusted with the putting of those laws in force, his Masonic duties remind him to be faithful and diligent in applying them. Should the state command the lodge to be closed of which he is a member, he immediately obeys, and visits no assembly which is not allowed, or at least tolerated by the state. In the event of a brother wilfully violating the laws of his country, the Order itself directs the attention of the magistrates unto him, and he who is punished as a criminal by the laws, is excluded from the Order without exception.

 

549 - Why should Masons avoid law‑suits with one another?

 

            Law‑Suits. If any brother do you an injury, you must apply to your own or his lodge, and from thence you may appeal to the Grand

 

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Lodge at the quarterly communication, as has been the ancient laudable conduct of our forefathers in every nation; never take a legal course but when the case cannot be otherwise decided, and patiently listen to the honest and friendly advice of Master and fellows, when they would prevent your going to law with strangers, or would excite you to put a speedy period to all law‑suits, that so you may find the affair of Masonry with the more alacrity and success. With respect to brothers or fellows at law, the Master and brethren should kindly offer their mediation, which ought to be thankfully submitted to by the contending brethren; and if that submission is impracticable, they must however carry on their process or law‑suit without wrath or rancor, (not in the common way) saying or doing nothing which may hinder brotherly love and good offices to be renewed and continued, that all may see the benign influence of Masonry, as all true Masons have done from the beginning of the world, and will do to the end of time.

 

550 - What is the unwritten law of Freemasonry?

 

            Law, Unwritten. The Constitutions, Charges and Regulations which were adopted at various periods, from 926 to 1722, constitute the Written Law of Masonry, and they were at one time co‑extensive in authority with the Landmarks of the Order. From these, however, they differ in this respect, that the Landmarks being unrepealable, must aver continue in force; but the Written Law, having been adopted by the supreme legislative authority of the Order at the time, may be altered, amended, or altogether repealed by the same supreme authority  - a doctrine which is explicitly set forth in the Thirty‑ninth General Regulation. Accordingly, portions of this Written Law have, from time to time, been materially modified by different Grand Lodges, as will be evident upon inspection of these laws with the modern Constitutions of any jurisdiction.

 

It may, however, be considered as an axiom of Masonic law, that in every Masonic jurisdiction, where any one of these Regulations has not been formally or implicitly repealed by a subsequent enactment of a new law, the old Regulation will continue in force, and the Craft must be governed by its provisions.

 

So in all doubtful questions of Masonic law, recourse must be had, in forming an opinion, first to the Landmarks, and then to this code of Written Laws; and out of these two authorities, the legal dictum is to be established, because all the principles of law are embraced in these two authorities, the Ancient Landmarks and the Ancient Written Law; and hence they have been necessarily incorporated into this volume, as a fitting introduction, under the appropriate title of the Foundations of Masonic Law.

 

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551 - Why did King Solomon seek the aid of Hiram, King of Tyre?

 

            Lebanon. The forests of the Lebanon mountains only could supply the timber for the Temple. Such of these forests as lay nearest the sea were in the possession of the Phoenicians, among whom timber was in such constant demand, that they had acquired great and acknowledged skill in the felling and transportation thereof. Hence it was that Hiram consented to employ large bodies of men in Lebanon to hew timber, as well as others to perform the service of bringing it down to the sea‑side, whence it was to be taken along the coasts in floats to the port of Joppa, from which place it could be easily taken across the country to Jerusalem.

 

552 - What is a Masonic lecture?

 

            Lecture. Literally, a formal or methodical discourse intended for instruction. Lectures have been adopted from the earliest ages as a convenient mode of teaching the elements of every branch of human knowledge. The course of instruction in Freemasonry is divided in parts or sections, which are called lectures. Each degree is so arranged that the candidate will enjoy the advantage of the theory, the practice and then the explanation or lecture. Those who are desirous of learn, ing the lectures, with the greatest advantage, must regularly attend the lodges, and be diligently attentive to the instruction they receive there.

 

553 - What are the duties of a Masonic lecturer?

 

            Lecturer. In the symbolical lodges of the Continent and else, where, a lecturer is annually appointed and after the Worshipful Master and Past Master, the lecturer has the most important office in the lodge. He, as well as the two first officers, must be perfectly acquainted with Freemasonry, and not only a man who has received a liberal education, but who also possesses the true spirit of oratory. His orations or lectures must produce an impression on the minds of his hearers. At the election of a lecturer the electors should bear this in mind, and reflect that he has something more to do than merely read the ritual. If the lecturer has sufficient knowledge to be enabled to teach the brethren Freemasonry, or the bearing of moral truths upon the science in an agreeable and instructive manner, and not in mere mystical forms, he will be willingly listened to by the brethren. Some discourses are appropriated to certain seasons, but even these the lecturer must be able to make interesting, in order that they may not appear as mere repetitions. He who confines himself to these discourses, and the mere reading of the ritual, does not fulfill the duties of his office as he ought.

 

554 - Of what is the left hand a symbol?

 

            Left Hand. Among the ancients the left hand was a symbol of equity and justice. Thus, Apuleius, when describing the procession in honor of Isis, says one of the ministers of the sacred rites "bore the

 

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symbol of equity in a left hand, fashioned with the palm extended;" which seems to be more adapted to administering equity than the right from its natural inertness, and its being endowed with no craft and no subtlety.

 

555 - What is the symbolism of the left side?

 

            Left Side. In the symbolism of Masonry, the first degree is represented by the left side, which is to indicate that as the left is the weaker part of the body, so is the Entered Apprentice's degree the weakest part of Masonry. This doctrine, that the left is the weaker side of the body, is very ancient.

 

556 - What part do legends play in the Masonic system?

 

            Legend. Strictly speaking, a legend, from the Latin, legendus, "to be read," should be restricted to a story that has been committed to writing; but by good usage the word has been applied more extensively, and now properly means a narrative, whether true or false, that has been traditionally preserved from the time of its first oral communication. Such is the definition of a Masonic legend.

 

557 - What do the lesser lights symbolize?

 

            Lesser Lights. In the lecture of the first degree we are told that a lodge has three symbolic lesser lights; one of these is in the East, one in the West, and one in the South. There is no light in the North, because King Solomon's Temple, of which every lodge is a representation, was placed so far north of the ecliptic that the sun and moon, at their meridian height, could dart no rays into the northern part thereof. The north we therefore Masonically call a place of darkness.

 

This symbolic use of the three lesser lights is very old, being found in the earliest lectures of the last century.

 

The three lights, like the three principal officers and the three principal supports, refer, undoubtedly, to the three stations of the sun - its rising in the east, its meridian in the south, and its setting in the west; and thus the symbolism of the lodge, as typical of the world, continues to be preserved.

 

The use of lights in all religious ceremonies is an ancient custom. There was a seven‑branched candle‑stick in the tabernacle, and in the Temple "were the golden candle‑sticks, five on the right hand and five on the left." They were always typical of moral, spiritual, or intellectual light.

 

558 - What is the symbolism of the Level?

 

            Level. In Freemasonry, the level is a symbol of equality; not of that social equality which would destroy all distinctions of ranks and position, and beget confusion, insubordination, and anarchy; but of that fraternal equality which, recognizing the fatherhood of God, admits

 

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