The Builder Magazine

July 1916 - Volume II - Number 7

 

THE STORY OF "OLD GLORY" THE OLDEST FLAG

BY BRO. JNO. W. BARRY, IOWA

WE Masons who teach so continuously and so much by symbols, point with a pride truly laudable to the part of Masonry in establishing the greatest symbol known among nations--the stars and stripes now so fondly called "Old Glory."

 

At its entrance it was received on the sharp points of many instruments, but being borne by those taught to yield their lives rather than their honor, it passed all obstructions and was finally raised and "in triumph it will wave o'er the land of the free so long as it is the home of the brave."

 

While most of the Masons were united in opposing their king's claim of "a divine right to govern wrong," yet some of them were on the king's side, but for the most part they moved to Canada, so that in general while every patriot was not a Mason, yet every Mason was a patriot. These Canadians from the States had long memories which served to promote and prolong a greater enmity toward us by Canada than had ever been evinced by England, greatly retarding the benign influence of the Masonic tie. Even to this day our Canadian brothers esteem it an honor that their ancestors refused to turn "traitor" and with us a Revolutionary ancestor is a birth mark of distinction--yet the mellowing of time has brought a kindlier note and "God save the King" and "America" are chanted to the same tune, and Old Glory is honored now by the descendants of its bitterest foes at its entrance in 1776.

 

THE ENTRANCE OF"OLD GLORY"

 

First will be given the story of the flag from the standpoint of the patriot - just as our fathers fought to establish it. Then will follow some of the things done by those who met upon the level and fought on the square.

 

Truly our flag came from "darkness to light" and many facts about its earlier history can never be known. The patriot cause in 1776 was worked out in the very shadow of the firing squad and the gallows. It was no jest but a most serious remark of Franklin that if they did not hang together they most certainly would hang separately. In Congress, therefore, the secrecy of Masonry, in which so many of them were initiates, was strictly enjoined on every member.

 

THE SECRET PACT

 

The "Secret Pact" (1) was a commandment in Congress to which every member was required to subscribe:

 

Resolved that every member of this Congress consider himself under the ties of virtue, honor and love of his country not to divulge directly or indirectly any matter or thing agitated or debated in Congress before the same shall have been determined, without leave of the Congress; nor any matter or thing determined in Congress which a majority shall order to be kept secret, and that if any member shall violate the agreement, he shall be expelled this Congress and deemed an enemy to the liberties of America and liable to be treated as such and that every member signify his consent to this agreement by signing the same.

 

The names include the leaders of the time--many of them the very makers of America. In keeping with the spirit of the famous "Pact," the secretary of Congress, Charles Thompson, made a record of only those doings requiring it. So the wonder is not that we have so few facts touching some matters but rather that we have any.

 

WASHINGTON GIVES THE BRITISH "JOY"

 

On January 1, 1776, the New Constitutional army was organized and a "Union flag" was raised. In writing to his secretary, Joseph Reed, at Philadelphia Washington said referring to this flag and the king's speech spurning the petition of Congress:

 

"The speech I send you. A volume of them was sent out by the Boston gentry, and farcical enough, we gave great joy to them (red coats, I mean) without knowing or intending it, for on that day, the day which gave being to our new Army, but before the proclamation came to hand we had hoisted the Union Flag in compliment to the United Coionies. But behold, it was received in Boston as a token of the deep impression the speech had made on us, and as a signal of submission. So we learn by a person out of Boston last night. By this time I presume they think it strange that we have not made a formal surrender of our lines...."

 

What sort of a flag could this have been ?

 

THE ONLY CONTEMPORARY DRAWING OF WASHINGTON'S FIRST FLAG

 

Benson J. Lossing, who was a most eminent American Historian, in preparing his history of General Philip Schuylel, found among the general's papers, this drawing in colors--the only one known to exist of the new flag used by the Americans in 1776. As none of their flags are preserved to us, this drawing is a most important link in the flag story.

 

Benson J. Lossing says: (2) "Why the hoisting of the Union Flag in compliment to the colonies should have been received by the British as "signal of submission," was a question historians could not answer until 1855, when the writer of this work discovered among the papers of General Philip Schuyler a drawing of the Royal Savage with the Union flag at its mast-head." The sloop and flag are here shown in No. 1. The drawing is endorsed in the writing of Gen. Schuyler as "Captain Wynkoop's schooner on Lake Champlain," it being one of a small fleet under command of Arnold, assembled by Schuyler to oppose the British advance from Canada. Here you see the only contemporaneous drawing of the flag like the one raised by Washington at Cambridge. From the colored drawing of the Royal Savage flag plus the disjointed references in contemporaneous prints, the flag Washington raised to the "joy" of the enemy is found to be one and the same and is shown in No. 3 and is known as the Cambridge flag. The exact counterpart of the flag of India.

 

THE FLAG WASHINGTON RAISED AT CAMBRIDGE

 

It is often stated that the Cambridge flag was the work of a Committee from Congress--but such claim rests on inferences only. 'Tis true Congress did send a committee composed of Benjamin Franklin, Benjamin Harrison and Thomas Lynch to confer with Washington at Cambridge. This committee arrived Oct. 16, 1775, and remained in conference with Washington and leading patriots about a week. The minutes of the committee's proceedings are on file in the Department of State, Washington, D. C., together with a letter in the writing of Franklin and signed by all the committee. Lloyd Balderston of Ridgway, Pa., (3) has recently examined these documents carefully. The letter was written to John Hancock, president of Congress, and fully described all the committee had done. But there is nothing in the minutes or in the letter giving the remotest intimation regarding a flag of any kind. How these flags came to be or who made them is unknown but since 1855, Lossing says, we know why they were taken as indicating submission. The answer is to be found in a well known flag of India.

 

THE ENGLISH EAST INDIA COMPANY

 

It is the flag of the English East India Company which practically owned India, subject only to the English king and not until Sept. 1, 1858, were its regal powers surrendered. This Company maintained a large army of its own as well as ships of commerce and of war. It had the right to make war and peace "in all heathen nations" and administered all laws--civil and criminal. No. 4 shows its flag in 1704, the 13 red and white stripes referring to India and St. George's Cross to England. It was reproduced by Rear-Admiral George Henry Preble in his monumental work of 800 pages on the United States flag. He takes it from a work called "The Present State of the Universe" by J. Beaumont, 4th edition, published in London, 1704. (4) At the time, 1704, the cross of St. George was the flag of England and the 13 stripes of alternate red and white the badge of her loyal East India Company, whose tea was used by St. Andrew's Lodge in its now famous Ocean Tea Party at Boston in 1773. There were slight changes in the union of the flag of India, following the changes in the flag of England until 1858 when India became a crown colony. These changes will be more readily understood in connection with Figure 5 which is St. George's Cross. This Cross was the flag of England until her union with Scotland in 1707. Then No. 5 was united with No. 6, St. Andrew's Cross, which at that time was the flag of Scotland, making No. 7 the union flag of England known as the King's Colors. So after 1707, the King's Colol s took the place of St. George's Cross in the flag of the English East India Company, making it the exact counterpart of the Royal Savage flag and Washington's Cambridge flag. In 1801 No. 4, Figure 8, St. Patrick's Cross, then the flag of Ireland, was united with No. 7, the King's Colors, making No. 9, the flag of England since 1801.

 

Again the flag of the English East India Company changed its "union" to accord with the flag of England. (5) The word "union" in connection with flags refers to any device in the upper staff corner, indicating a union of government--as of England and Scotland in 1707.

 

REBEL RAGS

 

The King's speech had just been sent out and its stern tone was expected to overawe the rebels, whose many flags--several to each colony--were known and dubbed by the English, "rebel rags." Naturally they were all looked upon as the emblems of traitors but when (6) the "Union flag" raised by Washington was seen, many of the English troops being fresh from India, it was at once recognized as the distinctive flag of a loyal English colony, and it gave them joy and an indication of "submission." Truly Washington might have signaled them thus:--"However natural this supposition may be to you, yet it is erroneous," for to the honor of those "embattled farmers" be it said that Washington then and there proceeded to give the most daring knockout blow in the annals of war. Truly that which he proposed, he performed, for without powder and under the very guns of the English fleet and army, he disbanded one army and organized another and on March 17, 1776, forced the British to evacuate Boston and flee in terror from that flag which scarce two months ago, they had hailed as a flag of submission. Verily, that "supposition was erroneous."

 

Following his success at Boston, Washington was called to Philadelphia to confer with Congress. He arrived on May 22 and returned to the Army on June 5, and was not again in Philadelphia until August 2, 1777. During the time Washington was in Philadelphia the only official mention yet discovered of flags of any kind is in a post-script of his letter under date of May 28, 1776, to Major General Putnam, as follows:

 

"P. S. I desire you'll speak to the several Col's and hurry them to get their colours done." The "colours" of a regiment may be very different from the flag of the country--and again might be the same.

 

There is no other mention of flags in anything official or semi-official until Saturday, June 14, 1777, almost a year after the Declaration of Independence when Congress without previous discussion, resolution or committee report, recorded the "entrance" of Old Glory.

 

ORIGINAL JOURNAL OF CONGRESS PHOTOGRAPHED

 

Page 243 of the original journal of Congress is shown in No. 10 reproduced from a photograph. (7) That it may be the more easily read we reprint the flag resolution together with the John Paul Jones resolutions immediately following it, as if giving a reason for adopting the flag on this particular day. First the secretary, Charles Thompson, wrote, "Resolved, That the flag of the United states consist of." Then he erased "consist of" and wrote above "be distinguished," and changed "of" to "by." Finally he deleted the wolds "distinguished by," making the resolution read as follows:

 

"Resolved, That the Flag of the United States be 13 stripes alternate red and white, that the Union be 13 stars white in a blue field representing a new constellation."

 

Immediately following is the resolution appointing John Paul Jones to command the Ranger, as follows:

 

"The Council of the state of Massachusetts bay having represented by letter to the president of Congress that Capt. John Roach sometime since appointed to command the continental ship of war the Ranger is a person of doubtful character and ought not to be intrusted with such a command. Therefore

 

Resolved that Captain John Roach be suspended until the Navy Board for the eastern department shall have inquired fully into his character and reported thereon to the Marine committee.

 

Resolved that Captain John Paul Jones be appointed to command the said ship Ranger.

 

Resolved that William Whipple esq. member of Congress, and of the Marine committee, John Langdon Esq. continental agent and the said capt John Paul Jones be authorized to appoint the lieutenant and other commissioned and warrant officers necessary for the said ship and that blank commissions . ."-- the resolution is finished on the next page of the Journal of Congress.

 

CONGRESS GIVING OFFICIAL SANCTION TO A FLAG IN ACTUAL USE

 

The papers of the day took no notice of the adoption of a flag by Congress--not until August was the fact even mentioned. So September 3, 1777, the flag resolution appeared over the signature of Charles Thompson, the secretary. Again April 23, 1783, AFTER, PEACE had been secured, Congress caused the flag resolution over the signature of secretary Thompson to be republished in the Pennsylvania Gazette, REQUESTING OTHER PAPERS TO COPY. (8)

 

From the total lack of interest in the public prints of the time, it would seem that the resolution of Congress was merely to give official recognition to a flag already familiar and in use. Why it was done June 14, 1777, instead of Sonle other day appears in the resolution immediately following appointing Bro. John Paul Jones to the command of the Ranger which actually carried "Old Glory" clear around England and right into her harbors.

 

Avery says, (9) "After the Declaration of Independence, the British "union" was removed from the colors of the new nation." True he does not say WHEN the British "union" was removed, but after the Declaration, there was EVERY REASON why the King's Colors should NOT be on the American flag. Indeed the resohltion itself is a proof that the flag being adopted was actually before Congress and too familiar to need detailed description, as to the arrangement of the stripes, whether the top and bottom stripes should be red or white, whether there should be 7 red or only 6, or as to the arrangement of the stars, or as to whether there should be stars or some other device in the staff CORNER or in some other part of the flag. It seems reasonable to conclude that Jones appointed to the Ranger and about to make his renowned voyage, needed all AUTHORIZED flag, and Congress adopted one in actual use but there is no official record of any kind except that above given.

 

WHO MADE THE FLAG CONGRESS ADOPTED?

 

In No. 11 is shown the flag adopted by Congress-- the flag signaling the entrance of a new nation, "a new constellation," June 14, 1777.

 

Whence the idea and who made the flag?

 

George Canby's work on The Evolution of thc American Flag, shows with reasonable conclusiveness that when Washington was in Philadelphia just before the Declaration of Independence, he with Robert Morris and George Ross, members of Congress, called at a little upholstering shop in Arch street. This was run by Betsy Ross, whose husband, John Ross, had been killed a shirt time before while in the service of his country. He was the nephew of George Ross, member of Congress, who now with Robert Morris brings Washington to one of the most expert needle women in Philadelphia--and who up to 1827 continued to make flags for the United states--a fact which makes it seem all the more probable that she really did make the first one, an honor never claimed by any one else.

 

In No. 12 is shown the little upholstering shop where Betsy Ross made flags for the U.S. from June, 1776, to 1827 when she retired and her daughter Clarissa Sidney Wilson, continued to make flags until 1857 when she moved to Fort Madison, Iowa. So for 81 years flags for the U. S. were made in this house now preserved by a patriotic association as a shrine of American liberty. A large proportion of the money to buy the Flag House and maintain it for posterity as a shrine of American liberty in the city of "brotherly love," was obtained by 10 cent subscriptions. A copy of Weisgerber's famous painting was given to each subscriber. The picture is shown in No. 13, in which the painter agreeably to an artist's license has reversed the historic fact and instead of showing Washington ordering the flag to be made, he shows him, with Robert Morris and George Ross, inspecting the finished work. The picture of Betsy Ross is built up as a composite from photographs of her four daughters, there being no actual picture of her--so far as known. The event here shown took place between May 22 and June 5, 1776, during Washington's stay in Philadelphia, about a year hefore the flag resolution. Washington was not in Philadelphia again until Aug. 2, 1777, almost 2 months after the resolution of June 14th. The event is based on the sworn testimony of the four daughters of Betsy Ross, who had helped her in the work and as before stated Clarissa carried on the business herself after the death of her mother.

 

As further corroboration, in the Pennsylvania Archives" is an order dated May 29, 1777, "paying Elizabeth Ross fourteen pounds twelve shillings two pence for making ships colours." lf this payment was as slow as usual the chances are the work had been done long before. It is true that "ships colours" might not be stars and stripes, but it is also true that at this time there was no reason for making any other than our own Old Glory for "ship's colours." It is also suggested that "ships colours" might have been state flags but the fact is Pennsylvania had no state flag then and not until Oct. 9, 1799. So this record in fact does corroborate the Betsy Ross incident. Use before official adoption June 11, 1777.

 

"OLD GLORY" JAN. 3, 1777-- THE TESTIMONY OF WASHINGTON'S AID

 

Col. John Trumbull's reputation as an historical painter is world wide and rests on his FIDELITY to historic FACTS.

 

As he himself says, "Every minute article of dress, down to the buttons and spurs, were calefully painted from the different objects," (12) Col. Trumbull was present in command of his Company at Bunkel Hill and he fought as Washington's aid at Trenton and Princeton, taking active part in the battles. He is therefore a competent witness. But before giving his testimony as to the early use of the stars and stripes, let us show a sample of his accuracy in related events.

 

In his "Bunker Hill," (Fig. 11) note the Pine Tree flag opposing the King's colors. Joseph Warren is down just below the gun of John Knowlton who is one who had just shot at Pitcairn seen falling into the arms of his son under the King's colors. At the extreme right is Sam Salem the negro who also has shot at Pitcairn. The Americans were particularly incensed - at Pitcairn for many things and recently because in stirring a glass of grog with his finger had said that in that way he would stir the blood of the Yankees. But particular attention is called to the flags. (13)

 

Again in his "Burgoyne," (Fig. 15) the troops are arranged in accord with historic fact--Gates receiving the surrendered sword of Burgoyne and returning it in compliment to the bravery of a vanquished foe, and all is accul ate "to the buttons on the coats."

 

In his "Yorktown," (Fig. 16) is again the accuracy of a camera--the French on the left with their flag of white silk, the Americans on the right, Washington at their head and the stars and stripes above him. Between the lines the English marched in new uniforms but with colors cased and drums beating an Old English march--"The World Turned Upside Down." In the center General Lincoln receives from Gen. O'Hara the sword of Cornwallis in token of his surrender, and leturns it to him in token of Washington's generosity. No. 17 (Color Plate) is Trumbull's story of the battle of Princeton, being a direct photograph from the original. In his "Bunker Hill," "Burgoyne" and "Cornwallis," the scenes are everywhere admitted as correct and because of their correctness Congress paid Trumbull $32,000 for them. At Bunker Hill, Trumbull took an active part, and at Princeton was aid to Washington. Surely Trumbull should know what flag he was fighting under and he shows "Old Glory" and this on Jan. 3, 1777. This was six months before its official adoption by Congress. But in his "Bunker Hill," he does not show "Old Glory" because it was not there and he is recording the facts. Why shall we not give his "Princeton" the same credit for accuracy, so freely accorded his "Bunker Hill" and other productions? Further, Trumbull is corroborated by another eye witess who was in "Trenton" a week before, and also in active command.

 

FIRST BATTLE OF OLD GLORY DEC. 26, 7776--TESTIMONY OF A COMPANY COMMANDER

 

Charles Wilson Peale was a soldier, painter and Mason. He commanded a company at that awful Crossing of the Delaware, Dec. 26, 1776, and was actively engaged in the far famed Battle of Trenton. He is presumed to know what flag his company carried and therefore a competent witness. His picture, "Washington at Trenton," (Fig. 18) gives his testimony as to he flag used. Here it is, secured by direct photograph after long and patient effort. The painting now protected by a glass front hangs at the head of the grand stair case in the Senate wing of the Capitol at Washgton.

 

This drawing was made in 1779 only two years after the event, and many years later Titian R. Peale, his son, said in a letter quoted by both Preble and Canby:- "I have just had time to visit the Smithsonian Institute to see the portrait of Washington painted by my father, C.W. Peale, after the battle of Trenton. It is marked in his handwriting 1779. The flag represented is a blue field with white stars arranged in a circle. I don't know THAT I ever heard my father speak of that flag, but the trophies at Washington's feet I know he painted from the flags then captured, and which were left with him for the purpose. He was always very particular in matters of historic record in his pictures; the service sword in that picture is an instance and probably caused its acceptance by Congress. . . I have no other authority, but feel assured that the flag was the flag of our army at that time, 1779. My father commanded a company at the battles of Germantown, Trenton, Princeton, and Monmouth, and was a soldier as well as a painter, and I am sure, represented the flag then in use, not a regimental flag, but one to mark the new republic."

 

Therefore when the stars and stripes received their baptism of blood at Trenton, Dec. 26, 1776, and a week later at Princeton, one can easily understand why Congress adopted it on June 14, 1777, in a resolution of only thirty words--less than the limit of a day message at ordinary telegraph rates.

 

To sum up, first, the record shows that Washingon on his own initiative and authority raised the Cambridge flag of 13 stripes with the King's colors in its union. Second, though there be no actual record, yet the weight of evidence indicates that Washington again on his own INITIATIVE and authority ordered the stars and stripes to be made; and that he used the stars and stripes at the battles of Trenton and Princeton and on other occasions, and that Congress in the flag resolution of June 14, 1777, gave official recognition, for the first time, to the flag so used and constituted it the flag of the United States. Further each state holding itself to be a "sovereign independent commonwealth" and in most cases having a flag of its own, a variety of flags continued to be used, so that even after peace had been secured in 1783, Congress had the flag resolution republished over the signature of its secretary and requested all papers to copy. How essentially necessary such re-publication really was is evidenced by the fact that the "Board of War" did not know in 1779 a flag had been adopted. However this is not so strange for even now one Congress often shows culpable ignorance of what a previous Congress had done.

 

(1) Journal of American History, Vol 2, p. 235

(2) Vide page 1432, Vol. II Cyclopedia of U. S. History

(3) Vide Evolution of The American Flag, Canby & Baldbrston.

(4) Vide Preble p. 220.

(5) Vide Preble p. 221 showing a cut of the English East India Company's flag in 1834, with the 13 stripes and the present flag of England in its "union."

(6) Vide Preble p. 193

(7) Vide Canby's Evolution of the American Flag.

(8) Vide Canby's Evolution of the American Flag

(9) Vide Avery Vol. 6, p. 68.

(10) Vide Canby's Evolution of the American Flag

(11) Vide 2d Series Vol. I, page 164

(12) Vide Washington Irving's Washington Vol. IV, p. 327.

(13) Vide Avery's History of the United States Vol. 5.

 

(To be Continued)

 

----o----

 

SHAKE HANDS

 

Frederick LeRoy Sargent

 

(The following is a translation of Beranger's "La Sainte Alliance

des Peuples." The original, written in 1818 to celebrate the

evacuation of French territory, is quoted in the Nation of Dec. 23,

1915, for its early use of the expression "place in the sun.")

 

Peace have I seen descending on the world;

Peace, strewing gold, and flowers, and corn.

The air was calm, War's blood-stained banners furled,

And drowsy, sullen thunders overborne.

Peace said: "O peoples of English, French,

Belgian, Russian, and Germanic lands,

In holy alliance your hatreds quench;

Equals in valor, shake hands !

Mortals, a burden of hate hath wearied you.

Call not vain troubled sleep a victory won!

Portion the limited land, to each his due,

That each can so enjoy his place in the sun.

So long as ye are yoked to the chariot of power,

True happiness afar behind you stands.

Peoples of Europe, sanctify this hour;

Equals in justice, shake hands."

 

ERNST AND FALK

 

(TRANSLATED FROM THE GERMAN OF G.E. LESSING (1778) BY LOUIS BLOCK,

PAST GRAND MASTER OF MASONS IN IOWA)

 

 

(Last year Past Grand Master Block translated the first two of the five Discourses which make up the famous little Masonic classic, "Ernst and Falk," by Lessing. (The Builder, Vol- 1, pp. 20, 59). Owing to illness, and the pressure of business which piled up high during the interlude, he was unable to finish the work. Herewith we present the Third Discourse, to appreciate which the reader must needs turn back to the first two. As a preface to the first two Discourses we gave a brief sketch of Lessing and his work, for a fuller account of whom the reader is referred to a delightful little book on "The Life and Writings of Lessing," by T. W. Rolleston, in the Great Writers series. While it makes scant reference to the Masonic life of Lessing, it is a fine estimate and record of his noble and fruitful life.)

 

THIRD DISCOURSE

 

Ernst--You have eluded me all day in the crush of the company. But I have followed you into your bed room.

Falk--Had you something so important to tell me? The day has tired me of ordinary conversation.

E.--You mock my curiosity.

F.--Your curiosity?

E.--Which you this morning knew how to arouse in such a masterly way.

F.--What did we talk about this morning?

E.--About the Free-Masons.

F.--Well? I surely did not betray their secret in the rush and whirl?

E.--That which you said could not be betrayed ?

E.--Now I must confess that sets me at rest again.

E.--But you did tell me something about the FreeMasons that was unexpected by me, that astonished me, that made me think.

F.--What was that?

E.--O, don't torment me !--you certainly remember.

F.--Yes it comes back to me by degrees. That was what made you so absent-minded all day long among your lady and gentlemen friends?

E.--That was it! And I cannot go to sleep unless you answer me at least one more question.

F.--That depends upon what the question may be.

E.--How can you prove to me, or at least make it seem probable, that the Masons really have such great and worthy objects?

F.--Did I speak to you about their objects? I did not know it. On the contrary seeing that you could form no conception at all of the real activity of the Free-Masons, I simply called your attention to one matter in which much may yet occur concerning which the minds of our statesmen have as yet not even dreamed. Perhaps the Free-Masons are working at that. Or perhaps at--Just to take away your prejudice that all sites worthy of buildings had already been discovered and occupied, that all the needed structures had already been distributed among the workmen required for the task.

E.--Turn and twist about now as you will. It is enough that from your speeches I have now come to think of the Free-Masons as people who have voluntarily taken it upon themselves to strive against the inevitable evils of the state.

F.--That conception can at least do the Free-Masons no harm. Stick to it! Only get it right! Mix nothing in it that does not belong in it ! The inevitable evils of the State!--Not this state, nor that state. Not the inevitable evils, which--a certain constitution having been once adopted--must necessarily result from that adopted constitution. With these the Free-Mason never concerns himself, at least not as a Free-Mason. The alleviation and culing of these he leaves to the citizen who may deal with them according to his insight, his courage, and, at his peril. Evils of a far different kind and of a higher character form the field of his activity.

E.--That I have very clearly grasped.--Not the evils that make discontented citizens but those evils without which even the most fortunate citizen could not exist.

F.--Right! To strive against--how do you put it?-- to strive against these.

E.--Yes !

F.--That is saying a little too much. To work against them ? To do away with them wholly ? That cannot be, for along with them one would at the same time destroy the state itself. They must not even be suddenly called to the attention of those who have as yet no intimation of them. At most, to stimulate a perception of them from afar, to foster its growth, to transplant the young sprout, to cultivate it and make it blossom--can here be called striving against these evils. Do you see now why I said, that although the Free-Masons had long been active that still centuries might pass away without their being able to say: this have we done ?

E.--And now I also understand the second feature of the problem-- good deeds which shall make good deeds dispensable.

F.--'Tis well--now go and study those evils and learn to know them all and weigh their influences one upon the other and be assured that this study will reveal things to you which in days of depression will appear to be most disheartening and incomprehensible exceptions to providence and virtue. This revelation, this enlightenment will make you peaceful and happy-- even without your being called a Free-Mason.

E.--You lay so much stress on this being called.

F.--Because one can be something without being called it.  

E.--That's good ! I understand--but to get back to my question, which I must but clothe in a little different form. Now that I do know the evils against which Free-Masonry contends--

F.--You know them ?

E.--Did you not name them for me yourself ?

F.--I named a few as instances. Just a few of those which are apparent even to the most short-sighted eye, just a few of the most unquestionable, the most far-reaching. But how many are there not still remaining which although they are not so clear, so unquestionable and so all inclusive are never the less no less certain, none the less inevitable.

E.--Then let me confine my question to only those parts which you have yourself named for me. How can you show me that the Free-Masons have really given their attention to these? You are silent? You are thinking it over?

F.--Assuredly not over what answer I should make to this question!- -but I do not know what reasons you may have for putting this question.

E.--And you will answer my question if I tell you the reasons that prompt it?

F.--That I promise you.

E.--I know and distrust your ingenuity.

F.--My ingenuity?

E.--I feared you might sell me your speculations for facts.

F.--Much obliged !

E.--Does that offend you ?

F.--Rather must I thank you for calling that "ingenuity" which you might have called something far different.

E.--Certainly not; on the contrary I know how easily the clever man deceives himself, how easily he suspects and attributes to other people plans and intentions of which they had never even thought.

F.--But, upon what does one base his idea of the plans and intentions of others? Surely upon their own actions alone ?

E.--Upon what else? And here I come again to my question--From what single unquestionable act of the Free-Masons may we conclude that it is but one of Free-Masonry's objects through itself and in itself to do away with that division and disunion which you have said states and governments make inevitable among men ?

F.--And that without detriment to these states and governments. E.--So much the better ! It is not even necessary that there should be actions from which this might be concluded. Just so long as there are certain peculiarities or oddities which point to it or arise out of it. You must have begun with some such in making your supposition, assuming that your system was only hypothetical.

E.--Your distrust still shows itself. But I trust it will disappear when I bring home to your consciousness one of the fundamental principles of Free-Masonry

E.--And which may that be?

F.--One of which they have never made a secret. One according to which they have always acted beforethe eyes of the whole world.

E.--And that is ?

F.--That is to welcome into their order every worthy man of fitting disposition without regard to his nationality, his creed, or his social station.

E.--Indeed !

F.--Naturally this fundamental principle takes for granted the existence of men who have risen above such divisions, rather than those who intend to create them. For nitre must be in the air before it can deposit itself upon the walls in the form of saltpetre.

E.--O, yes !

F.--And why should not the Free-Masons here call to their service the common ruse ? That is, to pursue a part of one's secret objects quite openly in order that Mistrust, which always suspects something different from what it sees, may be led astray.

E.--And why not ?

F.--Why should not the artist, who can make silver, deal in old broken silver so as to arouse less suspicion that he could make it?

E.--Why not?

F.--Ernst! Did you hear me? You answer as in a dream, I believe.

F.--No, friend ! But I have enough, enough for tonight. Early tomorrow morning I return to the city.

F.--Already ? Why so soon ?

E.--You know me and ask ? How much longer will your water-cure take?

F.--I only began it day before yesterday.

E.--Then I shall see you again before you finish it. Farewell !

Good-night.

F.--Good-night. Farewell !

 

----o----

 

BY WAY OF INFORMATION

 

The spark had kindled. Ernst went and became a Free-Mason. What he found there forms the subject of a fourth and fifth discourse with which the road divides.

 

----o----

 

Character is the warp of ancestry and the woof of environment woven by the power of will on the loom of life.

--J. F. N.

 

----o----

 

SENTIMENT

 

A human being may lack eyes and be none the poorer in character; a human being may lack hands and be none the poorer in character; but whenever in life a person lacks any great emotion, that person is poorer in everything.

 

--James Lane Allen. A Cathedral Singer.

 

PATIENCE AND PERSEVERANCE

 

BY BRO. O.D. STREET, ALABAMA

 

AMONG the modest and homely virtues taught by Masonry are Patience and Perseverance. It is largely because Masonry emphasizes the modest and the homely which gives it its wonderful staying powers. Let us then for a moment consider these two, because, as a rule, we are forgetful of the great part they play in the achievements of the human race.

 

Our ritual says, "Time, patience and perseverance accomplish all things." Or to state it conversely but just as truly, "Without time, patience and perseverance is nothing accomplished that is accomplished."

 

We stand in the presence of a great painting or piece of statuary. We are wont to think of it as having sprung in a moment of inspiration from the hands and brain of the artist. We forget the years of patient study and practice and the seasons of hardships and the hours of disappointment which beset him before he could even attempt such a work. We do not know of the ruined stones or spoiled canvasses which preceded the finished product.

 

We view a splendid edifice, designed with wisdom, erected in strength, and adorned with beauty. It looks like some super-human mind might have dreamed it into being. But who can estimate the hours of toil spent in preparation by the architect who planned it, the engineer who calculated the weight and thrust of its roof and walls, the artist who adorned it, and the masons who built it? We do not see the apparent confusion and disorder which attended its erection, the multitude of discordant sounds, the moving to and fro, the humble hod-carrier trudging up and down with brick and mortar and stone, the rubbish and the dirt. We can never know the number of designs on the trestle-board drawn, redrawn, then destroyed, and drawn again. Some of our greatest edifices consumed not only years but a whole generation; a few of them, several generations.

 

We sit beneath the eloquent words and the musical voice of the orator; it all seems so easy. We did not know him when his tongue stammered and his words came ill-chosen and haltingly. We did not witness the bitter failures, the moments of irresolution, not to say despair, the renewed determination and the long struggle that followed.

 

We read the works of a great writer. He says things so much like we feel that we would have said them ourselves. The thoughts flow so naturally and the conclusions are so obvious we wonder why it had not occurred to us to write this very book. It seems so simple we are sure we could do it. But let us try it even after we have read the book. The right word does not come to us, we gradually become conscious that we use half a dozen words to express a thought which he expresses better in one. The order of our thoughts soon becomes like a defeated army in retreat, baggage, artillery, infantry, and cavalry all jumbled together. We throw down the pen in disgust consoling ourselves with the belief that the writer has accomplished this thing through an inspiration of genius. We don't know the number of manuscripts he had rejected at the beginning. We do not see him poring over the dictionary and the thesaurus, the lists of synonyms and antonyms, seeking for words and noting their nice distinctions of meaning. We were sound asleep perhaps when he was burning the "midnight lamp," hands weary, blotting and blurring, interlining and erasing, and finally burning his manuscripts.

 

We are dazzled by the brilliance of the achievements of a great general; his armies disappear for a time and then reappear in a most unexpected manner at the most unexpected places as if by magic, spreading destruction, confusion, and terror among his enemies. We can see so little of how it is done we think surely here is a God-given power, an inherent talent which required no training. We would change this opinion if we could only see him in the subordinate capacities faithfully, thoroughly, and expeditiously discharging his lowly duties, possibly for many years before he was even entrusted with responsible command. We forget that he reached his high station by regular promotion for being able to do quickly and well a small and humble thing outside of the spotlight of publicity.

 

In all these instances, as probably in all others if we only knew the whole truth, it is time, patience, and perseverance that has wrought such great results. It has required years, often a life-time; sometimes several life-times. First there was preparation, then effort, next failure, then renewed effort, finally success.

 

The years of preparation demanded Patience; most persons cannot endure this apparent waste of time. They are impatient to try their luck in a profession or in business. We are not speaking of the indolent; we are speaking of those filled with zeal and a commendable enterprise. They rush in without preparation or only half prepared. The majority fail and retire from the race; they merely struggle for existence the rest of their lives. If some seem to succeed in a measure, rest assured their success is much less than it might have been with proper preparation.

 

Some have the Patience necessary to get them through the preparatory stage. With high hopes and promising prospects they enter life feeling that they cannot fail. In an evil hour misfortune overtakes them and failure results. The majority never rise from this experience to try again; they lack Perseverance.

 

The few, however, learn from the past; nothing daunted, they rally for another effort. As often as fail, they try again. One with this full measure of Perseverance is sure to succeed if life only holds out. And if life fails he succeeds nevertheless; thus conquer his fears and doubts of the future is a great moral victory for which reward will come in the next, if not in this life.

 

Patience, which waits for results, and Perseverance, which unceasingly strives to produce them, working in unison can not ultimately fail.

 

What a volume of truth, we exclaim, in these few simple, familiar words of our ritual ! Could the young initiate only grasp this truth fully before it is too late, it would be worth to him many fold all the time, effort, cmd money bestowed by him upon the fraternity.

 

----o----

 

I AM FRATERNITY

 

I am the Supreme Architect in the City of Life. Human hearts are the sites whereon I build noble, strong, powerful characters.

 

I am the symbol of sovereignty; yet multitudes find me a commoner. The handgrasp expresses the diality of my nature. Love, charity, gentleness of word, kindness--these are worldly missionaries. Through altruistic relationships, pity for the distressed, unwavering loyalty in every human crisis, I speak to those who know me not.

 

I am often disguised in the co-operation which causes fraternal ties of fellowship. My affectionate regard for the interests of everyone identifies me a universal benefactor.

 

I teach individuals to act in terms of mutual concession, generous judgment, and sympathetic forebearance. I unlock the sacred portals of the lodge room and reign therein with kingly dignity. The marts of competitive trade court my superiority. I am a master force wherever people assemble to foster higher principles. I acknowledge that service is the measure of greatness and that through me men become sublime in helpfulness.

 

I am the message bealer of good will; the courier who relays the Gospel of Brotherhood; the moving spirit in every enterprise which champions man-to-man ennoblement and makes society more neighborly. Great men unconsciously write my biography--

I AM FRATERNITY.

--Louis Varnum Woulfe.

 

----o----

 

IMPRISONED

 

Within my heart some hopes there are,

Like captive bilds, that flit and sing,--

Yet beat against their prison walls,

And long to mount on loftier wing.

 

I dare not set the door ajar,

For well I know if once they fled,

My heart an empty cage would be,

And all life's music, hushed and dead.

--Alice Lewis Cook.

 

----o----

 

THE SONG OF THE BUILDERS

 

As the first faint flush of the morning glow

Falls full on a sleeping world;

While the curtain of night is lifted slow,

And the banner of stars is furled;

The morning march of the builder band

Regins as the sun waves its silver wand.

Sturdy and strong, they march along

To the step of the Builder's morning song.

We shoulder our tools and march away,

And fill our lungs with the fresh, new day;

To the hammer's ring, our song we sing,

For the joy of work is a glorious thing.

So merrily ho! for every blow

Of the Builder's arm makes the city grow.

 

From "War Rhymes and Peace Poems,"

By Frank Adams Mitchell.

 

----o----

 

"FIVE SOULS"

 

Perhaps the most searching poem of the war is one entitled "Five Souls," written by an obscure bank clerk heretofore unknown in the realm of letters. In this poem the spirits of a Pole, an Austrian, a Tyrolese, a Frenchman, a native of Lorraine, and a Scotchman, having been torn from their bodies on battle fields, chant us back the same refrain:

 

I gave my life for freedom--this I know:

For those who bade me fight had told me so.

 

The Fuller sisters of England, now singing in America, have adapted these lines to an impressive musical movement from Beethoven. In a quiet midnight after listening to the song there came to me an additional stanza, a chorus of the "Five Souls," after they were touched by the higher knowledge which has reached them in "the house not made with hands, eternal in the heavens."

 

On God's eternal hills we now do mourn;

Our broken homes with wives and children dear.

That we were brothers then, as now, 'tis clear.

For war is hate and leaves the world forlorn.

We lost our lives through error, now we know:

For love supernal, it doth teach us so.

--Jenkin Lloyd Jones.

 

----o----

 

THE MEANING OF INITIATION

 

BY BRO. FRANK C. HIGGINS, NEW YORK

 

(More than once we have called attention, editorially and otherwise, to the admirable work of Brother Frank C. Higgins, of the Magian Society, New York, in his department of Masonic Research in the Masonic Standard. At first it began as a column of inquiry and answer dealing with the Deeper Problems of the meaning of Masonry, but it grew, most happily, into a series of systematic studies, or lessons--Masonry, as Brother Higgins conceives it, being the perpetuation among us, albeit little understood, of the ancient philosophy of Cosmic Harmony which, among the Hebrews, traced everything to the great Jehovah; at once a religious and a scientific pursuit, conducted along mathematical, geometrical and astronomical lines. In this field Brother Higgins is a master, and comes nearer than anyone With whose work we are acquainted, making the treasures of that rich but difflcult culture intelligible to the average reader. In order to call attention again to his researches, and also to express the hope that they may be gathered into permanent form, we venture to reproduce two brief sections of his series of studies dealing with the meaning of initiation. This Society keeps an open and responsive heart toward all its fellow-workers, glad and grateful for any one who toils to make our great and many-sided Masonry more intelligible and effective.--The Editor).

 

In all ancient rites and mysteries the participants in which were received by initiation, the greatest care was always exercised with respect to certain details, which if not properly carried out might mar or invalidate the entire ceremony.

 

The true significance of all initiation has ever been that of a spiritual rebirth. The sacred Agrouchada of the Hindus says, "The first birth is merely the advent into material life; the second birth is the entrance to a spiritual life."

 

The newly initiated into the first degree of Brahmanism was called douidja, which means "twice born." The very word initiate indicates that the candidate is at least symbolically in the same situation as if he had had no previous existence. He is to be ushered into an altogether new world.

 

In ancient initiations the extremity of humility was expressed by the rent garments of contrition for past offenses in the life about to be blotted out, the bosom offered to the executinner's sword, and the attitude of a captive.

 

PREPARING THE CANDIDATE

 

The most curious custom perhaps had to do with what might be termed the complete preparation of the candidate against the influences that had affected his previous career. During the multitude of centuries in the course of which astrology was thought to play the strongest part in human affairs, every circumstance affecting the welfare of humanity was deemed to have its rise in one or another of the planets, or perhaps in a lucky or evil combination of several. The science of medicine rose entirely from this curious belief in planetary affinities. The ancient physician diagnosed his patient's malady according to the diseases listed under the latter's unlucky stars and tried to cure it by application of substances designated as governed by those planets favorable to him. The same idea governed the individual with reference to articles carried upon his person. The superstitious carried various charms and amulets intended to draw favorable planetary influences to his aid, and was just as careful to avoid substance that might produce a contrary effect.

 

In the ordering of the candidate for initiation into the ancient mysteries this belief played an important part. The candidate might carry upon his person nothing that would invite the attention of occult planetary powers through the mysterious tie that bound them to terrestrial objects.

 

METALLIC TOKENS

 

The lists of plants, flowers, minerals, metals, and other things that were subject to these mysterious influences were long and complicated. Gold linked him with the sun which incited to the besetting sin of intellectual pride; silver drew upon him the fickle qualities of the moon; copper, sacred to Venus, provoked lust, and iron, the metal of Mars, quarrelsomeness; tin, tyranny and oppression, the qualities of Jupiter; lead, sloth and indolence, belonging to Saturn; while mercury or quicksilver was responsible for dishonesty and covetousness. Therefore a key or a coin, and above all a sword, was likely to bring confusion upon the whole mysterious operation of regeneration.

 

Above all were enjoined upon the candidate the three sacred virtues, which by the Jain sects in India are still called "the three jewels," represented by three circles, "right belief," "right knowledge," and "right conduct." In order to reach the spiritual plane, in which the soul is entirely freed from the bonds of matter, these were the chief necessities, and the person who clung to them would certainly go higher until he reached the state of liberation.

 

THREE REGULAR STEPS

 

To the ancient candidate were also recommended "the three successive steps which open the soul to free and unobstructed activity and communication on both the psychic and the spiritual planes." The first was to still the ego and empty the mind of every bias and standard of self and sense. The second consisted, when this passive state had been induced, in fixing and holding the attention upon the specific object about which the truth was desired.

 

Thirdly, the foregoing two steps having been taken, the individual was to stand firmly and persistently in the receptive and listening attitude for the immediate revelation of the truth, in the full expectation of getting it. This receptive state and expectant attitude opened the consciousness to "the psychic vibrations that write unerringly their story on the receptive mind."

 

WHOM DOES THE CANDIDATE REPRESENT?

 

Within the simple and easily formulated problem asked in the heading is contained the sublimest of all secrets, which various of the higher degrees have sought to answer, each in its own way. It involves the intimate application of all the symbolic degrees to the initiate himself, without which they are as empty as air.

 

In all the ancient mysteries a character was asumed by the candidate, and as the candidates were any and the character depicted always the same, it must have represented something essentially common to all alike. Furthermore, the precise similarity of the experiences to which each individual candidate was subjected argued the identical lesson in all cases.

 

Examination of all available detail, especially the sacred writings of many races, confirms us in the conviction that this universal character was but an allegorical representation of the ego or "self," engaged in the warfare of which it has been said that the victor is greater than he who taketh a city" and emerging a conqueror in the very instant of apparent defeat. We receive our earliest concrete presentation of such a character in the celebrated document known as the Egyptian Book of the Dead, the Bible of the builders of the Pyramids, fragments of which are found wrapped in the cloths of almost every mummy.

 

THE PILGRIM SOUL

 

The Book of the Dead presents the wanderings of a departed soul through the underworld to the council of the gods, who were to listen to its accusers, give heed to its defenders, and finally weigh its accumulated good deeds in the scales against the feather symbol of "truth." The name of this character is given as Ani the Scribe. It finally transpired that this name was equivalent to the Latin term ego, meaning the "I Am" or "self" in man. This leads to what was perhaps the greatest and most important of all secret teachings of the ancient world, one that has become so obscured by the confusion of its many dramatic representations with real historical characters,--that most clear and careful labor is required to trace the main ideas from age to age and people to people, in order to show that they are fundamentally everywhere exactly the same.

 

There is no difficulty whatever in recognizing the self-conscious principle in every man as being an actual spark of the infinite self-consciousness precipitated into material existence, through the labyrinth of which it is compelled to strive in ceaseless search for the Master's Word, the secret of its being and immortal destiny. If this idea of the struggle of a divine and immortal soul, weighed down with the burden of matter and assailed at every turn by foes that symbolize the continual transformations of matter from "life" to "death" and "death" to "life," be taken as the vital principle of every drama of regeneration, from the "Book of the Dead" to John Bunyan's "Pilgrim Progress," we too shall have progressed a long way upon the road to understanding that of Freemasonry.

 

THE PILOT STAR

 

The beautiful star that is the chief emblem of the Royal Arch degree, besides being the sacred symbol of Israel, has had no other meaning during the thousands of years from the most ancient Brahmanism to the Temple of today. Even when called "the United Seal of Vishnu and Siva," the "Immortal" and the "Mortal," or "Fire" the symbol of Spirit, and "Water" the symbol of Matter, it represented the same idea, that of the "Self Conqueror," the Perfect Man, who had learned the subjugation of human passions and perfection in attitude toward God and fellow man. Thus the uppointing triangle stood for the ascent of matter into spirit which is typified by the phrase "resurrection of the body," and the down-pointing triangle the descent of spirit into matter, and the complete star represents the immortal being fitted to dwell in "that house not built with hands, eternal in the heavens."

 

----o----

 

WHAT DID YOU DO ?

 

Did you give him a lift? He's a brother of man,

And bearing about all the burden he can.

Did you give him a smile ? He was downcast and blue,

And the smile would have helped him to battle it through.

Did you give him your hand? He was slipping down hill,

And the world, so I fancied, was using him ill.

Did you give him a word ? Did you show him the road.

Or did you just let him go on with his load?

Did you help him along? He's a sinner like you,

But the grasp of your hahd might have carried him through.

Did you give him good cheer ? Just a word and a smile

Were what he most needed that last weary mile.

Do you know what he bore in that burden of cares

That is every man's load and that sympathy shares ?

Did you try to find out what he needed from you,

Or did you just leave him to battle it through ?

 

Do you know what it means to be losing the fight,

When a lift just in time might set everything right?

Do you know what it means--just the clasp of a hand,

When a man's borne about all a man ought to stand ?

Did you ask what it was--why the quivering lip,

And the glistening tears down the pale cheeks that slip ?

Were you brother of his when the time came to be?

Did you offer to help him or didn't you see ?

 

Don't you know it's the part of a brother of man,

To find what the grief is and help when you can?

Did you stop when he asked you to give him a lift,

Or were you so busy you left him to shift?

Oh, I know what you meant--what you say may be true--

But the test of your manhood is, What did you DO?

Did you reach out a hand ? Did you find him the road,

Or did you just let him go by with his load ?

--Bro. J. W. Foley, P.G.M., North Dakota.

 

----o----

 

LODGE FURNISHINGS AND DEGREES

 

BY BRO. H.R. EVANS, LITT. D. 33D HON., WASHINGTON, D.C.

 

"We 'ad'nt good regalia and our Lodge was old and bare,

But we knew the Ancient Landmarks, and we kept 'em to a hair."

 

Kipling: Mother Lodge.

 

MAN is first made a Mason in his heart, after that the Lodge takes hold of him and does the rest. In Rudyard Kipling's Mother Lodge there was no regalia to speak of and the loom was old and bare, but good work was accomplished because the members knew the ancient landmarks and observed them in the spirit as well as the letter of the law. I have seen the degrees of Craft Masonry worked in an old barn, a box for an altar, with three sputtering tallow candles stuck in cleft sticks doing duty for the three lesser lights. And yet, the ritual of the degrees was impressively presented. The glorious creations of Master Will Shakespeare's intellect were acted in barn-like structures, without curtain or scenery, but the Elizabethan audiences were not critical; imagination supplied what was lacking in dramatic mise-en-scene. Perhaps it is well not to rely too much on scenic effects, lest you dull the imagination of the spectator. There is a new school of scenic artists--Russian and German --that paints broadly and impressimistically; indicating a palace, for example, by a column or two, or a doorway heavily curtained, etc. Too great attention to scenic detail does distract the attention from the actor to the scenery. You often hear people say, when speaking of some dramatic production: "O the scenery was wonderful; such magnificence, such realism !" Never a word about the participants in the play. They might as well have been puppets pulled by strings. Now I believe that a happy medium can be struck between an overplus of scenery and a woeful lack of the same; likewise with the costumes of the actors. The Masonic degrees, from Entered Apprentice to Sublime Prince of the Royal Secret (32d) are dramas, and should be so regarded by Masons. They should be properly costumed and presented with appropriate scenic effects, if the lodge funds permit. But a happy limit should be reached in this regard, lest the imagination be dulled. The tendency in the West has been to make a theatre of the Scottish Rite Cathedral. I have had the pleasure of witnessing some very fine degrees in the Western country where everything was elaborately staged, the Brethren being seated in auditorium and galleries just like people at a show. I do not desire to be hypercritical, but the effect on me has been peculiar. I have always felt that I was not in a Masonic Temple but in a theatre; that I was not a part of the affair but a mere spectator. In a Blue Lodge I never had this feeling, because there was no stage, everything was done on the floor; I was an actual participant in the degree. I must confess that I prefer floor work, and yet there are some degrees of the Scottish Rite that appear better on a stage than on the floor of the Cathedral. Perhaps a happy combination of floor and stage is the solution of the problem. In out-door scenes the stage is the thing. It certainly requires a plethora of imagination to conjure up a rock-bound sea coast in a carpeted and well-upholstered lodge. But for interior scenes the lodge room should suffice and the act consummated therein. I do not think that the spectators--the class, for instance--should occupy the entire floor space of the lodge. That space should be reserved for the actors in the Masonic drama. I have seen the 31d of the Rite worked both on the stage and on the floor, and have long ago come to the conclusion that the floor is the proper place to present it. When acted on the lodge floor, it comes home to you in a wonderfully impressive manner. You feel that you are indeed that poor mummy from Memphis at the Court of the Divine Osiris. The imagination is stirred to its very depths. But in an exclusively stage presentation the imagination has nothing to work on; does not participate in the scene, as it were. It all seems unreal, the mere shadow of a shade, soon forgotten when the curtain closes in.

 

In Mobile, Alabama, the 31d is regarded particularly as a floor degree, and some remarkable effects of a spectacular nature are obtained that are awe-inspiring, very simple means being utilized to bring them about. In fact, the Consistory of Mobile has no stage, does not believe in one, and yet puts on all the degrees of the Rite in a manner most impressive. Several of the newly-built cathedrals of the Scottish Rite in the Southwest have followed the Mobile idea.

 

In Brother Rosenbaum's jurisdiction, at Little Rock, Ark., the stage is the thing to catch the conscience of the--I was going to say "king," to complete the Shakespearean quotation, but will change it to "Brethren." I do not believe there is a consistory in the United States where the Scottish Rite degrees are so splendidly presented as in Little Rock, the old home of Albert Pike. If the shade of Pike ever visits this earth, it must rejoice in the degrees as presented by the Brethren in Arkansas. Brother Rosenbaum is a past master of mise-en-scene. No one who has witnessed the rendition of the Rose-Croix degree, at Little Rock, will ever forget it. But after all is said, I prefer floor work; the more the better. It is only the personal preference of one man, however, and I do not consider myself an expert in things dramatic. I always want to feel that I am an integral part of the Masonic drama, and not a mere spectator. This I do in the Blue Lodge, but not always in the Scottish Rite Cathedral. But as I said before, the happy medium is perhaps the stage and floor.

 

With this idea in view, how should the room be furnished? I should say, first of all, that the apartment where the degrees are given, should be fashioned after an ancient temple--partly Jewish, partly Egyptian for Solomon's Temple partook of both features. The ceiling might be painted to represent the zodiac. The principal symbols of the Rite should be painted upon medallions around the walls, or upon the proscenium arch. This would do away with the use of a lantern. The stage of course should be equipped for the presentation of all out-door scenes, with the proper lighting effects. The Masonic altar should never be on the stage, but in its regular place in the lodge room. It should, however, be portable, so as to clear the room of all furniture when big floor work was required. There should be no opera-chairs on the main floor. The furniture should correspond with the architecture of the room. Robes of blue, brown, black, etc., might be provided for all Brethren seated on the main floor as spectators. It would give a bit of realism to the scene. I believe this is done in some jurisdictions, and consider it very effective.

 

I can anticipate one criticism from the Brethren to my views, namely: If you fashion the auditorium after an Oriental temple, where does the Templar idea come in? The Scottish Rite is built upon the Templar theory of Freemasonry. The room should represent a gothic chamber in keeping with the meeting place of Knights Templars--those who went to protect pilgrims to the Holy Sepulchre and came back from the Orient embued with the esoteric philosophy of the East; the secret enemies of the Roman hierarchy. Well, perhaps, the criticism is deserved, but as there are more Oriental degrees worked in the Rite than any other, it comes expedient to build the auditorium after the ancient temple type of architecture.

 

As regards the architecture of a Scottish Rite Cathedral, I rejoice in the building of the Consistory at Meridian, Mississippi, a picture of which is contained in the New Age Magazine, for July, 1915. It is an Egyptian Temple, so modernized as to admit light into its rooms without destroying that weird effect peculiar to this style of architecture. I consider it a little gem. But here, the carping critic will insinuate: "Why Egyptian?--and not Gothic? It is a cathedral, don't you know!" Well, Mr. Critic, I throw up the sponge! If you want to pin me down to a mere technicality, I have nothing more to say. But the Egyptian temple for mine--with its mysterious sphinxes flanking the entrance, its painted pillars with lotus capitals, its--! I might expatiate forever on this theme without satisfying anybody except myself. Cathedral let it be, if you prefer the Gothic to the Egyptian type, and are a stickler for mere words. I have seen the degrees of the Ancient and Accepted Scottish Rite worked in all kinds of places and in all kinds of ways; but I shall never forget the Rose Croix degree at Little Rock; the 31d at St. Louis (I have never seen the Mobile presentation); the 14d at Wichita; the 15d in my own beloved Consistory at Washington, D. C.; and the Master Mason's degree, at Guthrie. Gentlemen, I thank you !

----o----

 

THE TROWEL

By Bro. Rob Morris

(Frequently recited at presentation of trowel to candidate)

 

The Perfect Ashlars, duly set

Within the Walls, need mortar yet--

A cement mixed with ancient skill,

And tempered at the Builder's will:

With this each crevice is concealed--

Each flaw and crack securely sealed,--

And all the blocks within their place

United in one perfect mass!

 

Fol this the Trowel's use is given,--

It makes the work secure and even;

Secure, that storms may not displace,

Even, that Beauty's lines may grace;

It is the proof of Mason's art

Rightly to do the Trowel's part!

The rest is all reduced to rule,

But this must come from God's own school !

 

We build the "House not made with hands;"

Our Master, from Celestial lands,

Points out the plan, the blocks, the place,

And bids us build in strength and grace:

From quarries' store we choose the rock,

We shape and smooth the perfect block,

And placing it upon the wall,

Humbly the Master's blessing call.

 

But there is yet a work undone,--

To fix the true and polished stone!

The Master's blessings will not fall

Upon a loose, disjointed wall;

Exposed to ravages of time,

It cannot have the mark sublime

That age and honor did bestow

Upon the FANE on sion's brow.

 

Brothers, true Builders of the soul,

Would you become one perfect whole,

That all the blasts which time can move

Shall only strengthen you in love?

Would you, as Life's swift sands shall run,

Build up the Temple here begun,

That Death's worst onset it may brave,

And you eternal wages have?

 

Then fix in love's cement the heart!

Study and act the Trowel's part.

Strive in the Compass' span to live,

And mutual concessions give!

Daily your prayers and alms bestow,

As yonder light doth clearly show,

And walking by the Plummet just,

In God your hope, in God your trust.

 

----o----

 

THE RITES OF FREEMASONRY

 

BY BRO. J.L. CARSON, VIRGINIA

 

MASONIC students are prepared to accept the fact that at one time and another there have been over one hundred Rites, and at least fifteen hundred Degrees or grades connected directly and indirectly with Freemasonry. Many of these were, of course, quasi-Masonic, their names and origins being now almost unknown, and their history if it was known would be worthless except so far as it might interest the Masonic antiquarian. If it were possible to list all these known and unknown rites and degrees, they would fill quite a large volume, and after all serve no good purpose as many, indeed most of them, were the outcome of childishness, if not worse.

 

To the Brethren who have only recently joined our Fraternity, the following short resume of the more important of the Masonic Rites may be interesting and perhaps instructive. If it proves to be so, then the object of this paper will have been accomplished.

 

Our newly raised Brother seeking for Masonic light, naturally asks us what is a Rite? How many degrees make a Rite? To what Rite do I belong or do I belong to any? All perfectly natural questions, and worthy of our reply.

 

A Rite in Freemasonry is a collection of grades or degrees, always founded on the First three, the Entered Apprentice, the Fellow Craft, and the Master Mason. All the various Rites except the York and English Rites begin their systems with the Fourth degree, some claiming as many as ninety-six degrees.

 

I will try and give our inquiring Brother a few pointers about the best known of these Rites, so that he may recognize which of them he already belongs to, and decide which Rite will be most acceptable to the Masonic Jurisdiction in which he resides, and govern himself accordingly.

 

THE YORK RITE

 

was the oldest and first established Masonic Rite, consisting of the Entered Apprentice, Fellow Craft, and Master Mason degrees. When Dunckerley dismembered or disrupted the third degree about 1770, he destroyed the identity of this Rite, and as that portion he took from it has never been restored, this Rite therefore does not now exist. It never had any connection with the Grand Lodge of all England, or the York Grand Lodge as it was called, but represented the working of the Premier Grand Lodge established or revived in 1717, and for fifty years after this revival.

 

Why this Rite got the name of York who can tell? It was and is an unmeaning term, but the name has been so generally used by those in high places, it is no wonder the young craftsman gets confused.

 

THE ENGLISH RITE,

 

as laid down in the Articles of the Union in 1813, is as follows: "It is declared and pronounced 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. But this article is not intended to prevent any Lodge or Chapter from holding a meeting in any of the degrees of the Orders of Chivalry, according to the constitutions of the said orders." Thus the English Rite rests upon the three symbolic degrees, but makes the Royal Arch the completion of the Masonic edifice.

 

THE IRISH RITE

 

If the Irish had a "boat of their own at the time of the flood" they could not rest without a Masonic Rite of their own, and they have,--to my mind it is the most complete, useful and best regulated Rite in existence today. Like all other Rites it is based on the First Three degrees, followed by the Past Master, Mark Master, Royal Arch, and Knight Templar, and all these various degrees stand for. These degrees must be taken in the order named before the Prince Masons degree is conferred; this brings us into the Ancient and Accepted Scottish Rite at the 18d, followed by the Knight of the Sun 28d, Knight K. H. 30d, Commanders Inquisitors Grand Inspectors 31d, Prince of the Royal Secret 32d, Supreme Council 33d. There are less than four hundred Prince Masons 18d in Ireland; The one Council of the 28d is limited to thirty-five subscribing members; The College of Philosophical Masons 30d consists of thirty subscribing members; The Tribunal of the 31d is limited to twenty-one; and the Consistory 32d cannot have over sixteen members in addition to the nine members of the Supreme Council 33d.

 

THE AMERICAN RITE

 

or York Rite as it is commonly though erroneously called, is peculiar to the United states of America, and the term American Rite is perfectly applicable. It confers under the Royal Arch Chapter the Mark Master 4d, Past Master 5d, Most Excellent Master 6d, Holy Royal Arch 7d. The Council takes care of Royal Master 8d, Select Master 9d, Super Excellent Master 10d, while the Knight Red Cross 11d, Knight Templar 12d, and Knight of Malta 13d are taken care of by the Commandery.

 

THE ANCIENT AND ACCEPTED SCOTTISH RITE

 

A brother in good standing in his Blue Lodge may elect to take the degrees of this rite, which does not of course include any of the degrees of the American Rite, and is administered by bodies of the Thirty Third degree, called Supreme Councils. This Rite is today more widely extended than all the others put together, no other Rite being worked to any very great extent the United states, Canada, Great Britain, the Latin countries of Europe and South America. This Rite takes care of the degrees from the

 

4d to 14d in Lodges of Perfection. 15d to 18d in Chapters of Rose Croix. 19d to 30d in Councils of Knights K. H. 31d and 32d in Consistories of M. R. S.

 

and 33d Supreme Council, of which there are but two in the United States.

 

This Rite came to us from Europe between the years 1783 and 1801, as the origin of the Rite is a subject of much controversy. We will "nick it at that" as a good old Brother used to say when he wanted an argument stopped in the Lodge. The word "Scottish" the name of this Rite is a misnomer, as none of the degrees ever originated in the "Land O Bibles Kirks and Haggis." It is claimed, however, that amongst its founders were Scotch exiles in France, followers of the Pretender, who introduced the word Scottish in order to make the degrees more attractive and acceptable to the Jacobite party resident there.

 

Our aspiring Brother will take notice that the degrees of the various Rites are not interchangeable, when he has taken all the degrees of the American Rite he is no further on his way to the 33d; if he elected to take the degrees of the A. & A. S. R. first, he would still have to come back to the American Rite to reach the Commandery.

 

THE RITE OF MEMPHIS

 

"The Egyptian Masonic Rite of Memphis" or the "Ancient Egyptian Rite of Freemasonry" is to be found working in several States. It claims to be international, educational, and practical, its influence exerted on behalf of Freedom, Equality, and Brotherhood. It was revived in France as the Rite of Memphis in 1814, and introduced into this country by M. De Negre in 1856. It consists of ninety-six degrees, the 96d being called he Sovereign Sublime Magi. In 1852 its Lodges were closed in France, in 1862 they were acknowledged by the Grand Orient and revived. Most of its Lodges, however, abandoned it to join the Modern French Rite. It gets its name from the Legend that an Egyptian Sage Ormus, converted in A.D. 46, introduced the secrets of the Egyptian Mysteries into Europe, claiming that these secrets are incorporated in the degrees of the Rite.

 

THE RITE OF MIZRAM

 

This Rite has a grand body of its own in France. It was founded in Milan 1805, and introduced into France in 1814. Its ninety degrees are divided into Seventeen classes. It once had, and may yet have, a Supreme Council in America with a small following; its teachings and Masonry cannot be too highly appreciated. Over one hundred years ago this rite was popular in Great Britain, particularly in Ireland, but it is unknown there now.

 

THE ANCIENT AND PRIMITIVE RITE

 

as brought to France by S. Honis in 1814. Introduced into America 1856, and to England from America 1873. Its degrees were reduced from ninety-five to thirty three in 1865, when an effort was made to popularize it. It was practically a revival of the Rite of Memphis, and has a small following in England and Scotland where the late Brother John Yarker was the head and guiding spirit.

 

THE FRENCH RITE

 

or Modern French Rite founded in 1786 by the Grand Orient of France, has seven degrees, 4d Elect, 5d Scotch Master, 6d Knight of the East, 7d Rose Croix. It is largely practiced in France and Brazil. It was formerly worked in the state of Louisiana more or less extensively.

 

THE ANCIENT REFORMED RITE

 

Established in 1783 is still practiced by the Grand Lodge of Holland, and the Grand Orient of Sweden.

 

THE RITE OF PERFECTION

 

had twenty-five degrees and was established by De Bonneville in 1754. It was also known as the "Chapter of Clermont," so named after a Jesuit College in France where a lot of political scheming was carried on in the stuart Cause--this rite was pretty closely identified with the Ancient and Accepted Scottish Rite in its earliest days.

 

THE RITE OF RAMSEY

 

or the Rite de Bullion consists of six degrees and was founded about 1728 or later, by Chevalier Michael Andrew Ramsey, a Scotch gentleman of great ability, culture and travel. With other wearers of the "White Cockade" he was exiled in France, and if all said of him be true, and as Paddy said "the half of the lies told of him were not true," the word "Scottish" in most of the higher grades might be laid at his footstool, as well as half a dozen Rites and half a hundred degrees.

 

----o----

 

TIME

 

The old clock stands on the mantle shelf

Clicking the seconds with measured stroke

And as we listen it sounds to oneself

As clear as if another one spoke,

Hope-ever. Ever-hope.

Pointing the hours with steady hands

And a forward move at every beat,

It measures this changing life of man's

As that one refrain we hear it repeat,

Hope-ever. Ever-hope.

Through all the days of our sorrow and mirth

Time swings along with its measuring tread

And though we live long on the face of the earth

Why ever wish back the years that have fled.

Hope-ever. Ever-hope.

Time weakens our form and lays it aside

Regardless of what we have or desire;

There's nothing in time that will ever abide,

But this we have left to make us aspire,

Hope-ever. Ever-hope.

--Arthur B. Rugg, Minn.

 

----o----

 

THE EARLY DAYS -- HISTORY VS. TRADITION

 

BY BRO. MELVIN M. JOHNSON, G. M., MASSACHUSETTS

 

The article by Brother Mazyck of South Carolina in the March Builder calls for reply mainly because of the prominence which The Builder gave it. He avers that there is naught but tradition to rely upon that there was any Grand Lodge in Massachusetts prior to 1750 when our contemporaneous records begin. He asserts "unhesitatingly * * * that Solomon's Lodge No. 1, of Charleston, S.C., is the oldest Masonic body in the Western Hemisphere, the Record of whose establishment is absolutely unassailable." He rests this invulnerability on an article in the South Carolina Gazette, Number 144, published October 30, 1736, containing an account of a Lodge meeting the night before.

 

I do not intend to weary your readers with an argument as to the position of Massachusetts. Those who are interested will kindly examine the printed Proceedings of the Grand Lodge of Massachusetts for 1914, pages 243 to 288 inclusive, where may be found citations of authority for every statement made in my series of articles last year in The Builder upon The Establishment and Early Days of Masonry in America.

 

Now to demolish Bro. Mazyck's "unassailable" position with one shot. For the present purpose let us grant (though it is not the case) that a newspaper article is the best evidence; better than official records, original documents, contemporaneous letters, or inscriptions upon ancient tombstones. If Bro. Mazyck wants a newspaper article here it is for him.

 

The Boston Gazette, No. 743, published April 1, 1734, (copies of which may be found in the Boston Public Library, and in the Congressional Library), contains the following item, viz:

 

"On Friday evening last at Mr, Lutwytche's long Room in King street was held a Grand Lodge of the Ancient and Honorable Society of Free and Accepted Masons, where His Excellency Governor Belcher and a Considerable Number of the Fraternity were present." This is two years and nearly six months earlier than the article quoted from the South Carolina Gazette. Bro. Mazyck's reply will be awaited with interest.

 

Having given publicity to certain gross charges by innuendo, you can not in fairness fail to allow a brief further comment. To the insinuations in Bro. Mazyck's article that the Grand Lodge of Massachusetts has "faked" the tombstone of Henry Price, now in the Boston Temple, we respectfully reply that opposite page 285 in the Proceedings of our Grand Lodge for 1871, will be found a photograph of that tombstone as it formerly stood on the Price lot in the cemetery in Townsend, Mass. On page 53 of our Proceedings for 1857, you will find the statement of the then Grand Master M. W. John T. Heard, that on September 29, 1857, he visited the graveyard, saw the gravestone with its familiar epitaph, and consequently recommended that a monument be erected to take its place. A full account of this visit, including a copy of the inscription upon the gravestone, will be found in volume XVII of Moore's Freemason's Magazine, page 11, published in 1857. Then by turning to the Proceedings of the Grand Lodge of Massachusetts for June 21, 1888, (pages 82 to 101), will be found an account of the dedication of the new monument. In those Proceedings and in the Commemorative Service of June 26, 1888, (pages 102 to 179 inclusive), will be found all the details covering the removal of the old gravestone to the Temple in Boston. Then will be seen, to use our Brother's own language, "just why or when it was removed from the cemetery."

 

To the innuendoes that Grand Secretary Pelham forged the copy of the Henry Price Commission of 1733 which opens the volume of our Grand Lodge records; that Provincial Grand Master Price deliberately falsified when he made, over his own signature, the statement that he had been appointed Provincial Grand Master in 1733 and had founded his Grand Lodge on July 30th of that year; that the Grand Master, Deputy Grand Master, Grand Secretary, and Master, Senior Warden, and Junior Warden of the First Lodge in Boston, also told what was deliberately false when on September 1, 1736, they wrote the Lodge Glasgow Kilwinning that the First Lodge in Boston had been Constituted by Right Worshipful Brother Henry Price, Provincial Grand Master, in 1733; and that all other similar things are vague, uncertain, guesswork, and tradition, we beg to reply that if Bro. Mazyck will kindly come to the Grand Master's office in the Temple in Boston, we will show him a copy of Henry Price's Commission, made in the handwriting of Francis Beteilhe who was Secretary of the First Lodge in Boston at least as early as 1736, and who was the business partner of Henry Price. We shall be glad also to show him, in the handwriting of Bro. Beteilhe, hitherto unpublished memoranda, among them being a record of the "By-Laws or Regulations," dated "O'ber 24th, 1733," and amendments thereto dated March 12, 1734, et seq. These came into the possession of the Grand Lodge on March 8, 1916.

 

We shall also be glad to show an entry in the handwriting of Brother Berteilhe, Grand Secretary, following his account of the Celebration of the Festival of St. John the Evangelist, Dec. 27th, 1735, reading as follows:--"About this time sundry Brethren going to South Carolina met with some Masons in Charlestown who thereupon went to work, from which sprung Masonry in those parts." This may, to say the least, explain how it was that there happened to be a Lodge in Charleston, S.C., to form a public procession in the Fall of 1736.