The Builder Magazine

August 1917 - Volume III - Number 8

 

THE FAITH THAT IS IN THEM---A FRATERNAL FORUM

Edited by BRO. GEO. E. FRAZER, President, The Board of Stewards

CONTRIBUTING EDITORS

Henry R. Evans, District of Columbia.

Harold A. Kingsbury, Connecticut.

Dr. Wm. F. Kuhn, Missouri.

Geo. W. Baird, District of Columbia

H.D. Funk, Minnesota

Frederick W. Hamilton, Massachusetts

Dr. John Lewin McLeish, Ohio.

Joseph W. Norwood, Kentucky.

Silas H. Sheperd, Wisconsin.

Jos. W. Eggleston, Virginia

M.M. Johnson, Massachusetts

John Pickard, Missouri

Silas H. Shepherd, Wisconsin.

Oliver D. Street, Alabama.

S. W. Williams, Tennessee.

Joe L. Carson, Virginia

T.W. Hugo, Minnesota

F.B. Gault, Washington

C.M. Schenck, Colorado

 

Contributions to this Monthly Department of Personal Opinion are invited from each writer who has contributed one or more articles to THE BUILDER. Subjects for discussion are selected as being alive in the administration of Masonry today. Discussions of politics, religious creeds or personal prejudices are avoided, the purpose of the Department being to afford a vehicle for comparing the personal opinions of leading Masonic students. The contributing editors assume responsibility only for what each writes over his own signature. Comment from our Members on the subjects discussed here will be welcomed in the Correspondence column.

 

QUESTION NO. 4--

 

 "Shall the several Grand Lodges issue charters to Military Lodges during the period of the great war? If so, shall each jurisdiction issue such charters as it pleases, or shall all the jurisdictions informally agree that not more than one charter shall be issued for each regiment in active service? If not, shall American Grand Lodges permit their members to attend French and Belgian lodges during the period of the war?"

 

A Father and His Mason Son.

 

The formation of Military Lodges should be encouraged in every possible way. My son, a Mason, now in the Officers' Training School qualifying himself for active military service, I feel as a father and a lifelong Mason, should have the privileges and benefits of the Order while in the army of his country. There should be an agreement of some sort, formal or informal, among the Grand Lodges standardizing as far as practical the issuance of these charters, and the requirements or conditions under which such charters may be granted and other exigencies that usually arise under Military conditions. The whole matter ought to receive the immediate and earnest attention of all Grand Lodges and provisions made for such organizations and the attendance upon any and all true Masonic Lodges wherever the soldiers and sailors of our country may be called to follow our flag. As to whether a charter shall be issued each regiment it seems to me that is a matter that depends upon the membership in the regiment and the active interest in the Order and in the Military provision for Masons. In some regiments there might easily be more members than one Lodge would serve to advantage while in other regiments there might be an insufficient number. But that is a part of the detail that can easily be met as occasions arise.  F. B. Gault, Washington.

 

Grant Charters Where Requested.

 

In my judgment it is expedient that Grand Lodges found Military Lodges for each regiment in active service provided there be a request from the members of the regiment for a charter. I think permission to attend French and Belgian Lodges will develop the international spirit.  H. D. Funk, Minnesota.

 

* * *

 

Avoid Narrow Technicalities.

 

A Grand Lodge should issue Charters to Regiments or Men of War as they see fit. Any agreed on restriction would be all right, but in case a Regiment is raised by some particular state, the Grand Lodge of that State should have jurisdiction. I would permit Masons to visit wherever they could, and avoid any narrow technicalities. It'll do them good and do good to the Lodge visited.  T. W. Hugo, Minnesota. * * *

 

French Masons Not Our Brothers.

 

The various Masonic Jurisdictions should informally agree that not more than one charter shall be issued for each Regiment in active service. American Freemasons can not attend Belgian and French Lodges, because such Lodges are not recognized as legitimate. The Grand Orients of France and Belgium have abolished belief in God as a prerequisite to membership and cut out the Great Landmark altogether. They are not strictly speaking Masonic bodies.  H. R. Evans, Washington, D. C.

 

* * * Favors Visiting.

 

My opinion is opposed to the granting of charters to Military Lodges during the period of the present war. The reasons which appeal to me are the probabilities of the frequent shifting of troops which would prevent continuity of officers or membership and the difficulty of securing quarters where the requisite safeguards might surround the work. I believe that most of the advantages presumably sought might be obtained through fraternal associations without the privileges and responsibilities of Lodge organization. The idea of permitting the members of American Lodges to attend Belgian and French Lodges during the period of the war appeals to me strongly. Francis W. Shepardson, Illinois.

 

* * *

 

Three Positive "No" Votes. 1st. Shall the several Grand Lodges issue charters to Military Lodges during the period of the great war ? No.

 

2nd. If not, shall American Lodges permit their members to attend French and Belgian Lodges during the period of the war ? No.

 

Military Lodges may have been, and doubtless were, justifiable in the English, Irish and Scottish regiments prior to and during the Revolutionary war in this country and also during the war of 1812. Such Lodges may also have been justifiable in the United States Army during the Revolutionary war, the war of 1812, and, in a few instances, during the Civil War, but conditions have changed. In the periods mentioned Masonic Lodges were few, but today a Masonic Lodge can be found in every hamlet and town in the United States. The Masonic soldier, wherever stationed in this country, has the privilege of Masonic visitation and fellowship; nothing of Masonic privilege or interest can be added by having a Lodge of his own connected with the Regiment. It is very questionable if the best interests of Freemasonry can be conserved by organizing Military Lodges.

 

The Grand Lodge of Missouri does not recognize the Grand Orient of France, the Grand Lodge of France or the Grand Orient of Belgium; hence a Freemason whose membership is in a Lodge under the jurisdiction of the Grand Lodge of Missouri can not visit a Lodge under the jurisdiction of the Grand Bodies above mentioned. Special permits can not be given.  Wm. F. Kuhn, Missouri.

 

* * *

 

Favors Clubs. Military Lodges should not be chartered without providing that they should initiate, pass or raise none but members of their own commands, and that they should not hold meetings in foreign territory of a recognized Grand Lodge without official permission. Virginia permits dual or even multiple membership, so that the members of a Military Lodge would not have to leave their home Lodges.

 

Each Grand Lodge should act for itself as it sees fit. Any attempt at concert of action would tend toward a surrender of that independent sovereignty which can not be too jealously guarded.

 

As to permitting Masons to visit French or Belgian Lodges, that is a matter for each Grand Lodge to settle for itself. There is a difference between visiting foreign Lodges and permitting foreign Masons to visit our Lodges.

 

My own idea is that instead of chartering Military Lodges it would be better to permit Masonic clubs, not authorized to make Masons at all. They would answer for all Masonic intercourse and raise no questions. The plan seems to work well at many universities already.

 

To sum up, I prefer clubs, along the lines of the Acacia Fraternity, but would not object to Lodges, provided their activities were restricted as above, and provided members were not required to withdraw from their home Lodges.  Jos. W. Eggleston, Virginia.

 

* * *

 

A Military Lodge of 1898. I am heartily in favor of the charter of Military Lodges during the period of the war. This was done in American army of the Revolution, and is today being done by all of the belligerent countries, with much success, and certainly each jurisdiction should issue such charters as it pleases. Soldiers of each regiment might not find it convenient to have the Grand Lodge back home hold pow-wows when they do not know conditions, and unless we had a National Grand Lodge or an Emergent Masonic Congress, I do not see how the fifty Grand Lodges could decide upon one course of action.

 

I do not believe American Grand Lodges will give specific permit to members to attend French or Belgian Grand Lodges, but I see no reason why this should not be done, even though the majority of our jurisdictions do not recognize these foreign Masons. Only two jurisdictions recognize the independent Grand Lodge of France, and none of them recognize the regular French Grand Orient or French Grand Lodge. Several do recognize Belgium though the great majority do not, and neither does England. But by leaving it to the members of Military Lodges to be chartered to decide for themselves what is true Freemasonry according to the ancient landmarks, America will have a chance to do a great deal in bringing about world solidarity and better understanding between Masons.

 

I may mention that during the Spanish-American war my own state chartered a Military Lodge which went to Cuba, and I think it is largely in consequence that we recognize Cuba, Costa Rica, Porto Rico and Peru.

 

Whenever Masons go into another country and really get into social and business relations with the Masons of the country, experience has shown that they are not so ready to believe all of the wild tales told about foreign Masons coming from unreliable sources.

 

Louisiana has done good work and is still doing good work in bringing about real relations with Masons scattered through South America and not recognized by a great many jurisdictions in the United States.

 

I would like to suggest that if we literally obey the landmarks without regard to red tape imposed by the Grand Lodges and acted upon on the spur of the moment without due investigation, there seems to be no good reason why American Masons might not visit a lodge not in fraternal relations with one of the American Grand Lodges. This would seem reasonable, because the American Grand Lodges are in relation with each other. Thus, if the Philippines, Louisiana and New York have given fraternal recognition to San Salvador, why should the rest of the country prohibit fraternal visits? My own state for example (Kentucky), recognizes only English speaking Masons, with the Latin jurisdictions mentioned above, yet I do not conceive that I would violate my obligations despite that fact, were I a member of a Military Lodge, or even merely a traveler, should I visit a Belgian Lodge, because at least eight other American lodges recognize Belgium. The same way with Hungary, which is recognized by Alabama; Egypt, recognized by Arizona; Portugal, recognized by Arkansas; Denmark, recognized by Missouri and New York; Germany, recognized by a dozen states; Greece, recognized by Arkansas and North Dakota; Holland, recognized by eight jurisdictions; Italy, recognized by four jurisdictions. I recently was introduced to a French Freemason by one of our regular Masons and I had quite a pleasant chat, and the Frenchman convinced me that Americans generally have been believing a great many things about France that are not so. If we are brothers in War, why not brothers in Masonry?  J. W. Norwood, Kentucky.

 

Glorious History. Military Lodges are almost as old as the institution of Masonry. In America, following the example of the British, Lodges were to be found in the Colonial troops and there is still to be found a certain cave in Virginia where Washington met with his Lodge during the period of the old French and Indian Wars. Robert Freke Gould in his scholarly work on Military Lodges mentions ten as working in the Army of the Revolution. The pioneer of these was St. John's Regimental Lodge deriving its warrant from the Provincial Grand Lodge of New York under date of July, 1775. Among the others was "American Union" which "moved as a pillar of Light in New York, Connecticut and New Jersey." Then there was Army Lodge No. 27 of the Maryland line. This was warranted by the Provincial Grand Lodge of Pennsylvania, in 1780. Washington Lodge numbered two hundred and fifty brethren. All of these ten Lodges were actively at work during the whole period of the protracted struggle for American Independence and upon the rosters were such names as George Washington, Major Generals Knox, Green, Moultrie, Putnam, Stirling, Sullivan, Lincoln, St. Clair, Montgomery, Worcester, Wayne, Lee and Pinckney. All of the Brigadier Generals were Masons except two. Lafayette was raised in one of these Military Lodges by Washington at Morristown, New Jersey. The gallant French Marquis stated afterwards that he never fully enjoyed General Washington's implicit confidence until after he became a Mason.

 

When the American Army went into Mexico two Military Lodges accompanied the expedition. Of the Generals, Wm. J. Worth was a Mason, as also John A. Quitman who after the occupation of Mexico City became Military Governor. General Quitman was also Grand Master of Mississippi.

 

The prominent Masons participating in our Civil War were as distinguished as those of Revolutionary days. On the Masonic Roster were George B. McClellan, Winfleld Scott Hancock, N. P. Banks, John A. McClernand, John A. Logan, George E. Pickett, Robert E. Patterson. Benjamin F. Butler, Robert Anderson, Thomas H. Benton, and others. There were Field Lodges in both Union and Confederate Armies. Says Gould: "The experience of that great conflict was decidedly unfavorable to their utility. The practice was to issue dispensations. When regiments in which they were held were mustered out, or their individual membership retired to civil life, the lodges ceased to exist." More than one hundred dispensations for Military Lodges were granted during the Civil War. The Grand Lodge of Indiana granted as many as thirty-three of these.

 

During our War with Spain in 1898 formal dispensations for Military Lodges were granted by the Grand Lodge of Kentucky and the Grand Lodge of North Dakota. Some of our most prominent Masons of that day were President William McKinley, General Nelson A. Miles, General Russell A. Alger, General William R. Schafter, and Admiral Schley.

 

In the light of our past experience, there is every reason for American Grand Lodges to charter Military Lodges during the present war. Of course the number should be limited.

 

At the present writing, all indications strongly point to long participation by the United States in the Strife of the Nations. France sustained the greater part of the initial fighting while her ally Great Britain was "getting ready" for the fray. The French Army has suffered so severely, been so depleted, that her Reserves of 1918, mere lads of seventeen, have been called to the tricolor. Not for many months may France hope to sustain her hard-won front unaided. All that gallant men could do to drive the barbarian from her terrain, Soldiers of France have done, and the best blood of the Nation as many times before in history has been sacrificed to the Prussian steel.

 

To the youth of America, our first Conscripts of 1917, has fallen the great privilege of filling the breach and holding the battle line won foot by foot by the Old Guard of France. To our own Boys in Khaki falls the honor of sustaining the American Flag first planted on foreign soil at Vimy Ridge. And not until the united American and British Armies have forced the barbarous, Huns back upon their own accursed terrain, meted out to them in full portion the utter ruin, the havoc and the desolation they carried into Belgium and France--not until the flags of the Allies are borne in triumph Unter den Linden to float from the Kaiser's Kennel--can Peace come to the world, unless the unexpected should happen and that is quite improbable.

 

With several years' sojourn upon foreign soil tolerably sure, there will be many dreary weeks and months in the trenches. What more or better calculated to sustain our soldier's souls through the ennui and monotony of camp life, than the Light of Masonry, the meeting of brethren in a regimental lodge? To many sorely tried heart the Five Points of Fellowship will prove an open sesame. There will be an outlet to many inner confidences only to be imparted "upon the Square."

 

As to issuance of charters it would be unwise for Grand Lodges to issue such indiscriminately. Rather an agreement between the several jurisdictions limiting their dispensations to one for each regiment, and in some cases one for each division as circumstances indicate.

 

It would be a distinct step ahead for our Grand Jurisdictions to permit the brethren under their control to visit French and Belgian Lodges. After the dark days of stress the craftsmen of these two countries have had to endure, it would be perfectly Good Masonry to accord these foreign brethren full and free recognition. International relations are now permanently changed. There is now less need for a fraternal line of demarcation. Masonry like other Constructive World Forces, must soon meet many demands for Charity Best results will follow the extending of the Universality of our Institution. Our overseas brethren look wistfully to America for fraternal help and recognition. Upon our answer depends the whole future of Continental Masonry. Let American Masons offer the same fraternal and moral support to the craftsmen of France and Belgium as our Administration has accorded these respective Nations. Masonry must align its forces, gather in its own the world over, if it would meet the new problems presented and exert the full measure of its illimitable wealth and resources. Let us in fact as well as in numbers become the most powerful constructive force in all the world. Attainment of this ideal will make ours a Power to be reckoned with, render quite impossible any such bete noir through which the world is passing at this moment. Could Masonry today align the craftsmen in a thunderous protestation against War, not even William and his myriad myrmidons would dare say them NAY.

 

Our only complaint against French Masonry has been the removal of the Great Light from its altars. For this there were reasons as every Masonic scholar knows. Many times the kaleidoscopic changes in French Politics placed Masonry under the ban. There were haphazard meetings of the craft in lodge rooms previously prepared for police raids and their sequelae, uncompromising persecution. Many of the regular fittings of the lodge were absent in these hastily improvised quarters, where personal safety was a prerequisite. Continental Masonry, especially among the Latins, more particularly among the French, has ofttimes been face to face with serious situations. On such occasions our Institution has had to fight for its very life. By the same token, Latin and French Masonry has been driven to play politics if it would live, and due allowance must be made for a quondam departure from certain old landmarks, under such circumstances.

 

Because nowadays we Masons do not as prior to 1717 openly specify Christianity "or the religion of the country in which we live" as a primary requirement of membership, makes most of us none the less good Christians. By the same argument, because France does not necessarily require a declaration of faith in the G.A.O.T.U. from a petitioner for degrees, does not necessarily make all French Masons Atheists.

 

The time will never be more fitting for American and English Masons to heal their continental brethren, Masonically. If needs must, to facilitate matters we can close our eyes to a technical departure from the landmarks. If we would extend our power for good, we must draw to us our own throughout the world. Let us draw upon our Masonic Charity and accord full and free recognition to the Masons of France and Masons of Belgium who have won the right of recognition ;n the long fight for Liberty. Ours to remember We are Masons All--All for One, One for All.

 

Every energy of a world-united Masonry will soon be needed to repair damages done, succor our halt and maimed brethren, and cast our bread upon the waters for the widows and the orphans. Once united under the Great Lights of Liberty and Masonry which are synonymous, any recurrence of a cataclysm like that through which we are passing will be impossible.  John Lewin McLeish, Ohio.

 

******

 

Three "Yes" Votes.

 

Shall the several Grand Lodges issue charters to Military Lodges during the period of the great war? Yes.

 

If so, shall each jurisdiction issue such charters as it pleases? Yes.

 

If not, shall American Grand Lodges permit their members to attend French and Belgian lodges during the period of the war? Yes.  C. M. Schenck, Colorado.

 

***

 

 Grand Lodge Action Necessary. I favor the granting of charters to Military Lodges for the duration of the war. I would not say restrict the number allowed each regiment to a single Lodge, but only one Grand Lodge should grant charters for the same regiment.

 

If regiments are organized by States, then the Grand Lodge of that particular State should have exclusive jurisdiction of that regiment, unless it or its Grand Master declines to charter Military Lodges. In that case, any adjoining Grand Lodge should be at liberty to act. These details could be easily arranged by correspondence of the Grand Masters or by a Grand Masters' Conference.

 

Your last question whether American Grand Lodges should permit their members to visit French and Belgian lodges during the war is a large one. It opens up the whole vexed question of "recognition." I can not say that, with the present Lights before me, I favor it, though I should be delighted to see a complete understanding among American, French and Belgian Masons.

 

It will doubtless be found that Grand Masters are powerless to act in most jurisdictions in the matter of chartering Military Lodges or in authorizing fraternal visitation of French and Belgian Lodges, and that Grand Lodge action will be necessary.  O. D. Street, Alabama.

 

******

 

Let Masonry Bind the Allies. This is an exceedingly interesting question! If our Military brethren demand the "Comforts" of Masonry in their Regiments why should they be denied? The matter of territorial jurisdiction need not stand in the way; to my mind this is the one and only objection.

 

Each Grand Lodge should grant charters to Regiments hailing from their Jurisdiction, making a ruling that only men of that Regiment should be initiated.

 

In this way a Regiment on foreign service becomes its own territorial jurisdiction, and if the needs of the service call for more than one Lodge, let the charter be applied for with the knowledge and consent of the others. The courtesy of visiting and receiving visitors should be extended and encouraged between Grand Jurisdictions which are in fraternal recognition, of which each Lodge could be kept advised. If this Great War is going to bind America and her Allies closer together, why should not Masonry be one of the bonds ? Freemasonry owes its existence largely to the Military Lodges of the Revolutionary period; the trowel and the sword are old companions, and future generations may again bless their union. J. L. Carson, Virginia.

 

* * * Closer Relations Needed. I see no reason why the several Grand Lodges should not issue charters to Military Lodges during the period of the great war. Such action has been common in past wars and seems to have been productive of excellent results.

 

It seems to me that it would not be possible, with our lack of general organization, to arrange for anything like a parceling out of the regiments among the several Grand Lodges. In my judgment each Grand Lodge, or Grand Master, would have to use its own judgment in action upon petitions for dispensations or warrants.

 

I do not see how our American Grand Lodges can consistently permit their members to visit the French Lodges, as unfortunately the English, and I believe most of the American Lodges, are not in relation with French Masonry. I sincerely hope that out of this war will come a closer relation between the American and English Masons and their Brothers on the Continent.  Frederick W. Hamilton, Massachusetts.

 

History Justifies It. It is my opinion that should the need of Military Lodges arise it should be met by the several Grand Lodges. The need of more than one Lodge in a regiment would hardly occur, and caution should be used not to exceed the actual need.

 

History affords ample justification for the granting of charters to Military Lodges, and where granted with due consideration of the need and carefulness in the choice of its Master and Wardens and with the understanding that it must use the utmost care in not interfering with the Masonic jurisdiction where it may be stationed, would promote the practice of Masonic principles when they were most needed and at a time when Masons are removed from the refining influences of home with watchful mother, affectionate sister or loving wife and daughters. Even though the several Grand Lodges permitted their members to visit the French and Belgian Lodges, (which, until a broader conception of Freemasonry is more generally diffused, is of doubtful accomplishment), the failure of Americans to understand the language spoken would make it a real symbolic Masonry; very fine for the Masonic student but hardly filling the requirement of the soldier.

 

There may have been cases which made it questionable as to the advisability of chartering Military Lodges, but there have also been cases where there was an abuse of Masonic principles in regular lodges. A Military Lodge composed of just and upright Masons, zealous to uphold the principles and practice the virtues of Freemasonry, and fulfilling their duty to their country by offering their lives, can reflect nothing but credit on our time-honored Craft; while denying them the privilege would be an unnecessary hardship, and many a brother would feel that should he die in a distant land, even the last rites of Masonry would not be given him.

 

The Masonry of the heart as well as the head tells us to grant the worthy soldier brethren charters when the need is sufficient.  Silas H. Shepherd, Wisconsin. * *

 

Let This War Free Masonry. It is very trite to say that this great war is changing the face of the world, but it is a deeply true saying. No age has seen such a religious revival as has swept France since 1914; no age has seen such industrial progress as England has accomplished in her factories since 1914; no age has seen such patriotism as Belgium has evidenced since 1914; no age has seen one hundred millions of human beings grasp liberty as has Russia since 1914. The cost has been, and for months will yet be, most terrible. The cost demands results. This is the time for Masons to live Masonry or else Masonry becomes an outworn ritualism. Our petty territorial jealousies must not prevent our brothers in the trenches from a full enjoyment of the solaces of the Craft. Blind misunderstandings must not separate us from our heroic brother Masons of France. This is the hour for American Masonry ! Rising in the beauty of vital truth she must free Masonry from outworn barriers. Let us give full recognition to Masonry in Belgium, in France, yes, and in Germany. The Square and Compass should know no restrictions that will divide the allies of democracy. The Grand Masters of American Masonry have the responsibility and the opportunity; American Freemasons look to them for epoch making leadership. We do not dare to fail this hour.

 

- George E. Frazer, Illinois.

 

----o----

 

THE SYMBOLISM OF NUMBERS

 

BY BRO. H.A. KINGSBURY, CONNECTICUT

 

THAT metaphorical road along which the Mason travels in his progress through the degrees of the Blue Lodge is flanked upon each side by many, many road signs directing his attention to various by-paths leading to interesting fields of investigation and study. A large number of these signs have been at least partially obliterated by the destroying hands of the Prestons and the Webbs but, however it may be with those directing the student's attention to Sun Worship, Persian Mysteries, Egyptian Mysteries, Symbolism of Geometrical Figures, Symbolism of the Bible, and so forth, there is one series of signs the units of which have not had their legends even partially obliterated, and which all still plainly bear the same direction to the traveler--"To the Study of the Symbolism of Numbers." Yet, in spite of the frequent repetitions of this direction, many Masons hurry along, not even realizing that there are any such signs and totally neglecting a field of study that, as even the below-given short excursion along one of these paths ought to show, is well worthy of cultivation.

 

Only the numbers one to ten inclusive will be here considered and, of those, only the most important-- Three and Seven--will be at all expanded upon, as to treat each of the ten at all fully would convert what is intended as little more than a brief synopsis into a lengthy treatise.

 

That all of the numbers from one to ten are respectively referred to in Masonry, and presented for contemplation, can be shown by many examples, and the discovery of them furnishes an interesting and instructive occupation for the student. To take one set of references only--one of the sets brought forward by the Lodge itself--the briefest consideration calls to mind that:--

 

There is one Master; there are two Wardens; three supporting Pillars; four sides to the Lodge, marking the Four Cardinal Points; five elected primary officers; six Jewels; seven operative working tools necessary to the symbolic building of a proper Lodge, i. e., the six usual Working Tools plus the Compasses; when the Lodge is in the form of the Double Square (as it should be) the two Squares present eight right-angles; there are nine primary officers, excluding the Tyler, and ten primary officers in all.

 

First, to review most briefly certain phases of the significances of these various numbers except Three and Seven, and, then, to take up Three and Seven for somewhat detailed consideration:--

 

One, the Monad, is the symbol of the Male Principle in Nature.

 

Two, the Duad, is the symbol of the Female Principle in Nature. It is also the symbol of Antagonism, of Good and Evil, Light and Darkness, Osiris and Typhoon.

 

Four is the number of the Tetragrammaton or Four-Lettered Name which, in the original Hebrew, consists of four letters. Scriptural references to this number are very frequent. Out of the Garden of Eden flowed four rivers. Zechariah saw four chariots coming from between the mountains of brass. Ezekiel saw four living creatures each with four faces and four wings. And St. John saw four beasts.

 

Five, made up, as it is, of the first odd number, rejecting unity, and the first even number, is the symbol of that mixed condition of order and disorder existing in the world.

 

Six is the number of the angles of the Six-Pointed Star formed by the two interlaced Equilateral Triangles and, so, calls attention to that ancient talisman, the Seal of Solomon or Shield of David.

 

Eight, the cube of the first even number, was held by the Pythagoreans to signify Friendship, Prudence, Counsel, and Justice. Christian symboligists consider it the symbol of Resurrection because Christ rose on the eighth day, that is to say, the day (Sunday) after the seventh day (Saturday).

 

Nine is the number of the angles in that Triple Triangle formed by placing three equal Equilateral Triangles with their apices meeting in a common point and the Triangles radiating from that point with the angle separating each Triangle from the next equal to sixty degrees--the jewel of the Prelate of the Templars. As the Equilateral Triangle is the symbol of Deity so the Triple Triangle composed of three Equilateral Triangles is the symbol of the Triple Essence of Deity or, to the Christian, the Mystery of the Trinity.

 

Ten, being the number of the dots in the Tetractys, calls the attention of the student to that great Pythagorean symbol. This number is the symbol of Perfection, and for this reason--it is the sum of the numbers Three and Seven.

 

THE NUMBER THREE

 

To cite more than a few of the very large number of references in Masonry to the number Three could serve no useful purpose, as it is far better that the student investigate the matter for himself. But, for a few of the more obvious examples, it will be noted that there are three occurrences of each of the following: degrees in Craft Masonry; Great Lights; Lesser Lights; Fellowcraft's Working Tools; Movable Jewels; Immovable Jewels; Supporting Pillars, and lighted Cardinal Points. Also there are all the various incidents of Three that follow directly from the fact that there are three degrees, as three positions of the Square and Compasses, and so forth.

 

Three, among practically all the ancient peoples, was considered the most significant of all the numbers and was, in many of the ancient religions, the number of certain of the attributes of many of the gods. For example, Jove's thunder bolt was three-forked, and Cerebus, the dog of Hades, had three heads. The Druids' ceremonies contained many references to it. And in the rites of Mithras and in those of Hindustan are many important references to it.

 

Three, as the sum of the Monad and the Duad, is, symbolically, the result of the addition of the Male Principle, symbolized by the Monad, and the Female Principle, symbolized by the Duad, and, thus, plainly becomes the symbol of the Creative Power. It is also the symbol of the three-fold nature of Deity--He who comprises the Generative Power, the Productive Capacity, and the Result, and who is the Creator, the Preserver, and the Destroyer.

 

THE: NUMBER SEVEN

 

As stated by Mackey, "the symbolic Seven is to be found in a hundred ways over the whole Masonic system." This statement is so true and the discovery of those many references is so interesting and profitable to the student that no attempt is made here to gather them together. But no student who neglects to make an effort to discover them can get out of Masonry all that it has to offer him.

 

Seven is referred to in practically all of the ancient religions. There were seven altars before the god Mithras. In the Persian Mysteries there were seven caverns. The Goths had seven Deities and in the Gothic Mysteries the candidate met with seven obstructions. References in the Scriptures to Seven are almost innumerable. To cite but a very few:--

 

Noah had seven days notice of the commencement of the Deluge. The clean beasts were taken into the ark by sevens. The ark came to rest on Mt. Ararat in the seventh month. The intervals between the dispatching of the doves from the ark were seven days each. Solomon was seven years building the Temple. And the Temple was dedicated in the seventh month, the feast lasting seven days.

 

The few examples given above of the occurrences of references to the number Seven indicate the peculiar veneration in which that number has been held from the most ancient times. Its different symbolical meanings are nearly as numerous as the different systems of religious philosophy in which it occurs. But, to the Mason, following the teachings of "our ancient friend and brother, the great Pythagoras," it may well be the symbol of Perfection, this significance being plainly derivable from the fact that Seven is the sum of the numbers Three and Four, the numbers of the two perfect figures--the Triangle and the Square.

 

In concluding it is emphasized that the above statements of the significances of the various numbers are but a very small proportion of the many that might be made. There are many symbolic meanings assigned to each of the numbers and, by investigation, each student can find, among that large number of interpretations, at least one meaning for each number that will appeal to him and which will imbue Masonry with new life and new interest and will help to convert what has, perhaps, become (through no fault of Masonry) a "dry as dust" series of actions and words into a living system of instruction in morals, philosophy, ancient history, and symbolism.

 

----o----

 

LIVE OUT THY LIFE

 

A creed is a rod

And a crown is of the night;

But this thing is of God:--

To be a man with all thy might;

To grow straight in the strength of thy spirit,

And live out thy life in the light.

--Swinburne.

 

----o----

 

RELIGION AND PHILOSOPHY

 

BY BRO. J. GEORGE GIBSON, ENGLAND

 

Recently there have appeared certain, and I may say almost numerous papers, which have dealt in a kind of way with this subject, although not invariably as clearly as might have been expected from a consideration of the names of the writers. And it has appeared that there must be something to allow for in the fact that the very approach was not quite so definitely an attempt to deal with the matter on its own merits as an attempt to treat the subject comparatively. In order that Masons may seat once just what is the relation of the Craft to both these experiences or studies may we not try first of all to know exactly what Religion is, and what Philosophy? And a description or definition should be such that it will not only agree with the totality of the functions of each, but will also exclude all else. May I then at once venture to define Religion as "That course of life which is lived in reference to the authority of the Supreme Creator and Ordainer of the Universe." The usual Masonic description of the LORD as the Great Author of the Universe is not enough for Masons, and does not take in much that is essential and indispensable. If we substitute Architect for Author we do not improve things very much. A Religion cannot continue in reference to something which has been and IS NOT. We cannot refer all our lives to antiquity. There must be something, or some being now existent and life-giving whom we may worship and serve. The death of the King sets free the subject. Only the continuance of that King in his successors maintains the authority. If the Supreme Being created and then left the active work of the world in other hands having no reference to Himself then we cannot serve. Consequently we cannot serve tables, nor books, nor traditions, nor antiquities of any kind whatsoever. You cannot found a religion upon the VSL unless that Book is venerated as the Word of a living Author and King. Religion is a vitality and needs a vital Spirit, or it soon becomes a mere ritualism. If once upon a time there was a real Triune, but now that has been left out of all account, the 3, 4, 5 triangle means nothing vital to Masons. If, however, there now is to be identified the same triune, the matter is altogether different. Religion is the life of the present that is lived in reference to the Supreme living Spirit of the Present. Grant the fact of a presently living triune of the Divine and we have at once the reason for the present religion that is built upon the Faith that accepts the fact of the authority for the Life that is true religion. The WORD that once lived but is now dead has no authority over the life of the modern mind. But if that WORD did not die but lives ever, then religion is vital in reference to that WORD. Traditional accretions may have beclouded our view of the Ancient Fact of the Divine Life, and the superstitions that are born of these accretions may bewilder us at times. But so long as the inner light of our Conscience and spiritual experience is pure and prevailing we may leave the superstitions to take care o themselves or give place to the light of TRUTH. The words of the VSL may seem to lend themselves to meanings that are out of accord with the Truth at times, but only to those in whose heart and life there is not the approach of a RELIGION. We may read what we like into the Sacred Volume, but to the pure all things are pure; and if we approach the Word we find the WORD whatever the words may seem to mean. We cannot make a greater mistake than by supposing that because the words may appear to be archaic the WORD is inapplicable to the life of a religious experience. We may even have differing opinions as to the Scriptures; but there are in all the varieties of our view and vision outlines that are common in every human experience. This is the experience of the Mason; and this is the reason why all Masons have regard and veneration toward the VSL.

 

It seems strange, but really the old view of a hostile Science is disproved by human experience, since the very Religion which so many are willing to trace to superstition is derived from Philosophy. Is this heresy? That philosophy as well as Religion may be called progressive we do not deny. And we further are prepared to assert that the very first religious desire proceeded from the revelation that followed philosophical study. Even the fear which some are so ready to describe as the origin of religion could not exist without the study of things as they appeared to the first inquirer. Philosophy is the love of and the search for WISDOM rather than that for mere knowledge. Its birth as a study we may find pictured in the Eden Story. The mother of the Religionist then is Philosophy, and as Philosophy has not yet concluded her work so the nature of Religion must be capable of further light. This implies no disrespect to the wording of the VSL, for since the modern criticism proceeded there has been a light shed upon the very wording of the Sacred Law which has many times over increased the glory of the ancient writings of all ages. Nay, the very authority of philosophy is not doubt, but Faith. Philosophy is not only iconoclastic, but is reverent and filled with the desire to find only the Truth. In the realm of Religion the services of Philosophy are beyond value.

 

It may be said, though without truth, that Revelation is here slighted. It is nothing of the kind. Revelation is a function of the Divine, and philosophy but makes the natural and wise use of its transcendent approach. The Authority for Revelation speaks in dreams, which one man understands and another treats as a symptom of a disordered mind. It speaks of mysteries that philosophic study can elucidate but credulity obscures all with. He who is seeking Wisdom finds it in all obscurity: he who seeks anything else is often apt to get lost himself. The ignorant religionist observes phenomena, but cannot classify and relate them. The student from that which is seen feels his way to that which shall appear. The superstitious find the ancient scroll and press it to their bosom as something sacred though not understanded of the people. The scientist gathers other similars together and arranges all so that from the totality of the product of research there comes a fine truth and a new light upon the old way of pilgrimage.

 

Even outside the relations of Masons to the VSL we find Philosophy enlightening the path of the simple. In the field of practical theology of late years there has been going on a strongly marked conflict between the old and the new schools of thought. This has been little more than the war that must take place between the obscurantist and the credulous in every school when the eyes of philosophy are turned upon the newer manifestations of the revealed religion. It is the old order changing and giving place to the new. It implies no conquest of the orthodox by the heretical. The upshot is the enlightenment of the old orthodoxy by the light that superstition had covered with a bushel of prejudice. A consequence is that what older forms of thought permitted are now seen to be out of question in the life of one of the illumined. And the things which once were regarded as the whole law and everything, are made to stand revealed as but a very small part of it. What once was an act of benevolence is now but the merest duty of a Mason. How wonderfully has the incidence of life changed during the last twenty years. We can remember that the area of the religious life was very circumscribed. Today there is the greatest difficulty in finding space for a merely secular act. The altars which once were barely tolerated in church are to be met with in the forum and in the home. Standards are revised in regard to all the functions of Man's life.

 

Even Religion itself is not respected in the same superstitious way as formerly. Its authority is no longer the custom of the Fathers, for we have examined its demands by scientific methods and are convinced that its authority is in the NOW as much as it ever was in the will of the ancients. There is less perhaps of the sounding of the charge against SIN in the method of the enlightened; but the grip Man is taking of the neck of shame and iniquity is none the less tenaceous. In every department of life, in all the walks of Man, in each of the experiences of the Human mind it is more and more evident that an enlightened Religion is a stronger power than all superstition could boast. Never was the VSL held in such veneration as it is now, for never as now did men learn to read by the Spirit and break away from the tutelage of the mere letter. Religion depends today as never before upon true and reverent Science; and the greater and more truly we find philosophy opening out the vistas of Religion the better will that religion be. For religion at its best is the corolla of Philosophy.

 

----o----

 

TO BUILD A MAN

 

To build a house or build a man is very much the same:

You have to think, you have to plan, you cannot build by guess.

The same foundation you began before you built the frame

A man must have before he can arise to a success.

 

Build then upon the solid earth with fundamental things -

Courageous faith and solid worth that do not change or fail

A lot of work, a little mirth, and fellowship that brings

The brotherhood of man to birth whatever ills assail

 

And on that good foundation rear the man you mean to be,

On life's hard road a pioneer for other men who toil,

A temple of both love and cheer in your community,

A house to others very near upon the comman soil.

 

With faith in men that does not tire, keep blazing in your heart

A constant beacon to inspire the hearts of others, too.

When hopes of other men expire, when all their dreams depart,

Give them a brand from your own fire to kindle them anew.

 

And you shall stand a shelter then to ev'ry passer-by

A hospice unto other men who journey down the way

To set them on their feet again the road again to try -

A house of help and comfort when the pilgrim goes astray.

 

What were a house, admittance to its fellowship denied?

What pleasure such a house to you, whose roof you do not share ?

What were a man who never threw his own heart open wide

That men their courage might renew, rebuild their visions there ?

 

Build such a house by such a plan in such a life as this

No single creed or single clan forbidden to your breast,

Your house a waiting wanigan when men the highway miss,

Your heart a hearth where any man shall be a welcome guest.

 

- Douglas Mallock.

 

----o----

 

THEY WAIT FOR YOU

 

Look not, O friend, with unavailing tears

Into the Past - look to the brave young years !

Look to the Future: all is there in wait,

All that you fought for by the broken gate -

The faith that faltered and the hope that fell,

The song that died into a lonely knell.

 

It is all there - the love that went astray

With bitter cries on that remembered day;

The joys that were so needed by the heart,

And all the tender dreams you saw depart.

Nothing is lost forever that the soul

Cried out for: all is waiting at the goal.

- Edwin Markham.

 

----o----

 

Be useful where thou livest, that they may

Both want and wish thy pleasing presence still.

Kindness, good parts, great places are the way

To compass this. Find out men's wants and will,

And meet them there. All worldly joys go less

To the one joy of doing kindnesses.

- George Herbert

 

----o----

 

To live or to die apart is beyond the scope of the individual destiny, for in the eye of God each man that lives is the keeper not of his own but of his brother's soul. - Ellen Glasgow.

 

----o----

 

THE PILLARS OF THE PORCH

 

BY BRO. JOHN W. BARRY, GRAND MASTER, IOWA

 

PART III.

 

In cut No. 34 is shown the rock beneath the dome. It is the sacred rock, the threshing floor of Ornan--the spot upon which Abraham was about to sacrifice Isaac. Under the rock is a large cavern, believed to be the sepulchre of the Kings of Israel from David to Hezekiah.

 

When the very foundations of buildings are no more, the contemporaneous coins used as money often remain and afford valuable information. While the Jews coined but little, especially in the earlier times, yet there are some of value to the matter under consideration. In 65 A. D. the Jews revolted against their Roman governors, and A. Eleazer, a Jewish high priest, issued coins upon which is a representation of the Temple. See cut No. 35, from Madden's Jewish Coinage. Its value to the question in hand is found in the fact that it was the work of a Jewish high priest for the Jews, at a time when the inspiration of the Temple was needed, and that the temple so shown is in harmony with the buildings heretofore described. It will be noticed that this Jewish high priest in preparing a coin that might help inspire his countrymen to heroic deeds for their liberty, did not show a temple with pillars projecting above it like twentieth century smokestacks.

 

There are two other views of the Temple, which on account of their growing use in lodge work will be given here. In cut No. 36 is shown Solomon's Temple by Rev. T. O. Paine, of Boston, who has written and published a most superbly illustrated book on the subject, showing the Temple in radically different light from any previous conception of it. You will note that it is wider and wider toward the top. He claims that, as above shown, it corresponds with "Holy writ" to the very minutest detail. He makes Jachin and Boaz eighteen cubits high, and gives even the weight of the metal in the shafts as thirty tons each. Cut No. 37 shows the Jachin or Boaz as, he says, they are described in the Bible.

 

James Ferguson, an eminent architect of London, has issued an exhaustive work entitled "The Temples of The Jews." He submits scale drawings of Jachin and Boaz, showing them to have been eighteen cubits high. To Herod's Temple he gives particular attention and submits three elaborate drawings of it. One of these drawings is used in slides showing "The Holy City," and is given now to make it clear that it is not intended to represent the Temple of Solomon. though the pillars in its porch are eighteen cubits high, as in Solomon's. It is seen in cut No. 38. Ferguson is responsible for the central building only, and for nothing else shown.

 

Heretofore attention has been directed to such buildings as were in point. However, there is another line of evidence entitled to our highest respect. It is the opinions of Masonic investigators, Bible students, and architects, each of which classes having considered Jachin and Boaz worthy of very careful research and painstaking investigation. Naturally that which appeals to us most strongly is the ---

 

OPINIONS OF MASONIC INVESTIGATORS

 

Eighteen cubits is the height assigned to Jachin and Boaz in "The Symbols of Masonry," by Jacob Earnst, a Mason of high degree, and on pages 266 and 267 he continues as follows: "In our rituals we have heard them referred to as thirty and five cubits in height, with chapiters o f five cubits, which conveys the idea that they were forty cubits in height--a very inconsiderable degree of altitude in proportion to their circumference, and not consistent with the rules of architecture, and which certainly gives a very erroneous impression."

 

Albert G. Mackey, in his "Encyclopedia of Freemasonry," says that the pillars of Jachin and Boaz are very important symbols. He devotes seven columns to their discussion; shows that they were eighteen cubits high, that they were within the porch and supported the entablature, and adds: "It is evident, from their description in Kings, that the pillars of the porch of King Solomon's Temple were copied from the pillars of Egyptian temples." See pages 583 to 587, inclusive. In corroboration of Earnst and Mackey, might be cited a few other Masonic authorities, thus: Jeremiah Howe, page 416; Reynold's Mysteries of Masonry, page 348; Mackenzie's Royal Masonic Encyclopedia, page 565; George Kennig, page 561, and, in short, as I verily believe, all others that ever wrote on the subject.

 

BIBLE STUDENTS

 

Because of the important symbolism and because of the peculiar and possibly somewhat obscure statement in Chronicles III-15, Jachin and Boaz have been most attractive subjects to Hebrew students and commentators on the Bible. While they differ in many particulars regarding the Temple, yet they all, so far as I could examine, are agreed that the true height of Jachin and Boaz was eighteen cubits. Smith's Bible Dictionary (Vol. 1), page 688, puts it as follows: "The front of the porch was supported, after the manner of some Egyptian temples, by two great brazen pillars, Jachin and Boaz, eighteen cubits high, with capitals of five cubits more." In like manner might be cited, confirming eighteen cubits as the true height, the following: Philip Schaff (Vol. IV), page 2314; J.T. Bannister's Temples of the Jews, page 107; James Hasting's Bible Dictionary, page 308; McClintock & Strong's work on the Bible, pages 725 and 841; William Whiston, Joseph B. Lightfoot, T. O. Paine, and others beyond the limits of my time or your patience.

 

ARCHITECTS

 

No ancient building has been so fruitful a source of discussion among architects as Solomon's Temple, and though their opinions vary widely in many particulars, yet as to the true height of Jachin and Boaz, their views coincide. Eighteen cubits is the height agreed upon, and James Ferguson, before referred to, who has given exhaustive study to the Temple of Solomon, submits a scale drawing showing the height to have been eighteen cubits, and says: "This height, with the other members, makes the whole design reasonable and proper." See his "Temples of the Jews," page 157. E. C. Hakewill, page 55 of his work on the Temple, confirms this view. Also F. H. Lewis, G. E. Street, R. S. Poole, and in fact all without exception, so far as I could learn, who have investigated the subject.

 

JOSEPHUS

 

What may be called the direct evidence regarding Solomon's Temple is confined to Josephus and the Bible. But on the point under consideration both sources are full, complete, and conclusive. In "The Antiquities of the Jews," by Josephus, page 251, Book VIII, Chapter III, the most renowned work of Hiram Abiff is thus described: "Moreover this Hiram made two hollow pillars, whose outsides were of brass; and the thickness of the brass was four fingers breadth, and the height of the pillars was eighteen cubits, and their circumference twelve cubits; but there was cast with each of their chapiters lily-work, that stood upon the pillar, and it was elevated five cubits; round about there was net-work interwoven with small palms, made of brass and covered the lily-work. To this was also hung two hundred pomegranates in two rows. The one of these pillars he set at the entrance of the porch on the right hand and called it "Jachin," and the other at the left hand and called it "Boaz."

 

THE BIBLE

 

The Bible, the one all-sufficient witness, has been reserved until the last. The Bible record is in four separate books, and three of them are so clear as not to admit of a doubt. The fourth, when but the single verse is read, is not so clear, but in connection with the other verses of the chapter is equally specific, therefore, for the better understanding, the verses in connection will be given:

 

II. CHRONICLES, III-10 TO 15, INCLUSIVE.

 

"10. And in the most holy house he made two cherubims of image work, and overlaid them with gold.

 

"11. And the wings of the cherubims were twenty cubits long, one wing of one cherubim was five cubits, reaching to the wall of the house, and the other was likewise five cubits, reaching to the wing of the other cherubim.

 

"12. And one wing of the other cherubim was five cubits, reaching to the wall of the house, and the other wing was five cubits also, joining the wing of the other cherubim.

 

"13. The wings of these cherubims spread themselves forth twenty cubits, and they stood on their feet and their faces were inward.

 

"14. And he made a vail of blue and purple, and crimson I fine linen, and wrought cherubims thereon.

 

15. And he made before the house two pillars of thirty five cubits high, and the chapiter that was on the top of EACH of them was five cubits."

 

In verse 11, the wings of the cherubim are said to be twenty cubits long, meaning the united length of the four wings. Again, in verse 13, the wings are given as twenty cubits, but as before, the meaning is the united length of the four wings. In the same way the two pillars are given as thirty and five cubits high, meaning, as in the case of the wings, the united length of the two pillars as they stood in the porch. The language is very precise. Notice: "Two pillars of thirty and five cubits high"--not each, but the two together. And then following immediately this: "And the chapiter that was on the top of each of them was five cubits high." Where is the warrant here for the statement so familiar to us all, namely: "They were each thirty and five cubits in height, adorned with chapiters of five cubits, or forty cubits in all ?"

 

At the first blush, there is a slight discrepancy, for if the pillars were each eighteen cubits high, then would their united length or height have been thirty six cubits instead of thirty-five? Hebrew scholars and other investigators have almost uniformly accounted for this apparent discrepancy as follows: At the joint of the chapiter and pillar, the chapiter overlaps the pillar a one-half cubit, making the united length of the pillars, as measured standing in the porch, appear to be thirty-five cubits. A few others contend that the pillars were sunk into the base or foundation, so that when measured standing in the porch their united height appeared to be thirty-five cubits. It would seem that a one-half cubit lap at the top would be too much, and it is, therefore, probable that both contentions are right, except that the lap at the top was only four or five inches, and the sinking into a socket at the base about the same, making nine inches or a one-half cubit. Recent explorations in the Troad carry this compromise view almost to a demonstration. The Troad, made immortal by Homer's Iliad, contains the city of Assos, lying a short distance north of Smyrna, Asia Minor. Here in 1881-2 J.T. Clarke, in behalf of the Archaeological Institute of America, excavated a large tomb, corresponding in every detail to the tombs of the kings at Jerusalem, and dating from the seventh century B.C., and also a temple contemporaneous with that of Solomon. There is still standing there a doric pillar, sunk into the foundation and held in place by lead poured round the base, much as water mains are now joined. (See reports of the Archaeological Institute of America.) Assuming that Jachin and Boaz were set this like this Assos pillar, then is the apparent discrepancy in the Bible fully accounted for by a column contemporaneous with the Temple of Solomon, and still standing, at Assos.

 

However, the height of Jachin and Boaz is given in three other books of the Bible, and is not mentioned in any other place than as here indicated. The statement is so clear that no explanation or outside reference is needed. Hear and weigh this testimony:

 

FIRST KINGS, VII-15. "For he cast two pillars of brass of eighteen cubits high apiece, and a line of twelve cubits did compass either of them about."

 

SECOND KINGS, XXV-17. "The height of one pillar was eighteen cubits, and the chapiter upon it was brass."

 

JEREMIAH, LII-21 AND 22. "And concerning the pillars, the height of one pillar was eighteen cubits, and a fillet of twelve cubits did compass it, and the thickness thereof was four fingers; it was hollow and a chapiter of brass was upon it; the height of one chapiter was five cubits, with network of pomegranates upon the chapiter round about, all of brass. The second pillar, also, and the pomegranates, were like unto these."

 

CONCLUSION

 

The foregoing Bible records are so precise, each witness so confirming the others, that together they must carry conviction to every one that can believe the evidence of recorded history. But even were there no Bible records, the circumstantial evidence adduced is so strong that the main facts would be apparent. For to the men who could construct such a building as Solomon's Temple must be accorded full and accurate knowledge not alone of the best buildings of their time, but of the best building methods as well. Think of it, here is a building thirty feet wide, ninety feet long, and forty-five feet high, and from the drawings alone its several parts are made to size and shape in the mountains and quarries, and, when assembled, they fit with such perfect accuracy and all is so well done that the building stands four hundred and nineteen years, and no doubt would be standing today had it not been wantonly destroyed in war time. At least contemporaneous buildings are still standing, and the Dome of Rock, on the site of Solomon's Temple, has already stood nearly two thousand years. It would, therefore, be reasonable to conclude that the builders of Solomon's Temple had full knowledge of the temples on the Nile, and no building has ever been found there or elsewhere in which the pillars of the porch were higher than the building. Why then charge the builders of Solomon's Temple with such a blunder ?

 

Again, so well was Solomon's Temple constructed, so excellent architecturally that it was for centuries the type of Grecian architecture, and was many times duplicated in its main architectural features. A few contemporaneous buildings remain to us to this day, as have been shown, at Paestum and other points, and in no case are the pillars of the porch higher than the main building, but in every case are in strict accord with the Bible records of Solomon's Temple, confirming and demonstrating the proposition that Jachin and Boaz were as given, "eighteen cubits high apiece."

 

----o----

 

A little philosophy inclineth a man's mind to atheism, but depth in philosophy bringeth men's minds about to religion. --Bacon.

 

----o----

 

ST. JOHN'S DAY IN HARVEST: 1717

 

BY BRO. SILAS H. SHEPHERD, WISCONSIN

 

It is a custom to celebrate the anniversary of certain events which have, to a great extent, produced results of lasting good. If we were to celebrate the anniversary of all the great events in the history of the world we would have occasion to celebrate early every day of the year; but we limit these celebrations to those nearest our interests.

 

In Freemasonry, St. John's days are, by our customs and usages, set apart as days on which "festival communications" may be held. St. John the Baptist's Day, 1917, is the 200th anniversary of the formation of the Grand Lodge of England, the Grand Lodge from which every regular Grand Lodge either directly or indirectly derives its authority, and we may well celebrate the 200th anniversary with appropriate allusion to the events which then transpired and the conditions which then prevailed.

 

It would be most welcome knowledge to every Masonic student to know just what transpired at the so-called "revival" 200 years ago. We are, however, seriously handicapped in our studies of that important event by having no contemporaneous record of it. The record we depend upon is contained in the second edition of Anderson's "Book of Constitutions" (1738) and reads as follows:

 

"King George I. enter'd London most magnificently on 20 Sept. 1714. And after the Rebellion was over A. D. 1716, the few Lodges at London finding themselves neglected by Sir Christopher Wren, thought fit to cement under a Grand Master as the Centre of Union and Harmony, viz., the Lodges that met,

 

"1. At the Goose and Gridiron Ale house in St. Paul's Church-Yard.

 

"2. At the Crown Ale-house in Parker's-Lane near Drury-Lane.

 

"3. At the Apple-Tree Tavern in Charles-street, Covent-Garden.

 

"4. At the Rummer and Grapes Tavern in Channel-Row, Westminster.

 

"They and some old Brothers met at the said Apple-Tree Tavern, and having put into the Chair the oldest Master Mason (now the Master of a lodge) they constituted themselves a Grand Lodge pro Tempore in Due Form, and forthwith revived the Quarterly Communication of the Officers of Lodges (call'd the Grand Lodge) resolv'd to hold the Annual Assembly and Feast, and then to chuse a Grand Master from among themselves, till they should have the Honor of a Noble Brother at their Head.

 

"Accordingly, on St. John's Baptist's Day, in the 3rd year of King George I., A.D. 1717, the Assembly and Feast of the Free and accepted Masons was held at the foresaid Goose and Gridiron Ale-house.

 

"Before Dinner, the oldest Master Mason (now the Master of a Lodge) in the Chair, proposed a List of proper Candidates; and the Brethren by a Majority of Hands elected Mr. Anthony Sayer, Gentleman, Grand Master of Masons (Mr. Jacob Lamball, Carpenter, Capt. Joseph Elliot, Grand Wardens) who being forthwith invested with the Badges of Office and Power by the said oldest Master, and install'd, was duly congratulated by the Assembly who pay'd him the Homage.

 

"Sayer, Grand Master, commanded the Masters and Wardens of Lodges to meet the Grand Officers every Quarter in Communication, at the Place that he should appoint in his Summons sent by the Tyler."

 

Among the regulations which were adopted at this meeting the most important was, "That the privilege of assembling as Masons, which had been hitherto unlimited, should be vested in certain Lodges or Assemblies of Masons convened in certain places; and that every Lodge to be hereafter convened, except the four old Lodges at that time existing, should be legally authorized to act by a warrant from the Grand Master for the time being, granted to certain individuals by petition, with the consent and approbation of the Grand Lodge in communication; and that without such warrant no Lodge should be hereafter deemed regular or constitutional." This regulation may be considered as the most far-reaching in its effects of any rule that has ever been made by Masons for their government; it is the foundation of OUI present jurisprudence in regard to regularity. It is also of historical importance, as it states that the privilege of assembling had been "hitherto unlimited."

 

Three years after the formation of the Grand Lodge, in 1720, Grand Master Payne compiled the "General Regulations," the 39th of which contained the following: "Every Grand Lodge has an inherent Power and Authority to make new Regulations or to alter these, for the real Benefit of this ancient Fraternity: Provided always that the old Land Marks be carefully preserv'd." This regulation clearly shows a spirit of conformity to a basic law of an ancient Fraternity.

 

The organization of the Grand Lodge in 1717 was called a "revival" by the writers of the 18th and some of the writers of the 19th century, and implicit faith was placed on the statement that Sir Christopher Wren was Grand Master of a Grand Lodge that existed prior to 1717 and that he had neglected the fraternity; but there is no evidence that Wren was even a Mason and therefore none that he was Grand Master and there is great probability that he was not. The "formation" or "organization" of the Grand Lodge of England seems to be a more definite and appropriate expression of what actually happened; for we are told by Anderson that they "constituted themselves a Grand Lodge pro Tempore in due form" as their first act.

 

 This formation or organization of the premier Grand Lodge has been termed a "gigantic blunder" by a deep thinker and learned student of Masonic fundamentals. He believes that the principle of co-operation was subordinate to an "organization." We are sometimes in doubt as to where the happy medium lies, and are inclined to believe we have it in the Freemasonry of today. We know its weakness and its limitations, but they are the weakness and the limitations of the individual and not the Fraternity. Its principles are basically sound and if perverted it is mainly due to two causes, viz: the Masonic politician and the careless investigating committee. Organization is a necessity and where men are associated with each other it is necessary that they give up a certain amount of personal freedom for the greater and more glorious liberty of all. We do not wish to infringe on freedom of thought. The Freemason is, first of all, an intelligent, free moral agent, and, so far as his Freemasonry applies to the building of his own "Temple of Character," he is free to interpret its laws, rules and regulations for himself; but when he associates with others in the work of teaching the neophyte and in the general labors of the Lodge he is subject to self imposed restrictions which he voluntarily assumes.

 

From an historical standpoint the year 1717 is the most important in Masonry. It is the date which divides the laws of Masonry into the ancient customs and usages and the modern regulations, laws and edicts; it also in a great measure divides the known from the unknown, for previous to the formation of the Grand Lodge in 1717 we had but few authentic facts on which we can rely. Brother G. W. Speth, in his splendid "Masonic Curriculum" describes the need of a chart for the use of the Masonic navigator on the sea of Masonic history, and, after giving his opinion of the value of Gould's "History of Freemasonry" as such a chart, says:

 

"We rise from the perusal of this book with one fact tolerably well impressed upon our minds, viz., that in the middle of our ocean lies an island, A. D. 1717, the period at which our Craft underwent a reorganization of some sort; and we are conscious that between this island and our own shores lies a tract which is fairly well mapped out, but that beyond it extends a waste with scarcely a sounding more than approximately indicated, stretching away into the distant past. Our first effort must be to gain a clear insight into this past: we shall not altogether succeed, and we shall possibly never even approach the shore at the other side, although we may be able to fill up many blanks, to discover solid ground here and there, mark the probable flow of the current and take some additional soundings."

 

Brother R.F. Gould in his masterly essay on "Masonic Symbolism" says: "I conceive that there is ground for reasonable conjecture, whether the Symbolism of Masonry, to a considerable portion of which, even at this day, no meaning can be assigned which is entirely satisfactory to an intelligent mind, must not have culminated before the very earliest dawn of its recorded history.' Also that it underwent a gradual process of decay, which was arrested but only at the point we now have it, by passing into the control of the Grand Lodge of England in 1717." Symbolic and traditional knowledge was of great importance to the ancient world and it has been handed down through the centuries, a priceless gift of the past to the present. Many of the most important truths of philosophy survived the dark ages through hermetic, Rosicrucian and Masonic sources; but with the invention of printing and later the popular thought which came with the Reformation, men no longer relied to such an extent on symbols and allegory; printed history replaced oral traditions and the methods of the ancient form of instruction were replaced by ones more adaptable to the conditions of the progressive age which was born with the invention of printing and gradually developed a spirit of moral, political and spiritual freedom which found its most pronounced expression in the English Revolution of 1688. Taine says,* "With the constitution of 1688 a new spirit appears in England. Slowly, gradually, the moral revolution accompanies the social: man changes with the state, in the same sense and for the same causes; character moulds itself to the situation; and little by little, in manners and in literature, we see spring up a serious, reflective, moral spirit, capable of discipline and independence which can alone maintain and give effect to a constitution." Although the reaction of the rule of the sober, long-faced, never-laughing puritan was carried to the opposite extreme and vices seemed to be the most prominent trait of the Englishman of the Revolution and the decades that followed it, there was an inner consciousness of moral responsibility which was so well expressed in the writings of Addison, DeFoe, Pope, Berkeley and others and which eventually found expression in their act as well as their thoughts. Protestant thought was not new thought, but an expression in different form of the Wisdom of the ages. Restraint of action and liberty of thought are the cornerstones of civilization. Freemasonry has been laying these cornerstones in every age and in many lands from time immemorial. The Charge in the 1723 "Book of Constitutions" concerning God and Religion could not have been written until the world was ready to receive it. It was taught by Masonic symbol and allegory from time immemorial, but in 1723 it was given to the world as one of the fundamental principles of the Fraternity.

 

It is my humble opinion that the fundamental principles of Freemasonry have come down to us from a very remote antiquity and have been taught by symbolical, allegorical and at times perhaps by hermetical methods and that we as individual craftsmen are most of us, as yet, only entered apprentices in the full comprehension of Freemasonry and that the Craft in 1717 needed an adjustment to meet the changed condition which society had undergone.

 

That this organization of 1717 was not perfect and that its efforts to unite men of every country, sect and opinion were sometimes fruitless is evidenced by the schisms that have since become a part of Masonic history. These weaknesses are not, however, the weakness of Freemasonry, but the failure of its votaries to apply themselves with freedom, fervency and zeal to the task of subduing their passions and the duty of improving themselves in Masonic knowledge.

 

The Mason who has studied the events bearing on the formation of the Grand Lodge of England in 1717 knows that its foundation was laid in the basic principle of the "Fatherhood of God and the Brotherhood of Man" and he will endeavor to prove to the profane world through his own actions that the Freemason is a builder--a Builder of Character.

 

*Taine's History of English Literature, Chapter 3.

 

 REFERENCES--Hist. of Eng. (Macaulay); Real Hist. of the Rosicrucians (Waite); Hist. of Freemasonry (Gould); Arcane Schools (Yarker); Collected Essays (Gould); Preston's Illustrations; Hist. of Eng. Literature (Taine); Historical Notes on Freemasonry (Baxter); A Masonic Curriculum (Speth); Philosophy of Religion and History (Fairburn).

 

----o----

 

A PLEA FOR ACTION

BY BRO. JOS. C. GREENFIELD, GEORGIA

 

THE American nation is today aflame with patriotic fervor. We are at war with the greatest military nation in the world. The vast majority of the citizens of the United States approve of that war, and irrespective of political affiliations, stand solidly behind the National government in all the steps it has taken and is still taking, to prosecute the conflict to a successful conclusion. Flag raisings, patriotic gatherings, the blare of bands and the marching of armed men, have aroused the people to a height of enthusiasm never before reached.

 

The best blood of the country is flocking to the colors; the training camps for officers are overrun with applications from men of intellect, character and business and financial standing; the hoarded moneys of the people, both rich and poor, have been placed at the disposal of the Government, as evidenced by the tremendous over subscription to the Liberty bond issue; our women have caught the spirit of the times and are cooperating with the food commission, with the Red Cross Movement, and with any and every other agency in which their services can be enlisted.

 

What is the great Masonic fraternity doing as a potential factor in the solving of the problems that the National crisis has pressed to the front?

 

I know many have enlisted, but they did that as American citizens and not as Masons. A few Lodges, and perhaps a Grand Lodge or two have subscribed for some bonds. I have waited expecting that those who control the National Grand bodies would issue a call to labor. But I have waited in vain. Subordinate bodies keep grinding out members of a more or less advanced degree, but the Grand bodies have not made any attempt to use the vast forces at their disposal for any phase of the National good.

 

What can the Craft do? Many things. One of the most important is the moral atmosphere that could be thrown around the various camps. Here at different points, from half a million to two million men will be gathered. These camps will be composed of all kinds of men. The proper surroundings are most important. The public prints have lately been filled with stories of the rotten conditions that have afflicted one of our naval training cantonments. The harpies of the under world flock to such places - they fatten on the bodies and souls of men. Can the Masonic fraternity assume a better work than the correction of these evils ?

 

Can the Supreme Councils of the Southern and Northern Jurisdiction, the Grand Encampment of Knights Templar, the General Grand Chapter and the Imperial Council of the Shrine, do a greater work for the order, for humanity, for America, for God, than keeping clean minds and pure bodies in the men we send out to fight our battles ?

 

It has been reported that one-third of the men in European armies suffer from private diseases. I do not know whether or not this is true. I hope not, but cannot America point out the way to more exalted manhood? The Masonic fraternity should be something more than a Mason-making institution. It should be a man manufactory - and what higher service can it do for the land than safeguarding the men who are offering themselves as food for German cannon.

 

We have existed for hundreds of years. We have performed great charities, and have received full credit for them. We have in a measure taken care of those of the household of faith. But we have never seen the country in the hour of such national need as at present.

 

We are living in perhaps the darkest hour of the world's history and the dawn has not yet appeared. Let the Royal Craft rise to the needs of the hour. Let those whom we have placed in high position, and to whom we have been taught to look for inspiration and leadership, issue a clarion call to action. Do they doubt their right to do so? There are times in the life of an individual and a nation, when old methods must be relegated to the rear and new precedents be set. The duty is upon us and we should rise to the occasion.

 

And just as sure as there is a Divine power controlling and directing all things, just so sure will the rank and file of the craft endorse any steps along these lines, and rallying as a unit to the banner of the Compass and Square, will follow whithersoever it leads, and Masonry will emerge from the conflict purer, better nobler, for its labors for the order, our country and humanity. BUT LET US DO SOMETHING!

 

----o----

 

THE GILD AND YORK RITES

 

By Bro. Charles Hope Merz, Ohio

 

Charles Hope Merz, A.M., M.D., Sandusky, Ohio. Born at Oxford, Ohio, father was Master of the Masonic Lodge there for a number of years; received his education at Miami University, Oxford, afterward graduating from Wooster, Ohio, University in 1883; graduated from the Medical Department of Western Reserve University in 1885; has practiced his profession in Sandusky since that time, his son Charles Merz is Washington correspondent of the New Republic and one of its Editors; Past Master of Science Lodge No. 50; member of Sandusky City Chapter R. A. M., Sandusky City Council R. & S. M., and Erie Commandery K. T.; has written for Masonic Journals for a number of years; author of two brochures that have attracted wide attention--"The House of Solomon" and "The Transition in Masonry"; has lectured extensively before Lodges in various parts of the country; active in Masonic Research, Charter Member of the National Masonic Research Society; Honorary Life Member of the Cincinnati Masonic Library; was Associate Editor of the Bibliophile, Member of the Magian Society of New York; First Master for life of Lodge No. 24, Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers, Leicester, England, he is the American Secretary of this Society; Member of the Lodge of Research Leicester, England; President of the Masonic Library Association and of the Society for Masonic Research, Sandusky, Ohio. Dr. Merz's greatest activity has been along the line of lectures on Masonic Symbolism which have called forth favorable comment wherever they have been heard. He has in preparation two works on Masonic subjects that will appear during the coming winter.

 

THOSE who claim that "Freemasonry, as we know it, is in no wise derived from Operative Free Masonry," are indulging in a belief not only contrary to that of the most advanced Masonic authorities of the day, but one presenting many points insufficiently attested and uncorroborated by documentary or other evidence.

 

To accept for one moment the suggestion that a system so complex and curious and embracing so many have phrases and customs, so many impressive symbols, and ceremonials, cleverly regulated and reduced to system, was framed by a number of individuals met rather to originate such a wondrous system, imposes our credulity. The traces of antiquity are too numerous to be overlooked or ignored.

 

Speculative Freemasonry is defined as "a beautiful item of morals, veiled in allegory and illustrated by symbols." Operative Free Masonry is the practice, by the Craft, of tectonic art--the science of building terms and other important structures, a working in stone, accordance with "the ancient usages and established customs of the Gild or Company." Beyond doubt Operative Free Masonry was originally a Religion and Trade combined--and there was and is a great deal more in Operative Free Masonry than mere work in stone.

 

 Condel, in his "Hole Craft and Fellowship of Mary" throws a great deal of light on Operative Freemasonry. He states that the Worshipful Company of Masons of London was the connecting link between the thic Monastic Architects and the present Society of the alld Accepted Masons. That the Traditional and Oral teachings existing in Britain in the 12th and 13th centuries were preserved by this Company after the downfall of the church in 1530 until 1717. That it is the only demonstrable source by which the old Constitutions of the middle ages reached the Speculative Masons, and that it is only in connection with this Company that any mention of Speculative Masonry is made in London in the 17th century or of any Society meeting for the fostering of Symbolic Masonry.

 

This Worshipful Company of Masons in 1646 underwent an esoteric division into a body of "Accepted" Masons--persons in no way connected with the Craft and Operative or Free Masons. Later the words became synonymous, to distinguish strictly Speculative from Operative Masons. So the Mason's Company may be said to have been in a dual condition--Speculatives and Operatives.

 

As early as 1620, and perhaps earlier, certain members of the Mason's Company met to form a Lodge for Speculative Masonry, and this act, given by the records of the Company, concerning its "accepted members," is the earliest record of 17th century Masonry in England. In 1472, the Company was granted a Coat of Arms, which has served as the foundation for all subsequent corporations connected with Masonry, whether Operative or Speculative. The motto on the Coat of Arms is of the greatest importance. In the original grant, no mention is made of the motto, but since early in 1700 it has been "In the Lord is all our trust"--the motto in use today by the Worshipful Society of Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers. The first Company was known as The Fellowship of Masons, and to this Fellowship the grant was made in 1472, but about 1530 the title was changed to the Company of Free Masons. The Company of Masons of the City of London, in its early days, practiced and was acquainted with all the moral teachings of the Fraternity, and when the Monastic Gilds fell into chaos, the London Company of Masons preserved the ancient traditions of the Gild, and amongst its documents a copy of those MS. traditions, with the object of keeping the old order of things alive, and thus assisted in handing them down to the 17th century Society of Free and Accepted Masons, which revived the old order some time between 1680 and 1700. One thing is very certain; up to about 1700, the Company and Society were hand in hand, but after that date, the connection ended; and there is nothing show that Speculative Masonry had a place in the thought of the members of the Company.

 

For thousands of years Trade Gilds, Castes, Societies, Companies and similar Institutions have been in existence, and in London alone there are some eighty existence at the present day. To carry out its system, each Trade Gild divided its members and also its methods into grades or degrees, and the officers and workmen were instructed in that particular portion of the Art or Craft which belonged to the respective degree of which they were members. Consequently it will be evident that to obtain the full knowledge of any trade, a person must begin as an Apprentice in the low grade and, by skill and attention to duty, gradually work up to be a Master or chief ruler of his Gild. The number of grades or degrees varied according to the practical requirements of the trade; but in each instance, it followed that if a young man desired to work in any of the trades, he must belong to the Trade Gild, as the members, would neither teach nor work with an outsider.

 

An analysis of the "Compositions" of fifteen trades, ranging from the year 1400 to 1700, including the Weavers, Glovers, Brewers, Tailors, Joiners, Carpenters, Goldsmiths, Smiths, Pewterers, Plumbers, Glaziers, Painters, Cutlers, Musicians, Stationers, Bookbinders, Basket-makers, and the Bricklayers, Tilers, Wallers, Plaisterers and Paviors, shows that an Aprenticeship was common to all. Many of them had an obligation binding the members to the "Society, Brotherhood, Fraternity and Company," and protecting the trade and esoteric secrets. A number of them used Apprentice Indenture papers, and had chests with three locks and keys. They were not to disclose the secrets of the Company nor were they to slander or misuse one another. These fraternities that met at various places, when the plate was brought out of the three locked chest, and the clerk sat at the table with the books of the Gild, all sworn men to do loyally and honorably and keep the secrets of the fraternity--there was something more than the spirit of a trade protection Society to animate their doings. None had repaired to tavern or tippling house on Sunday or holiday during the time to divine service: none said to another "Thou lyest" or "Art false." A Gild of Operative Free Masons still exists, as does the Mason's Company of London.

 

In all the Ancient Charges there is evidence of the commencement of moral teachings and of secret signs. The Regius MS. (1390) recommends implicit truth. The Harleian MS. (1670) mentions "several words and signs of a Free Mason to be Revealed," which may be communicated to no one "except to the Masters and Fellows of the said Society of Free Masons, so help me God." Here followeth the worthy and godly oath of Masons. The MS. by King Henry VI says, "some Maconnes are not so virtuous as some other menne, but for the moste parte they be more gude than they would be if they were not Maconnes."

 

In the 17th century or earlier, private gentlemen and Army Officers began to be admitted as members of the Society of Free Masons in England and Scotland-- John Boswell, Esq., was a member of St. Mary's Chapel Lodge, Edinburgh, in 1600. Robert Morey, Quarter Master General of the Scottish Army, was made a Mason at Newcastle in 1641. Elias Ashmole, the Antiquarian, and Col. Henry Mainwaring were made Masons at Warrington in 1646. Morey was a Scotch Covenanter, Ashmole was a Royalist and Mainwaring was a Parliamentarian. In 1647 Dr. Wm. Maxwell joined the Lodge at Edinburgh. The minutes of St. Mary's Chapel Lodge record that Boswell attested his "mark" at the meeting on June 8, 1600. The Earls of Cassilis and Eglington were initiated in the Lodge of Kilwinning in 1670.

 

The full title of the existing Society of Operative Free Masons is, The Worshipful Society of Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers. The Rough Masons and Wallers are inferior Craftsmen, doing rougher work than that done by Free Masons. They are not Fellows of the Lodges of Free Masons, but may be regarded as Associates, having ceremonies of their own. They are regarded as "scabblers" and their work is not "in course." They are allowed to enter the First Degree or Apprentice stone yard, but not the Second or Fellows yard.

 

The Slaters, Paviors, Plaisterers and Bricklayers (known as the Tilers and Bricklayers), are also three separate and distinct Companies. Lambert, in his "Two Thousand Years of Gild Life," gives the history of the Fraternity of Bricklayers, Tilers, Wallers, Plaisterers and Pavers of the City of Hull. The Ordinances held by this Fraternity, 1598, are very interesting. They had One Warden and two Searchers, to be chosen "yearlie, for ever upon mondaie Sennitt after Sainte James daie the apostle." They were to show reverence towards "the worshipfull of the towne." Secrets of the town were not to be disclosed. Reverence to be shown toward the Warden. The Warden and Searchers not to be misused in words or deeds. One brother shall not "in anie wise misuse another in words." Absence from meetings and at the "hower" appointed was forbidden. Not to be absent from the election nor from the election dinner. Not to "lawe out" with another. The Warden was not to "forbeare any man offending." Servants were to learne good manners and resorte to divine service. Secrets of the brotherhoode were not to be opened or disclosed. No apprentice to be taken for less time than seven years. Not allowed two apprentices at once. None to "resorte to the; ale-house nor cardes in time of their worke." None to do any "worke before he have ended his first worke." None to be free unless serving seven yeares. To resort to the "buriall of anie brother dieinge." Indentures to be inrolled.

 

The title, Worshipful Society of Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers, composed of so many distinct trades is at first sight surprising, but on investigation it will be found that it was not an uncommon state of affairs in the 17th century. In Kendall, in 1667, the 12th Trade Company comprised Free Masons, Rough Masons,