The Builder Magazine

February 1919 - Volume V - Number 2

 

"LES FREE MASSONS" - A RARE MASONIC PLATE

BY BRO. CHARLES C. HUNT, DEPUTY GRAND SECRETARY, IOWA

THE PLATE entitled "Les Free Massons," used as the frontispiece in this issue, is quite a rarity and has occasioned considerable curiosity and disputation. It is made from one of the original impressions which is preserved in the Iowa Masonic Library at Cedar Rapids. The plate was published in 1733-35 in connection with a list of lodges of the Society "des Massons Libres," edited by Pine, himself a Freemason, and dedicated to Weymouth, then Grand Master of England, whose arms appear in the print.

 

The portrait of Sir Richard Steele in the medallion above the tavern signs, and beneath the Weymouth arms, would seem to indicate him as a member of the Fraternity, yet this has been denied by later writers.

 

Mr. Richard Steele, familiarly known as "Dick" Steele, afterwards created Sir Richard Steele by Queen Anne, was noted as a "man about town" and a close observer of everything transpiring in London in his day. He was a contributor to the "Tatler" and mentions the subject of Freemasonry incidentally by alluding to "certain coteries of idle fellows who rail at woman-kind and have their signs and tokens like Free Masons."

 

Steele was an author of some repute, publishing a volume of dramatic works, 1723, containing plays written by him as early as 1714; "Theatre and Anti-Theatre," republished 1791; two volumes of "Epistolary Correspondence," reprinted in 1787; "Account of the State of the Roman Catholic Religion throughout the World," 1715. His connection with the Fraternity has been affirmed by some writers who mention him as a "Free Mason of the York Rite, or Ancient Masons." It would seem somewhat evident that Sir Richard was a Mason and a "good fellow," his portrait being so closely allied with the "Tavern Signs," representing the places of meeting of the Craft.

 

This same plate appears also in Picart's Ceremonies, of 1736-37, a very rare work published in seven large folio volumes, of which the Grand Lodge of Iowa has a complete set.

 

Brother Speth, in writing of this rare plate, says:

 

"It represents in the foreground the Worshipful Master, his Wardens and Brethren, all in the costume of the early part of the last century; beyond them stretches a table in the shape of a square, and behind this table rises a high panelled wainscoting. The panel is divided into 129 smaller squares, on each of which appears a number, the copy of a tavern sign, and the name of the tavern in question. . . . . The plate is valuable as showing us the Masonic costume of the period, and curious as suggesting that Sir Richard Steele must have been a Freemason. It is indeed our only evidence on that point as, although many expressions in his writings might be held to confirm such a view, we have no record in lodge minutes, or members' lists, that such was the case.

 

"Picart's ceremonies was published in many editions at various times and places, and in more than one language, and I believe all of them originally contained the plate in question, although the book is oftener met without it, some Masonic collector having evidently taken it out. In many of the later editions the plate is reversed, and the numbers of the lodges run from right to left instead of from left to right."

 

The Transactions of the Lodge Quatuor Coronati, as well as several rare Masonic works have referred to this plate as one of the rare Masonic plates of the day and it has proved of much interest to the Masonic student.

 

 ----o----

 

WAS WILLIAM SHAKESPEARE A FREEMASON?

 

BY BRO. ROBERT I. CLEGG, NEW YORK

 

A few pertinent paragraphs from the great Bard, bearing on words and phrases in common use among the Craft:

 

"Put on two leather jerkins and aprons." -2 Henry IV., 2: 190.

 

"They will put on two of your jerkins and aprons." -2 Henry IV., II, 4:18.

 

"Here, Robin, an I die, I give thee my apron." -2 Henry VI., II, 3:75.

 

"The nobility think scorn to go in leather aprons." -2 Henry VI., II, 2:14.

 

"Hold up, you sluts, your aprons mountant." -Timothy of Athens, IV, 3:135.

 

"A carpenter--where is thy leather apron and thy rule?" - Julius Caesar I, 1:7.

 

"Mechanic slaves with greasy aprons, rules and hammers." - Antony and Cleopatra, V, 2:210.

 

"He will line your apron with gold." -Pericles, IV, 6:64.

 

"You have made good work, you and your apron." - Coriolanus, IV, 6:96.

 

"Being then appointed Master of this design." -Tempest, I, 2:163.

 

"The singing Masons, building roofs of gold." -Henry V., I, 2:98.

 

"What is he that builds stronger than either Mason?" - Henry V., I, 47.

 

"Who builds stronger than the Mason?" -Henry V., I, 57.

 

"Creaking my shoes on plain Masonry." -All's Well That Ends Well, II, 1:31.

 

"You shall see him in the triple pillar of the world." -Antony and Cleopatra, I, 1:12.

 

"And set it down with gold on lasting pillars."al"> 

"And set it down with gold on lasting pillars." -Tempest, V, 1 :208.

 

"And call them pillars that will stand to us." - 3 Henry VI., II, 3:87.

 

"He is not our Craft's Master." -2 Henry IV., III, 2 :297.

 

"Wooing poor craftsmen." -Richard II., I, 4:28.

 

THE ABOVE very interesting compilation appeared in the March, 1918, issue of the Rob Morris Bulletin, the bright publication of Rob Morris Lodge, Denver, Colorado, and is of course the production of its able editor, Henry F. Evans. One cannot but wish that our excellent brother had had the space and time to elaborate his article at such length and skill as his sound Masonic knowledge and literary capacity fully warranted. Then indeed we should have the more nearly arrived at a solution of the really knotty question behind the references he has patiently assembled and which but whet our curiosity to a keener edge. There is no present intention to offer a complete answer to the query. At the best we can but carry forward the inquiry a short stage or two but we shall feel quite content if we attract attention to the problem.

 

We are also denied the satisfaction of going thoroughly and definitely into explanations. This cannot be done in print. The reader must read between the lines. He must make his own references. If his remembrance of ritual is hazy and incomplete there is but one remedy, get the co-operation of some well-informed Mason, or better still, take the article over to the lodge and read it to the brethren. Their reaction will help. There is wisdom in the counsel of many.

 

Neither shall we on the present occasion delve into the peculiarities, political or otherwise, of the Elizabethan era. We have pointed out on another opportunity the Craft relation of the gilds and their pageantry and we shall curb our temptation to go deeply into Shakespeare's acquaintance with the trades and their customs. To take but the single instance, William Blades has put on record so many allusions to the one trade, printing, that Shakespeare might from the testimony of his literary output be set down not unfairly as an exponent of that calling.

 

How much did he know of Freemasonry ? We may perhaps meet the inquiry by submitting such evidence as shows what he knew of things and of practices that especially concern Freemasons. Obviously these can be but fragmentary and merely suggestive.

 

Clarence tells us of King Edward's mysticism in these terms:

 

"Hearkens after prophecies and dreams;

And from the cross-row plucks the letter G."

- Richard III, I, 1.

 

One might infer that the allusion is to some means of divination, forecasting the future, as the term "cross-row" is to be found explained as meaning the alphabet. Sometimes the alphabet was accompanied with a cross in the old primers or was arranged in the form of a cross as a token of good luck. But the choice of the letter "G" is significant.

 

Falstaff's death gives in a word by Mistress Quickly, "chrisom child," "Henry V.," II, 3, a striking comparison. Knowing the fullness of the reference the Freemason can with Shakespeare see the larger vision. For the child when christened was given a white garment and annointed with oil, the while was said the following prayer, "Receive this white, pure and holy vestment, which thou shalt wear before the tribunal of our Lord Jesus Christ, that thou mayest inherit eternal life. Amen." After the member of the Craft has thought over the Apron lectures of Brothers Strobo and Shaver, and also conned over the color allusion by Stowe, "Chronicles of London," to the gifts of the godfathers of "christening shirts with little bands and cuffs, wrought either with silk or blue thread," he will see no doubt what Shakespeare saw, the dying of an old man like unto an innocent child, as one wearing and deserving the purity badge of an Entered Apprentice, "went away an it had been any chrisom child."

 

Praise to excess is often spoken of as if it were laid on with a trowel. So does Shakespeare speak of it with reference to that very working tool of the Craft, see "As You Like It," I, 2.

 

Our friend and brother, the great Pythagoras, was by no means unknown to Shakespeare who mentions him by name and alludes familiarly to the theories associated with his school of philosophy. For example:

 

"To hold opinion with Pythagoras

That souls of animals infuse themselves

Into the trunks of men."

- Merchant of Venice, IV, 1.

 

Another instance is in "Twelfth Night," IV, 2:

 

"What is the opinion of Pythagoras concerning wild fowl?"

"That the soul of our grandam might haply inhabit a bird."

 

Transmigration of souls is elsewhere mentioned by Shakespeare, as in the "Tempest," IV, 1, and in "Hamlet," IV, 5. That beautiful if fanciful -certainly not unscientific-idea, "the music of the spheres," was  also Pythagorian and well-known to Shakespeare. Thus it is said in the "Merchant of Venice," V, 1,

 

"There's not the smallest orb which thou beholdest,

But in his motion like an angel sings."

 

Does Shakespeare allude to the North? Yes, he deems it the place of darkness and of evil. He mentions a devil assigned to the north. The spirits, "I Henry VI.," V, 3, are sought "Under the lordly monarch of the north." See also "I Henry IV.," II, 4, and the "Merry Wives of Windsor," II, 2.

 

There is a noteworthy passage in "King John," IV, 2:

 

"And when they talk of him they shake their heads

And whisper one another in the ear;

And he that speaks doth gripe the hearer's wrist,

Whilst he that hears makes fearful action,

With wrinkled brows, with nods, with rolling eyes."

 

The sight of the open hand, as in the outstretched hand when extending it to clasp that of a presumed friendly acquaintance or raising the hand when taking an oath in a court of law or elsewhere or when elevating the hand in giving a military salute or answering one, all these and similar acts had a wider meaning in the days of Shakespeare than is even now known to many of the profane. Then it was not uncommon to brand criminals or otherwise maim or mutilate them. The word "stigma" means such an effect as if burned deeply by fire. Just as the mutilated criminal showed that those in authority had branded him noticeably to the end that the beholders could never mistake him for one unrestrained and unrestricted, free of birth and will, so the person born deformed or accidently so was deemed thus crippled or defaced by the will of God to designate his evil nature. Accordingly in "Richard III.," I, 8, the hunchbacked Duke is called:

 

"Thou elfish-marked, abortive, rooting hog!

Thou that was sealed in thy nativity,

The slave of nature, and the son of hell."

 

Bacon, about the same period, and by the way we will not here venture into a discussion of the true authorship of the plays of Shakespeare, but Bacon refers to the deformity of the body accompanying a perversion of the mind. Thus, agrees Shakespeare,

 

"A fellow by the hand of nature mark'd,

Quoted, and signed, to do a deed of shame."

- King John, n, 2.

 

"And the blots of nature's hand

Shall not in their issue stand;

Never mole, hare-lip, nor scar,

Nor mark prodigious, such as are

Despised in infancy."

- Midsummer Night's Dream, V, 1.

 

"But thou art neither like thy sire nor dam;

But like a foul misshapen stigmatic

Mark'd by the destinies to be avoided

As venom toads, or lizards' dreadful stings."

- 3 Henry VI., II, 2.

 

Probably an allusion to the branding by a heated crown is indicated by the words in "Richard III.," IV,  1. Assuredly there is some ground for the belief that some regicides, notably the Earl of Athol executed for the murder of James I. of Scotland, were tortured with a circlet of hot iron around the head. Note the passage:

 

"O, would to God that the inclusive verge

Of golden metal, that must round my brow,

Were red-hot steel, to sear me to the brain."

 

There is a classic story of the tree that revealed to Aeneas the murder of Polydorus in discovering the grave of the one so patiently sought. The account is to be found in Virgil or Dryden's translation of that author, III, 22. Shakespeare seems quite familiar with it. Thus in "Macbeth," III, 4, referring lo the fact that murder will out, we are told,

 

"It will have blood; they say, blood will have blood;

Stones have been known to move, and trees to speak;

Augurs and understood relations have

By magot-pies and choughs and rocks brought forth

The secret'st man of blood."

 

The symbolism of the glove is all but lost among Freemasons, not so in the days of Shakespeare. There was a time when the giving of a pair of gloves to the newly-made Mason was as significant as was the bestowal of anything else. Not infrequently a second pair of gloves was given the new member to be in turn transmitted to the one he loved best of the opposite sex. Today the Freemason is mainly accustomed to the white gloves as an appropriate emblem of mourning to be worn at a Masonic funeral or as adding a touch of Masonic uniform or "clothing" at any other ceremonial of a public character. Shakespeare refers to the gloves as a favor to be exchanged freely by friends but when once acquired and worn it could only be demanded as the act of an enemy. For instance,

 

"Give me any gage of thine, and I will wear it in my bonnet; then if ever thou darest acknowledge it, I will make it my quarrel."

"Here's my glove; give me another of thine."

"There."

"This will I also wear in my cap; if ever thou come to me and say, after tomorrow, 'This is my glove,' by this hand, I will take thee a box on the ear."

- Henry V., IV, 1.

 

Appropriately enough from a Masonic point of view where the glove has equal weight with the apron in symbolism, Shakespeare calls it "honor's pawn," and a "token of honor," as may be seen by an examination of "Richard II.," I, 1; "Richard II.," IV, 1; "Timon of Athens," V, 4.

 

We are taught as Masons that the form of a lodge is oblong; its length from east to west, in breadth from north to south, as high as heaven, and as deep as from the surface to the center. Thus are we shown the universality of Freemasonry and that a Mason's charity should be equally extensive. But the expressions must sound strange to the young Freemason, much more strange than they would would have been to the ears of Shakespeare. He uses east to west in the same limitless fashion thus:

 

"O heaven, that such companions thou'ldst unfold,

And put in every honest hand a whip

To lash the rascals naked through the world

Even from the east to the west!"

- Othello, IV, 2.

 

And as to the center, pray consider the following,

 

"As true as steel, as plantage to the moon,

As sun to day, as turtle to her mate,

As iron to adamant, as earth to the center."

- Troilus and Cressida, III, 2.

 

There is also the claim of the self-confident Polonius who says,

 

"I will find

Where truth is hid, though it were hid indeed

Within the center."

- Hamlet, II, 2.

 

While dealing to some extent with the points of the compass we must not overlook the location of graves upon which there is an interesting note in Tylor's "Primitive Culture," vol. 2, page 423. He says,

 

"It is not to late and isolated fancy, but to the carrying on of ancient and widespread solar ideas, that we trace the well known legend that the body of Christ was laid with the head toward the west, thus looking eastward, and the Christian usage of digging graves east and west, which prevailed through medieval times, and is not yet forgotten."

 

He also quotes an old work to the effect that the the laying of the head to the west was for the purpose that the dead should rise looking toward the east. Did Shakespeare know of this centuries-old belief ? He did, as may be seen from the following, relative to the burial of the dead,

 

'Nay, Cadwal, we must lay his head to the east;

My father has a reason for't."

- Cymbeline, IV, 2.

 

On many occasions we have called attention to the punishment by drowning, the tying of the culprit to a stake at low water and then leaving the body there for at least the period of a couple of tides. Around this old English treatment of criminals grew up certain expressions and superstitions of the liveliest interest to we Freemasons. They are duly noted by Shakespeare. Thus of a rascal in the "Tempest," I, 1, it is said,

 

"Would thou might'st lie drowning

The washing of ten tides."

 

And in the "Midsummer Night's Dream," III, 2, we find,

 

"Damned spirits all,

That in cross-ways and floods have burial."

 

Falstaff's death is said to have been

 

"Even at the turning o' the tide."

- Henry V., II, 3.

 

and in the passing of the king in "2 Henry IV.," 4, is thus

recorded by Shakespeare,

 

"The river hath thrice flow'd, no ebb between;

And the old folk, times doting chronicles,

Say it did so a little time before

That our great grandsire, Edward sick'd and died."

 

Of symbolism we have a wealth of references, too many for easy selection. In mere allusion to numbers there is too large a choice as the mention of significant numerals is extensive. Threes, sevens and nines are noted as of special importance by Shakespeare, as truly they are to all Freemasons. In fact he has put into the mouth of Falstaff, "Merry Wives of Windsor," V, 1, an explanation with which we may conclude this compilation,

 

"They say there is divinity in odd numbers,

Either in nativity, chance or death."

 

Of the symbolism of numbers much is taught in Freemasonry. Three, five, seven, nine, and their multiples are frequently met. All have a pertinent significance for the persevering student of the message shown and conveyed by symbolism. Among the manifold references it is well to reread in this connection the information to be found in the Mackey-Hughan Encyclopedia, Hastings' Dictionary of the Bible (the article on "Number"), and Morals and Dogma (pages 548 et seq).

 

Was Shakespeare aware of the peculiar associations that these particular numbers have for many if indeed not all of us ? It is very likely that he was so informed. The obvious fact that these numbers are uneven was not unnoticed by him. Nay, he goes further and speaks of odd numbers in a way indicating his acquaintance with the beliefs that had grown around them through the ages of mankind's infancy and mental growth. Thus,

 

"They say there is a divinity in odd numbers, either in

nativity,-chance, or death."

- Merry Wives of Windsor, V, 1.

 

So magical was the impression of odd numbers that Shakespeare to the better suggest the uncanny he puts into the mouth of a witch the two words "one" and "three" where four is meant.

 

"Thrice and once the hedge-pig whined."

- Macbeth, IV, 1.

 

In this he had classic authority for his guide. But there is another example of very considerable interest from our point of view. This is in the promise made by Cade to Dick, the butcher of Ashford. Butchers in the reign of Elizabeth were forbidden to sell during Lent unless by dispensation. Cade therefore makes a double promise, to lengthen Lent and also grant a very unusual permission to kill. The number in the promise could have obviously been one thing as another were it not for the deeper meaning associated with the odd number.

 

"Therefore, thus will I reward thee - the Lent shall be as long again as it is; and thou shalt have a license to kill for a hundred lacking ane."

- 2 Henry VI, IV, 3.

 

There are instances where the uses of the expression has indeed become so fixed a custom and habit in our conversation that the symbolism and strength of lore is no longer noted by us. Yet even here it is well worth the notice that Shakespeare prefers to employ an odd number where with equal ease he might have used something else. As,

 

"Threescore and ten I can remember well:

Within the volume of which time I have seen

Hours dreadful and things strange: but this sore night

Hath trifled former knowings."

- Macbeth, II, 3.

 

Shakespeare has also reproduced an old charm or spell that may have been employed as an agency against attacks of nightmare. Here it is as will be seen the mention of a number is in both cases to an odd one.

 

"Saint Withold footed thrice the old wold;

He met the night-mare, and her nine-fold;

Bid her alight

And troth her plight,

And, aroint thee, witch, aroint thee!"

- King Lear, III, 4.

 

----o----

 

"FREEMASONRY IN AMERICA PRIOR TO 1750"

 

BY BRO. A.G. PITTS, SECRETARY PALESTINE LODGE, MICHIGAN

 

FREEMASONRY in America prior to 1750" by Brother Melvin M. Johnson, Past Grand Master of Massachusetts, is a book of the kind that used to characterize Masonry. The author, to maintain his thesis, relies especially upon the easy device of ascribing to former generations the ideas of the present. Such a device is not only easy but especially likely to be successful in Masonry. The average Mason is only too ready to believe that the laws and customs of Masonry were the same in 1730 as they are today.

 

The especial duty of the National Masonic Research Society is to study the changes in these laws and customs, to emphasize the fact that they have changed, and to prevent Masonic literature from falling back into the condition it was when Hallam wrote:

 

"The curious subject of Freemasonry has unfortunately been treated of only by panegryists and caluminators, both equally mendacious."

 

This was said in 1856. Soon after arose the new school including the Quatuor Coronati group--Hughan, Gould, Chetwode-Crawley, Speth and the rest, who adopted and steadfastly pursued the rigorous methods of modern historians. The most striking illustration of the effect of this reform upon the profane world and of the new respect for the Craft which the latter thereupon acquired is found in a comparison of the articles under the heading "Freemasonry" in the ninth and in the eleventh (latest) edition of the Encyclopedia Britannica. The contemptuous tone of the ninth edition is well known and has been often referred to. The eleventh edition gives space to an article of extraordinary merit and of extraordinary length.

 

Past Grand Master Johnson's thesis is that Massachusetts has every kind of priority in the history of "Freemasonry in America Prior to 1750." The first lodge in Boston was of 1733. But there was a lodge at Philadelphia as early as 1730 and even a Grand Lodge. How is he to secure priority for Boston in respect to these matters ?

 

He does it by heaping injurious epithets upon the Philadelphia brethren. Witness the following sample:

 

"1721 June 24. On this day the Mother Grand Lodge of the Masonic world, that at London, adopted a regulation quoted under '1700' supra. This has ever since been the law forbidding the formation of a lodge without a Grand Master's Warrant.

 

"This Mother Grand Lodge then had jurisdiction over the new world and every regular and duly constituted lodge which existed in America during the period with which we are dealing derived its authority directly or indirectly therefrom. At least from the public promulgation of this rule (1723) every lodge which met in the colonies without the required authority (and there were doubtless a number of them) was irregular and not entitled to Masonic recognition. All such came under the second paragraph of said Regulation VIII. Clandestine and irregularly made Masons were no more entitled to Masonic recognition in the eighteenth century than they are now in the twentieth century. The so-called lodges in the colonies, therefore meeting without warrant in those early days are no part of legitimate Masonic history until they 'humbled themselves' as did the Masons of Pennsylvania when in 1734 they applied for and received recognition from Provincial Grand Master Price 1734-6. Until then, under the law quoted they were 'rebels.' And never in any phase of the life of the world have rebels obtained the right of legitimacy unless the rebellion was successful. In dealing with questions of precedence, primacy is to be accorded to regularity, and obedience to law is to be preferred to violation thereof."

 

Section VIII upon which so much is based, was adopted by the first Grand Lodge not later than 1723 since it is found in the constitutions printed in that year. The statement is there made that the regulations then first printed were adopted June 24; 1721. Maybe there were, but we have no authority for the claim but the statement of Rev. James Anderson and we have learned not to accept any statement of his unless verified.

 

Here is Section VIII:

 

"VIII. No set or number of brethren shall withdraw or separate themselves from the lodge in which they were made brethren or were afterward admitted members, unless the lodge becomes too numerous; nor even then, without a dispensation from the Grand Master or his deputy: and when they are thus separated, they must immediately join themselves to such other lodge as they shall like best, with the unanimous consent of that other lodge to which they go (as above regulated) or else they must obtain the Grand Master's warrant to join in forming a new lodge.

 

"If any set or number of Masons shall take upon themselves to form a lodge without the Grand Master's warrant the regular lodges are not to countenance them nor own them as fair brethren and duly formed, nor approve of their action and deeds; but must treat them as rebels, until they humble themselves as the Grand Master shall in his prudence direct, and until he approve of them by his warrant, which must be signified to the other lodges as the custom is when a new lodge is to be registered in the list of lodges."

 

If the Grand Lodge which adopted Regulation VIII had undertaken to legislate for Masonry everywhere we should have many questions to ask as to where they got the authority to do so. But we are spared this inquiry for these regulations are expressly entitled "for the use of the lodges in and about London and Westminster."

 

Regulation III, printed at the same time, requires each lodge to keep a list of all the lodges "in town." Regulation XII provides that the Grand Lodge consists of the Masters and Wardens of all the regular particular lodges upon record. If this be of world-wide application and lodges not regular are irregular or clandestine then the Grand Lodge of London and Westminster meant to so characterize the scores of lodges in Scotland, in Ireland and in England outside the capital. We shall see if that was its intention.

 

Regulation XIII provides that apprentices must be admitted Masters and Fellow Craft only in Grand Lodge. Regulation XX that the Grand Master shall visit all the lodges "about town" during his Mastership. Regulation XXII that the brethren of all the lodges "in and about London and Westminster" shall meet at an annual communication and feast. Regulation XXXIX that no new regulation can be adopted except by vote of a majority of all the brethren present at the annual grand feast including "Even the youngest Entered Apprentice." All this points irresistibly to the idea of a local Grand Lodge, not one for all the world.

 

There follows a "postscript" giving the manner of constituting a new lodge which is by the Grand Master present in person. After that an "approbation" certifying that the regulations were adopted with the "consent of the brethren and fellows in and about the cities of London and Westminster" and ordering that they be received in every particular lodge "under our cognizance."

 

The truth is that the first Grand Lodge was formed to be a Grand Lodge for the four lodges which formed it and with no idea of territorial jurisdiction whatever. It is most curious to trace the growth of the idea of exclusive territorial jurisdiction until it reaches its full stature (as it has done in America alone) when it appears as the doctrine that there must be one Grand Lodge for each political State and only one and that any lodge in that State which does not hold of the established Grand Lodge of that State is ipso facto clandestine. Nowhere in the world is there so perfect an illustration of the dictum of Past Grand Master Simons (in his "Masonic Jurisprudence") that it is human nature to encroach. Brother Simons also laid down in emphatic language the duty of Freemasons to resist the never-ending, successive encroachments of Grand Lodge. Since his time the encroachments have gone on until now what he enjoined as a duty has become a crime and even the repetition of his injunction to resist is a Masonic crime.

 

This is the significance of the present inquiry. The question of precedency between Massachusetts and Pennsylvania is of little consequence. What is of the utmost consequence is to put the theory of Grand Lodge absolutism in its proper place. And a contribution can be made to this work by a study of the origin of Grand Lodges. The Grand Lodge of 1717 was successful beyond all expectation. Organized by and for four lodges it began almost at once to be joined by the other lodges of London and soon by those of Westminster. Already in 1723, as we have seen, it is powerful enough to enjoin upon its lodges a refusal to recognize any new lodge formed from among Masons under its authority without the authority of its Grand officers. But up to that time the Masons under its authority were only those who were members of its lodges.

 

In 1724 it takes the second step; it ordains "that no new lodge in or near London without it be regularly constituted, be countenanced by the Grand Lodge, nor the Master or Wardens be admitted at the Grand Lodge." (Gould's History of Freemasonry, American Edition, Vol. III, p. 127.)

 

This is the first appearance of territorial jurisdiction.

 

It is significant that in quoting this in the second edition of the Constitutions published in 1738 Anderson omits the words "in or near London." This interested omission is the measure of the extent of encroachment between 1724 and 1738.

 

At a later meeting in 1724, also, it was ordered that "if any brethren shall meet irregularly and shall make Masons at any place within ten miles of London the persons present at the making (the new brethren excepted) shall not be admitted even as visitors into any regular lodge whatsoever, unless they come and make such submission to the Grand Master and (Grand Lodge as they shall think fit to impose upon them." (Gould, Vol. III, p. 129.)

 

As in the last preceding quotation the boldface words indicate an omission made by Anderson in the Constitutions of 1738.

 

Now we are in position to understand what the Grand Lodge of 1717 understood by its characterization of certain brothers as "rebels" in Regulation VIII. Philadelphia was not "in or near London" and it was not "within ten miles of London." But, allowing the Grand Lodge all the authority it claimed, it did not even claim to control Masonry outside those territorial limits.

 

It may be remarked in passing that there is evidence that, at least as late as 1726, in the words of Brother Gould, "the 'beneficent despotism' which arose out of the unconditional surrender of their inherent privileges by four private lodges, was not submitted to without resistance by the Craft at large. (Gould, Vol. III, p. 133.)

 

In other words, even as far as we have got in 1726, we find that the pretensions of the Grand Lodge are treated with contempt "in and near London" and it is again to be noted that this article leaves aside the very large question--the enormous question--how did it come that four lodges could make new laws which should be binding upon Masons who never belonged to any of the four ? But having asked the question it will not delay us much to give the answer. By assumption and encroachment only.

 

But up to 1734 and much later we can, for our present purpose, admit the validity of every law that they passed leaving this question aside. It was many years before they ever claimed jurisdiction over all England even, and they never claimed any jurisdiction over Scotland or Ireland and they never claimed exclusive jurisdiction over the colonies and other parts of the world.

 

In 1725 the regulation allowing the making of Fellowcrafts and Masters at Grand Lodge only was repealed. This marks the fact that the Grand Lodge had begun to secure the adherence of lodges more than ten miles from London. In 1727 Provincial Grand Masters were first appointed. In 1729 lodges were constituted in Bengal and at Gibraltar and in 1729 a lodge at Madrid was received. In 1730 a Provincial Grand Master was appointed for New York, New Jersey and Pennsylvania.

 

Upon this Brother Johnson remarks:

 

"The issuance of this deputation, however, establishes three facts, viz:

 

"1. The then jurisdiction of the Grand Lodge of England over these colonies.

 

"2. That regular and duly constituted lodges could exist in the colonies only through the authority of a Provincial Grand Master appointed by the Grand Master of England.

 

"3. That no one else had authority to establish lodges in Pennsylvania, New York or New Jersey until at least after June 24, 1732, the end of the term of the deputation.

 

"The establishment of lodges in Pennsylvania during the term of Coxe's deputation and without his sanction was therefore irregular and in direct contravention of his authority. (Gould, Vol. IV, p. 362.)"

 

That reference to "Gould, Vol. IV" is startling. If Gould said anything like that we have to revise the opinion we have had of Gould for thirty years.

 

But be reassured "Gould, Vol. IV," is a reference to that pirated edition of Gould which stands for all time as a monument to American Masonry and a new demonstration of the evil effect of extravagant pretensions. American Masonry, since it makes an excessive parade of brotherly love, of rectitude and the like, might be expected to steal the life work of Masonry's most distinguished scholar, allowing him to die in poverty leaving his aged wife unprovided for. This we did--we Americans. Fifty cents a set on the copies of Gould's History sold in America would have made him comfortable and free from anxiety in his old age. He did not get a cent. Every American Mason that owns or uses the American edition of Gould's History owes Mrs. Gould a dollar.

 

This by the way. Perhaps an apology is due for such a digression. All that it was necessary to say is this: Volume IV of Gould's History, after page 300, is the American addition to the History and "Gould, Vol. IV, p. 362," is one of the precious pages which P.G.M. Drummond contributed.

 

But let us go back a little. In 1725 we find a Grand Lodge at Dublin showing signs of having been in existence for some time. In 1726 a Grand Lodge was organized for Munster probably by a single lodge. In 1728 this Grand Lodge adopted regulations, the tenth of which required each lodge to provide itself with a copy of the Constitutions printed at London in 1723. Upon these regulations as a whole, Bro. Chetwode-Crawley remarks:

 

"We have the same restrictions on jurisdiction as were current in the Grand Lodge of England. The provisions were only for constituted lodges within easy reach. Caementaria Hibernica Fas. I."

 

We find a Grand Lodge at Dublin in 1729 and in 1730 it published a book of Constitutions which is a copy of Anderson's Constitutions of 1723. Thus that famous Regulation VIII is almost precisely the same as already quoted above. In XXII "Dublin" takes the place of "London and Westminster."

 

If the Grand Lodge of London by its Constitution and regulations of 1723 was assuming jurisdiction over the whole Craft then the Grand Lodge at Dublin was making the identical claim in publishing its identical constitution and regulations of 1730 and these two Grand Lodges were rivals and enemies. As a matter of fact Lord Kingston was Grand Master of both Grand Lodges in succession--of the Grand Lodge at London in 1729, and of that at Dublin and that at Munster (at the same time) in 1731. As a matter of fact the Grand Lodges of Munster and of Dublin had not yet thought of being Grand Lodges for any territory or of being other than Grand Lodges for their own lodges wherever located, and the Grand Lodge of London was only just beginning to have such thoughts. Lord Kingston, while Grand Master of both Munster and Dublin in 1731, constituted a lodge at Mitchelstown (near Cork in Munster) which held under the Grand Lodge of Dublin.

 

Thus Ireland narrowly escaped coming under a system like that of Germany today where there are six Grand Lodges no one of which has or claims any exclusive territorial jurisdiction whatsoever. Undoubtedly to that extent the German usage represents the original form and idea of Grand Lodges. It is amusing to reflect that some of our Western Grand Lodges have made this adherence to the original form of Masonry ground for denying recognition of German Grand Lodges at all.

 

The next Grand Lodge to be noticed is that organized at York in 1725, of course in imitation of the one at London. Again we find them adopting the regulations published by the Grand Lodge of London in 1723. Under date of July 6, 1726, we find the Grand Lodge of York expelling a Wm. Scourfield for making Masons "without the consent of the Grand Master contrary to Article VIII." The conclusion is irresistible that the Grand Lodge at York accepted the authority and force of the regulations of 1723, applying them to its own locality as the Grand Lodge of London applied them to London and Westminster and as the Grand Lodge at Philadelphia applied them to Philadelphia.

 

Now let this be repeated so that it will be clearly understood.

 

In 1730 there were four Grand Lodges with identical regulations. Each Grand Lodge has its Regulation VIII. Each then was forbidding the formation of lodges without its Grand Master's warrant. Was the Grand Lodge of York, then, forbidding the organization of new lodges at London or at Belfast or at Cork? Of course not. Was it assuming exclusive jurisdiction over the whole Craft? Of course not. How shallow then to claim that the Grand Lodge at London was doing so. And how careless (?) to overlook the fact, which stares us in the face, that these regulations are entitled regulations for the lodges of London and Westminster.

 

In 1736 the Grand Lodge of Scotland was organized. Not fewer than 100 lodges were invited to take part and thirty-three accepted the invitation. Melrose did not join until 1891, and Kilwinning in 1744 resumed her independency and also her status as a Grand Lodge and continued to grant charters for seventy years thereafter.

 

Finally in 1723 another Grand Lodge was organized at London which proceeded to make itself "legitimate," according to the test laid down by Past Grand Master Johnson, by becoming "successful." As soon as it had made good its footing it was recognized by the Grand Lodges of Ireland and of Scotland and of York. Says Dr. Chetwode-Crawley:

 

"Toward the close of the century the Grand Lodge of the Moderns (the one founded in 1717) stood isolated among English-speaking Grand Lodges. Even in the Colonies, where it had been first to plant lodges, the more democratic organization of the Antients, aided by the ubiquitous Military Lodges, in which Ireland had such a preponderance, rapidly and surely won its way to acceptance. It has been generally found more convenient to ignore this isolation, than to accept the conclusions that must be drawn from it.      Caementaria Hibernica Fas. II."

 

It is notorious that the union of 1813 between the Grand Lodge of 1717 and that of 1753 was a surrender on the part of the older sister and to a large degree an admission that the younger had run her out of the field.

 

It is extraordinary but not at all inexplicable that never in this country has justice been done to the Grand Lodge of Antients, that never has its history been truthfully written. It is extraordinary because it is our real progenitor. The part of the Grand Lodge of Moderns in the establishment of Masonry in this country is negligible. Where the latter did succeed in establishing Masonry it was nearly always sooner or later supplanted by Masonry which originated with the Grand Lodge of Antients or with her affiliates, the Grand Lodges of Scotland and of Ireland.

 

It is not inexplicable because the history of this Grand Lodge is most annoying to certain Masonic Grand Lodge authorities.

 

A Mason writing Masonic history, with no axe to grind and no thesis to maintain, could write of the origin of the Grand Lodge of Antients very simply and naturally. It has been hushed up and covered up and made complicated because no one dared tell the truth and take the odium.

 

In 1751 the Grand Lodge of England had made much progress toward establishing the doctrine that it owned the territory over which it had undertaken to establish exclusive jurisdiction. Its claim was modest at its greatest extent. It did not claim, as do American Grand Lodges, that its exclusive jurisdiction was necessarily co-extensive with the jurisdiction of the political state. There was no Kingdom of England in 1751, nor in 1717. The political state was the Kingdom of Great Britain. England was no more a separate state at either date than is the upper peninsula of Michigan (which probably ought to have a separate Grand Lodge) today. No more a separate state than are those counties which formerly comprised the two separate jurisdictions of Oklahoma and Indian Territory, each of which formerly had its separate Grand Lodge, which Grand Lodges assumed that when the political divisions were united they also must hasten to unite.

 

But the first Grand Lodge did want to own England. Then arose a rival Grand Lodge which called itself the Grand Lodge of Antients, claiming the right to occupy the same territory and by making its claim good it forever destroyed the doctrine that any Grand Lodge can own any territory and forever established the opposite doctrine that a Grand Lodge, being the creature of lodges, cannot be given by those lodges what they themselves do not possess, that is to say, exclusive jurisdiction over any territory whatsoever. What they do possess and what they can grant is jurisdiction over their own members only.

 

Now we can go to work, we Americans, those of us that do not hold and would not accept office in any Grand Lodge, and rewrite American Masonic history giving its proper place to the Grand Lodge of Antients in that history. We can take down James Anderson from his pedestal and set up Lawrence Dermott in his place. Especially we can put Masonic jurisprudence upon a rational basis. It is miles from having one now.

 

Let us have no more talk about the "Mother" Grand Lodge. What P.G.M. Johnson means by that and what we have long understood by it he expresses when he says (by implication) that every lodge in the world derives its authority directly or indirectly therefrom.

 

The three Grand Lodges in Ireland none of them derived in any way or in any sense from the Grand Lodge of 1717. All three were organized by lodges composed wholly or for the most part of Masons who had never owed or paid allegiance to the premier Grand Lodge. The same is true still more emphatically of the Grand Lodges at York. True beyond any possible question or limitation of the Grand Lodge of Scotland. And when we come to the Grand Lodge of Antients there is no evidence that it is not true of it also. It has suited the purpose of the authorities to represent it as founded by rebels and seceders. The burden of proof is on them. They cannot produce any.

 

It is the Grand Lodge of Scotland, the Grand Lodge of Ireland, and the Grand Lodge of Antients that spread Freemasonry over the earth and especially over this continent. They are our mothers. We are all anxious to read a history of "Freemasonry Prior to 1800" written from this standpoint. Let some one write it. Not even the present writer knows how it would read.

 

It may be the fault of my method but only now I am ready to go back to my latest quotation from Brother Johnson and to complete my reply to it.

 

He makes the statement, it will be remembered, that no one had authority to establish lodges in Pennsylvania, etc., except by authority of the Grand Lodge of London.

 

This statement is so extraordinary that it is even doubtful what he means by it. It has never been seriously questioned but the Grand Lodges of England, Ireland and Scotland had concurrent jurisdiction over the colonies and all over the world outside the British Isles. The whole history of the early American Grand Lodges is a history of the English, Irish and Scottish lodges uniting to organize a Grand Lodge. Massachusetts herself derives from Scotland as much as from England, and Scotland is, of course, not derived from England. To this day there is no question of the right of any Grand Lodge to organize lodges in any country which has no Grand Lodge and it is understood that Massachusetts has chartered lodges for China.

 

To be sure the Grand Lodge of Scotland did not exist in 1730-32. But there were two Grand Lodges in Ireland and one of them became very active in chartering lodges in foreign parts. Whether it chartered any prior to 1732 it is not worth while to inquire for it certainly had the right to do so as much then as at any later time. It is not likely that the Philadelphia Lodge had any warrant or other express authority any more than did those that organized the Grand Lodges at London, at Cork, at Dublin, at York and in Scotland. Why they needed any, any more than did those other lodges, it is impossible for any candid person to understand. They also had the same right to organize a Grand Lodge that the other lodges had. No one would have questioned it in those days. The Grand Lodge at London had got no farther than "ten miles from London." If the Masons of Ireland could organize a Grand Lodge in 1730, and those of Scotland could organize one in 1736 why, in the name of sense, could not the Masons of Philadelphia organize one in 1732? As late as 1738 the Grand Lodge at London recognizes the regularity of the Grand Lodge at York, bracketing it with the Grand Lodges of Ireland, Scotland and Italy. See the "Constitutions" of that date.

 

It is most probable that the Masonry of Philadelphia was of Irish origin in some way. Dr. Chetwode Crawley has pointed out that the Penns were Irish Masons as early as the days of the Grand Lodge of Munster. This is not the evidence relied upon, however. What is relied upon is the language of Dr. Benjamin Franklin's letter to Henry Price at Boston, dated Nov. 28, 1734, in which he asks for a "charter."

 

Now at that time the only Grand Lodge that knew anything about charters was the Grand Lodge of Ireland. From Ireland they were adopted by the Grand Lodge of Antients in 1753 and the oldest Grand Lodge began to use them in 1757.

 

What Brother Price granted to Brother Franklin we do not know and especially we do not know and have grave reason to doubt that Franklin, if he received anything, accepted it and acted upon it. What he asked for was a charter for a Grand Lodge. Past Grand Master Johnson quotes with great exultation a Philadelphia newspaper of March 20 to 27, 1735, which states that at a Grand Lodge held at Boston, Feb. 21, Grand Master Price appointed Benjamin Franklin Provincial Grand Master for the Province of Pennsylvania.

 

Now of course Brother Price was himself only a Provincial Grand Master and had no power to appoint a Provincial Grand Master. That, however, is only an attempt to write like Brother Johnson. What Masonic authorities may lawfully do and what they actually undertook to do in the early days are two very different questions. But Past Grand Master Drummond asserts that "the record shows" that what Brother Price sent was a deputation to hold a lodge at Philadelphia under the Provincial Grand Lodge of Boston. Is he wrong? As a matter of fact there is no record. Referring to the newspaper item Brother Johnson says:

 

"We are now for the first time, in possession of the date of Franklin's appointment."

 

If the newspaper is his only authority it does not prove much. We know that the Grand Lodge at Philadelphia continued as a Grand Lodge at least until 1741. Also that what Brother Franklin asked for was a charter "confirming the brethren of Pennsylvania in the privileges they at present enjoy of holding annually their Grand Lodge, choosing their Grand Master, Wardens and other officers who may manage all affairs relating to the brethren here with full power and authority, according to the customs and usages of Masons, the said Grand Master of Pennsylvania only yielding his chair when the Grand Master of all America shall be in place."          (Gould, Vol. IV, p. 236.)

 

This is that "humbling themselves" on the part of the Pennsylvania "rebels" to which Brother Johnson refers in our first quotation from him. He is easily satisfied.

 

As has been said the question of precedency between Pennsylvania and Massachusetts is of little consequence. It is to be hoped that there will be found in the present inquiry license to examine the question whether the modern doctrine as to the absolute and unlimited power of Grand Lodges is a doctrine necessary or useful.

 

It may be readily admitted that greater authority should be given to Masonic government than it had yet acquired in 1734. The evil of the looseness of these days appears from Brother Franklin's famous letter to Brother Price. He fears the establishment of a rival (and cheap) Masonry in Philadelphia which will discredit the institution and he believes that the sanction of some authority from Great Britain will add weight to his Grand Lodge.

 

It is proper, perhaps, that every Grand Lodge should enforce exclusive control over the territory it occupies if it can. This does not alter the fact that the methods adopted in many cases in the history of American Masonry have been most uncharitable, unfraternal and disgraceful and such as would not have been adopted if we had known the whole truth about the origin of Grand Lodge authority. Nor does it alter the fact that such exclusive jurisdiction has not been found necessary in other countries. Nor the fact that we are at liberty to consider a different organization of the Freemasonry of the United States. One could be found which would add to instead of diminishing the power, influence and prestige of the Craft.

 

There is another consideration which is important. The glory of Freemasonry is her great men. Says Carlyle:

 

"I say great men are still admirable! I say there is at bottom, nothing else admirable! No nobler feeling than this of admiration for one higher than himself dwells in the breast of man. It is to this hour, and at all hours, the vivifying influence in man's life."

 

Benjamin Franklin ought to be one of our Masonic heroes--second in this country to Washington alone. Nevertheless if it were true that he was an irregular or clandestine Mason, if it were true that he would act illegally for the sake of the petty vanity of writing himself Grand Master, if he was a "rebel" and a self-confessed rebel who made "humble submission" as such, then let the truth be told. In writing history historical truth is above everything. But none of these things are true.

 

Among the seven or eight Grand Lodges first organized none is more regular than Benjamin Franklin's. This is the conclusion of Brothers Hughan and Gould. Everyone should read what they have to say about it, especially Brother Gould. See the American Edition of his great history at page 241 of Vol. IV.

 

Of all the founders of early Grand Lodges the greatest name is Benjamin Franklin. Of all the early Grand Masters the greatest name is Benjamin Franklin. The glory of furnishing this name to Freemasonry belongs to us all. If Massachusetts cares nothing for this the rest of us ought to.

 

Let us protest against vilifying and blackening him without cause.

 

----o----

 

MASONIC RESEARCH WORK IN IOWA

 

REPORT OF GRAND LODGE COMMITTEE ON MASONIC RESEARCH

 

A number of Grand Lodges employ Research Committees to stimulate Masonic study among their members. It is believed that those interested in the work of these Committees, in Study Clubs, and Masonic research generally, will find something worth while in the report of the Masonic Research Committee of the Grand Lodge of Iowa, submitted to and adopted by the Grand Lodge at its Annual Communication at Ottumwa last June.

 

Those who may desire further information concerning the work of this Committee are advised to write Brother C.C. Hunt, Deputy Grand Secretary, Cedar Rapids, Iowa.

 

THE COMMITTEE on Masonic Research in coming before you with a report for another year is impressed more than ever with the greatness of the work. We have often heard the adage "Eternal vigilance is the price of Liberty." Let us add a corollary to that truth "Unceasing diligence is the price of progress." As a boatman rowing against the stream begins to go back the moment he stops rowing, so as Masons we are striving to gain the heights of truth where the horizon of our life is widened, our minds enlarged, our sympathies broadened, our souls uplifted and our affections deepened, must continue rowing against the current of indolence, indifference and procrastination, if we would not allow ourselves to drift back to the lowlands of ignorance, narrowness and selfishness. Your Committee has had to contend against these currents during the past year, but we are glad to say that progress has been made and that we are on higher ground than we were a year ago. The Clipping Bureau, the Traveling Libraries, Masonic Lectures, Study Clubs, distribution of papers and pamphlets, about which we reported a year ago, have continued to give good results.

 

CLIPPING BUREAU

 

For instance, material for the Clipping Bureau is more than double what it was then, and we hope to double it again during the coming year. Thousands of short articles on different Masonic topics have been clipped from magazines and arranged according to subjects which will be loaned to anyone requesting them. Many members who have been asked to give a short talk or address on some Masonic subject on various occasions have been able to receive valuable assistance from this material. We hope during the coming year to issue a catalog of articles on hand. We can here simply say briefly that the clippings are divided into about 60 subjects and placed in letter files with one or more letter files to each subject.

 

TRAVELING LIBRARIES AND BOOKS LOANED

 

Your Committee has found these libraries very valuable in assisting lodges in taking up courses of reading and study. As stated so often by your Grand Secretary, these libraries are furnished by the Grand Lodge Library and are put up in two size cases of respectively one and two shelves each. These libraries are loaned to any lodge requesting them for a period of ninety days. Where a lodge is making a study of some particular subject of Masonry we have attempted to supply them with library books on that particular subject.

 

In addition to the Traveling Libraries, a large number of individual books have been loaned for these purposes. Several duplicate volumes of standard works have been procured. One or more copies of each are always out on their mission to make man better, wiser and consequently happier.

 

Some time ago our M. W. Grand Master, Brother John W. Barry, prepared two lectures, one on the "Story of Old Glory," a history of our flag with special reference to Masonic activities in its design and adoption, and one on "The Pillars," the latter being a piece of Masonic research of unusual scholarly thoroughness. These two lectures proved of such value that sets of lantern slides were made to accompany them. These slides with a copy of the lecture, are now being loaned to such lodges or individuals as may care to use them.

 

BROTHER BARRY'S LECTURES

 

The demand for them has been continuous during the year and has extended beyond the confines of our own state. Requests for these lectures have come from the Atlantic and the Pacific, Alaska and from Canada. When these lectures were not in use by our own members we have been glad to supply this demand in other states. We make no charge except the payment of transportation both ways. It is gratifying to know that the lectures are doing a useful work and that the brethren are finding them interesting. The Obelisk lecture has been given in several lodges in and around Washington; D.C., and is now at New York to be given in one of the large lodges of Brooklyn. Reports from the brother who gave the lecture in these lodges indicate that it was very well received and great interest manifested, and from this interest several new members were added to the National Masonic Research Society. "The Story of Old Glory" continues to be the popular lecture and we wish that every lodge in the State could arrange to give it some time during the coming year.

 

SCHOOLS OF INSTRUCTION

 

The Grand Lodge Schools of Instruction, especially the general schools, are continually growing in interest each year and this year the attendance and interest shown has been greater than ever. The indefatigable efforts of the Board of Custodians and members to impart instruction in the ritualistic work cannot be too highly commended and it is gratifying to know that the Craft appreciates these efforts and are each year taking an increased interest in such instruction. In these days when so much is said about parrot Masons, we are glad to say that the experience at these schools proves that in this State at least, the term is not applicable to those who are striving to become masters of the ritual so that they can dot all the i's and cross all the t's to become not only word perfect but letter perfect. If the ritual has no meaning for them whence this desire of persevering labor to master its every word to its minutest detail. Men do not spend time and energy to acquire that which has no meaning to them and the schools have demonstrated that those who are most diligent in mastering the letter of the ritual are also most eager to understand its spirit.

 

The general schools this year were held at Oelwem, Sheldon, Shenandoah, Davenport and Grinnell. Each school lasted three days with ritualistic instruction during the day and actual work in the evening of two of the days. The evening of the second day, however, each school was in charge of the Research Committee and devoted to the explanation of the symbolism and practical application of the ritual which had been studied. Particular attention was paid this year to the work of the Third Degree and able, explanatory lectures were given by Brothers Naboth Osborne, of Burlington, and George Williams of Newton. Brother Osborne addressed the schools at Oelwein and Davenport and Brother Williams at the three other schools. The address at each place was over an hour in length Though it came at the end of a very strenuous day the attention paid throughout the entire lecture was very close and marked, nor did the brethren hasten to leave the hall when the lecture closed. A representative of the Research Committee was present at each school and at the close of the lecture invited questions from the brethren present. The invitation was accepted and all kinds of questions asked, proving beyond questior the deep interest that the brethren are taking in the practical application of the ritual to their every day life.

 

Mention was made both in the lectures and in the questions and discussions that the principles of Masonry are at stake in the world war in which our country is now engaged. In being true to our government we are fighting for the protection of the principles of brotherly love, relief and truth which are the very tenets of our professions as Masons. The relations of Masonry to the war, however, will be covered by the report of the Loyalty Committee and need be given only this incidental mention here.

 

In addition to the lectures given at the Schools of Instruction the lodges themselves have arranged for others to be given in their own community on the same or kindred topics. We do not know how many have been thus given but information has been received of several given by Brothers Robert D. Graham, of Denver, Colo., Robert Tipton, of Williamsburg, Iowa, and Brothers John A. Marquis and Chas. W. Flint, presidents of Coe and Cornell Colleges respectively.

 

THE NATIONAL MASONIC RESEARCH SOCIETY

 

Notwithstanding the fact that a large majority of the members of the fraternity find their time largely taken up with war work of various kinds, interest in the work of the National Masonic Research Society continues to grow and the membership to gradually increase. Since our last Annual Communication a number of our sister Grand Jurisdictions have appointed committees on Masonic Research and Education and recommended the adoption of the Society's "Bulletin Course of Masonic Study" in the subordinate lodges of their jurisdictions. Letters recently sent out to all Iowa Masters by Grand Master Barry and your Committee on Masonic Research urging that the lodges of this jurisdiction take up the study plan as part of their monthly meetings for the purpose of educating their members in the meaning of our ceremonies and symbols, have resulted in committees for this purpose being appointed in some forty lodges, in addition to those in which the plan has already been put into effect during the past few months. In response to the call from other states, Brother Haywood attended two meetings and gave an illustration of a Study Club meeting in each. On the evening of January 16th, at St. Paul, the Grand Lodge of Minnesota was turned into a Study Club and as a result the movement was endorsed by the Grand Lodge. In Chicago, April 12th, under the auspices of the Masonic Employment Bureau, a meeting was held at which representatives from a large number of Chicago lodges were present. Brother Schoonover addressed the meeting and then it was turned into a Study Club which lasted for two hours and those present expressed themselves highly pleased with it. The outline followed in these two States was the same as in Iowa and while the ritualistic work of the American lodges, on which the study outline of the Research Society is founded, differs in many respects from that of foreign countries, yet the fundamentals are the same and the installments in THE BUILDER are being used as the subjects for reading and discussion in the monthly meetings of lodges and Study Clubs in far-off New Zealand, in the West Indies, in the Philippine Islands, and even in England, the home of many lodges of Masonic Research. Our Canadian brethren are not behind their American brothers in Masonic educational work, there having been scores of Canadian lodges that have become interested in the study movement during the past year whose members have affiliated with the National Masonic Research Society.

 

Many Study Clubs have been formed by our soldier brethren in the cantonments located in different parts of the country, and even among the Masons now at the front in France. In these clubs the Study papers and questions thereon which are appearing in the monthly issues of THE BUILDER are being used as a basis for discussion. Even one of our large battleships has its own Masonic Study Club which meets regularly and is largely and enthusiastically attended by the officers and enlisted men who are members of the Craft.

 

PAMPHLETS DISTRIBUTED

 

Brother Haywood has written a book on Masonic Symbolism, which we hope will be soon published. Its purpose is to present the subject in simple language and at the same time adapt it to the Masonic student. As it is especially designed for lodges and Study Clubs, the Committee overruled Bro. Haywood's objection and published two selections from it for distribution to the lodges in pamphlet form. The pamphlet has been widely distributed and favorably commented on.

 

Inasmuch as the present world war is drawing the people of England, France and America closer together and the Masons of this country are asking themselves why they should not be brothers in Masonry as well as brothers in arms, and some of the Grand Lodges have deemed the subject of sufficient importance to convene in special session to consider it, we thought it a proper subject of Masonic Research for our lodges to consider. We have, therefore, printed and distributed a paper on the subject of Masonic recognition, showing the way in which our brethren "over the seas" are beginning to consider the subject. Whether the views expressed in either of these papers are accepted or not is of minor importance. If we have awakened thought and aroused discussion which will lead to a better understanding of the subject treated, the work will not have been in vain.

 

During the coming year we hope to furnish to the lodges three lectures on the Symbolism of the Three Degrees, by Oliver Day Street, of Guntersville, Ala. These lectures have been delivered before the Pythagoras Club of Birmingham, and before various lodges where they have aroused great interest and established their value in throwing more light on our ritualistic work.

 

THE BUILDER

 

We cannot close this report without calling attention to THE BUILDER, which is the organ of the Committee. We cannot begin to tell you of the wealth of valuable material to be found in each number of this publication. Its Study Club talks and discussions - its question box - its correspondence department - its fraternal forum - its book reviews - its jurisprudence studies - its papers on symbolism, Masonic Law and Philosophy - its poems, lectures and papers covering every phase of Masonry give it a value far in excess of the small annual membership fee in the National Masonic Research Society.

 

You say you have no time to read; no time to study; that your life is so full of work to be done, with duties to be attended to that something must be neglected and therefore you cannot take time to read Masonic publications or spend any time in study. Know ye not that time spent in oiling the machine and keeping it in proper condition is not lost time? Did you ever hear of the kingdom that was lost for want of a horseshoe nail ? If you would improve yourself in Masonry, take a little time each day to read some of the good things continually offered in our Masonic papers and magazines. As the time spent by the youth in school is not wasted time so it is true that the odd moments spent by the mature man in thoughtful reading is time well spent.

 

Let us so plant

 

"That seeds of truth and love may grow,

And flowers of generous virtue blow.

And sweet it is the growth to trace,

Of worth, of intellect, of grace,

And lead it on from hour to hour,

To ripen into perfect flower."

 

----o----

 

Example is the school of mankind, and they will learn at no other. - Burke.

 

----o----

 

CORRESPONDENCE CIRCLE BULLETIN -- No. 25

 

Edited by Bro. H. L. Haywood

 

THE BULLETIN COURSE OF MASONIC STUDY FOR MONTHLY LODGE MEETINGS AND STUDY CLUBS

 

FOUNDATION OF THE COURSE

 

THE Course of Study has for its foundation two sources of Masonic information: THE BUILDER and Mackey's Encyclopedia. In another paragraph is explained how the references to former issues of THE BUILDER and to Mackey's Encyclopedia may be worked up as supplemental papers to exactly fit into each installment of the Course with the papers by Brother Haywood.

 

MAIN OUTLINE:

 

The Course is divided into five principal divisions which are in

turn subdivided, as is shown below:

 

Division I. Ceremonial Masonry.

 

A. The Work of the Lodge.

B. The Lodge and the Candidate.

C. First Steps.

D. Second Steps.

E. Third Steps.

 

Division II. Symbolical Masonry.

A. Clothing.

B. Working Tools.

C. Furniture.

D. Architecture.

E. Geometry.

F. Signs.

G. Words.

H. Grips.

 

Division III. Philosophical Masonry.

A. Foundations.

B. Virtues.

C. Ethics.

D. Religious Aspect.

E. The Quest.

F. Mysticism.

G. The Secret Doctrine.

 

Division IV. Legislative Masonry.

 

A. The Grand Lodge.

1. Ancient Constitutions.

2. Codes of Law.

3. Grand Lodge Practices.

4. Relationship to Constituent Lodges.

5. Official Duties and Prerogatives.

 

B. The Constituent Lodge.

1. Organization.

2. Qualifications of Candidates.

3. Initiation, Passing and Raising.

4. Visitation.

5. Change of Membership.

 

Division V. Historical Masonry.

 

A. The Mysteries--Earliest Masonic Light.

B. Studies of Rites--Masonry in the Making.

C. Contributions to Lodge Characteristics.

D. National Masonry.

E. Parallel Peculiarities in Lodge Study.

F. Feminine Masonry.

G. Masonic Alphabets.

H. Historical Manuscripts of the Craft.

I. Biographical Masonry.

J. Philological Masonry--Study of Significant Words.

 

THE MONTHLY INSTALLMENTS

 

Each month we are presenting a paper written by Brother Haywood, who is following the foregoing outline. We are now in "First Steps" of Ceremonial Masonry. There will be twelve monthly papers under this particular subdivision. On page two, preceding each installment, will be given a list of questions to be used by the chairman of the Committee during the study period which will bring out every point touched upon in the paper.

 

Whenever possible we shall reprint in the Correspondence Circle Bulletin articles from other sources which have a direct bearing upon the particular subject covered by Brother Haywood in his monthly paper. These articles should be used as supplemental papers in addition to those prepared by the members from the monthly list of references. Much valuable material that would otherwise possibly never come to the attention of many of our members will thus be presented.

 

The monthly installments of the Course appearing in the Correspondence Circle Bulletin should be used one month later than their appearance. If this is done the Committee will have opportunity to arrange their programs several weeks in advance of the meetings and the brethren who are members of the National Masonic Research Society will be better enabled to enter into the discussions after they have read over and studied the installment in THE BUILDER.

 

REFERENCES FOR SUPPLEMENTAL PAPERS

 

Immediately preceding each of Brother Haywood's monthly papers in the Correspondence Circle Bulletin will be found a list of references to THE BUILDER and Mackey's Encyclopedia. These references are pertinent to the paper and will either enlarge upon many of the points touched upon or bring out new points for reading and discussion. They should be assigned by the Committee to different brethren who may compile papers of their own from the material thus to be found, or in many instances the articles themselves or extracts therefrom may be read directly from the originals. The latter method may be followed when the members may not feel able to compile original papers, or when the original may be deemed appropriate without any alterations or additions.

 

HOW TO ORGANIZE FOR AND CONDUCT THE STUDY MEETINGS

 

The lodge should select a "Research Committee" preferably of three "live" members. The study meetings should be held once a month, either at a special meeting of the lodge called for the purpose, or at a regular meeting at which no business (except the lodge routine) should be transacted--all possible time to be given to the study period.

 

After the lodge has been opened and all routine business disposed of, the Master should turn the lodge over to the Chairman of the Research Committee. This Committee should be fully prepared in advance on the subject for the evening. All members to whom references for supplemental papers have been assigned should be prepared with their papers and should also have a comprehensive grasp of Brother Haywood's paper.

 

PROGRAM FOR STUDY MEETINGS

 

1. Reading of the first section of Brother Haywood's paper and the supplemental papers thereto.

 

(Suggestion: While these papers are being read the members of the lodge should make notes of any points they may wish to discuss or inquire into when the discussion is opened. Tabs or slips of paper similar to those used in elections should be distributed among the members for this purpose at the opening of the study period.)

 

2. Discussion of the above.

 

3. The subsequent sections of Brother Haywood's paper and the supplemental papers should then be taken up, one at a time, and disposed of in the same manner. 4. Question Box.

 

MAKE THE "QUESTION BOX" THE FEATURE OF YOUR MEETINGS

 

Invite questions from any and all brethren present. Let them understand that these meetings are for their particular benefit and get them into the habit of asking all the questions they may think of. Every one of the papers read will suggest questions as to facts and meanings which may not perhaps be actually covered at all in the paper. If at the time these questions are propounded no one can answer them, SEND THEM IN TO US. All the reference material we have will be gone through in an endeavor to supply a satisfactory answer. In fact we are prepared to make special research when called upon, and will usually be able to give answers within a day or two. Please remember, too, that the great Library of the Grand Lodge of Iowa is only a few miles away, and, by order of the Trustees of the Grand Lodge, the Grand Secretary places it at our disposal on any query raised by any member of the Society.

 

FURTHER INFORMATION

 

The foregoing information should enable local Committees to conduct their lodge study meetings with success. However we shall welcome all inquiries and communications from interested brethren concerning any phase of the plan that is not entirely clear to them, and the services of our Study Club Department are at the command of our members, lodge and study club committees at all times.

 

 QUESTIONS ON "A REVIEW OF FIRST STEPS"

 

"Re-view" means to take a view again; it suggests that one may overlook something the first time he looks at a thing: Masonry is so full of truths, as well as truth, that such reviews are always fruitful. Do you keep "reviewing" your own experiences during initiation?

 

What does "apprentice" mean ? What is the profane world, according to Masonic speech ? Can you think of any other word than "Obedience" which would best sum up the First degree? If so, what? Tell how obedience is needed in learning anything, in entering any sphere of life. Is Obedience the same as blind credulity ? slavery?

 

II Of what does the candidate divest himself ? Why? What does the divestment symbolize ? What is the real preparation demanded by Masonry? Did you so prepare yourself before seek admission? What is the difference between a "Mason" and a "member" ?

 

III In what sense is initiation a "new birth" ? How do you enter into any department of life? a business? a profession? Is the newcomer always like a babe in his helplessness and ignorance ? What do the pillars at the door symbolize ? Why ? How would you define Masonry?

 

IV How do we know that there are Powers more than human ? How can we come into relationship with those Divine Powers? Do you really believe in prayer? What is prayer? Is it asking for things or is it an attempt to get into a right relationship with God? Is prayer for the lodge room only, or for the whole Masonic life ? What does the altar symbolize ? What is the meaning of circumambulation ? Do we practice truth in our every day life ? How ? Why ? Can you give illustrations ? What obstructions did the candidate encounter ? What did they stand for ? How do you get over obstructions in your home life ? your business or professional life ? How does the Masonic manner of getting over them teach you how always to get over them ?

 

V What does the East mean? What is Masonic light? How is it found? How does a man "approach the east" in getting an education? What is an obligation? What do the penalties signify? What are the actual penalties for violating Masonic obligations? What does the cable tow stand for? Why is it removed ?

 

VI What are the Great Lights of Masonry ? The Lesser Lights ? Do you really try to live in those Lights every day? How can we discover what is God's Will ? What are the laws of brotherhood? How do you make yourself known to strange brethren ? What are the uses of signs, etc?

 

VII What does the apron stand for ? Why is it nobler than any other badge? Do you really believe that service and labor are the noblest of things ? Why does the Northeast Corner signify self-sacrifice? Explain the uses of the Working Tools.

 

SUPPLEMENTAL REFERENCES

 

THE BUILDER:  Altar, The, May 1918 C. C. B.  Approaching the East, April 1918 C. C. B.  Apron, The, November 1918 C. C. B.  Circumambulation, The Rite of, March 1918 C. C. B.  Entrance and Reception, January 1918 C. C. B.  Lights, The, September 1918 C. C. B.  Northeast Corner, The, December 1918 C. C. B.  Obligation, The, June 1918 C. C. B.  Prayer, February 1918 C. C. B.  Preparation, Physical and Mental, December 1917 C. C. B.  Signs, October 1918 C. C. B.  Salutation, Rite of, October 1918 C. C. B.  Tokens, October 1918 C. C. B.  Tools, Working, January 1919 C. C. B.  Words, October 1918 C. C. B.  Working Tools, January 1919 C. C. B.

 

FIRST STEPS By Bro. H.L. Haywood, Iowa

 

PART XII - A REVIEW OF FIRST STEPS

 

 IN OUR previous studies we have traversed those subjects which spring naturally from a study of a Mason's first steps; every lesson has been a more or less detailed analysis of the structure and meaning of each important division of the ritual insofar as a candidate comes to know it at the beginning, and there is now no more to be said about those matters until we have completed the full circle and are ready to reapproach the study of the first steps from a new point of view. It will be well, however, before undertaking our studies of second steps to pause for a telescopic review of the ground hitherto covered lest we forget the fundamental principles of the first steps through too great attention to details; with a summary in our minds we shall be all the better equipped for that which will be hereafter.

 

In the First degree the candidate is always the Apprentice, that is, the beginner, or learner, the untrained youth (metaphorically, at least) taking his first lessons in the sublime art of life as that art is shadowed forth through our ritual. He has come from the darkness, Masonically speaking, of the profane world; he has humbly requested the privilege of birth into the world of Masonic light. Knowing nothing of that world he has been compelled to trust himself to the hands of trusted guides whom he has, for the most part, followed with implicit obedience; the entire degree, from a certain high standpoint, is nothing other than a lesson to teach him the necessity of thus learning from others. The watchword of the degree may be described as Obedience.

 

II Before coming into the life Masonic the candidate was made to strip himself of that which indicated his adherence to the non-Masonic life; he was brought into the lodge in a manner designed to teach him one of his first lessons the fundamental democracy of the Order. He was also asked to prepare himself in mind and spirit, and certain questions were asked to make sure that such preparation had been made. Inasmuch as the Craft seeks to make Masons rather than members, great care was taken to see that he was coming with the purpose to take Masonry seriously; to undertake a greater matter with the right motive, that is half the victory of achievement, and all possible means were utilized to see that the Learner came in the right spirit. There was a certain order in this procedure and in all that followed which it is not lawful to divulge but it is possible to recall certain salient features in his initiatory experiences; the reader will reassemble such things according to his memory of his own candidacy.

 

III The brethren met him at the portals in the persons of their trusted representatives, and through those representatives, assured themselves that he had made application for admission into the Order in due form; in causing him to seek admission in this due form the lesson was impressed upon him that no man can enter any of the great worlds of life until he is outwardly and inwardly prepared. He was told that Freemasonry is an art of moral and spiritual living taught through symbols and symbolical acts and he was given to understand that he was about to enter a new life and was cautioned to walk circumspectly.

 

Among all the emblems and furniture of the lodge none are more majestic in appearance or more suggestive of truth than the Two Pillars; these were (or at least should have been) so placed as to symbolize to the candidate that he was coming to a new birth. Certain instruments were used to remind him that the real penalties for the violation of Masonic obligations are felt in the heart and in the conscience.

 

IV The candidate who ventures upon the path of initiation soon learns that he needs for that Way a strength, a guidance, and a wisdom more than human; at the center of all worthy life stands prayer; of this the altar is the symbol, as it is also the symbol of every one of man's higher relations.

 

Through an ancient light symbolism he was taught that every true Mason is one who evermore approaches the East where is wisdom, healing and life; but he was at the same time shown that no man can approach that East except he make the attempt in an orderly fashion and according to certain fixed laws. The kingdom of light is not to be entered violently or capriciously; order is Heaven's first law. In the beginning of this, the real Masonic journey, he was taken to the altar where his spirit was linked to the hearts of his new brethren by the mystic tie