The Builder Magazine
November 1920 - Volume VI - Number 11
A SUMMER RESORT FOR MASONS --- MASONIC PARK, COLORADO
BY BRO. J.L. ELICKER, COLORADO
Thousands of tourists, hailing from nearly every State in the Union, annually visit the Rocky Mountains of Colorado. Among these are hundreds of Masons and their families. But very few of the latter have ever heard of this summer resort for Masons - Masonic Park, Colorado.
This Park is under the management of the San Luis Valley Masonic Association, of which Brother Marshall H. Van Fleet, Alamosa, Colorado, is President, and Brother Jesse C. Wiley, Del Norte, Colorado, Secretary. Either of these brethren will be interested in hearing from any reader of THE BUILDER who may desire further information concerning the Park.
Ideas go booming through the world louder than cannon. Thoughts are mightier than armies. Principles have achieved more victories than horsemen or chariots. - W.M. Paxton.
THE MASONS of the rich San Luis Valley, Colorado, are enjoying something rather unique in the history of Masonry. It is a park devoted to summer-home purposes, and the San Luis Valley Masons are sharing their summer vacational pleasures with other Masons.
Many years ago, when it was decided to elevate Chicago out of the mud by raising its immense blocks up to grade, the young son of a poor mechanic, George M. Pullman by name, put in a bid for the big undertaking and secured the contract.
While George was successfully completing this job, he was revolving in his mind his pet project of building a “sleeping car,” which would be adopted by all railroads, not so much, we take it, for financial emolument as for the service it would be to those who travel long distances. Accordingly, George fitted up two old cars on the Chicago & Alton road with berths, and soon found that they would be in demand. He then went to work on the principle that the better his cars, the greater would be the demand, and the greater the service rendered. After spending three years in Colorado gold mines, it is said that Mr. Pullman returned and built two cars which cost $18,000 each. Everybody laughed at what they called “Pullman's folly.” But George believed that whatever relieved the tediousness of long trips would meet with speedy approval; he had supreme faith in his idea, and risked his all in it. The result is well known.
So it has ever been, and always will continue to be; the man with an idea which he puts into practical effect, contributing to the health, comfort and happiness of his fellowmen - the highest mission men and Masons can perform, and for which they will ever be held in high esteem.
The germ of the steam engine, we are told, can be seen in the writings of the Greek philosophers, but it was not developed until more than two thousand years later.
Likewise, the Supreme Architect of the Universe wrought His plans of marvelous beauty in Masonic Park ages before the fertile brain of Marshall H. Van Fleet, Deputy Grand Master of the Grand Lodge of Colorado, conceived the idea of providing a permanent summer home for Masons and their families among the picturesque Rocky Mountains - a home with an ideal climate, located over 8,000 feet above the level of the sea; a home where mosquito netting is unnecessary; where refreshing sleep is always possible, the days always delightful, and close communion with nature sweetest.
When you step down off the platform of a Denver & Rio Grande passenger coach, or alight from your automobile within the limits of Masonic Park, the high mountains greet you on the east with their enticing wildness, while at the base of these mountains you behold the rippling waters of the Rio Grande River wherein the lively trout bids defiance to the angler.
In this picture (Cut No. 1) you see these mountains in the distance and to your right. Their ascent is not so steep but that it is good exercise for a mountain hike in the early morning hours, followed by a cold bath in the river, if such be your custom. The novelty of a cold bath in the Rio Grande, at an altitude of 8,200 feet in water from the snow-capped peaks, may not be relishing at first, yet you will be surprised at the good derived therefrom.
This picture also conveys an idea of the stupendous rocks so familiar in this locality. Many a three-pound rainbow trout has been caught along these tracks. There is genuine sport and lasting benefit from such early-morning exercise out in the open.
By looking to the northeast from the Denver & Rio Grande shed depot, this big rock (Cut No. 2) greets the eye. It has been named King Solomon's Rock. The gentleman seen at the base of this rock is Marshall H. Van Fleet, the man whose brain conceived such a camping ground for Masons and their families as is offered in this Masons' Park. This rock is estimated to be upwards of one hundred feet high. To the right of King Solomon's Rock is another rock on which nature has carved the picture of a man's face. This rock has been named George Washington. This is another good morning hike. You cross the bridge over the Rio Grande river, after which you have perhaps a climb of two hundred feet up to the base of these rocks. As you become accustomed to hiking, you may make longer trips.
The big San Luis Valley, wherein is located this beautiful Masonic Park, is an empire by itself. It is from forty to fifty miles wide, by one hundred to one hundred twenty miles long, and is surrounded by high ranges of mountains, with an average elevation of about 7,500 feet. In parts of this rich valley there are evidences of glacial formation. In other parts there are evidences of this valley once being the bed of a prehistoric lake. This is the opinion of scientists. It is noted for alfalfa, peas and hogs, the raising of which have netted many independent fortunes. Potatoes are also another product of this valley.
There are seven lodges of Masons in the San Luis Valley, namely, Olive Branch No. 32 of Saguache, Alamosa No. 44 of Alamosa, Monte Vista No. 73 of Monte Vista, Amethyst No. 94 of Creede, Vulcan No. 103 of Hooper, Del Norte No. 106 of Del Norte, and Temple Gate No. 128 of Center. The present membership of these seven Masonic bodies totals, it is estimated, between six and seven hundred. With these Masonic brethren are associated an equal number of wives in the Order of Eastern Star, so that upwards of fifteen hundred are today interested in this Masonic Park.
It was the custom of these San Luis Valley lodges to celebrate St. John's day by all gathering at one of these lodges. These meetings were always well attended, and for the good of the Order. Brother Van Fleet, who is so well known among Colorado Masons and who has done so much for Masonry, saw these lodges growing, not only in enthusiasm but in numbers, noticed that it was beginning to become somewhat burdensome for one lodge to take care of the immense crowd that assembled on St. John's day, thought that it would be nice to have a place to celebrate this day - a place that Masons could call their own.
Accordingly, at the meeting of these lodges, June 24, 1913, it was decided to appoint a committee to plan otherwise for these annual celebrations. This committee, after careful consideration and much effort, decided to buy a hundred and sixty acres. This was done, and the Association incorporated under the laws of Colorado as a “Non-profit Incorporation.”
The first Association meeting was held at this park June 24, 1914. There were present at that celebration five hundred Masons, their families and friends. Conservative estimates place the number attending the last gathering, June 24, 1920, at fifteen hundred, three times that of the first annual celebration in this park.
Masonic Park contains one hundred and sixty acres of land on both sides of the Rio Grande river, is located about fifty miles from Alamosa, Colo., and three miles above South Fork. It has been plotted, with that broad spirit of fraternity and brotherly feeling with which the Western Mason is endowed, to sell to Masons at only $25.00 per lot. The Association has opened this park to all Master Masons and their families, and invites them to buy lots and erect summer cottages, and make this their summer home.
The location of Masonic Park is one of the most beautiful and picturesque spots of the Rocky Mountains. The Denver & Rio Grande Railroad and the Rio Grande River (Cut No. 3) run through the park from northwest to southeast. The elevation is about 8,200 feet. Fine fishing and hunting in season an ideal place to spend a summer vacation and rejuvenate for the coming year's work.
Trains on the Denver & Rio Grande Railroad (Cut No. 4) pass through Masonic Park twice each day. It is worth while making a trip over the D. & R.G. from Alamosa to Creede. The scenery along this route is the best, and the mines and other historic points of more than ordinary interest. Creede, it will be recalled, is the town in which the slayer of Jesse James, the outlaw, was shot.
The elevation of the Rio Grande river at Masonic Park is 8,200 feet above sea level. The Association has already built a bridge across the river (Cut No. 5), and erected a large pavilion. Several cottages have been erected, and many more are contemplated in the near future.
A large spring (Cut No. 6) has been opened on the top of the mountain, and fine mountain water piped to every cottage in the park. To the left of the big pavilion there is a winding path leading up to this spring which supplies Masonic Park with pure mountain water, it being piped from this spring. To the unaccustomed and inexperienced in mountain hiking, this will be a good beginning. It is 1500 feet up this trail, and in places you may have to “pull yourself up” by catching the twigs occasionally. When you get to the spring, you will enjoy a drink of this clear, cold water. You can then continue as much further, if you desire. On the top of this peak, you have a bird’s-ye view of the surrounding mountams and river that becomes more interesting the longer you stand and gaze. You gain three things by taking this short hike: The benefit of the climb, a drink of good water, and a look at what nature has done. After you descend, you may enjoy a camp breakfast of trout, or an additional nap, or both.
Inquiries are being received from Masons of Iowa, Nebraska, Kansas, Oklahoma, Missouri, Texas, and other central States, and no doubt ere long Masonic Park will be the summer home for Masons and their families from these and many other states.
The principal forms of recreation to be enjoyed in and around Masonic Park are hunting, fishing, hiking, packing, camping, automobiling and picnicking. In hunting and fishing, the only restrictions are the reasonable requirements of the Colorado game laws.
Outdoor recreation is a necessity of our modern civilized life, and as civilization becomes more intensive this necessity increases and the demand grows keener. The infant as well as grandmother; in fact, every member of the family must have a vacation of some kind. Summer is growing time for children as well as for gardens. The mountains, glaciers, lakes, streams, and spring water to drink, contribute largely and effectively to human health and enjoyment - help to make strong, sturdy boys and girls out of delicate babies. The human value of a summer spent at Masonic Park would indeed be hard to estimate.
Chapelle, Willow, Elk, Myers, Beaver and Trout Creeks are within from one to nine miles of Masonic Park, and easily accessible by team or automobile. Fishing is good in all of them, and present fine scenery to the tourist and camper. The roads throughout this section of Colorado are first-class, and are being made better each year. State highway No. 15 runs through the property. The state highway from Denver to the San Juan country is but three miles east of the park. The South Fork of the Rio Grande, another stream famous for its hunting and fishing, is but a short drive from the park; in fact, Masonic Park is ideally located in every respect for a summer home. There is a large brick furnace on which campers may prepare their meals. There is plenty of wood, and water has been piped into this Public Cook House.
The annual Association meeting, June 24, is the day when all Masons of the San Luis Valley are as one great family. Every one brings his lunch, and the Association furnishes ice cream, lemonade and hot coffee, and St. John's day spent at Masonic Park will never be forgotten.
Following is the description of the outing, June 24, 1920, as published in The Alamosa Courier. This conveys an idea of this outing:
“The San Luis Valley Masonic association, which is composed of Del Norte, Monte Vista, Saguache, Center, Hooper and Alamosa lodges, met in the twenty-sixth annual communication on St. John's day, June 24, at Masonic Park, Colorado.
“The day was spent in general intercourse and in becoming better acquainted. After a most sumptuous basket lunch, which each individual furnished, supplemented by ice cream and coffee, furnished by the association, addresses were made by Frank L. Bishop, Grand Master of Masons of Colorado; W.W. Cooper, Grand Lecturer of Colorado, and ex-Governor Alva Adams, Inspector General of Colorado for the Southern Jurisdiction Scottish Rite Masons.
“Mr. Adams' address was an inspiration to all who were fortunate in getting into the pavilion to hear it. He is conceded to be one of the best talkers in the state. His address treated of the history of the San Luis Valley, and no one is better qualified to discuss its history than is Mr. Adams.
“The meeting was presided over by our fellow townsman, Marshall H. Van Fleet, Senior Grand Warden of the Grand Lodge of Colorado. Mr. Van Fleet also acted as general manager of the day's festivities.
“After the program was concluded, the young folks were permitted, with the assistance of the Alamosa orchestra, to trip the fantastic, in which they joyously indulged until about nine o'clock in the evening, stopping just long enough to try and finish the remnants of the basket picnic dinner.
“It was an ideal day and the number present was estimated at from sixteen to eighteen hundred. One party calmed to nave counted bud automobiles. A conservative estimate is five persons to the car. Quite a number came on the train. It was one of the most wonderful gatherings ever held in the San Luis Valley, and the largest attendance in the history of the association during the last twenty-six years, practically all being Masons, their families and relatives.
“The Masonic Park is situated on the Rio Grande river, fifty miles west of Alamosa, and is one of the most beautiful spots in the Rocky Mountain region. It is owned by the Masons of the San Luis Valley, and a Mason from any place is privileged to buy a lot, build him a summer home and become a member of the association.
“To date the association has spent nearly $20,000 in the erection of two large pavilions and piping water from a spring upon the mountain, which can be piped into every cabin on the grounds; the building of a bridge across the river and other extensive improvements to make it a first-class summer resort for Masons and their families.
“Fishing in the Rio Grande is always attractive to the angler, and the park is so situated that it is only a short automobile drive to the South Fork of the Rio Grande river, Goose Creek and the head waters of the Rio Grande river.
“The Wheeler national park is easily accessible, and few people, even of the San Luis Valley, realize the beauties, or know that we have a national park in our widst, one of the most wonderful spots in the world - a large tract of land, a sort of wildernes - where the dirt has been washed away, leaving nothing but rocks, standing like giant trees pointing heavenward.
“A number of prominent Masons from distant points were in attendance during the day, some from Texas, Nebraska, Kansas, Oklahoma, Ohio, in fact this Masonic Park is rapidly becoming known all over the country.
“Masonic Park is as yet in its infancy, although it has made big strides in the short life of its existence, but in a few years it is going to be one of the most famous and widely known resorts of the state of Colorado. It is easy of access from almost any part of the valley.
“There are no hotel accommodations in the park for tourists, but it is the intention of the association that all Masons going there shall be on an equality, and provide for their own comfort and convenience. No doubt, some day, some Mason will come along buy a lot, and build a hotel for the accommodation of touring Masons.
“The Order of Eastern Star, which is the ladies' auxiliary of Masonry, has built a large pavilion.
“Every year sees more and more cottages built, and in a few years Masonic Park will be the equal of any of the celebrated summer resorts in Colorado.
“About a dozen good sized trout were caught during the day and presented to the speakers of the afternoon as a souvenir of this twenty-sixth annual celebration.”
This Masonic Park is a new undertaking, practically in its infancy. The outlook is very encouraging, however, and the interest already manifested in this rather unique project, not only by the Masons in the valley but by Masons from distant points (one brother having written from the Philippines for a lot), insures its future.
The San Luis Valley has a Masonic population well able to make this summer park home a brilliant success, but this is not wholly the intention of its founder and the Masons of the valley. They wish brethren from every part of the United States - from the we for that matter, to share with them in the pleasures and advantages offered by this park - this strictly Masonic recreation grounds, where Masons and their families may spend their vacations among the beauties of the Rocky Mountains.
The lots are about fifty by one hundred feet, and may be purchased on the payment plan, if desired. The writer was at this park July 27, and personally talked with a contractor who was building a cottage with a sleeping porch. Being thirsty, we drank of the mountain water from a hydrant within six feet of this cottage. The contractor remarked about the quickness with which this cottage was supplied with excellent drinking water. About two weeks were required to build the cottage. Other cottages are in process construction.
FREEMASONRY AMONG THE AMERICAN INDIANS
BY BRO. ARTHUR C. PARKER, SECRETARY, NEW YORK STATE INDIAN COMMISSION
One of the most frequent questions directed to the ethnologist who concerns himself with a study of the American aborigines is, "Are Indians Masons?" There have been various answers to this question, the reply depending on the informant's knowledge of Masonry. There are positive assertions both ways. There are also many rumours of lodges, signs and miraculous escapes due to the giving of some Masonic sign or exclamation denoting distress. The student is apt to be quite at loss to know what the real truth is and how much fiction has been woven about these assertions.
The investigator might ask some Indian whether or not he ever heard of an Indian lodge of Freemasons and receive an affirmative answer; again an Indian of the same tribe might as positively declare that no such institution existed among his people. Now what is the truth?
Today there are numerous Indians who are Free and Accepted Masons. One can scarcely travel in Oklahoma, Nebraska, Kansas or the Dakotas without meeting Indians who belong to the ancient fraternity. Many of the most influential Indians of the Dakotas and especially of Oklahoma have full knowledge of the mysteries of Masonry and have sought further light in the concordant orders, yet so far as is known to the writer no exclusively Indian lodge exists.
But what of the older Indians who inherit the traditions of their forefathers, do they not have lodges of their own not connected with the rite as the white man knows it? Surely there is plenty of testimony as to this.
In "The Freemasons Library" by Samuel Cole, published in Baltimore in 1826 is this quotation from the Masonic Mirror, (date not given):
"Travellers describe certain private societies among the Indians which apparently resemble our lodges of Free Masons. Their rules and government of admission of members are said to be nearly the same. No one can be received as a member of the fraternity except by ballot, and the concurrence of the whole is necessary to a choice. They have different degrees in the order. The ceremonies of initiation, and the mode of passing from one degree to the other, would create astonishment in the mind of an enlightened spectator.
"A similar institution, it is said, prevails among our Iroquois. These have never been suspected of Welsh extraction. Still they may have derived the signs from those who were. We receive the information from Gov. Clinton, to whom it was communicated by a respectable Indian preacher, who received the signs of the mystery from a Menonie (Menominee) chief. The institution, therefore, must be prevalent among the Menonies as well as other Indians. In this secret institution among the Indians, the members are very select. Among the Iroquois the society consists of five Oneidas, two St. Regis and six Senecas. They are said to have secret signs, and pretend that the institution has existed from eternity. The period of their meetings is unknown; but they assemble once in three years, as deputies, under pretense of other business."
In considering the question of freemasonry two views may be taken, one that there is a universal freemasonry in which through the medium of philosophical and symbolic teachings a system of morality is inculcated by a brotherhood; and the second that Free and Accepted Masonry does not exist unless able to show a charter or dispensation from some Grand Body of competent Masonic jurisdiction. According to the second view any similar is not "Free and Accepted Masonry" but an extra-limital institution without any ties of affiliation. This view makes the possession of a charter and adherence to a certain basic constitution of primary importance. The first view, however, recognizes that there is an universal freemasonry and asserts that adherence to certain principles and a certain type of ceremonies leading to the expression of a certain set of moral ideas of primary importance. Both of these views are correct within their fields.
If we make the term "freemasonry" or "universal freemasonry" generic, then any form of freemasonry, that embraces the characteristics of freemasonry, may be said to be a part of a great whole. If, on the other hand, we define freemasonry as a certain system and organization controlled by certain Grand Lodges of competent jurisdiction, each Grand Lodge recognizing the other and having fraternal intercourse with it, then we take the specific view and refer to "Free and Accepted Masons."
For the sake of our subject let us admit that there is an extra-limital or universal freemasonry which men outside the order itself may discover and understand. This is not unreasonable to the philosophy of the organized craft. Let competent Masons remember where they first became Masons, though their eyes had not beheld or their minds conceived the beauties of a single Masonic rite. Yet, having once seen and understood, their previous beliefs were shaped by the ritual and the power of true faith confirmed and put to labour.
With this thought before us let us examine the beliefs and principles of the American Indians and see whether or not any were capable of erecting out of these things the superstructure that might be fitly termed "a temple of Masonry."
1. The red man of America believed in a Supreme Deity. Many authorities have denied this, some of them, perhaps, through prejudice and some of them through a misunderstanding of the words translated gods, spirits, powers. Perhaps some who have denied that the Indians had the one God concept have done so because they desired to prove that the white man and his religion brought this idea to the "benighted heathen." But however this may be there were some cults among the many tribes that saw back of the god of the winds, the god of the thunder, the god of the rivers and the god of the harvest, a supreme god who was the chief of all and who ruled the powers of the air as his subordinates. Imperfectly understood, perhaps, was this Supreme Architect, but nevertheless he was known if but feebly. And how well understood and known today is the concept of Deity? We have knowledge of the ineffable name, and, likewise, the red man of the desert, the plains and the forest gave a name to this Omnipotence. Whether to the Algonquin it was Gitche Manitou, to the Pawnee Tirawa, to the Sioux Wakanda, or to the Iroquois Haweniu, the same idea prevailed, - that of the one Great Spirit who was the Creator. The Supreme Architect of the Universe to the American Indian was the Maker-of-All.
2. The practice of virtue was demanded of the red man. He must be just in his dealings with his fellows. He must be truthful, considerate, hospitable and loyal. He was likewise taught to be stoical, slow to anger, slow to announce personal discomfort and to exercise due toleration for the views of his fellows. At all times he must acknowledge his dependence upon his Creator and never undertake any great or important underrating without first invoking the aid of Deity. He actually did this and at all times rendered thanks for the blessings he enjoyed. To be thankful and never do anything that would lead the Maker to think his creature ungrateful was one of the great essentials of the religions of the Indian.
3. "There is a future life," announced the red man. It was one of his most inbred beliefs. His elaborate funeral ceremonies were built up upon this faith. This was a visible world but there was an invisible world inhabited by innumerable spirits of departed creatures, - men, animals, plants. Whether it was called the "Happy Hunting Ground," the "World Beyond the Sky," "the Abode of the Creator," - to the Indian it was the home-world of spirits; it was heaven. A thousand ceremonies and a myriad of prayers were devised because of this deeply rooted belief. It may have been superstitious to have called to Haweniu in the World-Above-the-Sky and to have attempted to talk to departed spirits of animals and friends, but nevertheless, in it all a belief was expressed.
4. One of the most precious beliefs of the Indian was that of the universal and eternal kinship of all created things. This belief affected and influenced the Indian in every act of his life. Man was not only the brother of man because a Supreme Father had created both, but every animal, plant and rock, as well as every force of nature was believed to sustain a certain spiritual relationship to man, and man had certain obligations to them. The deer and bear were brothers and "very near man." The trees and waterfalls had spirits. Thus, the red man thought it quite rational to speak to them as friends and brothers. Animals were not killed in a wanton way, but when it became necessary to kill for meat and pelt a propitiary sacrifice was given and the spirit of the animal invoked for pardon. "I have killed you," chanted the Indian, "that I might use your meat and fur. Should you need me I, too, am here. But the Creator has given me great cunning and I have used that power fairly. Hold no evil thought about me, your soul is the real of you and to it I will render pleasing sacrifice. Ascend in peace, my brother, and be happy. This incense is grateful to you, these beads will show you that I desire to render you a gift. I have spoken."
To the Indian the creatures of earth were kinsmen, though different in form from man. This mattered not for the Creator made all to suit his purpose. The food and pharmaceutal plants of the forest were not taken without a thank offering and the planting of seeds in hole where the root had been. This feeling of fraternity worked out in many other ways as by the organization of numerous fraternities and societies, by the knitting of the clan and totemic systems and by the ties of a complex social organization. There were binding laws and customs that governed every social action and regulated conduct. So impressed was Roger Williams with the kindness and consideration which was shown him by the Indians among whom he laboured in New England that he wrote:
"If Nature's sonnes both wild and tame, Humane and courteous be, How ill becomes it Sonnes of God To want humanity."
Out of this brotherly feeling for fellow creatures there grew up many associations and fraternities devoted to one cause or another. Some were purely selfish, others were associations of warriors, others devoted to a propitiation to the spirits of the nature forces and still others were sworn brotherhoods devoted to charity, the preservation of ancient rites and to a system of reverent ceremonies whereby morals were inculcated. In recent years these societies have received much attention and study by ethnologists, particularly by those of the American Museum of Natural History of New York. (1)
Out of these four characteristics of the more cultivated natives of the new world we may deduce their ability to construct an organization similar under the circumstances of forest and plains life to the freemasonry of the white man. It will easily be seen that the American Indians except through contact with white Masons could know nothing of the words used in Masonry nor could they know anything of the special initiatory rites. They might have signs, similar to Masonic signs but as for Asiatic words and Hebrew traditions they had nothing, notwithstanding the immature and superficial observations of those who have assumed to find them. Such assertions must today stand the inspection of the trained philologist and ethnologist, and they will not pass. Yet from what we have stated as to the beliefs of the Indians we may yet say whether or not they had the mental or moral capacities to understand Masonic light.
Let us go further. Samuel Cole in the quotation we have cited mentions the Menominees and the Iroquois and says, "Travellers describe certain private societies among the Indians which apparently resemble our lodges of Free Masons." Let us see what these were and find out whether indeed there is any similarity.
The Menominees of Wisconsin do have certain fraternal or "medicine" societies, among them the Mide Wiwin. It has several degrees culminating in the resurrection of the candidate who represents a slain hero. Alanson Skinner of the Museum of the American Indian is now writing a description of this ceremony as a contribution to the by-lights of Masonry. In due time we shall have the results. But Cole mentions, also, certain ceremonies of the Iroquois. About this group of native American natives, I feel free to speak, it being my special province to record their history and traditions for the State of New York. The Iroquois had a "grand medicine lodge" and still have several chapters among the Senecas and Onondagas. Its real name is Neh Ho-noh-chee-noh-ga Nee-ga-hee-ga-aa, which may be interpreted."The Ancient Guards of the Mystic Potence." This society is the most influential among the non-christianized Iroquois of New York state today and numbers on its rolls many nominal Christians. It meets four times each year and holds one business session.
Popularly this organization is called "The Little Water Society" because the "potence" which it guards is used ceremonially in connection with a cup of water, though other reasons are also ascribed. This potence is represented to be the tips of the hearts and the brain bases of the primitive founders of the society who gave the "sparks of their lives" that their hero and leader might be resurrected. These founders were the great game animals and birds and the major food plants, which had been befriended in times of dire distress by the Hero Chief. Slain and scalped by the foe they sacrificed themselves that he might live by the administration of the life essence which they gave him from an acorn cup. Thus, in the ceremonies today, the members impersonate these animal founders and at intervals in the tripartite ceremony, imitate their calls. The ritual is chanted in unison in three parts in total darkness. Between each section there is an interval of refreshment when the members drink strawberry juice, then eat honey, then partake of the fragrant native tobacco. The ritual is a long one and relates how in the end the slain Hero Chief is brought to his feet and to life by the firm grip of the bear's paw, his left paw concealing the grip of his right.
The writer personally knows white persons who have witnessed these ceremonies. He has vouched for at least three who have been shown the mysteries. (2) Today there are flourishing lodges of this order of Ancient Guards of the Mystic Potence in the State of New York and in the province of Ontario, where the Iroquois still hold forth.
It may be interesting to state further that the form of the lodge is an oblong and has two altars, one east and one west. Its ritual is sung or chanted by all the members, thereby rendering "lost words" or forgotten sections next to impossible. The society bears all the ear-marks of great antiquity and its members cling faithfully to it, for it is the tradition that when the Guards cease their vigilance that the red man will pass into extinction.
The ceremonial lesson taught is that a man should willingly lay down his life if need be to save the life of him who has sacrificed to save his, and the ritual shows that through enduring love for one's fellow man and the potency of sacrifice the Great Spirit will restore life and health though both have gone.
There is a strange similarity between this ceremony and the rites of Osiris, whereby he is raised by the lion. Perhaps the same mystery has appealed to the minds of many races widely separated by time and space. Perhaps this shows that certain elements in Freemasonry are universal in their appeal and that all men have reached out for them, some wisely and well and some imperfectly. Yet the fact that many have sought proves that there may be an extra-limital masonry, as if some uninstructed groups of mankind saw through a glass darkly, - and craved more light.
The researches of the American Bureau of Ethnology, of the American Museum of Natural History and of the State Museum of New York, as well as other public and private institutions clearly prove the existence of numerous cults and fraternities among the American Indians. That some should have certain attributes similar to Masonry is not strange. The human mind and heart whether in barbarism or in enlightenment hungers for knowledge, longs for genuine friendship, and knows that without morality no society can endure
(1) Vide Anthropological Papers, American Museum, N.Y. City.
(2) Vide Publications of Buffalo Consistory, A.A.S.R., G.K. Staples, Commander, "American Indian Freemasonry."
WOMAN AND FREEMASONRY
BY BRO. DUDLEY WRIGHT, ENGLAND
Wise men tell us that there never has been a woman Freemason. Perhaps that is true. This question has been called to the attention of the able scholar and devoted Mason who contributes this series of articles. Can Freemasonry enlarge its borders to include women or must they forever remain outside the pale? If they are to be made Masons in literal truth in what way can we reorganize the ritual so as to eliminate certain features which might prove embarassing to them? If they cannot be admitted into full membership in what way can the spirit and teachings of this ancient Fraternity be made available to them? Since Freemasonry began to be this has been a moot question; it is still. It will be for years to come. It is a theme of perrennial interest. For this reason we are very glad indeed to give to our readers the reasoned and mature judgments of a scholar who has every right to speak on this interesting question.
EGYPTIAN MASONRY AND COUNT CAGLIOSTRO
IMMEDIATELY after the downfall of Napoleon, societies were formed in various European countries, chiefly by exiles for the promotion of Italian independence. Even Egypt became a centre of this propaganda and, under the auspices of Mehemet Ali, who aspired to render himself independent of the Sublime Porte, an Egyptian rite was established under the name of the "Secret Egyptian Society." In the lodges of Alexandria and Cairo alone, the Greek and Arab women numbered more than three hundred.
Closely bound up with this Egyptian Masonry was the celebrated unprincipled adventurer, Joseph Balsamo, better known as the Count Cagliostro, who imposed upon our Masonic forefathers as he did upon the rest of the world. In 1776, he was initiated into Freemasonry in the Esperance Lodge, No. 289, which was attached to what was known as the Rite of Strict Observance. The lodge met at the King's Head Tavern in Gerrard Street, Soho, W., and was composed mainly of French and Italian brethren. His entry into the Craft was made through the mediumship of Comte de Sainte Germain.
In Courland Count and Madame Cagliostro established Masonic lodges under what they claimed to be sublime rites of Egyptian Masonry, which he claimed it was his mission to restore; and in Paris he prosecuted with great vigour his plans to resuscitate Freemasonry according to the Egyptian rite. A lodge was founded at Lyons by Cagliostro, to which was given the name of "Triumphant Wisdom," and this was regarded as the Mother Lodge of the rite. Its patent was as follows:
Honour, Wisdom Union, Beneficence, Comfort. We, Grand Copt in all Eastern and Western parts of Europe, Founder and Grand Master of Egyptian Masonry, make known to All who may read this that during our stay at Lyons many members of the Lodge of the Orient and Ordinary Rite, which has adopted the distinguishing title of "Wisdom" have expressed their ardent wish to place themselves under our rule, to be enlightened in true Masonry.
We are pleased to accede to their wish, etc., etc.
Madame Cagliostro was Grand Mistress of the Lodge of Isis, which, in 1784, counted among its Adepts some of the most prominent of French titled women.
On 7th August, 1785, there was a great ceremony of initiation in a mansion in Rue Verte, Faubourg Saint-Honore, Paris, when thirty-six females were admitted into the Order. Each initiate had to contribute the sum of one hundred lois, to undertake to abstain from all intimacy with mankind and to submit to everything which might be imposed on them. On entering the first apartment of the mansion, the ladies were ordered to disrobe and to put on a white garment with a coloured girdle. The candidates were then separated into six groups of six candidates, each group wearing different coloured girdles. They were then conducted into a temple lighted from the roof and seated upon thirty-six arm-chairs upholstered in black satin. Madame Cagliostro, clothed in white, was seated on a throne, and, when the light was lowered, she commanded the candidates to uncover the left leg to above the knee, to raise the right arm and to rest it upon an adjacent pillar. The Grand Mistress then delivered an oration, which advocated the emancipation of woman-kind from the shameful bonds imposed upon them by men. At the conclusion of the oration, the candidates were conducted to separate apartments, each of which opened on to the garden. There they were visited by male admirers, but, having regard to the oath taken, they refused to enter into any conversation with them and spurned all overtures, and, after a time, the thirty-six were conducted once more into the temple. Within a short time, the vaulted roof opened suddenly, and Cagliostro, seated on a golden sphere, as naked as he was born, holding a serpent in his hand, and with a flaming star an his head, descended into their midst. The Grand Mistress announced that this was the Genius of Truth, the divine Cagliostro, who had come to initiate them into the secrets of Freemasonry. Cagliostro, or the Grand Copt, as he described himself, then ordered them to dispense with all their clothing. If they were to receive the truth, they must be as naked as Truth. The example of dispensing with clothing was set by the Grand Mistress and followed by the thirty-six candidates. Cagliostro then delivered his address, at the conclusion of which he was hauled up on his golden sphere through the opening in the roof. The ladies clothed themselves and the evening terminated in an elaborate banquet, when the initiates were joined by their male acquaintances, notwithstanding the obligations they had taken.
Cagliostro asserted that this particular brand of Masonry was instituted by Enoch and its teachings promulgated by Elijah. As Grand Copt he claimed to possess the power of communicating with angels and to be enaned to accomplish wonders through the miraculous power with which he had been divinely endowed. All religions were tolerated under his system: a belief in God was the sole qualification for membership. The Obligation taken by candidates was as follows:
I swear before the Eternal God, the Grand Mistress, and all who hear me, never to write or cause to be written anything that shall pass under my eyes, condemning myself in the event of imprudence and to be punished according to the laws of the grand founders and of all my superiors. I likewise promise the exact observance of the other six commandments imposed upon me: that is to say, love of God, respect for the sovereign, veneration for religion and the laws, love of my fellow-creatures, an attachment without bounds to our Order, and an unquestioning submission to the rules and code of our ritual as ma be communicated to me by the Grand Mistress.
On the initiation of a candidate the Grand Mistress breathed on her face from the forehead to the chin, saying:
I thus breathe upon you to cause the Truth possessed by us to germinate and penetrate within your heart; I breathe upon you to fortify your spiritual part; I breathe upon you to confirm you in the faith of your brethren and sisters, in accordance with your undertaking. We greet you as a lawful daughter of Egyptian Masonry of the Lodge; We desire that you be recognized as such by all the Brethren and Sisters of the Egyptian ritual, and that you enjoy the same prerogatives as they. Lastly, we impart to you the supreme pleasure of being henceforth and forever a Freemason.
The ceremony of the Third degree was rendered with great pomp and ceremony. On that occasion a young, innocent girl, to whom was given the name of columba (dove), was introduced, and the Grand Master claimed to impart to her the power he possessed of communing with spiritual beings. These spirits were said to be seven in number, governing the seven planets and surrounding the throne of the Eternal, their names being Azael, Michael, Raphael, Gabriel, Ariel, Zobiachel, and Anachiel. The girl, who was clothed in a long, white robe, which was adorned with blue ribbons, and wearing a scarf, was shut up in a tabernacle which was placed on the altar of the temple. From a window in this tabernacle she gave the replies to the questions asked her, which related generally to the fitness of the candidate for advancement to the degree.
The emblems used in Egyptian Masonry were the triangle, the septangle, the trowel, the compasses, the square, the gavel, the death's head, the cube, the rough ashlar, a wooden bridge, Jacob's ladder, the Phoenix, the globe, and Father Time.
The following advertisement from Cagliostro appeared in the Morning Herald in November, 1786, explanatory words, which did not appear in the advertisement, being placed in brackets:
TO ALL TRUE MASONS
In the Name of 9, 5, 8, 14, 20, 1, 8 [Jehovah]; 9, 5, 18, 20, 18. [Jesus].
The Time is at hand when the Building of the New Temple or New Jerusalem, 3, 8, 20, 17, 8 [Church] must begin; this is to invite all True Masons in London to join in the Name of 9, 5, 18, 20, 18, [Jesus] the only one in whom there is a Divine 19, 17, 9, 13, 9, 19, 23 [Trinity] to meet tomorrow evening, the 3d instant, 1786 (or 5790), at Nine o'clock at Riley's, Great Queen Street; to lay a plan for the laying the first stone of the foundation of the true 3, 8, 20, 17, 8; [Church] in this visible world, being the, material representative Temple of the Spiritual 9, 5, 17, 20, 18, 1l, 5, 12. [Jerusalem].
A Mason, and member of the new 3, 8, 20, 17, 8. [Church].
It is not without interest to note that, in 1789, Cagliostro was arrested by the police and taken to the castle of St. Angelo, where he died. His Egyptian Masonry, so called, perished with him.
THE ORDER OF THE EASTERN STAR
The Order of the Eastern Star is believed to be the fifth largest fraternal organization and the largest female Order in the world. It had in 1917 nearly 900,000 members and its membership roll is increasing at the rate of 50,000 a year. It does not claim to be a Masonic Order, although its membership is restricted, in the case of men, to those who are already members of the Masonic Brotherhood, and, in the case of women, to those whose nearest male relatives or connections are Freemasons of good standing. It is the custom of the Chapters of the Eastern Star to hold their meetings in the lodge rooms or temples of Masonic lodges, when such permission can be obtained, but the Order does not come under the category of "Adoptive Masonry." The terrn "Adoptive" implies the power of government and control, and this is not exercised by any Masonic body in regard to the Order of the Eastern Star.
The Order is believed to have taken its rise in the United States of America in 1778, but it did not attain any degree of eminence until 1850, when it was revived by Rob. Morris, a prominent American Freemason. The various units were known as "Constellations," and, in 1855, a "Supreme Constellation" was established, though it does not appear to have had a long life. The Order itself, however, continued to flourish and, in 1874 a serious attempt was made to organize a Supreme Grand Chapter, which, two years later, was crowned with success. District or Provincial Grand Chapters have since been established in all quarters of the globe and the Order is making great headway in Scotland. England stands practically alone in her aloofness from the Order. The utmost care is evinced in the admission of candidates. The fee for initiation and the annual subscription are moderate, averaging twelve shillings and five shillings respectively, and a certain proportion of each is devoted to beneficence. The Order is doing a noble and unselfish work and it was the first to establish a Masonic Home in Kansas, charging itself also with the furnishing of the Home on its erection. In the various States of America members are, at their own expense, building cottages, furnishing and supplying them with every need, and, in some instances, constructing hospitals and maintaining them.
When the Eastern Star Chapter is held in the Masonic lodge room or temple it is the custom to make no charge for rent, light or heating. A candidate for initiaton must be recommended by two members from personal knowledge. A committee of three is then appointed to report upon the application at the next meeting, when a ballot is taken for the admission of the applicant, and this ballot must be unanimous.
The main object of the Order of the Eastern Star is to give practical effect to the beneficent purpose of Freemasonry, particularly in provision for the wives, daughters, widows, mothers, and sisters of members of the Craft, and, at the same time, inculcate various principles. These principles are five in number, represented by the five Degrees of the Order and said to be read by the enlightened in the cabbalistic motto of the Order - F.A.T.A.L. They are as follows:
1. Fidelity to vocations of right and duty. This is the teaching of the Degree of Jephthah's daughter, as set forth in XI Judges, verses 30-40.
2. Obedience to the demands of honour and justice in all conditions of life. This is the teaching of the Degree of Ruth and is set forth in I Ruth, verses 16 and 17.
3. Fidelity to kindred and friends. This is illustrated in the Degree of Esther and set forth in IV Esther, verse 2, and VII Esther, verses 2-5.
4. Trustful faith in the hour of trial. This is the teaching of the Degree of Martha and set forth in the character of Martha.
5. Heroic endurance of the wrongs of persecution when demanded in the defence of truth. This is illustrated in the character of Electa, or "the elect lady" as shown in the narrative recorded in the second epistle of St. John.
The badge of the Order is a five-pointed star, the first point being blue with a sword and veil to represent Adah, or Jephthah's daughter. The second is yellow with a sheaf of barley to represent Ruth. The third is white and bears a crown and sceptre to represent Esther. The fourth is coloured green and has a broken column to represent Martha. The fifth is red, with a golden cup to represent Electa.
In the Manual of the Order of the Eastern Star the following historical essay on the foundation and aims of certain secret institutions appears:
Secret Societies imitating Freemasonry for the admission of females as members were first organized in France during the early part of the eighteenth century, and still exist there and in other parts of Europe, as a distinctive rite. By the term "Adoptive Masonry" is implied that system of forms, ceremonies, and explanatory lectures which is communicated to certain classes of ladies, who from their relationship by blood or marriage to Master Masons in good standing, are entitled to the respect and attention of the entire Fraternity. These ladies are said to be adopted into the Masonic communion because the system of forms, ceremonies, and lectures above referred to enables them to express their wishes, and gives satisfactory evidence of their claims in a manner that no stranger to the Masonic family can do. To the organization thus established for the initiation of females the French have given the name of "Adoptive Masonry," "Maconnerie d'Adoption," and the lodges are called "Loges d'Adoption," or "Adoptive Lodges," because every lodge of females was obliged to be adopted by, and under the guardianship of, some regular Masonic lodge. One of the first of these Societies was the "Order of Perfect Happiness," for so we may be permitted to translate the name "Felicitaires", which they adopted. This Society assumed a nautical character in its emblems and its vocabulary. It was divided into the four degrees of "Cabin Boy," "Master," "Commodore," and "Vice-Admiral." What little information we have been enabled to obtain from a very brief notice of its ritual leads us to believe that it was not of a character to merit countenance. It did not long retain its existence, for two years after its formation it gave place to the "Knights and Heroines of the Anchor," which was, however, but a refinement of the original Society, and preserved its formula of initiation and nearly all its ceremonies. In 1747, one Beauchaine, the Master of one of the Parisian lodges, instituted a new Society, which he called "L'Ordre des Fendeurs," or "The Order of Wood Cutters." This institution borrowed its principal ceremonies from the Society of the Carbonari, or Coal-burners, which had been previously established in Italy. The place of meeting of the Woodcutters was called the Wood Yard, and was supposed to represent a forest; the presiding officer was called "Father Master" and the male and female members were called "Cousins." The Society became at once exceedingly popular, and the most distinguished ladies and gentlemen of France united themselves to it. It was consequently the cause of the institution of many similar societies, such as the Order of the Hatchet, of Fidelity, etc. In consequence of the increasing popularity of the numerous secret associations which, in their external characters and mysterious rites, attempted an imitation of Freemasonry - differing, however, from that Institution, of which they were, perhaps, the rivals for public favour, by the admission of female members - the Grand Orient of France, in 1774, established a new rite, called the "Rite of Adoption," which was placed under the control of the Grand Orient. Rules and regulations were thenceforth provided for the government of these Lodges of Adoption, one of which was that no men should be permitted to attend them except regular Freemasons, and that each lodge should be placed under the charge and held under the sanction and warrant of some regularly constituted Masonic lodge, whose Master or, in his absence, his Deputy, should be the presiding officer, assisted by a female president or mistress. Under these regulations a Lodge of Adoption was opened in Paris in 1775, under the patronage of the Lodge of St. Anthony, and in which the Duchess of Bourbon presided, and was installed as Grand Mistress of the Adoptive Rite. Many systems of Adoptive Masonry have from time to time been introduced in the United States with varied success, none of which, however, seems to possess the elements of permanency, except the Order of the Eastern Star, which was established in this country during the year 1778. The success of this Order, therefore, corresponds in its beneficence and usefulness with the extent of Freemasonry. Its obligations are based upon the honour of the female sex, and framed upon the principles of equality and justice; that whatever benefits are due by the Masonic Fraternity TO the wives, widows, daughters, and sisters of Freemasons, corresponding benefits are due FROM them to the members of the Masonic Fraternity. The theory of the Order of the Eastern Star is founded upon the Holy Writings. Five prominent female characters, illustrating as many Masonic virtues, are selected, adopted, and placed under Masonic protection. The selections are:
1. Jepthah's daughter, illustrating respect to the binding force of a vow.
2. Ruth, illustrating devotion to religious principles.
3. Esther, illustrating fidelity to kindred friends.
4. Martha, illustrating undeviating faith in the hour of trial.
5. Electa, illustrating patience and submission under wrongs.
These are all Masonic virtues, and have nowhere in history more brilliant exemplars than in the five characters, illustrated in the lectures of the Order of the Eastern Star.
The honourable and exalted purposes had in view in its dissemination can have no opposition worthy the name. Its effects in winning to the advocacy of Masonry the virtuous, intelligent, and influential lady members of our families are truly encouraging, and stimulates its friends to persevere in a general promulgation of the system. According to the tenets of the Order of the Eastern Star, Adoptive Masonry stands a bright monument to female secrecy and fidelity, and proves how wrong all those are who fancy a woman is not to be trusted. There is not in the whole of the ceremonies of this rite a single point with which the most ascetic moralist could find fault. On the contrary, all is pure, all is beautiful; it is among the brightest jewels which spangle the records of Masonry. As the Adoptive privileges of the lady entirely depend upon the good standing and affiliation of the brother through whom she is introduced, this system will be a strong inducement, it is thought, to keep a brother, otherwise inclined to err, within the bounds of morality. A general diffusion of this rite will tend to supersede the other so-called female degrees as being, at the best, but trivial and henceforth superfluous and useless.
CO-MASONRY
In 1879 several Chapters owning allegiance to the Supreme Council of France of the Ancient and Accepted Scottish Rite, at the instigation of the Grand Orient, seceded from that allegience and reconstituted themselves as La Grande Loge Symbolique de France. One of these Chapters, bearing the name of Les Libres Penseurs, meeting at Pecq, a village of Seine et Oise, in November 1881, proposed to initiate into Freemasonry, Mlle. Maria Desraimes, a well-known writer on Humanitarian and women suffrage questions, which they did on 14th January, 1882, for which act the Lodge or Chapter was suspended. Mlle. Desraimes was instrumental in bringing into the ranks of Freemasonry several other well-known women in France, with the result that an Androgynous Masonic body, known as La Grande Loge Symbolique Ecossaise was formed on 4th April, 1893 although its jurisdiction at that time extended over only one lodge, that known as Le Droit Humain, which came into being on the same day, and which, in 1900, adopted the thirty degrees of the Ancient and Accepted Scottish Rite. One of the principal workers in the formation of this new schismatic Grand lodge was Dr. Georges Martin, at one time a member of the Lodge Les Libres Penseurs. The schismatic movement spread to Paris and Benares and afterwards to London, at which last-named place, in September, 1902, the Lodge "Human Duty," now No. 6 on the Co- Masonry Register, was consecrated. The title "Co-Masonry" in lieu of "Joint Masonry" was adopted in 1905.
The Principles of Universal Co-Freemasonry are set forth in the official documents as follows:
Art. 1. Universal Co-Freemasonry in Great Britain asserts, in accordance with the ancient declarations of Freemasonry, the existence of a Creative Principle, under the title of "The Great Architect of the Universe."
Art. 2. It maintains the open "Volumes of the Sacred Knowledge" in every lodge, when duly formed for Masonic purposes.
Art. 3. It maintains the ancient landmarks of Freemasonry.
Art. 4. It withholds recognition from all irregular and clandestine meetings, or lodges not holding proper charter.
Art. 5. It imposes no restrictions on the free search for Truth, and to secure that freedom exacts tolerance from all its members. Art. 6. It is open to men and women, without distinction of race or religion, who are free, of good report, and irreproachable life.
Art. 7. It pledges its members to obedience to the laws of the country, loyalty to the Sovereign, silence with regard to Masonic secrets, a high standard of honour, and ceaseless endeavour to promote the welfare of humanity.
Art. 8. Every Freemason belonging to the Ancient and Accepted Rite is bound faithfully to observe the decision of the Supreme Council to which he owes allegiance.
The movement is identified closely with the Theosophical Society, or that particular section of which Mrs. Annie Besant is President and, on the death of Dr. Georges Martin, the President Grand Master, Mrs. Besant was chosen to succeed him in that office.
There is, however, another and a very influential branch of the Theosphical movement, which repudiates the Besant leadership, and with it the Co-Mason movement. This is presided over by Mrs. Katharine Tingley, who has set forth her views on Co-Masonry the following words:
Let me first state what is my attitude towards Masonry. Many of the happiest recollections of my childhood are associated with my dead grandfather, who was one of the best known Masons in Massachusetts and Rhode Island, and received some of the highest Masonic honours in these States. It was from him that I received my earliest education. It was from his Masonic books that I learned to read and spell and draw, and from his noble and sweet character, I came to regard Masonry as associated with the best in life. In fact, I came to think that all the best men in the world must be Masons.
Now, it does not necessarily follow that this last statement is true, for some of the noblest men I have met have not been Masons. Still, on the other hand, many of the best men I have known have belonged to the Masonic Order, and I have seen nothing but the best results flow from a deep interest in Masonry wherever I have known of it, and from my knowledge and acquaintance of Masons I regard Masonry and the principles which underlie it as a great force for good in the world.
I cannot understand how any true woman would wish to intrude into an Order held to be exclusively for men. There are lines of work which I hold are exclusively in the province of men just as there are lines of work which are exclusively in the province of women. I hold that woman can only yield her full share of influence in the world from a knowledge gained by using and fulfilling her opportunities as a woman, and in her own sphere. I consider that she steps away from her true position and greatly lessens her influence by seeking to invade the sphere of man.
Why should women be disturbed that men have an organization which is exclusively for men? As I understand Masonry, it seems to inculcate all the virtues - honour, rectitude, chastity, etc. - for this much has often been publicly stated by Masons; and, speaking generally, I have no hesitation in saying that, from my experience, the majority of them - to a degree at least - try to exemplify these virtues in their lives. There may be some who fall far short of the Masonic ideals - in our present disturbed civilization it can hardly be expected otherwise - but that cannot be laid at the door of Masonry, but of human frailty, and as a result of men's failing to grasp their higher opportunities in life.
Many a woman has known of the uplifting and refining power, tending towards self-restraint and nobility and virtue, which Masonry has exercised in the life of brother, husband, or son; and without in any way encroaching on Masonry or seeking to pry into its secrets, every true woman, in the light of the knowledge that is publicly given out by Masons themselves of Masonic principles, can, if she will, help brother, husband, son or friend to be true to these principles and be a true Mason.
What is needed today by both men and women is a greater respect, first for themselves, in their true natures as man and woman, and following that, a greater respect each for the other - of women for men and of men for women. Such respect implies no invasion of one another's sphere, but the very contrary, and in fact can only suffer terribly from such invasion.
There is a common ground on which men and women can meet, which is preeminently in the home. It is also in the world of art, music, literature, education, and all the highest ideals of social, civic, and national life.
I have had many letters from all classes asking questions as to my attitude in this matter, seeing that the name Theosophy has, most unfortunately, and without any warrant, become associated with "Co-Masonry." Such association is absolutely unwarranted, and I hold that no true Theosophist will give his adherence or support to "Co-Masonry." The fact that any person or body of persons should attempt to attach themselves to an organization from which, by the rules of that organization, they are excluded, would make me seriously question their motives, and one would probably find such people to be either fanatics or exeremely credulous or ----(!) Whatever knowledge such people may think they have in the matter, it must indeed be very limited, or rather no knowledge at all, otherwise they would see the absurdity of trying to attach themselves to an organization in which, in the very nature of things, they would be out of place. If it were possible to conceive of the secrets of Masonry being given to a woman, from my understanding of the matter it could be only through some one unfaithful to his vows as a Mason, and no true and self-respecting woman would think of availing herself of such information; nor could it, by the nature of things, be held to be reliable, for he who is unfaithful in one thing will be unfaithful in others, and I prophesy that this attempt of certain women to seek admission where they do not belong can result only in confusion, disaster, and serious embarrassment for all such women.
It need hardly be said that the clandestine movement of Co-Masonry is placed outside the pale by all who pledge their adherence to the Antient Charges of Freemasonry.
-----o----
SQUARE WITH THE WORLD
BY BRO. L. B. MITCHELL, MICHIGAN
Square with the world, square away to vision true,
Never mind the creeds, 'tis the world you're holding to.
Square with the world, 'twas for you laid in the plan
That's forever right, for there was to be a man.
And there was to be for him a way sublime
In the plan of life with its rugged heights to climb,
And 'twas left to him to prove that by the square
The beautiful might e'en be made more fair.
Square with the world, though no great deeds be done
You may find just where there’s splendid greatness won;
In the kindly ways, in the cheerful word and smile
You may help so much to make life more worth while.
O, there's so many, and such grand ways to Square
Your life to this old world that's in your care!
To be Square with youth and manhood in the race
Will be forging on to earth's best, noblest place.
Square with the world, as Square as earth to sun
In the little things as in arduous duties done;
'Tis the royal way, the relation to, that's grand,
And itself the wage, paid in to heart and hand.
Square with the world, to it your heart hold true,
The adjustment rare will win the points for you
For the old world holds its pathway in the skies
For naught else save to help you win the prize.
-----o-----
It is not what a man gets, but what a man is, that he should think of. He should think first of his character, and then of his condition: for if he have the former, he need have no fears about the latter. Character will draw condition after it. Circumstances obey principles. - H.W. Beecher.
----o----
Get into the habit of looking for the silver lining of the cloud, and, when you have found it, continue to look at it, rather than at the leaden gray in the middle. It will help you over many hard places. - Willitts.
----o----
Nothing can work me damage, except myself. The harn that I sustain I carry about me, and never am a real sufferer but by my own fault. - St. Bernard.
FOR THE MONTHLY LODGE MEETING
CORRESPONDENCE CIRCLE BULLETIN NO. 42
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 "THE LION'S PAW"
What does the article in Mackey's Encyclopedia have to say concerning the Lion's Paw? What is the substance of Mackey's article on "The Lion of the Tribe of Judah"?
Why has the lion always been a favourite subject with symbolists? What was the symbolism of the lion among early peoples in India? Of what was it a symbol to the Nile dwellers? Give an example of the use of the lion symbolism in Egyptian sculpture. How does Harrison describe the raising of Osiris?
What was the crux ansata, or "ansated cross" originally? In what manner did it develop into the "Symbol of life" ? What did Albert Pike see in the crux ansata?
How was the lion as a symbol used by the Jews? Where is it supposed that the Comacine Masters derived their habitual use of the lion in their cathedral building? What has Leader Scott to say concerning the lion in architecture? What is Brother Haywood's theory as to how the symbolism of the Lion's Paw came into Masonry?
What power did the people of the cathedral building period believe the lioness to possess? Of what was this a symbol to them ?
Of what did the early Freemasons consider the lion a symbol?
Is there any difference between the real meaning of the symbolism of the Lion's Paw as interpreted by Albert Pike and as interpreted by Leader Scott?
Does the symbol refer to a raising in this life, or in a future life?
SUPPLEMENTAL REFERENCES
THE BUILDER:
Vol. II. - The Square and the Cross, p. 52. Vol III. - Egyptian Cross, p. 355. Vol. IV. - The Lion of the Tribe of Judah, p. 295. Vol. VI. - Symbolism of the Lion's Paw, Nov. C. - .B., p. 4.
Mackey's Encyclopedia: Crux Ansata, p. 191; Lion's Paw, p.448; Lion of the Tribe of Judah, p. 802.
THIRD STEPS BY BRO. H.L. HAYWOOD, IOWA
PART VII-THE LION'S PAW
The Mackey Encyclopedia article on this subject is very brief, as may be seen from the following: "A mode of recognition so called because of the rude resemblance made by the hand and fingers to a lion's paw. It refers to the 'Lion of the tribe of Judah.'" This is true as far as it goes, but it doesn't go far enough, for it leaves unanswered the questions of origin and interpretation. Nor does the companion article on the "Lion of the Tribe of Judah" give us much more information. If Mackey refrained from saying more because he knew no more we can sympathize with him, seeing that at this late day there is still very little known about the matter. But we have learned something since Mackey wrote, enough maybe, to set us on the track toward a satisfactory understanding of the matter.
Owing to its appeal to the imagination, and to the fear and reverence it has ever aroused, the lion has always been a favourite with symbolists, especially religious symbolists. Our modern anthropologists and folk-lore experts have furnished us with numberless examples of this, even among savages, who are sometimes found worshipping the animal at this day. Among the early peoples of India the lion was often used, and generally with the same significance, as standing for "the divine spirit in man." Among the early Egyptians it was still more venerated as may be learned from their monuments, their temples, and especially their sphinxes; if we may trust our authorities in the matter the Nile dwellers used it as a symbol of the life-giving power of the sun and the sun's ability to bring about the resurrection of vegetation in the spring time. In some of the sculpture left by the Egyptians to illustrate the rites of the Egyptian Mysteries the candidate is shown lying on a couch shaped like a lion from which he is being raised from the dead level to a living perpendicular. The bas-reliefs at Denderah make this very plain, though they represent the god Osiris being raised instead of a human candidate. "Here," writes J. E. Harrison in her very interesting little book on "Ancient Art and Ritual," "the God is represented first as a mummy swathed and lying flat on his bier. Bit by bit he is seen raising himself up in a series of gymnastically impossible positions, till he rises..... all but erect, between the outstretched wings of Isis, while before him a male figure holds the crux ansata, the 'cross with a handle,' the Egyptian symbol of life."
The crux ansata was, as Miss Harrison truly says, the symbol of life. Originally a stick, with a cross-piece at the top for a handle, it was used to measure the overflow of the Nile. Inasmuch as it was this overflow that carried fertility into Egypt, the idea of a life giving power gradually became transferred to the instrument itself; in the same manner that we attribute to a writer's "pen" his ability to use words. A few of our Masonic expositors, among whom Albert Pike may be numbered, have seen in the crux ansata the first form of that Lion's Paw by
