The Builder Magazine

March 1921 - Volume VII - Number 3

 

Memorials to Great Men Who Were Masons

JOHN HANCOCK

BY BRO. GEO. W. BAIRD, P.G.M., DISTRICT OF COLUMBIA

AT THE FOOT of the stairs in the main corridor of the United States Senate is a beautiful Carrara marble statue by Horatio Stone, of John Hancock, the first signer of the Declaration of Independence. On the plinth of the statue are these words: “He wrote his name where all nations should behold it, and time should not efface it.”

 

John Hancock was born in Quincy, Massachusetts, on January 23d, 1737, and died there on October 8th, 1793. He had the advantage of a good early education and was graduated from Harvard in 1754. He entered the “counting house” of his uncle, John Hancock, who had adopted him, and at the death of this uncle, in 1764, fell heir to the prosperous business. Hancock married Miss Quincy of Boston, and their one son lived only a short time. This seemed to weigh heavily on the great patriot and while he never lost interest in public affairs, years did not lessen his grief over the loss of his boy.

 

His initial entrance into public affairs was at the time of the riots in Boston in 1770 which history has recorded as the “Boston Massacre.” A committee was created at this time of which he was a member and leader, and they demanded of the Royal Governor the removal of the troops from the city. There were several killed in the riot and at the funeral Hancock delivered “an address so glowing and so fearless in its reprobation of the conduct of the soldiery and their leaders as to greatly offend the Governor.” In 1774 and 1775 he was president of the first and second Provincial Congresses.

 

The expedition sent by General Thomas Gage of Massachusetts to Lexington and Concord on the 18th and 19th of April, 1775, had for its object besides the destruction of materials of war at Concord, the capture of Hancock, who was expressly excepted in the proclamation of pardon, for it was said that his offense was “of too flagitious a nature to admit of any other consideration than that of condign punishment.”

 

He was a member of the Continental Congress from 1775 to 1780, was the president of it from May, 1775, until October, 1777, and was the first man to sign the Declaration of Independence. When asked why he wrote his name so boldly he replied, “So that George III may read it without putting on his glasses.” His congressional duties, like everything he did, were executed with wisdom and dignity.

 

In 1776 Hancock was commissioned a major-general of militia in Massachusetts and in August, 1778, he commanded the Massachusetts troops in the effective Rhode Island Expedition. He was a member of the Massachusetts Constitutional Convention of 1779-1780, became the first governor of the state, serving from 1780 until 1785, and again from 1787 until the time of his death. In the execution of that office he set an example for the long line of splendid men who followed him.

 

John Hancock was a member of St. Andrews Lodge in Boston and became Grand Master of Freemasons in the State of Massachusetts. He was not the kind of a Past Master to neglect his lodge but was a faithful attendant as long as he lived. He was ever a friend of education. Yale, Princeton and Brown Universities conferred degrees on him and in his will he left a handsome sum to Harvard University. He was a member of the Congregational Church and a regular attendant, though there is no record of his taking a very active part in the church work. His life is the more admirable when we know that it was not necessity that stimulated his industry and thrift in youth, and that he never presumed on his superiority of education, birth or fortune, as is so often the case. Such a man deserves much more credit than the one who is compelled in early youth to acquire the habit of industry. It is the difference between choice and necessity.

 

MASONS' MARKS AND MARK MASONRY

 

RY BRO. CHARLES A. CONOVER, MICHIGAN

 

(CONCLUDED FROM THE JANUARY NUMBER)

 

OLD GUILDS AND THEIR MARKS

 

I WILL close this series with a very interesting lecture delivered before the Grand Chapter of Massachusetts, in 1912, by Companion Waterman S. C. Russell, of Springfield, which follows:

 

If we turn to almost any history of Masonry, we shall find illustrated in it one of the old monoliths of Egypt. There will be a line beneath it saying that when the foundations of the old Needle of Cleopatra were dug up there were found upon the stones the emblems, engraved four thousand years before Christ, of the Masonic Order. That is the myth, and the legend. It was there, and it was there for some purpose.

 

I propose, with this preface, to take you for a little while through one or two of the old cities on the other side of the water, and ask you to review with me, if you have seen these things before, what has recently come to my mind.

 

I remember the week I spent in the ancient city of Bruges, and I thought of all the history and the terrible struggle that had centered there; of that wonderful man, William the Silent, who labored in the Low Countries. Then I sought out some of the old guilds, for that was my special mission at Bruges. Having tried to enter some of the guild houses in Brussels, and failing, I set my face toward Bruges and there I found, after several days of searching, a man who belonged to one of the guilds, and who was also a Mason; and in a mixture of broken English and broken French, we succeeded in getting along very well together.

 

I want to take you for a few moments into one of the guild halls, but before we enter the portal let us take a moment in review of them. The guilds in the ancient days were nothing more nor less than trade unions, exactly the same as we have today. We find them in England, back long before the Conqueror; far back to the sixth and the beginning of the seventh century. We find that they were divided on exactly the same lines, and for about the same reasons, that our trade organizations are today. Then a little later we find them on the Continent, and there they spread with great rapidity. Throughout that busy section, Holland and the Lowlands, after the great strife with Philip when the Dutch Republic rose, we find that the tradeunions, or the guilds, became the center of the trade activities which rebuilt that demoralized country. So, if we should stand in the city of Brussels, down in the old square in front of that fine old Hotel de Ville, looking around on three sides we would see the old guild houses; one erected for archers, another for mariners, another for bakers; in fact, nearly every trade and line of shop-work that we can find in Boston today. When we step over to Bruges, to Amsterdam, or any of the old cities, we find the same thing.

 

Entering the old hall of the archers, I was impressed with its antiquity; with the large number of portraits of its presiding officers for past centuries upon its walls, but particularly with the form of gavel used: an iron ring hanging in front of the presiding officer's chair, and down in the center of the hall a triphammer over the altar. As he took hold of the ring and pulled it, it corresponded with the use of the gavel with us. I was impressed with the fact that that old ring, originally over an inch in diameter, had been worn down in the lower part where the hand was placed so that it was less than half its original diameter; evidently worn with use and the action of perspiration upon it. I examined the old furniture there, and then, while my companion was busy examining the pictures, I took occasion quietly to get behind the great tapestry that hung behind the king's seat, for the presiding officer was called the king. There was a space behind there of some ten or twelve feet, with a fine old fireplace, long disused. On exploring the fireplace, I found a board perhaps five feet long and two and a half to three feet wide. I pulled it out of its dusty corner, took it to the light, where I could look at it, and this is what I found in that old guild house; painted in pictures about 10 x 6 inches, in rows clear across the top from side to side of that old board, I found every position at the altar that you and I are familiar with in the Blue Lodge. I found practically every picture represented on that which is illustrated to us in the various lessons that are taught in all three of those degrees. Pushing it back into its dusty place, with just half the chance to look at it that I desired, I came out from behind the curtain and walked down the side. There I examined the charter of that guild, written in French, and, with but one or two exceptions, the Grand Lodge of this state would sanction it for any subordinate lodge. I will not detain you with those exceptions. Permit me to say, however, that the man who applies for membership in that particular guild (and I was told by one of the guild-masters that it was true of them all) must literally serve his apprenticeship, after having his first degree, for not less than three years. You see from whence our apprenticeship came. In the ancient days of the guilds a man actually served an apprenticeship of seven years. One black ball deposited against a candidate settled, once and for all time, his admission to that or any of the allied guilds. There was no six months of grace for a reconsideration, and the hope that somebody might be absent; it was settled. Questioning my friend upon the use of the ballot, I found that if he represented the men of whom he was talking there was a far greater spirit of charity shown in the reception of a candidate through the ballot than sometimes has been displayed in our American Rite of Masonry.

 

There are many other things connected with those old guilds which time will not permit me to touch upon, which show that out of those ancient days came our speculative Masonry. You know that in our histories of Masonry we can go back comparatively few years; to a very short time, indeed, before the Revolution, when we can find anything in the shape of a ritual; anything in the shape of work that is recognized today, and while we claim to go back to the days of Solomon, we sometimes, after we have said it, wonder if it is true. Speculatively, we are sure of telling the truth when we say it.

 

Away back in the time of the building of the old abbeys in England and in Scotland, we have always had a legend that those structures were built by the Masons, and this Mark degree that we have spoken of so many times seems to tell us that there was an origin for these Marks. We know, for instance, that every workman in England and Scotland today, whether he belongs to the Masons or not, has a private Mark which he places upon his tools in his bag. I presume many of you have seen the same thing in this country. We also know that in the old days in Scotland every man must have a Mark before he could partake of the communion. I examined this summer several hundred of those old pewter checks which were hanging on the wall and had been collected industriously by someone. I mention these two things only. They have a connection with our Mark degree, if we had time to trace it.

 

Now, for a moment in one or two of these great buildings which were built by these unknown men. I have not come to dwell tonight upon the beauties of Melrose in its ruins, or upon that wonderful fabric just a little way from Edinburgh, old Roslyn chapel; nor that greater ruin of old Dryburgh. Nothing have I to say about its pristine beauty in the early days or what it represented, but only to call to your memory a few things. We stand there tonight and you who have entered the west gate of Melrose have been impressed, if but a little, with the sombre beauty of that old pile. You, fellow Masons, have wondered about the lives that toiled there; why they did it; and then, when you have gone away, if you have drunk in a little bit of the wonders of the scene, you have said, “At least they wrought well who wrought here.”

 

“If thou would'st view fair Melrose aright,

Go visit it by the pale moonlight.”

 

So said the great Sir Walter Scott, himself a Mason and at one time a member of this old Kilwinning Lodge of Melrose. There, within the chancel window he sat and mused upon these things. I was told by the Secretary that he did a large amount of work in investigating along the same line. I would give days of my life if I could get into some of the old papers in Sir Walter's library, locked up there, where he put down his notes of his Masonic findings. I believe it is due the Fraternity that the Grand Secretaries of some of the bodies over there ascertain just what Sir Walter found.

 

An old tradition lived for many years in Melrose that the first Masonic lodge in that little town was instituted at the time when Melrose Abbey was built. The townspeople said it was a tradition; many other people said, “It is a tradition,” and I can cite a Masonic history which says it is a tradition. It was said that the first man who was Master of this lodge was John Morvow or Murdo, or two or three other ways in which it was spelled. Now it chanced but a very short time ago that a portion of the facing of the old wall inside one end of the transept fell out, and there was exposed to view an old inscription in ancient Anglo-Saxon. While I have the Saxon here, I will read what perhaps some of you have already read, the inscription that stands upon this wall:

 

JOHN MORO : SUM TYME : CALLIT :

WAS : I : AND BORN : IN PARYEE :

CERTAINLY : AND HAD : IN : KEPPING :

ALL : MASON : WORK : OF : SATAN :

DRUYS : YE : HYE : KYRK : OF : GLASGU :

MELROS : AND PASLEY : OF :

NYDDYSDAYLL : AND : OF : GALWAY :

I : PRAY : TO : GOD : AND : MARY : BAITH :

AND : SWEET : ST : JOHN : KEEP : THIS : HALY :

KIRK : FRAE : SKAITH :

 

and then with a square and compass about ten inches long crossing in due form between that inscription and this one which is to follow, we find this:

 

SA GAES YE COMPASS EVEN ABOUT, SA TRUTH AND LAUTE DO BUT DOUTE. BEHALDE TO YE HENDE Q JOHN MORVO.

 

When the casing fell away and they found the old inscription, the Masons in Melrose said, “Surely Melrose Kilwinning Lodge is as old as the foundations of Melrose Abbey.” If this inscription which I have called to your attention tonight is worth anything, as inscriptions of the past are, and you remember that Melrose was founded in 1136, we have carried the use of our operative Masonry far back. We have also carried our speculative Masonry far back by means of these recently discovered inscriptions.

 

I had the extreme pleasure this summer of going into that old lodge one evening with the Secretary, when there was no one present but my traveling compaalion, who is also a Mason, and the Master of that lodge. He opened the old iron chest, and took out the old records for my examination. I could not read them all; many of them were in that transition period of Latin and Anglo-Saxon, and they had passed into a very bad condition, but I recall one that impressed me wonderfully; an old scroll of parchment at least eighteen feet in length and twelve or fifteen inches wide. What do you suppose it was? It was the roster of the Masons who were captured at the fall of Quebec, and those prisoners were taken to Melrose and there kept for many months. In that day they had an army lodge, and the Melrose Lodge opened to them its own doors. You know how prisoners were held in those days in the army, but these prisoners were allowed free access to the little village of Melrose and the use of this lodge, and over against every one of those names was recorded a Mark.

 

I have just a word or two to say about the Mark, and that is that practically every stone in that building, with the exception of the main window in the chancel, called the Apprentice's Window, has a Masonic Mark of some kind upon it. My first examination of the abbey, three years ago, led me to a little skepticism, but last year, when I went down into the old crypt under St. Wilfrid's shrine in Hexham and visited the crypt, also in the old Glasgow Cathedral, and began to think about these things and to get a little bit of the history of the church, I became as thoroughly convinced that those Marks were placed there by the men who wrought the stones as I am that you are listening to me at the present time.

 

We might well take lessons Mom the way those men recorded their Marks. I am aware that you have in your chapter rooms, as we have in Morning Star, magnificent Mark Books. They are works of art; picture galleries. Everything that a man can think of in the way of ornamentation which is a little bit different and perhaps a little bit better, he gets an artist to inscribe upon that page. How many of you can sit down now and put your Mark on paper and have it anywhere near like the Mark in the lodge book? What is the Mark for, if it is not to identify our work? We found that most of the Marks on the stones in Melrose, and in fact all the cathedral stones, consisted of a definite number of points; three, five, seven, nine.

 

I want to talk to you about one particular Mark, and it is a peculiar thing. You will remember that Pompeii was destroyed in 79 B.C. You will recall, also, that David the First of Scotland, over a thousand years after the destruction of Pompeii, founded Melrose Abbey. Isn't it wonderful that when Pompeii lay beneath the ashes there were Marks recorded on the stones in Melrose and Dryburgh that are exact duplicates of those drawn upon the old stones in the foundations of Pompeii, as since discovered in the very recent excavations? Isn't it wonderful? Certainly there is connection between the use of those Marks, because their very form shows they were not mere accident; they were definite designs. If we study the Marks in one of the abbeys and classify them according to their points, we shall arrive at other conclusions relative to the importance of the rank held by the men who wrought the stones.

 

I hope that I have said enough about this old abbey, as far as its stones are concerned. I want to take you for just a moment to Dryburgh, another ruin. There I wish to call your attention to an old chapter house, all that is left of that ancient ruin. There is a roof upon it and the Grand Lodge of Scotland met there three years ago, and the remarkable thing about that meeting, showing the great progress that has been made during these years, was that the altar used was an ancient Druid stone; on which the Druids offered the blood of human sacrifices long before Christianity reached that land, but now reconsecrated to the living God by the Grand Lodge of Scotland.

 

There is another wonderful thing. About two years ago, in widening the excavation a little bit about the wall of the old abbey, a portion that had never been dug over was uncovered and there they found a stone. I speak now to the Sir Knights. You know in those old days the gravestones were laid flat, rather than standing. There was the name, the insignia of rank, and there were two swords in the position with which our Sir Knights are so familiar, all deeply engraved upon the stone, telling just the position he held when in Jerusalem with the Order. The spade has much yet to reveal to us in the ruins of those old abbeys. There is one other lesson to be drawn from them, and that is this: I found that all the stones which were rejected by the overseers, as well as the keystone, are put to some good use. I have not time to draw the moral; that will suggest itself to you; but the old crypts and the foundations of the outer buildings were all built of the rejected stones. If you wander down into the old sacristy of Melrose, where the candles were kept, and see the old stones that were rejected and find the Marks there, if you examine those stones, you will see that they were never cut for the place where they were put. Then if you look at the pillars, finally at the top of the great pillar in the corner, which is not as ornate as the others,. you will find the same Mark recorded, and nowhere else in the building. Let us hope that the man who brought his first work, which was rejected, finally wrought so well that his work was placed in that wonderful cap-piece many feet above the ground, where it has stood, holding the great springing groin, as it has done for centuries. I will not moralize upon it; I will leave that to you.

 

Just one more word. I want to take you for a moment to another dream in stone, Roslyn Chapel, and if you are Blue Lodge Masons, Chapter Masons, Council Masons, if you stand at the entrance to Roslyn Chapel and look down to the far end, to the high altar, you will see figured in the various arches there the progress of Masonry frorn the Entered Apprentice clear through to the end of the degrees, each arch rising more beautiful than the preceding. There is a progress in ornamentation; there is the whole Masonic work wrought in stone; so plain that he who knows may read. You know the story of the 'Prentice Pillar and the Master's Pillar. The Craftsman a short time ago printed one version of it. I presume all of you have read it. While it differs in some respects from some of the other versions, it is in the main true. Doubtless all of you have seen photographs of that wonderful 'Prentice Pillar. I will not stop to relate the story. I want you to remember that right at the foot of the 'Prentice Pillar there is a stairway leading to the vault below. If you descend that stairway by three, five, seven, and nine steps, as you will find them between the various platforms, you will eventually reach the old crypt. We have that in another way in the Royal Arch degree. I can not tell you anything about the council representation other than what some of you see I have suggested, but don't ever go to Edinburgh, no matter what you go there for, without going out the seven miles to Roslyn and seeing the only piece of masonry that was left unharmed by Cromwell; the only perfect stone chapel that remains from the ancient days.

 

So I might take you through all these various chapels and cathedrals; down into their crypts, and we would find everywhere the Marks of the Mason. We would find them not only there, but we would find them all the way up the columns, into the groinings of the highest arches. We would find that Masons' Marks had been left there.

 

Now, companions, in closing, may I say one word? The brevity of time has made it necessary for me to skip very quickly from point to point. If I have left with you the idea that our Order perhaps does have a definite foundation in the past, not only operative but speculative, and if I have led you to think that we are in the line of progress, that on that foundation laid so well have we been building, then I have succeeded in my mission, because you will not be content until you look a little deeper into the foundation of our Masonic ritual. Let me say that there is nothing in the world that I know of that gives me such pleasure as the study of our chapter ritual. That is why I have been searching, spending my hours and my days when I might have been doing something else abroad, in delving in these old ruins, that I might establish in my own mind this dream, this legend, and practically make it real.

 

* * *

 

CONCLUSION

 

I sincerely hope that the foregoing collection of articles thus roughly joined together may have worked into your mind and heart a sincere desire to delve deeper into the study of the history of our traditions, ritual and ceremonies.

 

I believe no degree in Masonry is more pregnant with truths, lessons and instructions than the degree of Mark Master Mason. Its antiquity is unquestioned and its speculative lessons are unsurpassed. I sincerely hope that the members of the Capitular Craft may devote more time to the reading and study of this intensely interesting and highly profitable subject.

 

If these lines have stirred in your heart such a desire, then the time occupied in its preparation has been well spent and will be an incentive to further efforts in the direction of educational endeavor. The degree of appreciation which is manifested for this initial essay will be the gauge for future effort in this direction.

 

----o----

 

THE VOLUME OF THE SACRED LAW

 

Many of our American Masons do not understand that in Continental lodges the Bible is not upon the altar, but that it is lying on the Master's pedestal, as is also the case in some of the English-speaking lodges. It has been decided in Massachusetts, after an exhaustive examination of the law and precedent, that according to the ancient regulations, it is the Sacred Book of the Law which is placed upon the altar. It will be readily understood that the Sacred Book of the Law includes the Koran, the Veda, the Scruti, the Pentateuch, as well as the Bible.

 

Referring to the question of the use of the Holy Bible on the altar in English and American lodges, we note in a recent Proceedings of the Grand Lodge of England that it was decided that the Provincial Grand Lodge of India could initiate candidates without interference with religion, and laid down the rule, “He need not cease to be a Mohammedan, Buddhist, Hindu, Jew, Christian, or any other denomination.”

 

The Grand Registrar of the Grand Lodge of England stated “It is not a question of the Bible being on the altar, it is 'The Volume of the Sacred Law.' Among the Christians it is the Old and New Testament combined. Among the Jews it is the Old Testament alone. Among the Mohammedans it is the Koran.

 

“During the latter part of 1875, there was considerable stir among the Craft lodges in India, as to the propriety of the use of the Koran in Masonic lodges under English Constitutions. Considerable correspondence was had with the Grand Lodge of England, in London, which brought out the fact of the initiation of the King of Oudh, a Mohammedan, in Friendship Lodge No. 6, in London, on April 14, 1836. At the initiatory ceremonies a volume of the Koran was used. The book had been furnished by the Grand Master, and the candidate was obligated upon it by the Master of the lodge, who was an English clergyman. This stopped further discussion, and it was settled in the Grand Lodge of England and her colonies, that it was proper to obligate all candidates upon that particular book which they held to be most sacred, and contains the work of Deity. All of this has been accepted and acknowledged as correct by the Grand Lodge of Scotland, and the annual appointment of Grand Shastii bearer, Grand Veda Bearer, Grand Koran Bearer, Grand Bible Bearer, etc., has been regularly made.”

 

A. G. Henderson, Chairman,

Committee on Foreign Correspondence,

Grand Lodge of Arkansas.

 

----o----

 

Many lodges fail to fully observe the ninth charge “to propagate the knowledge of the mystic art,” and the young Master Mason is too often left to shift for himself without knowing that there is a fertile field to cultivate which will yield bountiful harvests of corn of nourishment to his intellectual life, wine to refreshment to his moral standards, and oil of joy to his spiritual hopes.

 

An investigation of the reason for the apathy of such a large percentage of the members of a lodge demonstrates that it is directly due to lack of comprehension of the philosophy of Freemasonry. In the larger lodges the degree work seems to be so pressing that little time is found for an explanation of the meaning of many things which every Freemason should know, and because many have no chance to participate in the ritualistic work, they become indifferent and remain away. No one who has a comprehensive conception of Freemasonry ever loses interest but on the contrary as his knowledge progresses his interest grows greater year by year.

 

- Silas H. Shepherd, Wisconsin.

 

MORMONISM AND FREEMASONRY

 

BY BRO. S.H. GOODWIN, P.G.M., UTAH

 

In our February issue we presented the first part of this article by Brother S.H. Goodwin, Past Grand Master of the Grand Lodge of Utah, under the heading "A Study of Mormonism and its Connection with Masonry in the Early Forties," giving the history of the introduction of Masonry among the Mormons at Nauvoo, Illinois. This historical matter is here concluded and is followed with "A Study in Resemblances."

 

The attention of the reader is directed to the voluminous foot-notes supplied by Brother Goodwin as authority for the quotations he has used in the article - practically all of the material here presented having heretofore been printed in the daily press, monthly publications, in pamphlet form, and in Government documents, in addition to the official publications of the Mormon Church.

(CONCLUDED FROM FEBRUARY NUMBER)

 

THAT CONDITIONS in Nauvoo had not passed unobserved by the Craft of the state is abundantly shown by the Grand Master's address just referred to, which was presented to Grand Lodge, October 3, 1843. Speaking of the subject in general, he tells Grand Lodge that it has ".... excited no little discussion both in and out of this body, and the action of the Grand Lodge in reference to it has been made the object of much animadversion, criticism and remark.  Several communications from eminent and honoured names in Masonry have been addressed to me, calling in question the correctness of the course pursued by you in relation to this subject, and strongly protesting against the prudence and propriety of allowing a Masonic Lodge to exist in Nauvoo." (54)

 

In due time this whole matter came into the hands of the Committee on Returns and Work.  A preliminary report by this Committee declares that it had examined the abstract returns of the three Nauvoo Lodges - viz., Nauvoo, Nye and Helm - and found itself unable to complete its work until further explanation and amendment of the returns had been made.  On the evening of the next day, however, this Committee made an extended report in which it reviewed the situation in all five of the Mormon lodges: there were three in Nauvoo, one in Keokuk, U. D., and one, Rising Sun No. 12, at Montrose.  The last two named were in Iowa Territory, and Rising Sun had already received its charter.

 

The Committee found that the work of Rising Sun Lodge No. 12, was irregular, that its returns were informal and its dues had not been paid.  The work of Nauvoo Lodge had been mainly correct, but there were irregularities which the Committee could not understand, in view of what had already taken place; the records of the lodge had not been submitted as required by law; members of more than doubtful character had been accepted, and there appeared to be more than a tendency to push candidates on through the Second and Third degrees without reference to their proficiency in the preceding degree.  Helm Lodge had been guilty of irregular work,  and had rushed applicants through without regard to time between the degrees: it had passed and raised candidates within two days of initiation. Nye Lodge had also done irregular work, in that it had received petitions for the degrees on one day and initiated petitioners on the next.  The Committee found itself in a quandary as to what it should suggest with reference to Nye and Keokuk Lodges.  Finally, after having considered all available evidence, the Committee recommended:

 

That the charter of Rising Sun Lodge No. 12 should be suspended and the officers cited to appear before Grand Lodge and show cause why that instrument should not be revoked;

 

That it be declared inexpedient longer to continue a Masonic lodge at Nauvoo, and for the disrespect and contempt of Nauvoo and Helm Lodges, in refusing to present their records to Grand Lodge, their dispensations be revoked and charters refused;

 

That for irregular work and disregard of Grand Lodge instructions and resolutions, the dispensations of Keokuk and Nye Lodges be revoked and charters refused. (55)

 

The recommendations, the substance of which is given here, were adopted by Grand Lodge.

 

Near the close of this session of Grand Lodge a set of resolutions was adopted which included one requiring the possession of a certificate of good standing, signed by the Grand Master and attested by the Grand Secretary of the jurisdiction whence a stranger-brother hailed, before he could be admitted as a visitor or receive Masonic charity in Illinois." (56) A recent writer affirms that this was done to prevent members of Mormon lodges from visiting regular bodies in that state. (57) Such may have been the case, but there is no evidence available to the writer in support of this claim.  On the contrary, the statement is made that this resolution was presented in accordance with the suggestion of the Grand Master, in his address, who there declares that the idea came from the Washington, and later, the Baltimore, conventions. (58)

 

Thus matters stood at the close of the Grand Lodge Communication of 1843.  But succeeding events showed conclusively that it is one thing to pass resolutions, and quite another to secure recognition and obedience thereto.  The records show that soon after the close of Grand Lodge, the Grand Master dispatched a messenger to Nauvoo to demand the dispensations and records of the three lodges located there; that this request was denied; that the representative of the Grand Master was treated with contempt, and that he was informed that the lodges proposed to continue doing Masonic work. (59) While the evidence showing that this purpose was carried out is not extensive, it is sufficient.

 

On April 1, 1844, Bodley Lodge No. 1, after discussing the situation, directed its Secretary to notify the Grand Master that the lodges in Nauvoo and Keokuk continued to work, and that notice had appeared in public print that the lodges of Nauvoo would dedicate their Masonic hall in that place on April 5, the members of those lodges claiming that they had received no notice of the action of Grand Lodge withdrawing their dispensations. (60)

 

From the journal of Joseph Smith we get certain interesting details of the exercises connected with the dedication of the Masonic hall. He tells us, under date Friday, April 5, that he attended the ceremonies; that about five hundred fifty Masons "from various parts of the world" were present and took part; that a procession was formed, which was accompanied by the Nauvoo brass band; that the exercises were in large of Hyrum Smith, Worshipful Master; that the principal address of the occasion was given by apostle Erastus Snow; that he - Joseph Smith - and Dr. Goforth also addressed the assembly, and that all the visiting Masons were given dinner in the Masonic hall, at the expense of the Nauvoo Lodge. (61)

 

An echo of the exercises held in connection with he dedication of the Masonic hall at Nauvoo is found in the action taken by the lodge at Belleville - St. Clair No. 24. It seems that this lodge disciplined one of its members for marching in the procession referred to above, the position being taken that such an act was a participation in the work of a clandestine lodge. (62) The record is not clear on the point, but suggests at least, that later action taken by Grand Lodge grew out of this case of discipline, and is of importance in connection with our subject since it determines the status of members of lodges from which authority to work has been withdrawn.  Grand Lodge went on record as holding, "That it is . . . imperative on all good Masons to regard all who participate in a subordinate lodge that has been suspended or declared clandestine by this Grand Lodge, as clandestine Masons, and therefore unworthy of our Masonic association." (63) As may readily be seen from this, all the members of the five Mormon lodges were clandestine from the date of the adoption of the resolutions which provided for revoking the charter of Rising Sun Lodge No. 12, and the dispensations of the other four lodges, viz., October 3, 1843, though not declared to be such till later.

 

There is one other bit of evidence that unmistakably shows that the Nauvoo lodges continued to work after their dispensations had been withdrawn.  This is in the journal of Joseph Smith. Under date of "Tuesday, April 30" - less than two months prior to the death of the prophet - we find this: "A complaint was commenced against William and Wilson Law in the Masonic lodge & c." (64)

 

So matters stood with reference to the recalcitrant lodges till Grand Lodge met, October 7, 1844. At that session more drastic action was taken. A brief statement of the facts in the case was followed by resolutions which declared that all fellowship with those lodges was withdrawn; that the members thereof were clandestine; that all who hailed therefrom were suspended from all the privileges of Masonry within the jurisdiction of Illinois, and that the Grand Lodges of other jurisdictions "be requested to deny them the same privileges." Another resolution directed the Grand Secretary to notify all Grand Lodges with which the Grand Lodge of Illinois was in correspondence, of the facts, and to publish the same "in all the Masonic periodicals. (65)

 

This terminated the official connection of the Grand Lodge of Illinois with the Masonry of Nauvoo.  Records of action taken with reference to the lodges at Warsaw and Keokuk are to be found in the Proceedings for the years 1845 and 1846, but these are of no special interest to us in this connection.

 

The story of the last few, months of the life of the Mormon prophet is an exceedingly interesting one to the student of the period.  This does not mean as biography, simply, but in connection with, and as a part of the story of his people, with which it is inextricably woven.  We would be drawn too far afield from the purpose of this paper should time be given to the details of that story.  But time must be taken for such a hasty glance at succeeding events as is necessary to round out this part of our study.

 

With the advent of spring (1844), events moved rapidly toward the fatal culmination in Carthage jail.  Early in May the prospectus of the Nauvoo Expositor made its appearance and a month later, Friday, June 7, the initial and only number of that paper issued from the press.  This paper was promoted and published by Emmons, Wilson and William Law, the Higbees, Fosters and others, all of whom had been prominent in the councils of the church, but who, while still claiming to be Mormons, objected to what they considered a one-man power and to some of the doctrines which had been promulgated by the prophet, more particularly that of a plurality of wives.  The Expositor was to be the organ of this dissenting party, through which these men hoped to bring about certain changes and reforms, including a repeal of the Nauvoo charter, which, in their judgment placed too much, and exceedingly dangerous, power in the hands of the head of the church, the city Council and the Municipal Court.

 

As noted above, the first number of the Expositor came out on Friday, June 7. The prospectus, issued a month before, had aroused great excitement in Nauvoo and proceedings of one sort or other had been set on foot against the publishers.  But the paper itself seemed to sweep the people, and more especially the authorities, off their feet.  On Saturday, the 8th, the City Council met and gave most of the day to a consideration of the situation,  and to taking testimony as to the standing and character of the men who had thrown this firebrand into their midst.  No decision was reached on that day and the Council adjourned to meet on the following Monday, June 10. Upon coming together at the appointed hour on Monday, the discussion was renewed.  From the first, Joseph Smith, who was Mayor, spoke in favour of the destruction of the printing plant whence had come the obnoxious sheet, and repeatedly urged the Council to pass an ordinance under which it could be declared a nuisance and be destroyed. (66)

 

When action on the proposed ordinance was finally had it was found that but one member of the Council was opposed to it and he was not a member of the church.  He suggested that a heavy fine should be imposed, naming $3,000 as the amount.  However, his advice was not heeded; an ordinance was framed to meet the case and passed, and a resolution followed which declared the Expositor a nuisance, and instructed the Mayor "to cause said printing establishment and papers to be removed without delay, in such manner as he shall direct." The Mayor's order to the city marshal was issued immediately, in which that official was directed to destroy the press, pi the type, burn any of the Expositors that might be found, and authorizing him to demolish the building should resistance be offered by the proprietors of the paper.  This order was executed on the evening of the same day - June 10th. (67)

 

The project of publishing an opposition paper in Nauvoo had come to a sudden end, but not so with the troubles of the prophet and his people.  The destruction of the Expositor under the circumstances, was about the worst thing that could have happened to Joseph Smith and his followers - it was the match applied to a magazine.

 

Two days after the destruction of the printing plant warrants were secured by the owners of the paper for the arrest of Joseph Smith and the members of the City Council, on a charge of riot.  When the Mayor was arrested he immediately applied to the Municipal Court for a writ of habeas corpus which was granted, and he was brought before that court for trial.  After an examination he was released and the costs of the case were assessed against the proprietors of the Expositor.  The same course was pursued when members of the Council were arrested, with this difference, that the Mayor presided over the court, sitting as Chief Justice. (68) In each of these cases the accused were discharged and the costs were taxed against the complainants.

 

As was to be expected these proceedings in no way allayed the excitement or lessened the force of the opposition which had arisen against the prophet and his adherents.  Mass meetings were held in various communities in the county, inflammatory speeches were freely indulged in and active preparations were made to use force, if necessary, to bring about the arrest of Joseph Smith and his colleagues.

 

 

Before the storm which he had so illadvisedly invoked, the prophet appears to have quailed, (69) and he began to make preparations to seek safety in flight.  During the night of June 22, he and his brother, Hyrum, with two or three others, were rowed across the Mississippi in a leaky skiff, and the next morning O. P. Rockwell was sent back to Nauvoo to secure horses for the two men.  In the meantime, however, pressure was brought to bear upon Joseph Smith to induce him to return to Nauvoo and give himself up, and when Rockwell came back with a message from the prophet's wife, Emma, to the same effect, he decided to acquiesce.  Several of his companions went so far as to accuse him of cowardice for wishing to leave his people in such straits. (70) The party finally returned to the east side of the river on the night of the 23rd.  Two days later Joseph and Hyrum were arrested on a charge of treason - for having called out the Nauvoo Legion - were taken to the Carthage jail where, on the afternoon of the 27th of June, they were murdered by a mob.

 

Having thus traced the variegated fortunes of the Masonic lodges at Nauvoo, we are now prepared to take up the second part of our subject, "A Study in Resemblances."

 

As already intimated, the question is often asked, "Does the Mormon Church make use of Masonic ceremonies in its Temple ritual?"

 

In what follows, for obvious reasons, no attempt will be made to give a categcaical answer to this question; nor is it the purpose of the writer to point out or label any "resemblances" that may be discovered in the course of this study.  Facts, so far as they have come to the writer's knowledge, will be presented - the reader must draw his own conclusions.

 

The observant Craftsman can not be long among the Mormon people without noting the not infrequent use made of certain emblems and symbols which have come to be associated in the public mind with the Masonic fraternity.  And now and then he will catch expressions and phrases, in conversation and literature, which are suggestive, to say the least.  If he should continue his residence in Utah, he will sometimes be made aware of the fact, when shaking hands with a Mormon neighbour or friend, that there is a pressure of the hand as though some sort of a "grip" is being given.

 

Visitors and residents of Utah often remark upon the extensive use made of certain emblems, as, for example, the conventional beehive.  This familiar figure occupies the centre of the great seal of the State; a model of immense size rises from the roof of the beautiful "Hotel Utah," and one of smaller proportions crowns the platform on the cupola of the "Beehive House" - the official residence of the president of the church.  It is noticeably prominent on the great bronze doors which guard the entrance to the sacred precincts of the Salt Lake Temple, as well as on doors of commercial and other buildings.  It is placed on the tops of newel posts of the cement steps which lead to the entrance of meeting houses and tabernacles, and frequently appears with effect in the decorative schemes of interiors, as in the lobby of "Hotel Utah."

 

Other symbols, with which the public is more or less familiar, are used extensively, more especially in and about the Salt Lake Temple, and, presumably, in all the other temples of the Mormon church. On the interior of this building, we learn from an unquestioned authority, (71) there are in the walls several series of stones of emblematical design and significance, representing the earth, moon, sun and stars. (72) On the east centre tower is an inscription, the letters deep cut, lined with gold, which reads: "Holiness to the Lord." This inscription, it might be noted, appears over the doorway of some of the business establishments conducted by the church and over the entrance to the church tithing-houses, and it is given place on the stationery used in the official correspondence conducted by church authorities.  Immediately beneath this inscription, over the central casement of the east tower of the Temple, is the emblem of the clasped hands. On the corresponding stones, above the upper windows, in each of the central towers, is carved the All Seeing Eye. Covering the plate glass double doors on the east and west sides of the Temple - each of which is four by twelve feet - are bronze grills of intricate patters which carry medallions of the beehive, while an escutcheon cut in relief, shows the clasped hands circled by a wreath.  In the "Garden Room" of the Temple the ceiling is embellished with oil paintings to represent clouds and the sky, in which appear the sun, moon and stars. In the centre of this room, and against the south wall, is a platform which is reached by three steps.  On the platform is an altar upon which rests the Bible.  In the "Terrestrial Room," at the east end, is a raised floor, reached by three steps. (73)

 

Passing now from this phase of the subject we come next to the language used in a part of the Temple ceremonies. Here we are dependent for authorities, mainly, upon certain exposes, though collateral evidence is not wanting.  The exposes referred to are three in number, and they are separated from each other, in time, by almost a generation.  (74)

 

A comparison of the three accounts shows that the first, or oldest one, differs from the other two, or later ones, in one significant particular, at least.  From the Van Dusen account (see foot-note 74) it appears that in the Nauvoo Temple use was made of a larger number of stages, or degrees, in these ceremonies than was the case later, and that these extended to and included the seventh. This fact seems to point to the conclusion that the work was in a preliminary or experimental stage in Nauvoo, and that later it was developed and perfected into its present form, which included the practical omission of the last four degrees.  A well informed member of the Mormon church, in conversation with the writer, accounted for the character of the Van Dusen statements upon a different supposition - though upon what authority was not disclosed.  He said that "Van Dusen was a d-- liar," and further that "he was a Mason. (75)  It may very well have been that he was a Mason, although no records are known to the writer which support that claim.  As will be shown later, the followers of Joseph Smith believe that the Temple ceremonies were revealed to the prophet, complete, and more than a year before he became a Mason, and that proof of this is to be found in the Doctrine and Covenants. (76)

 

As a preliminary to a consideration of some of the language of the Temple ritual, it may not be amiss to note certain objects and articles used in connection with that ritual.

 

The garments worn by both men and women during a goodly portion of the ceremonies, are of white cloth and of the one-piece pattern.  On the right breast is a "square," and on the left, "compasses." There other marks or openings which are of no special interest to us here.

 

As used in the Temple at Nauvoo, the slits representing a pair of compasses, were on the knees, rather than on the left breast. (77) The pattern of this garment, the wearer is informed, was revealed to Joseph Smith direct from heaven, and is the same as that worn by Adam and Eve. (78)

 

At one point in the ceremonies, the "devil" comes in wearing a silk hat and having on a Masonic apron.  This apron is embellished with two columns, with serpent suspended midway between, and a serpent entwined about the base of each.  The aprons worn by the men and women are alike, and are described as being a "square half yard of green silk with nine fig leaves worked on them in brown sewing silk.", (79) Those in use at Nauvoo were of "white cloth about eighteen inches square, with green silk leaves pasted on." (80)

 

In the old endowment house at Salt Lake, the ceiling of the "Garden of Eden Room" was painted much the same as that described above, with these additions: In each corner there was a Masonic emblem: in one a "compasses," in another a "square," and in the other two a "level" and a "plumb." (81)

 

The opening part of the Temple ceremonies which have been characterized by a Mormon writer as ". . . the Masonic sacred drama of the Fall of Man" (82) - need not detain us. Here occurs the washings and annointings and assumption of the garment before referred to, and a representation, in dialogue, of the creation of the world and of man and woman.  Following this preparatory part, the first obligation, or oath, is taken.  One of the several couples kneels at the altar, to represent Adam and Eve, and all participate in the ceremonies.  The audience stands, with the right hand raised to a square, when the following oath is taken: "We, and each of us, solemnly bind ourselves that we will not reveal any of the secrets of the first token of the Aaronic priesthood with its accompanying name, sign or penalty.  Should I do so, I agree that my throat may be cut from ear to ear, and my tongue torn out by its roots."

 

"Grip.  The grip is very simple: Hands clasped, pressing the point of the knuckle of the index finger with the thumb."

 

"Sign. In executing the sign of the penalty, the hand, palm down, is placed across the body, so that the thumb comes directly under and a little behind the ear.  The hand is then drawn sharply to the right across the throat, the elbow standing out at a position of ninety degrees from the body; the hand is dropped from the square to the side." (83) In the earliest form of these ceremonies - as used in Nauvoo in 1846  - this obligation or a part of it at least, appears to have been given in what was termed the sixth degree. (84)

 

The exercises then proceed; various characters appear and carry on a dialogue, and then a robe and sandals are put on the candidates, the apron is replaced and the second oath is administered: "We, and each of us, do solemnly promise and bind ourselves never to reveal any of the secrets of this priesthood, with the accompanying name, grip or penalty.  Should we do so, we agree that our breasts may be torn open, our heart and vitals torn out and given to the birds of the air and the beasts of the field."

 

"Grip. Clasp the right hand and place the thumb into the hollow of the knuckles, between the first and second fingers.

 

"Sign.  The sign is made by extending the right hand across the left breast, directly over the heart; then drawing it rapidly from left to right, with the elbow at the square; then dropping the hand to the side." (85)

 

The candidates are then conducted into what is known as the "Celestial Room." Here also characters appear and carry on conversation, relating to the ceremonies, and other preparations are made for the administering of the third oath, which is as follows: "You, and each of you, do covenant and promise that you will never reveal any of the secrets of the priesthood, with the accompanying name, sign, and penalty. Should you do so, you agree that your body may be cut asunder and all your bowels gush out."

 

"In this, the left hand is placed palm upright, directly in front of the body, there being a right angle formed at the elbow; the right hand, palm down, is placed under the elbow of the left; then drawn sharply across the bowels, and both hands dropped at the side. (86) The grip is given by "grasping the right hands so that the little fingers are interlocked and the forefinger presses the wrist.  This is known as the patriarchal grip, or the true sign of the nail."

 

The neophytes are then ready for the three-fold obligation which relates to "The Law of Sacrifice," "The Law of Chastity," and the "Law of Vengeance." The last-named law, it might be noted in passing, is given, with but slight variation, by all three of the authorities quoted here.  The character of the second law is indicated by its title, and is not without significance, though it need not detain us.  Following these obligations the candidates are seated and a long sermon or lecture is given, in which the entire history of the Temple work is rehearsed.  They are then instructed in the true order of prayer.  In this, when all is in readiness, an elder kneels at the altar, his right arm raised to the square, his left hand extended, as if to receive a blessing.  A form of prayer is then offered which, it is said, is used in all priesthood meetings.  The candidates are then ready to pass through the veil.

 

"In the veil are to be seen the square and compasses; also other openings which represent the slits in the knees of every garment." (87) In the room where this veil is, there is also a platform upon which the candidates take seats when their names are called, and which is ascended by three steps.  With the aid of an attendant, the neophyte gives the required answers and grips, which include the two grips of the Aaronic priesthood and the two grips of the Melchizedek priesthood.  Following the last grip, a dialogue ensues:

 

"Elohim. - What is this?"

"Neophyte. - The second grip of the Melchizedek priesthood, patriarchal grip, or sure sign of the nail."

 

"Elohim. - Has it a name?"

 

"Neophyte. - It has."

 

"Elohim. - Will you give it to me?"

"Neophyte. - I cannot, for I have not yet received it; for this purpose I have come to converse with the Lord behind the veil.

 

"Elohim. - You shall receive it upon the five points of fellowship through the veil.  These are foot to foot, knee to knee, breast to breast, hand to back, and mouth to ear." (88)

 

We may here take leave of the Temple ceremonies, but there are certain other matters, derived from a different source, that have a significance for us.

 

First, is language used by a brilliant writer of the Mormon faith. (89) In a chapter that deals with the Logan Temple, at Logan, Utah, the author contrasts the views of this structure held by Latter Day Saints and Gentiles, and then proceeds:

 

"To the Mormons the Logan Temple is a grand Masonic fabric, reared unto the name of the God of Israel, where endowments are given, and ordinances administered, and services performed which concern salvation and exaltation both of the living and the dead, as connected with the Mormon church." (90)

 

After referring to a supposed "Polygamic Theocracy," which, he says, is popularly supposed (by non-Mormons) to exist in the Logan Temple, the author continues:

 

"And what makes this matter of so much importance and interest... is, that the Logan Temple today is looked upon as the Masonic embodiment of that 'Polygamic Theocracy.'" (91)

 

The above is followed by a paragraph that deals with several, more particularly two, exposes of the endowment house secrets.  Then the author says:

 

"Meantime the Mormon apostles and elders with a becoming repugnance and Masonic reticence quite understandable to members of every Masonic order have shrank from a public exhibition of the sacred things of their Temple." (92) When describing certain scenes enacted in the endowment ceremonies, he refers to the Garden of Eden representation as " ... the Masonic sacred drama of the Fall of Man." And again, "A sign, a grip, and a key word were communicated and impressed upon us, and the third degree of Mormon endowment, or the first degree of the Aaronic priesthood was conferred." (93)

 

And finally our author refers to the "oath of chastity," alluded to above, and marks with especial emphasis the fact that "the oath implies that no man dare, under penalty of death, to betray his brother's wife or daughter." (94)

 

Perhaps the most significant utterance bearing on the subject that has come from one who is in a position to know whereof he speaks, is that which comes from a member of the present Quorum of the Twelve Apostles. (95) In an address delivered in the Salt Lake Tabernacle, on the last Sunday of 1919, as reported in one of the daily papers, the speaker said:

 

"Modern Masonry is a fragmentary presentation of the ancient order established by King Solomon, from whom it is said to have been handed down through the centuries.

 

"Frequent assertions that some details of the Mormon Temple ordinances resemble Masonic rites, led him to refer to this subject," the speaker declared, and he added, "that he was not sorry there was such a similarity, because of the fact that the ordinances and rites revealed to Joseph Smith constituted a reintroduction upon the earth of the divine plan inaugurated in the temple of Solomon in ancient days.

 

"Plans for the ordinances to be observed in the temple built at Nauvoo . . . were revealed to Joseph Smith, as recorded in the Doctrine and Covenants, more than a year prior to the time the founder of the Mormon church became a member of the Masonic order.  The latter order," the speaker affirmed, "claimed origin with King Solomon, but through lapses and departures, which had naturally come into the order in the course of time, it had fallen somewhat into imperfection of detail.  The temple plan revealed to Joseph Smith ... was the perfect Solomonic plan, under which no man was permitted to obtain the secrets of Masonry unless he also held the holy priesthood."

 

The speaker then "explained that authentic proof in Masonic history went to show that the five lodges of the order, established by Joseph Smith and other members of the Mormon church, had been discountenanced by the great organization through mistaken nonobservance of a mere technicality." The Mormon lodges, Apostle Ballard declared, "had been accepting and advancing members in the order by viva voce vote, instead of by secret ballot as the rules required:' "But," he said, "the technical offense had been seized upon as a cause for repudiating the lodges established by members of an unpopular church." (96)

 

It is not our purpose to examine critically some of the assertions made by this speaker.  Enough has been said in the preceding pages - and more evidence could be adduced - to show that the action of the Grand Lodge of Illinois with reference to the Mormon lodges was due to other causes than the one specified by the speaker quoted.

 

Further, no objections will be urged here to the acceptance on the part of any one, of the statement that the Temple ritual, parts of which have been presented in these pages, was revealed to Joseph Smith - or to any one else - direct from heaven.  The writer will only say, that no evidence has come to his knowledge which points to any such supernatural derivation.

 

It is worthy of mention in this connection that the prophet records the fact that on the fourth day of May, 1842, he instructed certain of his followers "in the principles and order of the priesthood, attending to washings, annointings, endowments and the communication of keys pertaining to the Aaronic priesthood, and so on to the highest order of the Melchizedek priesthood setting forth the order pertaining to the Ancient of Days.....," and that, "In this Council was instigated the ancient order of things for the first time in these last days." (97) This of course does not preclude the possibility of the "revelation" of this order having been received much earlier than the date given, as is held by the historian of the church." (98)

 

(54) "Proceedings, Grand Lodge of Illinois," 1843, p. 85.

(55) Ibid, pp. 95-96; Cf.  "Proceedings of Grand Lodge of Illinois," 1846, p. 320.  This last reference relates to Charleston Lodge No. 35.  The Committee on Returns and Work found that this lodge, in one instance, had initiated, passed and raised one person, all at the same meeting, and that in other cases these parts had been given to the same individuals "within a very few days of each other." These infractions of Masonic procedure were excused on the ground of emergency.

(56) "Proceedings of Grand Lodge of Illinois," 1843, pp. 99-100. (57) "Masonic Voice-Review," (New Series), Volume XI, 1909, p. 71.

(58) "Proceedings, Grand Lodge of Illinois," 1843, pp. 87, 99.

(59) "Proceedings, Grand Lodge of Illinois," 1844, p. 130.

(60) "Reynolds History of Freemasonry in Illinois," 1869, p. 244.  In the Nauvoo Neighbour, March 13, 1844, is this "notice," which appears in succeeding issues of the same paper up to and including that of April 3rd: "Masonic Notice.  The Officers and Brethren of Nauvoo Lodge would hereby make known to the Masonic world, that they have fixed on Friday, the 5th day of April, for the dedication of their new Masonic Hall, to take place at 1 o'clock p.m. All worthy Brethren of the Fraternity who feel interested in the cause, are requested to participate with us in the ceremonies of dedication.  Done by order of the Lodge, Wm. Clayton, Secretary.  March 13th, 1844." Between the leaves of the issue of this paper for April 3rd, the writer found a time-stained sheet of paper, about six by seven inches in size, printed on one side, double column, and headed: "Hymns to be Sung at the Dedication of the Masonic Temple, on Friday, April 5th." Among the songs listed were, "The Hod Carriers' Song," "The Entered Apprentices' Song," and a "Glee." Evidently, copies of this "dodger" were distributed to the subscribers of the paper in the manner indicated, and to those who participated in the exercises at the time the hall was dedicated.

(61) "History of the Church, Period 1, Joseph Smith," B. H. Roberts, Volume VI, 1912, p. 287.

(62) "Reynolds, History of Freemasonry in Illinois," 1869, p.255.

(63) "Proceedings Grand Lodge of Illinois," 1846, pp. 328-29.

(64) "History of the Church, Period 1, Joseph Smith," B.H. Roberts, Volume VI, 1912, p. 349.  See also  Note,  under 60, above.

(65) "Proceedings, Grand Lodge of Illinois," 1844, p. 130.

(66) "History of the Church, Period 1, Joseph Smith," B.H. Roberts, Volume VI, 1912, pp. 435f.

(67) Ibid, pp. 433-34, 448; "Life of Heber Kimball," Whitney, 1888, p. 350.

(68) Ibid, pp. 460-461.

(69) Ibid, P. 545; "Life of Heber C. Kimball," Whitney, 1888, P. 351.

(70) Ibid, p. 549; "Historical Record," Volume VII, 1888, p. 558; "Life of Heber C. Kimball," Whitney, 1888, p. 351; "Life of Brigham Young," E. H. Anderson, 1893, p. 41.

(71)"The House of the Lord," by Apostle Talmage.

(72) Ibid, p. 177.

(73) Ibid, pp. 179, 186, 189.

(74) 1. "Nauvoo and Its Temple," by Increase McGee Van Dusen and his wife Maria. (24 pp.), 1847.  On the title page is the following: "The sublime and Ridiculous Blended: Called, the Endowment; as was acted by upwards of 12,000, in secret in the Nauvoo Temple, said to be revealed by God as a reward for building that splendid edifice, and the express object for which it was built."

2. "The Mormon Endowment House," by Mrs. G.S.R.-, Nephi, Utah, Sept. 24, 1879.  Published in the Salt Lake Tribune, Sept. 28, 1879, and reprinted in the same paper, Feb. 12, 1906.

3. "The Testimony of Prof.  Walter M. Wolfe," given before the Smoot Investigating Committee, at Washington, D. C., and published in the Salt Lake Tribune, Feb. 12, 1906.

(75) The writer is indebted to this gentleman for courtesies in connection with this study, and has not sought or received permission to use his name.  It will be furnished, however, if any good end is to be served thereby.

(76) "Doctrine and Covenants" Section 124. In this connection it may be suggestive, at least, to keep in mind the fact, that Hyrum Smith was a Mason long before Mormon settlements were made in Missouri and Illinois, and further, that the Anti-Masonic crusade was not far removed.  During that crusade, "Exposes" of Masonry were numerous, and widely distributed.

(77) "Nauvoo and Its Temple," Van Dusen, 1847, p. 8.

(78) "The Salt Lake Tribune," Feb. 12, 1906, p. 3.

(79) Ibid, p. 2.

(80) "Nauvoo and Its Temple," Van Dusen, 1847, p. 11.

(81) "The Salt Lake Tribune, Feb. 12, 1906, p. 2.

(82) "Tullidge's Histories of Utah: Northern Utah and Southern Idaho," Volume II, 1889, p. 444.

(83) "The Salt Lake Tribune, Feb. 12, 1906, pp. 2-3.

(84) "Nauvoo and Its Temple," Van Dusen, 1847, p. 13.

(85) "The Salt Lake Tribune," Feb. 12, 1906, p. 3.

(86) Ibid.

(87) Ibid.

(88) Ibid.

(89) "Tullidge's Histories of Utah: Northern Utah and Southern Idaho," Volume II, 1889.

(90) Ibid, p. 425.

(91) Ibid, p. 426.

(92) Ibid.

(93) Ibid, pp. 444, 446.

(94) Ibid, p. 450.

(95) "The Salt Lake Herald," Dee. 29, 1919.

(96) Ibid.

(97) "History of the Church, Period 1, Joseph Smith," B.H. Roberts, Volume V, 1909, p. 2.

(98) Ibid. Note. Concerning the matter touched on, under Footnote 97, above, Roberts says: "This is the Prophet's account of the introduction of the Endowment ceremonies in this dispensation, and is the foundation of the sacred ritual of the Temples."

 

----o----

 

 

GENERAL LA FAYETTE'S RELATIONS WITH THE GRAND LODGE OF MASSACHUSETTS

 

BY BRO. FREDERICIK W. HAMILTON, GRAND SEC'Y, MASSACHUSETTS

 

Where and when La Fayette became a Mason is not known. There are at least two quite definite traditions, but neither rests on any very substantial basis of historic fact. Not improbably it was on the eve of his momentous diplomatic mission to France when he was just twenty-one; almost certainly it was in an army lodge; very probably it was at the instance and in the presence of Washington. What is more likely than that Washington should have desired to weave the bond of Masonic brotherhood around the young man who was to play so delicate and important a part in the relations between the great Mason who commanded the American army and that other great Mason, America's greatest diplomat, Benjamin Franklin, who was American Ambassador to the French king?

 

When La Fayette made his last visit to the United States the Grand Lodge of Pennsylvania received him with distinguished honors, but before doing so appointed a committee to investigate and report upon his Masonic regularity. The committee reported that they had made careful investigation and were fully satisfied, but unfortunately their report gives no information whatever as to the evidence upon which this conclusion was based.

 

It remains to add a further word as to his Masonic relations with the Grand Lodge of Massachusetts. That he was made a Mason in the United States has already been shown. I have so far found no evidence that he was Masonically active in France. When he came to the United States in 1824 and 1826 no greetings were warmer than those of his Masonic brethren, and none appear to have been more welcome. I find no record of his appearance in Masonic lodges in Boston in any of his numerous early visits to this city. Once he appeared in our Grand Lodge, on the occasion of the laying of the corner-stone of the Bunker Hill monument. The apron he wore that day may be seen in our library.

 

The records of the Grand Lodge of Massachusetts tell of Brother La Fayette's appearance at a special communication held on June 17, 1825, and show that the Grand Lodges of Connecticut, New Hampshire and Vermont were in attendance, as were the Grand Royal Arch Chapter of Massachusetts and Maine and the Grand Encampment of Rhode Island and Massachusetts.

 

A great Masonic procession was formed and marched through the streets of the city, arranged in divisions and displaying a number of bright banners. A large proportion of Master Masons were clothed with plain white aprons, white gloves and blue sashes. The Grand Royal Arch Chapter of Maine appeared in full costume with elegant banners. The Grand Royal Arch Chapter of Massachusetts was organized in ample form and appeared with their elegant banner and flanking banners. A number of chapters under the Grand Chapter of Massachusetts, several of which were provided with appropriate banners, were arranged under the Grand Chapter. All the Royal Arch Masons were arranged under Right Worshipful Brother Roulstone, their Marshal. The Knights Templar appeared under the command of Right Worshipful Brother Henry Fowle, Deputy General Grand Master of Knights Templar. They were in full dress and displayed the banners of Knights Templar and Knights of the Red Cross. Six Knights, with lances, preceded bearing on the points of their lances white pennants on which were painted the names of the six New England states.

 

This Masonic procession, in turn, became a part of a larger general procession which included the President of the United States in a carriage, and General La Fayette in a carriage. The procession then moved to Charlestown and having arrived at the square on which it was intended to erect the monument, the whole was enclosed by troops. Near the place intended for the corner-stone was erected by the fraternity a lofty triumphal arch on which was inscribed the following: “The Arts pay homage to valor.” Through this arch the whole body of Masons passed and took up a position on the right of the square, the Grand Lodge in front. The president of the Bunker Hill monument then requested the Grand Master to proceed and lay the corner-stone. The Grand Master, accompanied by the Deputy Grand Master, Grand Wardens, Grand Treasurer and Secretaries, Grand Chaplain and Past Grand Masters, and attended by the Grand Marshals, advanced to the place intended, where the president of the association and Right Worshipful Brother La Fayette met them. The Grand Marshal by direction of the Grand Master, commanded silence to be observed during the ceremonies. The working tools were presented to the Grand Master, who applied them to the stone and passed them to Right Worshipful Brother La Fayette and the president of the association, who severally applied them, and then the Grand Master declared it to be “well formed, true, and trusty.”

 

----o----

 

FINDING YOURSELF

 

No man or set of men can find you as you really are,

It is for you to find yourself and God, He's not afar.

Reverse the plan that men must put you through their every test,

Soul nourishment is yours alone that serves your need the best;

You need not be an epicure nor special diet find,

Your living is that which must be in your own heart refined.

- L.B. Mitchell.

 

FOR THE MONTHLY LODGE MEETING

 

CORRESPONDENCE CIRCLE BULLETIN NO. 46

 

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 EMBLEMS"

 

THE ANCHOR AND ARK

 

Recite the monitorial lecture on "The Anchor and Ark."

 

Is the Anchor and Ark symbol a modern or an old one? What does the Anchor typify? Of what was it a symbol among early Christians? How was it displayed in those Early times? What does Lundy say of it?

 

Is the symbolism of the Ark as well known as that of the Anchor? What symbolic significance did Lawrence Dermott attach to it? What did it symbolize to the Hermeticists? Was the symbol used in the Ancient Mysteries? In what manner?

 

Of what was the Ark a symbol to the early Christians? Why? What does the Ark mean to us, as Masons?

 

THE FORTY-SEVENTH PROBLEM OF EUCLID

 

Recite the monitorial lecture on this emblem.

 

Why should this emblem be one of particular interest to Masons? What prominence did Dr. Anderson attach to it?

 

Is our monitorial lecture on the emblem generally accepted as accurate in all details? Why is its alleged discovery by Pythagoras doubtful? What is the argument of those who defend the monitorial interpretation? Which of the two views given in the study paper do you believe the most convincing? What is a "hecatomb&quo