The Builder Magazine
April 1922 - Volume VIII - Number 4
The Masonic International Association
BY THE EDITOR
ON OCTOBER 19TH last, Masonic delegates from the Grand Lodge of New York, from Austria, Belgium, Bulgaria, Spain, France, Italy, Holland, Portugal, Turkey, Switzerland, and the Grand Lodge "To the Rising Sun" of Nuremburg, assembled at Geneva, Switzerland, and there, after six sessions, organized the Masonic International Association. Four other Grand Lodges, one of which was the Grand Lodge of Louisiana, wired regrets at not having delegates present.
American Freemasonry was represented by three brethren from New York, Townsend Scudder, Wm. C. Prime and Arthur S. Tompkins. At our request Brother Scudder has sent us in brief the estimate which he has formed of the International Association.
Brother Edouard Quartier la Tente, 33d, who has labored through so many years to bring about a cooperation of the Masonic Powers of all lands, has received a recognition and reward for all his self-sacrificing efforts by being made Grand Chancellor of the new Association - a very high honor. THE BUILDER extends to Brother Quartier la Tente its congratulations, and prays for him many years of fruitful and successful service in his new office.
Judge Scudder's summary of the accomplishments of the Conference follows:
SIX NOTEWORTHY ACCOMPLISHMENTS OF THE GENEVA CONFERENCE
1. - The Conference established an agency through which all Grand lodges are enabled to deal with one another in their efforts to get at the truth concerning each other, thus facilitating their getting the facts upon which to base their several judgments of each other, instead of having to rely and act largely upon hearsay, as has been the case in the past.
2. - Contact between jurisdictions is afforded without their being in diplomatic relations with one another, through their joint membership in the Association. Recognition and diplomatic relations will begin only when agreeable to those concerned.
3. - The membership of Grand Lodges belonging to the Association must be composed of men exclusiveIy. Thus Woman Masonry, as a part of the Order, is disposed of.
4. - Members of the Association respect the territorial integrity and jurisdiction of each other member. Foreign lodges within our territory, chartered by legitimate Grand Lodges, acting, however, in hostility to our claims of territorial jurisdiction, will be eliminated.
5. - Grand Lodges maintain each its sovereign independence.
6. - The Association has no concern with matters other than those of its own organization and functioning.
Of perhaps lesser importance are the following facts:
a. - New York is one of the organizers and founders of the Association, the first Masonic international body in Symbolic Masonry in the history of the Fraternity.
b. - It is one of the five Grand Jurisdictions entrusted with the management of the Bureau for the first three years of its life.
c. - It controls the question of membership in the Association so far as the United States is concerned and thereby is in a position to eliminate recognition of clandestine bodies which in Europe heretofore have often, through ignorance, been recognized, and thereby have been enabled by pointing to such recognition to give themselves the semblance of legitimacy and use it to further their fraudulent financial schemes.
d. - Membership in the Association is dependent upon subscribing to the principles enunciated. These, however, are not exclusive, but embrace those things upon which all can agree, leaving open for future accord and understanding matters not touched upon, they thereafter to be incorporated in the Declaration of Principles, as agreed from time to time.
e. - Grand Lodges, and not individuals, are given prominence in the management and direction of the Association. Hereby is minimized the opportunity of competition for individual aggrandizement. The Grand Master for the time being, or the Grand Lodge over which he presides, determines who shall express its will on the advisory committee, when such Grand Lodge is an elected member of that committee. This plan of government dwarfs the individual and exalts the institution; it lessens the likelihood of any one individual attempting to pose as the head of Freemasonry. The duration of his term in his representative capacity is beyond the control of the individual; it is entirely under the control of the Association and his Grand Lodge. These two would have to act in concert before any one man could gain ascendancy over the Association.
DECLARATION OF PRINCIPLES
The Masonic Grand Jurisdictions represented in Congress, with a view to making more effective their humanitarian and pacific mission, proclaim hereby constituted a Masonic International Association, the seat of which is Geneva.
All Masonic Grand Jurisdictions which subscribe to the Principles, herein set forth, shall be eligible to membership.
Inspired by the ideal shared by all, each Grand Jurisdiction in this Association retains its sovereignty, its traditions and its ritual.
Freemasonry, founded on land marks philanthropic, philosophic and progressive, the basis of which is the acceptance of the principle that all men are brothers, has for its object the quest of Truth, the study and practice of morality, and of that which will lead to unity among men.
It labors to better the condition of humanity from the material and spiritual standpoint as well as to lead it to a higher intellectual and social plane.
It has for principles, toleration, respect for others and for self, liberty and conscience. It holds it to be its duty to extend to all members of the human family the bonds of fraternity, which unite Freemasons the world over.
Freemasonry, deeming work to be one of the essential duties of man, honors equally those who toil with their hands and those given to intellectual pursuits.
It is composed then of a society of upright men, free and faithful, who, bound together by the ties of liberty, equality and fraternity, labor individually and collectively to promote social progress, giving expression thereby to beneficence in its loftiest sense.
Part I. Regulations and Statutes.
Art. 1. - The object of the Association is:
To maintain and to develop existing relations between Masonic Grand Jurisdictions.
To create new relations.
Art. 2. - The Association and each Grand Jurisdiction forbids itself all interference in the domestic affairs of all other jurisdictions.
Each Grand Jurisdiction is invited to exchange with associated Grand Jurisdictions its program of work and to promote opportunities of contact with a view to harmonizing and coordinating efforts held in common. Nevertheless the fact of membership in the Association does not imply an obligation to entertain direct relationship with other Grand Jurisdictions which are members.
Art. 3. - All Grand Jurisdictions belonging to the Association must be composed of men exclusively.
Art. 4. - The Masonic International Association has for organization:
1st. The International Convention.
2nd. The Advisory Committee.
3rd. The Secretariat.
Part II. Admission, Resignation, Exclusion.
Art. 5. - The candidacy of a Grand Jurisdiction for membership in the Association cannot be considered, excepting it be seconded by three Grand Jurisdictions which are members.
Among the Grand Jurisdictions sponsoring a candidacy must be included those members of the Association having their seat in the same territory as the candidate.
Provided however that the endorsement by the Grand Lodge of New York of the candidacy of Grand Lodges in the United States shall be required. When, however, more than three American Grand Lodges shall have given their adhesion to these articles, the Grand Lodges of the United States which are members of the Association are authorized to select from among the Grand Jurisdictions of the United States which shall have subscribed to these articles, the Grand Jurisdictions which shall act as sponsors for candidates.
Art. 6. - Each candidacy shall be submitted immediately to all member jurisdictions by notice of the Secretariat. The candidate shall be declared elected by the Advisory Committee if there shall not have been registered an objection thereto stating the reason within six months from the day when the Secretariat shall have sent out the notice aforesaid.
The final admission shall be proclaimed by the Congress.
Art. 7. - Each jurisdiction may withdraw freely from the Association if it has met its financial obligations. The Secretary forthwith shall notify each member jurisdiction of such withdrawal.
Art. 8. - Expulsion may be decreed by the Congress where a jurisdiction shall have violated the provisions of these articles or the spirit of the declaration of principles.
Part III. The International Congress.
Art. 9. - The International Congress is the ruling agency of the Masonic International Association. Its jurisdiction is limited to questions only affecting the Association.
It shall meet every third year and shall fix the place and the date of its next reunion.
Each member Grand Jurisdiction casts one vote.
No delegate can act as proxy for more than two members.
Art. 10. - To constitute a quorum the congress must bring together half plus one of its membership.
The congress shall determine the vote required to adopt a measure excepting in the matter of elections to membership and of expulsions of members which must be voted by two-thirds of the jurisdictions represented.
Art. 11. - In case of emergency and for serious matters the congress can be called in extraordinary session by the advisory committee on the demand addressed to the Secretariat by five Grand Jurisdictions. It will sheet in such a case at Geneva. Its order of business is limited to the matter which caused the reunion.
Part IV. The Advisory Committee.
Art. 12. - The advisory committee is named by the congress. It is composed of five Grand Masters or their representatives.
Art. 13. - The Advisory Committee:
A. Has in charge the execution of the resolutions of the congress.
B. It takes the steps necessary to realize within the provisions of the regulations, the purposes of the Association.
C. It audits the accounts of the Secretariat and submits them to member jurisdictions.
D. It has power, in case of necessity, to authorize expenditures not provided for in the budget.
Part V. The Secretariat (Bureau).
Art. 14. - The Secretariat is subject to the authority of the congress and the advisory committee.
Its office shall be at Geneva
Art. 15. - The Secretary is elected by the Congress He is charged with the execution of the decisions of the congress and of the advisory committee.
The Secretariat shall publish a quarterly and an annual bulletin.
The Secretary is the Treasurer of the Association. He receives the dues of members and meets the expenses provided for in the budget. He shall incur no expense not provided for in the budget without the approval of the advisory committee to which he shall present annually an account of all receipts and disbursements and a tentative budget.
Art. 16. - The Secretary shall receive the honorariums, the amount of which is determined by the congress.
The management of the office staff is under his jurisdiction.
The regular staff shall be members of a legitimate Masonic body.
The rent, lighting and upkeep of the offices of the bureau shall be at the expense of the Association.
Art. 17. - In case of the resignation or the death of the Secretary, the vacancy shall be filled temporarily by the advisory committee.
Part VI. Resources.
Art. 18. - The income of the Association shall be derived from:
A. The dues of members based on a sliding scale fixed by each congress: the maximum to be $1,000 the minimum to be $20.
B. Subscriptions to the Bulletins and the sale of Masonic works.
C. Gifts of all kinds.
Part VII. Amendments.
Art. 19. - All amendments to these statutes must be proposed six months in advance and adopted by the affirmative vote of a majority of two-thirds of the Grand Jurisdictions represented.
Scale adopted by the congress as the basis of annual dues:
Grand Lodges having
From 1 to 2,000 members $ 20.00
2,000 to 5,000 members $100.00
5,000 to 10,000 members $150.00
10,000 to 25,000 members $200.00
25,000 to 50,000 members $250.00
50,000 to 100,000 members $500.00
100,000 to 200,000 members $750.00
200,000 members and over $1,000.00
The dollar is taken at its commercial value before the war.
Budget (in Swiss Francs) for 1922.
Receipts
1. Dues Fr. $10,000
2. Subscriptions to bulletin and sales of printed matter $7,000
3. Donations $10,000
Fr.27,000
Expenses
1. Office force Fr. 10,000
2. Rent 800
3. Secretary 12,000
4. Translations 400
5. General expenses 2,000
6. Contingencies 1,800
Fr. 27,000
----o----
Better than grandeur, better than gold,
Than ranks and titles, a hundred-fold,
Is a healthy body and a mind at ease,
And simple pleasures that always please.
A heart that can feel for another's woe,
And share in his joy with a friendly glow.
With sympathies large enough to hold
All men as brothers, is better than gold.
- Alex. Smart.
----o----
TRAVELLING CRAFTSMEN
BY BRO. E. ELLISON, CALIFORNIA
UNTIL comparatively recent times no historical work on Freemasonry was considered complete without an account of the "Travelling Masons." We have been gravely assured by the writers on the subject, that Freemasonry in medieval times was an international association of church builders, incorporated under a charter issued by the pope, granting to the society a complete monopoly in the building of religious edifices. It was said that the mysteries of Gothic architecture, both operative and speculative (practical and theoretical), were the particular secrets of the corporation; and whenever a new cathedral or other religious house was contemplated requisitions for plans and specifications must be made to the headquarters of the body. When the plans were prepared and approved, orders for details of craftsmen were sent from headquarters to the subordinate lodges throughout Christendom; and from north and south, east and west, masons obeyed the summons and journeyed to the site of the proposed building, under the leadership of their overseers or wardens.
On arrival at their destination, they made themselves known to the master builder by means of secret signs and tokens. Huts, or lodges, were then built, in which the workmen prepared the material for the structure in accordance with plans and specifications. In these lodges the craftsmen held their meetings, and here the mysteries of the craft were imparted to such profanes as had been found "worthy and well qualified."
It was claimed, further, that under the terms of the charter, the fraternity was empowered to determine the wages and hours of labour of its members, as well as other conditions of employment. The craftsmen were not subject to the law of the land; but all charges or accusations against a member, whether made by a fellow or by a profane, were tried before the tribunal of the society which was clothed with complete judicial powers.
But alas, the belief in the existence of an international corporation of builders has been shattered and swept into the dust by Robert F. Gould, together with many other venerable cobwebs which had gathered around the columns and arches of the Masonic edifice, thus preventing us from viewing the structure in the light of true history.
Gould demonstrates conclusively that "International Freemasonry" in the Middle Ages is a fiction. Careful search in the archives of the Vatican has failed to bring to light the slightest evidence that the Masonic Craft has ever received any special horrors or favours from the pope; and the only basis for the belief in papal patronage seems to be that at various times popes and prelates issued bulls promising indulgences to persons who should make liberal donations of money, lands or labour, to churches in course of construction.
Nor has anyone been successful in locating the headquarters of this "international society." True, the German Steinmetzen (Freemasons) were organized along more than local lines. In 1567 they formed a federation of craft societies in German lands and elected the workmaster of Strassburg cathedral their chief judge (Oberste Rychter); but the federation did not extend beyond the boundaries of Germany, and the authority of the central government did not at any time receive more than passing recognition. As a matter of fact, the real bond of union between the constituent bodies lay in their common objects and common craft usages.
Gould has further shown that the general features of the Freemason's craft societies did not differ from those of other callings, and such differences as did exist were due to local conditions and the peculiarities of the trade.
In the first place, the Freemasons' guilds were of later origin than those of other crafts. The former did not come into existence until architecture and building operations generally had become so refined as to necessitate specialization and subdivision of labour. Originally all masons, whether they worked in rough or squared stone (ashlar) or brick, as well as tilers, slaters and those working in the other component divisions of the building industry, were members of the same guild. As time passed the lines of demarcation between the different branches of the industry became more clearly defined with a consequent division of the organization. Finally, when the art of Gothic building had so far advanced that it became necessary to specially, train men as architects and to design and execute the delicate stonework and sculpture, a future division took place. The architects, designers and sculptors branched off from the mother society and organized separately. Their work was of the highest character, and became more art than a craft, requiring technical and science knowledge as well as great manual skill. Their profession stood at the head of the building trades, and became known as Freemasonry.
Only a limited number of fellows were required; and in consequence we find masters, journeymen (fellow crafts) and apprentices members of the same guild; while in other trades, such as the masons' and carpenters' employing larger bodies of men, the journeymen at an early period withdrew from the masters and formed fraternities of their own. The apprentices, while they were members of the craft, were not eligible to membership in the guild.
There were still other points of difference: The Freemasons were employed almost exclusively upon religious buildings. This brought their craft in close contact with the clergy, and from this association the Freemasons' societies received a deep religious imprint that is not apparent in those of other crafts.
The profession of Freemasonry was held in high esteem in the Middle Ages. The Church was rich and powerful and displayed its wealth and taste in the construction of beautiful churches. In fact, church architecture was the only outlet for the genius of the people; all the intellectual forces of society seemed to converge in architecture and kindred professions; and the calling, therefore, attracted the best minds and the highest intellects of the times. All other knowledge was discouraged and condemned by the Church.
Victor Hugo says that down to the time of the invention of printing the progress of humanity in art and science is recorded in a "book of stone" - Architecture!
Gothic architecture commenced to decline after the Reformation. The power of the Church was broken; its right to levy contributions upon the people was taken from it; and the people found other means of satisfying their desire for knowledge, and to gratify their artistic tastes.
Freemasonry as an operative art declined with the discontinuance of Gothic church building, and with it went the operative fraternities. In order to perpetuate the institution, the lodges admitted to membership men who had not been bred to the trade. In many cases these "accepted" brethren were men of learning and science, and through their influence the lodges were gradually transformed into "speculative", or philosophical societies, in which form they have come down to our times.
As time passed, the old customs of the operative days fell into disuse and became only memories and traditions; and, later, more or less fantastic explanations of their meaning and purpose were invented, such as the legend of the "Travelling Masons."
In order to get a clear view of the craft usages of our operative Masonic forefathers, we must look for their parallels in kindred crafts, such as the masons and carpenters, whose fraternities have had a continuous existence from the Middle Ages down to our own day.
Gould, in his chapter on the German Steinmetzen (Freemasons), borrows freely from the carpenters and masons for illustration of Masonic customs. He conveys the impression that these societies, like their Freemasonic relatives, have become extinct. In reality they still exist, although now rapidly falling into decay, due to several reasons: the encroachment of modern trades-unionism; the fact that the state has assumed some of their benevolent and charitable functions; and, finally, because the stringent apprenticeship rules are being more and more relaxed.
It is an immemorial custom in these crafts, when an apprentice has completed his service, to spend three years in travel from place to place, working for a time in each. The purpose of his journey is to familiarize himself with the methods employed in various places; to enable him to "see the world," and, finally, to prevent crowding the trade. In this pilgrimage the journeyman travels under the auspices and protection of his craft guild, or fraternity.
Following are a few facts concerning these organizations with particular reference to the carpenter's trade, a body which claims to be the senior of the building trades guilds, and to have had a continuous existence from the early centuries of the Middle Ages.
The name of the society is "Die Fremde Zimmergessellen." The translation of the name presents some difficulties. "Fremde" in German means either a foreigner or a stranger, or one absent from home. Considering the connection in which the word is here used, "travelling" is the nearest equivalent in English. The name therefore signifies the "Travelling Journeymen Carpenters." The name reminds us of that used by the journeymen's societies of France (Sons of Solomon) whose members called themselves "compagnons etrangers" (stranger companions).
The headquarters of the German carpenters' fraternity is at Bremen, and its subordinate lodges are dispersed throughout Central Europe. A new lodge may be formed in any place upon the petition of not less than seven members; but only one lodge may be chartered in any one city or town. In the vernacular of the craft, the opening of a new lodge is described as "Opening the Book," so called from the "Brotherbook," a manuscript volume containing the statutes and regulations of the fraternity, without which no lodge can be legally held. The copy of the Brotherbook, therefore serves the purpose of a charter. Lodges are sometimes opened in remote foreign countries; for instance, in Jerusalem, 1900; in Paris, 1904, and at Liege, Belgium, 1914.
The executive head of the fraternity is called Hauptaltgeselle (Chief Senior Fellow), and the General Secretary-Treasurer is called Hauptbuchgeselle. Local lodges are presided over by the Senior Fellow (Altgeselle); the Secretary is called Buchgeselle. These officers are elected for six months. In addition the local bodies have an appointive officer, who performs the joint duties of Steward and Doorkeeper.
When the apprentice has been set free by his master, after three years' service, he applies for admission into the journeymen's fraternity. His application is presented by a member who has worked with him and who vouches for his character and qualifications. The application must be accompanied by a certificate from the master under whom the applicant has learned his trade. In certain states the law prohibits the apprentice from taking employment as a journeyman until he has made an essay, or masterpiece. In such case proof, of masterpiece must be furnished. If no objection is made, the application is approved, and the candidate is notified to present himself for initiation at the next meeting of the lodge. Should objection be made, the application is rejected without a ballot.
After the lodge has been formerly opened the candidate is taken in charge by the member who presented his application, and who now acts as his sponsor. He is conducted to the Senior Fellow's station in the lodge. A number of questions are put to him by the Senior Fellow, and are answered for him by his sponsor. This dialogue refers to the importance and dignity of the craft, the objects of the fraternity, and in particular to the duty of the individual fellow to his brethren and to the craft. The candidate is asked whether he is willing to subscribe to these sentiments, and on his reply in the affirmative the obligation is administered, to the observance of which he pledges his word as a true man. He is then presented with "die Ehrbarkeit" (literally: Virtue), a black neckerchief, and is informed that this piece of attire is a symbol of manly virtue and the particular badge of the fraternity. He is instructed to wear it during all his waking hours, whether work or at play, and solemnly admonished never to disgrace it by word or act.
In former times the fellows wore a distinctive livery, consisting of a short black velvet jack double rows of silver buttons, knee breeches of the same material, and black hat and shoes, together with the indispensable neckcloth. The livery has long since fallen into disuse, although the wearing of the "Ehrbarkeit" continues. It is still considered improper to wear shoes of any colour other than black, and the members have a special aversion to white hats.
Then follows a lecture by the Senior Fellow in which the candidate is instructed in the rules and regulations of the fraternity, its customs and usages; how to conduct himself while travelling; how to present himself and make himself known to his brethren in foreign parts, etc. At stated times the Brotherbook is also read in the lodge. There is no mention of any grip or token; only a brief catechism to which we shall hereafter refer.
The candidate is now a Junior Fellow (Junggeselle), and the ceremonies are concluded by draping his "ribbon" across the bar under the coat of arms of the craft, suspended over the Senior Fellow's station. This ribbon is of silk, about; six feet long by two inches wide, of any colour to suit the taste of the candidate; on one end is inscribed his name and the place and date of his birth; on the other, the date of his admission into the fraternity. The Senior Fellow orders the Steward to fill the "Harmony Tankard" (Vertragskanne), a large drinking vessel, which forms an indispensable part of the furniture of the lodge. The tankard is brought to the Senior Fellow, who dips his gavel in the beer and sprinkles a few drops of the liquid on the new-made brother's ribbon, and expresses the hope that the later will always live in amity and harmony with his brethren. The business of the lodge being concluded, the Senior Fellow calls off, and the health of the new brother is drunk, while the members join in singing their craft songs, of which they have many.
I may mention here the peculiar form of salutation. A member is never addressed in lodge as brother or comrade; but always as "Ehrbarer Gesellschaft" (trusty fellowship). The form of address of the Senior Fellow is "Ehrbarer Altgeselle."
The members remain standing "in order" during the entire meeting, heels together, toes pointing out, coat tightly buttoned and the hat held in the right hand over the left breast. This attitude is characteristic of the fraternity and is assumed on all occasions of craft business and ceremony. The Senior Fellow also presides standing, but with covered head.
When the Junior Fellow is ready to travel, he applies to the lodge for clearance; but before it is granted must satisfy the Senior Fellow that he has parted with his master in friendship, that he is in fellowship with his brethren, and last but not least, that he is clear of debt. These matters being satisfactorily settled, he is given a clearance card, or "brief," as it is called, signed by the Senior Fellow and Secretary. The Senior Fellow again reminds the journeyman about to set out, that under the laws of the fraternity he is obliged to travel for three years; that at least once a year he must visit a city where a lodge is located, and work there not less than six weeks; that he should not remain in the same place longer than six months, and in no event more than one year; that he must not return to his birthplace, or the place where he learned his trade, during his wandering years, except to attend the funeral of a near relative, and in such case he should only remain over night. He is warned against keeping bad company and against incurring any debt, and urged to conduct himself in such a manner as to reflect credit upon the fraternity.
The "traveler's" health is then drunk by his brethren with the wish for a pleasant journey and safe return.
The lodge meetings are invariably held on Saturday night, and on the following day he sets out on his travels. In former times the brethren of the lodge accompanied him beyond the city gates with music and song, but this custom is now obsolete. He invariably journeys on foot, although there is no special inhibition against the use of speedier means of transportation.
On arrival at his destination, he goes to the house of call (herberg). This is an inn frequented by his fellow craftsmen, where their lodge room is located. Some of these houses of call belong to the fraternity. He presents himself at the lodge door and knocks three times. He is received by the Senior Fellow, or some other brother detailed for the purpose. He assumes the posture already, described, and the following dialogue takes place:
Senior Fellow: Your name!
Fellow: (gives his name).
Senior Fellow: Who are you?
Fellow: A true and trusty (ehrbarer und rechtschaffer) Travelling Journeyman Carpenter, from . . .
Senior Fellow: What do you desire?
Fellow: Under favour and by your leave, (mit Gunst und Erlaubnitz), to ask the trusty (ehrbarer) Senior Fellow to furnish me employment for eight or fourteen days or as long as it may suit the master, and according to craft custom and usage.
Senior Fellow: 'Tis well! (das ist loeblich! Literally: Praiseworthy; an obsolete expression).
Senior Fellow: Your brief!
Fellow: (presents clearance card).
Senior Fellow examines the card and finding it in order says: Be at ease! (Macht commode!)
The fellow lays aside his hat, unbuttons his coat and takes his seat. His name is entered upon the visitors' register, and he is told where he may apply for employment. He is then treated to a schnapps and a glass of beer. This ceremony is called "ausschenken"; literally, "drinking him out." He is next informed of the conditions of trade, wages, etc., and in turn he delivers the news of his travels. After this he is introduced to the landlord and landlady of the inn, whom thereafter he calls father and mother. If there is a daughter in the house, he calls her sister.
His supper, night's lodging and breakfast are paid for by the lodge.
If no one is present in the lodge room when he calls, he goes into the tap room of the inn, orders a stein of beer, and waits for some member to appear. When he recognizes an arrival by the black neckerchief, he strikes the table with his stein. The signal is immediately answered by the newcomer, who addresses his as comrade and inquires whether he can be of service.
On the following Saturday he visits the lodge, but is not admitted until the meeting has been formally opened and the Senior Fellow has announced his arrival. He is then introduced to the brethren; thereafter he is recognized as a member of the lodge and entitled to take part in its proceedings.
If no work is procured for him, and he is without funds, the lodge gives security for his board and lodging; but if he owes any debt, he is not granted clearance when he leaves town. Instead, he receives a letter addressed to the Senior Fellow of any lodge to which he may apply, informing him (the Senior Fellow) of the circumstance; and it is the duty of that official to arrange that a reasonable amount be remitted each pay day, until the debt is paid.
Should he arrive at a town in which there is no lodge, he looks up some master who has been a member of the journeymen's fraternity and applies in the prescribed form. The master is authorized to tender such aid as the circumstances require, being reimbursed by the fraternity.
If he should become involved in a quarrel or fight with a fellow member, or be accused of violating the laws or ethics of the craft, he is summoned to appear at lodge. He is examined by the Senior Fellow, who possesses power to hear and determine all questions of craft law and usage, and summarily to impose penalties upon the guilty brother. Even in grave cases the brethren are not asked to determine the guilt or innocence, or to assess punishment. The power of the Senior Fellow to try and punish is called domestic court (Stubenricht). The defendant has, however, the right of appeal from the decision of the Senior Fellow to the Chief Senior Fellow, and from the judgment of the latter to a commission composed of seven Senior Fellows, chosen from different parts of the jurisdiction. The commission is the supreme court of the order (Schiedgeticht).
If the penalty imposed is a minor fine it is usually paid without question. Part of it is expended for drink, and the atonement is celebrated in convivial spirit.
Should the fellow meet with an accident, or be overtaken by illness, medical care is provided at the expense of the lodge, if he is without means; and the Senior Fellow details brethren in their turn to nurse him until he is able to take care of himself, or until he dies.
In event of death during his years of wandering, he is buried by the lodge. The fraternity has no regular burial service, this being performed by a clergyman; but the brethren follow the remains to the cemetery, wearing their work squares across the right shoulder. Twelve fellows act as pallbearers. As we read in the craft songs:
"Who shall be pallbearers?
Twelve sturdy Journeymen Carpenters."
When the craftsman has completed his years of travel he may settle down in his hometown, or some other place to his liking, and is thereafter called a resident member (Einheimischer). But he does not relinquish his membership in the fraternity unless he becomes a master and goes into business for himself. But even as a master he is in close contact with the craftsmen's body, and is by custom bound to extend the hand of fellowship and do acts of courtesy to such members as may apply to him.
Attention is here called to some peculiar rules of conduct followed by the members. Mention has already been made of the fact that the craftsman must not take off his black neckerchief while at work. If he finds it necessary to open his shirt collar, he simply opens the neckcloth and slips it down his bosom. It is considered bad form to work with sleeves rolled up; and it is regarded as highly improper for a fellow to go more than a house length from his lodging without coat or hat.
We have already noted that the membership is divided into grades. The first, Junior Fellow, is conferred at initiation. From the time he commences travelling he is rated as a Fellow. After three years on the road he is recognized as an Old Fellow, and eligible to election as presiding officer of a lodge. No particular ceremony is connected with the last two "degrees," nor do they confer any distinction beyond that due to superior skill and experience.
In the carpenter's calling the authority of the Senior Fellow does not extend beyond the lodge. In the shop or on the job every fellow is his equal. In this respect the craft differs from the Steinmetzen, whose foreman (parlier) in the shop became ipso facto the warden of the society. This is no doubt due to the fact that in the latter craft all grades were members of the
same fraternity.
Like the masons, the carpenters have their cowans. The latter call a travelling journeyman, who is not a member of the society, a "Vogtlander." The origin of the term is unknown, but it signifies one who is willing to work unusually long hours for low wages.
In the reproduction of a clearance card issued by a lodge in Essen, 1904, note the seal, bearing the name of the fraternity around the outer edge, and the central design, composed of the coat of arms of the craft, viz.; A plane between the extended compass, crossed hatchets, two adjacent squares, and, at the bottom, a saw.
Note also the legend printed around the outer border, which may be freely translated, as follows:
"Who can become an apprentice? Any man.
Who shall be fellow craft? He who can.
Who shall be master? He who can design and plan.
What should a Travelling Fellow be? A true man."
It would be interesting to examine this ancient society historically but the means are not at hand. It is claimed that its Brotherbook is several centuries older than that of the Steinmetzen, which was adopted in 1567 and there seems no reason to doubt the statement.
The fraternity at present has no legendary history, such as we find in the Ancient Charges of Freemasonry, but it is more than likely that in former times such history formed part of the secrets of the craft, and that it has either fallen into disuse or been forgotten during those periods when the government attempted to suppress this and similar organizations. During the "blood-and-iron" rule of Bismarck all secret societies and clandestine meetings were forbidden, and though this order did not completely destroy the body, the members had to exercise great care to prevent the police from breaking up their meetings and lodging the members in jail.
Why the black neckerchief? Is it a symbol of mourning for some traditional founder or martyr of the craft? Is it not possible that the original significance of it has been lost or forgotten? How many seamen of today are aware of the fact that the black neckerchief universally worn by the enlisted men of all navies, was originally worn in mourning for Nelson, and that the three white stripes on the naval seaman's shirt collar are commemorative of the three great victories won by that great seaman?
It is my hope that in the near future we shall have available a copy of the carpenter's Brotherbook, which will enable us to form a clearer idea of the inner workings of their craft fraternity.
----o----
MY CREED
"To live as gently as I can,
To be, no matter where, a man;
To take what comes of good or ill;
To cling to faith and honor still;
To do my best and let stand
The record of my brain and hand;
And then, should failure come to me,
Still work and hope for victory!
"To have no secret place wherein
I stoop unseen to shame or sin;
To be the same when I'm alone
As when my even deed is known,
To live undaunted, unafraid
Of any step that I have made;
To be without pretense or sham,
Exactly what men think I am."
----o----
A MASONIC MEDALLION OF 1516
BY BRO. JOE L. CARSON. VIRGINIA
We are indebted to the courtesy of Brother Joe Carson, of Riverton, Virginia, whose name is well known to our readers, for the privilege of publishing the illustrations presented herewith. This medallion is an item of considerable importance to antiquaries, since it is computed to be 405 years old. Thus far nothing has been published about it, so that it is hoped that among our own readers may be found those who may add something to the information furnished by Brother Carson, either by way of facts or of interpretation.
Meanwhile a casual reader will find many points to challenge his speculative faculty by way of explaining the symbols and emblems exhibited in this rare old Masonic curio. What is the figure above the sun and moon in cut "A?" What signify the numbers 15 and 16? Why five steps? What is the object that lies at the foot of the stair, and looks like a coffin? What is the "X" shaped figure at the immediate left of the Sun? What is the winged figure supposed to be in cut "B" ?
Herewith are the explanatory paragraphs sent by Brother Carson:
BELOW is the authenticated history of an old Masonic Medallion dated 1516, oval in form and beautifully carved with Masonic symbols and characters, found in the ruins of an old house in the townland of Derganyneville near Dromore in the county of Tyrone in the year 1912 by Mrs. Sarah Dowd, an old lady who lived beside the house in question as caretaker of a farm, the property of Mr. John J. Nelson, of Hackencon, Trillick County, Tyrone. The composition of the medallion is believed to be petrified oak, correct size 3 5-8 by 2 3-4 inches.
Mrs. Dowd's statement given before the undersigned members of the Masonic Order is as follows:
"About the end of the year 1912 a little girl, a niece of mine, and myself, were picking out some stones from amongst the partly fallen ruins of the kitchen of an old house in Derganyneville when there fell out also a flat oval piece of something like slate, of a dark color and with a small portion of chimney soot adhering to it. Being struck with the peculiar shape of the article I picked it up from amongst the rubble, and thinking it rather a curiousity, I brought it to my employer, Mr. John J. Nelson, and told him how I had found; Afterwards, on the 8th of July, 1921, I was asked to meet Mr. Nelson and some other gentlemen at the said ruins, which I did, and pointed out the exact place where I found the article."
Mr. John J. Nelson's statement corroborates that of Mrs. Dowd, and he further states that after he had washed the soot and dirt off the medallion he recognized the carving as having something to do with Freemasonry, as although not a member of the Order himself, a Mason lodge met in his father's house when he was a young lad, of which his father was a Past Master, and the Master's chair with Masonic emblems carved thereon was for several years after his father's death and the winding up of the lodge, preserved in the family, but eventually became broken up and lost. Mr. Nelson kept the medallion in his private drawer for some years, when happening to turn it up while looking for some papers, he put it in his pocket and brought it to his old friend and neighbor, Mr. John R. Henderson, of Lisnahanna, Trillick, whom he knew to be a Freemason and whom he surmised, would be interested in it, which proved to be the case, for Mr. Henderson, or, we may now say, Brother Henderson recognizing its evident connection with early Masonry sent it by the hand of Brother Davis Graham, to Brother Robt. W. Wilson, then acting as Grand Secretary to the Provincial Grand Lodge of Tyrone and Fermanagh, who had it immediately photographed, and who also submitted it to several of the leading members of the Lodge of Research, who were all intensely interested in what they deem a rare and valuable Masonic curio.
The authenticity of the foregoing history of the same is vouched hereby by us who were present at the interviews with Mrs. Dowd and Mr. Nelson, and at the taking of photographs of the spot and of the parties named herein on the 8th day of July, 1921.
(Signed)
John R. Henderson, Trillick, P. M. Lodge 58, Trillick.
David Graham, Enniskillen, P. M. Lodge 473, Enniskillen.
James Henderson, Lisnahanna, Trillick, Dolph Lodge No. 80, Athena, Oregon, U. S. A.
John Mercer, Enniskillen, Lodge 891, Enniskillen.
Robert W. Wilson, Enniskillen, P. M.
----o----
MARTIN FOLKES, DEPUTY GRAND MASTER, 1724
BY BRO. DUDLEY WRIGHT, ENGLAND
THE CRAFT has always attracted to its ranks men of erudition and leaning, and one of the most honoured of such is that of Martin Folkes, Deputy Grand Master, 1724. It was perhaps fitting, in view of the interest he is said to have taken in Freemasonry and the influence he is reported to have had, that Martin Folkes should have been born in Queen Street, Lincoln's Inn Fields, the only home the Grand Lodge of England has known since it had a home of its own, the date of his birth being 29th October, 1690. He was the eldest son of Martin Folkes, an eminent lawyer and a bencher of Gray's Inn, described in the Gray's Inn Admission Register as of Rushbrooke, County Suffolk, and admitted 18th May, 1661. In 1695, Martin Folkes, senior, became Solicitor-General and, in 1697, Attorney-General to Catherine, Queen Dowager of Charles II. The mother was Dorothy, the second daughter of Sir William Hovell, Kt., of Hillington Hall, near Lynn, Norfolk. The family of Folkes is known to be of Staffordshire extraction and the first member of whom there is any record is William Fowke, as the name was anciently written, who was of eminence in Staffordshire in A. D. 1438.
When a boy of nine years, Martin Folkes, the subject of this sketch, was sent to the University of Saumur, and his tutor, Cappel, the son of Lewis Cappel, a celebrated Hebraist, described him as "a choice youth of a penetrating genius and master of the beauties of the best Roman and Greek writers." Soon after, in February, 1706, at the age of seventeen, he was sent to Clare Hall, Cambridge, under the care of Dr. Laughton, where he made great progress in mathematics and other studies, and after gaining his baccalaureate, he proceeded to the degree of Master of Arts on 6th October, 1717.
Some estimate of his progress at the University may be made from the fact that he was only twenty-three years of age when he was, on the 29th July, 1714, elected a Fellow of the Royal Society, his name having been accepted for nomination on the previous 13th of December. A little more than two years after his election - on 30th November, 1716 - he was chosen as a member of the Council of the Society, an honour renewed annually until 1727, and, in 1722, an addition was made to the distinction by his appointment by the President, Sir Isaac Newton, as one of the Vice-Presidents. Folkes often presided at the meetings in the absence of his chief and on one occasion he was told by Dr. Jurin, the secretary, who dedicated to Folkes the 34th volume of the Transactions, that "the greatest man that ever lived (meaning Sir Isaac Newton) singled him out to fill the chair and to preside in the Society when he himself was so frequently prevented by indisposition, and that it was sufficient to say of him that he was 'Sir Isaac's friend.'" On the death of Sir Isaac Newton, in 1727, Sir Hans Sloane and Martin Folkes competed for the presidency, the latter being unsuccessful. In 1729 Folkes again became a member of the Council and, in 1732 and 1733, was asked by Sir Hans Sloane again to accept a Vice-Presidency, which he did, and, on 30th November, 1741, he succeeded Sir Hans Sloane as President. He presented the Society with a fine portrait of himself, painted by Hogarth.
Folkes was married on 18th October, 1714, at St. Helen's, Bishopgate, to Lucretia Bradshawe, when he was described as "of Nafferton, Yorkshire" and his bride as "of St. Andrew's Holborn." Dr. Doran, in Their Majesties' Servants, writes:
"At this period (about 1714) the stage lost a lady who was as dear to it as Queen Anne, namely Mrs. Bradshaws. Her departure, however, was caused by marriage, not by death; and the gentleman who carried her off, instead of being a rollicking gallant or a worthless peer, was a staid, solemn antiquary, Martin Folkes, who rather surprised the town by wedding young Mistress Bradshawe. The lady had been on the stage about eighteen years; she had trodden it from early childhood, and always with unblemished reputation. She had her reward in an excellent, sensible, and wealthy husband, to whom her exemplary and prudent conduct endeared her; and the happiness of this couple was well established. She won applause as the originator of the characters of Corinna in 'The Conspirator,' Sylvia in 'The Double Gallant,' and Arabella Zeal in 'The Fair Quaker."'
The author of the History of the English Stage also describes her as "one of the greatest and most promising genii of her time" and says that she was taken off the stage by Mr. Folkes "for her exemplary and prudent conduct." Unhappily many years before Martin Folkes' demise the wife became mentally unbalanced and had to become the inmate of an asylum.
In 1719 Folkes was elected a Fellow of the Society of Antiquaries, afterwards becoming a Vice-President. When Algemon, Duke of Somerset, for many years President of the Society, died on 9th February, 1750, Martin Folkes was immediately chosen to succeed him, in which office he was continued by the Charter of Incorporation, which was granted on 2nd November, 1751. It was Folkes himself who, in conjunction with Lord Chancellor Hardwicke, obtained a Charter of Incorporation for the Society. Prior to his election as President of this body, Oxford had conferred upon him the Doctorate of Civil Law, and Cambridge, his alma mater, the Doctorate of Laws, when on the occasion of a visit from the Chancellor, the Duke of Newcastle. It is said that when he was "capped" at Oxford, he returned them "a compliment in a Latin speech, admired for its propriety and elegance."
Folkes was also an associate of the Egyptian Club and a member of a literary club, known as the Spalding Society. He was the patron of George Edwards, the naturalist, and gave some help to Theobald for his Notes on Shakespeare. At one time he had an ambition for Parliamentary honours, for he contested Lynn as a Whig in 1747.
Dr. Robert Smith, Master of Trinity College, Cambridge, 1736, and preceptor to William, Duke of Cumberland, was indebted to Folkes for some curious information which he embodied in his great work on Optics and acknowledged in his Preface to the quarto edition published in 1738. Folkes also edited C. Maclaurin's Treatise on Algebra. He was renowned as a numismatist and had a famous collection of coins and medals. On his travels through Italy he compiled a Dissertation on the Weights and Values of Ancient Coins. The only copies of his works in the British Museum are: 1, a Table of English Gold Coins from the 18th year of King Edward III, with weights and values, London, 1736, 4to. 2, A Table of English Silver Coins from the Norman Conquest to the present time, with weights, values, and remarks, 1745, 4to- 3, Tables of English Silver and Gold Coins, in three parts, 1763, published after his death.
There are some interesting references to Martin Folkes, or to what may not inappropriately be described as "Martin Folkes and his Circle" in the Journal and Letters of John Byrom, the inventor of a system of shorthand and who dedicated to Folkes some verses entitled "A Humorous Account of the Epping Forest Robbery." Some of the more important are here reproduced:
"1725, Tuesday, 9th February. Bob Ord came in while I was writing and I went to him to the Club in Paul's Church Yard, where were Mr. Brown, Derham, White, Glover, Heathcote, Graham, Foulkes, and another: we talked about the 'Religion of Nature delineated,' the character of which book I asked Mr. Brown."
"1725. Tuesday, 9th March. Thence to the Club in Paul's Church Yard, where we had two barrels of oysters, one before and another after supper, Mr. Leycester, Glover, White, Bob Ord, Graham, Foulkes, Sloan, Derham, Heathcote, a talking gent. I had never seen there before; paid 2s. 6d. a piece. Mr. Brown they said had got the gout. We talked much of something and nothing, about Dr. Vincent's copying of letters, and I told them I was going to establish a Cabala Club that were guessers."
"1725. Thursday, 11th March. When we were at dinner the Duke of Richmond and Mr. Foulkes [came in]. . . . The Duke of Richmond was very merry and good company; Mr. Foulkes just mentioned my having found out shorthand, but nothing more was said on it then. I came to the Society in the coach with the Duke of Richmond, Mr. Foulkes, and Mr. Sloan and we talked about Masonry and Shorthand."
"1725. Tuesday, 6th April . . . to Paul's Church Yard, where Mr. Leycester and I went, Mr. Graham, Foulkes, Sloan, Glover, Montagu. . . . I had a scallop shell and Welsh rabbit. Mr. Leycester and I walked home together. There was a Lodge of Freemasons in the room over us, where Mr. Foulkes, who is Deputy Grand Master, was till he came to us. Mr. Sloan was for taking me upstairs if I would go: I said I would, and come back if there was anything I did not like and then he bid me sit down."
"1725. Tuesday, 29th June. Mildmay and I went to the Sun in Paul's Church Yard, it was past ten when we came there; there were twelve of us only, Foulkes, Graham, Brown, Derham, Bob Ord, Sloan, Heathcote, Hauksbee, Dr. Anteney, and a stranger that Mr. Foulkes brought. . . . Mr. Foulkes said that Dr. Stukeley had said that he could read the Egyptian hieroglyphics as well as English,"
In June, 1725, the Duke of Richmond, then Grand Master, was created a Knight of the Bath, but was unable to attend the investiture in consequence of attack of smallpox. His proxy at the ceremony was Sir George Sanders, who was accompanied by Martin Folkes, then Deputy Grand Master and an intimate friend of the Duke, who furnished the Duke with a full account of the investiture. The Duke, acknowledging Folkes' letter eight days after its receipt, said:
"I am very much asham'd when I think how long I have defer'd answering your two obliging letters, especially when I consider that I ought to have writ first to thanks you, as I do now, for the goodness you have had in letting us have your company here at Goodwood, but staying so little a while is but tantalizing us, for as soon as one had the pleasure of your acquaintance, your affairs oblig'd you to go. But next summer, if I return to Sussex, you will, I hope, remember your promise of staying some time with me, in being my Squire. I fear the fatigue you underwent, might hinder the pleasure of the entertainment. I wish it lay in my power to show you in a more essential way, how great a value and friendship I have for you. I have been guilty of such an omission that nobody less than the Deputy Grand Master can make up for me. . . . I desire you would present my humble service to Mrs. Folkes. I hope she was entertained at the Instalment."
In 1733, Martin Folkes went abroad with his family to Italy and remained abroad for about two years and a half. He was armed with letters of introduction from the Duke of Richmond and was warmly greet by the many friends of the Duke whom he met while upon his travels. Apparently Mrs. Folkes was not received with open arms by all and sundry, but possibly an explanation of this and of the following letter which Tom Hill, the Duke's steward wrote to the Duke on 20th July, 1733, is that the mental malady from which she afterwards suffered so acutely was then in manifestation. The steward's communication was as follows:
"With much ado I obtain'd leave to transcribe the following account relating to Mrs. Folkes out of a letter that came from abroad, having first sworn no to tel the person that sent it.
"'There is come hither a Lady with her husband, three children, and a monky, who are no more exempt from obedience to her, one than another, and all seemingly fellow-sufferers alike. I happen'd to be at a visit when she came in. In all my life did I never hear such an insupportable creature, nor so much nonsense in so small a space of time. You will be surpris'd when I tell you the husband is reckon'd as clever a man as any in England. His name is Folkes (Martin Folkes as she cals him) who used to be very much with the Duke of Richmond. The lady he married is very wel known in England. He designs making the tour of Italy and France, by which time I don't doubt but she wil turn out the most accomplisht of fine Ladys. She did think indeed of bringing a little dog and a cat to keep poor pug company, but that they could not possibly find more room in the coach. Such characters are no where to be met abroad, whatever they may be in England, and even there I never saw one come up to this.'
"This is al that was read to me out of the letter. I could not help saying, what I fancy you'l join with me in, Poor Martin! In an evil hour didst thou take to thy bosom this Lady Mar-all."
The Duke of Richmond gave Martin Folkes a letter of introduction to Princess Pamphili, in which he spoke of him as "a gentleman of very good family, and one of the leading savants of this kingdom."
Similarly, in a letter to the Countess Celia Borromea, he wrote:
"I may venture to say that this letter will be attended with one agreeable circumstance to your Excellency which is that of introducing one of the most learned and at the same time most agreeable men in Europe to you, besides this he is one of the most intimate and dearest friends I have in the world, which I am vain enough to hope will not lessen him in your Excellency's esteem. His name is Mr. Folkes: he is a member of our Royal Society and has been a great while our Vice-President, he was an intimate acquaintance of the great Sir Isaac Newton, for whose memory, as every man of learning must, he has the utmost veneration."
There seems to be some confusion with regard to a medal either designed, or struck, by Martin Folkes, or struck in his honour. Hawkins, in his Medallic Illustrations, says of a medal, dated 1740:
"In February 1740, James Anthony Dossier, a nephew of Jean Dossier, engraver to the Mint at Geneva, published proposals for executing several medals of famous men living in England. The set was to consist of thirteen medals and the subscription to be four guineas, but if sold singly, the price was 7s. 6d. each. The medal of Martin Folkes was first made. The dies were engraved in London, but the medaig were struck abroad, because no engines were allowed for that purpose in this country."
According to Hawkins, however, there was a second medal, bearing the date of 1742, which he says:
"Was executed at Rome, and, tradition says, by especial command of the Pope, unknown to Folkes whom it was intended to surprise during his visit to Italy. Freemasonry was originally named 'Lux' and is said to have existed from the Creation. Folkes' visit to Rome took place in 1733. It is much more probable that the medal was struck at Rome to show the high esteem in which Folkes was held in that city of antiquities and about the time he was elected a member of the French Academy. There is in the British Museum an early proof of this medal struck before the legends were added or the type of the obverse finished."
The Papal tradition obviously is without foundation. Clement XII occupied the papal chair in 1733, and Benedict XIV in 1742, and both condemned the Masonic Order in unmistakable language, so that it is scarcely likely that either would sanction the issue of a medal in honour of so distinguished a Freemason.
This medal by some means left the possession of the Folkes family, but, about 1890, it was recovered by Bro. Sir William Ffolkes, Bart., a lineal descendant, whose brother-in-law found it in a curiosity shop in Norwich. In the History of the Philanthropic Lodge, No. 107, King's Lynn, published in 1911, it is stated that "Sir William Ffolkes has in his possession a bronze medal, which was struck in honour of Martin Folkes by the Masons resident in Rome in the year 1742, and also an original letter from the Duke of Richmond to his Deputy, Martin Folkes, asking him to make his excuses for not attending to a report from a Charity Committee, and thanking him for an old record he had sent him, which he stated was really very curious, and a certain proof of Masons' antiquity by the Unbelievers. Martin Folkes constituted the Maid's Head Lodge, the earliest Lodge on the roll of Norfolk Freemasonry [No. 30 in the 1725 List, erased in 1809.-D. W.] and his name appears in the first list of members in 1725."
S. Russell Forbes says (Ars Quatuor Coronatorum, xiv) that Martin Folkes founded a lodge in Rome in 1742 and named it after Fabius Maximus. "He had a medal struck at the Papal Mint, engraved by Hamerain. On the obverse is his bust, and on the reverse a sphinx in the foreground, on the side of which is the crescent moon. Behind is the pyramid tomb of Caius Cestius, thus a rectangle is introduced twice, as two sides of the tomb are shown. At the northeast and northwest corners of the pyramid are two columns, so the tomb and columns might suggest the temple. In the south the sun shines in full splendor, above all is the motto, Sua sidera norunt. At the base is Romae, A.L. 5742."
On the 5th September, 1742, Martin Folkes had been elected a member of the French Academy, to fill the vacancy caused by the demise of the celebrated Halley, and, in the words of the Minute "the Academy thought it could not better repair the loss than by the election of M. Folkes in his place." The Minute also mentions in terms of high praise his communications to the Royal Society on the subject of Weights and Measures.
Weld in his History of the Royal Society also says that "Martin Folkes was a man of extensive knowledge, who has, however, rendered more service to archaeology than to science; the latter being chiefly enriched by his work on the intricate subject of coins, weights, and measures."
At the anniversary meeting of the Society in 1753, Martin Folkes resigned the Presidency, to the great regret of the Fellows, who immediately passed the following resolution:
"Resolved: That the thanks of the Society be returned to Martin Folkes, Esq., their worthy President, for the many great services which they have received from him, both as Member and as President, of which they shall retain the highest sense. And that he be assured of the great concern which they feel that his ill state of health will not permit him any longer to discharge the office of President, which he has so many years filled with so much credit to himself and advantage to the Society."
Dr. Stukeley's testimony, which appears in his Common Place Book, is of particular interest in view of a more lengthy, statement which appeared later from his pen. He thus alludes to the meetings held under Folkes' presidency:
"They are a most elegant and agreeable entertainment for a contemplative person: here we meet, either personally or in their works, all the geniuses of England, or, rather of the whole world, whatever the heavens present. My custom is, when I return home and take a contemplative pipe, to set down the memoirs of what entertainments we have there."
Martin Folkes was succeeded in the Presidency by the Earl of Macclesfield, who, from the time of his election to the Council evinced a warm interest in the Society.
Weld, in summarizing the years of the Presidency of Martin Folkes, says:
"It is but just to Mr. Folkes to state that he left the Society in a much more flourishing condition than when he was elected President; for, at the time of his resignation, their funded capital amounted to 3,000 pounds. A careful examination of the voluminous Minutes of the ordinary meetings, extending over the eleven years that he was in office, enables me to state that he was scarcely ever absent from the chair, and that the meetings were honoured by a greater number of visitors than usual, numbering frequently as many as thirty or forty. Indeed, so much inconvenience was occasionally experienced by the crowds desiring to be admitted, that the President was obliged to request the Fellows to exercise a little discretion in bringing visitors and to enforce the standing order precluding their admission until leave had been obtained from the Society in the usual manner."
On the 26th September, 1753, Martin Folkes was seized with paralysis, as a result of which he was deprived of the use of his left side. In this unhappy situation he lingered on until 28th June, 1754, when a second stroke put an end to his mortal career. He was buried in Hillington Church near Lynn, in Norfolk, under a black marble slab in the chancel, with no other inscription than his name and the date of his death, in accordance with the provisions of his last will, dated September, 1751. He bequeathed 200 pounds to the Royal Society, in addition to a cornelian ring, on which was engraved the arms of the Royal Society, for the use of the President. He also bequeathed 400 pounds a year for life to his wife and he left, 12,000 pounds to each of his daughters. In 1792 a monument was erected to him in the south side of the choir of Westminster Abbey.
Stukeley's Diary contains an entry dated 28th June, 1754, which reads as follows:
"This morn, about four, dyed Martyn Folkes, of a repeated paralytic stroke. He had just finished his new house adjoining to his own in a most elegant manner, though always incapable of having the least enjoyment from it. He has remained for this three or four year a most miserable object of dereliction from that Deity which he supposed took no account of our actions and had not provided for an immortal part."
It is singular that Dr. Stukeley should have waited until after Folkes' death before he ventured to attack him, but his entry in his Common Place Book is more lengthy and more spiteful. He there writes:
"Martin Folkes has an estate of near 3,000 pounds got by his father-in-law. He is a man of no economy. Before at age he married Mrs. Bracegirdle off the stage. His mother grieved at it so much that she threw herself out of a window and broke her arm. His only son broke his neck off a horse back at Paris. His eldest daughter ran away with a bookkeeper and who used her very ill. Quarrelling with Sir Hans Sloane about the Presidentship of the Royal Society and being baffled he went to Rome with his wife and daughters, dog, cat parra, and monkey. There his wife grew religiously mad. He went to Venice and got a dangerous hurt upon his leg. Returning he was successor to Sir Hans Sloane, President of the Royal Society. Losing his teeth he speaks so as not to be understood. He constantly refuses all papers that speak of longitude. He chases the Council and officers out his junto of Sycophants that meet him every night at Rawthmilis coffee house, or that dine with him on Thursdays at the Miter, Fleet Street. He has a great deal of learning, philosophy, astronomy; but knows nothing of natural history. In matters of religion an errant infidel and loud scoffer. Professes himself a godfather to all monkeys, believes nothing of a future state, of the Scriptures, of revelation. He perverted Duke of Montagu, Richmond, Lord Pembroke, and very many more of the nobility, who had an opinion of his understanding; and this has done an infinite prejudice to Religion in general, made the nobility throw off the mask and openly deride and discountenance even the appearance of religion, which has brought us into that deplorable situation we are now in, with thieves and murderers, perjury, forgery, etc. He thinks there is no difference between us and animals; but what is owing to the different structure of our brain, as between man and man. When I lived in Ormond Street in 1720, he set up an Infidel Club at his house on Sunday evenings, where Will Jones, the mathematician, and others of the heathen stamp, assembled. He invited me earnestly to come thither, but I always refused. From that time he has been propagating the infidel system with great assiduity and made it even fashionable in the Royal Society, so that when any mention is made of Moses or the deluge, of religion, Scriptures, etc., it generally is received with a loud laugh. In September, 1751, being of a very gross habit, great eater and drinker, he was seized with the cholic, which soon terminated in a hemiplegia. He has now been confined a twelvemonth in this miserable state, but so far from correcting his irreligious notions that he's grown worse if possible. In two years time he dyed in a deplorable manner. Two years after his daughters both married
