The Builder Magazine
January 1923 - Volume IX - Number
“LET THERE BE LIGHT”
FREEMASONRY IN CHILE
Bro. George Lanzarotti, Chile
DR. JOHNSON A FREEMASON?
Bro. Arthur Heiron, England
Bro. Aubrey O. Bray, Arizona
PUBLISHED MONTHLY BY
NATIONAL MASONIC RESEARCH SOCETY
ANAMOSA, IOWA .
NATIONAL MASONIC RESEARCH SOCIETY
National Masonic Research Society was founded in 1914 at Anamosa, Iowa, under
authority of the Grand Lodge of Iowa to serve as a national association for
the dissemination of Masonic knowledge and for kindred activities. It is
strictly non-commercial in its nature and aims only at the largest possible
usefulness to Freemasonry. Its record thus far fulfills the prophecies of its
founders, and justifies an ever larger hope for its future.
encouragement of every form of Masonic reading, study, research, and
collection and preservation of materials of value for Masonic study.
publication of a journal devoted to the interpretation of the history, nature,
and present day activities of all the Rites, Order and Degrees of Freemasonry.
promotion and supervision of meetings for Masonic discussion and study.
organization of Masonic Study Clubs and the publication of courses of study.
publication and distribution of Masonic books.
encouragement of individuals and groups devoted to private Masonic research.
Cooperation with all possible agencies in the creation of an adequate Masonic
literature, and in the development of a competent Masonic leadership.
Service Grand Lodges and other sovereign Masonic bodies and responsible
agencies in special surveys, reports, and investigations.
Assistance to lodges and other bodies in the formation of Masonic libraries,
reading rooms, book clubs, etc.
eight years and more the Society has been successfully carrying on the
activities described in the above list, which is typical and not exhaustive.
In so doing it has been assisted by Masonic officials, leaders, scholars,
authors, and students in every state in the Union and in every country of the
world, all of whom by this activity have been drawn closer to that which is
the dream of every intelligent Mason - the Republic of Masonic thought and
BUILDER is the official monthly journal of the Society which goes to each
member as one of the privileges of his membership, and is not offered for sale
to the general public, nor is it in the competitive commercial field. It is
edited in the interests of sound, constructive policies and aims at creating
among Masons a more heartfelt appreciation of Freemasonry, and at making the
spirit and principles of Freemasonry prevail in the world. Every member of the
Society is requested to cooperate with the board of editors by contributions
and by constructive criticism.
Master Mason in good standing in any part of the world becomes eligible for
membership upon signing the Society's application form, a copy of which will
be furnished upon request. Each member is entitled to THE BUILDER, and to all
other privileges of membership, among which are the following:
Questions about Freemasonry are answered, and any kind of Masonic information
Clubs or other groups for Masonic study; or Masonic book clubs, or for special
research, are organized and encouraged.
Addresses, or materials for addresses are furnished.
or secondhand Masonic books are secured, sold, loaned, or purchased.
Architectural advice on the erection of Masonic edifices, or on the
remodeling, decorating, or furnishing of lodge rooms is given.
Mason can be put in touch with any other Mason or group of Masons anywhere in
Selected lists of Masonic books are recommended to individuals or to lodges.
is no joining fee, and all members receive THE BUILDER free.
Membership dues $2.50 per year. Membership may begin at any time.
Life members may commute dues for life by paying $50.00 at one time.
Fellows (engaged in actual research), $10.00 on notice of election.
Patrons, being Masons who shall have contributed $1000 or more to the objects
of the Society, and shall be entitled to all its privileges for life.
members in the United States, Canada, Cuba, Newfoundland, Mexico, Philippine
Islands and Porto Rico, the dues are $2.50 per year; elsewhere $3.00 per year.
Editor-in-Chief - H.L.Haywood
Robert I. Clegg Ohio.
Charles F. Irwin, Ohio.
Joseph Fort Newton, New York.
Alanson B. Skinner, Wisconsin.
Hugo Tatsch, California.
Dudley Wright, England.
Address all communications to
National Masonic Research Society,
First Avenue East, Cedar Rapids, Iowa
ARTICLES IN THIS MAGAZINE COPYRIGHTED, 1923,
NATIONAL MASONIC RESEARCH SOCIETY
Entered as second-class matter January 2, 1915, at the post office at Anamosa,
Iowa, under the Act of August 21, 1912. Application for transfer to Cedar
Rapids, Iowa, pending.
Acceptance for mailing at special rate of postage provided for in section
1103, Act of October 3, 1917, authorized on June 29th, 1918.
FRONTISPIECE - H.L. Haywood
NEW HEADQUARTERS - By The Editor
INTERPRETATION OF THE PLUMB LINE - By Bro. Channing Gordon Lawrence, New
LOUIS LODGE TRAVELS TO ALEXANDRIA, VA., TO CONFER MASTER'S DEGREE - Capital
BROTHER SIR CHARLES WARREN, P.G.D., PAST DISTRICT GRAND MASTER, EASTERN
ARCHIPELAGO - By Bro. Dudley Wright, England
FREEMASONRY IN CHILE - By Bro. George Lanzarotti, Chile
TRESTLE BOARD - By Bro. H.L. Haywood, Iowa
DR. JOHNSON A FREEMASON? SOME PHASES OF HIS LIFE - By Bro. Arthur Heiron,
GOVERNMENT TO ASSIST IN SHRINE MEET IN JUNE - Capital News Service
BUILDER – Poem - Selected
MEMORIALS TO GREAT MEN WHO WERE MASONS - WILLIAM PINKNEY - By Bro. G. W.
Baird, P. G. M., District of Columbia
AMEX-MASONIC CLUB - By Bro. Aubrey O. Bray, Arizona
BUILD! – Poem - George Sanford Holmes
FREEMASONRY’S RESPONSE TO THE CHALLENGE OF FORT BAYARD - By Bro. Francis E.
Lester, P. G. M., New Mexico
STUDY CLUB - The Teachings of Masonry - Part XVII, Brotherly Aid - By Bro. H.
L. Haywood, Iowa - Supplemental References - Our Study Club Plan
Larger Meaning of the Thomson Trial
Masons and Schools
Illegal Wearing of Lodge Emblems
Unique Book on Freemasonry
Information Concerning "Ancient Freemasonry and the Old Dundee Lodge No. 18 –
New Books on Freemasonry
Livre du Maitre"
Sociological Study of the Negro, with a Note on "Negro Masonry"
Period of the Wars of the Roses
PUBLICATIONS WANTED, FOR SALE, AND EXCHANGE
Adams Not a Mason
Truth About Templars
does THE BUILDER Copyright Its Articles?
to Order Books from Publishers
Age and Freemasonry
Articles in THE BUILDER on King Solomon's Temple
Origin of "Shibboleth"
Masonic Connections of President James Buchanan
Old Masonic Pitcher
Governor Wise of Virginia
ANTI-MASONIC RESEARCH GROUP
Journal For The Masonic Student
Published Monthly by the National Masonic Research Society
DOLLARS FIFTY CENTS THE YEAR
TWENTY-FIVE CENTS THE COPY
THE time these words reach the reader we shall have moved into our new
headquarters building at 2920 First Avenue East, Cedar Rapids, Iowa, where,
under ideal conditions and with a complete outlay of the most modern
equipment, we shall undertake anew the tasks to which this Society was
dedicated nine years ago, and which it formally undertook in January, 1915.
Immediately behind the headquarters building stands an ideally equipped plant
in which THE BUILDER will be printed and books published. In the headquarters
building itself we shall have every imaginable convenience by way of offices,
staff rooms, library, cafe, radio room, book room, stock room, mailing room,
vaults, archives and everything else needed for the carrying on of our work.
Members and their friends hereby are extended an urgent invitation to drop
into the reception room for a visit over the headquarters building, of which
we are sure they will feel very proud.
Society will profit in many ways by this removal. It will now be near the
postal center of the country and thereby have ideal mailing convenience. It
will be in a railway center with easy access to trunk lines. And above all it
will have as a near neighbor the Iowa Masonic Library, one of the greatest
collections of Masonic books anywhere in existence, and manned by a staff of
librarians always ready to lend their assistance to any enterprise of Masonic
reading, study, or information whatsoever.
Meanwhile we are enlarging our own staffs and facilities to care for the
rapidly expanding volume of our activities. Never before was the Society so
healthy, its outlook so inspiring, or its friends so ready to con operate.
Unless an accident intervenes - which God forfend - one or two more years
should bring to complete fulfillment the dreams of its founders who, many
years ago, foresaw its place and its possibilities.
the new developments within the Society during the past year two stand out as
deserving especial notice. One is the successful outcome of an experiment of a
new type of research by means of private groups, cooperating through the mails
under the leadership of a group chairman, all the members of each group being
bound together by their ability and their interest in some phase or problem of
Masonry. Undertaken as an experiment two years ago this venture has proved so
successful that three of these groups are now ready to publish books, and
others will be similarly ready in six months or another year. The other
outstanding development is of a piece with this, and makes possible its
fulfillment. Through the instrumentality of the Society certain of the big
publishers of the country are now preparing to issue a very extended program
of Masonic books, a thing so sadly needed these many years. This means that in
the course of time the Fraternity will have a literature worthy of it and
adequate to its needs, and that the leaders of the Craft will have placed at
their disposal the guidance and the information they have so long desired.
writing these lines there has come to ye editor's desk a great sheaf of
letters from members of the Society written in reply to a circular letter
recently mailed out by Brother Wildey E. Atchison, who has labored so
indefatigably and to such good purpose these past six years as our Assistant
Secretary. It is a remarkable fact that of all these responses, while many
contain constructive criticisms and suggestions, only one contains a real
"knock": and as for the good will expressed by them all it has served to give
every member of the staff of editors a new inspiration for the future. The
majority who offer constructive criticisms ask that as much as possible all
articles be not too long and written in a style not above the head of the
average. This is good advice, and hereby respectfully passed on to our
a matter worthy of comment that a few of these brethren have written as if
they were mere subscribers to a magazine and not members of a Society. This is
their loss, because we are in strict truth a Society and have many things to
give to our members in addition to THE BUILDER. A reader can learn what are
all the prerogatives of membership by addressing an inquiry to headquarters.
It is also worthy of comment that so many of these correspondents expressed
approval of THE BUILDER for refusing to mix in controversies and for never
publishing anything out of bitterness or ill will. Surely! what is Masonry for
if it is not to teach men to subdue their passions, to live in the spirit of
toleration, and to speak the truth with kindness! These letters also showed
that THE BUILDER is being read by women of the household, and by many who are
not in any way connected with the Fraternity. May the same continue! It should
continue, and that not only with THE BUILDER but with all other Masonic
periodicals and with the Fraternity as a whole, because men everywhere are in
need of Masonry and of what it has to give to a world so sorely struggling.
Because of all these developments those members of the Society who labor at
headquarters are in a happy mood and cheerful at the beginning of 1923, and
wish for every member of the National Masonic Research Society family a God
speed! for the New Year.
INTERPRETATION OF THE PLUMB LINE
BROTHER CHANNING GORDON LAWRENCE, NEW BRUNSWICK
is a reading of the lesson of the plumb line that shows spiritual insight.
Brother Lawrence is Grand Chaplain of New Brunswick; Worshipful Master of The
Corinthians, No. 13; member of Royal Arch Chapter and of A. and A. S. R., etc.
he shewed me: and, behold, the Lord stood upon a wall made by a plumb line,
with a plumb line in his hand.
the Lord said unto me, Amos, what seest thou? And I said, A plumb line. Then
said the Lord, Behold, I will set a plumb line in the midst of my people
Israel: I will not again pass by them any more. -Amos VII, 7-8.
was one of the Prophets of Israel. We are accustomed to think of a prophet as
one who predicts the course of events. Among the Hebrews the Prophet did
occasionally predict, or foretell, the consequences that might be expected to
follow upon evil living; or he foretold at times the help comfort that God
would provide for His faithful people; but the characteristic function of the
Prophet was not to foretell, but to tell forth. He told forth truths about
God. The teaching of the prophet Amos has been preserved nearly three
thousand years while myriads of other books have perished because it contains
lessons that are of real worth and that are always of appropriate application.
Nearly all successful teachers have taught by means of illustration. They
have used signs and symbols that were selected to impress upon the mind wise
and serious truths. Jesus of Nazareth, whose life and teaching have
profoundly influenced the whole trend of civilization, illustrated his lessons
by means of parables. The parable was a short story drawn from everyday
life. To many of the hearers it was no doubt a well-told story and nothing
more. But in every parable a principle of morality or a spiritual truth was
exemplified. The story partly concealed the truth from unworthy or unfriendly
hearers; and it partly revealed it to those who had ears to hear or, in other
words, to those who desired light on heavenly things.
parable, as a means of illustration, was a development of later Hebrew
thought. In the days of the Prophets teaching was frequently illustrated by
means of the Vision.
vision differed from a parable in that it represented the lesson taught as
having been revealed directly to the prophet by God Himself. Thus when the
prophet was convinced of the truth of a sufficiently important lesson and was
certain of its divine character, he introduced it with such words as, "I saw
the Lord standing beside a wall," or "I heard the Lord saying unto me," and so
forth. We cannot suppose that wherever in the ancient writings the Prophets
use such language they have been permitted with natural eyes to look upon God,
or that with mortal ears they heard in audible tones the voice of God: they
used these expressions "I saw," and "I heard," to make their teaching
in this the prophets were in no sense guilty of deception or of
misrepresentation. They told the truth just as you do when you often
unconsciously follow their example. One day a peculiarly profound thought
occurs to you, so unlike your usual trend of thought that it seems to have
come to you from without; and you say, "I have had an inspiration." But what
does that mean? Inspiration is literally a "breathing in." There has been
breathed into your mind an idea, a thought, a suggestion from the great Spirit
of Wisdom. You heard no audible voice but yet, it may be, God spoke to you as
truly as He spoke to Amos or Hosea or Isaiah; as He speaks every day to men
who keep their minds in harmony with God. The wireless telegraph was
perfected in our time but the principle of its operation has been in use
between earth and heaven since the Creation. Messages have always been coming
from God to men and we call it inspiration. And messages go back from man to
God and we call it prayer.
the vision of Amos contains a lesson of profound importance which the prophet
wished to communicate in a striking and impressive way. First we shall
consider The Wall.
see its successive layers, each stone hewn, and shaped and placed by the hands
of a builder, each separate stone and each layer of stones all cemented
together with mortar applied with a trowel. Its angles are right angles, its
layers are horizontal, its sides perpendicular. And how did it come to be so?
These are evidences of a Mind wise enough to design and to measure and lay out
work. And beside the Wisdom that designed, there has been Strength sufficient
to divest those blocks of their superfluous parts and lift them to their
proper position. And deeper still we perceive the Beauty of manly courage and
godlike faith that dared to attempt such an enterprise and trusted in the laws
of Nature that the effort would not be in Vain.
our speculative capacity let us think of that wall as representing the result
of human endeavour, something that man designs and attempts and finishes,
something that he builds, in imitation of the Creator whose image he bears.
While we might with profit consider our great Fraternity, built up by our
predecessors in the Craft so that now it is known and respected the world
over, yet I prefer that we should at this time consider that wall as
representing human character, mine or yours.
character is the result of human effort continued from day to day. That which
you most desire in the depths of your inmost heart is the plan by which you
govern your building. Set your affection on things which are base and dark
and unworthy and your character becomes a wall of unlovely type. Set your
affection on things above, on the unseen values of eternity, on truth and
light and justice, and the built-up wall of your character will proceed along
lines that please the eye of the Master. The stones which enter into that
wall are acts and words and thoughts. As a wise and skilful builder rejects
some of the stones that are brought to him as unfit to have a place in his
building, so you ought often to reject many a thought that is suggested, to
refrain from repeating much that is told you and to abstain from many deeds
which by the thoughtless and profane, are performed to our knowledge every
wall of masonry is not just a chance accumulation of stones and mortar. It is
a studied and carefully planned arrangement executed with attention to every
detail. And just so, good character in man is not a wild and natural growth
but is only developed under careful discipline, The standard of righteousness
is as unvarying as the Plumb, Virtue is as exact as the angle of the Square,
and our determination to be and true must be as continuous and unbroken as the
level line which stretches far beyond the bounds space into the realms of
eternity. Let no one suppose that it does not matter what he thinks, or how
speaks, or what he does, for thoughts, words, and deeds are the building
material of his character.
much for the wall. We note next that it was being inspected. "Behold the
Lord standing beside a wall." Amos reminds us that He who made the worlds is
interested in the work of His creatures. He comes having authority to examine
and inspect the work which we present. Those of you who did military service
in the memorable days of the Great War, remember how novel a thing to us the
inspections of the army were. We were inspected in every conceivable way, our
bearing and deportment, our dress, our sleeping apartments, our bodies, our
food, and our correspondence. There seemed to be nothing that the army did
not in some way look into. And he was a dull soldier who did not at least
dimly guess that somewhere, not far away, is One who similarly looks into and
sees the thoughts and intents of the heart.
Lord stands beside every wall and though our thoughts, words and actions may
be hidden from the eyes of man yet that All-seeing Eye whom the sun, moon and
stars obey, pervades the inmost recesses of the human heart. "The fear of the
Lord is the beginning of wisdom." He who allows himself to think lightly of
God, who neglects to pay to T.G.A.O.T. the reverence and the adoration due to
His Holy Name, is lacking in that wisdom which is needed to plan direct any
truly great work. Look up, my brothers, into the starry sky, the canopy of
heaven, and behold the myriads of planets all in motion and yet moving as they
have for untold ages without collision or confusion. Study the order and the
beauty apparent there. Think of the wisdom which carefully planned all their
nice exactness. Think you that such a Master will be satisfied with careless,
sloth or indifferent service?
work as revealed in Nature alone necessitated an awful knowledge of the
intricate relations of curved lines intersecting, of the laws of moving
bodies, of the principles of ornamentation and of many a science and art that
we may not even imagine. But our simple building is a matter of the relation
of only two straight lines, one perpendicular and one horizontal: Yet it is a
building that He will look into. Take heed that we build aright!
remains for our consideration the instrument by which the test was made.
"Behold, the stood upon a wall made by a plumb line, with a plumb line in his
any given point an incalculable number straight lines may be drawn in any
number of planes. They may extend east or west or north or south, or up or
down, or they may lean in a thousand variations of each of these several
directions: an immeasurable number of lines from that one point and every one
of them is straight. But only one out of the thousands can be plumb! A great
many are nearly plumb, but one, and only one, is strictly so. According to
that one upright straight line will our work be tried.
a wall gets out of the plumb it leans either out or in. And when it leans
seams begin to show on the opposite side. And the seam is the visible sign to
all who pass by that the wall is not so well built as it might have been. It
may be still a very useful wall affording support, or shelter, or defense, but
because it is not plumb it is not so good as it might have been. For a wall
ought to stand according to the plumb. And the wall that leans ever so little
is a reproach to the builder who ought to have kept it plumb.
the wall of our character we are inclined to lean out or in. Inward in the
way of selfishness, personal interest, love of gain and pride. Think too much
of self and your wall begins to lean and the seams open on the outer side.
And the tendency to please the world, rather than to please God, will draw
your character away from the plumb in the other direction. One does not like
to displease his neighbour and to avoid doing so he leans away from
uprightness. Or he finds it trying and unpleasant to tell the truth when a
little concession to popular fancy will bring popularity; a little flattery or
praise. But lean ever so little and the seams come and grow. And men say that
"So-and-so would be upright but for this or that; he is of perfect character
only for this one flaw," - and so forth. And alas, you have not built Plumb.
hard, hard thing it is to keep to that unerring line. We cast our eye down its
length to see how often our work has varied from the plumb, and with much
humility and many tears we look up to the Great Master and we trust that He,
in His wisdom, knows that we desire to please Him. We can say truly that
above all other lines we desire and prefer the plumb.
God forgive me if I am wrong in this, but I believe that although our work
shows many flaws, our walls far from perfect and the seams show on every side,
yet the Great Master will know that we have tried to build aright. And may it
not be that in another world with choicer stone to quarry and finer tools to
work with and brighter Light to lead us, may not the Apprentice of this life
be advanced to a higher degree of service?
have been times in the history of philosophy as in the history of religion,
when men have gone to an extreme in emphasizing the seriousness of life. But
few, if any, are guilty of that fault today. We are rather in the way of
becoming a materialistic and superficial people. Our grandfathers read through
tremendous volumes of Shakespeare and Thackeray and Macaulay with interest and
profit. We tire ourselves with the short stories of the magazine. They
patronized and enjoyed the three-hour plays and operas of real worth. We troop
in thousands afternoon and evening to the pictures and are content. We hustle
frantically and nervously through the day in machines of the highest gear,
along roads that are built for speed, leaving ourselves so little leisure for
study or reflection that there is danger of "the attentive ear" and "the
instructive tongue" becoming only figurative expressions and memories of the
past. But as builders who serve a heavenly Master, we must not allow ourselves
to be seduced by the ease-loving spirit of the age. There rests upon every
Freemason a great responsibility. We, in our generation, guard certain great
traditions of the past: we hold in trust sacred mysteries that we must pass on
unchanged to those who are yet to come. And to keep ourselves worthy of this
honourable duty we must adhere to the plumb in our several stations before God
all things in our truly Masonic work we must avoid haste and carelessness, and
in all our ceremonies and operations prepare ourselves thoroughly, proceed
regularly, and continue persistently while the Light lasts, carrying out each
detail with precision and giving to each the dignity and honour due to it as
part of the plan of a Great Architect.
LOUIS LODGE TRAVELS TO ALEXANDRIA, VA., TO CONFER MASTER'S DEGREE
the presence of a throng of Masons, who filled the lodge room of
Alexandria-Washington Lodge, No. 22, of Alexandria, Va., the Worshipful Master
and officers of George Washington Lodge, No. 9, of St. Louis, conferred the
Master Mason's degree upon a member of their lodge. Thirty members of George
Washington Lodge came to Alexandria for the purpose, and were the guests of
the Alexandrians for a day, after which they returned home.
world needs sentiment. Living as we do a life of hard, practical reality, with
the daily chase for the daily meal the outstanding need of us all, we need
those institutions which cherish and preserve sentiment.
here is sentiment at its purest and best. When thirty men take a long journey
for the sake of a revered name; when a lodge in St. Louis will travel to
Alexandria, because the name of their lodge is George Washington, and George
Washington the man was Master of Washington-Alexandria Lodge, they have moved,
spiritually, a far greater distance, than actually, in the flesh. It is a fair
example of the power of the Masonic Order over men's hearts; it is because
Masonry has kept alive the sentiment and the beauty of an idea, rather than of
a practical reality, that it has lived and grown and thrived.
Masonic Order is not eleemosynary in character, though it practices charity;
it is no mutual benefit organization, although it is mutually beneficial to
its members; it is not a life assurance organization; it offers little if any
material, practical assets to its membership. That it is of the greatest use
to its members, and a high influence for good in all communities where
Freemasons are (a fact which can not well be disputed), comes from its hold
upon the hearts and minds of men; as in this instance of its power to make men
take a long journey, in reverence and love for the traditions which cluster
about the First President of the Union. - Capital News Service.
you, who Masonry despise,
counsel I bestow;
ridicule, if you are wise,
secret you don't know;
Yourselves you banter, but not it;
show your spleen but not your wit.
BROTHER SIR CHARLES WARREN, P.G.D.
DISTRICT GRAND MASTER, EASTERN ARCHIPELAGO
BRO. DUDLEY WRIGHT, ENGLAND
paper eras written for THE BUILDER at our own request, in order that our
readers might be made acquainted with one of the most illustrious names in
modern Freemasonry. Bro. Warren's career, along with his unabated zeal for the
Craft, furnishes us with one of the secrets of the great power of Freemasonry
m Britain, where it is rightly considered an enterprise entitled to the
guidance and support of the greatest in the realm.
BROTHER Sir Charles Warren, F.R.S., the first Master of the Quatuor Coronati
Lodge, No. 2076, was born at Bangor, Wales, on 7th February, 1840, the son of
Major-General Sir Charles Warren; and was educated at Bridgnorth, Cheltenham
College, Sandhurst, and Woolwich. He entered the Royal Engineers as a
Lieutenant when he was seventeen years of age, being gazetted as a Captain in
1869. He conducted the explorations in Palestine from 1867 to 1870, and in Our
Work in Palestine, published in 1875, by the Palestine Exploration Society,
the following tribute is paid to him:
us finally bear witness to the untiring perseverance, courage, and ability of
Captain Warren. Those of us who know best the nature of the difficulties he
had to work against can tell with what courage and patience they were met and
overcome. Physical suffering and long endurance of heat, cold, and danger were
as nothing. So long as the interest in the history of modern Jerusalem
remains, so long as people are concerned to know how sacred sites have been
found out, so long will the name of Captain Warren survive."
Captain Warren had more or less a free hand for his important work in the Holy
Land, his instructions being merely to keep as nearly as possible to the
sacred area of the temple, outside, but not within, where he was permitted by
a vizierial letter, to dig. Among other discoveries which he made was that of
the underground passage connecting the palace at Jerusalem with the Haram
area, while he also made explorations in the Tyropean valley among the remains
of Solomon's bridge, by which the monarch crossed the valley from his palace
on Zion to the temple on Moriah. In 1876 Brother Warren published his work on
Underground Jerusalem, followed four years later by The Temple or The Tomb,
and, in 1884, in conjunction with Captain Conder, he published Jerusalem.
1876, Brother Warren was appointed Special Commissioner to settle the boundary
line of the Orange Free State and, in 1877, to perform the like service with
regard to Griqualand West, for which he was thanked by the Government for his
services and awarded the C.M.C. The following year, 1878, saw him engaged in
the Griqua-Kaffir war, when he was wounded, awarded a medal, thanked by the
Imperial Government and the Provincial Legislature, and made a Major and
Lieutenant-General. He was in charge of the Diamond Field Force and afterwards
of the Field Force in Bechuanaland. During the Zulu War he organized a
volunteer force for the assistance of the Transvaal and Natal, acting in the
capacity of Commander-in-Chief, becoming, in 1879, Administrator of Griqualand
West. In 1880, he returned to England, and, in 1881, was appointed Instructor
of Surveying at Chatham. In 1882 he returned to Egypt, when he served under
Arabi, and was engaged in the special duty of restoring in the desert the
authority of the Khedive, and in bringing to justice the murderers of
Professor Palmer and his companions, whose bodies he recovered in 1882. For
this purpose he entered the Arabian deserts without escort, accompanied by
Lieutenants Burton and Haynes. In the same year he was appointed to a
Colonelcy, being also awarded a medal and Medjidie third class. In 1883 he was
made K.C.M.G., and, in 1884, he again proceeded to South Africa in command of
the Bechuanaland expedition, and, for his services there, he was, in the
following year, created G.C.M.G. On his return, in 1886, he was placed in
command of the forces at Suakim, but was recalled in the same year to
reorganize the London police force as Chief Commissioner, from which position
he retired in 1888, being awarded the K. C. B. for his services. From 1889 to
1894 he commanded the troops in the Straits Settlements and, from 1895 to
1898, he was in command of the troops in the Thames district. His last
appointment was in 1899 and 1900, when he was Lieutenant-General in command of
the South African Field Force, when he was mentioned in despatches.
Brother Sir Charles Warren was initiated into Freemasonry in the Royal Lodge
of Friendship, No. 278, Gibraltar, and was already a Past Master and Past
First Principal of a Royal Arch Chapter when he undertook the Palestine
Exploration. He was also a Past Master of the Charles Warren Lodge, No. 1832,
Kimberley, South Africa, but he is best known to English speaking Freemasons
as the first Master of the Quatuor Coronati Lodge, No. 2076. The warrant for
this lodge was granted on 28th November, 1884, but after the application for
the charter had been sent in, Brother Warren received his command to repair to
Bechuanaland. He asked his cofounders to make another selection from among
their number, but they did him the signal honor of preferring to await his
return to England, with the result that the lodge was not consecrated until
12th January, 1886. He was appointed to the rank of Past Grand Deacon of
England in 1887 and from 1891 to 1894 he was District Grand Master of the
FREEMASONRY IN CHILE
BROTHER GEORGE LANZAROTTI, CHILE
is an article of greater interest than most. Would we had more like it! Aside
from the contribution it makes to our knowledge of Freemasonry in South
America it is a reminder, gentle but firm, of the fact that one should
carefully consider the source of whatever he reads about Freemasonry in
Central and South America. Brother Lanzarotti will be very glad to communicate
with any Mason desiring further light on the subject. Address him care THE
American Masons I have met have such mistaken ideas concerning Freemasonry in
Chile that I have been moved to write these lines to correct, if possible,
these wrong impressions.
some American brethren the opinion is prevalent that the Grand Lodge of Chile
is based on the same principles as that of the Grand Orient of France. This
statement has some foundation due to the fact that up to the year 1852 the
native lodges existing in this country were under the jurisdiction of the
Grand Lodge of Bordeaux; but since 1852, when the Grand Lodge of Chile was
established, we have had no other connection with French Masonry than of being
on friendly relations, the same as maintained with all the duly recognized
Masonic powers of the world.
brethren also believe that we have removed the Holy Bible from our altar, and
that our organization is composed mostly, if not wholly, of atheists. This is
far from the truth. We maintain the Holy Bible on the altar, and every
candidate has to accept the principle of the S.G.A.O.T.U. before being
accepted as a brother. There are many protestant pastors among the members of
the Chilean lodges who no doubt would have retired if they had found in our
meetings or rituals any inclination towards atheism. All the sessions in our
lodges are opened and closed to the Glory of the S.G.A.O.T.U.
Another charge against our Institution is that it is believed to mix in
politics; to this charge I will reply that our Constitution strictly prohibits
our Fraternity from dealing in either political or religious matters! but as
the majority of the Chilean Masons are also Chilean citizens, it is not to be
wondered at that they will back up, as good citizens, the political parties
that are more in harmony with their Masonic ideals.
realize what has been performed by the Masons here, towards the uplift of the
moral and physical condition of the Chilean people, it would be necessary to
analyze the last six decades of the history of this country: one would then
discover that the promoters of many enterprises that had the welfare of the
nation in view were members of the Fraternity.
Regarding the spirit which prevails among the members, let me give you the
following case. There is a lodge located in an isolated village; all its
members are scattered around the country; the lodge meets twice a month; some
of the members live as far as forty miles away from the Temple and have no
other means to reach it than on horseback! and yet the attendance is never
below eighty-five per cent of its total membership!
Grand Lodge of Chile has jurisdiction over fifty-eight lodges; fifty-five of
these are in Chilean territory and the other three on Bolivian soil. There are
also ten Triangles, or Lodges of Instruction, which are expected to become
duly constituted lodges within a short time. The principal work carried on by
these bodies is the promoting of universal education, and although the
obstacles to overcome are great, due to superstition and fanaticism on the
part of the bulk of the people, this work is steadily carried forward, and the
first ode of the Hymn of Victory will not be sung until illiteracy has
disappeared in this young republic.
pray you not to be the echo of our eternal enemy, but please believe that the
Fraternity at this end of the world is doing its best and as much, if not
more, than in some other countries.
Masonry! to thee we raise
song of triumph, and of praise.
Sun which shines supreme on high,
Stars that glisten in the sky,
Moon that yields her silver light,
vivifies the lonely night,
by the course of Nature fade away,
all the Earth alike in time decay;
while they last shall Masonry endure,
on such Pillars solid and secure;
at the last triumphantly shall rise
Brotherly affection to the skies.
BROTHER H.L. HAYWOOD, IOWA
THE French town of Caudebec, which stands on the Seine River, is the grave of
one "Guillaume Letellier, master mason of the church, who had the conduct of
the works for thirty years and more, and erected the choir and chapels." On
the grave stone of this long forgotten Masonic brother who was once a master
builder is an inscribed drawing the plan of a building. It was the custom of
builder in those days to have their tools engraved on their grave stones, just
as knights and lords made use their heraldic devices. Brother Letellier chose
to be remembered as one who made designs for buildings and therefore selected
a building plan for his own during remembrances.
not need to be told how important in the work of Operative Masons was the
making of a plan for a building. "What has the Master on his trestle board?"
was a question often asked with keenest interest by the workman. And because
of this importance the trestle board, which represented the whole labour of
making plans, came to be used as a symbol, just as we found Brother Letellier
using it as a symbol his own life's work. When Masons ceased to be Operative
Masons, and turned their attention to the building of men in fraternal life,
they retained the trestle board as a symbol.
trestle board in Speculative Masonry is a symbol of that which we call an
ideal. One should not be frightened by the use of this word. It does not
refer to something visionary, or far away, or, as our slang expression has it,
"highbrow." Quite the contrary!
Before we go on a journey we plan our travels, our railway connections, our
stop-overs, and our destination. Before we undertake to erect a building we
are so careful to have a plan that often we pay an expert to make one for us.
It would be equally wise if each of us were to have a plan similarly for his
own life. A plan for one's life is what we mean by an ideal. It is a plan
for doing things.
an ideal is a plan for improving actual conditions. If our lodge room were
too small, or is badly ventilated, or inadequately lighted, or the members
quarrel among themselves we might feel very unhappy because of such
conditions: and some of us might put our heads together in an effort to better
conditions. We would say, "Let us do this, and that, and the other thing, so
that we can be happier in our lodge work." Such a plan for bettering
unsatisfactory conditions would be an ideal. It is something that we would
draw, to speak figuratively, on the trestle board of our lodge. Such an
effort to better actual conditions would not be "high brow"; on the contrary
it would recommend itself to men of sense and sagacity.
Masons believe that condition could be improved in our human world. We are too
busy to dream impossible dreams about mankind: we are too practical to wish to
waste time and energy on unattainable aims. We do not try the fantastical.
But we know there are some things to be improved by plain common sense
efforts, and we are leagued together and solemnly sworn to assist in such
endeavors. This program for improving conditions among men is what we mean by
the Masonic ideal; it is what the Fraternity has drawn upon its trestle board.
instance, we Masons believe that much of the unhappiness in the world is due
to ignorance, and we believe that if all men were well educated they would be
happier than they are. We Masons, therefore, wish to do all we can to uphold
and improve the whole public school system, and to try to make it possible for
all the children of all the people to have all the enlightenment that is
possible under the circumstances. Brethren, let us each one as individual
Masons put that down on our own private trestle board.
Another example. Those of us who are acquainted with any community know that
men and women very seldomly live as happily with each other as well as might
be. We are all bound up together. We are compelled to live in neighbourhoods.
We must live together whether we choose it or not. Is it not wise, then, for
us to learn how to live happily together? The effort to bring men and women
into harmony with each other is the great aim of Brotherhood, and this
practical, common sense, hard-headed effort to organize human neighbourhoods
into human happiness, that is one of the great purposes of our Fraternity. It
is on our trestle board.
final example. Nations, like individuals and families, are also compelled to
live together: there is no escape from that! But unfortunately, nations have
not as yet learned how to live happily together. Ever so often they go to war,
and then men and women suffer the most terrible unhappiness known to our
race. How can we eliminate war and do away with national antagonisms is a
difficult problem; the ways and means cannot be discussed here. But we men,
we Masons, know that it can be done, and we are dedicated to the effort to do
it. How to bring nations to live happily together, that also is on our
of these things are impossible dreams. The more experience and wisdom and
common sense a man has, the more hard-headed he is, the more will he wish
these things to be. They, and the other plans we have for improving
conditions, will give us more prosperity, more money, more health, and more
happiness. It is to such an ideal that Masonry is dedicated. Brethren, let
us ourselves become dedicated also. Let us make such an ideal the symbol of
our lives, just as did the good Master Mason, Brother Letellier, long ago!
DR. JOHNSON A FREEMASON?
PHASES OF HIS LIFE
BROTHER ARTHUR HEIRON, ENGLAND
Samuel Johnson, the most picturesque figure in the history of English
literature, and the hero of the world's greatest, biography, found the craft
of writing English prose in the gutter, a profession for scamps like rag
picking, and by his own character and ability lifted it to the dignity and
power of a national art. His writings may sound pompous and unreal to us now
but in their own day were a marvel and they wrought miracles in English, so
that after these two hundred years one cannot move near him without coming
under his spell. His place in history is ample warrant for the exhaustive and
patient thoroughness with which Brother Heiron has undertaken to ascertain if
he could have been a member of the Fraternity. As one reads this remarkable
essay he finds Dr. Johnson growing very real and very human.
the same time, and as a matter of even greater interest to the readers of
these pages, Brother Reiron's study brings out into vivid colour a picture of
the Craft as it was in the London of the early eighteenth century, at which
period Speculative Freemasonry was as yet in its swaddling clothes. Brother
Heiron is the author of "Ancient Freemasonry, and Old Dundee Lodge. 18 - 1722
- 1920," a review of which was contributed by ye editor to page 243 of THE
BUILDER for Sep. 1921.
ABOVE query has often exercised the minds of thoughtful students, for there
are so many ponderous phrases and involved sentences in our ritual more
especially in the Masonic lectures) that bear the impress of the Johnsonian
School, that even though we may not be able definitely to decide this
question, it does seem fairly certain that at some time or other - Dr. Johnson
(1709-1784) was a member of the Craft, it being quite clear now that several
of his most intimate friends and associates were themselves Freemasons.
Although on various occasions brethren in England and the United States have
asserted that he was a Craftsman, yet up to know no lodge has definitely
claimed him as a member, but the records of the "Old Dundee" Lodge, No. 18
(English Constitutions) - which was No. 9 in 1755 and therefore one of the
oldest lodges in the world, Constituted 1722-23 - prove that in 1767, a
candidate named "Samuel Johnson" was "Made a Mason" and afterwards "Raised a
Master" in their lodge room situate on the first floor of a building in Red
Lion Street, Wapping, London, E., the freehold of which our ancient brethren
had purchased in 1763.
as it was not customary until 1784 for the addresses or descriptions of
candidates to be written in the minute books or other records of the lodge,
there is no certain proof at present as to who this man was, but the
circumstances surrounding Dr. Johnson's life and habits at this period of 1767
are so strange and complex that many brethren believe the identity of this
candidate with the author of the "Dictionary of the English language" to admit
of but little doubt, and unless and until a satisfactory and complete "alibi"
can be proved to the contrary, the evidence seems in favour of this
full story is told in detail in Chapter XIV of a History of Freemasonry in the
18th Century, published by Kenning & Son, London, in 1921 entitled "Ancient
Freemasonry, and the Old Dundee Lodge No. 18 - 1722 - 1920" to which further
reference may be made.
order to appreciate this story one must try and understand the real man
himself; it will therefore now be necessary to recall to memory various
incidents in the life of Dr. Johnson that make manifest his bohemian
disposition and the lighter side of his life that are not often investigated
or discussed, for when he is quoted in these present days the motive seems
chiefly an attempt to impress the reader with some witty or apposite saying of
the learned sage.
there is obviously another side of his character and disposition that deserves
attention and this phase is very apparent in the Story of his life written by
his devoted friend - one night almost say "slave" - , to wit, "James Boswell."
will also be very essential to refer to his "constitutional melancholy" which
Johnson said was the "curse of his life" and accounts for much of the
irregular conduct so often alluded to by his biographer.
Freemason of considerable repute and standing stated recently that he could
not believe that a mam of Dr. Johnson's steady character and deep religious
principles would have so lowered himself as to frequent a rough neighbourhood
as Wapping undoubtedly was in 1767; he admitted however that he had not
studied the details of Johnson's life and that his knowledge was merely
confined to his literary work. To contradict this erroneous view this article
has been written, in order partly to demonstrate that one who was so humorous
and full of fun, so fond of club life, such a frequenter of taverns as Johnson
was, is singled out just the type of man who could have loved to join a
Freemasons' lodge, for in those far-off days a lodge much resembled a social
full responsibility for the discussion of this subject however really rests
with Dr. Johnson himself, for if he had not told the world in 1783 (through
Boswell) that Johnson - was intimately acquainted with Wapping (then the Port
of London) this story would never have seen the light of day; it certainly
would not have originated from the musings of an innocent and unknown writer.
desired however at the outset most emphatically to state that in reproducing
some of these episodes in Johnson's life, there is not the slightest desire to
say anything that might wound the feelings of those who hold his memory in
reverence nor any intention to derogate from the high position he holds in the
general estimation as a teacher of moral truth and virtue. Great allowance
has also to be made for the atmosphere in which Dr. Johnson lived: it was a
coarse and rough age indeed and things happened then that would seem
incredible in the London of 1922.
Boswell at one time felt doubtful as to publishing all he knew, and in 1768 he
actually asked Johnson if he objected to his letters being published after his
death. His answer was, "Nay, Sir, when I am dead, do as you will." Boswell
further says: "When I delineate him without reserve, I do what he (Johnson)
himself recommended both by his precept and example." Dr. Johnson himself said
in 1777: "If a man professes to write a life, he must represent it really as
it was"; and further, "that a man's intimate friend should mention his faults,
if he writes his life."
Boswell in dedicating his immortal work to Sir Joshua Reynolds says in 1791:
"I have therefore in this Work been more reserved, and though I tell nothing
but the truth, I have still kept in my mind that the whole truth is not always
to be exposed": and lastly on this point "Bozzy" wrote: "I will not make my
tiger a cat to please anybody."
now for the information of those who have had no opportunity to study the
career of Johnson, a short sketch of his early history is now given; this may
save some effort to the reader, for Boswell's "Life of Johnson" is a lengthy
work, the popular edition two volumes containing nearly 1,300 pages of small
DETAILS OF JOHNSON'S PRIVATE LIFE
Samuel Johnson was born at Lichfield in Staffordshire in 1709, his father,
Michael Johnson, being bookseller in that city.
Samuel possessed robust body and active mind but unfortunately also inherited
a tendency to scrofula, which affected his eye sight, and still worse "a
melancholy" which had much to do with his physical mental and sufferings so
often referred to by Boswell; we are also told that when an infant only about
two years old, he was taken to London and "touched by Queen Anne for the
evil"; it is said that this was perhaps the last instance of the exercise of
such Royal condescension.
early education was received at two grammar schools; then in his nineteenth
year he entered Pembroke College, Oxford, but after a residence of about three
years left the University without taking a degree. His father dying in very
poor circumstances in 1731, Johnson remarked, "I must now make my own
fortune," and then commenced a hard struggle for existence.
1735 (when only twenty-six years old) he married Mrs. Elizabeth Porter, the
widow of a Birmingham mercer: she was nearly forty-seven (twenty years older
than Johnson) but as he was almost penniless and she brought him a dowry of
800 pounds, this may perhaps have influenced his mind, for his lifelong
friend, David Garrick, described this good lady as "very fat with a bosom of
more than ordinary protuberance with swelled cheeks of a florid red, produced
by thick painting and increased by the liberal use of cordials - flaming and
fantastic in her dress and affected both her speech and general behaviour."
There were no children born of this ill-assorted marriage but on the whole the
quaint pair seemed to have been fairly happy for when she died in 1752,
Johnson was much distress and on the anniversaries of her death it was his
custom to remember her in prayer.
the assistance of his wife's dowry he started a small school, for in the
"Gentleman's Magazine" for 1736 there appeared the following advertisement:
"At Edial, near Lichfield in Staffordshire, young gentlemen are boarded and
taught the Latin and Greek languages by Samuel Johnson."
According to Boswell, he only had about three pupils, the chief one being the
celebrated "David Garrick" (1716-1779). His scholars were not very dutiful,
for we are told "the young rogues used to listen at the door of his bedchamber
and peep through the keyhole that they might turn into ridicule his tumultuous
and awkward fondness for Mrs. Johnson," whom he used to call "Tetty" a pet
name for Elizabeth.
school soon proved a failure and in 1737 Johnson (aged twenty-eight) started
out for London accompanied by his pupil, David Garrick, both impecunious, each
to try his fortune in the great metropolis. Garrick became the world famed
actor, whilst Samuel Johnson raised himself by industry and ability to the
foremost rank of authors and, thanks to Boswell, (wherever the English
language is spoken) his name will now never die. Later in life Johnson
referred to their mutual poverty at this period with these words: "when I came
to London (in 1737) with two pence half-penny in my pocket, and thou, Davy,
with three-half pence in thine." The above was virtually the only serious love
affair in Johnson's life. Left a widower in 1752 (when only forty-three years
old) he never essayed matrimony again but seemed content to live the solitary
life of a single man, so that when our story from Wapping commences in 1767 he
had been a widower for fifteen years. Johnson's views as regards the
advantages or the reverse of married life were rather mixed; once he said of
another: "He has done a very foolish thing, Sir, he has married a widow, when
he might have had a maid"; and yet, he had married a widow himself! Boswell
tells us that, "A gentleman who had been very unhappy in marriage, married
immediately after his wife died. Johnson remarked 'it was the triumph of hope
JOHNSON AND SAVAGE
Johnson (aged twenty-nine) now commences life in London but unfortunately
before long became friendly with one "Richard Savage," a dissipated and
profligate man, well acquainted with the lower life of London, and who
doubtless introduced Johnson to the frivolities of Wapping. They were both
poor and Boswell says, "they (Savage and Johnson) were sometimes in such
extreme indigence that they could not pay for a lodging, so that they have
wandered together whole nights in the streets."
following dates are here given:-
1709. Samuel Johnson born at Lichfield.
1755. "Dictionary of the English Language," by Samuel Johnson, A. M. (now
1756. Johnson arrested for debt.
1762. An annual pension of 300 pounds granted to Johnson by the Tory
Government under Lord Bute.
1763. Boswell (aged 23) first introduced to Johnson (aged 54), a forerunner
of about 270 subsequent meetings.
Dr. Johnsons death and burial in Westminster Abbey.
1791. Boswell's "Life of Johnson" published.
now come to the story that hails from Wapping.
Extracts from Boswell's "Life of Johnson."
Johnson's Advice to Boswell (1783).
April 12. Saturday. "I (James Boswell) visited him in company with Mr. Windham
of Norfolk. He (Dr. Johnson) talked today a good deal of the wonderful extent
and variety of London, and observed that men of curious inquiry might see in
it such modes of life as very few could even imagine. He in particular
recommended us to 'Explore Wapping,' which we resolved to do, and certainly
BOSWELL AND WINDHAM VISIT WAPPING (1792)
Note. The first edition of Boswell was published in 1791 and contains the
above last three words "and certainly shall," but in the second edition of
1793 these three words are omitted, and instead we have the following
footnote by Boswell states: "We accordingly carried our Scheme into execution
in October 1792, but whether from that uniformity which has in modern times to
a great degree spread throughout every part of the Metropolis or from our want
of sufficient exertion we were disappointed."
the astonishment of Boswell. Evidently the learned Doctor had never before in
their previous conversations referred to Wapping; it was clearly some private
experience that Johnson had carefully kept to himself and now leaked out by
accident for the first time. (It is obvious that he did not tell all his
secrets to Boswell, thirty-one years his junior. Why should he?) Now Johnson
died the next year (1784) but Boswell was so much impressed that he could not
forget those words, and so in 1792 (nine years after this strange advise and
eight years after Dr. Johnson's death) determined to investigate the matter
for himself. He therefore made a special journey to Wapping with his friend
Windham - doubtless in the day time - but without success.
at this period Wapping, situate not far below London Bridge, was the Port of
London, many sailing vessels of from two to four hundred tons burthen laying
at anchor there in the "Pool" in the River Thames. There were also about
forty taverns in the neighbourhood ready to supply refreshment and amusements
(dancing, bear-baiting, dog fights, cock-fighting, female pugilists, etc.,
etc.) for the large number of British and foreign sailors who were often
detained in the Port for several weeks waiting for a return cargo to distant
shores. It is however more than probable that if Boswell had penetrated at
night - in charge of a suitable guide - into the purlieus of the place, he
would have fully realized what Dr. Johnson referred to when he advised his two
friends to "Explore Wapping" and also said, "that men of curious inquiry might
see in it (Wapping) such modes of life as very few could even imagine." In
more modern days Ratcliffe Highway, which adjoined Wapping, also had a very
dangerous and unsavoury reputation.
[Note. The "Windham" above referred to was the Rt. Hon. William Windham,
D.C.L. (1750-1810.) He was a distinguished statesman and scholar and in 1782
was elected M.P. for Norwich; and in 1794 under Mr. Pitt was appointed
Secretary at War. He was an intimate and valued friend of Dr. Johnson, and
was in close attendance on him during his last illness in 1784.
Boswell tells us: "Mr. Windham having placed a pillow conveniently to support
him, he (Johnson) thanked him for his kindness and said, 'That will do, - all
that a pillow can do.'" Windham was also present at the funeral of Dr. Johnson
in Westminster Abbey, acting as one of the pallbearers.
same James Boswell, who thus accompanied Windham on their visit of exploration
to Wapping in 1792, was a Mason of high degree, having attained the rank of
Deputy Grand Master of Scotland in 1776 and 1777.]
JOHNSON" MADE IN 1767 - EXTRACTS FROM MINUTE BOOKS OF "OLD DUNDEE"
May 14. "Lodge Night. Bro. Dormer proposed Mr. Samuel Johnson ... to be made a
Mason in this Lodge next Lodge Night, 2nd. and deposited 10s. 6d. [Brother
Dormer was an old Past Master, I. 1746, and a pipemaker.]
28. "Lodge Night. Mr. Samuel Johnson was Accepted."
11. "Lodge Night. Agreeable to the proposal of Bro. Dormer, Mr. Saml. Johnson
was Made a Mason for which Honour he paid Two pounds two." "Likewise Bro.
Dormer proposed Bro. Johnson to be Raised a Master Mason next Lodge Night,
2nd. and Deposited 2s. 6d"
9. "Lodge Night. Agreeable to proposal of last Lodge Night, Bro. Johnson was
Raised a Master, for which Honour he paid Five Shillings." [Note. Mr. Saml.
Johnson is now a Master Mason and a member of the "Dundee Lodge," No. 9 (now
No. 18) meeting at their own freehold in Red Lion Street, Wapping: it was not
customary in 1767 for the addresses or description of candidates to be
inserted in the lodge's books, and it is very doubtful if they were even
mentioned in open lodge, the recommendation of an old Past Master being quite
sufficient. If the candidate was respectable they were glad to have him, the
extra fees meant that the supply of liquid refreshment would be increased, a
dominant factor in those days.]
SAML. JOHNSON ATTENDED TWENTY-ONE TIMES
According to the Secretary's entries in the minute book, Bro. Samuel Johnson
(whoever he was) made twenty-one attendances at the "Dundee Lodge" at Wapping,
and was a member for three-and-a-half years; he paid his "Dues" and then
ceased his membership Christmas 1770.
twenty-one recorded visits were on the following dates, viz:
June 11, June 25, July 9, December 2 (Feast Day).
June 23, July 14, August 11, August 25 October 27, December 8, December 22.
January 26, February 10, March 23, April 13, April 17, April 27, May 11.
1770. September 13, November 8, December 13.
twenty-one dates have been careful checked as far as possible with the
recorded movements of Dr. Johnson, and it seems clear to the writer that he
could have been present at Wapping on the days referred to if it had been his
desire so to do. On various occasions in 1768 and 1769 when Dr. Johnson was
undoubtedly at Oxford or at Brightelmstone (Brighton) his presence at Wapping
is not recorded in the lodge books; this may only be negative evidence but
rather leads one to think that our member, "Samuel Johnson," was really
identical with the learned Doctor himself. Of all this more anon.
GOVERNMENT TO ASSIST IN SHRINE MEET IN JUNE
Washington, D.C. - The Imperial Council Session of the Ancient Arabic Order
Nobles of the Mystic Shrine of North America, which will occur in Washington
in June, 1923, is expected to bring to the Capital City the largest crowd of
sightseers which has ever invaded it. It is predicted, from requests for
parking space for railroad ears, and reservations made in hotels, that more
than three hundred thousand visitors will crowd Washington dung Shrine week.
Provisions for the comfort and safety is made in a joint resolution introduced
n the Senate by Chairman Ball, of the Senate District Committee. This
resolution appropriates $25,000 or so much of that sum as may be necessary for
the maintenance of public order, the safety of the public, etc., during the
annual session of the Imperial Council of the Mystic Shrine.
convention will be held from June 3 to June 7, inclusive, but the
appropriation covers the period from May 25 to June 10.
resolution also appropriates funds for the erection of temporary public
convenience stations, information booths, etc. The commissioners are to be
authorized to make special police regulations for the occasion, to fix
passenger fares, and otherwise control the public utilities that would be
called into service. - Capital News Service.
Beneath his hand the tiered marble grew;
day he wrought and night;
reared the glistening white
many-columned grandeur, strong and true,
meet glad heaven's down-bending arch of blue.
just when with delight
craft began with might
shape his dreams, he turned to structures new
thronging, anxious workmen sought in vain
trestle-board was bare
all the high designs of heart and brain.
dust, Time that unfinished labor rolls
stones, alas, but souls.
MEMORIALS TO GREAT MEN WHO WERE MASONS -
BRO. G. W. BAIRD. P.G.M., DISTRICT OF COLUMBIA
WILLIAM PINKNEY, who was a member of Amanda Lodge, of Annapolis, Md., was
Jiborn in that city in 1774. His parents were English and Loyalists but the
boy, like so many other youths in similar circumstances, became staunchly
commenced the study of law in the office of Samuel Chase in 1786, began his
own practice in Harford County two years later, and became in time a
remarkably able lawyer and orator of the old school. He was elected to be
representative in the Maryland House of Delegates, and at the same period was
made a state delegate to revise the Constitutions of the United States.
married Miss Rodgers, at Havre-de-Grace, the sister of the famous Common core
John Rodgers of the Navy. A large family was born of this union, and their
descendants are much in evidence in the state of Maryland today. In person Mr.
Pinkney was a handsome man, with "complexion fair, and light brown hair," and
it is said that he had a pleasant voice, so pleasant that it materially
assisted him in winning his hearers to his side.
a member of the Maryland House of Delegates he attracted much attention
through his able advocacy of the right of slave owners to manumit their own
slaves. Until 1795 he served as a member of the Maryland Executive Council.
Later he went as a delegate from Arundel County to the state legislature.
General Washington appointed Mr. Pinkney in 1796 a commissioner to England in
accordance with the seventh article of Jay's treaty in order to settle with
the British Government claims made by merchants of the United States for
damages occurring through "irregular or illegal captures or condemnations";
and during this same period succeeded in establishing in the British courts
the claim of the State of Maryland to own certain stock in the Bank of
Throughout these official labors in London a number of important questions
came up concerning international law, such as the practices of prize courts,
the laws of contraband, domicile, blockade, etc.; on these questions Mr.
Pinkney submitted written opinions
are to this day accepted as models of powerful rgument and judicial eloquence.
after his return to the United States in 1804 he removed his residence from
Annapolis to Baltimore, and in 1805 was appointed Attorney General of the
state. In 1806 he was made commissioner with James Monroe, then minister to
England, to treat with the British Government concerning the capture of
neutral ships in time of war; these negotiations were partly responsible for
the War of 1812. Mr. Pinkney was eminently successful in his share of the
conduct of these negotiations and did not return home until 1811, when he was
recalled at his own solicitation.
his return he was elected to the senate of Maryland, but in the following
December was appointed Attorney General of the United States. He took a
prominent part in the demonstrations growing out of the War of 1812 and
himself commanded a batallion which he raised for the defense of Baltimore. He
was wounded severely in the Battle of Blandensburg.
1816 he served in the United States Congress as Representative and in 1816 -
1818 was made minister plenipotentiary to Russia and a special minister to
Naples, at which latter place he undertook to secure indemnity for American
merchants who had property confiscated: but in this mission he met with no
success. Upon his return to the United States he was elected to the Senate and
held that place until he died at Washington in 1822, at the comparatively
early age of fifty-eight.
was buried in Congressional Cemetery at Washington, which was the property of
Christ Church (Episcopal). In this it was the custom at the time to erect
little inexpensive slaloms of stone whenever a member of Congress died. On one
of these little stones we may read:
memory of the Honorable William Pinkney, Senator of Maryland in the Congress
of the United States. Died February 25th, 1822."
has so nearly obliterated the letters that this inscription is now very
difficult to read. The writer would invite the attention of the Fraternity and
of Patriotic Societies to the fading of these precious records, the very
existence of which may soon be disputed by treasonous hyphenated foreigners
who are already trying to re-write American history in their own interests.
writer would also call attention to another point made clear in these memoirs.
In the early days of the Republic, and in spite of constant friction with
Great Britain, our envoys met with less friction and obstruction in England
than in any other land.
BROTHER AUBREY O. BRAY, ARIZONA
Brother A. O. Bray, the author of the present article, has presented to us an
interesting account of the formation of one of our Overseas Masonic Clubs. His
recital reproduces so vividly the obstacles that presented themselves to so
many of our clubs that what he says for the Amex Club will stand with minor
modifications for many of the others. The Amex Club was one of our most
vigorous and helpful clubs and ministered to scores of the Craftsmen.
page 166 of THE BUILDER for last June I made an announcement concerning an
effort being made by the National Masonic Research Society to secure and
collate all possible data concerning Freemasonry in the World War. This work,
the direction of which has been entrusted to me, is progressing rapidly. Every
brother who possesses such information as that contained in the splendid
article below should send the same to me.
Brother Bray is now an attorney in Tucson, Arizona. His affiliations are
numerous: John El. Felts Lodge No. 29, Norwood, Georgia; Hubert Chapter No.
120 R.A.M., Warrenton, Georgia; Plantagenet Commandery No. 12, Milledgeville,
Gal; Al-Sihah Temple, Macon, Gal; Square and Compass Club, College of Law,
University of Southern California. Phi Alpha Mu (Masonic) Fraternity,
University of Southern California; Corresponding Member, Quatuor Coronati
Lodge, London. For further reference to the Amex Club see THE BUILDER, January
1922, page 5; April 1922, page 159.
Charles F. Irwin, Associate Editor.
AFTER my return to the States and discharge from the army there came to me the
idea of writing up some of my experiences in which Masonry had a part while I
was in the army. The ones of most interest to the Craft in general would, of
course, be those which occurred in connection with the Amex-Masonic Club, at
Camp De Souge, France, which it was my good fortune to assist in organizing.
On account of subsequent injuries, and nearly four months in the hospitals, my
memory was somewhat dulled and I was unable to call to mind the names of many
brothers who took an active part in both the formation of the club and its
work. Also I had not heard anything from the club since the date of leaving
Camp De Souge for the front. I immediately began efforts to secure the records
of the club so as to refresh my memory and get the subsequent activities in
which it engaged. But unfortunately it has proved difficult to dig up the
facts. I followed up every clew without any success. Brother William G. Prime
of New York, a member of the Masonic Overseas Mission, was also consulted, as
he had visited the club while in France. So far I have been unable to locate
Brother Irwin, who is laboring so hard in this field, has been insisting that
I go ahead and write up what I remember, leaving the rest, and subsequent
events, to be written up when the records are discovered. If any brother who
had an active part in the work of the Club during the time of which I write is
not mentioned by name, he will please understand that it is not an intentional
slight, but a failure of memory.
the middle of July, 1918, I was taken with an attack of "flu," then just
beginning its start in our army, and sent to the camp hospital at De Souge. I
soon discovered that the man in the bed next to me was Scottish Rite Mason,
Corporal Chambers of Battery A, 342 F. A. As our beds almost touched we began
to hold brotherly conversation before either of us was able to sit up. As soon
as we were able to get out of bed and walk around, we found several other
Masons in the same ward. Just about this time the wounded men from the front
began to arrive at our hospital. We found several who had not been paid for
some time, and consequently were absolutely penniless. Also many of them had
not had an opportunity to converse with brethren many months. Some were very
downhearted as a result of the hardships which they had suffered, and the
inadequate medical attention they had received. It was a great relief to them
to again have an opportunity to talk with brethren.
was while convalescent in this hospital, and as a result of seeing these men,
that there came to me the idea of some kind of Masonic organization at the
camp to get the brethren together, and to relieve some of the sufferings and
hardships incident to the service, and especially of those in the hospital.
rejoining my regiment, I found that the same idea had already been discussed
among the brethren there. Some time during the first week in August several of
the brethren, among whom were Sergeant Rhinehold, Supply Sergeant of Battery
C, 340 F. A., Sergeant Dick Schuster, Battery C, Jay N. Christman of the
Medical detachment, and myself, were in the supply room of Battery C one
afternoon after retreat, discussing the question of an organization. We
decided that the organization should embrace the entire camp. We set an
afternoon for the formal organization and resolved to pass the word around to
all the brethren with whom we came into contact in the meantime, asking them
to pass it along likewise.
meeting was to be held in the same room, Battery C supply room, and long
before the hour set the room was crowded to overflowing. Just across the
parade ground was a large pit from which gravel for making roads through the
camp was taken. We decided to emulate the custom of our ancient brothers of
meeting on the highest hills and in the lowest vales, and consequently
adjourned to the gravel pit.
sun was just disappearing in one of those beautiful red sunsets in a cloudless
sky which defies all description, when we reached the rendezvous. In the
twilight - which is much longer in that latitude than hero between sunset and
dark a permanent organization was formed. Brother Warren D. Vincent,
affectionately known as "Dad," of Hoisington Lodge No. 331, Hoisington,
Kansas, Supply Sergeant of the 314th Ammunition Train, was elected president.
The writer was elected secretary and treasurer, and accepted upon the
condition that brother Montgomery of the Ammunition Train be appointed
assistant, which was done. Brother Max A. Payne, Zion Lodge No. 1, Detroit,
was elected corresponding secretary. There were other officers elected but I
cannot recall them. I will pause here long enough to say that brother
Montgomery kept the books for the secretary-treasurer, and to extend my
appreciation to him for the efficiency with which he kept them, and the work
he relieved me of. Brother Will Hetherington, Nebraska Lodge No. 1, Omaha,
Neb., also rendered appreciated assistance in preparing the minutes from my
notes, as he wrote a legible hand, which I did not, and had more time. Brother
Montgomery was also appointed chairman of the hospital visitation committee.
IN A "Y" BUILDING
was decided to hold the next meeting one week later at the Y.M.C.A. building
nearest brigade area. Permission for the use of a room was secured, notices
posted in all the Y.M.C.A. buildings in camp, and all brethren asked to pass
the word at every opportunity. We thought that the room at the "Y" would be
large enough to accommodate all who would wish to attend, but soon it was too
crowded to carry on business, and a large crowd gathered outside. Again we
were forced to resort to the customs of our ancient brethren, and adjourned to
the top of a small sand hill just west of the "Y" building. To use the words
of "Dad" Vincent, "we adjourned to the top of Mount Moriah."
this meeting the constitution prepared by the constitutional committee was
adopted, and the prior election of officers was confirmed. The name of
"Amex-Masonic Club" was adopted for the organization. This meeting lasted for
some time after dark. There had been about forty brethren at the meeting in
the gravel pit, but there were over two hundred at this meeting. That will
give you some idea of how the club grew, and of the work of the
secretary-treasurer at this meeting. Some of the brethren produced a couple of
candles for the secretary's use when it grew dark, and one of the writer's
most vivid recollections is of lying sprawled out in the sand upon his stomach
while he collected the five-franc registration fee and scribbled down the
names and lodges of the new members by the light of these candles.
purposes of the club were to bring the brethren in the various organizations
in camp into communication and thereby promote Masonic fellowship; to further
the application of Masonic principles to the daily lives of the brethren; and
to relieve in every way possible the hardships incident to the service,
especially of the brethren in the camp hospital.
provide the necessary funds a registration fee of five francs, about eighty
cents at that time, was charged. As all the organizations at camp, except the
regular camp forces, were there just temporarily for training before going to
the front, it was believed that the brethren in the incoming organizations
would about equal in number the brethren in the outgoing organizations. As
there was a brigade leaving and one entering camp almost every day, our
membership would be kept at about the same number and a sufficient income
would be produced from the registration fees of the new members. These
surmises proved correct. After reaching a membership of about 350 at the third
meeting, it remained around that figure as long as I was at camp, with a
steady income from new registrations. The club prospered financially as will
be shown later on.
easy to be seen from the foregoing that the problem of an adequate place to
meet was a very pressing one at this time. There was only one building large
enough for our needs in our brigade area: that was the mess hall of the 314th
Ammunition Train. "Dad," the president, secured permission from the commanding
officer of the Train to use this hall for our meetings. The problem of
lighting then confronted us. There were no lights in any of the barracks or
mess halls in our area. On account of the "daylight saving" craze Was then at
its height, breakfast was the only meal at which lights were needed. The
Government seemed to think that we could eat breakfast in the dark, and that
we should be in bed by dark anyway. By the time the Ammunition Train finished
the evening mess it was too dark in the hall to carry on business. Brother
Vance, Sergeant in the Camp Engineers, used a pull with the camp electrician
and got the hall wired and furnished with globes for us.
were now in position to hold some real meetings. The first meeting in the mess
hall, which was the third held by the club, almost filled the hall to
capacity. According to a notation made in my field memorandum book, Lieutenant
Weatherwax, of St. Charles Lodge No. 141, Charles City, Iowa, was registered
as a member at this meeting, and was the first commissioned officer to enter
the club. Other officers soon came in, Captain W. H. Mick, of Nebraska Lodge
No. 1, Omaha, Nebraska, finally becoming president of the club. While I am
speaking of officers, I will relate this incident. At one of our meetings in
the mess hall a major made a talk in which he said that he had known many
Masons in the army, from the highest officers to the "buck" private, in all
branches of the service, and that he had never seen one shirk his duty in the
FORAGING FOR REFRESHMENTS
the interim between the meeting on the sand hill and the first meeting in the
mess hall, the executive committee decided that we should have some
refreshments at the meeting. This policy was approved. the club and became a
fixed custom. One of the first decisions in regard to refreshments was that we
would not have anything to drink, as we felt that the boys were getting enough
of that on the outside. It was very difficult to get anything suitable in
sufficient quantities for such a large number on account of the food situation
in France at that time. Of course, anything which necessitated cooking was out
of the question, as such refreshments were impossible under the conditions.
There seemed to be a good supply of grapes Old nuts at the French stands set
up along the roads leading into the camp and just outside the camp gates. We
could get tobacco and cigarettes from the quartermaster, and occasionally a
box of cigars. It proved harder to get sufficient quantities of grapes and
nuts than it first seemed. I went out among the French stands "well heeled"
with club funds, but the French would not sell any large quantities, even at
higher prices than they were charging (and they severe charging enough). I
even offered to buy the entire stock but they all turned me down. Returning
into camp greatly disappointed, I met Mess Sergeant Charlie Murphy, of Battery
E, 340th F.A. a devout Roman Catholic and Knight of Columbus, just
going out on a ration expedition himself. I knew that Murphy was the best
rustler of rations in the army, as I was in Battery E for the first ten months
I was in the service. Also, I knew Murphy well personally. We lived in the
same little Arizona town, and went to camp together at the first call. I knew
that if anybody could get what we wanted, Murphy could. I told him my troubles
in full. A bargain was immediately made, whereby a Knight of Columbus became
purchasing agent for a Masonic club. Nobody could have filled the bill better.
As long as Murphy and myself remained at camp we were well supplied. It was a
matter of great personal sorrow to me to learn that after the armistice,
Murphy died of pneumonia in Germany.
I am on the subject of the refreshments I shall tell a little incident on
"Dad," our president, which was the cause of many good natured jokes at his
expense. Dad was going up to Bordeaux on a quartermaster truck one day and
suggested that he buy up a supply of refreshments for the next meeting while
he was in Bordeaux and have them brought back on the truck. This met with
hearty approval, as we were sure he could get up a fine layout in the big
city. Dad returned in a touring car with an officer and the truck came on
later, but without Dad's purchases! Dad had bought a lot of stuff and had it
all collected in one French store for the truck to call and bring to camp. The
truck never succeeded in getting it. Whether Dad, a stranger in Bordeaux was
unable to give the truck driver correct directions; whether the truck driver
was unable to follow Dad's directions; whether the shrewd Frenchman saw a
chance to grab the stuff; or whether the truck driver got it and disposed of
it to his own profit, we were unable to learn.
hospital committee under brother Montgomery did great work among the brethren
in the hospital. After every meeting of the club there were always some
smokes, grapes, and nuts left over. These were turned over to the hospital
committee for distribution among the sick and wounded in addition to the
regular hospital appropriation. One of the men on duty in the receiving ward
of the hospital was a brother, and assisted in locating sick and wounded
brothers in the wards. Several times a week brother Montgomery and his
committee went through the hospital distributing fruits, smokes, etc., to the
wounded brethren. Messages from and to the sick brothers in the hospital were
carried by the committee to and from friends and brothers on the outside. Many
of the men in the hospital were in low spirits, and it was a source of great
cheer to them to see and talk with the committee, and to know that the Great
Fraternity to which they belonged had not forgotten them, even though our
Government, or perhaps I should say the Secretary of War, apparently
discriminated against it and would not allow it to engage in any organized
effort on behalf of the soldiers in our armies. * Each brother felt himself a
committee of one, representing his lodge, and Masonry in general, charged with
the duty of assisting the brethren, extending charity and relief to all his
fellow men, and exemplifying Masonic principles and traditions in his daily
relations with his fellow men. Of the work done by individual Masons in
combating Bolsheviki ideas among the troops after the armistice, I may speak
in a later article. It was worth all of our efforts in behalf of the sick
brethren to see the changes in their faces, and observe the new tenor of their
conversation after a few minutes of talk with the committee. Brother
Montgomery reported one man in the hospital who had been elected to take his
degrees in a Pennsylvania lodge, but before having an opportunity to take
them, had been sent overseas. In the fighting at Chateau-Thierry he had a leg
shot off. The Club instructed the committee to treat him as a brother. I have
often wondered if he ever got his degrees.
the first of September there came a rumor that orders had been issued for our
Brigade to move toward the front. Consequently at the next meeting an election
was held to replace the club officers who were in our Brigade. Brother Vance,
whose first name and lodge I do not remember, of the Camp Engineers, was
elected president, and a Corporal in the Camp Quartermaster Corps was elected
secretary. There were other changes, but being unable to recollect them and
having no records I am unable to give them.
will ask the reader to pardon me while I relate a personal incident which
illustrates some of the fortunes of war. The day before we left camp, about
September 10, 1918, our regiment was paid, which was the last pay day I had
until I reached Newport News, Va., December 30th, 1918. Everybody knew that we
were leaving immediately for somewhere on the front, and that it would in all
probability be the last pay day we would have in many months, if indeed we
were ever to get another one before returning to the States. A1though having
unlimited funds in France, the paymaster's machinery was completely "bogged
down." I had in my purse about a thousand francs which belonged to the club,
and about four hundred francs of my own, mostly saved up while I was sick and
unable to spend it. After every meeting of the Club I would bring the money I
received from the registration fees, mostly five-franc notes, to the barracks
and trade in the small notes among the men for large ones so as to reduce the
bulk of the roll. Knowing that everybody in the barracks had seen me with this
unusual roll of money, I always slept in my shirt with my purse buttoned up in
my shirt pocket. Getting a few minutes off from the work of preparing for
departure, I went over to the quarters of Sergeant Vance, the newly-elected
president, took all the books, with the treasurer's book balanced, and settled
with him in full, paying him about a thousand francs. In my hurry to get back,
after settling with him, I put my purse in my blouse pocket instead of my
shirt pocket. Passing through the barracks on my way to work, I removed my
blouse and threw it on my bunk, forgetting that my purse was in it. When I
returned somebody had stolen the purse. They made a pretty good haul as it
was, but I have an idea that they were disappointed in not getting the club
funds also. Had they been ten minutes sooner, they would have put me in a very
embarrassing position with the brethren as I would not have been able to
replace the money at that time. No doubt my explanation would have been
accepted without question, but I would never have felt right about it. In this
instance "Lady Luck" was both with me and against me.
lodge card and all my identification papers were in the purse. I soon realized
that to locate the thief was impossible, I posted notices that if my lodge
card and papers were placed where I would find them, I would forget about the
money and ask no questions, but they were never returned.
now about to begin the journey to the front, facing the possibility of not
getting another pay day, and getting wounded, with months in the hospitals
without a cent (which actually happened), or of being captured and having no
funds with which to better my condition. The brethren in my company, among
whom were brothers Will Hetherington, Nebraska Lodge No. 1, Omaha, Jesse
Sollenberger, Pelton, Geil, and others, whose names I do not remember, each
contributed a loan of five francs. This came in very handy, and I made it go
as far as possible during the three months I was in the hospitals after
getting gassed at Thiacourt on October 4th.
will be seen that the club was in a growing condition, and prosperous
financially when I left. It must have continued to prosper, for I have a
letter from Dr. (formerly Captain) W. H. Mick, Nebraska Lodge No. 1, Omaha,
saying that upon his return to the States in January 1919, he deposited with
the Grand Master of New York one thousand francs, the property of the club,
and that he later received acknowledgment of receipt from brother Boaz, the
subsequent president of the club. Brother flick was president of the club when
ordered to the States, and did not have time to account with his successor in
Brother William C. Prime, of New York, in his report to the Masonic Service
Association, mentions visiting this club in April 1919. ** It must have been
active up until the time the camp was finally abandoned. The information I
have at present indicates that Brother Boas was the last president of the
club, but I have been unable to ascertain his lodge or his address. Both
Captain Hick and myself have exhausted every lead we could get, but without
success. If any brother reading this can assist in locating him, please
communicate with me at once.
brother having information of the activities of the club subsequent to
September 10th, 1918, or of anything previous to that time not mentioned
herein, will do a great favor by communicating with me. I consider this just
the beginning of the history of the club, which I hope to revise and complete
at a later date when time and diligent search reveal the records.
this subject see THE BUILDER, Vol. V, 1919, pages 59, 87, 115.
See THE BUILDER, December, 1920, page 324.
matters not the stuff or stock we use,
hours of labor or the tools we choose,
out each soaring plan be drawn aright,
but our course be ever toward the light;
need we haggle o'er the day's reward,
toil is honest in the eyes of God.
matters not the how, the when, the where,
men can see that all our works are fair:
greater he who wields the captain's sway
he who learns to serve and to obey:
Whate’er the fabric we would fain erect,
must bear burdens and some must direct.
matters not the end we have in view
but each workman to himself be true:
builds on sand, tho he may win acclaim,
builds not character to buttress fame;
Golden Rule must shape the builder's will,
temple, lacking soul, is empty still.
matters not if impious hands would drag
license, lust and lawlessness, that flag
stands for consecrated blood, far spilt
save those sacred things our fathers built:
shall defend them, too, and failing - then
vow by God, to build them up again!
George Sanford Holmes.
does the best his circumstance allows, does well, acts nobly; anger could do
FREEMASONRY’S RESPONSE TO THE CHALLENGE OF FORT BAYARD
BROTHER FRANCIS E. LESTER, P.G.M., NEW MEXICO
THE January, 1922, issue of THE BUILDER there was published a statement under
my name setting forth the conditions at Fort Bayard, New Mexico, the largest
Government Tuberculosis Hospital in the country, where something over 1100
tubercular war veterans are patients. In that statement I explained the
challenge to Masonry that existed by reason of the fact that the two hundred
or more Masons in that Government Hospital were receiving from Masonry few or
no measures of relief.
article referred to produced remarkable results. Supplemented by an appeal to
the various Grand Lodges of the United States, it led many of them to send in
contributions, none less than $500, for the needed relief. The Grand Lodge of
New Mexico at its February communication definitely endorsed, and pledged
itself to this undertaking, and although it represents less than 6,000
Freemasons, a contribution of $1000 for the building fund and $100 per month
for relief purposes was made in addition to liberal contributions from the
constituent Blue Lodges, the Scottish Rite and the Shrine of New Mexico. A
Freemason of San Antonio, Texas, Brother Robert J. Newton, became so impressed
with the merits of the Fort Bayard situation that in personal conference he
brought it to the attention of Brother Leon M. Abbott, Grand Commander of the
Northern Scottish Rite Jurisdiction, with the ultimate result that that Body
has contributed the sum of $25,000 which it is estimated will cover the cost
of a building to be erected for relief purposes at Fort Bayard for the Masonic
organization known as the Sojourners' Club, and the plans for the building are
now completed and its construction is about to be undertaken. There remains
the question of properly financing the maintenance and relief fund for this
Blue Lodges throughout our country and individual Masons in various parts of
the country have responded to the appeal appearing in the January BUILDER.
Among these is the case of a Freemason in a far eastern state who, reading
this appeal, gave up an anticipated trip to his home lodge in a nearby town
for the purpose of witnessing the installation of his lodge officers, and
remitted the cost of that trip to the Fort Bayard relief fund. The amount was
small, but the spirit of sacrifice was large. That same Brother Mason on
numerous occasions has secured from one source or another a considerable
number of contributions, and has remitted them for this relief project.
funds already available have resulted in a complete change in Masonic
conditions at Fort Bayard. These changed conditions have renewed the energies
of the faithful workers of the Sojourners' Club, and have inspired and cheered
our afflicted brother Masons, many of them helpless, at Fort Bayard. Whereas
it was previously a common saying there that if a man was a Mason, "nobody
cared," it is now recognized that a Mason has behind him an organization whose
conception of relief is something more than a subject for ritualistic
relief funds of the Sojourners' Club at Fort Bayard are carefully administered
in a business-like manner. Its Treasurer is under bond and detailed monthly
reports are rendered. All remittances should be sent to R. W. Brother A. A.
Keen, Grand Secretary, Albuquerque, New Mexico.
statement is made in the belief that it will cheer the hearts of Masons
everywhere to know that something definite and worthy is being accomplished at
Fort Bayard in the name of Masonry, and that the big work just started there
promises large accomplishments.
the foregoing had been set in type a letter was received from Brother Arthur
Harris, welfare worker in the Sojourners' Club at Fort Bayard, who forwarded a
clipping from the El Paso Times, of issue September 2, 1922. This newspaper
account is of such interest that, with Brother Lester's consent, it is here
added to his own account of one of the most genuinely Masonic undertakings
Bayard, N.M., Sept. 2. - The first social service building ever put into a
hospital by a fraternal organization, other than the K. C. huts of the Knights
of Columbus war time activities' branch, will be the handsome building of the
Sojourners' Club, which will be built at Fort Bayard by the Masonic Order.
Bids hat asked for and ground will be broken for the foundations by October 1.
Plans for the building were drawn by Forrester & McCullough, architects, of
Washington. Scottish Rite Masons of the Northern Jurisdiction have raised the
$20,000 to $30,000 it is estimated the building will cost.
Sojourners' Club is an organization of all Masons at Fort Bayard, including
officers, employee and patients. They announce as their ideal the service of
all mankind, regardless of whether he belongs to their Order, and especially
to interest themselves in relieving the condition of gassed and sick soldiers
unable to secure compensation from the government, due to their inability to
trace their disability to military service.
club was organized in January, 1919. It was discontinued from June to
November, 1920, due to loss of members caused by departure of personnel at the
time the hospital was transferred from the army to the public health service.
It now has a membership of 200.
for the club building provide for a two-story building of either stucco or
finished lumber. On the first floor will be an auditorium with a seating
capacity of 500 and a modern stage, also a billiard room, ladies' rest room, a
kitchen and a lounging room. The second floor will contain the club rooms, a
secretary's office, and several guest rooms. There will be handsome porches
for both floors 50 feet long and 10 feet wide.
Arthur Harris, formerly an employee in the registrar's office, has been
employed by the club as welfare worker and assumed his duties Friday.
number of the medical staff states that Fort Bayard is the foremost experiment
in America of the evolution of hospitalization. The conception of a hospital
as a place where the patient may be nursed back to health with full mental
power as well as full physical power, and without living in the discomfort of
usual hospital life, is entertained by all at Fort Bayard. It is due to this
conception of hospitalization that the Sojourners' Club is building its
handsome new club. The American Legion is also following out this general
idea, and as an experiment, has placed a salaried liaison officer here. This
is the first hospital in which either the Legion or Masonry has tried this
THE TEACHINGS OF MASONRY
BRO. H. L. HAYWOOD
following paper is one of a series of articles on "Philosophical Masonry," or
“The Teachings of Masonry," by Brother Haywood, to be used for reading and
discussion in lodges and study clubs. From the questions following each
section of the paper the study club leader should select such as he may desire
to use in bringing out particular points for discussion. To go into a lengthy
discussion on each individual question presented might possibly consume more
time than the lodge or study club may be able to devote to the study club
conducting the study club meetings the leader should endeavor to hold the
discussions closely to the text of the paper and not permit the members to
speak too long at one time or to stray onto another subject. Whenever it
becomes evident that the discussion is turning from the original subject the
leader should request the members to make notes of the particular points or
phases of the matter they may wish to discuss or inquire into and bring them
up after the last section of the paper is disposed of.
meetings should be closed with a "Question Box" period, when such questions as
may have come up during the meeting and laid over until this time should be
entered into and discussed Should any questions arise that cannot be answered
by the study club leader or some other brother present, these questions may be
submitted to us and we will endeavor to answer them for you In time for your
Supplemental references on the subjects treated in this paper will be found at
the end of the article.
PART XVII - BROTHERLY AID
IS ONE of the principal uses of history that it enables us better to
understand the present. We are ourselves so intimately related to our world
as it now is, and this world is so complicated, that often it is quite
impossible for us to form a true conception of it. But after a few decades
have passed, and our own period detaches itself and becomes a unity, so that
it can be viewed as a whole and as a thing by itself, it becomes greatly
simplified; multitudes of bewildering details drop away, and it stands forth
in its essentials, so that the historian can grasp it in its true proportions
and relations. In this wise it often happens that in a certain true sense no
age is understood until it has taken its place in history. This fact itself
in turn can be brought about to enable one to view his own period as if it
were a thing past, for it often happens that we discover some earlier period
to be so like our own that to learn to understand that past period is to
enable one's self to understand one's own. All this, which seems so remote
from the theme of this paper, is written to explain why I shall begin the
study of Brotherly Aid by a rapid sketch of a condition that developed itself
among the Roman people many centuries ago. That condition, I believe, was the
same in essentials as the condition in which we now live, so that by viewing
it as a whole we can the better understand the social world in which we find
the early days of the Republic Roman life was a very stable thing, and Roman
customs were almost stationary. A man grew up in the house in which he was
born; when he married he brought his wife to live with him under the paternal
roof; and when he died he left his own sons abiding in the same place.
Neighbouring families were similarly stable, and all these groups, owing to
this perpetual neighbourliness and to intermarriage, became so inwoven with
each other that in a community there would be not one stranger. A man's life
took root in such a community like a tree and grew there permanently. The
individual was not left to his own private resources: he was surrounded by
others who were ever at hand to aid him in misfortune, nurse him in illness,
and mourn him in death. He was strong with the strength of his family and of
his neighbourhood, and this no doubt accounts for the sturdy manhood and
womanhood of the early Romans.
What are the principal uses of history? Why is it difficult for us to
understand our own time? How does history help to learn the present by means
of the past? Describe conditions under which the early Romans lived. In what
way did this make for a healthy manhood? How did these conditions protect a
man from physical and moral bankruptcy? How does the history of Freemasonry
help you to understand Freemasonry as it now is? Did you live in childhood
under conditions similar to those described?
But there came a time when the long enduring stability of Roman life was
broken up. By gradual degrees the Romans conquered adjoining territory. A
great military system was organized. Whole nations were brought into the Roman
system. Alien peoples flocked into Italy, and new religions established their
headquarters in Rome. The Republic gave way to the Empire, and the Senate
succumbed to the Emperor. Great cities arose; travel was made possible; and a
feverish restlessness took the place of the old stability. The old calm
neighbourhood life was destroyed and in its place there grew up a fermenting
life in town and city. A man no longer lived and died in the place of his
birth, but moved about from community to community, so that men became human
tumbleweeds evermore shifting about from place to place as the windy currents
of chance might carry them. It came to pass that a man lived a stranger in
his own neighbourhood, so that he scarce knew the other persons living under
the same roof. He was thrown back on his own unaided individual resources in
misfortune and in death. In the unequal struggle he often became morally
bankrupt and the constant strain undermined his health. It was for such
causes that Rome ultimately fell.
this situation men set out about the creating of a bond that would take the
place of the lost neighbourhood ties. They organized themselves into Collegia.
These groups were formed of men engaged in the same trade and they usually, in
the early days of their history, were principally devoted to securing for a
man a becoming burial service, the lack of which so filled a Roman with
dread. But in the course of time these organizations - we could justly call
them lodges - assumed more and more functions until at last a man found in
them charities, social life, business aid, religious influences, friendship,
and such other features of general protection as caused him to call his own
group "My Mother Collegium." To live a stranger in a city was not longer a
thing to dread to a man who could find in such a fellowship the same
friendship and support that his forefather had secured in the old-time
What broke up the stability of ancient Roman life? Did the Romans come to have
cities, factories, tenements, etc? What was Rome's "immigration problem"? Was
it like ours? What cause led to the breakdown of Roman character? What were
Collegia? How were they organized and what purposes did they serve?
would be easy to compare with the rise and development of the Collegia the
rise and development of the Church in the Middle Ages, for the latter came
into existence to serve similar purposes; but there is no need of this,
because the idea has already been made sufficiently clear. So is it also
clear, I trust, that we men of today are living under just such conditions as
brought the Collegia into existence, which is the one point of this historical
excursion. The great majority of us are living in towns and cities; and
almost all of us are subject to the unsettling conditions that shuttle us
about from place to place, and from condition to condition, so that life has
lost its firmness and security. We live in streets where our next door
neighbour is a stranger to us; or in an apartment house or tenement where with
dwellers on the same floor we have no ties at all. Our industrial system is
such that vast numbers of us are ever moving about from one job to another,
which fact is true also even of the farmers, the majority of whom are tenants,
and therefore migratory. In the midst of such conditions the individual is
often thrown wholly upon his own resources which is such an unnatural thing
that many break under it. The restlessness and the ache of modern life are
undoubtedly due in large measure to these facts.
But it is here that the lodge comes in, for the lodge, from this present point
of view, is nothing other than a substitute for the old-fashioned small
community life wherein neighbour was so tied to neighbour that there was no
need of associated charities, social centers, or employment bureaus. In a
lodge a man need no longer be a stranger: he finds there other men who, like
himself, are eager to establish friendships, engage in social intercourse, and
pool the resources of all in behalf of the needs of each. The fraternal tie
redeems a man from loneliness and from his old pitiable sense of helplessness,
and atones for a hundred other ills of city conditions. In his fraternal
circle is the warmth and security which a man needs if he is not to succumb to
the pressure of modern life. Little wonder is it that men so often think
secretly of their lodge as "my mother" and cherish for it until death a deep
regard that no profane can ever comprehend!
What purposes were served by the Church in the Middle Ages? Have you
experienced the loneliness of city life? Does moving about make for happiness?
Why are so many families migratory? What are the effects on health, happiness,
morality? What function is performed by the lodge in modern life? Have you
found the lodge to be a circle of friendship? If not, why not?
the ample framework of these facts one can see at a glance what Brotherly Aid
really is. It is the substitution of the friend for the stranger. It is a
spirit which throws round a man the comforts and securities of love. When "a
worthy brother in distress" is helped it is not as a pauper, as in the
necessarily cold fashion of public charity, but the kindly help which one
neighbour is always so glad to lend to another. Masonic charity is strong,
kindly, beautiful and tender, and not charity at all in the narrow grudging
sense of the word. Nay, it does not wait until a brother is in distress but
throws about him in his strength and prosperity the affectionate arm of
friendship without which life is cold and harsh. Friendship, fraternity,
fellowship - this is the soul of Freemasonry of which charity is but one
gesture with a thousand meanings.
What is meant by, "Brotherly Aid"? How does Your lodge assist a "worthy
brother in distress? Could you improve on the Masonic methods of charity? What
is the difference between Masonic charity and public charity? What is the
Bible's teaching concerning "charity"? (See I Cor. xiii.)
Vol. I (1915) - Masonry at Work, p. 64; Problems in Masonic Charity, p. 88
Vol II (1916) - History and Charity, p. 31; Washington, the Man and Mason, p.
43; Charity Never Faileth, p. 154; Masonic Homes -I, p. 75; Masonic Homes -
II, p. 116; Masonic Social Service, p. 99; The Iowa Plan, p. 126; Masonic
Social Service - A Hospital for Crippled Children, p. 263; Every Lodge a
School, p. 308; "Unto the Least of These," p. 319; The Fame of the Craft, p.
Vol. III (1917) - What an Entered Apprentice Ought to Know, April C.C.B., p.
7; The Masonic Relief Association, p. 270; Physical Qualifications of a
Candidate, p. 310; Fraternal Forum, p. 195; Golden Rule Lodge, p. 220.
Vol IV (1918) - Louisiana Relief Lodge No. 1, p. 243; Relief Work in World
War, p. 201; Stop, Look, Listen, p. 305; Masonic War Work in England, p. 315;
"What is Masonry Doing in This War as a Fraternity?" p. 89; Has Masonry a Duty
in the War? p. 330.
Vol V (1919) - Masonic Relief Association of the United States and Canada, p.
Vol VI (1920) - Active Charity, p. 97; The Vital Parts of the
Breast, April C.C.B, p. 3.
Vol VII (1921) - Masonic Charities in the British Isles, p. 88; Practical
Brotherhood, p. 102; Everlasting Necessity for Brotherhood, p. 317; Fraternal
Side of Old Guilds, p. 174.
Mackey's Encyclopedia-(Revised Edition);
Charity, p. 143; Collegia Artificum, p. 158; Freemason, p. 282; Freemasonry,
p. 283; Lodge, pp. 449-451; Middle Ages, p. 483; Roman Colleges of Artificers,
pp. 630 - 634; Stonemasons of the Middle Ages, pp. 718-722; Travelling Masons,
STUDY CLUB PLAN
Masonic Study Club Course, of which the foregoing paper by Brother Haywood is
a part, was begun in THE BUILDER early in 1917. Previous to the beginning of
the present series on "Philosophical Masonry," or "The Teachings of Masonry,"
as we have titled it, were published some forty-three papers covering in
detail "Ceremonial Masonry" and "Symbolical Masonry" under the following
several divisions: "The Work of a Lodge," "The Lodge and the Candidate,"
"First Steps," "Second Steps," and "Third Steps." A complete set of these
papers up to January 1st, 1922, are obtainable in the bound volumes of THE
BUILDER for 1917, 1918, 1919, 1920 and 1921.
Following is an outline of the subjects covered by the current series of study
club papers by Brother Haywood:
TEACHINGS OF MASONRY
The Masonic Conception of Human Nature.
The Idea of Truth in Freemasonry.
The Masonic Conception of Education.
Ritualism and Symbolism.
Initiation and Secrecy.
- Masonry and Industry.
- The Brotherhood of Man.
- Freemasonry and Religion.
- The Fatherhood of God.
- Endless Life.
- Brotherly Aid.
- Schools of Masonic Philosophy.
This systematic course
Masonic study has been taken up and carried out in monthly and semi-monthly
meetings of lodges and study clubs all over the United States and Canada, and
in several instances in lodges overseas.
course of study has for its foundation two sources of Masonic information, THE
BUILDER and Mackey's Encyclopedia.
TO ORGANIZE AND CONDUCT STUDY CLUB MEETINGS
Study clubs may be organized separate from the lodge, or as a part of the work
of the lodge. In the latter case the lodge should select a committee,
preferably of three "live" members who shall have charge of the study club
meetings. The study club meetings should be held at least once a month
(excepting during July and August, when the study club papers are discontinued
in THE BUILDER), either at a special communication of the lodge called for the
purpose, or at a regular communication at which no business (except the lodge
routine) should be transacted,all possible time to be devoted to study club
After the lodge has been opened and all routine business disposed of, the
Master should turn the lodge over to the chairman of the study club committee.
The committee should be fully prepared in advance on the subject to be
discussed at the meeting. All members to whom references for supplemental
papers have been assigned should be prepared with their material, and should
also have a comprehensive grasp of Brother Haywood's paper by a previous
reading and study of it.
PROGRAM FOR STUDY CLUB MEETINGS
Reading of any supplemental papers on the subject for the evening which may
have been prepared by brethren assigned such duties by the chairman of the
study club committee.
Reading of the first section of Brother Haywood's paper.
Discussion of this section, using the questions following this section to
bring out points for discussion.
The subsequent sections of the paper should then be taken up and disposed of
in the same manner.
Question Box. Invite questions on any subject in Masonry, from any and all
brethren present. Let the brethren understand that these meetings are for
their particular benefit and enlightenment and get them into the habit of
asking all the questions they may be able to think of. If at the time these
questions are propounded no one can answer them, send them in to us and we
will endeavor to supply answers to them in time for your next study club
foregoing information should enable study club committees to conduct their
meetings without difficulty. However, if we can be of assistance to such
committees, or any individual member of lodges and study clubs at any time
such brethren are invited to feel
communicate with us.
LARGER MEANING OF THE THOMSON TRIAL
THIS time readers of THE BUILDER have had opportunity to read Brother C. C.
Hunt's history of the trial of The American Masonic Federation of which the
now notorious Mathew McBlain Thomson was head; and they have learned that this
case is one of interest and significance for Freemasons the world over. The
manner in which the Salt Lake City brethren and their associates managed their
end of the trial is deserving of great praise, especially so in the scholarly
way in which they prepared their brief, the credit for which largely belongs
to Brother Isaac Blair Evans, one of Salt Lake City's brilliant lawyers.
Brother Evans has published a volume on the case that should have a
circulation wherever men are interested in the history, the structure, and the
working of the Masonic institution, and it is hoped in many quarters - in
these quarters especially - that Brother Evans and his associates will find a
way to place the volume on the general market.
Clandestinism is not a thing of the past. It is probable that it will be very
much of a thing in the future because as the Fraternity grows in power and in
prestige such unscrupulous rascals as Thomson and his confederates will be
more and more tempted to find ways and means of exploiting it. It is a matter
for Masters and Grand Masters, for Secretaries and Grand Secretaries, and for
Jurisprudence Committees to think about, and learn about. It is doubtful if
one could find a more perfect specimen of clandestinism, or a clearer
revelation of the ins and outs of clandestine methods, than this American
Federation: it is like a laboratory case that possesses all the typical
trial of the Federation presents a feature of peculiar interest to thorough
students of Masonry. On the surface the case hung upon the question whether or
not Thomson had misused the mails, but in preparing their prosecution Brother
Evans and his associates found it necessary to go to the roots of Masonic
history, jurisprudence, and philosophy. To solve the immediate and practical
problem they were compelled to go back and solve the problems of history.
Freemasonry is so organized that it is almost always thus. What we do today
is, by virtue of the very nature of the Craft, necessarily linked to what was
done yesterday, and new departures must always be tested by the ancient
landmarks. Masonic history, Masonic study and Masonic research are not dry as
dust pursuits for a pedant in a corner, but practical everyday necessities,
without which the most modern and urgent activities will go astray.
MASONS AND SCHOOLS
has been most interesting, and illuminating withal, to observe the reactions
to the Public School number published last August, especially in the pages of
some periodicals not always friendly to Freemasonry. In one of these latter an
editor cites that issue of THE BUILDER "as proof of the fact that Masonry,
under cover of a professed friendship for the public schools, is trying to
destroy all private and parochial schools." Nothing could be farther from the
truth so far as THE BUILDER is concerned, and, unless the present scribe is
wildly astray in his interpretation of the Masonic mind of the country, the
statement is wide of the mark in its larger applications. The rank and file of
Masons are not out to destroy private schools: they know that educational
needs are altogether too various to be satisfied by one system and that
business, music, theological, technical, correspondence, night, and many other
types of private schools will be a long time with us.
Masons believe at least a majority of them do - that the educational standard
of private schools should be maintained on a par with public schools in order
that pupils in the former be not handicapped in the race of life. Also, they
believe that education is by its nature a thing that should function in the
interests of the whole of society and not for the sake of private interests.
It is the business of a school to turn out well trained citizens, not to
manufacture children into members of a sect or party.
* * *
ILLEGAL WEARING OF LODGE EMBLEMS
"House': Bill No. 530, By Messrs. Clark & Hilzim 2-9-22. Judiciary 'B'. An Act
to forbid the wearing of emblems by persons not authorized so to do:
it enacted by the Legislature of the State of Mississippi, That whoever not
being a member of the Confederate Veterans, of the Daughters of the
Confederacy, of the Sons of Confederate Veterans, of the Sons of the American
Revolution, of the Daughters of the American Revolution, of the Colonial
Dames, of the Grand Army of the Republic, of the Sons of Veterans, of the
Women's Relief Corps, of the military Order of the Foreign Wars of the United
States, of the American Legion, of the American Legion Auxiliary, of the
Masons, of the Woodmen of the World, of the Knights of Pythias or of any other
patriotic or fraternal organization, shall wilfully wear the insignia,
distinctive ribbons or membership rosette or button or any imitation thereof,
shall be punished by a fine of not more than $20.00 or by imprisonment for not
more than thirty days, or by both such fine and imprisonment.
this act shall be in force and effect from and after the date of its passage."
above bill was presented to the Mississippi State Legislature some time back.
Can any Mississippi brother tell us if it passed? It is to be hoped that it
did, for such a law should be on the books of every State. While the solons
are at it, they should include in their proscriptions all fraternity members
not in good standing: an expelled member, or one dropped for N.P.D., has no
more just right to wear an emblem than an uninitiated profane.
UNIQUE BOOK ON FREEMASONRY
Gospel of Freemasonry," by "Uncle Silas." Published by the Clarke Publishing
Company, Madison, Wisconsin. Copies obtainable through the National Masonic
Research Society, 2920 First Avenue East, Cedar Rapids, Iowa. Price $1.00 per
GET the right perspective upon this work it is desirable to know something
about the author. "B. B.," as he is affectionately known among his friends, is
not only a typical American in his citizenship, but is a man who practices in
his Personal relations the virtues that such citizenship suggests. He started
out in life under circumstances that might well have discouraged him, for he
was left an orphan at an early age, and was soon thrown upon his own
resources. This is doubtless the key to his broad understanding of his fellow
men. His is not an academic knowledge of temptation, human frailities and of
the inspiration in the "noble and mysterious triumphs, which no eye sees,
which no renown rewards, which no flourish of trumpets salutes." He is the
publisher of one of the greatest papers in the country devoted to farmers and
farming, but despite his business responsibilities and activities, he has
taken time to devote himself to the needs of the destitute and of the
suffering with keen and compassionate understanding. His charity is of the
kind in which the personal equation enters - not the cold and casual giving to
organizations entwined in a maze of red tape. He gives and works personally,
as a follower of the Gentle Nazarene.
typical of Bascom B. Clarke that the profits from the sale of "The Gospel of
Freemasonry" have been set aside for charity; and this is in itself so novel a
thing in this materialistic age that it holds the attention, and leads the
reader to wonder what other novel thing such a man may do or say. And his book
is quite in character, filled as it is with a homely and quaintly expressed
philosophy and illustrative incidents of his Masonic experiences. Of course he
tells us a great deal that we have long known; but he tells it in a way to
bring truisms home to us afresh.
"Freemasonry, Ezra, consists of more than signs and passwords and mystery," he
says.... "Freemasonry doesn't advertise its business on bulletin boards along
the railway track and in elevated stations excepting as the acts of its
votaries tell of its helpfulness to man."
this as the foundation of his conclusions, Uncle Silas not only awakens
concurrence in the minds of his readers, but entertains them with telling
comment throughout, having frequent recourse to scripture (which few laymen
have read more assiduously) and incidentally giving an interesting account of
how he first became interested in Freemasonry. "In grandmother's God," he
replied, when asked the question, "In whom do you put your trust?" His
grandmother was a Methodist. Uncle Silas says: "The gospel of Freemasonry,
Ezra, consists in being ready and willing to strain a point, if necessary, to
help those in distress. It beats all how much you can do after you think
you've done all you can do. Just enter into your closet before going to bed,
or if you are too tired to pray in a musty closet, why just lie down in bed -
it doesn't make much difference to the Grand Architect whether you pray like a
Presbyterian, standing up, or shouting like a Methodist like you thought the
Lord was deaf, or whether you pray like the Arab, lying on your belly, just so
as to pray and mean it, old chap - and before you begin to saw gourds for the
night, sorter make a digest of the day's work and ask God to forgive you for
the crooked paths and to help you plow straighter furrows next day."
can one read this sort of passage without saying, as I did, "Dear, old,
hard-boiled Uncle Silas!"
George C. Nuesse.
* * *
INFORMATION CONCERNING "ANCIENT FREE MASONRY AND THE OLD DUNDEE LODGE, No. 18
"Ancient Freemasonry, and the Old Dundee Lodge No. 18 – 1722-1920," by Arthur
Heiron. Published by Kenning Son, 16 Great Queen St., London, England. Copies
obtainable through the National Masonic Research Society, 2920 First Avenue
East, Cedar Rapids, Iowa. Price $5.00, postpaid.
its issue of September, 1921, THE BUILDER published an article in review of
"Ancient Freemasonry and the Old Dundee Lodge, No. 18" by Brother Arthur
Heiron, of England, in which it heartily recommended to Masons everywhere this
very excellent work. Since that time the book has been received with such
favor that the publishers are now arranging to issue a new edition. Meanwhile
the author has prepared for circulation among such brethren as may be
interested a circular containing a descriptive synopsis of the work, along
with a number of appraisals that have been trade by competent Masonic critics.
Also, and this is of greater importance, he has prepared an index which is to
be incorporated in the second edition but which may now be procured, in
booklet form, by those who possess or will purchase copies of the first
edition. THE BUILDER will furnish either of these to brethren who request
them. By reading the circular and the index a brother can gain a clear
knowledge of the book itself, and will not risk spending his money "sight
* * *
NEW BOOKS ON FREEMASONRY
"Masonry and Citizenship"; “The Master Mason; Speculative Masonry"; both
written by Rev. Frederick J. Lanier, of Fredericksburg, Virginia, and
published by the author at that address, to whom orders should be sent. One
dollar each, net.
in the Old Dominion Masons are hearing more and more about Brother The Rev.
Frederick J. Lanier, long an active member of George Washington's old lodge at
Fredericksburg, Va., and Rector of St. George's Church in that place. Brother
Lanier has lately informed THE BUILDER that he has resigned his rectorship in
order to devote his whole time to Freemasonry, which is good news indeed, for
he will most certainly find a warm welcome and a wide place in his new field.
far Brother Lanier has published two little books, named above. The former of
the two is a compilation of brief chapters drawn from such various sources as
will appear in the list here given along with three chapters original with the
author-editor. Chapter I is a brief speech by President Harding; II is an
"Address to a Newly Made Mason," compiled from various sources; III and IV are
drawn from "The Builders" by Bro. Dr. Joseph Fort Newton; V is "What Makes a
Man a Mason," from Maurice Penfield Fikes and others; VII, "Masonry and
Citizenship," by Roosevelt; VIII, "Applied Masonry," by Eminent Sir W. D.
Carter; IX, "The Blacksmith," taken from Rabbinical sources; X, "Masonry and
the American Federation of Labor," by Brother Samuel Gompers; XI,
"Industrialism To-Day," by Judge Elbert Gary, (is Judge Gary a Mason?); XII,
"The Future of America," by Harding and others; XIII and XIV, by the author,
are on "The Duty of Masons in the Present Crisis," and "How Prayer Makes the
World What It Is."
Master Mason," published also during last year (1921) is, though not quite so
large in bulk, the more ambitious of the two in that it is comprised almost
wholly of the author's own writings. According to the preface the book "does
for those who have been initiated, passed, and raised to the sublime degree of
a Master Mason what 'Morals and Dogma' does for Scottish Rite Masonry. It
supplements the lectures that are given in the several degrees, and will be of
great assistance to Masters of lodges."
compare this little volume with "Morals and Dogma" is loading it down with a
needless handicap. It is unlike Pike's magnum opus in every respect. But for
all that it is interesting to read, and helpful, too, to a Mason who enjoys
speculation. If one is to find fault at all with Brother Lanier it is that he
has resorted too much to his own inner consciousness in interpreting Masonic
principles and symbols, and too little to the interpretations already
furnished us by the Craft itself, in its ritual, its history, and its
treatment of the Masonic Apron is an example of the evils of this subjective
method of symbological interpretation. On page 9 the author gives "the form of
the apron" as an equilateral triangle, a square, and a circle combined. The
circle is supposed to be the string, and this is explained as being a "symbol
of spirit"; the triangle represents the flap, and is described as teaching the
"threefold personal revelation of God"; the square is made to represent the
material universe. The Apron is also explained as teaching the threefold
nature of man, who is said to be body, soul and spirit.
Masonic Apron is none of these things. It is not a circle, plus a square, plus
a triangle; it is an apron. It is a piece of lambskin or of cloth of no
official shape or size, attached to the human body by a string of like
material, and having a flap. Among Operative Masons it was in use for the
obvious and very necessary purpose of protecting the clothing. Custom made of
it an emblem representing labor, and the dignity thereof. To interpret the
meaning of the Masonic Apron one must stick to the history of it, and to the
interpretation already given, times without number, by the Fraternity itself.
To go far afield, and to treat it as though it were a geometrical design, is
not to treat it as a Masonic emblem at all.
Symbology is one of the most difficult of all undertakings in the Masonic
field, and its difficulties are increased over and over when it is made
subjective and personal, and detached from history. To resolve our embeds and
symbols into geometrical diagrams, and then to fill them in with theories of
our own, is no proper way to precede: but, as Robert Freke Gould said so well
once and for all, "the study of our history and of our symbolism must be
proceeded with conjointly." Only then can we keep the solid ground under our
feet, and avoid the vagaries of our own private fancies.
is not to say that "The Master Mason" is full of vagaries and private fancies;
far from it! Brother Lanier is a well-read man who has thought much, and who
has discovered the unsearchable riches of the Masonic ritual. Once he has
built under himself a firm groundwork by thoroughly mastering the classics of
Masonic symbology and history he will give US some valuable books.
* * *
LIVRE DU MAITRE"
Lime Du Maitre," published in France, and in the French language, 221 pages,
paper covers. Orders should be sent to the Librairie du Symbolism, Square Rapp
4, Paris 7e, France.
plan of education for making Freemasonry clear to the brethren was worked out
in Paris as long ago as 1888 within a Masonic group studying initiation. The
Apprentice Manual (Livre de l'Appenti) was at once begun but did not appear in
print until 1892 under the auspices of the Lodge Travail et Vrais Amis Fideles,
and bore no individual signature. A like work for the benefit of the Fellow
Craft (Livre du Compagnon) was published in 1911 and was edited in a much
larger measure under the personal responsibility of Past Master Oswald Wirth.
This accomplished brother has now brought out the Master Mason's Book (Livre
du Maitre) for the use of brethren of the Third Degree. He says in his preface
to this work:
"There is no doubt that for the recovery of the lost Word I must have recourse
to the light of most instructive brethren. These are such as Joseph Silbermann
and the Brother Hubert, manager of the Chaine d' Union, who have verbally
stimulated my meditations, also Ragon, Eliphaz Levi, Albert Pike, and, above
all, Goethe, have instructed me by their writings.
it suffices not in these matters that one digests the thought of others. To
tie together the broken threads of neglected traditions it is necessary to
revive the past by an intense and preserving personal effort. One must himself
actively live anew in ancient times, self-absorbed in the study of significant
monuments which we today have forsaken. Ruins, superstitions, discredited
philosophical doctrines, alien religions, all merit examination with care; but
nothing is known more revealing than poems and myths.
"Poets whose imagination is enlightened are in Initiation more instructive
than cool reasoners. The Chaldean epic poem of the heroic Gilgamesh and the
compositions of a high initiatory bearing, carry us back more than five
tale of the death of Osiris and many other fables form by images and symbols
precepts of the most profound wisdom. The Bible itself is precious for him who
knows the meaning. The seduction of Eve by the serpent makes pertinent
allusion to fundamental principles of initiation, the same as with an
abundance of more recent accounts.
"Generations transmit to one another fantasms frivolous in appearance though
the thinker ought not to scorn them. Such are these glowing on the panes of
that window of the West which the Initiate, setting out in the morn from the
East, approaches at night, after having at noon examined all things in the
full light of day.
daybreak his reason awakes watchful near the East window for the first rays of
light summoned to penetrate the soul. That illumination too suddenly received
may dazzle and render him presumptuous. Full of ardor the intelligence thus
surprised believes itself strong against all error: it sees only everywhere
prejudices to fight and phantoms to put to flight. That is the age of hasty
judgments, holding no account of any received authority and carrying
condemnation without reserve on all which accords not with the independent
opinion too hurriedly acquired.
childish exuberance calms down about middle life. It is then that daylight
mercilessly falls nearly vertically through the window of noon. Objects then
project a minimum of shadow and reveal themselves in all their reality. This
is the time suitable for a critical observation of things and permits one to
investigate them under all aspects. Judgment ought then to be circumspect and
to remain poised willingly in suspense. An accurate understanding refuses to
condemn because with forbearance the circumstances may be explained when all
the factors involved are fairly considered.
light leads to tolerance which characterizes the Wisdom of Initiates. It
becomes necessary to arrive where all is judged with serenity in order to
obtain the right of opening the western window of the Sanctuary of Thought.
The Sun is then setting; the turmoil of the day calms and the peace of night
spreads gradually o'er the land. Details become erased in the deepening
shadows setting forth the glory of the Evening Star before which all others
pale. That Star is not the proud Lucifer, inspirer of boasting and mutiny: it
is the hearth of serene splendor yielding a vision evoking the intellectual.
Henceforth the night may be veiled in gloom yet darkness outdoors prevails not
over the light within. When the living are silent, the dead are disposed to
speak. The hour comes then to draw forth from those retainers the secrets
borne by them within the tomb. They are the True Masters from whom we are able
to bring back understanding when we conform to the prescribed rites.
ascribe not to ceremonies only a sacramental value. Hiram is not resurrected
inwardly because we have outwardly played that part. Nothing counts as
Initiation beyond what is inwardly accomplished.
"Strive ye then, Symbolic Masters, to transform symbol into reality. Nominal
holders of diplomas and wearers of insignia transform yourselves into Thinkers
participating in an imperishable Thought.
the Book of the Master guide you in the accomplishment of this great work!"
book is divided into chapters on "Historical Notes relative to the Master's
Degree"; "Ritualism of the Master's Degree"; "Philosophic Conceptions
pertaining to the Master's Degree"; "Duties of a Master Mason";
"Interpretative Catechism of the Master's Degree"; "Notes on the Philosophy of
Initiation relative to the Master's Degree"; "Prerogatives of Mastership"; and
"Bibliography for the Use of Master Masons."
above chapters are divided again into sections: for example, the chapter on
Bibliography deals in turn with "Religion" the first two books recommended to
Master Masons on that subject being, by the way, editions of the Bible,
"Symbolism," "Hermeticism, Alchemy and Occultism," and "Freemasonry," all the
books in the lists being, of course, in the French language.
chapter on an "Interpretative Catechism" has a Dumber of replies of much
interest to us. Among them we find the following questions and answers
relative to the story of the fate of Hiram:
is a symbolic fiction, profoundly true because of the education gained
is that teaching?
pure Masonic tradition, personified by the architect of Solomon's Temple and
who is constantly in peril through the ignorance, fanaticism and ambition of
Masons who know not Freemasonry nor devote themselves to this sublime work."
* * *
signifies this verdant branch [acacia]""
represents the survival of energies that the "rare cannot destroy."
* * *
candidate is further aspect why he receives the acacia, and he replies:
accepting the acacia l bind myself to all which survives of the Masonic
tradition. I thus promise to study Freemasonry with fervor in all that remains
of its past, in its rites, its customs, and its practices, without allowing
my" self to be turned backward by an archaism contrary to the spirit of the
severe you received as Master Mason?"
passing from the Square to the Compass"
Compass is then more especially reserved for Master Masons?"
for only they understand the handling of this instrument with profit."
use do they make of the Compass?"
measure all things in taking account of their ret rations to each other. Their
reason, fixed as the head of the Compass, reports on objects according to the
span of the Compass points which bind them. The judgment of an Initiate
inspires him not according to the rigid graduations of the Rule but by the
farsight based on a rigorous adaption of logic to reality:'
is the insignia of Master Masons?"
Square united with the Compass."
signifies the reunion of these instruments""
Square controls the work of the Master Mason who ought to act in everything
with rectitude and inspiring all with the most scrupulous equity. The Compass
directs that activity for betterment to the end that it finds an application
the more judicious and fruitful."
Master Mason was lost, where would you find him?"
"Between the Square and the Compass."
do you interpret that reply?"
Master Mason seeks to be distinguished by the morality of his actions and by
the just practice of his reasoning. It is from this point of view that he
holds himself between the Square and the Compass."
do Master Masons seek?"
is that word?"
key of the Masonic secret, or in other words, the comprehension of that which
remains unintelligible to the profane and to the imperfectly initiated."
* * *
do Master Masons travel?"
East to West, and from North to South, on all the surface of the earth."
the diffusion of light and to rather that which is scattered. In other words.
to learn that they may know and understand that of which they are ignorant.
and to contribute moreover in bringing about the reign of harmony and
fraternity among men."
what do Master Masons work?"
they then lay out the plans that others shall execute?"
"Master Masons prepare for the future which they forsee by building on the
experience of the past."
use do Master Masons make of the Trowel?"
binds them to cover up the imperfections in the work of Apprentices and Fellow
what is it the emblem?"
"These sentiments of kindliness which animate the man enlightened in regard to
all the weaknesses of which he discerns the cause."
* * *
is from that time the object of Mastership?"
search for that Master Mason which in us is the state of an inanimate corpse,
to bring that death to life, to the end that we bestir ourselves accordingly."
the temptation to quote from this handy and suggestive philosophical manual of
French Freemasonry extends these comments unduly and we must bring these
random free translations to a halt.
book of 221 – 4 3/4, x 7 3/8 inch pages, paper covers, is sold by the
Librairie du Symbolism, Square Rapp 4, Paris 7e, France. - R. I. Clegg.
* * *
SOCIOLOGICAL STUDY OF THE NEGRO, WITH A NOTE ON "NEGRO MASONRY"
Social History of the American Negro, Being a History of the Negro Problem in
the United States, Including a History and Study of the Republic of Liberia,"
by Benjamin Brawley; Published, 1921, by The Macmillan Company, Near York, and
Chicago (to whom orders should be sent).
is the most complete sociological study of the Negro by a Negro, probably,
that has yet been published, and deserves a careful examination; but for our
purposes here it will be sufficient to quote a passage that deals with "Negro
Masonry"; it will be found on page 70ff.:
"After the church the strongest organization among Negroes has undoubtedly
been that of secret societies commonly known as lodges. The benefit societies
were not necessarily secret and call for separate consideration. On March 6,
1775, an army attached to one of the regiments stationed under General Gage in
or near Boston initiated Prince Hall and fourteen other colored men into the
mysteries of Freemasonry. These fifteen men on March 2, 1784, applied to the
Grand Lodge of England for a warrant. This was issued to African Lodge, No.
459, with Prince Hall as Master, September 29, 1784. Various delays and
misadventures befell the warrant, however, so that it was not actually
received before April 29th, 1787. The lodge was then duly organized May 6th.
From this beginning developed the idea of Masonry among the Negroes of
America. As early as 1792 Hall was formally styled Grand Master, and in 1797
he issued a license to thirteen Negro to assemble and work as a lodge in
Philadelphia; and there was also at this time a lodge in Providence. Thus
developed in 1808 the African Grand Lodge of Boston, afterwards known as
Prince Hall Lodge of Massachusetts; the second Grand Lodge, called the First
Independent African Grand Lodge of North America in and for the Commonwealth
of Pennsylvania, organized in 1815; and the Hiram Grand Lodge of
* * *
PERIOD OF THE WARS OF THE ROSES
“England Under the Yorkists, 1460-1485, Illustrated from Contemporary
Sources," by Isobel D. Thornley: No. 2 in the University of London
Intermediate Source-Books of History. Published by Longmans, Green and Co.,
Fourth Avenue and 30th St., New York, N. Y., to whom orders should be sent.
period covered by this volume was full of life, color, and dramatic surprises
in Britain and on the Continent. In 1460 Nicholas of Cusa took the decisive
step in scholarship that ushered in the Renaissance and signalized the passing
of the Middle Ages. In 1479 Castile and Aragon were united under Ferdinand and
Isabella, except for which they would not have been prepared to sponsor
Columbus in 1492. The most Holy Inquisition began to add its splash of crimson
to the picture of the times in 1840. Mathias Corvinus took Vienna in 1485. The
Russians overthrew the Mongols, and the Ottoman Empire made war on Vienna,
much to the interest of the popes of the times, who, of the Borgia or Medici
variety, were as good at gold getting and bloodletting as any of their
compeers. Colorful days they were indeed! Old Piero set up the house of the
Medici in Florence and Lorenzo followed him in such wise as to earn his title,
"The Magnificent." Florence was made over into "Europe's Athens" - at least
such was the attempt - and Ficinio was set up in the Academy to teach the
blooded youth how to make charms out of frog's liver. At the same time the
prey cocious Pico della Mirandola, famous as the discoverer and friend of
Savonarola, went about like a shining comet, spouting thirteen languages;
while Leonardo da Vinci tried to build flying machines.
England was in terrible straits. It is true that trade flourished in the towns
and that wages reached unparalleled heights - "the golden age of English
labor," it came to be described - ; it is true that Caxton set up his printing
press in 1477; that the times made possible the pretty commercial romance of
Sir Richard Whittington who had the distinction of becoming a hero in Mother
Goose, a thing that will probably never happen again; but in spite of a
modicum of industrial advance in prosperity England rocked and shook, and
burned and bled, and groaned through such a sea of anarchy for a generation as
Sovietism itself almost pales beside. The whole period falls inside the
terrible Wars of the Roses.
Wars of the Roses began with the Battle of St. Albans in 1455: it did not burn
itself out until that unscrupulous fiend, Richard III, dramatized in
Shakespeare's play, was killed in the Battle of Bosworth Field in 1485. During
those thirty years twelve pitched battles were fought and the hatred among the
factions was so intense that almost all of the English nobility were slain, a
national disaster in those times. The Wars were named after the Roses because
of the general custom of partisans or dependents wearing distinctive badges:
the badge of the Lancastrians was the Red Rose, that of the Yorkists the
White. The trouble began when Henry VI lost England's French possessions: it
did not end until all parties were exhausted, and the Tudors had stepped to
Readers of Masonic history have a peculiar interest in Henry VI, the last of
the Lancastrian Kings. Some of our writers, Preston I think was one of them,
gave currency to a story that this monarch was himself a Mason, and there is a
fragment of an old catechism extant to that effect, still accepted as gospel
by the unwary. Henry VI was demented and helpless. But he was very pious and
it was long reported that miracles occurred at his tomb. An attempt was made
to have him canonized a saint but the popes asked too big a price. There isn't
the slightest evidence that he was ever a Mason or that he so much as knew of
the existence of the Craft.
his history of this troubled time Hume complains of the paucity of available
records, and explains the lack by the holocausts of destruction which rolled
like crimson waves across the land. Since Hume much new data has been
unearthed. It so happens that one of the English savants to whom much of this
new knowledge is due is an illustrious English Mason, Brother E. H. Dring, who
was elected Worshipful Master of the Lodge Quatuor Coronati in 1912, and who
has contributed to the Transactions of that learned body a mass of valuable
erudition. He had the good fortune to discover The Great Chronicle of London,
a document quoted by John Stow, but afterwards lost: it is now regarded as
"the most important MS. yet published relating to the History of the City." In
her introductory treatise the author expresses her indebtedness to Brother
Dring and to his MS.
"England Under the Yorkists" is not a narrative in itself but comprises a
collection of original sources. Book I is composed of contemporary accounts of
the rise of the York faction and its attainment to the crown; Book II gives
one a vivid outlook upon the legal, criminal, and political customs; Book III
has to do with the Church; and Book IV, the portion of greatest value to us,
furnishes much material on trade, industry, education, laboring conditions,
etc. On page 218 is an extract from regulations made by the Craft of Brewers
in London and approved by the Mayor and Aldermen. It is followed by examples
showing the manner in which guilds controlled their members. There is an
"Ordinance concerning the Passion Play at Leicester"; "The Foundation of a
Guild," by Richard III; and there is an account of a guild school, and other
page 245 is an extract from "The Babees Book" which was a standard of good
manners for servants in great households, beginners in which service were
probably made to learn it by rote. A stanza of it will be quoted here as
showing how like it is to our own Regius MS., which seems like doggerel to us,
but was not at all in its own time, when chronicles (history proper did not
begin until Thomas More had written his "History of Richard III") and other
learned works were often composed in rhyme, as had been a universal custom in
must I telle in shorts, for I muste so,
observaunce that ye shalle done at none;
Whenne that ye se youre lorde to mete shalle goo,
redy to feeche him water sone,
belle [clear] water; summe horde to he hathe done
clothe to him, and from him yee net pace
he be sette, and have herde sayde the grace."
becoming more and more the custom in colleges and universities to study
original sources rather than the elaborated accounts of the literary
historians who inevitably mix up much rhetoric with the facts. It would be a
good custom to establish among students of Masonic history. At any rate, every
Masonic student should have all the original Masonic sources on his shelves.
"England Under the Yorkists" is one of the volumes to be included in such a
PUBLICATIONS WANTED, FOR SALE, AND EXCHANGE
are constantly receiving inquiries from readers as to where they may obtain
publications on Freemasonry and kindred subjects which are not offered in our
Monthly Book List printed on the inside back cover of THE BUILDER.
Titles which cannot be readily procured through our American and European
connections will be printed in this column, thus enabling readers having
copies to dispose of them if they so desire. Inquirers are requested to state
what prices they are willing to pay, for we are frequently able to obtain
books at reasonable prices which might be sold out if we were first obliged to
have the price approved by the prospective purchaser. Such figures will be
considered confidential and will not be published.
also hoped - and expected - that readers possessing very old or rare Masonic
works will communicate the fact to THE BUILDER for the benefit of Masonic
Postoflice addresses are here given in order that those buying and selling may
communicate directly with each other. Brethren are asked to cancel notices as
soon as their wants are supplied.
case does THE BUILDER assume any responsibility whatsoever for publications
thus bought, sold, exchanged or borrowed.
Bro. D. D. Berolzheimer, 334 Fourth Ave., New York, N. Y.: "Records of the
Hole Craft and Felawship of Masons," E. Conder, 1894; "Masonic Bibliography,"
E. T. Carson, 1876; "Masonic Review" (of Cincinnati), volumes 43, 44, 45,
1873-4; Kenning's "Masonic Cyclopedia," 1878; St. John's Card, A.Q.C., 1892;
any Proceedings or Books of Constitutions prior to 1840; any miscellaneous
publications, St. Johns Grand Lodge, New York; any miscellaneous publications,
Phillips Grand Lodge, New York; Lodge of Research No. 2429, Leicester,
England, Transactions, volumes 1 to 10, inclusive, 1892-1902.
Bro. G. Alfred Lawrence, 142 West 86th Street, New York, N. Y.: Proceedings of
the Scottish Rite Body founded by Joseph Cerneau in New York City in 1808, of
which De Witt Clinton was the first Grand Commander, and which body became
united, in 1867, with the Supreme Council of the Northern Masonic
Jurisdiction, A. & A. S. R. Also Proceedings of the Supreme Council founded in
New York by De La Motta, in 1813, by authority of the Southern Supreme
Council, of which he was Grand Treasurer-General, these Proceedings from 1813
Bro. George A. Lanzarotti, Casilla 126, Rancagua, Chile: All Kinds of Masonic
literature in Spanish. Write first quoting prices.
Bro. Silas H. Shepherd, Hartland, Wisconsin: "Catalogue of the Masonic Library
of Samuel Lawrence"; Second edition of Preston's "Illustrations of Masonry";
"The Source of Measures," by J. Ralston Skinner, 1876, or second edition,
1894; "Ars Quatuor Coronatorum," volumes 1 to 11, inclusive.
Bro. Ernest E. Ford, 305 South Wilson Avenue, Alhambra, California: "Ars
Quatuor Coronatorum," volumes 3 and 7, with St. John's Cards; St. John's Cards
for volumes 4 and 5, A.Q.C.; "Masonic Review," volumes 1, 2, 7, 31, 32, and 43
to 60, inclusive; "Voice of Masonry," volumes 2 to 12, inclusive, and volume
15; Transactions Supreme Council Southern Jurisdiction, for the years 1882 and
1886; Original Proceedings of the General Grand Encampment Knights Templar for
the years 1826 and 1835.
Bro. Frank R. Johnson, 306 East 10th Street, Kansas City, Mo.: "The Year
Book," published by the Masonic Constellations, containing the history of the
Grand Council, R. & S. M., of Missouri.
Bro. L. Rask, 14 Alvey St., Schenectady, N. Y.: "Remarks upon Alchemy and the
Alchemists," by E. A. Hitchcock, Janesville, N. Y., about 1865; "The Secret
Societies of all Ages and Countries," by C. W. Heckethorn; "Lost Language of
Symbolism," by Harold Bayley, published by Lippincott; "Sacred Hermeneutics,"
by Davidson, Edinburgh, 1843; "Solar System of the Ancients Discovered," by J.
Wilson, published by Longmans Co., London, 1856; "The Alphabet," by Isaac
Taylor, Began, Paul, Trench & Co., 1883, or the edition of 1899, published by
Scribners, New York; "Anacalypsis," by Godfrey Higgins, 1836, published by
Longmans, Green & Co., London; "Ars Quatuor Coronatorum," any volume or
Bro. N. W. J. Haydon, 564 Pape Avenue, Toronto, Ontario, Canada: "The
Beautiful Necessity," and "Architecture and Democracy," by Claude Bragdon.
the National Masonic Research Society, 2920 First Avenue East, Cedar Rapids,
Iowa: "Discourses upon Architecture," by Dallaway, published in 1833; any or
all volumes of "The American Freemasons' Magazine," published by J. F.
Brennan, about 1860.
Bro. A. A. Burnand, 690 South Bronson Ave., Los Angeles, California: "Thomas
Dunckerley," by Sadler; "History of Freemasonry," by Robert Freke Gould, 4
volumes, full morocco binding, very fine condition; "History of Freemasonry
and Concordant Orders," Hughan and Stillson.
the National Masonic Research Society, 2920 First Avenue East, Cedar Rapids,
Iowa: See itemized list on inside back cover.
BUILDER is an open forum for free and fraternal discussion. Each of its
contributors writes under his own name, and is responsible for his own
opinions. Believing that a unity of spirit is better than a uniformity of
opinion, the Research Society, as such, does not champion any one school of
Masonic thought as over against another, but offers to all alike a medium for
fellowship and instruction, leaving each to stand or fall by its own merits.
Question Box and Correspondence Column are open to all members of the Society
at all times. Questions of any nature on Masonic subjects are earnestly
invited from our members, particularly those connected with lodges or study
clubs which are following our Study Club course. When requested, questions
will be answered promptly by mail before publication in this department.
ADAMS NOT A MASON
you please tell me when and where President John Adams was made a Mason ?
While you are at it you might tell me whether John Quincy Adams was a Mason.
of your questions are fully covered in a note on the subject by Brother Dr.
Frederick Hamilton, Grand Secretary of Massachusetts, and published in the
Massachusetts Proceedings for 1921, page 193. It would appear to ye editor
that this definitely settles the question. Dr. Hamilton's note is here given
question is frequently raised as to whether or not John Adams and John Quincy
Adams were members of the Masonic Fraternity, and the statement that one or
the other of them was a Mason is not infrequently made. It seems worth while
that a statement should be made on this point, which shall, if possible,
definitely settle the.
case of John Quincy Adams was dealt with in a manner which appears to be
conclusive in a statement which may be found on page 298 of the Massachusetts
Proceedings for 1918. [He was not a Mason.]
have made a very careful investigation of the case of John Adams, and I think
we may regard it as definitely settled that he was not a member of the
Fraternity. On page 134 of the second volume of Massachusetts reprints will be
found a letter from President Adams which ought to be conclusive. Shortly
after Mr. Adams' election to the Presidency, a loyal address was sent him by
the Grand Lodge of Massachusetts. The letter just referred to is a very
courteous reply to that communication in which President Adams acknowledges
the loyalty of the Fraternity, expresses his appreciation of it, and refers to
the fact that President Washington and many of the writer's friends were
members of it, but makes the statement that he himself is not a member of it.
Apparently in order to avoid any possible misunderstanding, the President
makes this statement in two forms. He says that he is not a member of the
Fraternity, and elsewhere in the letter says that he was never initiated.
ought to be conclusive, but the natural desire to associate President Adams
with the Fraternity with which so many of his distinguished colleagues were
connected, coupled with the fact that the name John Adams appears in a
considerable number of places in the records of our Grand Lodge and of
particular lodges, have led to the tradition that John Adams was a member of
have carefully examined our index cards, records of our local lodges, and
records of the Grand Lodge, and have endeavored to analyze evidence obtained
therefrom, with the following results:
lodge records show that there were three men by the name of John Adams who
were members of Boston lodges.
John Adams took his degrees in the First Lodge in Boston, now St. John's
Lodge, in 1750, and died in 1795. The dates prove that this was not the
John Adams took his degrees in St. Andrew's Lodge in 1778. This could not have
been the President as he was in France during the whole of that year.
John Adams took his degrees in Columbian Lodge in 1800, in February, and
April. This could not have been the President as the dates were in the middle
of his Presidential term when he was busy in Washington and neither the
records nor the history of the lodge claim him as President. The President was
at this time 65 years old.
records of the Grand Lodge show that a John Adams was present at the Feast of
St. John on January 31, 1757. This was a very distinguished gathering, and our
lists give the names of all of those present, ninety-five in number, including
the Earl of Loudon and the Governor of Halifax. This was probably John Adams
of the First Lodge in Boston. The President was at this time a young law
student in Worcester.
Captain Adams is reported as being present at the Feast of St. John, September
28, 1778, and again September 21, 1779. This could not have been the President
as he held no military rank, and at least on one of those occasions was in
Brother Adams, Christian name omitted, is reported as being present at the
Feast of St. John the Evangelist, June 24, 1782. This could not have been the
President as it is hardly probable that so distinguished a man as a future
President had already become could have been recorded in the official minutes
of the Grand Lodge as simply Brother Adams.
think it may be said with as much certainty as is possible in any historic
statement that John Adams was not a Freemason."
addition to the above consult THE BUILDER, Vol. II, page 351; Vol. V, pages
166, 334 for reference on John Adams. On John Quincy Adams see Vol. II, page
351; Vol. III, page 62, 256; Vol. IV, page 347; Vol. V, page 209, 336.
* * *
have received a letter from a brother of mine in Germany - he also is a Mason
- asking me to contribute a bit toward what he calls The Comenius Society.
Before sending him any cast I want to know what I am helping. Can you tell me
anything about this Comenius Society ? L. D. von K. L., New York.
Comenius Society was organized in 1891. It was named for Johan Amos Comenius
(often used in the form Eomensky) the last Bishop of the Moravians, and a
famous educator, born in Moravia in 1592. Two hundred and forty-six men signed
the call for organization, among them being Kuno Fischer, Eucken, Deussen, and
Paulsen. The purpose of the Society was to foster idealistic education,
especially among the masses, and it has organized a number of schools,
university extension courses, and that sort of thing; and it has lent its
influence to reform movements designed to check the abusive use of alcoholic
liquors, tobacco, and slushy literature. It publishes a monthly which before
the war was called "Monatschefte": since the war the name has been changed to
"Geisterkultur and Volksbildung," or, "Mindculture and Popular Education." The
Society claims at present to number in its membership some three hundred
Masonic lodges and these lodges are now helping it to launch a drive for
financial support, a thing made necessary by the devastations of the Great
War. Your brother, no doubt, is helping on with this drive. As to what extent
the Society is worthy of financial support THE BUILDER cannot say; neither
does it know how reliable are the claims the Society makes for itself. We
would welcome information from any quarter.
* * *
TRUTH ABOUT TEMPLARS
accept with any degree of truth the writings of that classic authority on
Freemasonry who is accepted and quoted the world over from his writings upon
that subject - Albert G. Mackey, M. D., author of "Lexicon of Freemasonry" in
which he states:
"Notwithstanding the efforts of King and Pope the Order of Templars was not
entirely extinguished. In France it still exists and ranks among its members
some of the most influential Noblemen of the Kingdom. In England the
Encampment of Baldwin which was established at Bristol by the Templars who
returned with Richard I from Palestine still (1852) continues to hold its
regular meetings and is believed to have preserved the ancient costume and
ceremonies of the order. This encampment with another one at Bath and a third
at York constituted the three original encampments in England. From these have
emanated the existing encampments in the British Islands and United States so
that the order as it now exists in Britain and America is a lineal descendant
of the ancient order."
Albert G. Mackey, M. D., also in the "Lexicon of Freemasonry" gives a
completed list of Grand Masters of the Templar Order from French sources, from
Hugh de Payens 1118 down through continuously with date of year each one
served unto that of. Sir Sidney Smith 1838. If these writings of the author
are wrong and incorrect like the productions of many of our extemporaneous
writers and speakers and officers who do sometimes admit that they are not
speaking from the results of research, why does the Fraternity as a whole
officially not ask that whichever one is erroneous be expunged from our
libraries and publications ? C. D. P., New York.
query, Brother Proper, is in all strictness a challenge to the literati of the
Craft, and we prefer to let it stand as such. Ye editor is now organizing a
group of special researches for the purpose of ventilating the whole vexed
question of Templar origins.
* * *
DOES "THE BUILDER" COPYRIGHT ITS ARTICLES?
I be considered impertinent if I were to inquire why THE BUILDER copyrights
all its articles? It would seem to me a better plan to let the whole
Fraternity have the use of them. A. M. K., Ohio.
question is not impertinent and your point is well taken. The National Masonic
Research Society copyrights all articles published in THE BUILDER in order
that it can publish in serial form forthcoming books. It is obvious that an
author cannot publish a book in serial form unless he is so protected. Other
Masonic journals can republish articles from THE BUILDER by making the usual
* * *
TO ORDER BOOKS FROM PUBLISHERS
Living in a little town without a book store or even a library I am at a loss
to know how to get books I need. Isn't there some agency, or something of that
kind that I can use to get books for me ? M. D. S., Idaho.
best bet is to order direct from the publisher. If you do not have the name of
the publisher of the book you want, or have his name but not his address,
write to the Secretary of the State Library Board of your state: if you have
no such secretary write to the librarian of the nearest public library. Once
you have the publisher's name and address direct your letter accordingly and
be sure to give correct title, date, and full name of author. The publisher
will then give you the postpaid retail price of the book, you can remit by
money order, and the book will be promptly mailed to you. In case a publisher
cannot sell a book direct he will always give you, at your request, the name
of the nearest dealer. Buying books is not more difficult or mysterious than
buying bread, or coal, or a Ford automobile. If you try it a few times you
will quickly get the hang of it. It is a good thing to try. A house without
books is like a man without a head.
* * *
AGE AND FREEMASONRY
have been requested to deliver the address when our lodge presents a medal to
one of its charter members. Will you give me some suggestions in that line? I
know that this request may be somewhat out of the ordinary, but I do not know
where elsewhere to look. W. E. M., Florida.
such an address you will very naturally have much to say concerning old age.
There are a number of books on that subject, among which may be mentioned
Campbell's "Grow Old Along With Me," and "Over the Tea Cups," by O. W. Holmes.
There are numberless essays and chapters. See especially "The Patriarchs" by
Bro. J. F. Newton, published in THE BUILDER for March 1916, page 67. See
article "On Growing Old" in The Atlantic Monthly, for June 1915; Montaigne's
essay "Of Age"; Bacon's essay "Of Youth and Age"; Emerson's chapter "Old Age"
in his "Society and Solitude"; Stevenson's "Crabbed Age and Youth" in his "Virginibus
Puerisque"; Lamb's essay "The Superannuated Man" in his "Last Essays of Ella";
and see Benson's "From a College Window," page 28. A very excellent poem,
appropriate for your use, was published in THE BUILDER, April 1916, page 101:
it is entitled "When Old Age Comes" and was written by Burges Johnson. If you
have access to it you would enjoy to read Cicero's "De Senectute," the most
famous book, perhaps, ever written on the theme. As to long service in
Freemasonry what could be better than this, a sentence from one of the pages
of Albert Pike: "There is nothing which will so well remunerate a man, when
the days of his life are shortening to the winter solstice, as faithful
service in the true interest of Masonry."
* * *
ARTICLES IN "THE BUILDER" ON KING SOLOMON'S TEMPLE
any of the volumes of the magazine prior to 1918 can there be found any
discussion or papers relating to the plan of King Solomon's Temple, and how to
reconcile the differences found in the various descriptions of the same
recorded in the Old Testament? N. L. T., Colorado.
THE BUILDER for March, 1916, Brother George W. Warvelle discusses the "Legends
of King Solomon" and touches briefly upon the comparative historicity of the
Biblical accounts. In the number for April, 1916, Brother Asahel W. Gage
places the accounts from Kings and Chronicles alongside each other for
convenient comparison. On page 64 of the issue for February of the same year
you will find an instructive letter from Jos. W. Eggleston who tries to solve
one of the problems concerning the Temple. Through the issues for April, May,
and June of 1917 the late Brother Wm. A. Paine contributed an exceptionally
able series of articles on Masonry and King Solomon's Temple in which you will
find a number of items concerning your own particular problems. But the
articles that may throw the most light on those problems will doubtless be the
series on "The Pillars of the Porch" by the late Brother John W. Barry, which
began in THE BUILDER for June 1917.
you desire to go into the matter at length look up the volumes on Kings and
Chronicles in The International Critical Commentary of the Bible.
* * *
ORIGIN OF "SHIBBOLETH"
of the things that seem very curious to me is the word "shibboleth" and the
explanation that is given to it. What is the origin of the word? l am not
where l can get hold of books very easily so I am asking you to help me out a
little bit, and oblige. J. J. B., Montana.
"Shibboleth" has come to be the synonym for a password through the narrative
found in the Bible, Judges 12:1-6. Because the tribesmen of Ephraim refused to
assist him at a critical juncture in his quarrel with the Ammonites, Jephthah,
after he had defeated the latter, turned on the Ephraimites to punish them for
what he deemed their treachery. Jephthah was chieftan of the tribesmen of
Gilead. "And the Gileadites took the fords of the Jordan against the
Ephraimites. And it was so, that, when any of the fugitives of Ephraim said,
Let me go over, the men of Gilead said unto him, Art thou an Ephraimite?" The
two tribes were closely related in appearance so that it was difficult to
distinguish between them, just as one cannot always tell whether a man be an
Englishman or a Scotchman, but, as in the latter case, there were certain
differences of speech that no artifice could conceal. "If he said, Nay; then
said they unto him, Say now Shibboleth; and he said Sibboleth; for he could
not frame to pronounce it right; then they laid hold an him and slew him at
the fords of the Jordan." It is curious to note that this is not the only
instance in history where such a thing has occurred. During the awful days of
the Sicilian Vespers a suspect was similarly tried. The name of dried peas
among the Sicilians was "ciceri": if the man pronounced the "c" with a "chee"
sound he was allowed to pass as being a Sicilian; but if he gave it an "s"
sound, he was captured as being a Frenchman. During a battle between the Danes
and Saxons on St. Bryce's Day in 1002, if tradition is to be trusted, the
words "Chichester Church" were employed as a like test.
* * *
MASONIC CONNECTIONS OF PRESIDENT JAMES BUCHANAN
member of the Society, I write to ask for some information. Was President
James Buchanan a Mason? I have heard that he was and again that he wasn't.
M., North Carolina.
Brother J. Fred Fisher, Secretary of Lodge No. 43, F. & A. M., Lancaster,
Pennsylvania, has given us the following information:
"President James Buchanan was made a Mason in Lodge No. 43, Lancaster, Pa. on
December 11, 1816. He was entered by W. M. Bro. John Reynolds, and was passed
and raised by W. M. Bro. George Whitaken on January 24, 1817. He was elected
Junior Warden, December 13, 1820, and Worshipful Master December 23, 1822. At
the expiration of his term of office, he was appointed the first District
Deputy Grand Master of this district. He was elected an honorary member of the
lodge March 10, 1868.
was also a member of Royal Arch Chapter, No. 43."
* * *
whence did Negro Masonry arise? H.A.S., Washington, D. C.
Prince Hall and thirteen other Negroes were made Masons at Boston, March 6,
1776, in a military lodge, and when this army lodge was discontinued these men
applied to the Grand Lodge of England (the so-called "Modern") for a charter.
The charter was issued September 20th, 1784, but, owing to we know not what
delays, was not received by Prince Hall and his fellows until 1787, at which
time they formally organized themselves into a lodge registered on the rolls
of the Grand Lodge of England as "African Lodge, No. 429." After a variety of
vicissitudes, about which there is still a deal of controversy, this lodge
became dormant, was erased from the Grand Lodge roll, and then, after a few
years, was revived, this time as an independent body. From this lodge grew the
"Prince Hall Grand Lodge," and from that Grand Lodge the great bulk of
so-called Negro Masonry has descended. The subject has been the occasion for
ceaseless debate, much of it unfortunately acrimonious, and there is no need
here to enter into all the questions as to legality, and all that. If you care
to go into the matter thoroughly write to the Grand Secretary of the Grand
Lodge of Washington for a copy of Grand Lodge Proceedings containing their
famous Negro Masonry report. This was written by Brother W. H. Upton, P. G. M.
of Washington, was published in book form, and remains the locus classicus on
OLD MASONIC PITCHER
accompanying photographs were contributed by Brother A. E. Harris, B. D. No.
1, Box 189, Sherwood, Oregon, who is in possession of the pitcher. In a letter
he has given the family tradition as to this relic which will be not without
interest to our readers:
"According to family tradition the pitcher was made with five others about
five hundred years ago. It is said to have been brought to this country from
Scotland by John McDonald. His birth is not known. He was married to Freelove
Bucklin of Cumberland, R. I., March 6, 1732. He was made a freeman (citizen
entitled to vote) May 6, 1735. He died November 14, 1744, at Cape Breton
Island, Nova Scotia. Then comes some confusion in the tradition. One story is
that he died while there on Masonic duty, which is very possible for there
were Masons there at that time. The other is that he was one of the first of
the Rhode Island volunteers who went to the siege of Louisburg. His wife and
family resided at Johnstone, R. I., at that time. The estate was settled April
16, 1747. (Book 4, pages 179 and 208, Providence, R. I., Records of Probate.)
"According to tradition the pitcher became the possession of the oldest son
who became a Mason. After the Revolutionary War the sons went west and the
pitcher became the property of Sarah McDonald when she began housekeeping in
1812. She was my great grandmother. "There are no stamps or marks on the
bottom of the pitcher or elsewhere - so the maker is not known. On pp. 111-13
of 'The Old China Book' by N. Hudson Moore there are pictures and descriptions
of jugs something like ours."
verse on one side of the pitcher is the second stanza of the famous old
"Apprentice's Song" which was written (so it is supposed) by the actor,
Matthew Birkhead, and first published by him in Read's "Weekly Journal,"
December 1, 1722. It was later published in the 1723 edition of Anderson's
Constitutions. This stanza makes it impossible for the jug to have been made
earlier than 1722.
GOVERNOR WISE OF VIRGINIA
the September issue of THE BUILDER, page 292, a correspondent invites the
writer to confirm his statement in relation to the Wises of Virginia. He is
correct in all save the name of one political party. Henry A. Wise was
Governor of the State when the Civil war broke out. He did advise "fighting it
out in the Union," and opposed secession. The legislature twice defeated the
ordinance of secession, but when it was represented that unless the State did
secede it would be obliged to fight against the rest of the South, the State
seceded. The writer's mother had three cousins in the legislature at the time,
who voted against secession. There were exactly as many emancipation societies
south of the Mason and Dixon line as north of it, and men were frequently
liberating their slaves in their wills. Washington himself did so. The war was
to settle a point in the Constitution as to whether or not a State had the
right to secede, and the negro was but an incident. Henry A. Wise was elected
Governor on the Democratic ticket. There never was a "Know Nothing" party: it
was the American Party, and was nicknamed "Know Nothing" by its enemies.
S. Wise was elected to Congress in 1882 on the Republican ticket. He was
defeated two years before, on the Democratic ticket I believe. He afterwards
practiced law in New York City and very successfully. He served in the
Confederate Army. G. W. Baird, District of Columbia.
ANTI-MASONIC RESEARCH GROUP
National Masonic Research Society, under direction of J. H. Tatsch, associate
editor THE BUILDER, is engaged in special research work on the subject of
Anti-Masonry. Brethren interested in this fascinating field of Masonic history
are requested to communicate with Brother Tatsch, indicating in which one or
more of the following classifications they wish to participate:
Anti-Masonry in Great Britain prior to 1717.
Anti-Masonry in Great Britain since 1717.
Anti-Masonry in America prior to 1826.
The Morgan Excitement and the Anti-Masonic Party, 1826-1840.
Anti-Masonry in America 1840 to 1883.
Anti-Masonry in America since 1886.
Anti-Masonry in Continental Europe prior to 1788.
Anti-Masonry elsewhere than America and Europe.
Exposes of the 18th Century (any language).
Exposes of the 19th Century.
Engravings and illustrations applicable to any of the foregoing sub-divisions.
communications on this subject should be addressed to J. H. Tatsch, 2920 First
Avenue East, Cedar Rapids, Iowa.
you write short stories or novels? Publishers are offering a big opportunity
in Masonic fiction.
* * *
have been traveling about over the country during the past two months, and
have found the Fraternity in a flourishing condition everywhere. The usual
complaint is, - We are growing too fast.
* * *
you any second-hand Masonic books to sell? Let us know if you have. Perhaps we
can help you dispose of them.
* * *
Brother J. F. Newton's "The Builders" is outselling any other Masonic book. It
has appeared in an English edition: also it has been translated into Dutch,
and will be translated into French and German. A brother in Damascus, Syria,
is preparing to translate it into Persian.
JANUARY BOOK LIST
Religion of Freemasonry”, by, Henry Josiah Whymper, with an introduction by
William James Hughan. Edited by George William Speth. We have purchased the
only remaining copies of this classic. (See THE BUILDER for September, 1922,
page 282.) Slightly shopworn but unused. Paper covers, 260 pages. When the few
copies in stock become exhausted the work will be entirely out of print. $2.15
Builders - A Story and Study of Masonry," by Brother Joseph Fort Newton,
former Editor-in-Chief of THE BUILDER, is now the fastest selling Masonic book
in the world. It is being translated into several languages. (Special price in
lots of twelve or more copies.) Bound in substantial blue cloth: beautifully
printed. Single copies $1.75
"Questions on The Builders." Compiled by the Cincinnati Masonic Study Club to
be used in connect/on with "The Builders," by Joseph Fort Newton. Paper, 13
pages, closely printed $ .15
Story of the Craft," Lionel Vibert. One of the best of brief histories of
Masonry. Cloth binding; 86 pages. (Reviewed in THE BUILDER, April 1922, page
"Freemasonry Before the Existence of Grand Lodges'" Lionel Vibert. Embodies
findings of Quatuor Coronati Lodge of Research on Masonic history prior to
1717. A standard. Cloth binding, 164 pages. (Reviewed in THE BUILDER, October
1917, page 314.). $1.75
Concise History of Freemasonry:' Robert Freke Gould. Revised by Fred J. W.
Crowe. Absolutely indispensable. Cloth binding. 349 pages. (See THE BUILDER,
January 1922, page 23: June 1922, page 183.) $5.00
"Ancient Freemasonry and the Old Dundee Lodge No. 18 – 1722-1920," Arthur
Heiron. Very readable. In one year it has established itself as a standard
work. Index supplied. Description on request. Cloth binding, 303 pages.
(Reviewed in THE BUILDER September 1921, page 243.) $5.00
"Masons as Makers of America," Madison C. Peters. Gives account of all
prominent Revolutionary heroes who were Masons. Has gone through several
editions. Cloth binding, 60 pages $1.00
"Freemasonry and the Ancient Gods," J.S.M. Ward. Opens up a new field. Full of
curious information. Cloth binding. 360 pages. (Reviewed four times in THE
BUILDER: March 1922, page 89; May 1922, page 151.) $7.50
"Collected Essays on Freemasonry," Robert Freke Gould. Important treatises by
the master Masonic historian. Large size, beautifully printed. Cloth binding,
300 pages. (Reviewed in THE BUILDER, March 1918, page 93.) $7.00
"Symbolism of Freemasonry," Albert G. Mackey. New edition of a Masonic
classic, revised by Robert I. Clegg. De Lure fabrikoid binding, 311 pages.
(Old edition reviewed in THE BUILDER, August 1920, page 226. New edition
reviewed in the December 1922 issue.) $3.65
"Masonic Jurisprudence," Albert G. Mackey. Indispensable to Masters, Wardens
and lodge workers. Cloth binding, 570 pages $3.15
"Military Lodges," Robert Freke Gould. Concludes with a chapter on Masonic
beginnings in America. Cloth binding, 232 pages $2.15
"Notes on Laurence Dermott and His Work," W.M. Bywater. Necessary to an
understanding of history of English Grand Lodges. Cloth binding, 54 pages.$.75
"Medieval Architecture," Arthur Kingsley Porter, Harvard University. Two
volumes of 500 pages each. Full of information of great value to students of
the history of Freemasonry. Recommended by the editor of THE BUILDER.
Abundantly illustrated. Complete indexes and bibliographies. $13.00
Meaning of Freemasonry," W.L. Wilmshurst. Lectures delivered in English lodges
on the symbolism and philosophy of Freemasonry; accounts of ancient systems of
mysteries, initiations, etc. New. Cloth binding, 216 pages $3.25
Arcane Schools," John Yarker. A famous book. Especially interesting to
students of the occult. Cloth binding, 535 pages $5.00
Kabbalah, Its Doctrines, Development and Literature," Christian D. Ginsberg.
For many years the standard. A new reprint. Cloth binding, 232 pages $2.35
"Mormonism and Masonry," S.H. Goodwin, Grand Secretary of Utah. Printed for
the Society by the Grand Lodge of Utah. A fascinating story of a little known
chapter in the history of American Masonry. Paper binding, 38 pages $.25
Atholl Lodges - Their Authentic History. Being a Memorial of the Grand Lodge
of England 'According to the Old Constitutions' Compiled from Official
Sources," by Robert Freke Gould. Cloth binding, 192 pages. $1.10
"Things a Freemason Should Know," by Fred J. W. Crowe. Eight chapters of
compact information about English Freemasonry. Cloth binding, 86 pages. $1.25
Gospel of Freemasonry," by "Uncle Silas" A very rapidly selling book written
in a new vein. Third edition. Cloth binding, 60 pages $1.00
Evolution of Freemasonry - An Authentic Story of Freemasonry. Profusely
Illustrated with Portraits of Distinguished Freemasons and Views of Memorable
Relics and Places of Singular Masonic Interest " by Delmar Duane Darrah. Very
substantially bound in green buckram. Calendered paper 422 pages $5.00
Constitutions" (reproduced by Photographic plates from an original copy in the
archives of the Iowa Masonic Library. Cedar Rapids.) Edition limited $2.00
"Philosophy of Freemasonry," Roscoe Pound $1.26
"Lectures on Masonic Jurisprudence," Roscoe Pound $1.50.
Story of Old Glory, The Oldest Flag,” Bro. I.W. Barry, P.G.M., Iowa, paper
covers, illustrated. A story of the Flag and Masonry $.50
Comacines, Their Predecessors and Their Successors," and "Further Notes on the
Comacine Masters," W. Ravenscroft. The two works in one binding, paper covers,
"Further Notes on the Comacine Masters," by W. Ravenscroft, paper covers,
"Symbolism of the First Degree," Gage, pamphlet $.15
"Symbolism of the Third Degree," Ball, pamphlet $.15
"Deeper Aspects of Masonic Symbolism," Waite, pamphlet $.15
"Report of the Masonic Overseas Mission." A special Number of THE BUILDER
containing the full Report of the Masonic Overseas Mission on Their Efforts to
Secure Governmental Permission to Engage in Independent War Relief Work
"Military Lodges," G. Alfred Lawrence. Paper covers $.35
"Freemasonry in America Prior to 1750," Melvin M. Johnson, P.G.M.,
Vest Pocket History of Freemasonry," by Brother H.L. Haywood (Special Prices
on lot orders for 25 or more copies for presentation purposes.) Single copies
an Entered Apprentice Ought to Know," Hal Riviere. (Special prices on lot
orders for 25 or more copies for presentation purposes.) Pamphlet, paper
covers. Single copies $.15
BY DUDLEY WRIGHT
"Robert Burns and Freemasonry." Contains chapter by Dr. Joseph Fort Newton.
Cloth binding, 113 pages. (Reviewed in THE BUILDER, August 1921, page 235.)
"Masonic Legends and Traditions." Cloth binding 152 pages. (Reviewed in THE
BUILDER, February 1922, page 57. Review by A. E. Waite reprinted in THE
BUILDER, July 1922, page 221.) $1.50
Eleusinian Mysteries and Rites." One of the best accounts of one of the most
influential of the Ancient Mysteries. Cloth binding, 108 pages. $1.50
"Woman and Freemasonry." Especially valuable for students of the Order of the
Eastern Star. Cloth binding, 184 pages $1.90
FOUNDATIONS OF A MASONIC LIBRARY
Mackey's "Encyclopaedia of Freemasonry," latest revised edition. Two large
volumes with total of 943 pages. Second volume includes a large descriptive
bibliography of Masonic books, also a long glossary to explain Masonic words
and phrases. De Luxe fabrikoid binding. $16.00
Mackey's "Revised History of Freemasonry," by Robert I. Clegg. Seven large
volumes with total of 2376 pages. Complete index covering all volumes.
Illustrated. De Luxe fabrikoid binding $56.00
bound volume of THE BUILDER, 312 pages $3.75
bound volume of THE BUILDER, 384 pages $3.75
bound volume of TIIE BUILDER, 384 pages $3.75
bound volume of THE BUILDER, 366 pages $3.75
bound volume of THE BUILDER, 336 pages $3.75
bound volume of THE BUILDER. 344 pages $3.75
bound volume of THE BUILDER, 368 pages $3.75
bound volume THE BUILDER, 388 pagers $3.76
above volumes bound in Goldenrod buckram.
very limited number of bound volumes for each of the above years, in
three-quarter morocco binding $4.76
1915-1916 bound volumes of THE BUILDER, (two years in one cover), Goldenrod
buckram binding, 696 pages. $6.00
bound volumes may be purchased separately or as a set. They comprise the most
interesting and complete Masonic reference library in existence.
Consolidated Five Year Index to THE BUILDER (for the years 1915 to 1919,
inclusive), paper covers $1.25
* * *
carry these books in stock solely for the accommodation of our members.
Profits are returned to the treasury of the Society, to be used to enlarge its
list embraces the standard works on Masonry and allied subjects that we are
able to keep in stock. It is being augmented as rapidly as possible. Many of
the best known and older books are out of print and Impossible to obtain: of
new titles only the better class are selected.
reader is urged to order from the Book List published In the current issue of
THE BUILDER because the supply of many titles is very limited.
publishers are constantly revising their prices to us the above prices are
subject to change without notice. The prices shown include postage.
Address all orders to
NATIONAL MASONIC RESEARCH SOCIETY, 2920 First Avenue East.