The Builder Magazine
March 1923 - Volume IX - Number 3
CHANGES IN OUR OFFICIAL FAMILY
By the Editor
THE YEAR 1922 IN ENGLISH MASONRY
By Bro. Dudley Wright, England
WILLIAM HOGARTH
A Brief Sketch of His Life and Masonic Works
By Bro. Jacob Hugo Tatsch
FREEMASONRY AND THE CATHEDRAL BUILDERS
Begins New Study Club Series
By Bro. H. L. Haywood
PUBLISHED MONTHLY BY
THE NATIONAL MASONIC RESEARCH SOCIETY
CEDAR RAPTDS, IOWA.
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THE NATIONAL MASONIC RESEARCH SOCIETY
The 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.
GENERAL OBJECTS
The encouragement of every form of Masonic reading, study, research, and authorship.
The collection and preservation of materials of value for Masonic study.
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The promotion and supervision of meetings for Masonic discussion and study.
The organization of Masonic Study Clubs and the publication of courses of study.
The publication and distribution of Masonic books.
The 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.
For 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 letters.
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Any 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:
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BOARD OF EDITORS
Editor-in-Chief - H.L.Haywood
Assistant Editor - Jacob Hugo Tatsch
Associate Editors
Louis Block, Iowa.
Robert I. Clegg Ohio.
Charles F. Irwin, Ohio.
Joseph Fort Newton, New York.
Alanson B. Skinner, Wisconsin.
Dudley Wright, England.
Address all communications to
The National Masonic Research Society,
2920 First Avenue East, Cedar Rapids, Iowa
ALL, ARTICLES IN THIS MAGAZINE COPYRIGHTED, 1923,
BY
THE NATIONAL MASONIC RESEARCH SOCIETY
Acceptance for mailing at special rate of postage provided for in section 1103, Act of October 3, 1917, authorized on June 29th, 1918.
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TABLE OF CONTENTS
FRONTISPIECE - HOGARTH'S ''NIGHT'
WILLIAM HOGARTH, A BRIEF SKETCH OF HIS LIFE AND MASONIC WORKS - By Bro. Jacob Hugo Tatsch
THE YEAR 1922 IN ENGLISH MASONRY By Bro. Dudley Wright, England
WAS DR. JOHNSON A FREEMASON? SOME PHASES OF HIS LIFE By Bro. Arthur Heiron, England
THE SECRET SOCIETIES OF CHINA By Bro. Dudley Wright, England
MEMORIALS TO GREAT MEN WHO WERE MASONS - ELISHA KENT KANE By Bro. G. W. Baird, P. G. M., District of Columbia
THE STUDY CLUB Chapters of Masonic History - Part I, Freemasonry and the Cathedral Builders By Bro. H.L. Haywood
CHANGES IN THE OFFICIAL FAMILY - By the Editor
EDITORIAL - Freemasonry is a Life of Gladness
The N.M.R.S. Co-operates with Masonic Magazines
Expert Wanted: A Masonic Consulting Architect
THE LIBRARY - The Masonic Writings of George Thornburgh
The Constitutions of 1722
THE QUESTION BOX - A History of Freemasonry in Canada
President Warren G. Harding's Masonic Record
Professor Edwin Grant Conklin
Augustus Thomas is a Mason
German Masonic Writers
CORRESPONDENCE - The Wayfaring Man, etc.
Merseyside Association for Masonic Research
Concerning Duffys "Original Thoughts"
Illegal Wearing of Emblems in Mississippi
Another Word Concerning Thomas Jefferson
Seventy-four Years a Mason
Forty-fifth Term as Secretary
Information Wanted
YE EDITOR'S CORNER
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William Hogarth
A Brief Sketch of His Life and Masonic Works
BY BRO. JACOB HUGO TATSCH ASSISTANT EDITOR THE BUILDER
THE Masonic records of the seventeenth century are few in number. Fortunately those of the eighteenth century, owing to the so-called "Revival" which took place in 1717, and the phenomenal growth of the Craft in the years immediately following, are far more numerous. Yet the gaps still exist, and evidences of Masonic activities culled from other sources are therefore of great value. Much can be deduced from such sources of information - of which I shall consider only one in this article; namely, that of engravings, and under this subject the work of one man - our brother, William Hogarth, Grand Stewaxd of the Grand Lodge of England in 1735.
According to a quaint recital of his life as detailed in an eighteenth century book (1) in my possession, William Hogarth born about 1698 (another authority gives November 10, 1697, as the exact date), in the parish of St. Bartholomew, London. It is said that his name was originally spelled Hogart, a corruption of Hogherd; it is also given as Haggard and Hogard. The elder Hogard changed it to Hogarth, yielding to the solicitation of his wife (the mother of our subject), who wished her unborn child to have a name less what suggestive of what was probably the early occupation of her husband's ancestors.
In Anecdotes of Himself, Hogarth has left us the story of his early life. "As I had naturally a good eye, and a fondness for drawing, shows of all sorts gave me uncommon pleasure when an infant; and mimicry, common to all children, was remarkable in me. An early access to a neighboring painter drew my attention from play; and I was, at every possible opportunity, employed in making drawings. I picked up an acquaintance of the same turn, and soon learnt to draw the alphabet with great correctness. My exercises, when at school, were more remarkable for the ornaments which adorned them, than for the exercises themselves. In the former, I soon found that block-heads with better memories could much surpass me; but for the latter I was particularly distinguished...
"I thought it still more unlikely that by pursuing the common method, and copying old drawings, I could ever attain the power of making new designs, which was my first and greatest ambition. I therefore endeavored to habituate myself to the exercise of a sort of technical memory; and by repeating in my own mind the parts of which objects were, composed, I could by degrees combine and put them down with my pencil. Thus, with all the drawbacks which resulted from the circumstances I have mentioned, I had one material advantage over my competitors; viz., the early habit I thus acquired of retaining in my mind's eye, without coldly copying it on the spot, whatever I intended to imitate."
Hogarth's talent for caricature was discovered while still serving his apprenticeship with an engraver of arms on plate. In company with several companions, he made an excursion to a nearby point. The heat of the day suggested refreshment at a public house, in which a quarrel arose among some men who had preceded Hogarth and his friends. Using a beer mug to enforce his contention, one of the disputants struck the other on the head with such force as to cut open his skull. The subject formed by the bleeding man, with agonizing wound and hideous grin, appealed to the caricatural instincts of Hogarth. He took his pencil and hurriedly produced an extremely ludicrous sketch. Hogarth was thus early "apprised of the mode Nature had intended he should pursue."
Completing his apprenticeship, he entered the academy in St. Martin's Lane and studied drawing from life. He never attained great excellence in the art, but showed genius in depicting character and passions.
It is believed that he began business on his own account as early as 1720. Beginning with the engraving of arms and shop bills, he next designed and furnished plates for booksellers. Thirteen folio prints, with his name attached to each, appeared in Aubry de la Motraye's Travels, 1723; seven smaller prints in 1724 illustrated Apuleius' Golden Ass; a series of prints appeared in 1726 as illustrations for Butler's Hudibras, of which one will be mentioned more fully later; other illustrations were engraved for various books printed up to 1736. He also did some work in oils, but these paintings and portraits do not possess the merit of his engravings.
Married in 1730 to the only daughter of Sir James Thornhill, who objected to the stolen match as he considered the girl too young for marriage at eighteen, in addition to being averse to Hogarth's impecunious circumstances and lack of reputation, Hogarth was beset with the difficulties familiar to struggling genius, but in 1733 his work was recognized and he rose completely into fame. It is not necessary in this article to itemize his famous engravings, as copies are readily procurable in the numerous editions of his works. I shall treat those of Masonic interest only.
HOGARTH AS AN AUTHOR
It is not generally known that Hogarth was also the author of a solitary volume, the Analysis of Beauty, published in 1753. it is a treatise on art and was apparently so well received that we find it translated into German, Italian, and French. A second German edition, translated from the French, appeared July 1, 1754, prepaired by Ch. Fr. Vok. A contemporaneous observer states: "This book had many sensible hints and observations; but it did not carry the conviction, nor meet the universal acquiescence he (Hogarth) expected. As he treated his contemporaries with scorn, they triumphed over this publication, and irritated him to expose him."
Hogarth's fame lies in his caricatures and satires. "It may be truly observed of Hogarth, that all his powers of delighting were restrained to his pencil. Having rarely been admitted into polite circles, none of his sharp corners had been rubbed off, so that he continued to the last a gross, uncultivated man. The slightest contradiction transported him into a rage. To be member of a club consisting of mechanics, or those not many removes above them, seems to have been the utmost of his social ambition; but even in these societies he was oftener sent to Coventry for misbehaviour than any other person who frequented them. To some confidence in himself he was certainly entitled; for, as a comic painter, he could have claimed no honour that would not most readily have been allowed him; but he was at once unprincipled and variable in his political conduct and attachments. He is also said to have beheld the rising eminence and popularity of Sir Joshua Reynolds with a degree of envy; and, if I am not misinformed, frequently spoke with asperity both of him and his perfonnances. Justice, however, obliges me to add, that our artist was liberal, hospitable, and the most punctual of paymasters; so, that, in spite of the emoluments his works had procured to him, he left but an inconsiderable fortune to his widow." (2)
His closing years were marked with political strife, in which he expressed himself forcibly by his carcatures of men in public life. In 1762 his health began visibly to decline. On October 25, 1764, he was conveyed to Leicesterfields. Here he received a letter from Benjamin Franklin, and drew up a rough draft in reply; but being seized with illness, died within two hours. He was buried in Chiswick, England, and a monument erected to his memory with the following inscription:
"Here heth the body
Of William Hogarth, Esq.
Who died October the 26th, 1764,
Aged 67 -years."
HOGARTH AS A MASON
Little is known of Hogarth's Masonic record. Where and when he received the degrees are facts awaiting discovery by the students of the Craft. A manuscript list in the records of the Grand Lodge of England show him as a member of the lodge meeting at the "Hand and Apple Tree," Little Queen Street, London; and in 1730, of the "Corner Stone" Lodge. Apparently Hogarth became a member of the Fraternity between 1725 and 1728, Robert Freke Gould stating that he was a member of the "Hand and Apple Tree" Lodge in 1725, but does not give his authority. Hogarth officiated as one of the Grand Stewards of the Assembly and Feast on April 17, 1735, as shown by the minutes of the Grand Lodge of England. His appointment March 30, 1734, is recorded as follows: "Then the twelve present Stewards were called up, and Thanks returned them from the Chair for the Care they had taken in providing such an elegant Entertainment for the Society, and at the same time their Healths were drank and also desired to proceed for each Steward to name his successor for the ensuing year which they did in manner following....... Hogarth's name appears as the eighth of a list then itemized.
"We may perhaps conjecture that in joining our ranks he was influenced by the example of Sir James Thornhill, Grand Warden in 1728, whose assistant he was, and in whose house he is said to have resided for some time before his marriage; for Hogarth was hardly the man to tamely follow a mere general fashion of the day in selecting his associates, or joining any association." (3)
HOGARTH'S "NIGHT"
Hogarth's best known Masonic engraving is the one entitled Night, the last of a series known as The Four Times of the Day. Considering the scarcity of original prints, it is interesting to note that these impressions, measuring 19 by 15 1/2 inches, were offered for sale at the nominal price of five shillings each in 1782. A reproduction of an original print in my possession accompanies this article as a frontis- piece to this issue of THE BUILDER.
Unlike some of Hogarth's other prints, this one bears the date of issue, March 25, 1738. The date is important as it enables us to fix events depicted which would otherwise be matters of conjecture. Judging from the oak leaves in the barbor's sign, and in the hats of two of the men depicted, it is believed that Hogarth had May 29th in mind, the anniversary of the restoration of Charles II to the throne of England.
G.W. Speth, to whom much of the credit is due what was accomplished during its early years by Qatuor Coronate Lodge No. 2076 of London, in describing the print, says:
"The street presented to our view is, almost without doubt, Hartshorn Lane, Charing Cross, opening to what is now Trafalgar Square, and which was known to our generation as Northumberland Street, but is now replaced by Northumberland Avenue. The only element of uncertainty arises from the position the equestrian statue of Charles I, of which one expect to more of the near side, unless either its position has been changed, or our artist has taken one of those liberties which by painters and poets are deemed allowable. In Hartshorn Lane 'rare Ben Johnson' was born, and at the 'Rummer Tavern, Prior was found reading Horace when a boy. Wapole's remarks would imply that the Runner was not a very reptuable was not a very reputable house in his time, and if the room over the barber's shop be in any way connected with the tavern, the inference would appear to be justified. The only connection of the Rummer with the Craft, which I have been able to discover is that a Lodge, constituted 18th August, 1732, and erased in 1746, met at the 'Rummer, Charing Cross,' but removed in 1733. The signboard facing the 'Rummer' is inscribed 'Earl of Cardigan.' I cannot find that any Lodge met here previous to the date of the engraving; but from 1739-42, a Lodge which was constituted 15th April, 1728, and erased in 1743, held its meetings at the 'Earl of Cardigan's Head,' Charing Cross, and from 1742-44 its place was occupied by the 'Union French' Lodge, constituted the 17th August, 1732. On the whole, it would not appear that any Masonic memories were associated with this particular street in Hogarth's mind." (4)
J. Nichols, in his work, Biographical Anecdotes of William Hogarth, said, "In NIGHT, the drunken Free-mason has been supposed to be Sir Thomas de Veil; but Sir John Hawkins assures me, it is not in the least like him." (5) Other authorities, however, seem to differ. It is now generally accepted that Hogarth intended to satirize de Veil. There is no doubt that he designed the principal caricature to be a Mason. A Thomas Veal appears in the list of members of Hogarth's first Lodge, and arguing from the manners of the times, no question remains that Thomas Veal, Thomas Veil, and Sir Thomas de Veil are one and the same person.
The square on de Veil's breast, suspended from a ribbon about his neck, indicates either the rank of Master or of Past Master, the emblem being used for the latter purpose during the early days of the reorganized Craft. The large apron worn by him is also of interest, and is one of the strongest proofs we have that our aprons were not always of the present convenient size.
Some doubt exists whether Hogarth intended de Veil's companion to be depicted as a Mason. Possibly he may be the tyler of the Lodge, judging from the apron and the sword he carries. Again, he may only be an attache of the tavern where de Veil, to speak charitably and bearing in mind the convivial spirit of our early brethren, drank slightly to excess. The sword may have been de Veil's, taken away from him as a matter of prudence, for he could have done more damage with it than with the cane he wields against an imaginary opponent. The apron on this man may have served a real utilitarian purpose back of a tavern bar. The apparent skill of the man in helping de Veil clearly indicates that this is not his first experience in duties of this kind - a fact which can be used as a cogent argument for or against the theory that he may have been a brother of the Craft.
It is generally agreed that the other two figures in the foreground are satirical characterizations. The knife, or steel, on the belt of one of them is considered to indicate a butcher, and by analogical play on the word "veal" and the name "de Veil," to again point out that the principal figure in the picture is Sir Thomas de Veil.
Another prominent English Mason, W.H. Rylands, himself an artist, has said, "The picture is a hit, not at Masonry, but at the manners and customs of some Masons of the period.... There is a secret meaning in every little item of the picture, if one could only discover it." (6)
OTHER PRINTS OF MASONIC INTEREST
Next to Night, Hogarth's engraving, The Mystery of Masonry brought to Light by the Gormogons, is of greatest interest to the student. The Gormogons were a secret society established in 1724 in England in opposition to Freemasonry. Absurd and intentionally pretentious in character, it claimed a great antiquity and that it was descended from an ancient Chinese society. It flourished but a short time. Hogarth's engraving depicts characters of interest to Masons, among them a figure said to represent Dr. James Anderson, and another the Duke of Wharton, Grand Master 1722-23. Opinions differ as to the original publication of the print, for while it appeared about 1742, it is believed to have been engraved about twelve years earlier.
Those familiar with Samuel Butler's poem, Hudibras, will remember where Sir Hudibras resolves to consult Sidrophel, the astrologer, on his love affair with the widow who had released him from the stocks. This astute doctor of occultism immediately dispatches his man Whacum to wheedle the squire of Sir Hudibras into telling him the object of his master's visit. This ascertained, Sidrophel informs Hudibras that
"'The stars your coming did foretel;
I did expect you here, and knew,
Before you spake, your business, too.'
Quoth Hudibras, 'Make that appear.'"
In response to Sidrophel's reply, "You are in love, sir, with a widow," Hudibras answers,
"You're in the right,
But how the devil you came by't
I can't imagine; for the stars,
I'm sure, can tell no more than a horse."
The interview between the two men is cleverly illustrated in the plate entitled Hudibras Consulting Sidrophel, of which a reproduction accompanies this article. The two globes, celestial and terrestrial, first attract the attention of the Mason. The parchment spread on the table, with astrological signs, and the chart on the floor, are also of interest. The cross on the floor is not so readily recognized, but here represents a Rosicrucian symbol. The books on the wall, other objects owned by Sidrophel and which need not be itemized, clearly indicate that
"He had been long towards mathematics,
Optics, philosophy and statics,
Magic, horroscopy, astrology,
And was an old dog at physiology."
The Roast Beef of Old England, or The Gate of Calais, was the result of Hogarth's visit to France shortly after the peace of Aix la Chapelle. While sketching the gate, Hogarth was arrested as a spy committed a prisoner to his landlord, and not allowed to leave the house until he embarked for England. The print is of Masonic interest as the friar depicted there-in is none other than our brother, John Pine, who prepared the early engraved lists of the Grand Lodge England so greatly sought after by collectors.
The Sleeping Congregation, first published in 1736, is said to contain a representation of Dr. John Theophilus Desaguliers, Grand Master, 1720, as the preacher therein. This print appears in different forms, to be recognized by modifications in the plate.
An engraving of Martin Folkes (1690-1754), Deputy Grand Master of the Grand Lodge of England in 1724, was made by Hogarth in 1742. This print is sometimes overlooked by the Masonic collector, as all proofs do not bear Hogarth's name.
Hogarth also made an engraving of Simon Lord Lovat in 1746, for which there was an unusually great demand. Lovat is of interest to the Craft on account of his reputed connection with the Rite of Strict Observance. He was executed April 9, 1747, for treason, having been implicated in Jacobite plots.
TRIBUTES TO HOGARTH
Students of the literature and art of bygone centuries find a freedom of expression in surviving works which at first is rather startling; but when one realizes that these are but a faithful portrayal of the customs and manners of the times, the distaste and displeasure rapidly pass away. Hogarth is no exception among the artists of the eighteenth century whose works have been criticised. No better reply can be made to those who object to his freedom of expression and fidelity to detail than the following quotation from the Essays of William Hazlitt:
"Boceaccio, the most refined and sentimental of all novel writers, has been stigmatized as a mere inventor of licentious tales, because readers in general have only seized on those things in his works which were suited to their ovrn taste, and have reflected their own grossness back upon the writer. So it has happened that the majority of critics having been mostly struck with the strong and decided expressions in Hogarth, the extreme delicacy and subtle gradations of character in his pictures have almost entirely escaped them."
Thackeray also pays his tribute to our eighteenth century brother in the following words:
"To the student of history, these admirable works must be invaluable, as they give us the most complete and truthful picture of the manners, and even the thoughts, of the past century. We look, and see pass before us the England of a hundred years ago - the peer in his drawing room, the lady of fashion in her apartment; ... the church with its quaint florid architecture and singing congregation; the parson with his wig, and the beadle with his cane..... You see the judges on the bench; the audience laughing in the pit; the student in the Oxford Theatre; the citizen on his country walk; you see Broughton the boxer, Sarah Malcolm the murderess, Simon Lovat the traitor, John Wilkes the demagogue, leering at you with that squint which has become historical...... All these sights and people are with you."
Hogarth's own opinion of his life is aptly expressed in the closing words of his Anecdotes:
"I have gone through the circumstances of a life which till lately passed pretty much to my own satisfaction, and I hope in no respect injurious to any other man. This I may safely assert, that I have done my best to make those about me tolerably happy, and my greatest enerny cannot say I ever did an intentional injury. What may follow, God knows."
(1) Biographical Anecdotes of William Hogarth; with a Catalog of his storks, Chronologically Arranged; and Occasional Remarks. Second Edition, London. Printed for and by J. Nicholik. 1732, p. 5.
(2) Ibid., p. 81
(3) Transactions, Lodge of Research No. 2429, 1908-09.
(4) Ars Quatuor Coronatorum, Vol. II, p. 116.
(5) Nichols, op. cit., p. 211.
(6) Transactions, Lodge of Research No. 2429, 1908-09, p. 112.
(7) Ars Quatuor Coronatorum, Vol. VIII, p. 138 et. seq.
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THE YEAR 1922 IN ENGLISH MASONRY
BY BRO.DUDLEY WRIGHT, ENGLAND
THE YEAR 1922 has been a wonderful year from a Masonic point of view and has also the distinction, perhaps, of being the most notable in the history of English Freemasonry. Veterans, hitherto, have always regarded 1874 as the red-letter year of the Craft, for it was in that year that a popular prince - afterwards King Edward VII - was elected to the exalted position of Grand Master of England and his brother, the Duke of Connaught, was initiated into Freemasonry. But, in 1922, another popular prince - the grandson of that beloved monarch - was invested with the collar of Senior Grand Warden of England by the royal initiate of 1874, who has proved a most worthy successor to his brother in the Grand Master's chair. May T.G.A.O.T.U. long preserve both to adorn the Royal House and the Royal Craft.
The year, moreover, was notable for the important domestic matters which came up for discussion and decision. The discussion on the question of the future location of Freemasons' Hall revealed the fact that all who took part in it were animated with one desire; i. e., the furtherance of the best interests of the Craft. When this is the ultimate aim any differences of opinion that may arise are quickly adjusted, and when a decision is arrived at, the minority, - ways transfer their activities to the propagation of \the views of the majority. In connection with the Masonic Million Memorial Fund it is pleasing to note the progress made during the past year and the increased enthusiasm and support accorded to the scheme. In all, at the close of the year 479 Lodges had qualified as Hall Stone Lodges, (see note) and of this number no fewer than 198 qualified during 1922, the third year of the scheme.
When the war broke out it was at once realized that there would be a strain upon all the Masonic institutions and English brethren at once imposed a standard, which was to meet all demands, however great and numerous they might be. This was done and during the past year Masonic benevolence has nobly sustained that self-imposed standard. The three Central institutions - Boys', Girls', and Old People's - to take them in the chronological order of their foundation - collected more than 250,000 pounds, while the Mark Benevolent Fund created a record at its annual festival in its return of over 10,118 pounds, and the Masonic Nursing Home has also made great strides towards its ultimate; viz., the creation of an endowment fund which shall yield an income sufficient for all future requirements. The Girls' Institution has accepted 125, and the Boys 164 candidates.
It is gratifying also to note that although the demands of the Central Institutions, the Freemasons' Hospital, and the Mark Benevolent Fund have been anticipated rather than met, Provincial brethren, while responding heartily and handsomely to these calls, have not been unmindful of their own local requirements. The list is far too long to give in detail but among the more important of the local schemes mention must be made of the festival held by East Lancashire brethren at the Free Trade Hall, Manchester, when more than 58,000 pounds was collected towards the 150,000 pounds required for the erection of Provincial headquarters and a Masonic Hall in that city. Then the Bristol Masonic Benevolent Institution, which was founded to celebrate the diamond jubilee of the reign of Queen Victoria, kept its own silver jubilee and, small though the province is, grants in benevolence amounting to 966 pounds were made. This worthy institution is served voluntarily by its officers and conducts its beneficent work at the cost only of printing, stationery, and stamps. Bradford also is taking steps to erect its own Masonic Hall. There are fifteen Masonic Lodges in that city and they, together with the five Royal Arch Chapters, have formed a Bradford Masonic Association and a scheme under which every member binds himself to pay a certain sum spread over a number of years which, in the aggregate, will meet the cost to be incurred.
In dealing with Masonic benevolence the returns of the Board of Benevolence of the Grand Lodge of England are a striking commentary on the distress occasioned as the aftermath of the war. From 1913 to 1918 there was a steady decline both in the number of applicants for assistance and the sums granted in ret fief. In 1913 there were 364 cases to whom 15,945 pounds were granted, and in 1918, the figures had fallen to 217 applications and 10,630 pounds. The rise began in 1919, the year following the armistice, and the applications and amounts granted in that and subsequent years were as follows: 1919, 208, 12,475; 1920, 221, 14,975; 1921, 293, 20,340; 1922, 363, 25,470. Previously the highest total in any one month was 2,955 pounds but in May of last year 4,040 pounds were distributed among fifty-six applicants.
Another outstanding item during the year was the launching of the new motor lifeboat, the "Duke of Connaught," purchased and endowed by the Grand Lodge of England as a thank offering for the safe return of its Grand Master from India.
There seems to be no diminution in the number who assemble in the porches clamouring for admission into the sacred portals, nor is there any abatement in the demand for new Lodges. No fewer than 139 warrants for Craft Lodges were issued during 1922, as compared with 138 in 1921. Fifty-one Charters for Royal Arch Chapters and twenty-eight warrants for Mark Lodges were also sanctioned, the numbers for the previous year being sixty Royal Arch Chapters and twenty-three Mark Lodges. The figures for the last two items may be regarded as healthy, since they show the continued interest of those who have been privileged to receive initiation into Craft Masonry.
England has been less favored during 1922 with visits from prominent brethren from Overseas than in the preceding years, but the passing call of the delegates from the Northern and Southern Jurisdictions of America on their way to the European Conference of the Ancient and Accepted Scottish Rite, was greatly appreciated, as was also the visit of the Grand Master of New York.
The obituary list is a lengthy one and includes the names of many well-known in other spheres, such as the Earl of Halsbury, a one-time Lord Chancellor; Colonel Sir Charles Hanson, Past Grand Warden, and ex-Lord Mayor of London; Canon Turner, the beloved Vicar of Sutton, Provincial Grand Master and Grand Superintendent of Surrey; Sir Richard Vassar-Smith, Bart., Provincial Grand Master and Grand Superintendent of Gloucestershire and Deputy Grand Mark Master; Lord Bolton, Grand Superintendent of North and East Yorkshire; Colonel Sir William Watts, Deputy Provincial Grand Master and Grand Superintendent of Dorsetshire; Sir Edward Cooper, Past Grand Warden, another ex-Lord Mayor; Bishop Kennion; Bishop Macarthur, and Dean Penfold of Guernsey, while Masonic Research is the poorer for the departure of W. H. Rylands, one of the founders of the Quatuor Coronati Lodge (who bequeathed his Masonic books and manuscripts to the Bodleian) and John Angel Sherren, editor of the Dorset Transactions. The Grand Lodge of England lost one of its hardest and most earnest workers in the Grand Registrar, Dr. W. F. Hamilton, K. C., and there are many others who joined the Grand Lodge Above who will be missed for many years to come.
The Colonies have, for a time, the loan of two well-known English brethren. The Earl of Stradbroke, Provincial Grand Master of Suffolk and Pro. Grand Mark Master, has become the Grand Master of Victoria, while Viscount Jellicoe has assumed a similar responsibility in Tasmania.
* To compare the year 1922 with 1921 see THE BUILDER March, 1922, p. 79.
Note: In order to qualify as a "Hall Stone Lodge," the subscription list of a lodge to the Masonic Million Memorial Fund, including its OWI1 donation, must equal an average of ten guineas (approximately fifty dollars) per member for fully subscribing members, and five guineas for members on the Country List. Every lodge qualifying will be recorded in the new building as a Hall Stone Lodge, and be entitled to a special jewel to be worn as a collarette by each successive Worshipful Master during his year of office.
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WAS DR. JOHNSON A FREEMASON? SOME PHASES OF HIS LIFE
BY BRO. ARTHUR HEIRON, ENGLAND
CONTINUED FROM FEBRUARY
THE BUILDER MARCH 1923
The two previous instalments of this wonderfully interesting contribution have proved so attractive to the worldwide family of readers of THE BUILDER, that already brethren are asking if Brother Heiron cannot be prevailed to upon to issue his articles in book form. He has expressed himself as willing to do such a thing if a sufficient number of Masons evince a desire for it, therefore it is suggested that such brethren as would wish to possess the volume let the fact be known.
Readers of Bro. Heiron's description of eighteenth century life and manners should not forget the fact that in those swiftly receding years morals were very different from our own, and that drinking and carousing were not regarded as now. It was not at all deemed inconsistent that such a man as Dr. Johnson should be at one and the same time devout and a lover of wine; or that he should arise from the composition of a prayer to attend a party at "Old Wapping." Cicero's saying, that "different manners are given to different pursuits," applies also to difference in time and place, and in such cases should be supplemented by the antique proverb which has it that one "should know the customs of a friend but not take a dislike to them."
HIS HOME LIFE
THERE was no special charm in Dr. Johnson's home circle for he took in as lodgers - chiefly at his own expense - two or three elderly and rather unattractive ladies, one of whom later on became blind. There also lived with him for many years "Old Levett" who practised medicine, although he was not a duly qualified doctor; his patients were poor that they often paid his small fees in food and drink, chiefly "in gin," to which he was very partial. He also used to physic the learned sage when unwell, and if you include in the family party the negro-servant (constantly described as "dear Francis"), the circle must have been a strange coterie indeed. No wonder Johnson appreciated the refined atmosphere of the Thrales' home at Streatham where he was a welcome guest for many years.
HIS CAT "HODGE"
Cat lovers will be interested to know that this uncouth and at times rough man was fond of dumb animals. Boswell tells us, "I never shall forget the indulgence with which he treated 'Hodge,' his cat, for whom he (Dr. Johnson) himself used to go out and buy oysters, lest the servants having that trouble should take dislike to the poor creature." Evidently the negro- servant, "dear Francis," was much too proud thus to attend to the jaded appetite of the household pet. (Oysters were cheap in those days. The following statement appeared in the "Daily Mirror" of 2nd September, 1922:- "In a copy of an account for a banquet given at the George Hotel, Portsmouth, to celebrate his Majesty King George II's birthday October 30, 1746, appears the following item; viz., 'Six hundred oysters at 1s. 9d. per 100, 10s. 6d.'")
"WAPPING ASSEMBLY"
This was the name that the Lodge Room of the "Dundee Lodge No. 9" was known by from 1763 to 1820, when used for public dances. The lodge only met once a fortnight and when not in use for Masonic work, our brethren sometimes let the room to strangers for dancing purposes at 3.3.0 pounds per night, which included the use of "sea-coals."
The lodge did not itself officially hold these dances. They only received a rental for the use of the room (which was forty-four feet long by twenty-five feet wide); but from 1807 to 1813 the "Dundee Lodge" held its own "Annual Ball" in this same lodge room. These public dances became popular, and no one could possibly have "explored Wapping" in those days - as Dr. Johnson admitted he did - without becoming acquainted with this fashionable resort!
The charge for admission to the "Wapping Assembly" would be small, six pence or one shilling. On a wintry night (say in 1767) the ballroom resplendent with wax candles fitted in our two cut-glass chandeliers (for which in 1763 our brethren paid twenty-five pounds), the pier-glasses on the walls reflecting the dancers, and the sea-coals burning brightly in the stove, would present a gay and festive spectacle, whilst our "Sea-Members" and the foreign sailors in the "Port," (including various sea-captains hailing from the American Colonies) could be relied on to see that things were kept lively. The following verse from a ballad of Charles Dibdin (1745-1814), who was well acquainted with sailors' haunts on the river Thames, may help to reconstruct the scene:-
"MEG OF WAPPING"
"'Twas Landlady Meg that made such rare Flip,
Pull away, pull away, hearties!
At Wapping she liv'd at the Sign of the Ship
Where Tars met in such jolly parties.
She'd shine at the play, and she'd jig at the Ball,
All rigg'd out so gay and so topping;
For she married Six Husbands and buried them all,
Pull away, pull away, pull away! I say:
What d'ye think of my Meg of Wapping?"
It is reasonable to suppose that Dibdin was referring to the "Wapping Assembly" when he wrote these lines, and doubtless was also himself a frequent attendant.
Now as Dr. Johnson was very fond of dancing (constantly being present at "Ranelagh"), it is the writer's firm belief that the learned Doctor did indeed, as a relief to his "melancholy," sometimes visit the "Wapping Assembly" and perhaps join there in a "country dance" (such as Sir Roger de Coverley) or eke a homely "jig" with some of the ladies of Wapping, of whom there would be an ample supply from the forty taverns then existing in the neighbourhood. The building, having the sign of the "Masons' Arms" fixed to the front, must have been well known being close to the river Thames, and on a dark night our two large oil lamps, also purchased in 1763, would so clearly illuminate the entrance that passers by could not possibly be ignorant of its existence.
DR. JOHNSON AND "VESTRIS"
In 1781 Boswell told Johnson that there was a ludicrous paragraph in the newspapers, that he (Dr. Johnson) was learning to dance of "Vestris" (a well known expert) and he was asked if the report was true; it is to be noted that Johnson did not deny the soft impeachment but merely gave an evasive answer. Boswell on one occasion himself asked Johnson direct: "If he had never been under the hands of a dancing-Master?" "Aye, and a dancing mistress, too," said the Doctor, "but I never took a lesson but one or two; my blind eyes showed me I could never make a proficiency yet it is common knowledge, however, that sometimes a big, fat man makes a very light dancer.
Now if the reader is willing to believe (as the writer is) that Dr. Johnson did in fact sometimes visit the "Wapping Assembly" (which was merely another name for our Lodge Room), then it is not difficult to credit that he actually was "Made a Mason" in the same room in 1767 as suggested in this narrative.
JOHNSON'S LOVE OF FUN AND HUMOUR
It is not correct to consider Dr. Johnson merely in the light of a learned sage and shrewd philosopher, for according to those who enjoyed his personal acquaintance he was at times most excellent company. He was not a proud man, and did not often use the title of Dr. Johnson, being known to his chief friends as "Sam," and nearly always signing his letters, "Sam Johnson."
FANNY BURNEY'S MEMOIRS OF "GAY SAM," "AGREEABLE SAM," "PLEASANT SAM"
Fanny Burney (afterwards Madame D'Arblay) (1752-1840), who was forty-three years younger than Johnson and during her girlhood knew him well, thus describes him in her "Diary" :- "Dr. Johnson is very gay and sociable"; "very comic and good humoured"; she also refers to "his love of nonsense," to "his sport," "his kindness, his sociability," and sometimes calls him "Dear and excellent Dr. Johnson."
When about twenty-six years old, she visited the "Thrales" at Streatham and met Dr. Johnson there - he was then nearly 70. They became great friends and the learned sage grew to love her as the clever young writer who had become famous as the authoress of "Evelina." Dr. Johnson spoke well of the book, "clasped her in his huge arms and implored her to be a good girl"; he also taught her Latin, called her his pet, his dear love, and his dear little Burney"; and she almost loved and reverenced him.
In 1790, Boswell himself called on Fanny Burney - when she was at the Court at Windsor - and told her "that his book on Johnson was coming out very soon and he wanted her help." Boswell also said to her, "Give me some of your choice little notes of the Doctor's, I want to show him in a new light." "Grave Sam, and great Sam, solemn Sam and learned Sam; all these he has appeared as, over and over. Now I want to entwine a wreath of graces across his brow."
"I, Boswell, want to show him as 'Gay Sam, agreeable Sam, pleasant Sam,' so you must help me with some of his beautiful billets to yourself." Fanny Burney however declined thus to assist Boswell with his book, deeming such private and confidential letters to be almost of a sacred character. Boswell's "Life of Johnson" appeared the next year, in 1791; after perusing it, she was most indignant at what she considered the unkind and unfair way various private incidents in the life of her hero had been dealt with and said, "How many, starts of passion and prejudice has he (Boswell) blackened into record."
Mrs. Thrale (afterwards "Piozzi") says in her "Anecdotes of Johnson": "No man loved laughing better and his vein of humour was rich." As Dr. Johnson had been a constant guest at her home, and a personal friend for about eighteen years, she was surely well qualified to express an opinion.
Sir John Hawkins (an old friend and one of Johnson's executors) said, "He was the most humorous man I ever knew." Boswell said "he possessed uncommon and peculiar power of wit and humour" and "the heartiest merriment was often enjoyed in his company."
Rev. Benjamin Jowett (at one time Master of Balliol College) in 1883 wrote:- "Dr. Johnson ought to be described not so much as a sage but rather as a rollicking 'King of Society."'
AN EXTRACT FROM BOSWELL
Dr. Johnson and Boswell in 1773 having called on a lawyer in the Temple, something occurred which appeared humorous to the learned author, and Boswell tells us, "Johnson could not stop his merriment but continued it all the way till he got without the Temple-gate. He then burst into such a fit of laughter, that he appeared to be almost in a convulsion; and in order to support himself laid hold of one of the posts at the side of the foot-pavement, and sent forth peals so loud, that in the silence of the night, his voice seemed to resound from Temple-bar to Fleet-ditch."
"EATING AND DRINKING"
It was a period when food and drink were cheap and large meals the general custom. Johnson said to Boswell once, "I mind my belly very studiously and very carefully"; he certainly was a good trenchman.
EXTRACTS FROM "BOSWELL"
1770, (aged 61). "Talking of the effects of drinking, he (Johnson) admitted that at one time he indulged in excess but finding it bad for his health, abstained for a period." Johnson also said, "I used to slink home when I had drunk too much."
1776, (aged 67). "When I (Johnson) drank wine, I scorned to drink it when in company; I have drunk many a table by myself; in the first place because I had need of it to raise my spirits; in the second place, because I would have nobody to witness its effects upon me." It is stated that once on a visit to Oxford "he drank three bottles of Port without being the worse for it."
1779, (aged 70). Johnson spoke with great contempt of claret, as being so weak that a man would be drowned by it before it made him drunk." He tried one glass, shook his head and said, "Poor Stuff! No, Sir; claret is the liquor for boys; port for men; but he who aspires to be a hero (smiling) must drink brandy."
Boswell reminded him "how heartily they both used to drink wine together when they were first acquainted (in 1763) and how he (Boswell) used to have a headache after sitting up with him. Dr. Johnson did not like to have this recalled."
1781, (aged 72). Boswell says: "Mr. Thrale told me I might now have the pleasure to see Dr. Johnson drink wine again, for he had lately returned to it." "The first evening that I (Boswell) was with Johnson at Thrales', I observed he poured a large quantity (of wine) into a glass and swallowed it greedily. Everything about his character and manners was forcible and violent; there never was any moderation; many a day did he fast, many a year did he refrain from wine; but when he did eat, it was voraciously; when he did drink wine it was copiously. He could practice abstinence, but not temperance."
THE "PRESTONIAN LECTURES"
William Preston (1742-1818) a Scotsman, who came to London in 1760, was a very keen Mason and being desirous of making our Ritual more perfect, revised - or perhaps composed - a new or improved system of Masonic lectures which were formally submitted to certain selected Freemasons in 1772 for their approval, and were afterwards adopted and used by a large section of the Craft; in fact, it is generally considered that they form the basis of the "Masonic Lectures" still worked in England in 1922. They were also introduced (about 1797) with various modifications into the United States by Bro. T.S. Webb, a well known and expert American Mason.
Now the printing of Dr. Johnson's "Dictionary of the English Language" and other works of his, was entrusted by the learned author to his intimate and personal friend William Strahan, "His Majesty's Printer," who (after 1760), had in his employ as "reader of the press" and "leading compositor" this same William Preston.
The printing works of Strahan, who was also a Scotsman, were in New Street, Shoe Lane, London, E. C. - near Johnson's residence - and he must of necessity have paid many visits to his printer to ascertain the progress of the work from time to time. In this way Johnson could not help coming into personal contact with William Preston.
As an illustration, on one occasion Johnson found fault with the work done by a certain compositor named "Manning," and in a passion began to blame him, but finding him innocent, Boswell tells; us that Johnson candidly and earnestly said to him, "Mr. Compositor, I ask your pardon; Mr. Compositor, I ask your pardon again and again." The writer now ventures to make the suggestion that at the request of Preston, Dr. Johnson personally assisted him in the work of revising these Masonic Lectures. It was a constant practice of the distinguished author thus to help literary aspirants and the fact that our Ritual in those days - more even than in ours - was steeped in reference to the promulgation of "moral truth and virtue" and is based upon a fervent and sincere belief in the Almighty, and His creative and providential attributes - would strongly appeal to one imbued with Johnson's religious training and ethical disposition. If Johnson were willing to assist Rev. Dr. Dodd, a convicted forger, it is more than probable that he would be inclined thus to help Preston, who was such a loyal colleague and servant of his own most intimate and personal friend, William Strahan.
Hence it is humbly suggested that to this source our Ritual owes the undoubted "Johnsonian" influence running through its language; the ponderous words, the lengthy and involved sentences are, as Macaulay said of Fanny Burney's second novel "Cecilia", "Either Sam Johnson or the Devil."
Dr. Johnson himself defines an "Order" to be "a society of dignified persons distinguished by marks of honour; a religious fraternity." Now the "Order of Freemasonry" certainly in his day complied with both these qualifications, and although all references to any sect or creed are now strictly forbidden in our lodges, yet in the days of the learned sage, it was the practice (both of the "Moderns" and "Antients") to use Christian prayers in their lodges during the working of the Ritual; this is made manifest from the following extract taken from "Ahiman Rezon," the book of "Constitutions" of the "Antients," various editions of which were published from 1756 to 1813; viz:
"Prayer to be said at the opening of a Lodge, or 'Making' of a brother:
"Most Holy and Glorious Lord God, thou Great Architect of Heaven and Earth, who art the Giver of all good gifts and graces; and hast promised that when two or three are gathered together in thy name, thou wilt be in the Midst of them; in thy Name we assemble and meet together, most humbly beseeching thee to bless us in all our Undertakings, to give us thy Holy Spirit, to enlighten our Minds with Wisdom and Understanding, that we may know, and serve thee aright, that all our Doings may tend to thy Glory and the Salvation of our Souls.
"(To be added when any 'Man is Made'):
"And we beseech thee, O Lord God, to bless this our present Undertaking, and grant that this, Our New Brother, may dedicate his Life, to thy Service, and be a true and faithful Brother Among Us; endue him with Divine Wisdom, that he may, with the Secrets of Masonry, be able to unfold the Mysteries of Godliness and Christianity.
"This we humbly beg in the Name and for the sake of Jesus Christ, our Lord and Saviour. Amen."
This same prayer also appeared in the "Freemasons' Pocket Companion," Edinburgh, 1764.
These words breathe the spirit that permeated all the religious writings, utterances and prayers of Dr. Johnson, and a society promulgating such tenets and doctrines would surely be one to his own heart. It is a well known fact that many sermons preached by various clergymen in those days were composed or considerably revised by him, in some cases gratuitously, but on the distinct understanding that his name as the author was not to be revealed; he also assisted many struggling writers and revised their work under the same conditions of secrecy. It is interesting to note that later in life, William Preston became a partner in the printing firm to whom he had rendered much useful assistance. The following extracts are taken from a paper entitled "A Masonic Triad: Preston-Hutchinson-Oliver," written by an expert and skilled Masonic student, Bro. W.B. Hextall, P.G.D., a P.M. of Quatuor Coronate Lodge No. 2076; reprinted from Lodge of Research, Leicester, No. 2429, Transactions 1911-12. Bro. Hextall states that "William Preston, was born at Edinburgh in 1742, son of a writer to the signet. In 1760 he came to London and was employed by William Strahan, 'Kings Printer' as 'corrector of the press,' who on his death in 1785 left him an annuity. Under Andrew Strahan, who succeeded his father, he became chief reader and general superintendent until 1804 when he was admitted to the firm (who then traded as 'Strahan and Preston'), and that his literary capability was considerable is clear."
Further evidence that Dr. Johnson was personally acquainted with William Preston and enjoyed his friendship appears from the fact that on Preston's death in 1818, there were found in his library various presentation copies of books made to him by the following noted writers; viz., Robertson, Hume, Gibbon, Blair and "the moral and philological (Dr.) Johnson."
Preston introduced his Masonic Lectures at "A Grand Gala in honour of Freemasonry, held at the Crown and Anchor Tavern in the Strand on 21st May, 1772." In 1774, the Lodge of Antiquity, No. 1, of which Preston was Master, met at the "Mitre"; both of these taverns were constantly frequented by Dr. Johnson (who was often accompanied by Boswell), thus giving ample opportunities for mutual intercourse; and finally Preston's address was "Dean Street, Fetter Lane," quite close to Johnson's home. Surely, surely, Bro. William Preston, a keen Mason, a Scotsman, and the R.W.M. of the Lodge of Antiquity, No. 1, would have easily recognized as a Freemason, Bro. James Boswell, - also a Scotsman - the Deputy Grand Master of the Grand Lodge of Scotland in 1776!
Brethren will remember that these Craft Lectures were the chief method of imparting Masonic knowledge in English Lodges during the period we are now discussing, the Ritual itself being then of comparatively short duration.
JOHNSON'S PERSONAL APPEARANCE
Boswell tells us: "His figure was large and well formed, and his countenance of the cast of an ancient he .... He also had the use of only one eye." "So morbid was his temperament that he never knew the natural joy of a free and vigorous use of his limbs; when he walked it was like the struggling gait of one in fetters; when he rode, he had no command or direction of his horse, but was carried as if in a balloon." He was prone to superstition, but not to credulity.... He was a sincere and zealous Christian, of High Church England and monarchical principles."
1763, (aged 54). Boswell called on Dr. Johnson one morning at his chambers which were then on the first floor of No. 1, Inner Temple Lane, and tells us: "His furniture and morning dress were sufficiently uncouth. His brown suit of clothes looked very rusty; he had on a little old shrivelled unpowdered wig which was too small for his head; his shirt-neck and knees of his breeches were loose; his black worsted stockings ill-drawn up; and he had a pair of unbuckled shoes by way of slippers." Johnson himself said that "he had no passion for clean linen."
JOHNSON'S MANNERS
His ways did not please everybody; when he was Boswell's guest in Edinburgh in 1773, Mrs. Boswell did not like "his irregular hours and uncouth habits, such as turning the candles with their heads downwards when they did not burn bright enough and letting the wax drop upon the carpet"; and she galled him "a bear." Boswell's father also did not fully appreciate Dr. Johnson and described him as "a brute."
DR. JOHNSON'S BLACK SERVANT
In 1752, shortly after his wife's death, Johnson took into his service a black boy (a negro born in Jamaica), aged 15, named "Francis Barber," who remained in his employ for about thirty years so that Dr. Johnson had up to his death in 1784 as his personal servant or valet, "a negro," constantly described by Boswell as "dear Francis."
The Doctor by his last will bequeathed the residue of his "estate and effects" (worth about 1,500 pounds) to this same "Francis Barber" and described him in his will as "my man-servant, a negro." Now as Johnson's entire property only amounted to about 2,000 pounds, it was certainly a handsome legacy, but the gift was severely criticised by his executor and old friend, Sir John Hawkins (who actually had to pay over the money); he described "Francis Barber" as "crafty, selfish and mean," and "entered a caveat against ostentatious bounty and favour to negroes." Various personal friends were quite overlooked by Dr. Johnson in his will, even his favourite step-daughter, Lucy Porter, who had shown him much hospitality on his visits to Lichfield, was ignored; while the faithful "Bozzy" (whom Johnson often told, possessed his love) in spite of an intimate friendship of twenty years, did not even receive a book by way of souvenir; in fact, his name was entirely omitted as if Dr. Johnson had never heard of his existence, yet the negro-servant received 1,500 pounds! [Note. Over twenty books were bequeathed by Johnson to sixteen of his friends, but Boswell was quite overlooked]
DR. JOHNSON'S WEDDING-RING
On the death of his elderly wife (Mrs. Elizabeth Porter) in 1752, Johnson carefully preserved her wedding-ring "as long as he lived, with an affectionate care, in a little round wooden box." This sacred relic ought certainly to have been either given or bequeathed by him to his wife's daughter, Lucy Porter, to whom Dr. Johnson (her step-father) wrote less than a year before his death, calling: her "my dearest love." Instead of which this much cherished ring went with the gift of the residue to "Francis Barber." He had enough grace, however, to offer it to this lady, but she declined to accept it from such a source, and eventually this sacred relic adorned the hand of the wife of Johnson's negro-servant! It is now preserved with other interesting souvenirs in "Johnson's House" at Lichfield, where the learned sage himself was born in 1709. It is obvious that if "Francis Barber" had written his own "Memoirs" we should have learnt much of Dr. Johnson's domestic life for "no man is a hero to his own valet."
It is fair, however, to state that in those days people often kept a "black boy" on their staff.
(The pictures of this period painted by William Hogarth (1697-1764) and others, constantly include a black servant in the family circle.)
The following extract is taken from "A Souvenir of the Bi-Centenary, 1713-1913, of the Westminster Past Overseers Society" compiled by Bro. J.E. Smith, former vestry-clerk to St. Margaret's Westminster:-
"To be sold, a negro boy aged eleven years. Enquire at the Virginia Coffee House, in Threadneedle Street, behind the Royal Exchange." (The Daily Journal, 28th September, 1728.)
"For Sale, a healthy negro girl, aged about fifteen years, speaks good English, works at her needle, washes well, does household work and has had small pox." (The Public Ledger, 31st December, 1761.) Fancy making similar purchases in 1922 in the heart of the City of London!
"TAXATION NO TYRANNY" (1775)
Dr. Johnson's attitude as to the controversy concerning the right of Great Britain to tax her colonies was most unfortunate, but in spite of strong protests from Boswell, Burke and other of his friends who sympathized with our American cousins in their efforts for freedom, he was obdurate to the end. Events have proved how foolish and wrong he was; and if Dr. Johnson were to revisit the earth he would be the first acknowledge his error. Perhaps being in receipt of Government pension of 300 pounds a year biased his judgment. How different would the history of the world have been, if wiser counsels had then prevailed and settlement arranged on peaceful terms. It is interesting to note that the leaders on the side of the American colonists which resulted in the "Declaration of Independence" on the 4th July, 1776, were nearly all Freemasons.
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THE SECRET SOCIETIES OF CHINA
BY BRO. DUDLEY WRIGHT, ENGLAND
IN 28TH November, 1889, Mr. Stewart Culin read a paper on Chinese Secret Societies in the United States at the annual meeting of the American Folk Lore Society. He gave many particulars of a secret society known as I Hing existing among the Chinese labourers of the United States. From personal observations and research he was able to identify the Society as a branch of the Hung League. The designation I Hing, meaning "Patriotic Rise," is the watchword originally taken by one of the chiefs of the Triad Society. There was a lodge in New York and branches in Philadelphia, Boston, and Baltimore. A large proportion of the members attended Christian Sunday schools and professed to be Christians. Native and Christian ceremonies are said to have been alternately performed at the dedication of the Society's lodge room in New York in October, 1887. Mr. Culin adds:
"The I Hing Society is said to claim to be affiliated to the Masonic Order, and in New York City a Masonic print representing the two pillars surmounted with globes and resting on a tessellated pavement with the square and compasses, the eternally vigilant Eye, and in large red letters the words IN GOD WE TRUST hangs on the wall of the lodge room. The Society is usually described to foreigners by those who speak English as the 'Chinese Freemasons,' and as such it has become generally known to the outside world. In my opinion the Chinese have been misinformed with reference to the identity of the I Hing with the Masonic Order. It is a belief in which they would receive much encouragement, as there is a popular tradition that lodges of native Freemasons exist in China, which is credibly received by members of the Craft with whom I am acquainted."
THE TRIAD SOCIETY
The full name of the San ho hwuy, or the Triad Society is really "The Society of the Three United," the three being Heaven, Earth and Man, which according to the Chinese doctrine of the Universe, are the three great powers in nature. One story of the origin of this Society gives an elaborate description of the manner in which the inmates of a monastery near Foochow came to the aid of a Manchu Emperor in one of his foreign wars. As a reward they were given and for several centuries enjoyed great privileges, but their descendants became the victims of official tyranny. Their monastery was either destroyed or taken from them and they went through the land in search of their revenge. Then it was that they came to the decision to put forward the Ming pretension, and members of the Brotherhood went to different provinces to stir up disaffection and to point popular aspiration towards a desirable end. The records of the society say that it was organized in 1689 by a party of Buddhist priests who had suffered cruel injustice at the hands of the Emperor Kangshi. Another story is that the Society revived during the reign of the Emperor Yung-cheng (1723-1736) when the iniquitous cruelties and exactions of an infamous judge in Fuh-kien set the spark to the powder of discontent, and that the Emperor's destruction of a celebrated Buddhist temple was the prime cause which prompted the five priests who survived the outrage to raise the standard of revolt. The members of this Society, however, do not appear on the pages of history as open insurgents until the last quarter of the eighteenth century. Formosa was the scene of their rebellion, in which a female leader, Chen, whose record is said to rival that of Lucrezia Borgia, is said to have figured prominently. Its membership was composed of the disaffected of all classes and in their secret meetings they abused the government, cursed the emperor and his laws, while in their mysteries they laid the foundations of a coming kingdom in which the golden age of China was to be realized.
During the reign of the Emperor Klia King (1799-1820) the Society spread rapidly through Cochin China Siam, and Korea, its headquarters being in the southern province of the empire. It was not until 1806 that the authorities got the upper hand of its machinations and the ringleaders were seized and put to death. The emperor was told that "There was not so much as one member of the rebellious fraternity left under the wide expanse of the heavens." So far however, from such being the case the Society was still working in a subterranean manner and presently came to the surface, more powerful than ever, under the name of the Hung League, or, as it is more generally and more appropriately known, the Great Hung League. Originally the Society does not appear to have been particularly harmful and, apparently, was formed for mutual assistance, but as time progressed it aimed at political power, the overthrow of the government and the approbation of theft and robbery. Their ill-gotten gains were shared among the members of the Society in proportion to their rank, and the members were pledged to defend and protect any of their number from arrest.
The government of the Society was in the hands of three brethren: Yih ko, Urh ko, and Sen ko, meaning "Brother first," "Brother second," and "Brother third." The members generally are called Heung te, or Brethren." Initiation took place at night in a very retired or secret chamber. Offerings were presented to an idol placed there, before which also the oath of secrecy was taken. It is said that there were thirty-six oaths, and as there are thirty-six sections of the oath taken by initiates of the Hung League (as well as of the Gee Hin Society) this is probably correct. Doubtless many of the particulars given under the Hung League apply also to the Triad Society. In the initiation there was a ceremony called Kwo keaou, or "crossing the bridge," or taking the oath under an arch of steel, formed by the members who held up their swords, points meeting, in the shape of an arch. When the member took the oath he cut off the head of a cock, as is usual on the occasion of a solemn oath taking. The seal of the Society was a five-angled figure with a character in each of the five corners representing Saturn Jupiter, Mercury, Venus, and Mars. The Master of the Lodge was referred to as "Incense Lord," the Lodge itself was called Muhyang City (a city in the Ming dynasty) while the innermost part of the Lodge was known as "Red Flower" pavilion. In addition to the three principal officers of the Lodge there were two subordinate officers and inner and outer guards, the two last named wearing wave-shaped swords. There were three degrees in the Society and certificates and badges were issued to all initiates. On initiation the upper garments of the candidate were removed; he was then robed in white garments; his shoes and stockings were taken off, and he was given straw sandals to put on his feet.
HUNG LEAGUE CONTINUATION OF TRIAD SOCIETY
The T'hian Ti Hwui, or the Hung League, was a continuation of the Triad Society. The meaning of Hung is "flood" and it is said that this name was chosen by the leaders of the new organization as an intimation that the Society was to flood the earth. The headquarters have never been discovered, but the directing power appears to centre in three individuals. The Chief has the title of "Elder Brother," and the two others take the title of "Younger Brothers." The Society has extensive ramifications but the branch are known under various names, some even retaining the old name of the Triad, others taking the names "Blue Lotus," "Golden Orchid," etc. About 1820, the chief leader of the League was one Kwang Sang. It was reported that, to make himself ferocious, he once drank gall, taken out of a murdered man's body, mixed with wine. About that time also the League developed into a band of rebels and robbers. In 1849 there was a revival through the efforts of a certain Hung-siu-tsiuen ("He who accomplishes the glory of the Hung League"). He changed the name of the League into the Shangti-hwui, "The League of God," or "The Association of the Supreme Ruler." He was, however, indicted by the government and executed. One of his successors, named Yung, who became Grand Master of the League, was known as "the Eastern King." He named himself the younger brother of Jesus and pretended that the Holy Ghost made known the Divine Will through his mediumship. There was a revival of the League's activity in 1850, when Yae-ping-wang, a noted revolutionary leader, made another attempt to restore the Ming dynasty, from which he pretended to be descended. With his defeat the League, for a time, fell into obscurity. In the spring of 1863 a quantity of books was accidentally discovered by the police in the house of a Chinaman at Padang (Sumatra), who was suspected of theft. These books contained the statutes, oaths, ceremony of initiation, catechisms, descriptions of flags, and the secret signs of the Uague. For nearly all the information relating to the League we are indebted to Gustav Schlegel, who translated this mass of documents seized by the Chinese government and placed in his hands for that purpose. These were translated into English and published by him in 1866 in one large volume entitled T'hian ti hwui, The Hung League or Heaven-Earth League.
New members, he says, are obtained in several ways. If the initiated are not able to seduce the people to enter the League by an enumeration of the griefs against the Tartar sway and, in this way, excite them to throw off the dominion of the hated usurpers, recourse is had to threats. A person may And same day in his house a chit of paper, stamped with the seal of the Society, by which he is ordered to betake himself at a certain hour to such and such a place, under the menace that if he dares to disobey, or breathe a word of it to the authorities, he and his while family will be murdered and his house and possessions burned down. Sometimes, too, he is stopped on the road by an unknown who gives him a similar order. Violence is also used. One of the members insults a person on the road by giving him a slap on the face. The man, of course, pursues the offender, who leads him, in this way, to an isolated spot. Here, at last, he stands at bay, but the scuffle has scarcely begun when, on a given signal or whistle of the initiate, several members of the League appear and knock the man down. The victim is then thrown into a bag and carried away to the place where the Lodge is held. If any refuse to enter the league they are led away by an executioner outside the West Gate of the Lodge where their heads are cut off at once.
The ritual of initiation is very lengthy and elaborate, there being no fewer than 333 questions and answers prior to the actual ceremony, each answer being accompanied by a verse of poetry, sometimes two, or even three verses.
DESCRIPTION OF THE LODGE
The Lodge is built in the form of a square, east to west, surrounded by walls, which are pierced at the four cardinal points by gates, the faces of which are adorned by triangles, the mystic, symbol of union. The Lodges are always erected in out-of-the-way places, safe from the observation of the mandarins; in towns and populous neighbourhoods, the meetings are held at the house of the Master. Within the enclosure is the Hall of Fidelity and Loyalty, where the oaths of membership are taken. Here also is placed the altar of the precious nine-storied pagoda, in which the images of the five monkish founders are enshrined. The candidate is introduced to the Hall of Fidelity under a bridge of swords formed by the members holding up their swords in the form of an arch; he then takes the oath and has his queue cut off, though this ceremony is dispensed with if he lives among Chinese who are faithful to the Tartar rule; his face is washed and he exchanges his garments for a long white robe, as the token of purity and the commencement of a new life. He is then led up to the altar where he offers up nine blades of grass and an incense stick, while an appropriate stanza is repeated between each offering. A red candle is then lighted and the members worship heaven and earth by pledging three cups of wine. This done, the seven starred lamp, the precious imperial lamp, and the Hung lamp are lighted and prayer is made to the gods beseeching them to protect the members. The oath of thirty-six articles is then read and each member draws some blood from the middle finger and drops it into a cup partly filled with wine. Each neophyte having drunk of the mixture, strikes off the head of a white cock as a sign that all unfaithful brothers shall perish. Then each new brother receives his diploma, a book containing the oath, the rules and secret signs, a pair of daggers and three Hung medals.
The secret signs are numerous and by means of them a brother can make himself known by the manner in which he enters a house, puts down his umbrella, arranges his shoes (in the form of a square, toes meeting), holds his hat, takes a cup of tea, and performs a number of other actions. Every member is provided with a copy of the seal printed with coloured characters on silk or calico. It is pentagonal and inscribed with a number of Chinese characters, but no translation of it seems to be possible. The League is governed by the Masters of the five principle Lodges. Each Lodge has for its officers: President, two Vice-Presidents, Master, two Introducers, Fiscal, thirteen Councillors, one of whom is Treasurer, another Receiver, and a third Acting Receiver. Some of the members are called Horse-leaders and bring them into the Lodge. Two agents are also appointed to each Lodge, who are sent about on behalf of the League, which pays their travelling expenses. At the same time they are allowed to undertake commissions for the members of the League.
One of the clauses of the Penal Code of China runs:
"All those vagabond and disorderly persons who have been known to assemble together and to commit robberies, and other acts of violence, under the particular designation of Tien ti hwui, or "The Association of Heaven and Earth," shall immediately after seizure and conviction suffer death by being beheaded; and all those who have been induced to accompany them, and to aid and abet their said practices, shall suffer death by being strangled."
The Mongol dynasty established by Jenghiz Khan and his followers owed its downfall mainly to the energetic action of the Hung League and if it had not been for the support Great Britain gave to the government of China in its struggle with the Taipings, who trace their origin to this League, the Manchu dynasty then would have shared the fate of the Mongol emperors.
In the Straits Settlements there was little difficulty in obtaining information about the League, which was recognized by the government, and some valuable particulars concerning it were imparted by Mr. W. A. Pickering in two papers read by him at the meetings of the Straits Branch of the Royal Asiatic Soc
