The Builder Magazine
September 1923 - Volume IX - Number 9
TABLE OF CONTENTS
WOLFGANG GOETHE. MASTER MASON - By Bro. W. Harvey McNairn, Canada
THE ANGLO-IRISH GRAND LODGE – By Bro. Joe L. Carson, Virginia
THE OLD CHARGES AND WHAT THEY MEAN TO US - By Bro. H. L. Haywood
THE GREAT JOURNEY - By Bro. William Fielding, California
THE HOODWINK - By Bro. Henry Taylor, Missouri
TWO DOLLARS AND FIFTY CENTS THE YEAR
FOREIGN: THREE DOLLARS THE YEAR
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Important Announcement.
THE BUILDER and the operating offices of The National Masonic Research Society are now situated at 1950 Railway Exchange, St. Louis, Mo.
Please Address Mail Accordingly
Details of the change will be given more fully in the October issue of The Builder.
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THE LIBRARY
History of Freedom of Thought
A Great Work on Symbolism
EDITORIAL
Urgent Necessity for More Research
Ear Pads
THE STUDY CLUB.
The Old Charges and What They Mean to Us
THE QUESTION BOX.
What Means "Ancient Free and Accepted Masons"?
When Was the Pope Declared Infallible?
CORRESPONDENCE
A Few Bouquets......
A Broadside Against Chain Letters
When Peary Was Made a Mason
Concerning the Grave, Number Six, etc
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All Articles in this Magazine Copyright 1923 by the National Masonic Research Society.
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Wolfgang Goethe, Master Mason
By Bro. W. HARVEY McNAIRN, Canada
Here is an article of so many excellencies that to praise it would be presumptuous. It tells of Goethe, the author of Faust, a world figure in literature along with Homer, Dante and Shakespeare, and one of the greatest teachers of the race that has ever lived. Freemasonry mirrored itself in his mind as a universal brotherhood within the circles of which men may learn to live happily together in forgetfulness of the animosities of religion, race and politics; he saw it as an earnest and prophecy of the good time coming when the brotherhood of man will be something more than an ineffectual dream. How noble is such a conception, and how wise, when compared with the attempts now being made in some quarters to drag back into the lodge the old religious hatreds and sectarian bitternesses thrown aside by our forefathers long ago!
This is a story of the Craft in days long past, and in a world of men and ideas far distant from that in which we live and move. In it we have a picture of Freemasonry as practised in the eighteenth century by the court circle of a little Saxon Duchy. In it we see how the Craft freed itself from the shackles of a dangerous and unmasonic rite, which threatened to destroy its usefulness and its appeal to our common humanity. In it we catch glimpses of that immortal figure who, amid the crowding duties of a busy life, gave of his time, his influence and his abounding talents, to advance the interests of that Order which he recognized as one of the most potent influences for good in his time.
After a hundred years of quiet development, during which the ritual, up till then practically the exclusive possession of the operative trade, was enriched in its symbolism and philosophy, purified in its literary form and rendered more dignified and stately in its ceremonial, Freemasonry revealed itself to the world at the beginning of the eighteenth century as a great spiritual system, with an infinite appeal to just and upright men of all races and creeds. It is not surprising, therefore,, that the fraternity spread with great rapidity over the civilized world, and that each nation selected, amid the kaleidoscopic variety, some plan that appealed to its particular mental attitude and political system. In England, the land of its origin, the ideal of brotherhood seems to have been the most highly prized contribution of Freemasonry. Hence it was that within the tyled temple, peer and artisan sat side by side, forgetful of the artificial barrier of race or caste. Hence also rose those great Masonic charities which are the pride of the Craft and an inspiration to lovers of mankind over all the world.
On the Continent, where the blood-bought privileges of political and spiritual freedom had not yet been purchased, the lodge became the symbol of liberty of conscience. Here alone was it possible for men to give full expression of their ideas without the shadow of the prison or the gibbet darkening their assemblies. And in Germany, in particular, the study of the philosophy and symbolism of Freemasonry, even before the end of the eighteenth century, had already begun to occupy a great deal of attention.
It is then with a Masonic atmosphere of this kind that we have now to deal. The fundamentals are all here: the ritual, the "table lodge," or banquet, the virtue of charity, and added to them an enthusiasm for liberty of thought and an interest in the deeper significance of the usages of the Craft.
GOETHE A UNIVERSAL GENIUS
Johann Wolfgang von Goethe is the great outstanding figure in German literature. Poet, dramatist, philosopher, scientist, statesman, he, more than any other modern man, is the type of the universal genius. It is no wonder then that German Freemasons point with pride to his connection with their Order, and that no German history of the Craft is complete without many references to his influence in promoting its interests in the Fatherland.
He was born in Frankfort on the Main, on the 28th of August, 1749, of parents of wealth, culture and social standing, and was intended for the law. He studied at Leipzig, his father's university, and at Strassburg, and on receiving his degree, returned home to practice his profession. But the humdrum of a legal career was ill-suited to his poetical temperament, and a few years later, he joined the court circle of the young Duke of Weimar, where he found his surroundings so congenial that he spent the rest of his life there, giving his services to his Prince, and at the same time producing that series of works in poetry and prose which have made for him a lasting memorial which will remain as long as literature is studied.
GOETHE WAS A MASON
But it is not his life and writings, interesting as such a study is, that must occupy our attention at present. The story of his connection with the Ancient and Honourable Fraternity of Freemasons has been the theme of very many books and pamphlets and magazine articles, few, if any, of which, are available for English readers.
While still a young man he had learned something about Freemasonry, had become acquainted with distinguished members of its select circle, and had recognized the social and fraternal advantages which it offers. In his Poetry and Truth, he says: "The field of German intellectual and literary culture at the time presented the appearance of newly-broken ground. Among business people there were far-sighted men on the lookout for skilful cultivators and prudent managers to till the unturned soil. Even the respected and well-established Freemason lodge, with whose most distinguished members I had become acquainted through my intimacy with Lili, found a fitting means of bringing me into touch with them; but, from a feeling of independence, which afterwards appeared to me madness, I declined all closer connection with them, not perceiving that these men, though forming a society of their own in a special sense, might yet do much to further my own ends, so nearly related to theirs." (1)
But this attitude of aloofness towards the Society did not long persist. Unlike his great contemporary and friend, the poet Wieland, who did not see Masonic light until he had reached the age of 76, Goethe had the advantages of membership early impressed upon him during a journey which he made with the young Duke of Weimar in the latter part of the year 1779. Many times during the four months of their tour, he realized that the entre of the lodges would have offered him opportunities of close acquaintance with men of weight and personal charm, opportunities which were not otherwise available. Accordingly, only three days after his return he began inquiries preliminary to presenting his petition to the local lodge. (2) But it was not until the 13th, February, that he addressed the following letter to Privy Councillor, J. F. von Fritsch, at that time Worshipful Master of Lodge Amalia:
"Your Excellency:
"I take the liberty of importuning you with a request. For a long time I have had occasion to wish that I might belong to the Society of Freemasons: this desire became very strong during our journey. It is only on this score that I have missed the opportunity of walking in closer union with persons whom I have learned to respect. It is the social feeling alone which leads me to seek for admission. To whom could I better entrust this matter, than to your Excellency? I await the kindly guidance of what you advise in this matter. I await, moreover, your gracious hints, and sign myself respectfully, Your Excellency's
"Obedient servant, Goethe." (3)
The recipient of this letter, Privy Councillor, Baron Jakob Friedrich von Fritsch, was not very favourably disposed towards its acceptance. Six years previously, when the Duke had proposed appointing Goethe to a position in his cabinet, Fritsch had strenuously dissented, and had even presented his resignation from the council in protest, and although the charming manner and generous nature of the younger man soon won over his irascible and gruff colleague, the truce was only temporary. From time to time the eagerness and optimism of youth clashed with the conservatism of the middle aged Junker. No doubt this will account for the fact that four months passed before the desire expressed in his petition was gratified.
It so happened that there was then staying in Weimar probably the best qualified man in all Germany to advise Goethe before his admission and to guide his subsequent researches. Johann Joachim Christoph Bode, musician, teacher of languages, translator of, among other books, The Vicar of Wakefield, and the publisher of several of Goethe's works, was some twenty years older than Goethe. He was a deep student of Masonry and had accumulated a library of some eight hundred volumes covering the whole subject of secret societies, a remarkable achievement in those days. In recognition of his services to the Craft he had been elected, some years before this date, the Deputy Grand Master of the Grand Lodge of Hamburg, which, then, as now, stood for pure, unadulterated Craft Masonry of three degrees. (4) It was to this man, whose honesty of purpose was so clearly seen, that Goethe applied for guidance, and it is a reasonable conclusion that for the remaining thirteen years of his life, Bode was one of Goethe's best Masonic advisers.
On the 23d of June, 1780, the eve of the Festival of St. John the Baptist, the most important occasion of the German Masonic year, Goethe, then in his thirty-first year, was duly initiated in the Lodge Amalia in Weimar. He had previously made two unusual stipulations, first, that he should not be blindfolded, but that his word of honour to keep his eyes closed should be accepted instead, and secondly, that the ritual of the Grand Lodge of Hamburg should be substituted for that ordinarily in use in his lodge, which then followed the Rite of Strict Observance. (5) In the latter we probably see the influence of Bode, who occupied the chair during the ceremony. Fritsch, whose right it was to preside, was not fully reconciled to the admittance of the poet, and felt it impossible to take any part himself, in the initiation.
If Fritsch had been unfavourably disposed towards the candidate to begin with, the setting aside of the Strict Observance ritual, of which he was a staunch supporter, would not help in smoothing away the difficulties. This no doubt accounts for the fact that nearly a year elapsed without any move being made towards passing Goethe to the Fellowcraft Degree. Accordingly, on the 31st of March, 1781, he again addressed the Worshipful Master in the following letter:
"May I, your Excellency, on the near prospect of a lodge meeting, also urge my own small interest? While I submit myself to all the rules of the Order, though unknown to me, yet, I wish, if it be not contrary to regulations, to take a further step, in order that I might approach closer to the essentials. I desire this, not only on my own account, but also on account of the Brethren, who are frequently in the embarrassing position of having to treat me as a stranger. Should it be possible to advance me to the Master's degree at your convenience, I would learn of it most thankfully. The pains which I have given to the useful knowledge of the Order have, perhaps, rendered me not altogether unworthy of such a degree.
"However, I freely leave all to your Excellency's courteous discernment, and sign myself with unchanging esteem,
"Your Excellency's "Most obedient,
"Goethe." (6)
As a result of this petition he was passed to the Fellowcraft Degree on the eve of the festival, 23d June, 1781, the anniversary of his initiation. Lodge meetings were held rather infrequently in those days, and nothing is known of Goethe's activity in Masonry, but it, is safe to conclude that he was present at the convocation held on the 5th of February, 1782, in which his princely friend, Carl August, Duke of Sachsen-Weimar-Eisenach, or, as it is usually written, Duke of Weimar, was made a Mason. A month later, on the 3rd of March, they were both raised to the degree of a Master Mason. Shortly after, Goethe, as was the custom among members of Strict Observance lodges, proceeded to the degree of a Knight Templar.
Almost immediately after his entrance into Lodge Amalia, the Duke took his stand strongly in opposition to the rite of Strict Observance, and on the occasion of the next festival of St. John, a bitter discussion arose in open lodge. In this argument, the Worshipful Master Fritsch, an unwavering adherent of the old system, was supported by Bode and opposed by Friedrich Justin Bertuch, the Duke's secretary, and in his day an eminent and capable ruler of the Craft. The Convent of Wilhelmsbad, a Grand Lodge meeting which gave the death blow to the Strict Observance, had not yet been opened, but the feeling of dissatisfaction and unrest was, as we shall see, becoming every day more critical. The Master seems to have delivered an impassioned address in which he expressed his "disgust and weariness and, indignation at the innumerable errors, deceptions and frauds in the Masonic world, and his uncertainty as to which system one should follow." (7) Bertuch then presented a motion that "since in the present unrest, that peace, without which the ideals of the Institution must fail, cannot be preserved" the Lodge should "discontinue its work." (8)
In order to understand all this it is necessary to review, briefly, the rise, development and fall of this fantastic Masonic system which was then undermining the unity of European Freemasonry, and which, had it become dominant, would probably have destroyed the appeal and the usefulness of the Craft.
One of the many extraordinary excrescences which defaced the primitive simplicity of Freemasonry during the latter part of the eighteenth century was the Order of Strict Observance. The fundamental doctrine of this rite was that Freemasonry was derived from the Knights Templars. During the persecution which followed the suppression of the Order in 1307, its leaders, so ran the theory, under the disguise of Masons went over to Scotland where they carried on their ritualistic work and secured the continuance of their knighthood under the protection of the lodges of Operative Freemasons. The lodges of speculative Masons were therefor nothing more than Conclaves of Knights Templars under a different name, and the ceremonies there practised were those which they had jealously guarded. It necessarily followed that, although the higher degrees of knighthood had been separated from the Craft degrees, in which in old time the operative brethren had been permitted to take part, every speculative Mason must be a Knight Templar. In order to emphasize this theory each member was designated as Eques, or knight, and was required to select an additional Latin appellation for himself, which was filed with the registrar. For instance, the leader of the system called himself "Eques ab Ense," knight of the sword. But the crowning glory of the system was the fiction that the supreme government was in the hands of men of high Masonic rank and social and political distinction. Who these leaders were, no one was allowed to know. They were called "the Unknown Superiors," and their commands were to be implicitly obeyed.
The originator of this rite was a German nobleman, Karl Gotthelf, Baron von Hund and Altengrotkau, a man of a childlike simplicity and credulity, and according to some of his biographers, of inordinate vanity. One might also be justified in suspecting that he was also characterized by a judgment somewhat lacking in strength and common sense. He received his higher degrees in the Chapter of Clermont, which was held in Paris in 1754 for the purpose of reorganizing the Craft. Not long after he elaborated his system, which had an extraordinary vogue in Germany for more than half a century. The Fraternity seems to have been torn with dissensions; the more conservative members wished to retain the ancient simplicity of ritual and tradition which had come to them from England, while the Modernists longed for the spectacular innovations and aristocratic doctrines of the new system. It was this struggle which led to the suspension of the work in Lodge Amalia for twenty-six years, and which, on its happy reorganization in 1808, made it impossible for their old Worshipful Master, Fritsch, to weild the gavel once more.
Long before this, however, the founder of the system, von Hund, had met his Waterloo. Charged, at the Congress of 1775 to reveal the names of the "Unknown Superiors," and to produce his documentary evidence of Masonic rank, he was unable to give satisfactory answers. He was consequently discredited, his order divided and he died in the following year. (9)
GOETHE RETAINED HIS INTEREST
During the twenty-six years in which the lodge was dormant, neither Goethe nor the Duke lost their interest in Freemasonry. But the times were not yet propitious for the resumption of the work. It was necessary first that the host of charlatans, alchemists, spiritists and the rest, who had invaded the Order, and reduced it to the low condition in which it then was, must be cleared out, and the eagerness for the higher degrees brought within reasonable bounds.
On the 14th of October, 1806, was fought the battle of Jena, and Napoleon's victorious armies commenced their march into Germany. Under these distressing circumstances, the Freemasons of Jena felt that the ministrations of the brotherhood would be of the greatest comfort and efficacy in "dissipating the dark clouds which surrounded them." In response to their petition to be allowed to found a new lodge, Goethe was appointed by the Duke to his first commission as a Masonic statesman. After due consideration of the case, he gave as his advice that Jena was not the place nor that year the time for renewed Masonic activities.
But a pleasanter task was soon to be his. A few months later conditions had sufficiently improved to warrant a consideration of the possibility of reopening Lodge Amalia. Accordingly, in April, 1808, the Duke appointed Goethe, Bertuch and seven others a commission to undertake the preliminary steps.
It was a fortunate circumstance that a very distinguished ritualist and high-souled Mason, Friedrich Ludwig Schroeder, the author of a famous system of Masonry which bore his name, was at that very time at Weimar with the purpose of laying his plan before Goethe, as the highest arbiter in all literary matters. The poet, who had always been opposed to the claims of the higher degrees, as he knew them, was favourably impressed with the simplicity and directness of the new ritual. He therefore strongly recommended it to the Duke, at whose command he wrote the following letter to the Lodge Gunther of the Standing Lions, at Rudolstadt, which was working under the Grand Lodge of Hamburg:
"Time and circumstances caused us in 1782 to discontinue the work of our Lodge Amalia and to allow it to stand idle till now. Time and circumstances now cause us to open our Lodge Amalia once more, and once more there to renew our labours. In this we, as Masons, have not been idle. We have observed, in the world of nature and of men, the spirit of the time, and the results of its operation in the progress of Masonry towards its perfection, and, though without lodge connection, we have endeavoured, as far as it was possible for us, to fulfil in truth, our Masonic obligation. In the meantime we have accumulated a great deal of experience and valuable enlightenment concerning the aims and character of our Order. These facts have influenced us to decide to discontinue the System of Strict Observance, for a long time in use in the Lodge Amalia, as it is no longer useful, and to accept that of the Provincial Grand Lodge of Lower Saxony at Hamburg, under which you also work. This system is much more purified, more suitable, and corresponds better with the spirit of our time and knowledge. We have also decided to unite ourselves with the aforesaid Provincial Grand Lodge. Not only have the Worshipful Master and brethren of the Lodge Amalia signed with me, but also other brethren who live here, and still others who have united with us in the reopening of the Lodge Amalia according to the above system. All this is done with the highest approbation of our revered and august brother, Carl August, our beloved Duke and governor." (10)
Presumably this letter was intended to be an application for the consent of the lodge at Rudolstadt, and it would seem that such consent was forthcoming, for the work of reorganization was carried through.
It was Goethe's wish that they should re-elect Fritsch, the Worshipful Master of the lodge, before its suspension, but the loyalty of that unbending man to the now thoroughly discredited System of Strict Observance did not waver and he would not consent to submit to a system which sought to trace the origin of the Craft to a society of humble artisans, instead of the aristocratic, medieval Knights Templar. Accordingly, at the reorganization meeting on the 27th of June, 1808, Bertuch was elected Worshipful Master. The election, however, was not, unanimous, for the ballots showed that a substantial minority wished to place Goethe in the Master's chair.
On the 24th of October the lodge was at length successfully started upon its new career, and it remains to this day, using the same ritual, and proud of the illustrious name so closely connected with this critical period of its history. Unfortunately, the poet, who was that year under treatment for the gout, was unable to be present. The seventeen charter members were all officials of the little court of Weimar, and five of them close personal friends of Goethe, a fact which attests their culture and ability and congeniality. Pietsch, in his little book on Goethe's centennial, adds enthusiastically, "and what a lodge!"
GOETHE IS ASKED TO BECOME MASTER
The remainder of Goethe's Masonic career is simply told. He attended the meetings but rarely, and as time passed his visits were at longer intervals. He never held office, and yet his influence among the brethren was great for two years later. When the little lodge had increased in numbers to fifty, Bertuch felt constrained to lay down the gavel and Goethe was elected to the chair, but the pressure of public business had become so very great that it would have been impossible for him to have undertaken the responsibility, and he was unable to accept the position. IN fact, so little time had he for the lodge business that he felt constrained to apply for a demit, which he did in the following letter, dated 5th, October, 1812, addressed to Bertuch's successor Ridel:
"Your honour would do me an especial favour if you would took upon my absence as being regular, and not unMasonic, and could release me from my obligations to the society. I would unwillingly relinquish entirely this honourable and interesting connection, but it is impossible for me to attend lodge regularly, and I do not wish to set a bad example by my absence. Perhaps I may learn the particulars by word of mouth, until which time I shall reserve my apology." (11)
This, however, did not sever his connection with the lodge, and probably the resignation was not accepted nor the demit granted.
The last occasion on which Goethe was present at the regular work of the lodge was on the 5th of December, 1815, when he had the satisfaction of seeing his only son, Julius August Walther, made a Mason. The young man was then twenty-six and his father sixty-five and although the subsequent career of August Goethe was a source of anxiety and sorrow to the poet, his membership was a great advantage to Lodge Amalia. He became an enthusiastic Mason, was elected Junior Steward, which office he held until his death in 1830, and constantly acted as an intermediary between the lodge and his father. Possibly a good deal of Goethe's assistance in the interests of the lodge was due to his desire to further the advancement of his son.
One cannot help feeling at times that, in their desire to exalt the dignified standing of the Order, the German historians have rather over-emphasized Goethe's interest in the Craft. A biographer who could speak of him as "the greatest poet of all time" (12), or as one who had lived "perhaps the richest and most beautiful life that has ever been vouchsafed to any mortal" (13), might easily be so misled by his enthusiasm for Freemasonry and for his hero as to exaggerate the position the one held in the heart of the other. Indeed, some of their own historians apparently take this view. Kneisner, in his History of German Freemasonry, says: "Goethe had not often visited the lodge, and took no part in its meetings when it wag reopened." (14)
And yet we have the testimony, not only of the historians, but also of his Masonic contemporaries, that his interest was deep and lasting. "Although he never held office he was, and continued to be until his advanced age, the spiritual centre of the Lodge Amalia." (14) Or as Pietsch expresses it, "he was the centre of crystallization of his beloved lodge." We are also told by Pietsch that, whenever possible, he attended the meetings of the "Historical Select Union." This was an inner circle, restricted to Master Masons and devoted to a study of the history, symbolism and philosophy of the Order. The originator of the rite had designed the Union in the hope, which was abundantly justified, that with the opportunity of gaining accurate Masonic knowledge, the desire for higher degrees would be less imperative. Shortly after the reopening of the lodge a Select Union had been attached to the Lodge Amalia. This was in 1810. That these opportunities for gaining an understanding of the fundamentals of Freemasonry were not lost by Goethe is claimed by Caspari, who says, "Goethe, like Lessing, comprehended the potential depth of the Masonic life. He had a presentiment that here a great evangel would be preached, that must become world-wide, if only it could be separated from the dross." (15)
The most definite statement of his Masonic activities was made at a service held in the lodge in commemoration of his death, at which the Worshipful Master, K. W. von Fritsch, the son of the previous Master of the name, stated that "at every important event, at every great celebration of the lodge, he had taken so active a part that all the more important addresses, songs and general arrangements had the advantage of his previous examination and approval." (16)
It is important, in our study of Goethe's Masonic life, to refer to some of these undertakings. In 1813, his friend and fellow poet, and brother in the Craft, Wieland, passed on to "the Eternal East," and Goethe undertook to prepare the funeral oration, "To the Fraternal Memory of Wieland." That this was considered a Masonic duty is shown by the fact that before he delivered it standing beside the sarcophagus of his departed friend, it had been sent for examination and approval to the Worshipful Master of the Lodge, Ridel.
In 1821 the then Worshipful Master of the Lodge, Ridel, died, and his memory, and that of four other brethren who had passed home before him, was the object of a Lodge of Sorrow, which was held on the 15th of June. The oration delivered upon this occasion seemed of sufficient value to be printed, and Goethe undertook the responsibility of writing an introduction. In it he says that the distinguishing characteristics of the Order "lead us to renounce our particular ambitions and to consider higher and universal aims," and that the Lodge of Sorrow is the place "where this distinguished life as well as the undistinguished appears in its individuality; where we see examples for ourselves in the departed."
On the 23rd of June, 1830, the lodge celebrated the jubilee of his admittance into Masonry. The previous day a delegation had called upon him with a diploma of honourary membership and invited him to attend the meeting, but his advanced age, he was then approaching his 81st birthday, made it impossible to be present in person. However, he composed a short poem for the occasion, and this is naturally very highly prized by the Lodge Amalia. Its literary merits are, it must be admitted, not very high, but it stands with Burns' famous "Farewell to Torbolton," as among the few poems which have been dedicated to Masonic lodges by poets of the first rank. It may be translated rather freely as follows:
"Fifty years have passed forever,
Like a few days they have flown,
Fifty years, returning never,
From the earnest, dim unknown.
"Yet a living, high endeavour
Shows itself forever new.
Love of friends that nought can sever,
Human worth, forever true.
"And our bond of union, surer
As the years pass, widely spread,
Gently shine with light e'er purer,
Like the faint stars overhead.
"Let us then in happy union,
Honouring humanity,
Firmly stand in true communion,
As of old it used to be."
His pleasure at the honour done him by his mother lodge was expressed in a letter which he wrote about three weeks after to his friend and Brother Zelter, a well-known musician of the time. He writes: "It is quite pleasing that you have celebrated your Masonic jubilee at the same time as mine. On the eve of St. John's festival I was a member of the Order for fifty years. The gentlemen have managed these epochs with the greatest courtesy, and on the next day I replied in a friendly manner to their sentiments." (17)
MASONRY IN GOETHE'S WRITINGS
Goethe's Masonic studies are mirrored in his writings. The varied and fascinating by-paths of forgotten lore along which one is led when studying the history and symbolism of the Craft, could not fail to attract the mind of the poet. Indeed, it has been suggested by one of his biographers that his interest in studies of this kind was one of the main reasons why he was first attracted to Masonry. "It is in line with Goethe's inclination towards the symbolical as it is revealed in the Mysteries, though also with sociable considerations, that he became a Freemason." (18) While this may be true, it is clear that the evidences of his Masonic membership are numerous and distinct. "After he became a member of the Society, he accomplished no great work which did not ring in Masonic accord, he completed nothing which did not lead back to a Masonic origin." Although this statement of Pietsch's may be exaggerated, it is a well-known fact that all through his works, both prose and poetry, there are numerous references to Freemasonry. These have been carefully brought together and collated. Indeed, a study of them would require a volume of respectable size for any adequate presentation.
Many of Goethe's songs are made use of by the lodges, and practically everyone of their song-books contains a beautiful lyric, the first verse of which runs:
"In all such pleasant weather,
When flushed by love and wine,
This song we'll sing together,
And hand to hand entwine.
May God keep us united,
Who us hath higher led,
The love-flames he had lighted,
Be by our friendship fed." (19)
But this was written several years before he entered the Society, and consequently has no distinctively Masonic reference.
The song which is best known to English-speaking readers as being most definitely a Craft poem is called "The Masons' Lodge," and has been translated by Carlyle. It has been already published in THE BUILDER, and so only the first stanza need be quoted:
"The Mason's ways are
A type of existence,
And his persistence,
Is as the days are
Of men in this world." (20)
MASONIC GREATNESS LIES IN MASONIC SERVICE
Wherein does Masonic eminence consist? It is not in the accumulation of degrees, interesting as these may be. It is not in the receipt of honours, nor the holding of exalted rank, though to serve the Craft with distinction is a privilege to be coveted by all good men. It is not even the attainment of scholarship, though a knowledge of Masonic philosophy cannot fail to have its effect in upbuilding character. It is not any of these that can place a man in the proud position of being a Mason in the fullest and completest sense. It is to exemplify in one's dealings with mankind those virtues of charity, of kindness, of tolerance which the Ritual so forcefully inculcates by precept and by symbol. It is to be a brother, not only to the household of the faithful, but to every man, irrespective of colour or creed or race, whom economic conditions, or ignorance, or unfavourable heredity and environment have reduced to those depths from whence he can be rescued only by the fraternal assistance of those more favourably situated. Judged by these criteria, Goethe seems to have shown himself a real Freemason in his dealings with his fellow men. To quote Pietsch again: "Not only in the lodge did Goethe reveal himself as a perfect Freemason, but also he knew, as no other man did, how to sustain the Masonic ideal in the outer world, and to reveal it in all departments of spiritual culture and practical life." He was always ready to help those in distress, and that his benefactions flowed from the goodness of his heart is shown by the unostentatious way in which he bestowed them. "To his prince and the country, to a share in whose government he had been called, he was the truest and most energetic servant; to his friends, the most devoted friend; to his parents, the best and most lovable child, and to his son the fondest father." (21)
It is clear, then, that the great heart of the poet ever beat true to the guiding principles of the Craft; that his interest though not evidenced by regular attendance, was still profound and lasting, and that it is with no unjustifiable pride that German Masonic historians refer to his name as the most illustrious on their register. A society that numbers among its membership such famous men as Lessing, Wieland, Mozart, Haydn and Fichte can justly claim the respect of all thinking men, but brighter than all these shines the unquenchable light of Goethe.
1. Goethe - Dichtung und Wahrheit (Poetry and Truth), trans. M.S. Smith, 1908, 2:238.
2. H. Dunizer - Life of Goethe, trans. T.W. Lister, N.Y. 1884, P. 306.
3. J.Pietsch - Johann Wolfgang v. Goethe als Freimaurer (J.W. Goethe as a Freemason), Leipzig, 1880, p. 8.
4. Allgemeines Handbuch der Freimaurerei (General Handbook of Freemasonry, an Encyclopedia), 3rd Ed. Leipzig, 1900, 1:114.
5. Pabst - Geschichte der Loge zum Goldnen Apfel in Dresden (History of the Lodge of the Golden Apple in Dresden), quoted by Handbuch.
6. Pietsch p. 12
7. Pietsch p. 15
8. Handbuch, 1:103
9. Handbuch, 1:468-471
10. Pietsch, p. 17.
11. Handbuch, 1:373
12. Pietsch, p. 4.
13. Pietsch, p. 62.
14. F. Kneisner - Geschichte der Deutschen Freimaurerei (History of German Freemasonry), Berlin, 1912, p. 114.
15. Otto Caspari - Die Bedeutung des Freimaurertums (The Signification of Freemasonry), Berlin, 196, p. 97.
16. Handbuch.
17. J.G. Findel - Geschichte der Freimaurerei von der Zeit ihres Entstehens bis auf die Gegenwart (History of Freemasonry From the Time of its Origin Down to the Present), 2nd ed. Leipzig, 1866, p. 601.
18. R.M. Meyer-Goethe, Berlin, 1905:253.
19. Sammlung mauerrischer Gesange, herausgegeben von der Grosz National Mutterloge zu den drei Weltkugeln (Collection of Masonic Songs, issued by the Grand National Mother Lodge of the Three Globes), Berlin, 1865, p. 71
20. THE BUILDER, V:260 Sept., 1919
21. A.W. v. Simmerman, quoted by Handbuch.
----o----
The Great Journey
By Bro. WILLIAM FIELDING, California
ONE of the most impressive moments of the initiatory ceremony is a certain rite known as Circumambulation. The candidate himself is at a loss to understand the meaning or purpose of this, and it is probable that after the ceremonies are completed he seldom recalls it, or ever gives it a thought.
The interpretation of this rite is usually given as a symbolical representation of the great journey of life. We men come into this world in ignorance and helplessness: dependent on others we must permit ourselves to be led about: and on the way we encounter many obstacles, many dangers, and many fears. Of this experience, so we are often told, Circumambulation is a picture. There is nothing in this interpretation in itself that flies against fact or offends the reason, but we may be sure that there is far more to it than this.
Circumambulation is very old and well nigh universal. The Egyptians, in many of their cult practices, used it much, as when images of Isis or Osiris would be carried about the temples or around the altars. The Jews had solemn ceremonies of a like nature, as when the priests would march in a circle about the sacrifices: and so did the Arabs, who shared with the Jews so many of their customs. To this day it is used by many branches of the Brahmans. The priest must drive about a sacred tree or pool during his initiation. On arising in the early morning he faces the sun, then walks about in a circle, keeping the center to his right. The Laws of Manu prescribe that in the marriage ceremony, the bride is to circumambulate the domestic hearth. Ancient Buddhists considered such a ceremony so important that they built stone galleries about shrines to accommodate the pilgrims and worshippers who came to pay homage to the image of Buddha by walking around it.
Homer tells us that Achilles led his squadrons three times about the body of Patroclus, in this fashion, so we may suppose, paying the dead hero divine honours. In Greek sacred dances Circumambulation was often reversed: the movement from right to left was called the "strophe," that from left to right, the "antistrophe." The Romans laid great stress on the necessity of making the movements only from right to left because they deemed the leftwise movement a piece of black magic that would bring ill upon them: our own word "sinister" was born from that idea and still reminds us that the use of the left hand is not as fortunate as the right. Roman marriage customs, many of them, like the Laws of Manu, demanded circumambulation.
Celtic scholars tell us that among Celts of all nationalities the rite has been practically universal. Doctors would make circuits around the sick in order to invoke the powers of healing; mourners followed the dead in going about the graveyard before interment was made: and often in religious ceremonies priests and people began by making a procession about the church, as is still the case in Roman Catholic ceremonies when a bishop is enthroned. J.G. Frazer, in his Balder, describes a Scotch custom of Circumambulation practised in the highlands as late as 1850.
It is probable that in Freemasonry the rite has been used from the beginning. In one of the very old York rituals we find that the Apprentice when he came to demonstrate his fitness to be made a fellow, passed from station to station where the Master and the Wardens each one put his master's piece to a different test. These are but a few examples drawn at random from countless numbers. We might have run up a list of illustrations from the habits of American Indians, as in the Pawnee ceremony of "Hako", about which Miss Fletcher has written so entertainingly in the Bulletins of the U.S. Bureau of Ethnology: and we might have drawn many examples from the customs of Central American natives and South American. The cases already given are sufficiently representative.
What gave rise to this rite in the first place? The clue is furnished us in a saying attributed to the priests of Apollo at Dellos, as preserved in one of the hymns of Callimaches: "we imitate the example of the sun." In our northern hemisphere the sun rises in the east, and then appears to move to the west by way of the south. Almost all ancient peoples, and almost all peoples now living in a state of primitive culture (there are exceptions, as in the case of the Eskimos) look upon the sun as one of the principal sources of life and power, and accordingly worship him. Circumambulation is a product of sun worship.
But there is an origin anterior to this. Why, did ancient peoples believe that imitating the sun's pathway through the skies was an act of worship! It is because they believed in what anthropologists have come to call "sympathetic magic." Nearly all early peoples believed that they could gain control of, and power over, natural forces and gods and demons by imitating them. The modern Red man will beat his drum and scatter dust in the air in order to compel the rain to come; the drum rattle is the thunder; the dust falling is the rain; this imitation, according to the logic of magical ideas (which logic is now almost completely lost to us) is itself a method of compelling the gods of the rain to pay heed. The man who prays for rain, according to magic, makes it rain. In the Ancient Mysteries, many of them, the central ceremony was a drama in imitation of the experiences, perhaps the tragical life and death, of the god.
The magician who practised his ceremonies in harmony with the orderly forces of nature, who always, as it were, kept to the right hand, was a practicer of "white magic": while that one who reversed the normal processes, who made the thunder go back into the sky, and the rain go back into the cloud, was a practicer of the "black magic".
As I have said above, the whole logic of these magical doctrines is lost to us: it is doubtful if, by the greatest stretch of the imagination, we can bring ourselves to think or feel as ancient peoples did. But there is one idea enshrined here in the midst of this ancient ceremony that we can understand. It is the idea of Harmony with Nature.
Democritus was fond of the saying, "Nature conquers Nature." It kept him in mind of the fact that man is powerless to conquer her, though he talk much about it: it is only when he sets a greater natural force against a lesser that he can persuade Nature to do his bidding, as when the sailor adjusts his sail to the winds in order to overcome the inertia of the water, or a woodman cuts away the root of a tree in order that gravity May bring down the great trunk. The farmer conquers by learning how to keep step with the seasons, by harmonizing his sowing and cultivating with the rain, the frosts, and the dew, by rotating his crops, by learning how to fit his own small powers in with the great powers of sun, soil, and the rain: and so is it, in one form or other, with us all.
Thus, to some extent or other, and under one disguise or other, the Rite of Circumambulation is the ceremony of the harmonious adjustment of one to one's world. The candidate must pay homage to the Master, he must salute the Wardens, he must learn to keep step with his guide, and how to approach the East; and he must be made to understand that he will never know the power and privileges of Masonry unless he learns how to harmonize his life with the laws and forces of Masonry.
NOTE:-The literature on Circumambulation is coextensive with the literature on folk-lore, magic, mythology, and primitive culture in general. This would include such well-known works as Frazer's Golden Bough, Tyler's Primitive Culture, Brinton's The Myths of the New World, etc., etc. One of the best short treatises extant is that contributed to Hasting's Encyclopedia of Religion and Ethics by our illustrious Masonic scholar, Count Goblet d'Alviela. The little article in Mackey's Encyclopedia is also very good, though it has little to say about modern practices of the Rite. See also Plutarch's Isis and Osiris. In THE BUILDER see Volumes III, IV and V, consulting the indexes. Note especially Volume III, page 245.
----o----
"Every Year," An Explanation
By ALBERT PIKE
Mrs. R. M. Packard, West Newton, Mass., is a grand daughter of Albert Pike who has in her possession a number of mementoes of the great Mason, notable among which are a number of original manuscripts and letters. When these invaluable relics, the sight of which would make the blood ran faster in the veins of any member of the Craft, were laid on the table before Ye Editor, he immediately asked permission to publish in these pages Albert Pike's explanation of his famous poem, "Every Year," about which there has been at times some controversy. Brother R.M. Packard, a member of this Society, very generously offered to make this possible through the use of a photostat, and to him we are much indebted for that kindness. It may also be added here, and by way of indicating to what further extent we Masons are under obligation to Brother and Mrs. Packard, that they secured from the other members of the family consent that Brother Dr. Joseph Fort Newton should prepare an authentic biography of Albert Pike. He is now at work on that task.
Pike was more than once accused of plagiarism in composing "Every Year." The value of the following "Explanation" is that it disposes of this question once and forever.
This poem, as first published, without my consent or knowledge, in a San Francisco paper, was made up for Elias C. Boudinot, to be sung by him out of five verses of six written by Colonel Halpine C. Miles O'Reilly, under the following circumstances:
I heard Dr. Duncan, of the U.S. Volunteer Service, sing the five verses at Vicksburg after the Civil War, and afterwards at Washington, without knowing by whom they were written. I do not think that he knew - if he did, I never heard him mention the author.
Mr. Boudinot learned these verses from him and was in the habit of singing them, and to oblige him, I changed them in part, correcting defective rhymes and what seemed to me crude and in bad form, making a single verse out of the second and third, added four verses, and afterwards had what was so produced printed, as in part new and in part old, there being eight verses in all, without name of any author. I never heard Col. Halpine's name mentioned in connection with it until years afterwards.
The poem, as he wrote it, or as it has been since published as his, is as follows:
The Old Bachelor's New Year
Oh! the spring has less of brightness
Every year;
And the snow a ghastlier whiteness
Every year;
Nor do summer blossoms quicken,
Nor does autumn fruitage thicken
As it did - the seasons sicken
Every year.
It is growing cold and colder
And I feel that I am older
Every year
And my limbs are less elastic,
And my fancy not so plastic-
Yea, my habits grow monastic
Every year.
'Tis becoming bleak and bleaker
Every year;
And my hopes are waxing weaker
Every year;
Care I now for merry dancing,
Or for eyes with passion glancing?
Love is less and less entrancing
Every year.
Oh, the days that I have squandered
Every year,
And the friendships rudely sundered,
Every year!
Of the ties that might have twined me,
Until time to death resigned me
My infirmities remind me
Every year.
Sad and sad to look before us
Every year.
With a heavier shadow o'er me
Every year!
To behold each blossom faded,
And to know we might have made it
An immortal garland, braided
Round the year.
Many a spectral, beckoning finger,
Year by year,
Chides me that so long I linger,
Year by year;
Every early comrade sleeping
In the churchyard, whither, weeping,
I - alone unwept - am creeping
Year by year.
The last verse Dr. Duncan and Boudinot did not sing.
The four verses made out of the first five, for Mr. Boudinot, were printed on
note paper, thus:
Every Year
(A song Old and New - the New in Italic)
The Spring has less of brightness
Every year,
And the Snow a ghostlier whiteness
Every year.
Nor do Summer howers quicken,
Nor Autumn fruitage thicken,
As they once did, for we sicken
Every year.
It is growing darker, colder,
Every year,
As the heart and soul grow older
Every year.
I care not now for dancing,
Or for eyes with passion glancing,
Love is less and less entrancing
Every year.
Oof the loves and sorrows blended
Every year,
Of the charms of friendship ended
Every year;
Of the ties that still might bind me
Until Time to Death resigned me,
My infirmities remind me
Every year.
Ah! how sad to look before us
Every year,
While the cloud grows darker o'er us
Every year;
When we see the blossoms faded
That to bloom we might have aided,
And immortal garlands braided
Every year.
These verses were followed by the last four of the poem which I afterwards published as my own.
A copy of the poem, "Old and New," on note-paper, was given to a lady from California, who was expressly informed that it was not to be published; but when she returned to San Francisco she lent it to someone who had it published, all in Roman letter, i.e., without the distinction between the old and new portions made by the italic type. A copy of the journal in which it was so printed came to me, and I immediately sent to its editor a copy as printed on note-paper, asking its publication, to relieve me of the imputation of having published part of an old poem by an unknown author as my own.
This request was complied with, but it was too late. The mischief was done, for the poem as printed first in that journal was widely copied and the error could not be adequately corrected.
Then I wrote three verses, in lieu of those of Col. Halpine, and printed the poem as my own.
[E.C. Boudinot, whom Pike mentions above, wrote a letter to the Editor of the Arkansas Sentinel, which is incorporated here by way of corroboration.] To the Editor of Arkansas Sentinel:
A short poem, with the above refrain, has been going the round of the newspapers of the country and credited to Gen. Albert Pike. It has appeared in different shapes, but all purport to be composed by the General. I know personally that General Pike has made no claim to the authorship of several of the different versions of the poem which have appeared in the papers, and ascribed to him; and as I have been unintentionally responsible in some measure for placing him in a position unpleasant, I consider a short explanation in order from me. "The Old Bachelor's New Year" was written by Charles G. Halpine, well known to the reading public as "Miles O'Reilly." Twelve years ago I sang some of the verses to General Pike, who was pleased with them; but he suggested and made several changes in the verses. Afterwards he revised them in other particulars, until the verses of "Every Year," printed below, numbered 2 and 3, found their way into print without my knowledge or consent with the name of Albert Pike as the author. The last poem - number 4 - was written by Albert Pike, and is the only one to which he claims authorship.
E.C. BOUDINOT.
[The earlier versions mentioned by Mr. Boudinot are printed above in Pike's account. The only complete version claimed by (Boudinot's number 4), and therefore to be taken as authentic and on his authority, is that which follows.]
Life is a count of losses
Every year;
For the weak are heavier crosses,
Every year;
Lost with sobs replying,
Unto weary Autumn's sighing
While those we love are dying,
Every year.
The days have less of gladness,
Every year;
The nights more weight of sadness,
Every year;
Fair Springs no longer charm us,
The wind and weather harm us,
The threats of Death alarm us,
Every year.
There comes new cares and sorrows,
Every year;
Dark days and darker morrows,
Every year;
The ghosts of dead loves haunt us,
The ghosts of changed friends taunt us,
And disappointments daunt us,
Every year.
To the past go more dead faces,
Every year;
And the loved leave vacant places,
Every year;
Everywhere the sad eyes meet us,
In the evening's dusk they greet us,
And to come to them entreat us,
Every year.
"You are growing old," they tell us,
Every year;
"You are more alone," they tell us,
Every year;
"You can win no new affection,
You have only recollection,
Deeper sorrow and dejection,"
Every year.
The shores of life are shifting,
Every year;
And we are seaward drifting,
Every year;
Old places, changing, fret us,
The living more forget us,
There are fewer to regret us,
Every year.
But the truer life draws nigher,
Every year;
And its Morning-star climbs higher,
Every year;
Earth's hold on us grows slighter,
And the heavy burden lighter,
And the Dawn Immortal brighter,
Every year.
----o----
The AngIo-Irish Grand Lodge
By Bro. JOE L. CARSON, Virginia
The following brief sketch - too brief - was written by a brother who owes it to the Craft to write more than he does. He was personally acquainted with Hughan, Speth, Gould, Lane, Crossle, Crawley and others among the giants across the sea; also it is worthy of note, and of being here placed on record, that Brother Carson assisted Henry Sadler in his search for the materials for his epoch-making work, Masonic Facts and Fictions. It is usually supposed that all modern Speculative Freemasonry has descended from the Grand Ledge organized in London. in 1717, but this is not quite true to the facts, for that Grand Lodge had a competitor to deal with from 1750 or thereabouts until 1813, when the "United Grand Lodge of England" was formed by an amalgamation of the two. Lodges in this land were formed by" both these Grand Bodies, so that almost as many must trace their origin) to the Anglo-Irish, or Antient, Grand Lodge as to the other, and this helps to explain the variations in ritual which continue to puzzle so many. Until the end Gould, who did more than any other to fasten on the Antients the stigma of "schismatics", refused to capitulate to the wealth of proof advanced by Sadler, not even though his colleague and adviser, Hughan, strongly urged him to change front. This wan one of the principal reasons that led Brother Fred J. W. Crowe to revise Gould's Concise History, which revision was critically renewed in The Builder January, 1922, p. 23. The reader should also consult a communication from Brother Crowe, published on p. 183 of the June issue, same year.
THE "Anglo-Irish" Grand Lodge, known as the "Antients," in their Warrant No. 11, dated 18th June, 1755, called "The Antient Grand Lodge" - in Warrant No. 63, dated 14th April, 1757, called "The Grand Lodge of Free and Accepted Masons" - in Warrant No. 65, dated 27th December, 1757, called "The Most Antient and Honourable Fraternity of Free and Accepted Masons" - in Warrant No. 15, dated 17th May, 1758, called "Grand Lodge of Free and Accepted York Masons" - in Warrant No. 44, later No. 47, called "The Grand Lodge &c according to old constitutions granted by His Royal Highness, Prince Edwin of York. Anno Domini - Nine Hundred Twenty & Six."
This Grand Lodge was also known as "The Atholl" Grand Lodge because the third and fourth Dukes of Atholl so long occupied the Grand Masters' chairs, and its members were known as "Antients," "Schismatics," "Seceders," Irish-Masons," etc., just as the members of the Mother Grand Lodge of 1717 variously called "The Modern Grand Lodge," "The Regular Grand Lodge," "The Constitutional Grand Lodge," were known as "Moderns" and "Prince of Wales Masons." As a matter of fact brethren of these rival Grand Lodges were frequently distinguished from each other by the names of their Grand Masters.
In the following short article, I will use the term "Antient" and "Modern" in referring to these respective Grand Lodges.
About the year 1740 the silk weaving business, which had for a century flourished in and around Dublin, Ireland, began to decline as the competition of the industry established in Spitalfields, London, attracted the operatives by the prospect of better wages and more settled conditions. Gradually the migration continued until finally whole "convoys" of these weavers crossed the Irish Channel and, with their families, settled in London. Amongst these settlers were numbers of Irish Freemasons. As a matter of fact, the first Antient Grand Lodge roll contained the names of many of these brethren; indeed, they formed a very large majority of the first adherents to this body. Following their names in the occupation column, hundreds of them are described as "Weavers from Dublin."
Amongst the members of Lodge No. 26, Dublin, was Laurence Dermott, who "had faithfully served all offices" and "had been regularly installed Master and Secretary upon the 25th day of June, 1746." Dermott was a painter by profession, clever and well educated; who, with many other members of this old lodge followed the stream of migration to London.
In the Modern Grand Lodge minutes of 11th December, 1735, we find the following recorded:
"Notice being given to the Grand Lodge that the Master and Wardens of a Lodge from Ireland, desiring to be admitted, by virtue of a deputation from the Lord Kingston, present Grand Master of Ireland. But it appearing there was no particular recommendation from his Lordship in this affair, their request could not be complied with unless they would accept a new; Constitution here."
What would be more natural than these Irishmen saying to each other, "Our Grand Master's Authority is as good and better than any New Constitution they can give us," therefore, in consequence of the Grand Lodge doors being closed in their faces, they naturally joined the "St. John's," or irregular lodges, nearest their place of residence in London, or by virtue of their "dispensation from Lord Kingston" assembled themselves in lodges of their own formation, free from the trammels of any higher authority. These lodges became the rallying ground for Irish Freemasons. In them they found a Masonic home in lodges, working their own beloved ritual and speaking the "Language of the Tribes." That such was the case is proved by the fact that in less than a score of years, after the refusal of the Moderns to recognize or admit the "Irish Deputation" as visitors into their aristocratic assembly, these very brethren and their lodges were strong enough to organize themselves into a Grand Lodge in 1753, a Grand Lodge that for sixty years was powerful enough to shake the very foundations of the Moderns, and in 1813, at the "Glorious Union," they practically dictated their own terms, which were akin to unconditional surrender by the Modern Grand Lodge. Many Masonic historians would have us believe they had been seceders, who, while far from believing their Grand Lodge more "Antient" than that of the Moderns, believed, and were undoubtedly correct in their belief, that their ceremonies, customs, ritual and procedure were more ancient.
In those early days, indeed, they were not looked upon as seceders, for Brother Heseltine, Grand Secretary
===========================
RENAGADE MASONS
ON FRIDAY, JUNE 24, 1803.
A GRAND PROCESSION OF HIBERNIAN
RENEGADE MASONS
ARE EXPECTED TO PARADE. CONTRARY TO THE LAWS,
BETWEEN THE HOURS OF TEN AND FOUR FROM
CORNHILL. TO A NEW BUILDING, PELL'S GARDENS.
RATCLIFF-HIGHWAY NEAR SALT-PETRE BANK.
FROM THENCE TO CANNONBURY HOUSE.
THIS SOCIETY IS CALLED THE
UNITED IRISHMANS WAKE OR ROYAL MARINERS LODGE.
The meeting will be conducted and headed by
TOMMY PEDLER, DEPUTY GRAND.
BOBBY SCOUT, GRAND SCRIBE.
AND PADDY O'BLARNEY, * MASTER OF THE CEREMONIES
(SUBORNER OF FALSE WITNESSES AGAINST AMERICAN
CAPTAINS.)
With other gentlemen of equal respectability, from that
Illustrious family at VINEGAR-HIDL near WEXFORD.
WE ADMIT MEN OF COLOUR, If unwilling to engage in
DESTROYING the ROYAL NAVAL and the REGULAR ANTIENT
CONSTITUTION which unfortunately for us has stood sev
eral thousand years and still appears like a rock &,
smiles at our attack. We have therefore come to this
resolution, that all persons who will REVOLT frolic THE
REGULAR ANTIENT ESTABLISHMENT, and VIOLATE the
MOST SACRED TIES, AS WE HAVE DONE, and who will exert
themselves in OVERTHROWING the REGULAR ORDER of
GOVERNMENT (will be admitted gratis)
SOME CHARITY CHILDREN will be procured and march,
from BILLY PAUNCH’S COAT SHED, GREEN BANK, of
DUNG WHARF, to sanction our proceedings, all under
the garb of Morality.
Doors to be opened every Wednesday evening
at 7 o'clock, at the VIRGINIA on Pells Street,
Ratcliff Highway.
By Order of the Society,
PAT O'BLARNEY, * W. M.
MUNGO, TYLER AND LECTURE MASTER.
N. B. 15 Chimney Sweeps will attend the
Procession dressed in Masonic Paraphanalia.
REPAIR MY JEWELS, QUICK! To THE HIBERNIAN
RENEGADE LODGE, PELL'S STREET
*Read the PUBLIC LEDGER AND OTHER PAPERS OF FEB.
25, 1797.
Another rod in pickle, PAT.
THOMPSON. PRINTER. 21 EAST SMITHFIELD. LONDON.
COPY OF "MODERN GRAND LODGE’S POSTER REVILING THE
"ANTIENTS” SIZE 22 X 17 1/2 INCH - 1803.
EXPLANATION OF THE POSTER
Tommy Pedler - Thomas Harper - D.G M. of the Antients. A goldsmith and jeweller in Fleet St.
Bobby Scout - Robert Leslie - Gd. Sec. Antients.
Billy Paunch - William Burwood - G.S.W. Antients. Coal merchant and tavern keeper at Green Bank, Wapping.
Royal Mariners' Lodge - Held in Virginia Coffee House, Corn Hill, and afterwards in their hall Pell St., Ratcliff.
This poster was written by one Doctor Francis Columbine Daniel, a Modern Mason initiated in Lodge No. 344. His intention was to bring ridicule upon the Antients, particularly on Thomas Harper, Robert Leslie and Miriam Burwood.
=======================================================
of the Moderns, in his famous letter of 8th August, 1767, says, "They are a set of men who first made their appearance about the year 1746." This does not look like schismaticism, and Heseltine would not have spared them if he could.
Laurence Dermott, in his appearance in the Antient Grand Lodge, was at once elected Grand Secretary by the powerful majority of Irish votes, and the "Ahiman Rezon," which he immediately proceeded to publish, bears a remarkable resemblance to "Spratts' Irish Constitutions." The title "Ahiman Rezon" was first used by and originated with Dermott.
About this period the "Moderns" so altered their ceremonies and ritual in many of their vital parts that the members of the Antient Grand Lodge, or the Grand Lodges of Ireland and Scotland, were unable to work an entrance to the Modern Lodges or recognize each other in ancient Masonic manner.
On his election as Grand Secretary, Dermott had to undergo a "long and minute examination relative to Initiation, Passing, Installations, and general regulations, &c, &c, &c, and Brother John Morgan declared that Brother Laurence Dermott was duly <qualified for the office of Grand Secretary." Brother John Morgan was the late Grand Secretary of the Antients. If, therefore, Dermott was so well qualified on all points and had just arrived from Ireland, the Irish and Antient working must have been very close kin to each other if not exactly alike.
That the Moderns themselves acknowledged their formidable rival to be Irish we have ample proof. In 1766 an Antient Mason is described in their books as an "Irish York Mason." In 1776 the Antients are called the "Irish Faction." In 1786 Antient Warrants were referred to as "Irish Warrants," and Antient lodges were, in 1793, dubbed "Irish Lodges."
Nearly all the members of the first lodge in the Antient roll were Irishmen, many of them belonging to Lodge 26, Dublin, the lodge, as I said before, to which Dermott belonged - Dermott, now their Grand Secretary, and afterwards their Deputy Grand Master.
The Antients and the Grand Lodge of Ireland had the same method of affixing Grand Lodge seals. The seals were affixed on the same colored ribbons and in the same manner. The Moderns never used ribbons for seals or warrants at any time. The Irish warrants covered all degrees up to the Royal Arch, and often higher, as also did the warrants of the Antients.
The Irish and Antients had their certificates in Latin and English, the Moderns in English only.
The systems of registration in the books of the Irish Grand Lodge and those of the Antients, their Book of Constitutions, their By-Laws of private lodges, Grand Lodge seals, etc., etc., were very similar if not exactly alike, and both entirely different from those of the Moderns.
Naturally the Grand Lodge of Ireland extended a speedy and hearty recognition to this Irish-born Grand Lodge. From the minutes of the Grand Lodge of the Antients, March 1,1758, we learn from a letter under the hand of Brother John Calder, Grand Secretary of the Grand Lodge of Ireland, that "The Grand Lodge of Ireland did mutually concur in a strict union with the Antient Grand Lodge in London, and promised to keep up a constant correspondence with them." "Ordered that the Grand Secretary shall draw up and answer in the most respectful and Brotherly terms, wherein the general thanks of this Grand Lodge shall be conveyed, and assure them that we will, to the utmost of our powers, promote the welfare of the Craft in General." From the date of that recognition, in 1758, to the date of the International Compact, in 1814, the fraternal communications with the Grand Lodge of the Moderns ceased, so much so that wherever the Grand Lodge of England is mentioned it was the Grand Lodge of the Antients that was meant.
While the relations with the Moderns were thus severed, year by year official compliments were regularly passed between the Grand Lodge of Ireland and the Antients.
The Grand Lodge of Scotland was almost as uncompromising in holding aloof from the Grand Lodge of the Moderns. It was not until the International Compact restored homogeneity to the Freemasonry of the British Isles that she dropped her hostility. As a matter of fact, the Grand Lodges of both Ireland and Scotland, as well as the Antients, seem to have been ignored by the Grand Lodge of the Moderns, nor did this Grand body seem to have greatly cared to extend its fraternal relations to any of them; perhaps its aristocratic learnings inclined it to view with supreme indifference, the claims of brethren who had their being in less favored social circles.
The right of visitation was refused and the Grand Lodge of Ireland felt constrained to place in their minutes a resolution, "That they do not feel it possible to make any order for the admission of 'Modern' Masons into Antient Lodges."
In 1759 the Moderns refused assistance to the Irish Brother, William Carroll. The Irish Committee of Charity followed the ill-omened example by turning down every application for relief from adherents of the Moderns. The Grand Master of Ireland, William, Duke of Leinster, assisted by the Grand Master of Scotland, installed the Duke of Atholl as Grand Master of the Antients in 1775; conversely, in 1786, the Earl of Antrim, Grand Master of the Antients, presided in the Grand Lodge of Ireland on St. John's Day, signing the minutes as "Grand Master of England."
After several years fencing and compromise, in which there had to be a great deal of "give and take," the spirit of brotherhood overcame all other feelings and interests; the "Glorious Union of December, 181
