The Builder Magazine
September 1924 - Volume X - Number 9
TABLE OF CONTENTS
FRONTISPIECE - THE RETURN OF JEPHTHAH
A GENERAL ACCOUNT OF THE SWEDISH RITE - By Bro. A. B. C., Michigan
THE DEGREES OF THE SWEDISH RITE - By Bro. Burton E. Bennett, Washington
"LET YOUR LOINS BE GIRDED ABOUT, AND YOUR LIGHTS BURNING" - By Bro. Paul R. Clark, New York
FREEMASONRY IN ONTARIO - PART II - By Bros. James B. Nixon and N.W.J. Haydon, Associate Editor, Ontario
A LODGE OF INSTRUCTION - By Bro. John J. Lanier, Virginia
THE GRAND LODGE OF NEW BRUNSWICK - By Bro. Osborne Sheppard, Ontario
FREEMASONRY IN SASKATCHEWAN - By Bro. Chas. A. Cooke, Saskatchewan
AN ADDRESS TO CANDIDATE ABOUT TO RECEIVE THE APPRENTICE DEGREE
GREAT MEN WHO WERE MASONS - DANIEL CARROLL - By Bro. G. W. Baird, P.G.M. District of Columbia
THE STUDY CLUB - Studies of Masonry in the United States - Part I, The Early Traditions. - By Bro. H. L. Haywood
EDITORIAL
On the Interpretation of Masonic Symbols
The Lodge as a Community Center
It is the Same Everywhere
Keep Masonry Clear From All Forms of Gambling
THE LIBRARY
Art of the Egyptians
The Master's Lectures: A Personal Review
The Interplay of Government and Religion
THE QUESTION BOX AND CORRESPONDENCE
G. L. Proceedings Sale
Lincoln, and Masonic Presidents
Dr. Benjamin Rush a Mason?
Books About the Crusades
More Women Masons?
The Ahiman Rezon in America
Freemasonry and the Founding of the U. S. Government
Meaning of "Worshipful"
Was Jefferson Davis a Mason?
Edward Gibbon Was a Mason
Are Class Lodges Permitted?
The Doctrine of Selectiveness
No "Wives' and Daughters' Degrees" in Florida
More Chinese Worshipful Masters
YE EDITOR'S CORNER
VOLUMEX NUMBER 9
THREE DOLLARS THE YEAR
TWENTY-FIVE CENTS THE COPY
The Builder
Published Monthly by the National Masonic Research Society
SEPTEMBER
1924
A General Account of the Swedish Rite
By Bro. A. B. C., Michigan
By providential good fortune two studies of this important subject, so little known on this side of the world, reached us at the same time, almost in the same mail. Through permission of both authors, one of whom prefers to remain incog, they are here published together for, though they contain some details in common, they are quite different treatments of the theme, and thereby readily supplement each other. So little is known about Swedish Masonry, and so many requests for information are made, that any reader who can add to the account here given something by way of additional fact or of criticism is urged to do so.
THE history of Masonry in Scandinavia is of interest to American Masons, not so much on account of the sources from which it springs, as on account of its development under the influence of French and German philosophers in the eighteenth century, mingled with influences from mystics, such as Swedenborg, visionaries, such as von Hund, and plain imposters, such as Cagliostro and Saint Germain. In developing, it followed its own lines which were apart from those of the English-American Masonry, even if it was based on the same sources, until it blossomed in what is called the Swedish system, which at present dominates, with its more than 50,000 members, not only the three Scandinavian countries, but also, through die Grosse Landesloge van Dentschland, the greater part of Northern Germany.
There is no doubt that Scandinavian Masonry has its origin in English Masonry, but whether the customs of the existing Scandinavian Operative Mason gilds have had any direct influence in the forming of the rites of the three first degrees, is hard to tell even if it looks so. Always Masonry in Scandinavia has been surrounded by the greatest secrecy not only as to the ceremonies, the passwords and the rites, but even as to the traditions and the history. Admittance to the archives of the Grand Lodge of Sweden has been given only to a very insignificant extent and to those of the Danish Grand Lodge not at all.
In Germany the question of opening up the archives of the Grosse Landesloge to allow historians to examine its acts called forth a serious conflict which caused its Grand Master, Crown Prince Friederich III., one of the noblest princes who ever occupied the German throne, to resign from his office in 1874. In a speech given in June, 1870, at the Centenary Festival of the Lodge he seriously advised it to open up the archives to an honest and unimpeded examination, adding: "Our acts teach us that all Masonic knowledge is contained in the working plan of the first degree. Well, let us work to make this truth a reality." But later on Schiffman, a Provincial Grand Master and a Protestant pastor, whom the Crown Prince had appointed for said investigation, was excluded from his lodge, as having revealed its secrets.
Not in any way has Masonry in Denmark and Norway contributed to the development of the Masonry of the world; it has not broken any independent road to the goal but has followed lines which were laid out first by German, and later on by Swedish Masonry.
The first Danish Masonic lodge was founded in 1744, and received in 1745 its charter from the Grand Lodge in London. Later on, through the years, several lodges were founded in Denmark, mostly getting their charters from German lodges and consequently following the rites and the rules of those, and some even worked in the German language. The development does not show any clear and firm lines as Danish Masonry for some time was leaning on German Masonry, on "the Strict Observance," and later on for some time on the so-called rectified system from Lyons; but in 1853 the Swedish system was introduced into the Danish lodges, essentially through the influence of King Frederick VII., who at that time was Grand Master and very interested in Masonry. Denmark was then constituted as the eighth Masonic Province.
In Norway the first lodge was founded in 1750 and as long. as Norway was united with Denmark it followed the Danish lead; but after 1813, when it was united with Sweden, quite naturally it accepted the Swedish Rite.
FIRST SWEDISH I,ODGE WAS FOUNDED IN 1731
In Sweden the first Masonic lodge was founded in 1731. But the founder, Count Wrede-Sparre, did not have any actual patent entitling him to found it, although it looks as if he had been initiated as Master Mason at Paris. In 1737 a lodge was founded by Baron Scheffer and this lodge had a charter from Lord Derwentwater, Grand Master of the English Grand Lodge at London. Some other lodges were founded but Masonry did not find much sympathy until Count Posse, in 1751, founded the lodge St. Jean Auxiliarie, which lodge in 1752 got a patent from the Count of Clermont, the French Grand Master at Paris. The then existing lodges united with this new lodge and the King of Sweden took over the office as Grand Master thereof. The system embraced seven degrees: three St. John's degrees, two Scotch fit. Andrew's degrees, one St. John's confidential br:s degree, and as the seventh the elected br:s degree. The system was French and the rites were French and in all it had no special or peculiar character.
Meanwhile from this time on Swedish Masonry was led into a quite peculiar channel by K. F. Eckleff, a high Swedish official. He had tried to become admitted as member of the Lodge St. Jean but in vain, why is unknown. In 1756 he founded in company with six others a Scotch lodge, "Innocente," and then in 1759 he arranged a "Grand Chapter." His title for doing so was based on a patent, which meanwhile was undated, not giving any locality, nor signed, but supplied with three seals and some symbolical figures, the meaning whereof not being clear. This document was certified by F. Aescher, secretary, a person about whom nothing is known. Nevertheless the legality of this document was never contested. In 1761 this lodge was amalgamated with the existing Grand Lodge and in 1770 the lawfulness of this new Swedish Grand Lodge was acknowledged by the Grand Lodge of England in London. Baron Scheffer took over the office of Grand Master and K. F. Eckleff was elected Deputy Grand Master. Obscurity reigns as to the sources of Eckleff's system, but undoubtedly it is based on the English book of Constitution and especially on that of 1738, but these sources have been remodeled and added to. The actual development of this revision it is not possible to follow. Modern historians assert that Eckleff's patent and the rite of his chapter are based on the customs and the rites of the Operative Mason Gilds; that the rites of the first to sixth degrees are based on the tradition of a connection between the Masonic Order and the Knights of St. John; and the rites of seventh to ninth degrees on the legend of the Knights Templar.
In 1766 Eckleff sold a copy of his papers to a friend, a German doctor, named von Zinnendorf, who made use thereof in founding the Grosse Landesloge von Deutschland at Berlin; and later in 1776 he sold his position, his patent, and his papers to Karl, Duke of Soedermannland. This Duke is a very interesting personality. Addicted to mysticism and theosophic ideas he took over the leadership of Swedish Masonry and did a great work in working together the material, which he had got from Eckleff, with information and material which he collected at Geneva, in Italy, and in Bohemia. As early as 1776 he had a committee organized to revise the rites; and this work was done about the year 1800. Unhappily it is impossible to find the material from which the new rites were formed. It is said that the Duke had it burned, but whether this is true or not it is impossible to tell.
When Duke Karl took over the leadership of Swedish Masonry the management rested in the hands of a Grand Master an Over - , and an Under - , Architect, and nine other officials. As early as 1775 he had a Steward lodge arranged in accordance with the English pattern, to which lodge later on the Stuart legend was linked, for which reason the name was changed from Steward to Stuart.
HOW THE STUART LEGEND ORIGINATED
In this connection it will be necessary to mention the origin of the Stuart legend. A German nobleman, von Hund, who had been initiated in Masonry at Paris, and who was highly impressed by the myths and legends connected with the different knightly orders which took part in the crusades, had about the year 1750 formed a Masonic system called "the Strict Observance," which essentially was based on the legend of the Knights Templar, the escape of the Count of Beaujeau, nephew of Jacques De Molay, to Scotland, etc.; and in this system he put in the idea of a Grand Master, who had all the reins in his hands and who one day was going to call the Knights Templar to action and to lead them to splendid exploits. In the beginning this Grand Master was unknown, but - how it happened nobody can tell, whether it was a fancy of von Hund or an invention of one of his friends - suddenly the Stuart Pretender put up his head in the system as this unknown Grand Master and consequently his restoration to the throne of England became the goal of "the Strict Observance."
After the death of von Hund, Duke Karl tried to be elected as Grand Master of all the Orders which were following the "Rites of the Strict Observance" and he succeeded therein, being elected as such in 1776. But this event called forth a conflict among the different lodges which followed the system; several lodges withdrew from it and refused to acknowledge his authority and at last in 1781 he resigned from the office. But while the Duke was trying to get elected as Grand Master of the German lodges at the same time he tried to get in connection with the Pretender, Karl Edward, who was living at Florence. First he sent a friend and confidential of his to him and later on, when he was elected Grand Master, he wrote him a letter asking him to acknowledge the Duke's newly acquired title as Grand Master, telling him that he, the Duke, always should honor him as a father, to which letter the Pretender replied that "inasmuch as he was in the darkness as to the mentioned mysteries," he could not remark anything further. Some years later King Gustav III. of Sweden, a brother of Duke Karl, paid the Pretender a visit at Florence and moved the broken-down man to surrender his Masonic rights to Duke Karl in return for a yearly pension.
In 1781 Sweden was constituted as the ninth Masonic and the Order was firmly linked to the state power; and when Duke Karl ascended the Swedish throne as king, the ties were made still stronger. The royal princes were considered born Freemasons and the members of the Higher Degrees were considered as belonging to the Swedish nobility.
THE SYSTEM WAS AN HIERARCHY
When finally completed the system formed a real autocratic hierarchy. At the head of it stands the Vicar of the Wisest Solomon with his council, called Sanhedrin, consisting of nine secular and two ecclesiastical officials. Below this are standing the two Land Grand Masters and twelve officials, who have seats as chapter officials of the eleventh degree. The tenth degree is formed by the members of the chapter and from among them the high officials, seven in number, are taken. The members of the ninth degree are called St. Andrew's elected br :s; members of the eighth degree, St. John's elected br:s; of the seventh degree, Solomon's elected br:s; Stuart's br:s form the sixth degree; St. Andrew's Masters the fifth degree; St. Andrew's Apprentices and Fellowcrafts the fourth degree; and at last comes the three St. John's degrees.
As above remarked, a German doctor, von Zinnendorf, bought from Eckleff a copy of his papers and made use of them for founding in 1770 the Grosse Landesloge von Deutschland. At first this lodge had many troubles, but at last in 1773 it was acknowledged by the English Grand Lodge. As the system was built on Eckleff's papers and as these were not complete, the system was not quite in accordance with the Swedish system, and for this reason in 1819 a committee was sent from Berlin to Stockholm to examine the matter and then the rites of the Grosse Landesloge were made to conform with those of the Swedish system. A treaty of friendship was concluded in which it was expressed "that one doctrine, one and the same descent, on secrecy, one form and one system united with indelible ties the br:s of the Grosse Landesloge with those of the Swedish lodge." The German royal house protected the lodge and many of its members became officials of it and at present the lodge has a very prominent position among German lodges.
The Swedish Masonic system forms an imposing structure. Its strength lies in this, that it is an organic unit, as each degree is a logical consequence of the previous one, with which it is standing in intimate connection, which hardly may be said of the many High Degrees of the different other Masonic systems, as mostly they spring from the many social High Degrees, which were formed in France in the eighteenth century and are without any logical connection with the three St. John's degrees. The Swedish system is like a ladder, reaching up from the bottom of a deep well. The candidate steps from the bottom of the well upon the first rung of the ladder to climb up it to the light, which faintly he discerns at the orifice; but his climbing is slow, as he is not allowed to pass from one rung of the ladder to the next until his masters have examined his knowledge and learned whether he is worthy to reach the light. Only some few reach the uppermost rung of the ladder.
This is not the place to take up or to discuss the historical truth of the different myths and legends upon which the system is built and which are interwoven in its rites; at all events, when seen from a historical viewpoint they are no worse or better than Anderson's picture of the developing of the art of building in his Book of Constitutions, as in reality the principle "the end hallows the means," a principle which unjustly has been abused as Jesuitic, entitles any Masonic system to make use of what myths and legends it likes, if only they contribute to the aims and ends of Masonry - to make man understand the relationship of the self to the not-self, of the individual to the whole, and of his adjustments to larger ends, going beyond his own personal ends, his relationship to God and to his fellowman. It is the moral value, not the historical truth of a legend, that counts.
The system is hierarchic but not theological; it is based on the Christian faith and it had to be as a consequence of the legends upon which it is built, but it is tolerant, and practically it leaves to the members to form their own faith according to their conscience. That Jews are not admitted to the Order under the system is due to the historical fact that in the latter part of the eighteenth century Jews were not allowed to enter or to stay in Scandinavian countries.
The system is autocratic, but also this is due to the conditions existing in the Masonic world at the time when the system was formed. Strifes and conflicts were raging everywhere in Europe among Masons, in England, in France and in Germany, and the builders of the Swedish system saw that a system had to be built on authority and discipline if it Were to last. Of course it might be said that an autocratic system checks individualism; this is true, but on the other hand an extreme individualism brings with it as a logical consequence grave dangers and undoubtedly this is at present the case everywhere in the world and also in this country. Masonry cannot exist without a certain discipline and a certain restraint on individualism; our old book of the questions teaches us this, when at the question, What is a Freemason? it gives as answer, "A Freemason is a free man, who understands to master his passions and to bend his will under the laws of reason."
----o----
The New Age stands as yet
Half built, against the sky
Open to every threat
Of storms that clamor by.
Scaffolding veils the walls
And dim dust floats and falls
As moving to and fro, their
The Masons ply.
----o----
Do not expect easily to convince men of the truth or to lead them to think aright. The subtle human intellect can weave its mists over even the clearest vision.
----o----
The Degrees of the Swedish Rite
By Bro. BURTON E. BENNETT, Washington
THE Swedish Rite of Freemasonry dates from about 1775. The three first degrees is Ancient Craft Masonry and to this is added some of the "high degrees." It contains a strain from the Rite of Strict Observance in its Templarism and has elements taken from Rosicrusianism.
Gustavus III., King of Sweden, formed the Rite and the King of Sweden has ever since been the head of it. The Rite consists of twelve degrees. The King is Grand Master of the Order and is the only one who takes the twelfth degree. It is called the "Vicar of Solomon." Only high nobles take the eleventh degree, called "Dignitary of the Chapter," and only persons of great prominence can receive the tenth degree, called "Member of the Chapter." These three degrees really form a class in themselves; this class is called the "Illuminated Chapter" and the members of it "Brethren of the Red Cross."
The really working part of the Swedish Rite consists substantially, it is seen, of only nine degrees. The three Craft degrees are, of course, (1) Entered Apprentice, (2) Fellowcraft, and (3) Master Mason. The fourth degree is called the "Scottish Fellowcraft" and is preliminary to the fifth degree known as "Master of St. Andrew." This is what is known in the Modern French Rite as "Scotch Master," or Ecossais degree. The Ecossais system of degrees depicts the losing and the finding of the true word; they are what is known to us as Scottish degrees or, to be exact, "Scotts' " degrees - for they are not Scottish at all. The degree of "Select Master" of the York Rite is an Ecossais degree. It is also seen in the instruction of the Royal Arch degree. The fifth degree entitles the recipient to official rank which shows how closely Masonry in Sweden is bound up in the government.
The sixth degree is "Knight of the East." The "Knight of the East," proper, depicts the erection of the Second Temple by the Israelites at Jerusalem when they were released from captivity at Babylon by Cyrus the Great, King of Persia. This degree is the "Knight of the Red Cross," the tenth degree of the York Rite. It is one of the degrees founded on the Revelations of St. John depicting the New Jerusalem with its twelve gates. It is the fifteenth degree of the Scottish Rite and the sixth degree of the French Rite.
The seventh degree is called "Knight of the West," or "True Templar." Templarism until very recently has been hard to understand because it is based wholly on fiction. In the Templar system the origin of Freemasonry is attributed to the Templars of the Crusades. After the Moslems had conquered the Holy Land they profaned the holy places and the Crusaders that were left were at the mercy of the Saracens and were cruelly persecuted by them. The Templars built up a system of Masonry in the Temple of Solomon and through it concealed the mysteries of the Christian religion. When the Templars were completely driven out of the East some of them took refuge in Scotland where they established Masonry and from there it was carried to England and to France. The moving cause of all this fabricated nonsense was to give Masonry ("high degrees") a most commanding rank in both the political and religious world and make those who possessed these "high degrees" "high and mighty Masons" to whom the great and noble, even, must look up.
The eighth degree, "Knight of the South," is an Hermetic degree and comes from the new Gold Rosicrusians, who flourished during the last quarter of the eighteenth century, when they permeated Masonry. They claimed to be able to make gold, to prolong life, and restore youth, to summon spirits from the vasty deep and to partake of the power and knowledge of God. Outside of this mesmeric, spiritualistic and witchcraftic society, only possible (to any great extent) in a superstitious age, there was no other, or real Rosicrusian society, no matter what some Masonic writers have claimed. There were only men who believed along occult lines, and joined Masonry for the purpose of finding "lost secrets."
The ninth degree is called the "Favorite Brother of St. Andrew." This is another one of the mythical crusading degrees and was formed in France, probably, about the middle of the eighteenth century. This degree comes from one found in the Rite of Perfection. The twenty-ninth degree of the Scottish Rite comes from the same source.
Of all the Orders of Knighthood only one is confined exclusively to Freemasons.
When the Duke of Sundermanland, a zealous Freemason, ascended the Swedish throne he instituted the Order of Charles XIII., to which only Freemasons are admitted. The King of Sweden is the perpetual Grand Master and the number of Knights in it is limited to twenty-seven.
There are only five Orders of Knighthood in Sweden and one of them was founded more than six hundred years ago. They are as follows: (1) Order of the Seraphims, founded in 1285; (2) Order of the Sword, founded by Gustave I. in 1522; (3) Order of the Polar Star, created in 1748 by King Christian I.; (4) Order of Wasa, founded in 1772 by King Gustave III., and (5) Order of Charles XIII., founded by King Charles XIII. in 181.
----o----
"Let Your Loins Be Girded About, and Your Insights Burning"
By Bro. PAUL R. CLARK, New York
What does a modern business man, trained in the schools of action, and insistent on results, think about Masonry? What could he have Masonry do? How would he release and apply he forces latent in a lodge? One will find an answer to these queries in language direct and unambiguous and now and then a bit startling, in Brother Clark's paragraphs. Read and consider, and reply, too, if you wish.
THE distinguishing characteristic found in most leaders and prophets is vision. Keen students of Freemasonry recognize its great possibilities. Masonic thinkers also admit quite freely its shortcomings. They also speak quite frankly concerning the lack of imagination on the part of too many of the Masters of the Craft who have not learned to discriminate between the shell and the kernel.
People usually get what they want - at least the de-ire always precedes the attainment. We must first have the vision of Freemasonry, as it might be if the rank and file took Masonry seriously and were willing to consecrate a part of their lives to it. If the desire were strong enough, the brothers on the right and left could and could produce results which would surprise even a wooden Indian.
To most people a vocation is necessary but more and more big men are turning to an avocation for an outlet for their inborn desire to do something worth while for their fellowmen before they pass beyond. Why not try Masonry? Service in the Blue Lodge is moulding character. If you can think of anything greater than this - you will have to do some fast head-work.
When we begin to attract men "for the line" because of their Masonic perfection instead of because of their ability to excel in Masonic symbolism he shall startle the world! How can we hope to reach port when our Craft is in the hands of pilots who devote so much of their time to theoretical symbolism instead of practical Freemasonry ?
What is needed is a deep-seated conviction on the part of a few leaders in each lodge that a change is necessary; then a willingness to apply what seems to be a reasonable remedy, and the backbone and nerve to stick to it through thick and thin even though the results do not at first seem to be worth the effort. It is a long uphill pull, especially when there is precedent, prejudice and tradition to overcome.
No man can estimate with any degree of accuracy what this old world has lost by the innate tendency in human nature to reject everything that is new. After eliminating habit and prejudice, the greatest enemy of originality is fear of ridicule and contempt which the world has for those who propose something that is out of the ordinary. Past Masters frequently incarnate this resistance to so-called innovations and novelties in Masonic activities. We shall make more progress in bringing Freemasonry close to the hearts of its membership when Masters of the lodge divest themselves of this tendency to "throw a monkey-wrench into the machinery" when the proposed activity is being discussed in our lodges. New blood, the younger element in our Craft, do not continue to be interested in anything just because their fathers were. If properly directed, their longing for something more vital than they are getting can be utilized for the benefit of the Craft.
Masonic lodges, like plants, need trimming occasionally, and the trimming should not be left in the hands of inexperienced Masons. But, if the Worshipfuls and R. W's will not do the trimming the younger members of the Craft will - they will "trim" themselves. That is what has been going on for some time. Unable to get what they want in the lodge and realizing how difficult it is to change the Craft they exercise their prerogative and stay away from the meetings.
MASONIC INACTION AND RUTS
When you attempt to sell a person anything and your sales talk fails to arouse sufficient desire on the part of the prospective customer to ask questions, you've failed nine times out of ten.
Masons must be "sold" on Freemasonry. If the desire can be created it must be by different methods than we are now using. If we are so thin-skinned that we can't stand a little constructive criticism we are in a bad way. Honest criticism will never irritate a big man or a live lodge and if heeded it usually leads to progress.
Masonic inaction like still water becomes stagnant with age. It is better to be accused of Masonic indiscretion once in a while than be eternally guilty of Masonic stagnation.
"The first great care of Masons when convened" is to get out of Masonic ruts of doing nothing; and the second great care is to stay out. Masonic character, like muscles, are either flabby or sturdy, depending upon whether they are exercised.
Our leaders should strive for Masonic perfection. Dogtrot be over concerned about the possibility of failure. We shall have at least come nearer to the goal by trying and our Craft will be better for the effort. Someone has said: "If you think you are right, go ahead. If you happen to be wrong you may back down; but if you have been right and haven't started, you are in a rut and the only difference between a rut and a grave is the length and breadth of it."
MASONIC BOLL WEEVIL
Perhaps Freemasonry needs a little opposition to develop its latent powers! Too much prosperity makes men and organizations indolent and self-satisfied. The Mexican boll weevil was considered a calamity by the South a few years ago. Recently the City of Enterprise, in Coffee County, Alabama, erected a monument to this pest. Why? Because it proved to be a blessing! It taught the South that it couldn't afford to "put all its eggs in one basket" - in other words it visualized the necessity for diversified farming.
Societies, organizations, corporations and individuals are just as lazy as they dare to be. A little opposition might help rather than hinder the Craft.
Anyone can drift along with the tide of "What-Was-Done-Before." It takes a live fish to breast the current. The Master of a lodge who can buck the current of prejudice, habit and local traditions, especially when coming from the Past Masters who were willing to be "fair weather sailors", is worthy of your support - even if he does make a few mistakes.
To find one real satisfactory Masonic idea to arouse Freemasonry from its "twilight sleep" you may have to try ten - don't be afraid to fail. As Edmund Vance Cook says, "It isn't the fact that you were licked that counts; it's how did you fight - and why ?"
LANDMARKS AND TRADITIONS
Precedent and tradition are all right in their places, but too much respect for them means dry rot. It is surprising how many proposed activities which Masons think tread on the ancient landmarks, can be done with propriety in a lodge.
Some Masons think we have inherited all the traits of the present order and they blame traditions for their own lack of initiative. This is rank Masonic ignorance. The truth of the matter is that we have acquired most of our present shortcomings.
FACTS AND OPINIONS
The Masonic pessimist says, "It has always been like this." The optimist casually remarks, "We are getting along all right." The Masonic factomist says, "What are the facts ?" and then is willing to try out a reasonable solution even if it is an innovation.
Facts and figures are stubborn things. There may be some very illuminating statistics available which might tell us very interesting things and from which we might draw some startling conclusions.
Fact remains always what it is today; o pinions change with what you ate for dinner. The opinions of Masons who do not attend the lodge regularly and take little or no interest in its labor are vital facts which we must face.
There is a deplorable admission and often only too true which is made by some parents and many Masters: "Raise a child or a Mason in the way they should go and when they grow up they will do as they please."
Business experience teaches us this important lesson: it is frequently easier to reach the top rounds of the ladder than it is to stay there. Students recognize the application of this truth to Freemasonry. Master Masons need our support most after they reach the top. The reason for this is "just as clear as mud" to many Masons - but here it is anyway: the "top of the ladder" to most Masons is acquiring a smattering of Masonic symbolism!
What we fail most to realize is that every brother who is raised to the sublime degree of Master Mason has just completed an air castle - it is up to the leader of the Craft to build a foundation under it. Their dreams or air castles may not be the right ones but if they are, the disappointment to some of them must be staggering. When there is a wide margin in the hearts of Masons between their anticipations and their realizations, they are Masonically sick and need a doctor. When a brother is sick physically it is the usual custom to visit him personally; when he is sick Masonically we give him absent treatment and then wonder why he doesn't recover.
Lodges even donate money when a brother is financially in trouble, dues are deferred and every assistance is given during the financial embarrassment. There are thousands of Masons dead broke and insolvent Masonically and we never lend a hand! We ought to borrow the Salvation Army Slogan: "A Mason may be down but he is never out." But instead of getting out in the highways and the byways to preach Masonic salvation and try to reach some of our brothers who are Masonically in the gutter, "we tile the lodge" and put through a fresh batch as fast as the Ritual will permit and then wonder what the trouble is.
Master Masons who are considered as such by their brethren are not working at their trade. The chief reason for this is that what goes on in the lodge doesn't hold their interest. Most of the ritualistic work is not unlike whispering a message in a boiler shop.
Master Masons too frequently measure their progress by the degrees which they receive rather than the degree with which they throw their influence into the problem of diffusing more real light in Masonry and teaching the application of Masonic teachings.
ATTENDANCE
Divide the total membership of our lodges by the number of brothers present: the result is a fairly accurate picture of whether we are alive or just think we are.
Gross profits in a Masonic lodge are its membership, but the thing that "makes the mare go" are the net profits, which are the number that attend and how they labor.
If there is a germ of Masonic ideals in the hearts of Masons who attend lodge infrequently, it is dormant and inactive. When we admit that they are beyond recall, we admit failure. These ideals can be resuscitated. The pulmotor that will start the pulsation must compete with the movies, the theatre, radio, lectures, automobiles and card playing, to say nothing of the golf links.
Nine-tenths of the ritualistic work of the average lodge fails to get under the skin of the brothers present: this is why they don’t come oftener.
There is very little doubt that many lodges are having considerable trouble getting out much more than a "baker's dozen" percentage of the total membership except on the working of the Third Degree when "eats are served".
Other organizations, many of them purely social, are attracting a larger percentage of their members than Masons. "The same old grind - nothing new vitalizing or gripping," is the comment often given when the question is put to a Mason who "hasn't time" to attend his lodge.
We have all seen the brothers on the side lines slip out before the work is half completed. That this is the rule rather than the exception doesn't seem to awaken us to the necessity of looking for the cause.
SYMBOLISM AND RITUALISTIC MASONRY
A Mason who has a high regard for the possibilities of the Craft, a man of mature judgment, a public spirited citizen and who stands high in his profession, recently made the statement that he thought more of Masonry before he joined the Order than he did afterwards!
This is the typical "cross section" of the staggering percentage of Masons who are "lost" and who need Masonic salvation.
It is a well recognized fact that too many lodges devote too large a percentage of the available time within the lodge to Symbolism and Ritualistic Masonry. Men of vision, leaders in their chosen vocation and men who are considered public-spirited, do not spend their time on forms and symbols.
Neither does the rank and file, those who do not consider themselves leaders or students take an active interest in constant repetition of creeds, dogma, symbols and prayers.
The best Masonic idealism is expressed in its works, not in its beliefs and symbolisms. Preaching Masonic service! Don't get the "cart before the horse"! Give a newly-made brother something more gripping than symbolic light in Freemasonry and you will take the "P" out of Preaching.
Symbols are something that stand for something else. Forget the thing the symbol stands for and you have an empty shell - a mummery, a jargon of words, signs and baubles. Intelligent men don't remain interested in titles, platitudes and forms.
A brother is entitled to be called a "Master Mason" after he has raised to the degree of Master Mason. this doesn't make him a Master of Masonry any more than putting long pants on a boy of fifteen makes him a man. Symbolically he has reached the top round of the ladder: actually he hasn't begun to climb. The tragedy of Masonry is that few have the ambition to climb.
Masonic vaccination "doesn't take" on the average brother when it is confined to the exposure he received during the first three degrees. If it does take then the toxin of greater or more potent forces quickly neutralize the Masonic influence and the brother is not immune to the influences against which Freemasonry teaches.
Who wouldn't rather have laughter in the home than gold plate on the side board ? "Gold plate" is a symbol of success as success is measured by some people. When we spend too much time on the symbols we lose the true meaning of the thing itself.
The solution is less emphasis on "mass or group symbolism" in the lodge and more individual work among those in the Craft who have a sincere desire for real light in Masonry.
There are as many different shades of Masonry in a lodge as there are members - every Mason has a different conception of what it means to him - but too many admit that it islet a vital part of their lives.
To many Masons, Masonic illiteracy is a crime. To such as these, Masonic education is possible through study clubs. Live men seldom become enthusiastic about something they know little about. This is the reason we should discriminate between "lip service" and real service.
A brother who is Masonically educated has a good chance of becoming a real "Master Mason", regardless of what you choose to tag him in the meantime.
Are you a Mason ? Symbolically, yes. You have received all the symbolic light that the degrees call for in our Ritual. The average brother doesn't grasp one-third of what he heard when he passed through the three degrees and has forgotten 90 per cent of what he did grasp. To get real light in Masonry one must be willing to study it. There is only one man in fifty who can study anything alone; that is why the study club movement is necessary.
Memorizing symbolic words demands so much of our time that we have little time left for getting an understanding of the meaning of the symbols. We haven't scratched the surface in most of our lodges.
CALL TO LABOR
"By their works ye shall know them," is the message that came from the lips of the greatest spiritual leader within the memory of man.
The Craft will be just as vital in the affairs of men as the rank and file of the brothers that compose it are, Masonically, "working at their trade."
From Puget- Sound to Cape Cod and from the Canadian border to the Gulf are community problems; and everywhere you place your finger on the map you will probably find a Masonic craft at work, awaiting the call of some leader who will start the leaven working. An opportunity for real service is given to every Master Mason who can get the vision for this great possibility. The solution is with you in your lodge.
The woof and warp of the Masonic fabric are the brothers on the side lines. Designs in the tapestry may be conceived by a few leaders in the Fraternity but the weaving is in the hands of the rank and file of the Craft.
The Masonic slacker is the brother who has confused `'opportunity for pleasure" with "obligation for service", and then complains about devitalized Masonry!
FRIENDS AND MASONRY
Emerson says that "the only way to have a friend is to be one". We can learn much from this. The only way to develop real, genuine Masonic friendship is to be a Mason. "Being a Mason" starts with a desire and ends with Masonic knowledge and its practical application in our very-day lives.
Unless we are willing to give something to the Craft we shall take very little out of it that will be worth while. Too many are playing the "put and take" game - with emphasis on the taking. The average lodge and an auto are alike in at least one respect - there is always work to be done around both.
If you want to have fresh milk on the table at 7 A. M. (Masonically speaking) someone has to get up at five o'clock in the morning and milk the cow. Are you willing to do your share of the lodge chores ?
Tile the lodge but don't tile your mind and park your Masonic intelligence in the ante-room. When Operative Masonry held full sway in England, Masons were known by their works in the lodge, not what they believed in.
We need something more than just routine labor - Masonry is starving for brain work - and the pitiable fact is that we don't realize there are oodles of brains and intelligence in the Craft. The problem is to get at it and use it. The old two-cylinder Packard car was an efficient machine compared with its latest twin-six sister when the latter is hitting on only four cylinders.
We talk about our progress, the phenomenal increase in our membership, etc., but the ratio of what we accomplish now with our increased possibilities is low.
Our problems have increased faster than our membership: if you are willing to acknowledge this, then we must admit we are falling behind. The call for real service through the dedication of our time and intelligence to our Craft is as patent to our leaders as two and two equal four.
OUR CIVIC PROBLEMS
I would rather be able to report to the Grand Master that every member of my lodge voted (one way or the other) at last year's elections than that we increased our membership umpty umpty per cent during the same period. The Star Spangled Banner is a symbol and it is all right to cheer and doff our hats as it passes down the avenue with the brass band playing the national anthem. Next time you do this remember these words: "Little over 48 per cent of the total votes are ever cast at a national election and the stability of our Democracy depends upon whether we intelligently exercise our rights as citizens." Let us of the Masonic Craft set the example and teach this gospel far and wide.
Graft is rampant in our Government, because you and I are indifferent. A Mason who votes regularly and attends lodge occasionally is a better Mason than one who attends lodge regularly and votes occasionally. Statistics prove few do either. If Freemasonry doesn’t teach us our obligation to our citizenship it isn't worthy of its traditions.
If the Craft could be known only by the progress it has made in getting its members to discharge their duty as citizens at the polls at election, it will have accomplished something worth while.
Our public schools, a revision of our judiciary system, the proposed amendment to the Federal Constitution relating to child labor are but a few of the problems which confront us as citizens. Groping in the dark like poor blind candidates, most of us are making no effort through our lodges to dispel this darkness and help to mold public opinion.
"LET US KEEP OUR EYE ON THE BALL"
If you know anything about baseball or golf, you know what this means. It applies equally to Freemasonry.
Freemasonry must "fish or cut bait". We can't stand still. We must keep up with the procession or step out of the line.
Keep your eye on the ball! The heart of Masonry is "The Fatherhood of God and the Brotherhood of Man!" If the average Mason can grasp this in the first ten years of his Masonic life he has a brilliant mind. This is not a slam at his intelligence; it is criticism of the methods we use in our lodges.
We don't give him a chance to find out what it is all about. Until we devote more of our time and attention to watching the ball we shall miss it entirely.
If the Masonic Craft can interpret its Masonic teachings in terms of real live active Brotherhood of Man, there isn't a problem confronting us which it couldn't solve.
LAST BUT NOT LEAST
WARNING! One of the dangers of identifying yourself too boldly with a progressive Masonic movement is that your friends may accuse you twenty years from now of being a reactionary.
The greatest thing any man can do in this world is to encourage another who has a real message that the world should hear. Don't be afraid of ridicule. Opposition to a new thought or a new idea has been and still is almost insane in its obstinacy.
The "standpatters" and the "reactionaries" in your lodge, in your club, in your business and in every walk of human activity are here to stay and like the "poor will always be with us". Don't under-estimate the resistance you will encounter in trying to "divest Masonry of its legion of superfluities".
The beauty and bigness of Masonic teachings will never perish as long as we keep our ears close to the ground and our hand on the pulse and are willing to maintain an open mind.
Masonry isn't thin-skinned; it can stand a little criticism and it might be necessary to clear the ground a little here and there in order to make way for a larger building so vital in the affairs of men that we can truthfully say, "A structure not made with hands eternal in the heavens.”
----o----
Freemasonry in Ontario
By Bro. JAMES B. NIXON, President Toronto Society for Masonic Research, and Bro. N. W. J. HAYDON, Associate Editor, Canada
Part II
(To be concluded)
IN May, 1824, the Provincial Grand Lodge assembled at Kingston to lay a cornerstone with Masonic honors, this being the first time that ceremony was performed in this I ~ Province, and in the autumn of that year the new warrants at last arrived from England. But the clouds had begun to gather again, for R. W. Bro. Fitzgibbon and V. W. Bro. Turquand both found their Masonic duties too onerous and desired to resign. The former had appointed W. Bro. Rev. Wm. Smart of Brockville to act for him in the Eastern District, but withdrew his warrant, being advised that he had no power to issue it.
It was, therefore, with considerable hope that responsible brethren awaited the return of R. W. Bro. McGillivray to again straighten out the tangles and the annual session of the Provincial Grand Lodge in August was adjourned to suit his arrival. However, a beginning was made towards the organization of a Masonic Home and school for the children and orphans of brethren.
R. W. Bro. McGillivray did not arrive at York until September 16, by which time all the visiting delegates had returned to their homes.
After consultation he accepted the resignation of R. W. Bro. Fitzgibbon and appointed Bro. John Beikie in his place. To meet the growing needs of the Provincial Grand Lodge he ordered that the annual meetings should alternate between Kingston and York, and approved the appointment of a Grand Visitor who should travel among the lodges solely for the purpose of Masonic instruction and as an auxiliary to the Worshipful Masters; not, as was proposed, as a censor, or as a delegate to the Provincial Grand Lodge for the lodges. A very important step forward was made by joining with the Provincial Grand Master for Lower Canada in sending a petition to the Grand Master in England praying that in the event of the death, resignation, or suspension or removal of the Provincial Grand Master the work of the Provincial Grand Lodge should not be interrupted until his successor be appointed, as was then the rule, but that the special conditions "in the Canadas" be recognized by allowing the Deputy Provincial Grand Master and other officers to carry on until a new Provincial Grand Master be regularly installed.
Another very necessary step was the formation of a register for the Provincial Grand Lodge, as it was found that lodges were using numbers given by both the first and the second Provincial Grand Lodges as well as those given by the Grand Lodge of England, while some working under dispensations granted by R. W. Bro. Fitzgibbons had not been reported and were without proper authority.
R. W. Bro. McGillivray returned to England in February, 1826, so much disappointed at the poor success of his efforts to instill regularity into the Masonic affairs of Upper Canada, that he threatened to resign. Although he did not do so, his business took him to Mexico between 1829-36, and he did not return to Canada until 1838.
The year 1826 saw three meetings of the Provincial Grand Lodge at the first of which R. W. Bro. Beikie was installed as Deputy Provincial Grand Master and it was made known that the Provincial Grand Lodge was indebted to R. W. Bro. McGillivray for some hundreds of pounds advanced by him to carry various lodges over their financial depression. This was gradually repaid, and their first Constitutions were printed at a cost of 75 pounds. At the third meeting the idea of the first strictly Masonic Temple was discussed and the office of Grand Architect was created to keep it before them, there being "no funds then visible" for the project.
In October of that year R. W. Bro. Beikie wrote to R. W. Bro. McGillivray asking to be relieved of his office as the expenses connected therewith were too heavy for him. At this time the lodges at Amherstburgh and Cornwall, the extreme points of the Provincial Grand Jurisdiction, were 500 miles apart so that proper superintendence was most difficult and expensive under the conditions of the times. Sussex Lodge, Brockville, was this year the first on record to take up Masonic study, as they engaged Bro. Abraham Kingsley to deliver a series of lectures to them.
ANTI-MASONRY IS FELT IN CANADA
Some mention might be made here of the Morgan trouble, which so greatly affected the Craft in the United States that anti-Masonry became part of the platform of a presidential candidate and rendered many lodges in New England dormant for years. This man had lived at York between 1820-22, but returned to Rochester, N. Y., in 1823, and visited a lodge in Batavia, claiming to have been made in Canada, for which there is no evidence. On the same basis he was admitted to a chapter at LeRoy, N.Y., and was accepted as a charter member of another at Batavia. But his known character was the cause of so much objection that a new charter list was drawn up without his signature. This offended him sorely and he contracted with David Miller, of Batavia, to publish the so-called Illustrations of Masonry. Miller had been regularly initial but refused advancement of his bad reputation. The costs of publication were too much for the pair and Morgan was arrested for debts. One of these was paid and he was taken away, being very willing to leave his creditors and family at Batavia, and imprisoned at the fort at Niagara where he was visited by several Masons who were attending the installation there of Col. King as a Knight Templar. The story that at this installation two brethren were chosen by lot to cross the river with a parcel, which they started to do, but having "lost it overboard" returned, has never been supported; nor has the other story that he was ferried across and handed over to two Canadian Masons by whom he was taken to Hamilton to make a new start ever been proved. It is simply in keeping with his known character that he disappeared and it is equally true that the body buried as his at Batavia was identified by its clothing as that of another man, a fisherman, who had also disappeared.
From 1826 to 1834 it appears as though the indifference of the Grand Lodge of England towards its lodges in Upper Canada was only equalled by the neglect of the Provincial Grand Lodge officers of their duties, but it should be added in extenuation that such were chosen more for their social standing and their ability to carry the financial burdens of office, than for any special interest in the welfare of the Craft. The Provincial Grand Secretary, V. W. Bro. Turquand, complained bitterly of the tax on his resources; which was brought by the duties of his office, and although the Provincial Grand Lodge voted him various sums, these were never adequate. It is not surprising, then, to find in a few years an agitation for the formation of a Grand Lodge for Upper Canada.
In 1834 the town of York became incorporated as the city of Toronto and its strength as a Masonic center was such that the local brethren were desirous of its becoming the permanent seat of Masonic government, as well as of political power. It is recorded that a resolution was passed in St. Andrew's Lodge forming a committee to correspond with the Grand Lodge of England to that end. Apparently the results were unsatisfactory, and in November, 1835, a convention was held at Oxford, now Ingersol, to discuss local action, and in February, 1836, we read in the minutes of Mt. Moriah Lodge, London, that a Grand Lodge was formed with Bro. Wm. Putnam elected as Grand Master, and a full complement of officers. This effort did not endure, and in 1837 Bro. Auldjo, a friend of R. W. Bro. McGillivray and an officer of the United Grand Lodge of England, being about to leave for Canada, was appointed by the latter as his Deputy, to appoint such Provincial Grand officers as might be necessary and to report to him on conditions as he found them.
There is no record of such report having been made and from 1829 to 1845 the Provincial Grand Lodge appears to have been dormant; at all events it published no reports. Letters from W. Bro. W. J. Kerr, of Toronto, and W. Bro. T. M. Jones, of Goderich, both officers of the Provincial Grand Lodge, referring to a proposed Grand Lodge have been preserved. but it seems evident that the political troubles of the times were to engrossing, accompanied as they were by military action.
Between 1838-39 R. W. Bro. McGillivray again visited Upper Canada, and in November of the latter year reported to the Grand Master outlining a plan for another reorganization. His death, in 1840, seems to have extinguished whatever interest had been aroused in England by his work in Canada. It is impossible to account for the apathy of the Grand Lodge of England in relation to Canada. As in 1795-1800, and 1817-22, so between 1840-44, moneys sent were not acknowledged and urgent letters were left unanswered. Finally, in 1842, R. W. Bro. Ziba M. Phillips, who had been Deputy Provincial Grand Master in 1822, and was the only officer of that rank living in Upper Canada, sent out circulars from Brockville calling for a new Masonic Convention at Kingston. Four lodges only were represented, as those west of Kingston did not respond. A strong desire for independence was shown, and Bro. the Hon. R. B. Sullivan was recommended for Provincial Grand Master in "Canada West" under the Grand Lodge of England.
ANOTHER GRAND LODGE IS ORGANIZED
No answer was received to this, nor to a similar appeal sent after the next convention in 1843. A better attended convention was held the next year at Smith's Falls, R. W. Bro. Phillips presiding, at which those present constituted themselves into a Grand Lodge though still acknowledging the authority of the Grand Lodge of England. This body also was short-lived, but it had the effect of stirring the dissentient brethren in the Western District, especially those of St. Andrew's Lodge, which still held the original Provincial warrant issued by R. W. Bro. McGillivray. As a result, Bro. T. G. Ridout, Worshipful Master of this lodge, having to visit England in 1845, was authorized to see what he could effect towards reviving their warrant and connection as a Provincial Grand Lodge and requesting that he be appointed as Deputy Provincial Grand Master.
At this time is recorded another of the extraordinary features that marked our connections with the Mother Grand Lodge. In December, 1841, Sir Allan MacNab was initiated in St. Andrew's Lodge; in January next he was passed in Barton Lodge, Hamilton, but he was not raised until December, 1842. While still a Fellowcraft he visited Scotland, and at Edinburgh in August received from the Grand Lodge of Scotland a patent as Provincial Grand Master for Canada generally! Just why, or how, is not known, but as he was a prominent man it must have been due to social pressure. This appointment was not announced to the brethren concerned, either by him or otherwise, but it would have had little weight as such allegiance as they owned was to the Grand Lodge of England. Then, in 1844, while on a visit to England, he received by similar methods the appointment of Provincial Grand Master for Canada West, and again, no announcement of this step was made either by him or the Grand Lodge!
In May, 1845, Barton Lodge assembled to consider the proposal to send W. Bro. Ridout to England and not until then did Sir Allan announce his appointments and produce his warrants, to the very great surprise and dissatisfaction of his Masonic subordinates, who could not but then admit that he held the reins of government.
In August, 1845, the third Provincial Grand Lodge was organized at Hamilton, with the new chief presiding and twenty-seven delegates in attendance from the seven most important lodges. W. Bro. Ridout had departed on his journey, but the Provincial Grand Master recognized his value to the Craft by appointing him Deputy Provincial Grand Master as well as other necessary officers. On his return Bro. Ridout not only accepted the position and met its duties, but carried also those of his chief, for Sir Allan did not attend again until June, 1848, nor did he issue any warrants under his Scotch patent in Upper Canada. Between his appointment in 1844 and the final meeting of the Provincial Grand Lodge in 1857 it is recorded that out of thirty-three meetings he attended only five!
Meantime the Provincial Grand Lodge at Brockville, headed by R. W. Bro. Phillips, continued to issue warrants and act in other ways as the Provincial Grand Master believed it had authority to, so correspondence followed in which he frankly offered to unite with the brethren at Toronto "if a union could take place on fair and just Masonic principles."
In June, 1847, the Provincial Grand Lodge at Toronto, having grown wealthy, applied to Parliament for an Act of Incorporation so that its lodges could hold property, and in August the first Board of General Purposes was formed, with W. Bro. Sir John Bonnycastle, of St. John's Lodge, of Kingston, as president. At their annual convention in this year their lodges gained permission to bring with them to Grand Lodge each its own symbolic banner, none of which were to be larger "than one yard square."
TWO IMPORTANT DECISIONS WERE MADE
In June, 1848, two decisions of importance were reached, the first, necessitated by greatly increased membership under unsettled conditions, being that "no brother can resign while under charges for unMasonic conduct." The second authorized the unification of the work, which was at this time a medley of English, Irish, Scotch and American (Webb), depending on where the officers had been taught.
In 1850 the Grand Lodge of England was petitioned to grant larger powers to the Provincial Grand Lodge as the great difficulties attendant on each lodge making its own returns direct to England resulted in their not doing so at all, whereas if these were made through the Provincial Grand Secretary, the necessary supervision could be exercised.
This was followed in 1852 by a resolution that the formation of an independent Grand Lodge in full control of its own affairs was the only way out of the many annoyances to which Canadian Masons were subjected. At this time, too, the first steps were taken towards establishing the system of benevolence now in use.
Again in 1853 this request was repeated, with the reminder that drafts sent and duly paid by the banks in London had never been acknowledged. It is recorded that the lodges in Toronto were so annoyed by the neglect of the Grand Secretary to send receipts or other documents, that money was no longer sent him except by brethren going to London, who were instructed to hold the funds until the certificates or warrants were prepared and handed over.
In 1854 the second step was taken towards the erection of a temple in Toronto by the granting of an annual sum from the Provincial Grand Lodge to that end, to be invested until sufficient was obtained to complete the project. Notice had to be taken, too, of the growing activities of lodges warranted by the Grand Lodge of Ireland. A convention of these lodges, called by King Solomon's Lodge at Toronto in November, 1853, had memoralized their Grand Lodge for power to form an independent Grand Lodge for Canada West. The reply offered them a Provincial Grand Lodge and asked them to name a Provincial Grand Master. But at their convention in May, 1855, it was decided to send delegates to the convention of the English lodges at Niagara Falls, with a view to united action, and their influence had a decisive effect.
July, 1855, saw the Provincial Grand Lodge at Niagara Falls and it was decided in view of the inattention to their requests on the part of the English authorities to send Bro. R. H. Townsend, of London, as a "special agent of this Provincial Grand Lodge" with full power to act and, further, to employ a "working brother in London, England, to act as agent of this Provincial Grand Lodge in London." One can only wonder at and admire the long-suffering loyalty to a callous parent exhibited by our Masonic ancestors.
In September, 1855, a committee of the Grand Lodge of England reported, acknowledging and regretting the causes for complaint on the part of the Provincial Grand Lodge of Canada West and recommending that the Constitution of the Grand Lodge of England be: amended to permit the request of the petition concerning remittances and returns. But this was only locking the stable after the horse was gone for, at the convention at Niagara Falls, a motion was put by V. W. Bro. Wm. Mercer Wilson, G.S.W., W.M., of Norfolk Lodge, Simcoe, that "delegation from all the lodges in the Province, under all jurisdictions, be invited to meet at an early date, to take the necessary steps . . . for the purpose of forming an Independent Grand Lodge." This motion was lost, because of the report from England, but the strong influence of Norfolk Lodge, where independence had long been favored, coupled with the weight of the Irish delegates, resulted in an impromptu meeting of the Independent party at Niagra Falls, the day following the convention, when it was decided to meet at Hamilton in October and "proceed with such matters as may be deemed desirable for the benefit of Masonry in this province."
Accordingly the representatives of forty-one lodges assembled at Hamilton in October with R.W.Bro. Chas. Magill, of Barton Lodge, P.G.J.W., in the chair, and a resolution was passed detailing in courteous but unmistakable language the many grievances under which the Craft had suffered at the hands of the authorities in England, and finally that "in order to apply a remedy to the evils . . . it is expedient, right and our bounder duty to form a Grand Lodge of Canada." This passed after some discussion, with but one dissentient, who - strange to say - was R. W. Bro. Kivas Tully, representing King Solomon's Lodge, Toronto, the rallying point of the Irish section, who felt he could not act without instructions from his lodge though, personally, he heartily concurred. A constitution was adopted and the first Grand Master was Colonel Wm. M. Wilson, with R. W. Bro. G. Bernard, of St. George's Lodge, Montreal, as his Deputy, and R. W. Bros. W. C. Stephens, of Acacia Lodge, Hamilton, W. B. Simpson, of Sussex Lodge, Brockville, and W. Eadan, as the first District Deputies for the Western, Central and Eastern Districts of the newly formed Grand Lodge.
On Nov. 2, the convention met again at Hamilton and the new Grand Lodge officers were installed by M. W. Bro. the Hon. H. T. Backus, P. G. M. of the Grand Lodge of Michigan, after which an address and statement of the event and the causes antecedent was sent to all Masonic jurisdictions with a request for fraternal recognition.
As stated above, forty-one lodges organized themselves into a sovereign Grand Lodge for Canada, but there were nineteen lodges which chose to retain their allegiance to England through their Provincial Grand Lodge, and these held a convention in Toronto in October, 1855, at which twelve lodges were represented. with R. W. Bro. T. G. Ridout presiding. Despite their past experience, they decided to again Demoralize the authorities at home, expressing their loyalty and asking for suitable action. They also severed relations with the independent lodges. No reply was received and at the convention in May, next year, the loss of seven lodges was recorded. Against this they drew some comfort from a report of Bro. Townsend, their special agent to England, from which it appeared that the Mother Grand Lodge had been forced to notice at last the delinquency of its executive officers. He had appeared at the quarterly meeting in March, 1866 with the result that a resolution was passed granting practical independence, reserving only the right to appoint Provincial Grand Masters from names sub misted by the Provincial Grand Lodges and extending similar privileges to all other Provincial Grand Lodge: when request should be made. This would, probably have been satisfactory, but the Earl of Zetland, Grand Master, spoiled the good effect by making a statement of excuse for his neglect in which he voiced a pride of office which was thoroughly offensive to his Canadian brethren, as well as to many of his own Grand Lodge members, so that the matter was a cause for heated discussion at their next quarterly communications in June and September, as well as in Canada when the reports arrived there. Even the Grand Master of the Grand Lodge of New York, who had been first asked to install M. W. Bro. Wilson and his officers, and had refused, was unwise enough to publicly criticise them for doing exactly what his own Grand Lodge had done some seventy-five years before as a result of similar treatment.
(To be concluded)
----o----
A Lodge of Instruction
By Bro. JOHN J. LANIER, Virginia
BRO. JOHN J. LANIER, Fredericksburg, Virginia, has devised a unique method of Masonic education that may be used in a lodge itself, in a Study Club, or in an informal gathering of Masonic students. The Lodge of Instruction, properly so called, deals only with the Ritual; Masonic lectures deal with all manner of subjects; Bro. Lanier has combined the two in a ritual that is entirely apart front the regular work, but at the same time interprets its deeper meanings, and is so devised that, with the addition of a few characters, it may be exemplified by the officers of a regular lodge, albeit in unofficial session. A small section of this drama of instruction is given here, with the author's permission, the whole of it being too long for inclusion. Readers interested in this new plan of Masonic education may address the author. Bro. Lanier has published a number of books, among them being The Master Mason; Masonry and Citizenship; Washington, the Great American Mason; The Daughter of Hiram Abif; Masonry and Protestantism, etc. - Editor.
(An alarm is heard at the door)
JUNIOR DEACON - Worshipful Master, I hear someone knocking for admission.
MASTER - See who presumes to disturb our solemn assembly.
JUNIOR DEACON (Goes out, returns and says) - Nine Master Masons are waiting without - a Christian Bishop, a Rabbi, a Buddhist, a Mohammedan, a Parsee, a Confucian, a Philosopher, a Scientist, and an Agnostic.
MASTER - Brother Junior Deacon, you say that among the Brethren there is an Agnostic. An Agnostic is one who neither denies nor asserts there is a God and does not see how anyone can. He must be a member of a lodge with whom we are not in communion. Return and make further investigation.
JUNIOR DEACON - I have made further investigation, and find that I was not as careful as I should have been in making my first report. The Brother is a member of this lodge, and is not an Agnostic in the sense of one who is doubtful of the existence of God, but is agnostic about Masonry.
He says that Masonry is not worth while; that it has no light he cannot get elsewhere; that it has no philosophy; is nothing but a poor kind of social club whose obligations are not taken seriously.
He comes only at the earnest request of the Bishop who believes that our Lodge of Instruction will remove his agnosticism.
MASTER - Brother Junior Deacon, your explanation is satisfactory. Admit the Brethren.
(They are admitted, approach the altar and make the proper signs, after which the Master says)
TO THE GREAT ARCHITECT OF THE UNIVERSE, THE ONLY GOD, IN WHOM WE LIVE AND MOVE AND HAVE OUR BEING, BE ASCRIBED ALL POWER, DOMINION, AND GLORY, NOW AND FOREVER, AMEN.
ALL - So may it be.
(And remain standing before the altar)
MASTER - Our Lodge of Instruction will continue with a short catechism of the fundamentals of Masonry.
What does our Masonic Lodge represent?
ANSWER - The universe.
MASTER - What do you see before you?
ANSWER - The holy altar of Masonry.
MASTER - What do you see on it?
ANSWER - The Great Lights of Masonry.
MASTER - What enables you to see these?
ANSWER - The Lesser Lights of Masonry.
MASTER - What do they represent?
MASTER - What does this teach you ?
ANSWER - Through nature to God.
MASTER - Why ?
ANSWER - Because without the Lesser Lights we could not see the Greater Lights.
MASTER - In ancient times men erected altars on "high places" and offered burnt sacrifices on them. Why did they do this?
ANSWER - For two reasons. They erected their altars on high places because they thought that their gods dwelt there, with whom they came into communion by sharing with them a real meal. The worshippers ate the gross forms of food, while the gods ate finer forms which went off in the gases and odors.
MASTER - You said altars were erected for two purposes to God in ancient times. You have told me only one. What is the other reason?
ANSWER - To propitiate the wrath of their gods.
MASTER - What does the altar which is placed in the center of every Masonic lodge mean?
ANSWER - It is the symbol of sacrifice.
MASTER - What is that sacrifice ?
ANSWER - We must sacrifice our lives for our families, our country, and our God, should it be necessary.
MASTER - You are right, my Brother; the altar of Masonry is the symbol of Love's sacrifice, the Brotherhood of Man.
You said that the First Great Light in Masonry is the Holy Bible. Beginning with the Rabbi, and proceeding down the line, each of you will tell me what the Holy Bible of Masonry is.
RABBI - The Old Testament.
BISHOP - The Old and New Testaments.
PARSEE - The Zend Avesta.
BUDDHIST - The Vedas.
CONFUCIAN - The writings of Confucius.
PHILOSOPHER - The Holy Bible of Masonry is written in the soul of mankind, which the greatest sages and thinkers have transcribed into the sacred books of all great civilizations. I can therefore take my obligation on any of the books the brethren have named.
SCIENTIST - I agree with the Philosopher, but in addition will add that the revelation of God is written in the constitution of the universe as well as in the souls of men; in the rocks, in every dewdrop; "in the meanest flower that grows," as Wordsworth says; and as Paul says, "The invisible things of Him are clearly seen, being understood by the things that are made. even His eternal power and Godhead."
AGNOSTIC - My reason is my guide to Deity, as the Scientist has said, for when I dive into my soul I find there the name of God written on His last and greatest creation, the soul of man. I find this is taught in the sacred books of all nations.
MASTER - You are all right, and your answers show the universality of Masonry, which means that God has not left Himself without witness in any nation.
I will ask you all to answer this question together. Whom does the Great Light of Masonry teach that God is ?
ALL TOGETHER - The Father of spirits.
PHILOSOPHER - I assent to that, for as Anaxogoras ;aid: "If an ox could think, his god would be an infinite ox," which means that the First Great Cause can certainly be no less than man is. I am a person, and no less than I am can be the Author of my existence and being. Therefore I believe in the personality of God.
MASTER - Where do you find the Fatherhood of God taught ?
ALL - In the sacred books of all nations.
MASTER - Will our good Bishop give us the words in which his sacred book teaches this?
BISHOP - "God is the Father of spirits, and they that worship Him must worship Him in spirit and in truth."
MASTER - Will the Rabbi tell us where his sacred book teaches the same truth ?
RABBI - In many passages, such for instance as these: "I will be a father to thee; Israel is my son; thou, O Jehovah, art our father ;" and in Genesis where it is said, "Let us make man in our image, after our likeness."
MASTER - What is the Second Corner Stone of Masonry ?
ALL - The Brotherhood of man.
MASTER - The Fatherhood of God and the Brotherhood of man are two Corner Stones of Masonry. What are the other Corner Stones?
ALL - The immortality of Man and Prayer.
MASTER - Where is the immortality of man taught?
ALL - In the sublime degree of a Master Mason.
AGNOSTIC - We are getting some light in this Lodge of Instruction.
BISHOP - I told you, my Brother, that your agnosticism was not well founded.
AGNOSTIC - My good Bishop, as I have often told you, I am glad to be rid of it.
ALL – Let the good work go on.
PARSEE - We have been worshipping God under the symbol of light for thousands of years.
BISHOP AND RABBI - Yes; when our Scriptures speak of God as light we borrowed that from you.
MASTER - This is certainly interesting. We are getting more light than we expected. But we must conclude our catechism with the Fourth Corner Stone of Masonry, which is Prayer. What is Prayer?
PARSEE - Prayer is communion of spirit with spirit, the finite with the infinite.
MASTER - Have you not left out of your definition of Prayer the ideas of petition and changing the will either of God or man?
PARSEE - The communion of spirit with spirit contains the idea of petition, and changing the will of man to conform to the will of God. We leave that to the individual need of the one who prays.
HINDOO - Should the Brethren desire it, we shall be glad to give them our highest idea of prayer, which your own poet Wordsworth has so beautifully and perfectly expressed.
MASTER - We shall be glad to hear it.
HINDOO - Prayer is communion of spirit, when spirit with spirit meets face to face, which Wordsworth describes in these beautiful lines:
"In such high hour
Of visitation from the living God
Thought is not, in enjoyment expires.
No thanks we breathe, we proffer no request;
Rapt into still communion that transcends
