The Builder Magazine 

February 1922 - Volume VIII - Number 2 


Memorials to Great Men Who Were Masons 

GENERAL HUGH MERCER 

BY BRO. GEO. W. BAIRD, P.G.M. DISTRICT OF COLUMBIA 

THIS FAMOUS General Officer of the Revolutionary Army was a member of 
Fredericksburg Lodge No. 4, in Virginia - the lodge in which George Washington was 
made a Mason. General Mercer was a close personal friend of Washington, and the idol 
of the people of Fredericksburg. Not only was he held in high esteem by the 
Fredericksburg citizens, but they also raised a monument to him. In Philadelphia, where 
he died, the Saint Andrew's Society (Scotch), with 3000 others, followed his remains to 
the grave, and erected a monument to his memory in Laurel Hill Cemetery. 


Hugh Mercer was bom in Aberdeen, Scotland, in 1870; received his education in the 
Aberdeen University, and graduated a Doctor of Medicine. It is remarkable how many 
medical men were General Officers in our Revolutionary War. Mercer was an Assistant 
Surgeon in the Army of Prince Charles Edward, and was in the battle of Colloden in 1745. 
His participation in that rebellion, it is thought, was the reason for his migrating to the 
Colony of Virginia, in 1747. He made his first home at Mercersburg, Pennsylvania, where 
he practiced medicine. 


The so-called French and Indian War was well understood by Mercer - it was a war 
between the Protestant Colonists and the French Romish Colonists, and it did not take 
Mercer long to see that his future religious liberty was at stake. 


In 1755-56 Mercer became a Captain in the Company of Colonel George Washington. In 
the expedition of General Braddock, and at his terrible defeat at the battle of 
Monongahela, July 9th, 1765, Mercer was severely wounded and left on the field for dead. 
But he revived in a few hours and made his way to a stream of water and thence to a 



thicket. He was weak from loss of blood, and hungry, and managed to kill a rattlesnake 
which he skinned and on which he subsisted until he had gained a little strength and finally 
was enabled to reach Fort Cumberland. 


The Corporation of Philadelphia afterwards gave him a gold medal in appreciation of his 
conduct during that that campaign. 


When the Provincial forces were reorganized in 1758 Mercer was promoted to a 
Lieutenant-Colonelcy, and accompanied the Army of General Forbes to Fort Duquesne 
(Pittsburg) where he commanded the Post until relieved. He then fixed his residence at 
Fredericksburg, Virginia, and resumed the practice a medicine. 


When the Revolutionary War broke out Mercer warmly espoused the cause of the 
Colonists, quitted his profession and became the commandant of three regiments of 
Minute Men, in the year 1775. In 1776 he organized and drilled the Virginia Militia. On 
February 13th of the same year he was promoted to be Colonel of the Third Virginia 
Regiment, and on June 5th, 1776 was commissioned a Brigadier General by the 
Continental Congress, at the request of General Washington. 


When the American Army retreated through New Jersey General Mercer was with it, and 
he led the column to attack the enemy at Trenton on December 6th, 1776, and it is 
claimed that he advised the daring night march on Princeton, on January 3rd, 1777. 


The situation of the American Army on the evening of January 2nd was extremely 
perilous, Washington having but five thousand men, half of whom were militia who had 
been in camp but a few days. To fight the veteran soldiers before them looked like 
madness - to attempt to recross the Delaware river under the fire of the enemy would have 
been futile. The march to Princeton having been decided upon, the advance command was 
given to Mercer. 



This was at the time when the British regiments at Princeton were about to begin their 
march to reinforce Lord Cornwallis in the south, and it was these regiments that 
discovered the approach of Mercer, at Princeton. Mercer attacked, but was repelled, and 
the enemy followed the Americans until they were reinforced by Washington's Regulars 
and the Pennsylvania Militia. During the fighting Mercer was felled by the blow of a 
Briton's musket, for the fighting was hand-to-hand. Mercer rose, refused quarter, and 
defended himself with his sword. He was bayoneted, and left on the field for dead. After 
the battle a farmer carried Mercer to his house, where he suffered great pain until his 
death, which occurred on January 12th. 


In the year 1773 Congress made provision for the education of the younger son of General 
Mercer, in appreciation of the great services the General had rendered to his country. 


The Secretary of Fredericksburg Lodge No. 4 has gone to great pains to search out and 
give to the writer the Masonic history of General Mercer, and, I may say, it was recorded 
in no other place. From the exceipt furnished the writer, and its wording, it is evident that 
the brother who served as Secretary of that lodge during the particular period mentioned in 
this article, set a splendid example. Fredericksburg changed hands at least twenty times 
during the Civil War, but not a Masonic possession was 

disturbed. Those were days of gallant men. 


— o — 


MASONIC BIBLIOGRAPHY 


BY BRO. SILAS H. SHEPHERD, WISCONSIN 


The homely adage that one cannot make rabbit soup until he has captured his rabbit is 
brought home to the Masonic student times without number, for if there is anything 
difficult to capture it is a Masonic Bibliography. And they who undertake to fashion the 



same, and who succeed therein, even in small measure, deserve the plaudits of the Craft. 
All this is by way of introducing one of the most successful essays in Masonic 
Bibliography that has ever come to the ink-stained desk of ye editor. The literary engineer 
responsible for the success of this venture is Bro. Silas H. Shepherd who has been for 
years a member of the Committee on Masonic Research of the Grand Lodge of Wisconsin, 
and whose name is familiar to our readers, albeit not as familiar as it should be, and will 
be, we trust. "Masonic Bibliographies and Catalogues" is published in paper bindings by 
the above mentioned Committee, and is number 1 1 in the series of their publications. Bro. 
Shepherd has been assisted by Brothers Henry A. Crosby and George C. Nuesse, his 
colleagues on the Committee. 


(Concluded from January Issue) 


98. Masonic Publishing Co. * 


Semi-annual Catalogues of Masonic Works, sold by the Masonic Publishing Co., in their 
salesroom in the City of New York, from June, 1877, to May, 1899. 8vo. 1000 pages. 
(Listed in Catalogue No. 46 of the Masonic Pub. Co., Nov., 1899.) 


The writer has an incomplete set of 21 of these old "auction catalogues" from 1877 to 
1902. They afford a fund of information in regard to the works then offered for sale. It 
causes regret that many of the items listed are now impossible to procure at any price. 


99. Masonic Publishing Co. * 


Semi-annual Catalogues of the Masonic Publishing Co., dating from 1899 to 1902. 
(Numbers 46, 47, 48, 49, 50, 51.) 



No. 51 was the last catalogue issued in the series. The business changed hands and has 
since been conducted by the Macoy Publishing and Masonic Supply Co., which has 
issued many catalogues. 


100. Miner, William Harvey * 


Freemasonry. A Catalogue of Books, for the most part of Masonic interest, with a 
selection of standard and important works on allied subjects. No. 65, The Torch Press 
Book Shop, Cedar Rapids, Iowa. (No date - about 1915.) 47 pages. 


The Torch Press Book Shop is no more. William Harvey Miner now issues catalogues for 
The William Harvey Miner Co., Inc., St. Louis, Mo., and still sells Masonic books, 
although the No. 66 of the Torch Press had more scarce items than have since been 
offered, and was of more value to the student than the ordinary trade catalogue. 


101. Miner, W. H. * 


Catalogue No. 6 from the William Harvey Miner Co., Inc., Antiquarian Booksellers, 3518- 
20-22 Franklin Ave., St. Louis, Mo. 36 pages. 


Practically all of this catalogs is devoted to Masonic items, and is well compiled. 


102. Miner, W.H. * 


Catalogue No. 11. The William Harvey Miner Co., Inc. 20 pages. 



103. Missouri, Grand Lodge of 


A correct list of the works collected and bound for the use of the Grand Lodge of 
Missouri, as referred to in the Grand Secretary's report of 1872. By George Franz Gouley, 
Grand Secretary. St. Louis, 1872. 8vo. paper, 6 

pages. 


104. Moore, C. 


Catalogue of the Masonic Library of C. Moore, editor of "The Masonic Review," 
Cincinnati. (No date - about 1865.) 15 pages. 


This catalogue contains 264 numbers and is noted in the Masonic Bibliography by E.T. 
Carson. "The entire collection was purchased by the Masonic Library Association of 
Cincinnati." 


105. Morgan, W. W. 


A Catalogue of Rare, Interesting and Curious Books pertaining to the Craft Universal, by 
W.W. Morgan, London, 1889. 8vo. 16 pages. 


106. Morrison, Dr. 


A Catalogue of the Rare and Valuable Collection of Masonic Books. Sold by Mr. 
Bemardy. London, 1850. 8vo. 27 pages. 



107. Morton, John Metcalfe * 


A Catalogue of Books, Rare, Curious, Occult, Masonic and Miscellaneous, etc., for sale by 
John Metcalfe-Morton, Antiquarian Bookseller of Ye Olde Booke Shoppe, No. 1 Duke 
Street, Brighton, England. No. XL VIII. 192C 


This catalogue contains 72 Masonic works, some of considerable interest. The catalogues 
of John Metcalfe-Morton are issued quite frequently, and always contain enough to make 
them very desirable to the Masonic collector and bibliophile 


108. New York Grand Lodge Library 


Annual Report of the Librarian: 


1879 

13 pages 1888 

1884 

1 1 pages 1889 

1886 

16 pages 1890 

1887 

16 pages 1891 

1892 

6 pages 1906 

1899 

32 pages 1908 


16 pages 

1 1 pages 

12 pages 
12 pages 
not paged 
36 pages 


The series is probably continued 


109. New York Grand Lodge Library 



Library of the Grand Lodge of New York. (Catalogue.) Included in the proceedings of 
the Grand Lodge of N. Y. of 1888. A catalogue of additions in the 1891 proceedings. 


1 10. New York 


Collection made by Committee of Antiquities of the Grand Lodge of F. & A. M. of New 
York. 1905. 


111. Nova Scotia Grand Lodge 


Catalogue of Ancient Masonic Documents, in possession of Grand Lodge of Nova 
Scotia, A. F. & A. M. Halifax, N. S., 1890. 74 pages. 


This Catalogue is the subject of a bibliographical article in the “Northern Freemason" of 
1906, by R.F. Gould. (See "Gould, R. F.," in second section.) 


112. Oliver, George 


Works on Freemasonry, lately published by George Oliver. London: Spencer. (1842.) 


113. Oliver, George 


Works on Freemasonry by George Oliver. Published by Richard Spencer, London, 1860. 
22 pages. 8mo. 



114. Oriental Consistory Library * 


Catalogue of Oriental Consistory Library, S. P. R. S. 32d, Chicago, 111., 1919, by Miss 
Mabel K. Dixon, Librarian. 61 pages. 


This Catalogue was compiled and arranged according to the Dewey Decimal System, 
and is strictly a catalogue. The Catalogue compiled serially by George Warvelle may be 
used to advantage in connection with this one. See "Warvelle, George." (No. 166.) 
Parvin, Theodore Sutton 


See "Iowa Masonic Library." (Nos. 70 to 75.) 


115. Pennsylvania, Library of the Grand Lodge of 


Catalogue of the Library of the Grand Lodge of Pennsylvania. Phila., 1881. 66 pages. 


As Pennsylvania has been among the foremost of Grand Lodges in the promotion of its 
literary phases this Catalogue is of more than ordinary interest. The Grand Lolge of 
Pennsylvania is now compiling an up-to-date catalogue, and this will be a boon to the 
Pennsylvania brethren, as well as a very welcome help to librarians and bibliophiles in 
sister jurisdictions. 


116. Peterborough (England) 


Catalogue of the Museum and Library. Peterborough, 1915. 20 pages. 



117. Peterborough 


Supplement and Catalogue. Peterborough, 1920. 15 pages. 


118. Pope, A. Winthrop 


Remarks on some Masonic book-plates and their owners. By A. Winthrop Pope. Boston, 
1908-1911. 61 pages. In two parts. 


119. Prescott, Winward * 


Masonic Book-plates. Boston. The Four Seas Co., 1918. By Winward Prescott. 29 pages. 


A little booklet which tells the book lover’s life through his book-plate. Many of the 
illustrations contain studies in symbolism of more than ordinary interest. 


120. Purnell, Jesse R. 


Catalogue of Standard and Rare Masonic Books Pamphlets, Proceedings, etc., contained 
in the library of the late Jesse R. Purnell. 10 pages. (No date.) 


Pythagoras Lodge 



We list three catalogues of the Library of Pythagoras Lodge viz., 1869 and May and 
Nov., 1887. These three catalogues tell the story well known to the book lover. The first 
Catalogue represents the collection and classification, and the last two the final 
dispersion that other libraries may be enriched. 


121. Pythagoras Lodge (1) 


Catalogue of Books and Medals, collected by Pythagoras Lodge, No. 1, in Brooklyn. 
New York, 1859. 8vo., pages XII - 145. 


This Catalogue contains 1,395 numbers, many of which are in foreign languages, and 
most of which are of a philosophical and occult nature. 


122. Pythagoras Lodge (2) * 


Twenty-first semi-annual sale Catalogue of the Masonic Publishing Co., embracing the 
extensive collection of Rare and Antique Masonic Books, Catalogues, Magazines 
Periodicals, etc., in the late Masonic Library of Pythagoras Lodge, No. 1 of N. Y., to be 
sold at their salesrooms, 63 Blenker Street, N. Y., on Wednesday, May 18th, 1887. New 
York. Masonic Publishing Co. 


This sale attracted such collectors as Hughan, Lawrence, Watson and others, and such 
works as "Multa Pancis" (1763) were included in the many rare bargains they obtained. 
The catalogue of Not., 1887 (No. 3) contains a reprint from the London Freemason 
describing the May sale. 


123. Pythagoras Lodge (3) * 



The Masonic Library of Pythagoras Lodge No. 1, Free and Accepted Masons of New 
York. New York, (November.) 


This is one of the "Auction Catalogues" of Geo. A. Leavitt & Co., and contains the 
remainder of the Library of Pythagoras Lodge after the previous sale in May, 1887. See 
No. 122. 


124. Quatuor Coronati Lodge No. 2076, London* 


A Classified Index to the Catalogue Slips, Lodge of the Quatuor Coronati, No. 2076, 
London. Edited by G.W. Speth, Secretary. Margate, 1893. 


The index of 105 pages gives ready aceess to the 2247 "Catalogue Slips," many of which 
are enriched by the notes of Brother Speth 


125. Quatuor Coronati Lodge No. 2076, London* 


A List of Articles Contained in Ars Quatuor Coronatorum, volumes I to XXX, with an 
Enumeration and Roll of Authors, compiled by Rodk. H. Baxter. Margate, 1919. 23 
pages. 


This is a valuable asset to the student fortunate enough to have access to the "Ars," and 
makes reference to the many distinguished contributors easy. 


126. Reading, England 



A Catalogue of the Library in the Masonic Hall, Reading. Reading, 1896. 12 pages. 


127. Reeves, James S. 


Catalogue of the Masonic Library of the late Dr. James S. Reeves, East Tawas, Mich. 103 
pages. (No date.) 


An interesting Catalogue in manuscript in the Library of Supreme Council, S. J., at 
Washington, D. C. 


128. Riggs, W. H. 


Catalogue of Standard and Rare Masonic Books, Magazines, Pamphlets, Proceedings, 
etc., contained in the library of W. H. Riggs, Martinsburg, W. Va., 1884. 14 pages. 


129. Ross, Peter 


Rough list of Books, Pamphlets, etc., bearing upon the Morgan Controversy, by Peter 
Ross. 1902. 7 pages. 


Sadler, Henry 


See "England, United Grand Lodge." (No. 36.) 



130. Scotland* 


Grand Lodge of Scotland. Catalogue of Books and Manuscripts in the Library at 
Freemasons' Hall, Edinburgh. Published by authority of Grand Lodge by the Grand 
Secretary, 1906. 


This catalogue is of particular value to the student on account of containing the valuable 
library which Dr. Charles Morison, who died in 1 849, bequeathed to the Grand Lodge of 
Scotland. “The Books and Manuscripts consisted of over two thousand works, mainly in 
the French language. They chiefly consisted of the larger part of the library of the Grand 
Lodge of 'The Scots Philosophic Rite' at Paris." The objects of this rite were Masonic 
archaeological research, etc. 


131. Simons, John W.* 


Catalogue of Masonic and Miscellaneous Books, Pamphlets, Magazines, etc., contained 
in the library of John W. Simons, of New York. N. Y. Masonic Publishing (No. date.) 


This is one of the "Auction Catalogues," and was issued subsequent to 1870, as works up 
to that date are included. Brother Simons is best known through his "A Familiar Treatise 
on the Principles and Practice of Masonic Jurisprudence" (1864). The catalogue shows 
the interest he took in this phase of Freemasonry by the large percentage of Constitutions, 
Ahiman Rezons, Monitors and manuals it contains. 


132. Shanklin, England 


Masonic Exhibition held at "The Chalet," Pylstone, Shanklin. Catalogue of exhibit edited 
by Alfred Greenham, with archaeological notes by Wm. J. Hughan, Shanklin, 1886. 102 
pages. 



The custom of holding these exhibitions combined the raising of funds for benevolent 
puiposes with improvement in historical and archaeological phases of Freemasonry. 


133. Sheffield, England 


Sheffield Masonic Library Scheme. Sheffield, 1876. 15 pages. Pages 10 to 15 contain list 
of Masonic Books. 


134. Sheffield, England 


Catalogue of Books in the Library of the Hallamshire College. (Soc. Ros. in Anglia.) 
Sheffield, 1917. 72 pages. 


135. Snyder, William 


Catalogue of William Snyder's Masonic Library. Lafontaine, Indiana. (No date.) 9 pages. 


136. Spencer, R. 


Catalogue of a valuable collection of books on Freemasonry (500 titles). London. (No 
date.) 


137. Spencer, London 



Catalogue of a valuable collection of books on Freemasonry, comprising many curious, 
rare and interesting works relating to the Order in this and foreign countries; including 
Histories of the Knights Templars, Knights of Malta, and of St. John of Jerusalem; the 
Rosicmcian Brethren, Mystic Writers, etc.; also a small collection of Masonic 
engravings, portraits, etc., the whole illustrating the origin, principles and progress of 
Masonry throughout the world. 8vo., 31 pages. London. Spencer. (No date - about 1860.) 


Enoch T. Carson describes this catalogue as "A fine collection, the largest and best that 
has been offered for sale in England. It contains about 600 numbers of books, manuscripts 
and engravings, in English, French and German. It was sold en bloc." 


138. Spencer, R. 


Catalogue of Books sold by R. Spencer. London, 1875. 


Richard Spencer was one of the foremost promoters of the Masonic book trade, and his 
catalogues are of great interest. The older ones are now very scarce. The firm of Spencer 
& Co. still do a large business in Masonic books. The first Richard Spencer published 
Masonic books in 1799. "Early in the next century he was succeeded by the second 
Richard Spencer, his nephew. He in turn was succeeded by Walter Spencer, his (the 
second Richard’s) son, and since about 1878, the firm has been known as 'Spencer & Co.' 


139. Spencer & Co.* 


Spencer & Co.'s Masonic Illustrated Price List of Jewels, Clothing, Furniture, Banners, 
and all Requisites for Freemasonry. London. 19th edition. 



A Portion of this catalogue is given to books (a large percentage of which are rituals). To 
the American Mason the advertising of rituals "in a form intelligible only to the initiated" 
appears a strange phraseology. 


140. Spencer & Co. 


Catalogue of a valuably collection of books on Freemasonry. 


1870 

81 pages 1874 

3 1 pages 

1873 

19 pages 1885 

43 pages 

1873 

7 pages 1892 

30 pages 


141. Spencer & Co.* 


Catalogue of Standard Works on Freemasonry, Music, etc., Spencer & Co., 19-20-21 
Great Queen Street, London, W. C. Established 1801. 25 pages. (No date.) 


A full set of all the catalogues issued by this old firm would be a splendid treat for the 
Masonic bibliophile. 


Speth, G. W.* 


See "Quatuor Coronati Lodge, No. 2076, London." (No. 124.) 



142. Speth, G. W.* 


A Masonic Curriculum, by G. W. Speth. American edition, published by the Palestine 
Bulletin, Detroit, Mich., 1901. 


An English edition was issued several years before this one. This work is a proposed 
course of study and refers the student to the best works to be read and consulted on the 
many phases of Freemasonry and allied subjects. It is one of the best works of one of the 
most profound and thorough Masonie scholars. It is now out of print, but we hope to see a 
reprint soon. 


143. Staton, James W.* 


Catalogue of the Masonic Library of James W. Staton, deceased. Now offered for sale by 
his administrators, R. E. & H. W. Staton, Brooksville, Ky. 1904. 155 pages. 


This catalogue is largely made up of "proceedings," and when the library was placed on 
the market it afforded an opportunity for many libraries to obtain numbers of proceedings 
they desired. It is of considerable interest in having the proceedings well classified. 


144. Staton, James W. 


Bibliographical notes on the proceedings of the Grand Council of Royal and Select 
Masters of the State of Kentucky. By James W. Staton, Brooksville, Ey., 1881. 5 pages. 


145. Staton, James W. 



Masonic Bibliographical memoranda relating to reprints. By James W. Staton, 
Brooksville, Ky., 1887. 19 pages. 


The reprints of early proceedings are of great value to students, and it is now very 
difficult to obtain many of the reprints. 


146. Steinbrenner, G. W.* 


Catalogue of Important Masonic Books. Being a private collection gathered during many 
years, with much care and at a large cost, comprising choice and scarce works in several 
languages, on the Origin, History, Usages, etc., of the Order of Freemasons throughout 
the world. Bangs, Merwin & Co., New York, 1867. 17 pages. 


This is one of the many "Auction Catalogues" which were issued during the last half of 
the Nineteenth century. These old catalogues are of interest in showing many works 
which are now extremely scarce advertised for sale. At present it is customary for the one 
desiring a rare book to advertise for it. Such rare works as Preston's Illustrations of 
Masonry (2nd edition) and Thory's Acta Latomorum are advertised in this catalogue. This 
was the collection of the Masonic historian and writer, G. W. Stembrenner. 


147. Stevens (London) 


Catalogue of a valuable Library founded by the late Dr. H. B. Leeson, to be sold by 
auction. London, 1873. 31 pages. 


148. Supreme Council, Southern Jurisdiction, U. S. A.* 



Catalogue of the Library of the Supreme Council, 33d, for the S. J. of the U. S. 
Washington, D. C., 1880. 42 pages. 


149. Supreme Council, Southern Jurisdiction, U. S. A.* 


Libraries of the Supreme Council of the 33d for the Southern Jurisdiction of the U. S. A. 
at Washington, 1st Jan., 1884. J. J. Little & Co., 1884. 267 pages. 


150. Supreme Council, Southern Jurisdiction, U. S. A. 


The Taylor Collection in the Library of the Supreme Council 33d, A.A.S.R. Washington, 
D. C., 1905. 98 pages 


One of the best collections of occult works in the United States. 


151. Supreme Council, Southern Jurisdiction, U. S. A. 


The Busby Collection in the Library of the Supreme Council, Washington, D. C. Press of 
the Wilkin-Shiery Printing Co., 1907. 82 pages. 


All scientific books. 


152. Tait, William* 



A Catalogue of Books, Ancient and Modem, 1914. Freemasonry, Kabalah, Mythology, 
Oriental Religions, Symbolism. William Tait, Bookseller and Publisher, Belfast, Ireland. 
(No. 16.) 40 pages. 


This is one of the best catalogues issued as a trade catalogue recently. 


153. Tarratt (Leicester) 


Catalogue of the Library of the late W. Kelly, to be sold at auction by W.H. Tarratt, Feb., 
1895. Leicester. 21 pages. Taylor, George 


See "Worcestershire Masonic Library and Museum.” (No. 172.) 


154. Taylor, T. 


A Catalogue of Books on Freemasonry, the Templars, Astrology, Platonists, by T. 
Taylor, London. Gardner, 1897 


Thoip, J. T.* 


See "Leicester, England." (No. 84.) 


155. Triibner & Co. 



Catalogue of American Books on Freemasonry, on sale by Tmbner & Co., London, 
1857. 8 pages. 


156. Warvelle, George* 


Library of Oriental Consistory, Chicago, 111. A serial catalogue in ten parts, by George 
Warvelle. (No date. 156 pages. 


This catalogue was compiled by an ardent book lover who was thoroughly conversant 
with Masonic literature, but did not compile it with sufficient system to make its valuable 
contents readily available to those who used it. It is, however, an interesting 
bibliographical treasure to the student and may be used to advantage with the later 
catalogue of Oriental Consistory. 


157. Watson, William 


Catalogue of Masonic Works. The property of W. Watson, Leeds. Leeds, 1890. 12mo. 
24 pages. 


This catalogue is noted in "Catalogue slip" 1053, of Speth's "A Classified Indent to the 
Catalogue Slips." 


158. Westcott, Dr. Wm. Wynn* 



Catalogue of Books from the Library of Dr. Willian Wynn Westcott, by F. L. Gardner, 
14 Marlborough Road Gunnersbury, London, W. 4. 1919. 


Dr. Westcott was a Masonic and Rosicrucian student, whose library reflects the zeal and 
labor of his quest for Light. 


159. West Yorkshire 


Provincial Library Report, West Yorkshire. 

Provincial Library Report. Leeds, 1890, 19 pages. 
Provincial Library Report, Leeds, 1891, 12 pages. 
Provincial Library Report, Leeds, 1892, 16 pages. 
Provincial Library Report, Leeds, 1894, 28 pages. 

West Lancashire 


See Liverpool. (No. 88 and 89.) 


160. West Yorkshire Provincial Priory 


First Annual Report of the Provincial Librarian. 1912 18 pages. 



Contains lists of Masonic books donated. 


161. Whymper, H. J. 


Acts of Parliament, referring to Freemasonry, by H. J Whymper, 1892. 20 pages. 


162. Whymper, H. J. 


Catalogue of Works on Freemasonry. Gora Gali, 1888 8vo. 19 pages. 


163. Whymper, H. J. 


Catalogue of works on Freemasonry. H. J. Whymper, London, 1899. Printed by Ram 
Saran. First edition. 54 pages. 


A second edition was issued in 1891, which was enlarged to 66 pages. Both editions 
were limited and are now very scarce. 


164. Whymper, H. J. 


Catalogue of works on Freemasonry, by H. J. Whymper, London, 1891.(See No. 163.) 


165. Whymper, H. J. 



A Catalogue of Bibliographies, Lists, and Catalogues of Works on Freemasonry, by H. J. 
Whymper, London, January, 1891. Only 100 copies printed. 


We know of only two copies of this catalogue in America, being the one in the 
Congressional Library at Washington, D. C, and one owned by F. H. Marquis of 
Mansfield, Ohio. 


166. Whymper, H. J. 


Minutes of the Proceedings of Lodge "Albert Victor," No.2370, E. C., of a Regular 
Meeting held on the 3 1 st January, 1891. Lahore. Printed at the Albert Press, 1891. 
Appendix B. Catalogues and Bibliographies, by H. J. Whymper, C. E. I. 


This is a choice bibliographical item, and is an address on Masonic literature by H. J. 
Whymper, who was among the very few students who have left records of their 
knowledge of the literature of Freemasonry. This pamphlet is included in "'Masonic 
Miscellany," second series, vol. 1, of Oriental Consistory Library, Chicago, 111., 
catalogued as 366.1 M. 3. 


167. Whymper, H. J. 


Early Printed Literature Referring to Freemasonry, by H. J. Whymper, 1 892, London. 


In this work special reference is made to Academie of Armorie (1688) by Randle Holme 
Natural History of Staffordshire (1686) by Dr. Plot Diary of Elias Ashmole. 



168. Wigan Public Library* 


Works relating to Freemasonry catalogued by Henry Tennyson Folkard, Public Librarian, 
Wigan, and Secretary Wigan Lodge No. 2326, Wigan. Privately printed for presentation 
only, by Strowger & Son, 1892. Third edition. 64 pages. Only 100 copies printed. 1st 
edition, 1880, 12mo. 2nd edition, 1882. 


The Manchester Association for Masonic Research has discovered records which 
warrant their claiming a Grand Lodge being established at Wigan, in 1823, which makes 
this catalogue of further interest, as Wigan is to most American Masons an unknown 
place 


169. Wilson, John 


Occult Literature: catalogue of 1000 works, all curious and interesting and many of great 
rarity. London, 1884. 8vo. 32 pages. 


170. Woodhead, Thos. M.* 


Catalogue of Books on Freemasonry in the Library of Thomas M. Woodhead. Bradford. 
1903. 96 pages. 


818 books are catalogued with the full title pages of most of them. The compiler says, “If 
it is successful in arousing some interest in Masonic Literature in the minds of the 
brethren it will have fulfilled the puipose for which it has been issued." 


171. Worcester, England 



Masonic Soiree and Exhibition, held at Guild hall, Worcester. Catalogue of exhibits edited 
by George Taylor, with archaeological notes by Wm. J. Hughan. Kidderminster, 1884. 73 
pages. 


172. Worcestershire Masonic Library and Museum* 


Catalogue of Books, Manuscripts, Articles, Engravings, Aprons and other curios relating 
to Freemasonry, and now forming the Worcestershire Masonic Library and Museum. 
Edited by George Taylor, with bibliographical notes by Wm. J. Hughan. London. 
Published by George Kenning, 1891. 


The 75 pages of this catalogue which are devoted to Masonic books are of the greatest 
value to the student. The library contains some very rare works, and all the works of 
importance are given attention in the notes by Brother Hughan. 


173. Yarker, John* 


A Catalogue of Books on Freemasonry. By John Yarker. Belfast, 1909. 


This catalogue is included in “The Guild Charges," by Yarker. (1909.) Only 600 copies 
printed. 


174. York, England 



Masonic Conversazione and Exhibition held at York, 20th July, 1884, under the auspices 
of York College (Society Rosecrucia in Anglia). Catalogue of exhibits. York, 1884. 24 
pages. 


1 75 . Y ork, England 


Catalogue of Masonic Exhibits at reception to the British Association at York on Sept. 6, 
1881. York. 19 pages. 


176. Zacharias (Bro. Ernest) 


Catalogue of the Masonic Library of. Dresden, 1 847. 


SUPPLEMENTAL REFERENCES 


References to bibliographical notes in other than strictly bibliographical works or 
catalogues. 


NOTE - Supplemental to the list of Catalogues and Bibliographies, a few references to 
articles of interest to bibliophiles, and portions of standard Masonic works dealing with 
its literature are here given. This reference portion might be made much longer with the 
information in the hands of the compiler, but the present list will point the way to the 
best sources, without becoming burdensome with details. 


1. Begemann, William 



An Attempt to Classify the Old Charges, by William Begemann. 


Contained in "Are Quatuor Coronatoram," volume 1, page 162. 


2. Calvert, A. F. 


The Grand Lodge of England, 1717-1917, by A. F. Calvert, London, 1917. 


This work contains a facsimile reproduction of the first 33 pages of the 1738 edition of 
the "Book of Constitutions": eighteen frontispieces of the "Engraved list of Lodges": a 
frontispiece of "The Freemason's Calendar" for 1775, a frontispiece of Dermott's 
"Ahiman Rezon" (1764): and three frontispieces of different editions of the "Book of 
Constitutions." 


3. Clarke, Clyde 


Notes on Masonic Bibliography, by Hyde Clarke. 


Contained in “The Freemasons Magazine" of Feb. 16th and 23rd 1859 pages 307 and 
348. Reference to it in Ars Q.C. vol. 18 (1905). 


4. Crowe, Fred J. W. 


Inaugural address. Q. C. Lodge. 



Ars Q. C. volume 22 (1909). 


5. Gould, R. F. 


An Inventory of Ancient Craft Documents, by R. F. Gould. 


An article in The Northern Freemason of 1906 reviewing a catalogue of the Grand Lodge 
of Nova Scotia entitled "Ancient Masonic Documents." The Nova Scotia catalogue has 
74 pages. 


6. Gould, R. F.* 


Collected Essays and Papers Relating to Freemasonry, by R. F. Gould, Belfast, 1913. 


Chapter XV. “Notes on Historical Freemasonry " and XVI "On the Masonic Press" 
contain much of bibliographical interest. 


7. Hughan, W. J. 


Bibliography of the Old Charges, by W. J. Hughan. 


Contained in Ars Q. C. volume 9 pages 85 to 87. 


8. Hughan, W. J. 



George Oliver's Unpublished Masonic Works, by W. J Hughan. 


An article in the Masonic Review No 48 page 8 (1876) describing 18 of Oliver's then 
unpublished works. Three have since been published viz.: 


Discrepanices of Freemasonry. 

A Dissertation on the Grand Hermesian Anaglyph. 
The Pythagorian Triangle. 


9. Hughan, W. J. 


Notable Rosicrucian Works, by W. J. Hughan. 


A series of articles in The Freemason of London in 1869. The first of the series 
commences on page 227. 


10. Hughan, W. J. 


Sketches of notable Masonic works, by W. J. Hughan. 


A series of reviews in the Freemasons' Magazine and Masonic Mirror of 1868 and 1869. 



1 1 . Hughan, W. J. 


Masonic Bibliography, by W. J. Hughan. 


A series of articles in The Voice of Masonry commencing October, 1876. Among the 
splendid reviews which Hughan wrote in this series the 22 page description of Godfrey 
Higgins' "Anacalypsis" is of particular interest. Richard Carlile asserts that Godfrey 
Higgins once observed to him that there were but two Masons in England himself 
(Godfrey Higgins) and the Duke of Sussex. 


12. Hughan, W. J. 


Masonic Bibliography, by W. J. Hughan. 


"A general artiele making reference to the leading catalogues" in The Freemason of 
1898. No. 29 page 52. 


13. International Bureau for Masonic Affairs 


Year Book of the International Bureau for Masonic Affairs, 1917. 


This contains a list of books which the compilers deemed the most important. It is 
particularly valuable in giving the English reader an acquaintance with the standard 
foreign works. 


14. Iowa 



Quarterly Bulletin of the Iowa Masonic Library. Volume 1, No. 1, January, 1898. 


Published quarterly until Nov. 1906 when it became an "occasional" bulletin. Resumed 
as a quarterly January 1, 1911. This publication is largely devoted to bibliographical 
items, and no attempt will be made to more than mention that W. J. Hughan was a 
contributor from the first issue and the first volume contains some of his best articles 
among which is "The Spencer Masonic Sale 1875.” 


15. Mackey, A. G. 


Encyclopedia of Freemasonry, by A. G. Mackey and Chas T. McClenachan. Revised 
edition, by Edw. L. Hawkins and W.J. Hughan 


Concluding pages of this work are given to bibliography and while the list is 
comparatively short it is the most available one to the average reader. 


16. Mackey, A. G. 


Thoughts on the Selection of a Masonic Library, by A. G. Mackey. 


An article In The Masonic Trowel No. 6 (1867). 


17. Marquis, F. H. 



The Early Editions of Webb's Freemason's Monitor, by F. H. Marquis. 


This is the best description of the Webb Monitors available. It is contained in Vol. 1, No. 
9, of "The Masonic Bibliophile." (Dec. 1912.) 


18. Marquis, F. H. 


The Pocket Companions, 1735-1831, by F. H. Marquis. 


This is a description of the many editions of Pocket Companions and will be appreciated 
by all who desire to become familiar with this important textbook of our brethren when 
the Pocket Companion served as a history, monitor, music manual, and in fact every 
function that was utilized by a book on a large percentage of the brethren. The article is 
contained in The Masonic Bibliophile, vol. 2, No. 8 (Nov., 1913). 


19. Masonic Magazine 


A Catalogue of Masonic Books in the British Museum. 


April, 1879, to March, 1880. Believed to have been compiled by A.F.A. Woodford. 


20. Morris, Robert 


The Universal Masonic Fibrary Advocate, a bimonthly publication devoted to the single 
interest of establishing a library of Masonic literature in every lodge. Vol. 1, No. 3 Robt. 
Morris, Fulton, Ky. 1855. 



In addition to the notices of The Universal Masonic Library, the publication contains 
catalogues of the E. T. Carson, John W. Leonard, Iowa, and Georgia Masonic libraries. 
The History of Freemasonry in Kentucky, by Robt. Morris (1859), contains many 
bibliographical notes. 


21. Oliver, George 


Masonic Institutes, by George Oliver. 


The introduction of 21 pages is entitled, "Remarks on the Masonic Literature of the 
Eighteenth Century," and contains many interesting features, among which the list of 
spurious works is one. Oliver's Revelations of a Square has many notes of 
bibliographical interest. 


22. Oliver, George 


Works on Freemasonry, by George Oliver, pub. by R. Spencer. 


Contained in Oliver's "A Dictionary of Symbolic Masonry.' (1853.) 


23. Rebold, Emmanuel 


A General History of Freemasonry in Europe. By Emmanuel Rebold. Amer. Ed. Cin. O. 
1869. J. F. Brennan. 



Chapter on "Documentary Evidence" contains a list of 24 works which Rebold 
considered authoritative. 


24. Steinbrenner, G. W. 


The Origin and Early History of Masonry, by G. W. Steinbrenner, New York, 1864. 


Chapter 2, "The Historical Literature of Masonry." Chapter 3, "The Legend of the 
Guilds." Reference is made to the "Old Charges" and the early "Constitutions." 


25. Thorp, John T. 


List of 29 early editions of Prichard's "Masonry Dissected.” ed." 1907 Masonic Reprints of 
Leicester Lodge of Research. 


26. Thorp, John T. 


History of 23 editions of "Pocket Companions." Trans. Leicester Lodge of Research, 
1918. 


27. Waite, A. E. 


An Alphabetical Catalogue of works on Hermetic Philosophy and Alchemy. 



Contained in “Lives of Alchemystical Philosophers," by A. E Waite, London, 1888. 
Pages 276 to 306. 




DR. WM. STUKELEY, F. R S. 


BY BRO. DUDLEY WRIGHT, ENGLAND 


Among the lesser figures that live in our memories because of their association with 
early English Masonry there are few more lovable, or more picturesque, than the erudite 
Dr. Stukeley, of whom Brother Wright gives us a speaking likeness in this brief sketch. 
It is urged upon the careful Masonic student that he pay especial heed to the extracts 
from Dr. Stukeley's diary, for therein he will find items of much importance, inasmuch 
as they furnish us with certain undeniable facts about early eighteenth century 
Freemasonry, facts that are often disputed. 


DR. WILLIAM STUKELEY may well be described as "a man of many parts," although 
it cannot be said that he mastered thoroughly any of the subjects on which he posed as an 
authority. From his earliest days he was imbued with an earnest desire for knowledge of 
all kinds of subjects, but he was not successful in becoming as he wished, and, indeed, 
claimed to be, an authority on any one in particular, least of all, a number of them. He 
was bom at Holbeach, Lincolnshire, on 7th November, 1687, the son of John Stukeley, 
an attorney, and his wife, Frances, the daughter of Robert Bullen, of Weston, 
Lincolnshire, who was descended from the same ancestors as Annie Bullen, or Boleyn, 
the ill-fated queen of Henry VIII. His father was also the descendant of an ancient 
family, his ancestors having been lords of Great Stukeley, near Huntingdon. 


In 1 692, William Stukeley was sent to the Free School at Holbeach, where he received a 
good preliminary education. It is recorded that as a boy he was fond of retiring into the 
woods to read and also to collect plants. A pen picture has been drawn of his listening 



occasionally behind a screen in his father's study to his learned conversation with a Mr. 
Belgrave, whom the son describes as "an ingenious gent." and in refutation of whose 
arguments he says he wrote a small manuscript book. Young Stukely says that he also 
collected coins, bought microscopes and burning glasses, and learned something of 
wood-carving, dialling, "and some astrology withal." 


On 7th November, 1703, William Stukeley was admitted as a pensioner to Bennet (now 
Coipus Christi) College, Cambridge, of which he became a scholar in the following 
April. He was intended by his father for the legal profession, but the study of law and its 
attendant subjects was distasteful to him and he turned early to scientific subjects, and 
particularly anatomy. He says that in his undergraduate days he "went frequently a 
simpling and began to steal dogs and dissect." When at home he "made a handsome 
sceleton of a cat." Stephen Hales of the Royal Society and Dr. John Gray of Canterbury 
were among his botanical associates and he made large additions to Ray's Catalogus 
Plantarum circa Cantabrigiam. On 21st January, 1709, we find his name among the 
graduates as a Bachelor of Medicine. On leaving Cambridge in that year he studied 
medicine under Dr. Mead at St. Thomas's Hospital and Anatomy Under Rolfe, a surgeon 
in Chancery Lane. 


In 1710, he set up in practice at Boston, in Lincolnshire, where he, remained until 1717, 
when he removed to Great Ormond Street, London, next to Powis House. On the 20th 
March of the same year he became a Fellow of the Royal Society on the nomination of 
Dr. Mead. In 1718 we find him taking a part in the establishment of the Society of 
Antiquaries, of which body he acted as Secretary for nine years. On the 7th July, 1719, 
he graduated at Cambridge as a Doctor of Medicine and on the 30th September of the 
same year he was admitted as a candidate of the College of Physicians, becoming a fully- 
fledged Fellow exactly twelve months afterwards, i.e., on 30th September, 1720, the 
same year in which he published in account of Arthur's Oon and Graham's Dyke. 


About this time he began to turn his thoughts to Freemasonry. Masters, in his History of 
the College of Coipus Christi, says that "his curiosity led him (Stukeley) to be initiated 
into the mysterys of Masonry, suspecting it to be the remains of the mysterys of the 
antients, when with difficulty a number sufficient was to be found in all London. After 
this it became a public fashion not only spred over Brittain and Ireland, but all Europe." 



Stukkey himself refers to this fact in his Common Place Book, wherein he says: "I was 
the first person made a free mason in London for many years. We had difficulty to find 
members enough to perform the ceremony. Immediately after that it took a run and ran it 
self out of breath thro the folly of members." Stulce ley's initiation took place on the 6th 
January, 1721 at the Salutation Tavern, Tavistock Street, with Mr. Collins, Capt. Rowe, 
who wade the famous "diving engine." 


For a time, at any rate, Stukeley appears to have taken a great interest in the doings of the 
Craft. At any rate he seems to have become sufficiently prominent and active to secure 
an invitation to the Quarterly Commiunicatian of Grand Lodge held in the June 
following his election, judging from the following entry in his Diary: 


"1721. 24th June. The Masons had a dinner in Stationers' Hall. Present, Duke of 
Montague, Ld. Herbert, Ld. Stanhope, Sr. And. Fountain, &c. Dr. Desaguliers 
pronounc'd an oration. The Gd. Mr. Mr. Pain produc'd an old MS. of the Constitutions 
which he got in the West of England 500 years old. He read over a new sat of articles to 
be observ'd. The Duke of Montague chose Gd. Mr. next year. Dr. Beal, Deputy." 


The following extracts from his Diary are also of interest: "27th December, 1721. We 
met at the Fountain Tavern, Strand, by consent of Grand Mr. present. Dr. Beal 
constituted a new Lodge there, where I was chosen Mr." 


Commenting on this entry in The Freemason of 3 1 st July, 1 880, Bro. T. B. Whyteheid 
wrote: "Nothing is named about the qualification for the chair, and as Bro. Stukeley had 
not been twelve months a Mason, it is manifest that any Brother could be chosen to 
preside, as also that the verbal consent of the Grand Master, or his Deputy, was sufficient 
to authorise the formation of a Lodge." 


"25th May, 1722. Met Duke of Quensboro, Lord Dunbarton, Hinchinbrok, &c. at Fount. 
Tav. Lodg. to consider Feast on St. John's." 



"3rd Nov. 1722. The Duke of Wharton & Ld. Dalkeith visited our Lodg. at the 
Fountain." 


"7th Nov. 1722. Order of the Book Instituted." 


"28th Dec. 1722. 1 dined with Ld. Hertford introduced by Ld. Winchelsea. I made them 
both members of the Order of the Book or Roman Knighthood." 


It would be interesting to know more about this Order, of which Stukeley gives no 
further particulars. In 1722, also, he became a member of the "Gentlemen's Society" at 
Spalding, a literary association which was patronised by many members of the Craft, 
including Dr. Desaguliers, the Earl of Dalkeith, and Lord Coleraine, Grand Masters in 
1719, 1723, and 1727 respectively; Martin Folkes and Dr. Thomas Manningham, Deputy 
Grand Masters, 1724 and 1752-1756; Francis Drake, Grand Master of All England, 
1761-1762; Joseph Ames, David Casley, Sir Richard Manningham, and Andrew Michael 
Ramsay. 


In 1722 he was Gulstonian Lecturer when he delivered a discourse on the spleen. About 
this time he began to suffer from the gout, which he partly cured by using Dr. Roger's 
"oleum arthriticum" and partly by long rides in search of antiquities. The first fruits of 
his antiquarian expeditions appeared in 1 724, when he published his Itinerarium 
Curiosum. About the same time he became one of the Censors of the College of 
Physicians, a member of the Council of the Royal Society, as well as of the Committee 
appointed to examine into the condition of the astronomical instruments of the Royal 
Observatory at Greenwich. He was well known to the Earl of Pembroke, the Earl of 
Winchelsea, and to "all virtuosos in London" and had a particular friendship with Sir 
Isaac Newton. He went on long expeditionary tours with Roger Gale, whose brother-in- 
law he afterwards became, the twain visiting various parts of England. He traversed the 
whole length of the Roman wall and drew out plans and descriptions of numerous old 
cities, roads, altars, etc. In 1723 he presented an account of a Roman Ampitheatre at 
Dorchester to a Masonic lodge which had that year honoured him by appointing him 
Master. 



In 1726 Stukeley went to live at Grantham where he quickly secured a lucrative medical 
practice. Here he laid out a garden and a sylvan "temple of the Druids," with an old 
apple tree, overgrown with mistletoe in the centre. It was at Grantham where Sir Isaac 
Newton received the first part of his education and where he intended to have ended his 
days if he could have met with a suitable house. Stukeley was consulted by the Dukes of 
Ancaster and Rutland, the families of Tyrconnel, Cust, etc., indeed, most of the principal 
families in the county were glad to seek him for advice. He declined an invitation from 
the Earl of Hertford to settle as a physician at Marlborough. 


He refers in his Common Place Book to his life at Grantham in the following words: 


"June, 1726, being sadly plagu'd with the gout, I retired to Grantham, thinking by 
country exercise to get the better of it, and by means of that, and a method of life and 
management which I found out, I was not disappointed in my expectation. Here I set up 
a lodg. of freemasons, wh. lasted all the time I lived there." 


Later on in the Diary he also wrote: "In two years time I lost an incredible number of 
my most intimate friends there, Sr. Isaac Newton, Ld. Winchelsea. . . . my friend Mr. Ja. 
Anderson, a Scotsman, a learned & ingenious Antiquary . . . My Land lord Lambert of 
the Lountain Tavern, Strand, where I was Mr. of a new lodg. of Masons: & many 
others." 


On 6th Lebruary, 1727, he wrote from Grantham to Samuel Gale, as follows: "In the 
town we have settled a monthly assembly for dancing among the fair sex, and a weekly 
meeting for conversation among the gentlemen. We have likewise erected a small but 
well- disciplined Lodge of Lreemasons." 


In 1728 he married Prances, daughter of Robert Williamson, of Allington, Lincolnshire. 
Whether this had anything or not to do with his decision is not stated, but a few months 
afterwards he decided upon a change of profession, giving as his excuse "being 
overcome with fatigue in his profession and repeated attacks of gout." He decided to 
enter the Church and in this decision he was encouraged by Archbishop Wake, who 
ordained him at Croydon on 20th July, 1729. Almost immediately he was offered the 



living of Holbeach, his native place, by Dr. Reynolds, Bishop of Lincoln, while the Earl 
of Winchelsea also offered him another, but he declined them both, accepting that of All 
Saints, Stamford, to which he was presented by Lord Chancellor King, and to Stamford 
he removed, but on his removal from Grantham to Stamford he appears to have ceased 
all Masonic activity. 


In 1736 he publised his Palaeographia Sacra, the object of which was to demonstrate 
"how heathen mythology is derived from sacred history, and that the Bacchus of the 
poets is no other than Jehovah in Scripture." Four years later he published his book on 
Stonehenge, as the outcome of his frequent visits. Druidism was to him "the aboriginal 
patriarchal religion" and his intimate friends called him "Chyndonax" and "the Arch- 
Druid of this age." In 1739 he was given the living of Somerby by Grantham, which he 
held in conjunction with that of Stamford until 1 747, when he accepted from the Duke of 
Montague the rectory of St. George the Martyr in Queen Square, Bloomsbury. From 
1748 onwards he lived in Queen Square and at a house in Kentish Town, over the door 
of which he placed the following inscription: 


O may this rural solitude receive And contemplation all its pleasures give The Druid 
priest. 


His wife had passed away in 1737, leaving him with three daughters, but, in 1739, he 
was married to Elizabeth, daughter of Thomas Gale, Dean of York, and sister to Roger 
and Samuel Gale, the celebrated antiquarians. 


Stukeley's interest in his original profession and in the College of Physicians continued 
right up to the end of his life. He not infrequently attended meetings and took part in 
business of the College, as seen from several notes made by him in his own copy of the 
Pharmacopoeia of 1746. As a clergyman, he was noted for his unconventionality. It is 
said that on one occasion, in April 1764, he postponed the service for an hour in order 
that the congregation might go outside the church and witness an eclipse of the sun. 
When he was nearly seventy-six years of age he preached for the first time in spectacles, 
selecting for his text the words: "Now we see through a glass darkly," while, in his 
discourse, he dwelt on the evils of too much study. 



He was seized with paralysis on 27th February, 1765, and passed away on 3rd March 
following at his rectory in Queen Square, in his seventy-eighth year. He was buried in 
the churchyard of East Ham, and, according to his special request, without any 
monument. 


Stukeley was undoubtedly a clever man, but in many instances he gave expressions to 
opinions before they were matured and before he had carefully weighed the pros and 
cons. As a result he made some curious and amusing blunders. He published a pamphlet 
on "Oriuna, the wife of Carausius" through his misreading of the word Fortuna on a coin 
of that emperor. It was he, however, who drew up the plans, prospectus, and rules of the 
Society of Antiquaries, so that he is entitled to be claimed as the principal founder of that 
body. His Diary contains some interesting notes and reminiscences of famous people. He 
tells us, for instance, under date of 22nd August, 1754 that "Sir Christopher Wren 
smoaked to his death. I have smoaked a pipe with him when he was almost 100. (He 
was 91 when he died)." Later, he vouches the information that Wren was a great drinker 
of coffee. Munlc, in his Roll of the CoRege of Physicians, refers to Stukeley as "that 
learned and indefatigable antiquary," and Canon Richard Parkinson, the editor of some 
of the publications of the Chetham Society, says that "his learning was extensive and 
profound, and his writings prove him to have been a divine, philosopher, and antiquary 
of a high order." There is in the possession of the Chetham Society a Manuscript 
collection of poems by Dr. Stukeley which have never been published. 


Dr. Warburton, the learned author of the Divine Legation of Moses, writing on 4th 
March, 1765, to Richard Hurd, afterwards Bishop of Worcester, said: "Poor Dr. 

Stukeley, in the midst of a florid age of eighty-four, was last Saturday struck with an 
apoplectic fit, which deprived him of his senses. I suppose he is dead by this time." A 
few days later he wrote: "You say true. I have a tenderness in my temper which will 
make me miss poor Stukeley; for, not to say that he was one of my oldest acquaintance, 
there was in him such a mixture of simplicity, drollery, absurdity, ingenuity, superstition, 
and antiquarianism, that he often afforded me that kind of well-seasoned repast, which 
the French call an Ambigu, I suppose for a compound of things never meant to meet 
together. I have often heard him laughed at by fools, who have neither his sense, his 
knowledge, nor his honesty; though it must be confessed that in him they were all 
strangely travestied." 



Sir John Evans, in his Ancient British Coins, wrote: "Dr. Stukeley, prior to his death in 
1765, had prepared twenty-three plates of the coins of the ancient British kings, which 
were published by his executor Richard Fleming. They are not accompanied by any 
letter-press description, but on the first fifteen plates, which appear to have been 
engraved from Dr. Stukeley's own sketches, many of the coins have inscriptions beneath 
them, giving the names of the princes to whom he attributed them. The coins themselves 
are most inaccurately drawn, and in many instances are merely bad copies of the 
engravings in Camden and elsewhere." 


Weld, in his History of the Royal Society, has another criticism. He says: "It is to be 
feared that Stukeley's love for Geology did little to advance the Science: for it appears 
that he communicated some geological papers to the Society, containing so many absurd 
hypotheses, that even at that period (1751) when Geology was so little understood, the 
Council determined that they should not be printed. He also made several 
communications in which he asserted in the most positive manner that corals were 
vegetables. These papers were likewise rejected, whch made the sturdy antiquary very 
angry. He gives vent to his feelings in forcible language and concludes: 'Whoever has 
eyes must see that they are vegetables. 


Stukeley's library, which consisted of 1 121 items altogether, occupied in its sale the six 
evenings of the week commencing Monday, 28th April, 1766. It contained nothing of 
Masonic interest, unless an excepti is made in favour of the two "Catalogues of the MSS. 
of Thomas Rawlinson, Esq." 


— o — 


MORMONISM AND MASONRY 


By BRO. SAM H. GOODWIN, GRAND SECRETARY, UTAH 



In THE BUILDER for February and March, 1921, appeared two articles on the subject 
of Mormonism and Freemasonry, which attracted much interest and received many 
laudatory comments. We consider it a matter of great good fortune to be able to present 
herewith a third and concluding article by the same writer. 


The several articles by Brother Goodwin have been reprinted in pamphlet format and 
will be found listed in the monthly book list on the inside back cover of the magazine. 


UNDER all circumstances great care should be exercised in the selection of material for 
membership in Masonic lodges. This holds true everywhere and at all times and is a 
duty that in an especial sense devolves upon those who in a representative capacity first 
pass upon the qualifications of applicants for our mysteries. A number of reasons for 
this might be given some of which it is the purpose of this article to set forth. 


In a general way it may be said that the historic, well known and consistent position held 
by the Craft of this jurisdiction, practically, from the very inception of organized 
Masonry - back in '65 - to the present time furnishes one reason for caution on the part of 
Utah investigating committees. (1) Further, there is a noticeable tendency on the part of 
some who are young in Masonry - and of others who, though older, are inclined to be 
lenient toward a relaxation of requirements - to take account only of the superficial and 
to base their conclusions upon an imperfect apprehension of facts which cannot be 
ignored with safety. In what follows attention is directed to certain facts no one of 
which, perhaps, taken alone may seem to be of any great consequence, but which in the 
aggregate are worthy of serious consideration. In seeking to attain the object in view we 
may pass boundaries which, somehow, have acquired a pseudo-sanctity and find 
ourselves in fields too rarely entered by those who, for the time being, are charged with 
the duty of guarding well our outer portals. 


That there may be no uncertainty as to what is here undertaken, it may be stated that we 
are dealing with the general subject of "Mormonism and Masonry," and that the 
particular phase of the subject upon which we now enter relates itself to any would-be 
applicant who at the same time is a member of the Latter Saints organization. 



Masonry requires of its initiates, among other things, that they shall come of their own 
free will accord. By implication, principle and teaching it assumes that those who come 
into its fellowship are, and will remain, free from any influence or agency that might 
interfere with the performance of such duties as may devolve upon them. With this in 
view the petitioner is required to declare that he is not a member of any organization 
whose rules are incompatible with membership in the fraternity. This is not done in 
criticism of any organization that curtails the freed of thought or action of its adherents. 
Such criticism does not lie within the province of Masonry. But Masonry, like other 
organizations, does claim and exercise the right to erect such standards as may seem to 
be necessary; to fix upon and apply tests; to pass upon the qualifications of would be 
members, and to decide in any and every case, whether its requirements can be, or have 
been satisfactorily met. In the exercise of these, as of all other functions, Masonry is a 
law unto itself. 


With the ground thus cleared we may proceed the consideration of certain facts the 
bearing and significance of which can hardly be mistaken. 


If we do not mistake the meaning of the words those who are authorized to speak, the 
Latter Day Saints organization makes such demands upon those who accept its principles 
and leadership as to produce results which do not accord with the genius of 
Freemasonry. For example, great stress is laid upon the authority and power of the 
priesthood. We are told that a man may not honestly differ from the "presiding 
priesthood" without being guilty of apostasy and subject to excommunication. This 
principle was declared in no uncertain phrase by Brigham Young and George Q. Cannon, 
and in effect it has frequently been set forth since. Said Cannon, on one occasion when 
Brigham Young was present: "It is apostasy to differ honestly with the measures of the 
President. A man may be honest even in hell." (2) And President Wells, on the same 
occasion, declared in no less unmistakable terms that one "might as well ask the question 
whether a man had the right to differ honestly with the Almighty." (3) Presumably these 
rather startling assertions rest upon the doctrine frequently promulgated, that the 
president of the church is "the very mouthpiece of God" (4); "His vicegerent on earth, 

(5), and the sole channel through which He communicates His will and purpose 
concerning all that pertains to His Kingdom on earth." (6) 


Illustrations of the practical application of the principle under consideration are not 
wanting and these furnish convincing proof of the vitality of the doctrine. W.S. Godbe 



and his colleagues were cut off from the church because they presumed to deny the right 
of Brigham Young to restrict freedom of thought and speech or to discipline them for 
opinion's sake and because they did not accept his financial policy. (7) Moses Thatcher 
held opinions concerning his rights and privileges as an American citizen which did not 
accord with those of the First Presidency and the other members of the quorum of 
Apostles and he "declined to take counsel," and he was disfellowshipped for his temerity. 
(8) Smurthwaite felt that the President of the church should not enter the commercial 
field in competition with persons less highly placed, and he gave voice to his opinion to 
his Bishop and was cut off from the church. (9) B. H. Roberts, noting an unmistakable 
partiality in the application of a church rule in the interest of one political party and 
against the other, entered politics at once without the approval of the church authorities 
and was made feel the sting of their displeasure, but later was "reconciled" with his 
brethren. (10) Roberts, who is perhaps the brainest man in the church, as he is the most 
independent thinker and most prolific writer, recently gave frank expression - in a 
conference address - to his belief that the Mormon people had not always been 
blameless; that their conduct had not always been defensible; that on the part of some 
individuals narrowness and fanaticism and bigotry and unwisdom had been exhibited; 
that the disasters which overtook the followers of the prophet in Missouri were due, in 
part at least, to boastfulness, overzeal, fanaticism and unwisdom on the part of the 
people, and that "In his early experiences even the prophet Joseph Smith made his 
mistakes and was several times reproved of the Lord because of them." (1 1) For this 
frank avowal of facts, of the truth of which his historical studies had convinced him, he 
was taken sharply to task in the same session of the conference by the President of the 
church, Joseph F. Smith. (12) Such results as are here indicated, need occasion no 
surprise, for it must be remembered that the authorities - the Priesthood - are "in very 
deed a part of God" (13) and as such they can fix, irrevocably, the ultimate status of man, 
for to them belongs the power "to bind on earth that which shall be bound in heaven and 
to loose on earth that which shall be loosed in, heaven" (14) ; "to remit sin" (15); "to say 
what shall be done and how it shall be done and on what occasions it shall be done," (16) 
and when the President of the church speaks "anything as the mind and will of the Lord, 
it is just as binding upon us as if God spake personally to us." (17) 


Those who are at familiar with the teachings and literature of the Mormon church need 
no proof of the necessity of absolute obedience to the Priesthood on the part of 
adherents, or of the insistence upon this from the beginning to the present. As already 
indicated, denial of this principle was one of the chief offenses of those who were 
responsible for the "Utah Schism." (18) "It had been argued that we must passively and 
uninquiringly obey the Priesthood because we could not otherwise build up Zion," 
complained E.L.T. Harrison, in "An Appeal to the People and Protest." (19) And such 



obedience appears to be required in all the relations of life - in things spiritual and 
temporal. (20) 


Some of us who are unacquainted with the refinements, or modifications, or 
qualifications to which such teachings may be subjected in their application to individual 
cases may well be pardoned if we question whether a member of an organization which 
makes such unusual demands is, or really can be, in a position to act freely in 
determining what course shall be pursued. And if he is not really free in this particular 
could he, being so circumstanced, be considered good material for our Rites? Could he 
answer, honestly and satisfactorily, that question in our petition to which reference has 
already been made? 


We are familiar with the fact that leaders of the Latter Day Saints organization have 
repeatedly declared that their followers are as free to act in all the affairs of life (21) as 
are the votaries of any other faith or philosophy of life. But when issues of the most vital 
concern - having to do with time and eternity - are made to hinge, absolutely, upon 
acceptance of this fundamental principle we are forced to confess such assertions make 
an unwarranted and impossible demand upon our credulity. (22) 


Another set of facts which cannot or ought not to be ignored in this study has to do with 
the matter of polygamy. The writer understands that by many this is regarded as a dead 
issue. He is mindful of the further fact that a Manifesto was issued by the President of 
the church in 1890, which advised the people to refrain from the practice of this 
principle, (23) and that later this famous document was construed a s prohibiting not only 
new marriages, but also those who had previously entered this relation from living with 
their plural wives. (24) It is to be remembered, too, that the present head of the church 
recently declared - with so much earnestness that he afterwards apologized for the 
manner in which he had spoken, having been, as he expressed himself, "gloriously mad" 

- that "No man on earth has the power to perform plural marriages," and, "We have 
excommunicated two patriarchs who have pretended to perform plural marriages." (25) 
All this and these - for reasons that follow - do not remove the subject beyond the 
purview of the Mason, or the Lodge, that may be seeking information as to the fitness of 
material to come into our fellowship. It is conceded that this subject does not have the 
importance for the Mason and citizen that it had when Grand Secretary Diehl sent out his 
Circular in which he set forth the position of the Grand Lodge of Utah with reference to 
the Latter Day Saints, their teachings and practices. (26) But after all allowances have 



been made there still remain considerations that are pertinent to our puipose - at all 
events, such is the conviction of the writer. He is not convinced that this subject is a 
"dead issue," for he recalls the fact that a President of the church - the "very mouthpiece 
of God," as we have seen - declared concerning this practice and doctrine: "... It is one 
of the most vital parts of our religious faith; it emanated from God and cannot be 
legislated away. . . . Take this from us and you rob us of our hopes and associations in 
the resurrection." (27) And hardly less pertinent is the fact that this principle, like the 
revelation which established it, still holds its place in the teachings, beliefs and literature 
of the Mormon people. 


The uninitiated may experience some difficulty, perhaps, when they undertake to 
reconcile one set of facts with another set of facts which appears to be at the opposite 
pole. This is the situation. It is known that the practice of polygamy has been 
abandoned - according to repeated statements made by those who are in authority - and 
that this principle is no longer taught by the church. Yet, it is a matter of common 
knowledge that the present head of the organization is a polygamist - as also was his 
immediate predecessor in that position and all who preceded him - at least, such was his 
status it the time of the Smoot investigation when he was "a fugitive from justice" (28) 
on account of his marital relations. (29) There are other leaders associated with the 
President of the church who are similarly situated. These men are the leaders of the 
thought and exemplars of the principles of the organization and are "living their 
religion." (30) This is referred to here, not in any spirit of criticism, but for the puipose 
of calling attention to the teaching value of such facts. "Your actions speak so loud that I 
cannot hear what you say," is an adage which is not without suggestiveness in this 
connection. The influence of the First Presidency, and more particularly of the President 
of the church, is greater than that of any other man or set of men. How could it be 
otherwise in view of his alleged relationship to Deity and of the great and unusual 
powers he exercises by virtue of that relationship. It must follow that the words, the 
actions, and the daily life of one vested with such singular prerogatives exert a 
tremendous influence in the direction of shaping opinion and belief; of determining the 
attitude of multitudes of people toward the institutions and the laws of the land, (3 1) in 
fact, of making the individual what he is. For a man or for men, so placed, to take the 
position for any considerable length of time, that a law with which they do not find 
themselves in accord is unconstitutional and therefore is to be ignored, (32) as was done 
for nearly two decades; to insist that the practice of polygamy "is ordained of God, ... is 
ecclesiastical in its nature and government," and because of this "it is therefore outside 
constitutional law," and so, "being within the pale of the church, its free exercise cannot 
be prohibited," (33) again, for the "vicegerent of God" to testify in the conspicuous 
manner (though not of his own free will and accord) that he had been, and was then, 
living in known violation of the laws of his country church and his God, (34) that he 



expected to continue so doing and that he was willing to take his chances the laws of the 
State, (35) and for other leaders, only a little less prominent than the President to testify 
the same conditions in their marital relations (36) - for such a situation to develop and 
exist and be taken as a sort of matter of course, or even approved and mended, by so 
large a body of people, cannot be productive of results that are far from being 
reassuring. How can it be otherwise than that such attitude toward law, and such 
examples on the part of such influential men, should have a powerful effect upon young 
manhood and womanhood of the Latter Day Saints organization? We are of the opinion 
that it is not desirable - certainly, it is not in accord with Masonic ideals and teachings - 
to subject young people to character-forming influences which must tend to make them 
indifferent to law. Many thoughtful Craftsmen earnestly believe that these are times in 
which regard for law should be emphasized on all suitable occasions, and that the too 
general practice, in effect, of nullifying and repealing law by individual disregard of law, 
instead of making use of the means provided by law, is a proceeding dangerous beyond 
calculation, a positive, subtle menace to the very foundation of those institutions which 
are our boast. 


Another angle of this phase of our subject should not be overlooked. Not only is the 
doctrine taught by example, and that by the most influential men in the Latter Day Saints 
organization, but it appears in the literature, and often in the instruction given the people. 
The "Doctrine and Covenants" is one of the four standard works adopted by formal 
action of this organization. It is the word of God and is of equal authority with the Bible, 
the Book of Mormon and the Pearl of Great Price. Sometimes Latter Day Saints 
controversialists have strenuously objected when their opponents have quoted statements 
made by Conference speakers in place of adhering strictly to these standard works of the 
church. (37) Now, as noted above, the Doctrine and Covenants is authoritative and 
standard. Section, or chapter, 132, of this book records the Revelation on plural 
marriage. If it ever taught this principle - and there is no controversy on this score - it 
still teaches it, for the late President of the church, Joseph F. Smith, testified under oath 
that it had not been annulled or repealed, (38) and so far is known to the writer, no action 
of this sort has ever been taken. It is still part and parcel of the authoritative teachings of 
the church, as also is the rather severe sentence which it pronounces upon those who fail 
to accept this teaching. (39) 


In the material provided for study by the young people's organizations of the church 
considerable stress is laid upon the "Lives" of Joseph and Hyrum Smith, Brigham Young 
and others of the leading men in the history of this people, all of whom "lived their 
religion." These men are held up as heroic characters whose words and example are 



presented for instruction and emulation. (40) Sometimes speakers when addressing large 
numbers of this faith declare their adherence to the principle under consideration. (41) 
Some years after the Manifesto was issued an Apostle declared that the principle of 
plural marriage is as true today as it ever was, and asserted that those "who prevent you 
from obeying are responsible to God for so doing." (42) B.H. Roberts, in a church 
periodical published for the guidance and instruction of young people - members of the 
Mutual Improvement Association - has a long article in defence of this principle. (43) 
Other illustrations of the matter under consideration could easily be assembled if they 
were deemed necessary but enough has been said, it would seem, to show what is being 
done along this line. We do not undertake to reconcile the contradictions which must be 
apparent to every observant Craftsman - we are simply calling attention to facts. 


As these pages are being written in the hope that they may prove to be helpful, in a 
measure, to investigation committees, there is another point of view that should be 
presented here. Sometimes it is asserted with reference to one who has applied, or is 
desirous of applying, for the degrees: "He does not practice polygamy; never has done 
so, and though a member of the Latter Day Saints organization he never has accepted it 
even in principle. Why, isn't he good material?" Such a question would 

seem to call for an affirmative answer and, other things being equal, to leave little room 
for objection. But even in such a case there are certain considerations which should have 
weight, and it is not any one thing, but all those matters which have to do with conduct 
and character - which really help to place a man - that should be laid on the scales. 

There is, we believe, such a thing as - for want of a better term - group responsibility. By 
this it is meant that a man can hardly cut himself off, relieve himself of, responsibility by 
declining to hold to one principle at the same time that he claims the privileges and 
accepts the benefits accruing from membership in an organization of which that very 
principle is fundamental. To illustrate: The writer might claim affiliation with the 
I.W.W., for example, but strenuously insist that, while a member of that organization and 
ready to aid in the promulgation of its principles and philosophy of life, be does not now, 
and never has, believed in the use of dynamite for the destruction of life and property in 
order to gain the ends which this particular organization his in view. Could he, justly, be 
shrived of responsibility when the organization of which be is a member uses dynamite? 
Perhaps, in the payment of dues and assessments which, among other things, were to 
keep him in good standing in the organization, his money helped to buy the dynamite 
used in the destruction of life. Should his protest of disbelief in a principle outweigh the 
practical, concrete assistance he gave to the organization which does hold to the 
principles he disclaims? Whether the analogy is close and satisfactory in all particulars or 
not, there is a suggestion here which investigating committees should not ignore when 
arriving at a conclusion. 



There is another objection, and one that at first blush would seem to be conclusive, that 
is sure to appear when the suggestion is made that one's belief is to be considered when 
passing upon the qualifications of an applicant. The impression prevails quite generally 
that Masonry does not assume the right to question a petitioner on this score - that, in 
effect, he may "believe what he pleases," and, if all right in other respects he may be 
received into our fellowship. Of course, a moment's reflection must convince us that this 
is not the case. We do claim - and constantly exercise - the right to demand that a man 
must believe certain things or his petition will not even be presented to the lodge. It 
must be evident, too, to the well informed that the range of inquiry touching what must 
be accepted by applicants is not fixed by any so-called "immutable landmark," for the 
requirements in this respect vary in different jurisdictions. Further, one can hardly 
follow a candidate through the ceremonies of the several degrees without noting how 
often, by direct question and scarcely less direct implication, the matter of belief is 
involved. Some years ago a prominent leader in the Latter Day Saints organization when 
taken to task by critics for his avowed belief in the principle under consideration - and be 
was "living his religion," and still is doing so - responded: "Well, gentlemen, whose 
business is it? What are you going to do about it ?"(44) We are not prepared to say that, 
under the circumstances, that is not a proper and sufficient answer. But here the situation 
is very different. Masonry has erected certain standards to which applicants must 
conform; does pass upon qualifications; necessarily must pass upon character, and in 
order to judge character, it is needful to know somewhat of the material, as it were, that 
has gone into the making of character. Hence, many questions are asked, or should be if 
the information is not at hand, that do not appear in our petitions. And so, on occasion 
and when in doubt, we make inquiries concerning the habits and practices of an 
applicant. Circumstances might arise which would lead us to satisfy ourselves whether 
or not the applicant is a "dope-fiend," or "booze-fighter," or libertine; whether he abuses 
his wife, or neglects his children, or defrauds his creditors, or is wedded to the gaming- 
table. And we do not hesitate to satisfy ourselves as to his physical condition; whether 
he is crippled, or defective in any respect, or is subject to ailment or disease which might 
bring him to be a burden upon the lodge. These intimate matters of health and character 
are not our business until application is made for admission to our fraternity. Then the 
candidate says in effect: "The bars are down; ask any questions needful, for I am 
desirous of meeting the conditions in order that I may be made a Mason." That one of the 
most powerful character- shaping influences should be excluded from consideration 
would be absurd, if it were required, or even permitted. Our right to make such inquires, 
and the necessity for them, appear to be beyond question. 



In this connection, and as further emphasizing the importance that may be attached to a 
state of mind not an overt act - to a "belief," as a determining factor in estimating 
character, the decision of a Salt Lake Judge in the Third District Court is illuminating 
and suggestive. The matter came up on the petition of an alien to become a citizen of the 
United States. 


In framing the naturalization laws under the statute certain requirements are set forth. 
Failure to satisfy any one of these conditions results in defeating application for 
citizenship. Among other declarations required the petitioner must state under oath that 
he is not "a polygamist or believer in the practice of polygamy," and further, he must 
make it "appear to the satisfaction of the court" that be is attached to the principles of the 
Constitution of the United States. (45) In the case under consideration the applicant for 
citizenship took the oath as required, with reference to being a polygamist and his belief 
in the practice of polygamy. At the hearing, however, he was interrogated with respect 
to fulfilment of conditions required for admission to citizenship. The testimony showed 
- with reference to belief in the practice of polygamy - that the petitioner based his 
disbelief in the practice upon the conviction, and upon no other ground, that so long as 
they exist, the prohibitory rules of church and state should be obeyed. He did not 
disbelieve in it because of any objection to the practice itself: apart from its relationship 
to ecclesiastical and legal prohibitions he does believe it now." (46) He was willing to 
obey the law, and to have it obeyed, but it was shown that he did not believe in, and was 
unsympathetic with, the forbidding canons of both church and state. The Court held that 
"One cannot honestly believe in a practice apart from the fact that it is against the law, 
and at the same time be honestly attached to the law forbidding it." And further, that 
since his testimony shows a lack of attachment to the law against polygamy, a law 
fundamental in our scheme of government, he has fated to fulfil that important condition 
requiring petitioners to show to the satisfaction of the court that they are attached to the 
principles of the Constitution.'" (47) Admission to citizenship was therefore denied him. 


The point to which attention is especially directed in this incident is the significance 
attached to a "belief," as disclosing an unfavourable attitude of mind toward the laws of 
the land. Masonry, like citizenship acquired through naturalization, is a privilege, not a 
right, and a privilege conditioned upon compliance with certain requirements and those 
requirements are fixed by the written and unwritten laws of the Fraternity. 



We pass now to another matter. Masonry directs the attention of its initiates to the Bible 
as "God's inestimable gift to man as a rule and guide to his faith and practice." In Anglo- 
Saxon Masonry the "Great Light" occupies a prominent and well-known position in the 
ritual. The attitude of the Latter Day Saints organization toward the Bible is not without 
its significance for us. 


The Bible is accepted as the "Word of God, so far as translated correctly." (48), The 
Book of Mormon is equally the word of God, as also are the Doctrine and Covenants, 
and Pearl of Great Price - these are the "standard books" of the Mormon church.(49) In 
this particular, of course, there could be no criticism, for "a Book of the Law" on the, 
altar meets the requirements. But, as we understand the matter, a fundamental teaching 
of the church is what may be termed the principle of a continuous or "immediate 
revelation." By this is meant that the President of the church who, as we have seen is the 
"very mouthpiece of God," (50) may at any time substitute something better than any one 
of the four books named or than all of them together, and such pronouncement would be 
the very word of God, binding alike upon all the adherents of that faith. "The whole of 
them (i.e., the four books listed above) are not all we need. ... the Lord has his 
mouthpiece to say what shall be done and how it shall be done and on what occasion it 
shall be done.'"(51) The authorities of the church are the "living oracles of God and they 
are worth more to the Latter Day Saints than all the Bibles, all the Books of Mormon and 
all the Books of Doctrine and Covenants that are written. If we could have but one of 
them give me the living oracles of the Priesthood for my guidance." (52) "When 
compared with the living oracles," declared Brigham Young, 'those books are nothing to 
me; those books do not convey the word of God direct to us now, as do the words of the 
Prophet or a man bearing the Holy Priesthood in our day and generation. I would rather 
have the living oracles than all the writing in the books." These words - quoted by 
President Woodruff (53) - were spoken in the presence of Joseph Smith, who 
immediately arose and said: "Brother Brigham has told you the word of the Lord and he 
has told you the truth." (54) 


We do not call attention to these things by way of criticism. These teachings concerning 
the Bible, in relation to the "living oracles," are for those who can, and who care to, 
accept them. But we do suggest, that such ideas concern us when they are held by those 
who would apply to our lodges for the degrees, and who, because of the source whence 
such principles emanate, might feel moved at any time to substitute some man's dictum 
for the Great Light in the affairs of life. Under these circumstances we submit that the 
word that might be declared by the "living oracles" might not accord in any particular or 
respect with the fundamentals of Masonry. And this might very probably be the case in 



as much as the Latter Day Saints organization is opposed to all secret societies - except 
its own. (55) 


One other matter is worthy of passing notice, at least, in this connection. This relates 
itself to Deity. Masonry requires of its initiates an avowal of belief in God. It does not 
undertake to say what one's conception of God shall be, so that in this particular a 
member of the Latter Day Saints organization can meet the requirements. But this fact 
does not preclude a consideration of conceptions so fundamental in life and character as 
one's apprehension of Deity. Here also is disclaimed any attempt or thought of 
criticism. The puipose is simply to get as much light as possible upon the influences and 
forces and beliefs which work together in the great task of shaping character. 


Latter Day Saints are taught, and, we assume, believe in, a plurality of gods. "The head 
god organized the heavens. In the beginning the heads of the gods organized the heavens 
and the earth." (56) In the beginning the Bible shows there is a plurality of gods beyond 
the power of refutation." (51) "The head of the gods appointed one God for us." (52) The 
Deity of the Latter Day Saints "... is an exalted man." (59) He has parts and passions 
like men, including the procreative power, which he exercises, having With Him, as "He 
sits enthroned in yonder heaven," a female Deity. (60) Whatever allowance may be 
made, in the matter of leaving every man at liberty to conceive of God as he may, this 
much may be said: Such a materialistic idea of God differs so widely from that held by 
Masons generally, but more particularly in this country, that the question night well arise 
whether those holding it would fit into the Masonic institution. The peace and harmony 
of a lodge is of prime importance. 


Reference has been made to the fact that the Latter Day Saints organization is opposed to 
secret societies and the reason for this "must be clear to every well-informed, intelligent 
Latter Day Saint." Masonry, according to the late President Joseph F. Smith, is an 
"institution of the evil one," as is abundantly shown by many passages in the four 
standard books of the church. (61) Now, this being true, it must follow that a member of 
that organization who would join the fraternity in the face of these facts would act in 
direct opposition to the positive declarations of church leaders, and no less explicit 
injunctions of the four standard works of the church, which he has accepted as the very 
word of his God. This being true, such a person would necessarily be a "bad" Mormon, 
and Masons may be excused for seriously doubting if a "bad Mormon" can make a good 
Mason. 



Now, briefly to summarize the principal matters presented in the foregoing pages so that 
there may be seen at a glance some of the reasons which have weight with Utah Masons 
today: 


1. Historical: Attitude of the Nauvoo Masons toward Masonic customs and law.* 

2. Clandestinism: Temple ceremonies and use of language and symbols. 

3. Priesthood: Unlimited power of and right to direct and dictate in all things, temporal 
and spiritual the "mouthpiece of God." 

4. Polygamy: This is taught: 

a. In original revelation which has not been annulled or repealed, nor can it be. 

b. In positive declarations of belief in it by leaders and prominent teachers. 

c. In the literature of the organization, and, 

d. By the example of the leaders who "live their religion." 

5. Attitude toward law: Enforcement of law against polygamy was "persecution," and is 
still so held and taught 

6. Petition: Inability of applicant honestly to answer one question in petition. 

7. Great Light: Substitution of "living oracles" (Priesthood) for the Bible. 


8. Deity: Conception of male and female deity out of harmony with that of Anglo-Saxon 
Masonry. 



9. Membership prohibited: L.D.S. organization holds Masonry to be "of the evil one" and 
is opposed to members having any connection therewith. 


*See THE BUILDER for March, 1921, p. 36. 

1 Proc. New., 1866, pp. 120-121; Proc. Utah, 1882, pp. 28-53; 1883, pp. 24-26. 

2 Tullidge's Quar. Mag. 1881, Volume 1, p. 33; On the general subject of obedience to 
the priesthood, see George Q. Cannon, "Contributor," 1894, volume 29, p. 745. 

3 Tullidge's Quar. 1881, Vol, 1, p. 33 

4 Manual Mutual Impv. Assn. 1901-2, pp. 81-82; 69th Annual Conf. Rept. 1899, pp. 5, 
6, 7; 70th Annual Conf. Rept. 1900, p. 52; "Outlines of Ecclesiastical History," Roberts, 
p. 368. 

5 69th Annual Conf. Rept. 1899, p. 5. 

6 "The Thatcher Episode," 1899 (B. Young, Jr.), p. 14; Salt Lake Tribune, April 4, 1921, 

p. 1. 

7 Tullidge's Quar. Mag. 1881, Vol. 1, p. 32. 

8 "The Thatcher Episode," 1896, p. 19, Cf. pp. 29-31. 

9 Smoot Investigation, 1906, Vol. IV, pp. 78-81. 

10 "The Thatcher Episode" 1896, p. 35; Smoot Investigation, 1904, Vol. I pp. 723, 1012. 

11 80th Semi-Annual Conf. Report, 1909, pp. 103-104. 

12 80th Semi-Annual Conf. Report, 1909, pp. 124, 125. 

13 "New Witness for God," Roberts, p. 187; Cf. Smoot Investigation, Vol. I, 1904, Note 
1, p. 1; Doc. & Cov., Sect. 107:5. 

14 72nd Semi-Annual Conf. Report 1901, p. 2; 75th Semi-Annual Conf. Report 1904, p. 
5; Doctrine and Covenants, See. 124:93. 



15 75th Semi-Annual Conf. Report, 1904, p. 5. 

16 69th Annual Conf. Report 1899, p. 17. 

17 Cf. Des. News, Oct. 4, 1896 Geo. Q Cannon. 

18 Tullidge's Quar. Mag. 1881, Vol. 1, p. 33. 

19 Tullidge's Quar. Mag. 1881 Vol. 1, p. 32. 

20 Jour. Desc., Vol. 12, p. 59, Vol. 5, p. 100 Vol. 6, p. 345; "An Epistle to the 
Presidents," etc., by President John Taylor, 1882, pp. 7, 8, 9, 10; "Inside of Mormonism," 
1903, p. 67; Doct. & Cov., Sec. 124, p. 436; Deseret Apr. 25, 1895; Logan Journal, May 
26, 1898. 

21 Cf "Thatcher Episode," 1896. 

22 Cf. Reference No. 15, above. 

23 Pres. Woodruffs Manifests; Proc. of the Semi-Annual Conf., Oct. 6, 1890. Pamplet, 
entire; Smoot Invest., 1904, Vol. 1, p. 332-333; Doct. & Cov. Ed. 1914, 493-94. 

24 "Defense of the Faith of the Saints," Roberts, 1912, Vol. 2, p. 333; Cf. Smoot 
Investigation, 1904, Vol. 2, p. 968. 

25 Salt Lake Tribune, Apr. 5, 1921. 

26 Proc. Utah, 1883, pp. 24-26. 

27 President John Taylor, Tullidge's Quar. Mag. 1883, Vol. 2, pp. 7, 8. 

28 Smoot Investigation; D. H. Roberts, 1904, Vol. 1, pp. 74-211. (F.M. Lyman). 

29 Ibid. 

30 Smoot Investigation, 1904, Vol. 1, p. 712. 

31 Smoot Investigation, 1904, Vol. 1, p. 336. 

32 An Epistle of the First Presidency," etc., 1886, entire; "An Epistle of the Apostles," 
etc., Oct. 10, 1887, p. 4; "The Mormon Problem," 1882, Opinion of Supreme Court, U. 
S., p. 70. 

33 "Handbook of Reference," A.H. Cannon, 1884, p. 102 



34 Smoot Investigation, 1904, Vol. 1, p. 334. (Jos F. Smith) 

35 Smoot Investigation, see No. 34, above. 

36 Smoot Investigation, (B.H. Roberts), 1904, Vol. 1, p.718. (F. M. Lyman), p. 430; Cf. 
Jour. Disc. Vol. 5, pp. 1-38, 100; "Inside of Mormonism," pp. 79-80; Des. News, Jan. 

16, 1889. 

37 "Defence of the Faith," etc., 1921, Vol. 2, p. 293. 

38 Smoot Investigation, 1901, Vol. 1, p. -; Apostle Hyrum M. Smith, son of President 
Joseph F. Smith, some time after his father testified as above, declared that the 
revelations could not be changed. His words were: "These revelations are written in the 
Doctrine and Covenants, Book of Mormon and Pearl of Great Price. . . . They were 
proclaimed by revelation as I have stated, and up to this time, after over seventy- seven 
years of existence of the Church, not one principle or doctrine thus revealed has been 
receded from by the members of the Church. We have never repudiated any of the truths 
revealed to the Prophet Joseph Smith and to his successors in the office of Prophet, Seer 
and Revelator to the church of Jesus Christ of Latter Day Saints. We have never 
relinquished our belief in any one of these doctrines and principles. . . . We have never 
been called upon or found it necessary in any stage of our progress to eliminate any 
revelation from the record. Neither have we ever denied any of them. We testify in all 
soberness that these revelations are from God. They are therefore the same yesterday, 
today and forever, and are everlasting and essential to the salvation of those unto whom 
they are given." Seventy-eighth Annual Conf. Report 1907. Page 31. 

39 Doctrine & Convenants, 1914, Sect. 132:4, p. 464. 

40 87th Annual Conf. Rept., 1917, pp. 6, 7. 

41 Salt Lake Herald, Apr. 5, 1918 (2000 people present). 

42 Logan Journal, Jan. 20, 1898. 

43 Improvement Era, 1898, .Vol. 1, pp. 472, 475, 478, 482. 

44 "Defence of the Faith," etc., 1912, Vol. 2, p. 331 

45 "Naturalization Laws & Regulations," 1915 p. 5. 

46 Decision of Judge Harold M. Stephens, (Mss.) 1917, pp. 


2,3 



47 Ibid p. 8; CfR.W. Young, Smoot Investigation, 1904, Vol 2, p. 968. 

48 "Articles of Faith," Talmage, 1899, p. 240 f. 

49 Smoot Investigation, 1904, Vol. 1, p. 179. 

50 69th Annual Conf. Rept, 1899, pp. 5, 6, 7, 17. 

51 69th Annual Conf. Rept, 1899, p. 17. 

52 68th Semi-Annual Conf. Rept., 1897, pp. 23-24. 

53 Ibid, p. 23. 

54 Ibid. 

55 Joseph F. Smith, Improvement Era,, 1900, Vol. 4, pp. 8, 9. 

56 "Mormon Doctrine of Deity," Roberts, 1903, p. 23 1. Quoted from Joseph Smith's 
words, spoken June 16, 1844. Mil. Star, Vol. 24, p. 108. 

57 Mormon Doctrine of Deity," Roberts, 1903, p. 231. 

58 Ibid; Cf. p. 42. 

59 "Mormon Doctrine of Deity,"- Roberts, 1903, p. 10; Jour, of Disc., Vol. 6, Disc. No. 
3; Improvement Era, Vol, 1, 1898, p. 755. 

60 Cf. 69th Annual Conf. Rept. 1899, pp. 18, 20; "Defence of the Faith," 1912, Vol. 2, p. 
270. 

61 "Improvement Era," 1900, Jos. F. Smith, Vol. IV, pp. 58-59. 

THE GREAT POET 


BY BRO. H. L. HAYWOOD, IOWA 



O God is a Judge, O God is a King, 

An almighty Monarch who rules everything; 

O God is a Warrior, O God is a Lord 
And terribly flasheth the might of His sword: 

But this I affirm for I certainly know it 
That God above all other things is a Poet. 
Wherever I listen, His melody streams, 

And always I'm hearing Him crooning His dreams; 
And whatever it is that He chooseth to say 
He says in a poet's own beautiful way. 


— o- 


COMMITTEES OF INVESTIGATION 


Grand Masters have complained during the past year of great laxity in the matter of 
investigating petitioners for the degrees. The principal reasons assigned for this apparent 
Masonic neglect are to be found in the overwhelming number of petitions which are sent 
to lodges and the inability to get members to devote proper time to look up those who 
apply for the privileges of the Fraternity. It cannot be doubted but this is an age which 
demands the careful scrutiny of everyone who knocks at the door of the lodge. There are 
so many individuals in the country at the present time who hold ideas which are at 
variance to those of Masonry that the admission of such would be a most serious 
calamity. It is believed that the problem of proper investigation of petitioners for the 
degrees is one which ought to be worked out along new and more progressive lines. The 
old idea of secrecy in appointing an investigating committee and the present practice of 



picking anybody as a member of such committee does not comport with present day 
conditions. It is believed that we have reached a period in our Masonic development 
when a single committee on petitions composed of men who have the time and ingenuity 
to devote to the cause would be desirable. It is an old saying that what is everybody's 
business is nobody's business, and this seems to be largely true in the matter of 
investigating candidates for the privileges of the Fraternity. This is a problem with which 
we must grapple sooner or later and it is believed that it can be worked out in due time 
when thoughtful men give to the subject that attention which it should receive. 

- Proc., Grand Lodge of Illinois 




MASONIC EDUCATION 


The need of the hour is education - American education, Masonic education, 
synonymous and interchangeable terms. We as Masons, must bend our energies to 
influence public opinion not only by precept, but by example. Public opinion is the force 
that rules the country. With a warped and jaundiced public opinion the country is 
diseased and in danger; with a correct and righteous public opinion the country is healthy 
and safe. Public opinion is but the crystalization of individual opinion. We must 
therefore, work upon the individual, and in aid of that work the individual Mason must 
thoroughly learn the principles, the tenets and lessons which are taught him in the lodge 
room, and then he must go out into the highways and by-ways of the community and 
exemplify the practice of these principles in his dealings and actions with his fellow men. 
Every Masonic lodge must become the center of good influence and wise counsels in the 
community in which it is established. In this way will our noble Order justify its 
existence and secure and safeguard American principles and American institutions to the 
end of time and to the uttermost generation. 


- Proc., Grand Lodge of Louisiana. 



A TOAST TO THE LAMBSKIN 


Here's a toast to the Lambskin, more ancient by far 
Than the fleece of pure gold, or the eagles of war; 

'Tis the badge of a Mason, more noble to wear 
Than the garter of England, or order so rare. 

Let the king wear his purple, and point to his crown 
Which may fall from his brow when his throne tumbles down 
Lor the badge of a Mason has much more to give 
Than a kingdom so frail that it cannot long live. 

Let the field marshal boast of the men he can guide, 

Of the infantry column and heroes who ride, 

But the white leather apron his standard outranks 
Since it floats from the east to the death's river banks 

'Tis the shield of the orphan, 'tis the emblem of love, 

'Tis the charter of faith from the Grand Lodge above. 


- Parkway News. 





THE TEACHINGS OF MASONRY 


BY BRO. H.L. HAYWOOD, IOWA . 


The following paper is one of a series of articles on "Philosophical Masonry," or “The 
Teachings of Masonry," by Brother Haywood, to be used for reading and discussion in 
lodges and study clubs - From the questions following each section of the paper the study 
club leader should select such as he may desire to use in bringing out particular points for 
discussion. To go into a lengthy discussion on each individual question presented might 
possibly consume more time than the lodge or study club may be able to devote to the 
study club meeting. 


In conducting the study club meetings the leader should endeavor to hold the discussions 
closely to the tenet of the paper and not permit the members to speak too long at one time 
or to stray onto another subject. Whenever it becomes endent that the discussion is turning 
from the original subject the leader should request the members to make notes of the 
particular points or phases of the matter they may wish to discuss or inquire into and bring 
them up after the last section of the paper is disposed of. 


The meetings should be closed with a "Question Box" period, when such questions as may 
have come up during the meeting and laid over until this time should be entered into and 
discussed. Should any questions arise that cannot be answered by the study club leader or 
some other brother present, these questions may be submitted to us and we will endeavor 
to answer them for you in time for your next meeting. 


Supplemental references on the subjects treated in this paper will be found at the end of 
the article. 



PART VIII - EQUALITY 


IT IS not often that one of the subjects of speculative thought becomes the burning issue 
of the hour but that is what happened in our own national history between 1850 and 1861 
with the doctrine of equality. The whole matter, needless to say, was brought to the front 
by the slavery issue. Anti-slavery orators never wearied of reminding their southern 
friends that the fathers of the nation, in their Declaration of Independence, had openly 
proclaimed "that all men are created equal": if that is true, they argued, then negroes 
deserve the rights of citizenship, for negroes are men. The pro-slavery advocates 
retorted by saying; that the fathers of the country, many of them, had themselves been 
slave holders, and that they had really meant to say that "all men are created equal except 
negroes." He who reads through the more important debates on that subject - such a one 
will be richly rewarded - will learn how exceedingly difficult it is to frame any definition 
of human equality that will at once do justice to things as they are and to things as they 
ought to be. Equality is an aspiration, (in Masonry as elsewhere) a hope, a dream, an, 
ideal, hard to capture in a net of words, difficult to envisage by the mind, and one must 
remain content after all his thinking about the matter he has not yet been able to think it 
through. 


Do you believe that the "negro" is the equal of the white man? If you do not how do you 
reconcile such a disbelief with the Masonic teaching that "we meet upon the level" and 
with the Declaration of Independence? If negroes are equal why is it that when left to 
themselves they are so backward? What was Lincoln's theory of the negro in this 
connection? What was his scheme for solving the negro problem? 


It is as difficult to arrive at a clear conception of equality from the history of Masonry as 
it is from the history of this nation. The old Craft Mason did not have any equality 
except in a very special sense. His guild was a helpless part of an aristocratic social 
order. He himself had a place in his own guild determined by the most rigorous 
regulations laid down from above. The guilds themselves were graded in importance, 
and the members inside each guild were held fast in a similar hierarchy. There is no 
evidence to show that at any time prior to 1717 any form of Masonry explicitly taught 
and enforced the doctrine. Subsequent to 1717 the doctrine has come to the fore, and in 
some countries has almost occupied the first place among Masonic teachings. But ever, 



so there have been many exceptions. In the Masonry of Latin countries equality has not, 
for obvious reasons, been very much emphasized. Even in England, the home of 
democracy, it has never had a very rigorous application to the social classes of an 
aristocratic society. When the Earl of Carnovan inducted King Edward VII into his seat 
as Grand Master he was careful to remind that Potentate that English Masonry had never 
been subversive of the monarchical system as it had been in other countries. 


It is in France and in America that we find the Masonic doctrine of equality most in 
evidence, and most influential. The part played by Masonry in the French Revolution is, 
and perhaps will ever remain, pretty much of a mystery. But there is sound evidence to 
prove that Masonry had much to do with convincing the French masses that they had 
rights of their own. To this day liberty and democracy is widely understood in France in 
the equalitarian sense. "Liberty, Fraternity, Equality" is a slogan that has not yet lost its 
power of appeal. 


But it is in our own land that equality has played its major part in Masonic history. It 
may be that it as Masonry itself (though this point is hotly disputed) that wrote into the 
Declaration the words "All men be created equal." It is certain that Masonry had with the 
strain of equalitarianism that runs the Constitution. It is certain that the Craft forefront in 
demanding for the negro the of that principle. And it is certain that at present moment 
equality and Masonry are almost synonymous in many, many minds. 


It is Russia, strange to say, that now finds equality a living issue. Sovietism, unless we 
have been all deceived as to its nature and purposes, goes in for equality as the chief 
good. To level all classes, to do away with distinctions, even such distinctions as those 
at exist between the learned and the unlearned, to be a part of the Lenine program. It 
would be a curious experiment to send a questionnaire around our Masonic leaders and 
spokesmen to ask them what they think of the Soviet program, and if they would be 
willing to see Equality really tried out. The answers might not throw much light on the 
Russian experiment, but they would surely help us all to leam just what equality means 
to Masons. 


How many kinds of guilds were there? Was Operative Masonry a guild? Do you, 
consider England a democratic country where equality is a fact? What do you know 
about the connection between Masonry and the French Revolution? Are Bolshevists in 



Russia aiming at equality? or at Communism? what is the difference, if any, between the 
two? Is equality, as Soviet Government understands it, a possibility? 


I have my own theory as to what Equality means a Masons, and I shall give it: but I give 
it as nothing other than my own private opinion, and not as an expression of a generally 
held formulation of the doctrine. I wish that such a general interpretation could be made 
because Masonic thinking demands it. Until we can work out such an inteipretation the 
whole matter will ever remain as foggy as it seems to be now (if one may from Masonic 
literature, speeches, and journalism), and not many Masons will understand what is it is 
said that all Masons "meet upon the level." 


It is easiest to approach the subject by a process of elimination. By equality we cannot 
mean that all men are equal in the original endowment of their nature. There are big men 
and little men, and we all know that in many cases a big man "was bom that way," and 
that a little man cannot become big by ever so much effort. Why this is so is a mystery, 
and appears to be (though it doubtless is not) a fundamental injustice in the very structure 
of the universe. I had brought to mind recently while reading the third volume of "The 
History of the United States" by James Ford Rhodes, wherein he carries through several 
pages a comparison of Lincoln and McClellan. McClellan was spiteful, vainglorious, 
and ill-mannered; he was a good organizer but he did not have the courage which 
naturally belongs to a general. He treated the President with rudeness, and wrote to his 
wife in such strains of pride as made her believe the fate of the Union depended on him 
alone. Lincoln was a great incarnation of human power who could be magnanimous, 
meek, patient for that very reason. In contrasting the two men one cannot help but 
believe that the sundering difference was a matter of original nature, and that at birth 
Lincoln was more of a human being than McClellan. An inequality like that, one that 
goes down to the roots of being, is one that is hard to reconcile with our sense of the 
evenhanded justice of Nature. But the fact is there, and it is everywhere, for no two men 
have the same aboriginal endowments, let abstract theorists say what they may. 


We cannot say that men are equal in nature: neither can we say that they are equal, or can 
be equal, in opportunity. That may possibly happen in small circles all the members of 
which live under the same conditions, as in the case of a family, or a neighbourhood, but 
it is untrue of the race when viewed in the large. The Australian Bushmen, to take an 
extreme example, never can have the opportunities for education, for wealth, for 
pleasure, fame, what not, as are enjoyed by the average American youth. Men should 



have equal opportunities but they do not have them. They never can have them because 
the earth itself varies too much over its surface ever to make it possible for all men 
everywhere to be born into equal opportunities for the goods of life. 


Men are not bom equal in abilities. On this it is not needful to say much because that 
kind of inequality is one that confronts us everywhere. It used to be the fashion among 
theorists to teach that if only all men could receive the same education and have the same 
chances at wealth, and live under equal laws, and be freed from unnatural restrictions, all 
would come up to the same average. Horace Mann firmly believed that if all the boys 
and girls of this nation could get into college all of them would turn out scholars, 
proficient in Greek, Latin, and the arts. But those who have had any experience with 
boys and girls in college know that nothing is more certain and unvarying than 
differences of ability. One student, no matter how hard he tries, cannot master 
mathematics; another seems to be mathematical by nature. 


In the last place - there is no need further to multiply instances - there can be no such 
thing as social equality, if by that term one means social uniformity. Social classes there 
are, and always will be, because social needs and instincts are so various. If a social 
class (I use the word in its largest sense) is based on caste, or aristocratic privilege, or 
any other kind of special privilege, then it is an evil. But there are many social classes 
that are based not on the principle of the superiority of one group of persons to another 
but upon the fact of difference among men. I shall use a very homely example. In a 
small town a group of fifty persons organize themselves into a literary club, and in the 
activities of such a club meet each other socially, get acquainted with each other, and all 
share in the common enjoyment of literary art. Let us suppose, for clearness of 
illustration, that admittance to this club rests purely on the desire to share in the study of 
literature. It is plain that there will be a great number of persons in the community who 
will never desire membership, because in every community there are so many who care 
nothing for literature. This example, as I said above, is of trivial character in itself, but, it 
may serve to remind us of how many social gradations, classes, cliques, clubs, etc., there 
are everywhere which rest not on any fact of superiority but upon the fact of the 
difference of interests, tastes, and aims among people. As long as such differences exist 
(which will probably be as long as there is a human race) there will never come a time 
when such social groupings will vanish away, and there will consequently never come a 
time when all men will enjoy the same social advantages. To work for the advent of 
such a social state, as the Communists have ever done, as in the case of Owen, Fourier, 
St. Simon, etc., is to strive for the impossible. Such social communism is not equality in 
any possible sense. 



Do you consider yourself equal in endowment to a Jesus or to a Socrates? Were those 
men "great" in nature from birth on? Do you believe the same opportunities as those 
enjoyed by the son of J. D. Rockefeller? Why not? Do you believe, that you could paint 
as great a picture, as Raphael if you "had the chance"? Do you have social equality in 
your community? 


What, then, is Equality? Instead of attempting any exhaustive definition, I shall make a 
generalization concerning it, and then trust to a series of examples to do the defining for 
me. The statement is follows: 


Every man is entitled to the right, equal to the right enjoyed by other men, to the 
unhindered and normal functionings of his own nature. 


Sir Isaac Newton had a great intellect, one of the very greatest, all historians agree, that 
has ever appeared on the earth. My intellect cannot in any sense be spoken of as equal to 
his. Nevertheless I claim the same right to use my intellect, such as it is, that he enjoyed; 
and he, if he were living, would have no right whatsoever, merely because of his own 
superiority, to deny me the prerogatives of thought. For him to do so, and for me to 
submit to such abasement would be a crime against nature. The right to use the mind is 
for all men everywhere and always the same right, whatever may be the inequalities of 
mental ability. Whenever this right is interfered with, or controlled in the interests of 
some clique or class, as has often happened, society suffers, individuals suffer, and a 
wrong is done that merits condign punishment. 


The same thing holds good of practical ability. William Morris had an extraordinarily 
versatile genius. He could weave tapestry, carve wood, paint pictures, write poetry, 
make speeches, model in clay, print books, and a score of things beside, and do all with 
rare skill. There are few of us who could claim any such ability, but even so, we have 
the same right to use our powers that Morris had to use his. In that fundamental and all- 
important regard, William Morris was no better than the awkwardest apprentice in his 
workshops. 



Every one of us is social by nature, and nearly every one of us appreciates the rare 
privilege of friendship. But some men seem to have a genius for friendship. Theodore 
Watts-Dunton, comparatively unknown himself, was the centre of a circle of friends 
almost every one of whom became famous in some line. Our own Charles Eliot Norton, 
than whom no rarer spirit has ever dwelt in this land, numbered among his close friends 
such men as Ruskin, Carlyle, Emerson, Lowell, George William Curtis, Charles Darwin, 
Leslie Stephen, and nobody knows how many more such outstanding personalities. You 
and I may number our friends on the fingers of one hand, and they may be the humblest 
imaginable so far as attainments go, but for all that each of us has the right to friends, the 
same right as that enjoyed by Watts-Dunton and Eliot Norton. Such a statement may 
seem banal enough, but there are places in the world now, and have been many places in 
the past, where social life has been so rigidly classified and graded that custom and 
aristocratic dictation have made impossible to all but a few the unhindered exercise of so 
fundamental a thing in human nature as the cultivation of friendship. 


Do you agree with Brother Haywood's description of equality? If not, will you send your 
criticism of his description to THE BUILDER? Can you furnish types of equality, to 
Harmonize with his description, which he has not given? Do you possess the same rights 
to have friends as any other men? In what countries is it impossible for men to be free in 
their choice of associates? What is the cause of those restrictions? 


The right of human equality has been oftenest violated, it seems, in religion, the one field 
in which men should enjoy the largest measure of it. What a tale of unrightfiil 
usurpation, tyranny, and aristocracy has been the history of the world's churches. One no 
sooner thinks of the matter than examples flock to the mind in unmanageable numbers. 
During one great period of their history the Egyptian people were entirely abased 
beneath the feet of a priestly hierarchy that crushed out in the masses the very instincts of 
worship, or made use of that instinct for the advantage of their own class. After Buddha 
had unveiled to the eyes of his people the sacredness of each individual soul before the 
ineffable and eternal realities of the universe, the Brahmans came back with their castes 
and their engines of oppression and the people lost once again all uses of their own 
religious faculties. Jesus camp forth to make each man know himself is a son of God, 
bound together in the great circle of brethren, but after time went on, and the priestly 
leaven had its opportunities to work, it required a Lutheran revolution to restore to 
Christians the "liberty of a Christian man." The old lady across the street, who reads her 
Bible morning and evening, who arises and retires with prayer, and, who lives in her 
humble and unlearned way such a religious life as she is capable of conceiving of, is 



worlds removed in religious faculty from a Buddha, a Jesus, a Luther: but she is as much 
entitled as they to think her poor religious thoughts, and to lead her life of little pieties. 


From this it will be seen that equality is not a utopian theory which men have dreamed as 
being desirable in this harsh world. Far from it! Equality is a necessity of our nature, 
without which we live mutilated unhappy lives. It is a necessity, when properly 
understood, like food, clothing, and shelter. He who robs men of that equality which 
Nature ordains is committing a crime against human beings. He does something that 
must necessarily be followed by tragic consequences, as is true of the violation of any 
other condition made necessary by Nature herself. It is because this that the doctrine is 
not a mere plaything for erudites but a pressing problem for every man, however busy he 
may be. 


"But," some reader may here rightfully interject, is all, very good, and nobody will deny 
that equality is a right but what about equality as a fact? One needs only look about him 
to see that even the simple and basic equality which you have described, is not being 
enjoyed by the masses of people to any degree at all!" 


"True enough," I should reply, "but you have merely stated the complementary fact 
(complementary, is, to what I have hitherto said) that equality is a task as well as a right, 
and it is precisely because equality is a right that it is for us all a task" "By that I mean, 
that if we are clear in our mind that every man is justly entitled to a reasonable measure 
of equality then it is for us all, insofar as we are good Masons and citizens, to see that 
every man gets it. To see that man gets it is precisely one of the great missions in which 
Masonry is engaged. 


Give other examples in which men have been denied religious equality. How would you 
define religious equality? What does 

Masonry teach about religious equality? Can you give specific examples to illustrate 
what Brother Haywood says about equality being a necessity of human nature? In what 
way does that make the problem a pressing one, and resting on the shoulders of every 
man? 



Let us consider a moment equality before the law. There was a time in England when 
only the rich had access to the protection of the "law" at all, and when priesthood had its 
own courts where priest administered the law to priest. Poor men were arrested without 
warrant; sentenced without being tried; and often executed without evidence. It all 
depended upon the whim of the earl, or the baron, or bishop, or king, or what-not. But 
very gradually there was developed in England a genuine equality before the law, as may 
be traced through the following important watermarks of the evolution of the freedom of 
English-people: 1. Magna Charta; 2. The petition of Rights, 1628; 3. Habeas Corpus, 
1679. In our Colonial days these gains made by the people of England naturally were 
enjoyed by the early settlers and they at last, after writing a Declaration of Independence, 
incoiporated basic equality before the law in the Constitution, and in the first seven or 
eight amendments thereto. 


As may be expected, equality before the law is not yet a realized fact for all. The lawyer 
for a great coiporation told me that his employers were so powerful through their wealth 
that he would guarantee to keep any case indefinitely in the courts, and thus wear out any 
adversary, however just might be that man's claims. "The law's delays," is often a sad 
calamity for a poor man. In my own old home community I knew of two men whose 
opposite experiences illustrate this unfortunate fact. One was the president of a great 
coiporation who in a federal court was found guilty on ten serious counts, but being a 
coiporation president, and very wealthy, and very prominent, he paid not a cent of fine 
and did not spend a day in jail. When he returned to his home city he was met at the 
depot by a band and a long procession. The other man about whom I knew was a poor 
fellow who stole a coil of copper wire from a car-barn in the same city and served two 
years in the penitentiary for so doing! The reader knows of such cases, I have no doubt, 
and so does everybody. But this is only to say that any right which humanity gains is 
always imperfectly held and must be evermore completely won, and that every right 
must evermore be carefully guarded, for the whole tendency of human society, if men 
relax their vigilance, is to slide backwards. Equality before the law as we now enjoy it in 
this country is found nowhere else in the world save in England, France, and a few other 
nations. In the great portion of the world it is a thing unknown. If that equality is not yet 
a perfect thing, the challenge is to us; it is no sense a proof that the doctrine of equality is 
an impossible thing. 


Can you narrate the history of the winning of such political equality as we know have? 
What is political equality? Do you have equality before the law ? Do you have it as much 



as the Standard Oil Company? What should be done about "the law's delays"? Does not 
the man who can hire a good law firm stand a better chance than the poor man who 
cannot hire a lawyer at all? Is that right? What can be done about it? 


What holds true of equality before the law holds true of equality in every right and just 
sense. And we Masons are under a peculiar obligation to devote ourselves to the task of 
making equality everywhere a fact. For equality is one of our central tenets. The 
Fraternity never permits us to forget that; the ritual impresses it upon the candidate in 
every way; the lodge is so organized that everyone "meets upon the level." The candidate 
is made to feel that without the assistance of his fellows he is a poor, naked, blind, 
destitute thing without hope: the member is made to know that every Mason has the 
Masonic rights equal to every other Mason, and pays the same dues, enters on the same 
conditions, holds office on the same terms, and shares equally with all others the burdens 
and obligations of the Order. 


Tell what you can about Masonic equality. How long has Masonry taught the doctrine? 
How much equality is there in the lodge room? Why is it the duty of Masons to enforce 
equality everywhere? 


SUPPLEMENTAL REFERENCES 


Mackey's Encyclopedia-(Revised Edition): 


Equality, p. 247; Level, p. 442. Freemasonry, holding to a democratic course, avoids 
that anarchy-begetting confusion and asserts that equality of the Fatherhood of God and 
the Brotherhood of Man. 


Russia, p. 655; Russia, Secret Societies of, p. 655. Reference to the Soviet control of 
Russia suggests consideration of the Masonic history of that country. For many years the 
inactivity of Freemasonry has added one more curious phase to the peculiar current 
events of that country. 





OUR STUDY CLUB PLAN 


"The Bulletin Course of Masonic Study," of which the foregoing paper by Brother 
Haywood is a part, was begun in THE BUILDER early in 1917. Previous to the 
beginning of the present series on "Philosophical Masonry," or "The Teachings of 
Masonry," as we have titled it, were published some forty- three papers covering in detail 
"Ceremonial Masonry" and "Symbolical Masonry" under the following several divisions: 
"The Work of a Lodge," "The Lodge and the Candidate," "First Steps," "Second Steps," 
and "Third Steps." A complete set of these papers up to January 1st, 1921, are obtainable 
in the bound volumes of THE BUILDER for 1917, 1918, 1919 and 1920, and the 
remaining papers of the series may be had in the 1921 bound volume which will be ready 
for delivery early in December. Single copies of 1921 back numbers are not obtainable, 
our stock having become exhausted. 


Following is an outline of the subjects covered by the current series of study club papers 
by Brother Havwood: 


THE TEACHINGS OF MASONRY 


1 . - General Introduction. - A. Reasons for a course explaining what the "teachings of 
Masonry" mean. - B. How one can arrive at his own Philosophy of Masonry. - 
Conclusion. The Philosophy of Masonry is not a study of philosophy in general, but a 
study of Masonry such as a philosopher gives to any great intellectual problem. 


2. - The Masonic Conception of Human Nature. 



3. - The Idea of Truth in Freemasonry. 


4. - The Masonic Conception of Education. 


5. - Ritualism and Symbolism. 


6. - Initiation and Secrecy. 


7. - Masonic Ethics. 


8. - Equality. 


9. - Liberty. 


10. - Democracy. 


11.- Masonry and Industry. 


12. - The Brotherhood of Man. 


13. - The Fatherhood of God. 



14. - Endless Life. 


15. - Brotherly Aid. 


16. - Schools of Masonic Philosophy. 


This systematic course of Masonic study has been taken up and carried out in monthly 
and semi-monthly meetings of lodges and study clubs all over the United States and 
Canada, and in several instances in lodges overseas. 


The course of study has for its foundation two sources of Masonic information, THE 
BUILDER and Mackey's Encyclopedia. 


HOW TO ORGANIZE AND CONDUCT STUDY CLUB MEETINGS 


Study clubs may be organized separate from the lodge, or as a part of the work of the 
lodge. In the latter case the lodge should select a committee, preferably of three "live" 
members who shall have charge of the study club meetings. The study club meetings 
should be held at least once a month (excepting during July and August, when the study 
club papers are discontinued in THE BUILDER), either at a special communication of 
the lodge called for the purpose, or at a regular communication at which no business 
(except the lodge routine) should be transacted - all possible time to be devoted to study 
club purposes. 


After the lodge has been opened and all routine business disposed of, the Master should 
turn the lodge over to the chairman of the study club committee. The committee should 
be fully prepared in advance on the subject to be discussed at the meeting. All members 
to whom references for supplemental papers have been assigned should be prepared with 



their material, and should also have a comprehensive grasp of Brother Haywood's paper 
by a previous reading and study of it. 


PROGRAM FOR STUDY CLUB MEETINGS 


1. Reading of any supplemental papers on the subject for the evening which may have 
been prepared by brethren assigned such duties by the chairman of the study club 
committee. 


2. Reading of the first section of Brother Haywood's paper. 


3. Discussion of this section, using the questions following this section to bring out 
points for discussion. 


4. The subsequent sections of the paper should then be taken up and disposed of in the 
same manner. 


5. Question Box. Invite questions on any subject in Masonry, from any and all brethren 
present. Let the brethren understand that these meetings are for their particular benefit 
and enlightenment and get them into the habit of asking all the questions they may be 
able to think of. If at the time these questions are propounded no one can answer them, 
send them in to us and we will endeavor to supply answers to them in time for your next 
study club meeting. 


FURTHER INFORMATION 



The foregoing information should enable study club committees to conduct their 
meetings without difficulty. However, if we can be of assistance to such committees, or 
any individual member of lodges and study clubs at any time such brethren are invited to 
feel free to communicate with us. 

THE SWORD POINTING TO A NAKED HEART 

BY BRO. FRANK C. HICKMAN, MICHIGAN 

A thought, a mental picture, queer! 

A waking dream; as I recline 
And think upon it s message clear: 

The truth of which survives all time. 

The picture is a two-edged sword, 

It points toward a naked heart, 

Then there's the eye of God our Lord 
Watching the planets as they dart. 

The moral which they demonstrate, 

The lesson that they teach to us; 

Is, justice whether soon or late, 

Will certainly overtake us. 

And, though our thoughts, from man concealed, 



To God will ever be revealed. 




The noblest contribution which any man can make for the benefit of posterity, is that of a 
good character. The richest bequest which any man can leave to the youth of his native 
laned is that of a shining, spotless example. 


- B.C. Winthrop. 




EDITORIAL 


MASONIC WORLD UNITY 


A RECENT ISSUE of an English Masonic journal announces that the Prince Hall Grand 
Lodge of New York had just celebrated its Diamond Jubilee, and then goes on to 
congratulate "our colored brethren" for the earnestness with which they "enter upon their 
Masonic duties." Here is a typical example of the anomalous condition that exists 
throughout the Masonic world. English Masons acknowledge the validity of Negro 
Masonry and welcome the Negroes into their fraternal circles; American Masons refuse to 
extend the fraternal hand and declare with an almost unanimous voice that Negro Masonry 
is clandestine; and yet English and American Masonry is in the closest affiliation, and 
almost all the Masonry in this country has descended from the Mother Grand Lodge across 
the sea. 



Thus is it with a score of equally important matters. Some of our Grand Lodges do not like 
Swedish Masonry because it is specifically "Christian,” and others similarly turn the cold 
shoulder to the Grand Orient because, forsooth, it is "atheistic." One Grand Lodge refuses 
to recognize the Grand Lodge of Panama because it has no legitimate ancestry: another 
Grand Lodge extends a fervent welcome because the Masonry of Panama is legitimate. 
And so it goes. 


There is no need that anybody feel much concerned about this. The same anomalous 
situation may be found among churches, governments, and every other human institution 
that makes any attempt to establish an international comity. An ideal and perfect Masonic 
unity is, and always will be, an impossibility. But what of it? There is a unity now existing, 
in spite of all the differences above suggested, and it is quite sufficient for all Masonic 
puiposes, albeit this must not be understood to mean that no attempt should be made to 
bring all members of the Brotherhood into closer amity. 


The work advocated by The National Masonic Research Society from its inception is one 
of the surest methods for bringing a common mind and spirit into the great unequal 
Masonic world. The large number of our differences and divisions spring from an 
uninformed comprehension of Freemasonry; its history, nature, and mission. When the 
majority of Masons know the history and evolution of the Order, and have learned the A B 
C's of its philosophy, and know a little about Masonry as it has variously developed in the 
countries of the world, there will be less dogmatism in their souls and more fratemalism. 


* * * 


A GREAT DEFINITION OF FREEMASONRY 


Countless have been the attempts to capture in words that meaning and spirit of 
Freemasonry, and almost as countless have been the failures, for he must be a master of 
words indeed who can succeed in such a task. For the which reason a success in this 
difficult undertaking is something to make note of, and preserve, and study, all of which 
will surely be done with the definition offered herewith. It was given by Brother W.N. 



Ponton of Canada, in one of those address that have made him famous throughout the 
Fraternity. 


"Masonry, whose condition and status we are considering, is something more than a secret 
society (though secrecy is an element in esoteric work); more than ritualism (though the 
ritual, simple in its dignity and quaint and rhythmic in expression, is a factor); more than 
symbolism (though symbolic teaching is significant and transfigures the commonplace); 
more than philosophy (though it speculatively teaches how to live wisely and well); more 
than religion (but not greater than religion, yet discerning the divinity in humanity); more 
than mere landmarks (though these have their defining, historical, and traditional place); 
more even than brotherhood (for as in the Pythagorean days, it is educational and 
intellectual as well as social and fraternal); more than constructive and practical 
philanthropy (though love crowns all); yet it is all of these together with that something 
more of which language is inadequate to express the subtle mystery, even to those few 
choice spirits who seek to penetrate to the heart of its often unconscious power, and the 
span of life too brief to enable those who endeavor to attain the ideal perfection of that 
living organism, whose countersign is 'manhood,' whose inspiration is the God-head - that 
Masonic edifice of which love and truth form base and spire - Nisi Dominus fmstra." 


* * * 


THE RELIGION OF FREEMASONRY 


A contemporary recently appeared with an editorial in which occurs these astonishing 
statements: 


"A Mason owes every conceivable obligation to support and uphold the church. There is 
probably not as much need of emphasizing this upon our Hebrew friends as the rest of us. 
They seem to have a deeper realization of their obligations and responsibilities, but as they 
stand for their belief in God as revealed in the old testament dispensation, we who are 
Christians should be as faithful and zealous in upholding the new dispensation as revealed 
to us in the life and work of Him whom we call Son of God and the foundation of the 
Christian church. 



"The more degrees one receives in Masonry the stronger is the truth impressed that 
religion as revealed in God and His son, Jesus Christ, is the basis of the Masonic order." 


In other words unless the present writer has misinterpreted the somewhat ambiguous 
language of the above, Freemasons are either Christians or Jews ! Shades of the fathers! 
Does not this brother scribe know that there are millions of men and women in this land 
who are neither but who for all that are good people and true, with a firm belief in the one 
God and in the life everlasting, not to mention brotherhood and righteousness? And has 
he forgotten that there are thousands and thousands of Masons who are Mohammedans, 
Brahmins, Buddhists, Confucianists, Behaists, etc., etc? 


It raises the old, old question of the religion of Freemasonry, which is not a question at all 
to one who will take the trouble to read a little history. As plain as plain can be are the 
words "Concerning God and Religion" in the Constitutions fundamental to Craft Masonry 
the world over, which tell us that a Mason is bound to the moral law and will never be a 
stupid atheist, but that for the rest may choose what religion he will, or no religion. 


Freemasonry is not Christian; neither is it antiChristian; nor is it Jewish, or 
Mohammedan, or Buddhist. It is itself. It has its own unique place in the world with its 
own unique work to do, and sadly does he misconstrue its mission who would have it 
made an appanage of any one faith. To its own principles only does it hold its children, 
and if they wish to add other tenets to their faith so be it, that is no concern of Masonry. 
And if a Mason is free of all religious connections, will sign no creed, and offer no fealty 
to any revelation or dispensation whatsoever, but hold fast to a firm faith in God, in 
Immortality, and in Brotherhood, also so be it. 


* * * 


THE MASONIC BURIAL SERVICE 



There are signs here and there, if one may trust THE BUILDER'S correspondence, that 
brethren are beginning to make some attempt to revise the Masonic burial service. It is 
surely time! The stiff, cold, cheerless form so widely in use, which sounds like the 
wailing of a winter day, and gives expression to a philosophy of death that is as false as it 
is bleak, has seen its day and should cease to be. 


A burial service should above all things be sincere, for hypocrisy in religious expression 
is never more deadening than at a funeral. If brethren do not believe that the dead lie in 
the earth they should not say so, and they should not convey the impression of believing 
that the deceased will moulder away in the dirt until some remote future. If they really 
believe in the immortality of man they should let that triumphant belief suffuse the entire 
ceremony with a dignified and noble confidence. If they believe that the ceremony is 
performed in behalf of the living, and especially those that mourn, they should not 
address it to the corpse in the grave. Also, and much intense earnestness goes into this 
"also," no mawkish poetry should be brought in merely to give a tone of sentimentality, or 
to dress the ceremony up in colors that do not belong to it. A burial service should be 
brief, simple, sincere, and heartening; and it should draw its power from the adequacy 
with which it expresses the hopes and faiths which enable us to conquer the fear of death. 


Two or three years ago the Grand Lodge of Massachusetts appointed a Committee on 
Burial Service which submitted a report that embodied the true principles to govern such 
a rite: they are worth pondering over: 


" 1 . The Masonic burial service should be complete in itself. That is to say, it should be so 
arranged that it could be used as a complete service in case there were no church or other 
service held. It should, however, be so arranged that it could be readily shortened so as to 
be used in connection with a church service if desired. 


"2. It should be simple and should be accompanied by sufficiently full directions to make 
it easy to be conducted by those not much experienced in such matters. 


"3. It should be deeply religious, but not exclusively Christian. 



"4. It should not be a repetition, in whole or in part, of any church service which might be 
used in connection with it. 

"5. Its emphasis should be laid on life, hope, and immortality. 

”6. Its endeavor should be to comfort and to convev the assurance of sympathy." 

NATURE’S OPEN BOOK 

BY BRO. L. B. MITCHELL, MICHIGAN 

If heaven shall be made up of those, who, by the way of creeds 
Seemed to get through St. Peter's gate, though somewhat shy on deeds, - 
Or those dear pious ones who find salvation in their way 
More than they do in things that bring life's best into its play, 

I shall be disappointed much, for sentiment and cheer 

Is, after all, what makes the place worth living in down here. 

But this, of course, presumes that I, so human here on earth 
Might be among the company that by creeds measure worth; 



If not, I shall be satisfied to find, among the rest 

Those who "rubbed elbows" with me here in ways that gave me zest; 

And it may be that to the place where I shall have to go 

I'll find the Lodge Celestial of the ritual here below. 

And the Concordant Orders too may in the place be found, - 
The place the most delightful where the Brothers hang around; 
Then, too, the Sisterhoods so blest, the White Shrine and the Stars 
May be near by to fashions swap with Sisters right from Mars; 

So it may be that those Book-made old Jew-forged streets of gold 
Will be the lonesome part of heaven when time its tale has told. 

If we are ever changed from what we are by nature made 
And placed in the environment the "good folks" have essayed, 

We ne'er can "carry on" the things that gave to life its cheer, 

For we must as ourselves reflect the things made precious here. 

And this is my apology for what herein you see, 

For nature's open book, as read, seems as the truth to me. 


And borrowing dulls the edge of husbandry. 



For loan oft loses both itself and friend, 
Neither a borrower nor a lender be. 


- Shakespeare. 


— o — 


THE LIBRARY 


MASONIC LEGENDS AND TRADITIONS 


"Masonic Legends and Traditions," by Dudley, Wright. Published by William Rider & 
Sons, London, 1921. Copies may be had through the National Masonic Research 
Society, Anamosa, Iowa. Price $1.50, Dostnaid. 


BROTHER DUDLEY WRIGHT'S is a name that has become a household word among 
the flourishing family of THE BUILDER, so there is little need to introduce him at length 
to the readers of these column s . He is a Masonic scholar, a writer, an editor, and a very 
courteous gentleman, who devotes his time to Masonic research, for the which he has 
abundant opportunities and facilities, seeing that he resides in the ancient and very bookish 
town of Oxford, England. Out of the great research libraries of that favored spot he has 
excavated an immense mass of materials relating to Freemasonry and to cognate subjects, 
but all this weight of lore and learning he carries lightly, so as not to let it bear down too 
heavily upon his readers. He writes with ease and simplicity, and never tries to put on airs, 
as is often the fashion with authors in his field; neither has he ever permitted himself to go 
mad with occultism and pseudo-occultism, like Churchward and others of his colleagues 
that might be named. 



Brother Wright's good British sense for fact and for straightforward narrative shows to 
good advantage in "Masonic Legends and Traditions," a little book of 152 pages, done in 
blue cloth, and printed on the light and attractive paper that English publishers use. 
Besides the Introduction there are nine chapters, all of which deal connectedly with those 
materials that may be described as "our own mythology." In the first chapter is an account 
of some of the legendary origins of the Craft, prominent among which is the Noahic 
account which Dr. Oliver so loved to talk about. In chapter two - one of the most valuable 
in the book - is a collection of traditions concerning the beginnings of Freemasonry in 
Britain: these various accounts are collated from the Harleian Mss. No. 1942; the 
Lansdowne Mss. (circa 1560); Prichard's "Masonry Dissected"; and so on, with a very 
long account reprinted in full from the Wilson Ms., which A. F. Woodward dated at 1650. 
The chapter concludes with a list of the traditional and historical Grand Masters of 
England, beginning with Albanus in 292 and concluding with H. R. H. the Duke of 
Connaught and Strathearn, K. G., 1901. 


Chapter three recounts several of the legends that have come to cluster about Solomon's 
Temple - 1 imagine fhat some of this material may be new to THE BUILDER readers. 
Chapter four is a kind of supplement to chapter three, and gives an accumulation of 
"Solomonic Lore and Legend," a theme of peculiar interest and human appeal. In chapters 
five and six Brother Wright has pieced together all the traditions concerning Hiram, King 
of Tyre, and concerning Hiram Abiff Chapter seven is devoted to legends concerning the 
Queen of Sheba; chapter eight takes up a number of the Christian legends; and chapter 
nine is devoted to "Miscellaneous Legends," among which are the traditional origins of the 
Winding Stairs, the Golden Fleece, etc. 


Brother Wright does not clothe all these varied materials with a dress of verbiage but sets 
them out one after another in rapid succession so that a busy man need not be plagued to 
get at the meat of the matter. The usefulness of the book lies in the fact it that assembles in 
compendious form so many things that elsewhere lie scattered about in scores of volumes, 
so that one is saved much labor. Also, one has a mass of traditions set before him in order, 
and this enables him to understand the thing as a whole, like a picture. The one fault with 
Brother Wright's work is that it lacks an index! Where would Brother Wright himself have 
got to by this time had he not had indexes to use? 


* * * 



THE CHILDREN OF THE SUN 


"The Islanders of the Pacific, or The Children of the Sun," by Lieut.-Col. T. R. St. 
Johnston, late District Commissioner of the Lau Islands, Fiji. Published by D. Appleton 
and Company, 29-35 W. 32nd St., New York, N.Y., 1921, at $6.00. 


Somewhere amid the multitudinous prophecies collected into our Book of Isaiah there lies 
a sentence like a pearl which reads "The isles shall wait for his law.” In the back of the 
mind of ye present scribe there lies a memory of the impression made on him by the first 
reading of that beautiful and very poetical saying; it conjured up an image of something 
very large and remote, of far and alien folk living on sea-washed islands in the ends of the 
earth, and of dim multitudes somehow waiting for a friendly and superior people to come 
to them with light and leading. 


On opening the pages of this ample volume I found myself confronted by the "isles," and 
saw in veridical photographs the strange faces of these sometime children of dream, these 
people who, since Captain Cook pushed his way amid their archipelagoes, have dwelt 
more in romance than in reality, but who are at last being completely "discovered" by the 
white man and his laws. If anyone supposes because these folk live in islands that 
therefore they are few in number and negligible in consequence, let him turn to an 
accurate map of that part of the Pacific which covers the equatorial zone, and stretches 
from Queensland to Hawaii, from the Ladrone Islands to Paumoto Archipelago. He will 
find there great swarms of islands, flung across a vast stretch of sea, forming a kind of 
bridge, half marine and half land, almost to South America. It is a mighty empire of land 
and people, the story of which is as yet almost as completely sealed as "the Lamb's book of 
life." 


The author of this three-hundred-page volume spent many years of his life as a law 
commissioner amid the Pacific Islands and he is glad of it, for he has enjoyed his life there 
Also he has accumulated, throughout all these years, a respectable amount of erudition, as 
the present volume bears witness to. However, he does not bore one with overmuch 
learning, or with priggishness - he is no learned pundit. "This book does not intend to be 
more than a popular treatise," he candidly writes, "it is 'Ethnology from an Easy Chair,' if 



you will - and dealing, for the first time I believe, with the Pacific as a whole." There are 
chapters on the ancient migrations from Asia and Europe, by means of which the Pacific 
archipelagoes were first populated; chapters on religions, myths, secret societies, burial 
customs, tabus, tatus, cannibalism, totems, dolmens, languages, and what not, along with 
three or four dozen very excellent illustrations, all from photographs. 


Gaguin, the eccentric painter, by a kind of spectacular gesture, called our attention to this 
world of islands; then came O'Brien with his now famous book, "White Shadows Over the 
South Seas." Hawaii has become a popular resort. In Tahiti is a lodge of Masons. The 
Sunday Supplements have begun to make the Children of the Sun their property, along 
with other primitive and half-dressed folk from New York and Paris. The National 
Geographic Magazine and numberless books are pouring floods of information into our 
ears. But it is as yet too soon for us far-of people to come to any very real acquaintance 
with the Pacific Islanders, though every such book as the present is to be welcomed as 
assisting to that end. They are still living, most of them, their ancient life unbothered by 
the white man and the white man's laws, and one of the charms of learning about them is 
that one may see the human being as he must have been before he learned how to civilize 
himself, six or eight thousand years ago. 


In this connection lies the appeal of the present volume to the Masonic reader. There is 
nothing, so far as I have been able to find, of any direct interest to a Craftsman, but there is 
much of an indirect interest, such as the pages on primitive mythology, symbolism, and 
secret societies. More and more it is coming to be realized by our savants that though it 
may be true that much of what we now know as Freemasonry came into existence in 1717 
or since, there is very much else in it that is as old as man himself: and this applies not so 
much to any one symbol, or emblem, or rite, as to the deeply-rooted and oft concealed 
psychological roots out of which such institutions as ours inevitably grow. If any one 
would discover how it comes about that a secret society is created, of what it is made, how 
it functions, and why it has its rites and initiations, let him acquaint himself with primitive 
man. There he will have the process of origins going on before his eyes; and with that in 
mind he can all the better understand the highly developed and very sophisticated 
Fraternity of which he is himself a member. Alike for the light it throws upon the simple 
psychology of the secret society and for the information it gives relative to the most 
primitive uses and developments of some of our own symbols and myths, Colonel 
Fohnston's "Pacific Islanders" will have its own angle of Masonic interest for those who 
may care to read it for such a puipose. 



* * * 


THE LIFE STORY OF ALBERT PIKE 


"The Life Story of Albert Pike," by Fred W. Allsopp. Published by Parke- Harper News 
Service, Little Rock, Arkansas, 1920. 


The good genius of literature bestowed on Albert Pike living all her choicest gifts of 
authorship and fame; but on Albert Pike dead she has not, alas, showered so many of her 
favors. Pike's works have never yet been carefully edited or adequately published, 
notwithstanding the fact that he wrote so many thousands of pages which should be 
considered among the most priceless treasures of Freemasonry; and Pike's life has not yet 
been written. Indeed, he is the most inadequately biographized of all great Americans. 


A perusal of the little volume named in the caption will not cause the Masonic reader to 
modify the sweeping statement just made, for Mr. Allsopp's volume is anything but a "life 
story of Albert Pike." It is little more than a collection of rough notes well enough fitted to 
serve as a magazine article but painfully insufficient for the uses of a volume on such a 
subject. 


Mr. Allsopp is evidently a prentice at the game of writing. Note the following sentence as 
it appears at the top of page eleven: 


"He was of the same staunch stock as Nicholas Pike, author of the first arithmetic 
published in America and the friend of George Washington; as Zebulon Pike, who 
explored the Rocky Mountains, and other eminent Americans." One grows curious to learn 
what other eminent Americans Zebulon Pike explored! 



On page 129 Mr. Allsopp describes the Pike monument erected by the Scottish Rite in 
Washington in 1899 as "with a book in his right hand." If one will refer to the cut of the 
monument published on page 1 12 he will see that Pike holds the book in his left hand. 
There are a score or more of such minor errors through the 130 pages of this little volume, 
and they tend to distress the reader, who wonders why the author did not take more pains 
with his work. 


The volume as a whole is most disappointing to the Masonic reader, especially if he has 
waited long for a Pike biography. Consider the fact that in a book of only 130 pages but 
six pages are devoted to Pike's Masonic career, and of these, four are fdled with two long 
quotations from Masonic orations! The same lack of proportion is discovered in the first 
portion of the work wherein 24 pages, or three chapters, are devoted to Pike's adventurous 
trip across the Staked Plains, an interesting but quite unimportant episode in an important 
career. 


On page 108 occurs this very curious paragraph: 


"A biography should be entirely truthful, and, with a respectful consideration for the 
honored dead, it must be stated that, while most of the old settlers who knew him speak of 
Pike with greatest veneration, there are some who do not. A few are inclined to shake their 
heads, and to suggest that maybe Pike in his younger days did not always practice what he 
preached. None, however, have been found who could cite definite instances of remissness 
on his part. Every forceful man makes some enemies, and everybody will not speak well 
of anybody. None of his few detractors will gainsay that Pike was intellectually an unusual 
man." 


Could anything be more irritating than that ? Why doesn't Mr. Allsopp give us something 
specific instead of leaving in our minds a vague suspicion that Pike may have been guilty 
of some serious fault or other which had better be hushed up at the same time that it is 
acknowledged ? And what a curious thing to toss aside such suspicions by saying that Pike 
"was intellectually an unusual man." What has his being intellectual to do with such a 
matter, and why say anything about it, unless one says something definite? 



The book as a whole is amateurish, poorly written, disproportioned, and disappointing. 
Nevertheless, and all such strictures to the contrary notwithstanding, it is a volume that 
every Masonic student will care to own, because, unsatisfactory as it is, it contains a 
number of references and items of fact not previously gathered into any sketch with which 
the present scribe is familiar. The literarily inclined will be interested to leam that "the 
Pike home (in Little Rock, Arkansas) afterwards became the property of Colonel John 
Gould Fletcher, a prominent banker of Little Rock; and his son, John Gould Fletcher, the 
'imagisf poet, has given a picture of this house, which was built in the style of the old 
south and 'fronts foursquare the winds, with its six white columns,' in his 'Goblins and 
Pagodas.' It is to this day one of the finest old southern homes to be found in the state." 
The researcher will care to make notes of the following items: W. E. Woodruff, Jr., in his 
"With the Light; Guns," tells of some of Pike's experiences with Indians. Hempstead's 
"History of Arkansas" treats of Pike as a political character and as a writer. John Hallum's 
"Biographical and Pictorial History of Arkansas (1887) tells the famous story of Pike's 
series of "Hymns to the Gods." Mr. Allsopp refers to "The Book News Monthly" as 
containing an article on Pike and Edgar Allan Poe but does not give the date. Volume 3 of 
the Publications of the Arkansas Historical Society contains a sketch of Chester Ashley by 
Judge U. M. Rose which includes reminiscences of Pike. The biographer of the future 
(may he come speedily !) may find these references of value. 


The account of Pike's Masonic affiliations and offices is given briefly beginning on page 
113. Inasmuch as this account may be of interest to readers of THE BUILDER for 
reference puiposes the paragraphs will be given in full: 


"He was initiated in Western Star Lodge, Little Rock, in 1850; received the degree of 
Worshipful Master (sic. Mr. Allsopp here betrays his membership among the profane!) in 
the following July; was created a Knight Templar in 1853; served as Grand High Priest of 
the Grand Chapter of Arkansas in 1852-1854; received the degrees of the Ancient and 
Accepted Scottish Rite from the 4th to the 32nd degree in 1858, and in January, 1859, was 
elected M.P. Sovereign Grand Commander of the Supreme Council of the Southern 
Jurisdiction of the United States. 


"Upon the instituting of the Provincial Grand Lodge of the United States of America of the 
Royal Order of Scotland, Sir and General Albert Pike was named in the warrant from 
Edinburgh, Scotland, bearing date October 4, 1877, as the Provincial Grand Master ad 
vitam. 



"He was an honorary member of the Supreme Councils of the Northern Jurisdiction of the 
United States, England and Wales, Scotland, Ireland, Franc Belgium, Italy, Greece, 
Hungary, Mexico, Brazil, Egyp Tunis, Peru, Canada, Colon, Nueva Granada, and Hot 
orary Grand Master and Grand Commander of the Sx preme Councils of Brazil, Tunis, 
and Egypt. 


"His daughter, Mrs. Lillian Pike Roome, state that Sovereign Grand Commander Joseph 
H. Honou] his predecessor, resigned that office expressly that Gels eral Pike might be 
elected as Sovereign Grand Com mander. General Pike held that office from 1859 unti his 
death, a peliod of thirty-two years, which is a re markable record." 


Mr. Allsopp's book is graced by a kindly Introduc tion by Charles E. Rosenbaum, 33/. 


PUBLICATIONS WANTED, FOR SALE, AND EXCHANGE 


We are constantly receiving inquiries from members of the Society and others as to where 
they might obtain books on Masonry and kindred subjects, other than those listed each 
month on the inside back cover of THE BUILDER. Most of the publications wanted have 
been out of print for years. Believing that many such books might be in the hands of other 
members of the Society willing to dispose of them we are setting apart this column each 
month for the use of our members. Communications from those having old Masonic 
publications will also be welcomed. 


Postofflce addresses are here given that those interested may communicate direct with 
each other, no responsibility of any nature to be attached to the Society. 


It is requested that all brethren whose wants may be filled through this medium 
communicate with the Secretary so that the notices may then be discontinued. 



WANTED 


By Bro. D. D. Berolzheimer, 1 Madison Ave., New York, N. Y.: "Realities of Masonry," 
Blake, 1879; "Records of the Hole Craft and Fellowship of Masons," Condor, 1894; 
"Masonic Bibliography," Carson, 1873; "Origin of Freemasonry," Paine, 1811. 


By Bro. Ernest E. Ford, 305 South Wilson Avenue, Alhambra, California; Ars Quatuor 
Coronatorum, volumes 3, 6 and 7, with St. John's Cards, also St. John's Cards for volumes 
4 and 6; "Masonic Review," early volumes; "Voice of Masonry," early volumes; 
Transactions Supreme Council Southern Jurisdiction for the years 1882 and 1886; Original 
Proceedings of the General Grand Encampment Knights Templar for the years 1826 and 
1835. 


By Bro. David E. W. Williamson, P.O. Box 754, Reno, Nevada: Perdiguier's "Livre du 
Compagnonnage," and W.H. Rylands' "Freemasonry in the Seventh Century," quoted in 
Gould's "Concise History of Freemasonry." 


By Bro. E. A. Marsh, 820 Broad Ave., N. W., Canton, Ohio: "The Traditions of 
Freemasonry," by A.T.C. Pierson, published at St. Paul, Minn., January 1865. 


By Bro. Silas H. Shepherd, Hartland, Wisconsin, "Catalogue of the Masonic Library of 
Samuel Lawrence," "Second Edition of Preston's Illustrations of Masonry." 


By Bro. H. H. Klussmann, 310 Monastery St., West Hoboken, N. J.: "Traditions of 
Freemasonry," by A. T. C. Pierson; "Illustrations of Masonry," by Preston. 


FOR SALE OR EXCHANGE 



By Bro. Silas H. Shepherd, Hartland, Wisconsin, "Stray Leaves from a Freemason's Note 
Book," by George Oliver. This volume also contains "Some Account of the Schism 
showing the presumed origin of the Royal Arch Degree." Univ. Mas. Lib. edition. Price 
$3.00. "Lights and Shadows of Freemasonry," by Robert Morris. (Fiction and anecdotes.) 
Price $3.50. 


By Bro. F. R. Johnson, 3425 East 61st St., Kansas City, Mo., "The History of 
Freemasonry," by Robert Freke Gould, published by the John C. Yorkston Co., silk cloth 
binding, first-class condition, four volumes, $17.00; "History of Freemasonry," by J.W.S. 
Mitchell, P.G.M. of Missouri 1844-45, full morocco binding, $15.00; "The History of 
Freemasonry," by Albert G. Mackey, seven volumes, practically new, $30.00; "The 
Standard History of Freemasonry," by J. Fletcher Brennan, published in 1885, one 
volume; "Gems from the Quarry," by John H. Brownell, Editor of the American Tyler, 
1893, $6.00; "Antiquities of the Orient Unveiled," by M. Walcott Redding, 1877, $5.00; 
"History and Cyclopedia," by Oliver and Macoy, full morocco binding, $10.00. 




THE QUESTION BOX 


THE BUILDER is an open forum for free and fraternal discussion. Each of its contributors 
writes under his own name, and is responsible for his own opinions. Believing that a unity 
of spirit is better than a uniformity of opinion, the Research Society, as such, does not 
champion any one school of Masonic thought as over against another, but offers to all 
alike a medium for fellowship and instruction, leaving each to stand or fall by its own 
merits. 


The Question Box and Correspondence Column are open to all members of the Society at 
all times. Questions of any nature on Masonic subjects are earnestly invited from our 
members, particularly those connected with lodges or study clubs which are following our 



"Bulletin Course of Masonic Study." When requested, questions will be answered 
promptly by mail before publication in this department. 


SOVEREIGN COLLEGE OF ALLIED MASONIC AND CHRISTIAN DEGREES OF 
AMERICA - THE RITE OF MEMPHIS - CERNEAUISM - THE WHITE SHRINE OF 
JERUSALEM 


Will you kindly answer the following questions in THE BUILDER? 


1 . 1 read in the New International Encyclopaedia that there exists in the United States an 
institution by the name of the Sovereign College of Allied Masonic and Christian Degrees 
of America. This institution, according to the article, has a charter empowering it to confer 
academic as well as ritualistic degrees. The highest of the academic degrees is that of 
Doctor of Universal Masonry which was granted to only five Masons. Can you tell us 
something more about this college? I am sure that many brethren would be interested in it. 


2. What is the rite of Memphis? Is it practiced in the United States? 


3. What is Cemeauism ? Where is it practiced ? Is it recognized in the United States? 


4. What is the White Shrine? How far is it recognized by Masonic and Eastern Star 
bodies? Can you give a short history of the same? 


M. F., Wisconsin. 


1 . The Sovereign College of Allied Masonic and Christian Degrees of America was 
organized at Richmond, Va., in 1890, by Hartley Carmichael, William Ryan, and C. A. 



Nesbitt, all 33rd degree men. It is an assemblage of various and sundry degrees drawn 
from various sources, and has never become very widely patronized in this country. It is in 
fraternal relations with the Royal Ark Council, the Grand Conclave of Secret Monitors, 
and the Grand Council of the Allied Masonic Degrees, all of England. The five Masons to 
which you refer as having received the "degree" of Doctor of Universal Masonry are 
Josiah Drummond, W. J. Hughan, D. Murray Lyon, the Earl of Euston, and Prince 
Demetrius Rhodocanakis of Greece. This degree is not "academic" in the sense that it 
would be so accepted by a university, but in the sense that it is similar to degrees conferred 
by institutions of learning. 


2. On page 255 of THE BUILDER for August 1916 a member of the Rite of Memphis 
gives an explanation of the nature and functions of the Order which you will care to read. 
He says that it "is a branch of Masonry devoted to the study of Philosophy and 
Comparative Religion and the explanation of the ritual ceremonies and symbols of ancient 
Craft Masonry. As organized in the United States, it does not confer, or work, the three 
symbolic or fundamental degrees, but receives into fellowship only Master Masons of 
good standing. The organization has been in existence in the United States since 1867. The 
late Brother John Yarker was its Sovereign Grand Commander in England. The ritual 
work in this country was one time coordinated with the Scottish Rite of 33 degrees, but 
was later restored to its original ninety- five degrees." It is to be found in several states of 
this country. See THE BUILDER, Vol. II, pages 30, 210, 250, 255 and 285. 


3. Joseph Cemeau was a Masonic charlatan, bom in Villeblerin, France, in 1763, who 
moved to New York in the first years of the nineteenth century. In 1 807 he launched a 
body claiming to confer the degrees of Scottish Rite Masonry. By 1813 this organization 
had grown to some proportions, and was opposed most vigorously by the regular Supreme 
Council at Charleston, and also by a few Grand Lodges, whose jurisdiction it flouted. 
After a vigorous struggle of forty years it at last gave up the ghost. What was left of it was 
absorbed by the regular Consistory at New Orleans. This Masonic heresy is no longer 
practiced anywhere. 


4. The Order of the White Shrine of Jerusalem was founded by Charles D. Magee of 
Chicago. In its early years it made the claim of being to the Order of Eastern Star what the 
so-called "higher bodies" are to Ancient Craft Masonry and this absurd claim brought it 
into conflict with the O.E.S., with the result that the White Shrine was compelled to 
reorganize itself. It is now very active, and seems to flourish in the majority of states. It is 



an order composed of both men and women who must be members in good standing of the 
O.E.S. Where the O.E.S. is deistic, or theistic, the White Shrine is a Trinitarian Christian 
body. 




MASONIC BAPTISM 


According to the clipping I am enclosing there must be such a thing as "Masonic baptism"; 
is that true ? 


H. C. F., Colorado. 


The Scottish Rite uses a ceremony which is sometimes called "baptism" but should more 
correctly be known as "the rite of lustration." It is an inheritance from the Ancient 
Mysteries, wherein the candidate had to bathe his hands or entire body in consecrated 
water as a symbolical act signifying inward purity and consequent fitness for the 
ceremonies. The Scottish Rite bodies of a western city recently had a rather large affair in 
which quite a number of youths received the rite of lustration. Some of the members and 
all of the newspapers described it as "Masonic baptism." There is no such thing in 
Masonry as "baptism." The use of that term gives needless offense to churchmen. 


* * * 


TWO QUERIES ABOUT PIUS IX 



Is it true that Pius IX, prior to his election to the office of pope, was a Freemason, and that 
he was expelled from the Order ? 


L. E. D., California. 


I am enclosing a clipping which tells that Pius IX was Freemason before he became 
pope. Is this reliable? 


W. F. G., Kentucky. 


According to the account which has enjoyed a wide currency Mastlai Ferritti, afterwards 
known as Pope Pius IX, was made a Mason in Sicily and was later expelled by the Grand 
Lodge which met at Palermo on the 27th of March, 1873. The Masonic Journal of Cologne 
Germany published the minutes of the lodge of which Ferretti had been a member; they 
read as follows: 


"A man named Mastlai Ferretti, who was initiated in Freemasonry, and solemnly pledged 
his love and membership of the same, has, now he has been crowned as Pope, and King, 
cursed all his former brethren and excommunicated all members belonging to the Order. 
He, Mastlai Ferritti, is hereby expelled from the Order by the Grand Lodge of the East of 
Palermo on the grounds of perjury." 


This account has an apocryphal odor about it, as one will detect after several readings, but 
for all that it may well be true. We are writing abroad for accurate and authoritative 
information and will publish the same as soon as it is received. 


* * * 



THE ORDER OF EASTERN STAR IN ENGLAND. 


Is the Order of Eastern Star recognized in any way by the Grand Lodge of England? I 
sometimes hear that it is, and then again that it isn't. Perhaps you can set me right. 


S. O. R. Alabama. 


All matters to be brought before the United Grand Lodge of England are first sent to the 
Board of General Puiposes, which acts as a sifting committee. After it has carefully 
canvassed every proposal the Board makes a report of recommendations and disapprovals 
to the next ensuing Quarterly Communication of the United Grand Lodge. In its last report 
of this nature the Board dealt with the Eastern Star. In examining the status of the "Star" 
the Board found that it touches Masonry very closely at two points, though it is in no valid 
sense a Masonic body: (1) its membership is limited to Master Masons in good standing 
and to their wives, daughters, mothers, widows, and sisters; - (2) it is provided in the 
regulations of the O.E.S. that a Worthy Patron must preside at meetings that confer the 
degrees and that this official must be a Freemason "in good standing." The Board 
considered that the latter condition, especially, is reprehensible from the standpoint of the 
immemorial customs of the Grand Lodge, for, according to those customs, it is irregular 
for the Secretary to tell anybody outside the Order whether a man is a Freemason in good 
standing or not. As we may quote: 


"As there are various bodies of great and apparently growing popularity in the United 
States and some parts of the British Empire which, while not formally claiming to be 
Masonic are, at the least, imitative of the Masonic institution, the Board thinks it necessary 
to state the general principles upon which it feels bound to act in regard to them. The Craft 
is not concerned with bodies - whether composed entirely of men, of women, or of both 
sexes - which do not claim to be Masonic in either ritual or practice, and do not make 
Masonry a test of membership or of participation in their ceremonies. But it is clear that a 
grave risk is incurred by Brethren who enter into association with bodies making Masonry 
in any way a test of admission to membership, while admitting as members persons who 
would not be qualified to join a Lodge under the jurisdiction of the United Grand Lodge of 
England. 



"No Freemason is entitled to attend, as such, any nonMasonic meetings at which Masonry 
by direct implication is introduced, or to participate in any ceremony which is 
quasiMasonic or is held under some pseudo-Masonic and unauthorized auspices. The 
Secretary or any member of a Lodge who gives to anyone outside, and particularly to a 
non- Mason, information on Masonic matters known to him because of his Masonic 
connection, commits a breach of discipline which, when proved, will be severly dealt 
with." 


* * * 

A GUIDE TO AN INVESTIGATING COMMITTEE 


Will you kindly refer me, through the Question Box of THE BUILDER, to some book, 
pamphlet or paper that will aid an Investigating Committee in making an investigation of 
an applicant for Masonry? 

F. J. E., South Carolina. 


We know of no book devoted to this subject, though it is possible that some reader may. 
THE BUILDER has published a score or so of articles on "Qualifications" which you will 
find listed under that caption in the various annual indexes found in the bound volumes. 
You may get some help from some of those Grand Lodges, New Jersey is one of them, 
that make use of a formal printed questionaire. The Grand Secretary of that state will be 
glad to send you a copy on request. 


It is better, however, for you to make a careful study of the laws and regulations of your 
own Strand Lodge and of the bylaws of your local lodge, because lodges and Grand 
Lodges differ much among each other as to specific requirements for membership. For 
your own Grand Jurisdiction you will find the requirements very definitely specified in 
your "Blue Book" or Constitutions and Regulations. Write to your Grand Secretary: he 
will give you the references. 



You will find a carefully compiled list of the requirements in most general use in Mackey's 
Encyclopeedia, Vol. II, page 603, in an article entitled "Qualifications." 


* * * 


THE KAISER NOT A MASON 


Is the Kaiser - or rather the late Kaiser - of Germany a Mason ? 
L.O.P., District of Columbia. 


He is not. His father was a Mason, and so was his grandfather, Wilhelm der Grosse. 
Frederick the Great, his great uncle, was a most enthusiastic Mason. 


* * * 


HINDUS IN MASONRY 


May I ask if natives of India are permitted to unite with Masonic lodges ? I have received 
a letter from a friend who has been visiting in India to the effect that the English lodges are 
too aristocratic to admit natives, and I am writing to ask if this is correct, for I have had a 
different impression. 


H. F. G., Vermont. 



Your informant is mistaken. Since 1842, when H. R. H. the Duke of Sussex was Grand 
Master of England, natives have been received into Masonic lodges. English Freemasonry 
was founded in Calcutta, which is still its centre, in 1740, by the Grand Lodge of England. 
At the present time all lodges under that obedience form a Provincial Grand Lodge. The 
Scotch Grand Lodge established the Provincial Grand Lodge of Western India at Bombay 
in 1836. In 1846, so prosperous were the Scottish lodges, another Provincial Grand Lodge 
was organized. 


These two worked side by side until 1883 when they were consolidated in The Grand 
Lodge of All Scottish Masonry (don't confuse this with what we call "the Scottish Rite). 
Accordingly there are now two Grand Lodges in India, one Scotch, the other English; and 
the subordinate lodges of both bodies receive natives into membership, including both 
Hindus and Mohammedans. 


* * * 


WHEN DID SPECULATIVE MASONRY BEGIN? 


I have often read and heard the statement that Speculative Masonry began in 1717. Isn't 
that rather inaccurate? It appears to me from what reading I have been able to do that there 
was quite a Speculative element in the old Operative lodges. 


J. V. B., Kentucky. 


You are quite right, and the brethren who make the statement about which you question 
would all agree with you, for the term "Speculative" is used in a very broad sense to 
denote a period in Masonic history, and it is therefore not to be too rigidly applied. Neither 
should one take in too narrow a sense the distinction that is made between Operative and 
Speculative Masonry in the Ritual. There was a living and rich element of Speculative 
Masonry in the earliest Operative lodges of which we have any record, and it was that 



Speculative element which survived the era of transition and revived to propagate itself in 
modem Masonry, enlarged and glorified. 


* * * 


WORKS ON ALCHEMY 


How can I get some good dope about the Alchemists? I don't want something soft and 
sentimental written by a poet, but the real thing, done in prose, and dependable. 


C. H. K., Indiana. 


You are evidently on the right track, but don't fear lest you will overdose yourself with 
poetry on that subject! Consult any good history of Medieval Europe. The Cambridge 
Medieval History is as good as any. One of the best volumes on the subject, one that will 
exactly fit your requirements, we believe, is "A History of Chemistry, From the Earliest 
Times Till the Present Day," by the late James Campbell Brown. This is tmly a noble 
work, and one that may be implicitly relied upon, for there have been few better qualified 
to deal with the subject. Dr. Brown was one of the patriarchs of science in England, where, 
at the University of Liverpool, he was Professor of Chemistry for many years. His book 
was published by J. & A. Churchill, London, 1913. You can bank on what he says, and 
you need have no fear of encountering any "poetry"! 


* * * 


THE SECRETS OF FREEMASONRY 



You will understand that I am not opposed to Masonic education. I am a reader of THE 
BUILDER and have been for two years, and I enjoy, now and then, a Masonic book. But 
isn't there danger that all this lecturing and writing about Masonry may tell the profane 
world too much about the secrets of Freemasonry? 

H.T.Y., Ohio. 


Not at all. It is our business to read a good many Masonic periodicals, and Masonic books, 
and to listen to a good many Masonic speeches, and these, as a matter of fact, are almost 
always well within the obligated bonds of discretion. It is seldom that the most loquacious 
Mason ever talks too much in public about forbidden things. Moreover, it is well to 
remember what are the secrets of the Craft. Masonry is not, public opinion to the contrary 
notwithstanding, in the strict sense of the words a secret society; for a secret society per se 
is one that keeps from the public its aims and methods. Freemasonry does not keep from 
the public any of its aims and methods. The only thing secret about it is its mode of 
conferring initiation; that, along with the matters pertaining to the business of the order 
and to the private fortunes of the brethren, is to be kept within the faithful breast. But of 
the puiposes, activities, and principles of the Fraternity too much cannot be said. And it is 
about these last mentioned matters, you will surely agree, that most hooks are written, and 
speeches made. 


* * * 


RELIGIOUS BELIEFS 


A long dispute about French Masonry at a recent lecture given in our lodge started some of 
us to arguing about the various kinds of belief and unbelief so far as God is concerned. But 
we get all muddled up about the varieties of such. Won't you please, if it isn't wandering 
too far from the subject, set us right about this? 


R. O., Idaho. 



Ye scribe is neither a theologian nor the son of a theologian and his suggestions in these 
premises may lack official authority, but such as he knows on the matter is freely offered, 
and quite as freely does he ask the theologians among THE BUILDER readers to 
supplement or to correct his statements on a matter of such palmary importance. 


There are many men, and these usually are found in countries having a low degree of 
culture, who believe that everything has a soul in it. The elementary distinction between 
the living and the non-living has not yet established itself in their minds. These folk are 
known as "Animists." For a long discussion of this consult "Primitive Culture" by Tylor, 
the savant who, if I remember aright, was the first to use this word. 


Some believe that back of the phenomena of the world there are many gods, or ruling 
spirits, or divine powers: these, as the etymology of the word would itself suggest, are 
"Polytheists." Polytheism is in the background of Homer's Iliad. 


When a people select out of all the gods which they believe to exist one favorite god 
whom they choose to rule over their own tribe or nation, they are known as "Henotheists." 
The Hebrews, during an early stage of their evolution, are to be so designated. They 
believed that "Jahwe" belonged to them in a peculiar sense, and was their god, but they at 
the same time believed in the reality of other gods. 


The ancient Persians believed that the universe was ruled by two gods or powers of almost 
equal divinity who divide between themselves all existing things and who, because of their 
opposite characters, make war upon each other. This is known as "Dualism." The popular 
notion about a personal devil belongs to this category. 


Those who believe that there is but one divine being or power in existence that rules over 
all things and is to be worshipped are "Monotheists," which word, according to its Greek 
origin, means "one god." 



Those Monotheists who believe that God created the world, and that in some sense He is 
present in it to rule and to manage, and who believe that God may be in some relation with 
us men, and that He may be implicated in our struggles, joys, and sorrowings, are known 
as "Theists," while those who believe in one God but hold that He is far "above the battle" 
and neither suffers nor is in any way implicated in our human fortunes, are "Deists." 
During the eighteenth-century in England and parts of Europe Deism ran rife. The poet, 
Alexander Pope, was a Deist, and so was Voltaire. 


There are some, like the Dutch-Jew philosopher Spinoza, who hold that there is but one 
Reality, and that all existing things are but more or less illusory and phenomenal 
appearances, and that this one Reality is God. These are known as "Pantheists," which 
term means that "God is the sum total of all existences," or that "God is all." 


Those who deny that there is such a being as God, and who believe that they can 
demonstrate the same, are "Atheists." The famous Latin poet Lucretius was an atheist; so 
was Charles Bradlaugh. 


Those who say that they don't believe that God exists but that there is no way of proving 
whether He exists or not are "Agnostics," which word means "I do not know." Thos. 
Henry Huxley and Robert Ingersoll were Agnostics. 


Those who believe that God exists in the form of three persons, one of whom is the Eternal 
Son, and that this Eternal Son became incarnated on this earth as Jesus of Nazareth are 
Trinitarian Christians. Those Christians who accept Jesus as a great moral teacher but deny 
his deity are Unitarian Christians. 


There you have it. If I have missed any variety about which you have been disputing let 
me know. 


* * * 



ON MAGIC AND ALCHEMY 


The Knights of the Sun degree has set me to wondering if there has really been a 
connection between Magic and Freemasonry. Isn't that degree connected with Magic in 
some fashion, and am I right in believing that Magic and Alchemy were Ioriginally the 
same thing? I have read the article on Alchemy in Mackey's Encyclopaedia but need 
more light on the subject than he gives me. 


G. L. R., Ohio. 


For reply we may quote the following from "A History of Chemistry" by Dr. James 
Campbell Brown, an authoritative work on the subject: 


The term "alchemy," or, as it was spelt until the nineteenth century, "alchymy," derived 
from the Arabic, is said to have come originally from a Greek word (chyma) signifying 
things melted and poured out. It is more probably derived from Khem, "the land of 
Egypt," which was so named from the dark color of its soil, composed of crumbling 
syenite. Alchemy, according to this derivation, is the "art of the black country," the 
Black Art. In Egypt it was carried to a high degree of development, and consequently 
this theory of the origin of the name received support from the philological character of 
the derivatives, al, the Arabic definite article, and Khem, dark - because the term first 
came into use when the Arabian Mohammedans dominated Egypt, learned the secrets of 
the temple laboratories, and spread throughout the civilized parts of Western Europe the 
knowledge they had thus acquired. 


"The application of the term has frequently, but wrongfully, been restricted to the 
pretended arts of making gold and silver, and the more profitable arts of adulterating and 
of imitating gold. It had, however, a wider application, and ought to be regarded as 
including all the arts known in ancient times, which dealt with things now comprehended 
in the science of chemistry." 



* * * 


LODGES AND IMMORALITY 


It may seem like a question that I should ask of somebody else for it may not be in your 
line, but I should like to ask you if you do not think that our lodges should do something to 
stop the great amount of immorality that is going on in our cities, especially among young 
people. I am an old man, soon to get out of this world, but these things still worry me. 


G. F. T., California. 


"These things" should worry us all. Moral rottenness seems to have filtered into 
everything, colleges, public schools, the press, magazines, books, and the streets, not to 
mention the home which seems everywhere to be losing its old moral authority. But it does 
not appear that Masonic lodges can do more than they are doing - more, that is, in the 
sense of performing more functions. The responsibility rests squarely on parents. If a 
father and mother can't keep a sixteen year old boy or girl off the streets at night, and out 
of vile places, who can? Parents, it would appear to us, have delegated altogether too much 
of their own responsibility to other agencies. 


* * * 


CRAFT GUILDS AND TRADE UNIONS 


I have long had the impression that our modem Trade Unions have descended from the 
old-time Craft Guilds, but it has recently come to my mind that there may be some doubt 
about the matter. Can you give me some information on this question ? 



H. G., Texas. 


There is very much doubt about the matter. Modem economists believe that there never 
was any real historical connection between the Craft Guilds and our Trade Unions, and 
that the latter would surely have come into being had the former never existed. The 
recently issued new edition of "The History of Trade Unionism" by Sidney and Beatrice 
Webb, than whom there are no better authorities, gives an emphatic negative to your 
question. On page 13 of that work we may read: 


"The supposed descent in this country [England] of the Trade Unions from the Medieval 
Craft Guilds rests, as far as we have been able to discover, upon no evidence whatsoever. 
The historical proof is all the other way." 


There is not room to repeat "all the historical proof’ as given by these authors but it may 
suffice to say that they hold that the Craft Guilds were always in the hands of Masters 
and that mere apprentices and journeymen seldomly had much voice in their 
management; and that whatever origins of modem Trade Unions can be found in the 
seventeenth and eighteenth centuries are identified with the ephemeral societies often 
attempted by journeymen and apprentices, but seldomly with much success. 


* * * 


THE PELICAN 


It seems a strange thing to me that the Pelican should be a Masonic symbol. It is a bird 
strange to us and also strange, I should suppose, to the English. In what Masonic degree is 
it used, and what does it mean? 


A.P.H., Arkansas. 



In the Middle Ages, when Europe was rife with occultism, mysticism, esotericism, and 
kindred interests, "The Physiologus,” by Epiphanius, Bishop of Constantia, in the Island of 
Cyprus, was so widely used and believed that it may be described as one of the bibles of 
the time. On page 30 of the edition printed by Plantin in 1588 (you will find the book in 
any large library you will find an account of the Pelican which, we may believe, is the 
fountainhead of the popular beliefs concerning that bird. Here is his account: 


"Beyond all birds the Pelican is fond of her young. The female sits on the nest, guarding 
her offspring, and cherishes and caresses them and wounds them with loving; and pierces 
their sides and they die. After three days the male pelican comes and finds them dead, and 
very much his heart is pained. Driven by grief he smites his own side, and as he stands 
over the wounds of the dead young ones, the blood trickles down, and thus are they made 
alive again.” 


The bishop believed all this very literally and so did his readers. One old writer proposes 
to account for this nature history myth by saying that the pelican's bill is tipped with red, 
and that this may have suggested the blood-letting to an imaginative peasantry. There are 
many variations of the myth, into which there is not space to go. Shakespeare uses the idea 
many times, as when he makes Lear say; "And like the kind life -rendering pelican, Repast 
them with my blood." He uses it similarly in Richard II, in Henry VI, and in "As You Like 
It.” Paper-makers used the bird as a waterwark. Printers works it into their symbolical 
headpieces and tailpieces. Architects were fond of using it in church ornamentation, most 
of which was emblematic, as in St. Savior's Church, Reading, England, where the lectern 
has the pelican shape. Dante refers to Christ as "nostro Pelicano," - "Our Pelican." 


The meaning of the symbol is apparent. It refers to self sacrifice, the giving of one's very 
blood, or life, to another. The great example of that, in all the symbolical systems, is the 
self giving of Jesus. Also, it carries with it the idea of a resurrection from the dead, for the 
young pelicans were resuscitated by the blood of the parent. It has both these meanings in 
the Rose Croix Degree of the A. & A.S.R. in which it appears. 


* * * 



"FREEBORN" AND "FREE" 


We demand of a man that he be "free," or "free bom.” Why is it necessary in this day 
when all men are free bom? That requirement would seem to be obsolete. Why shouldn't it 
be abandoned? 

D.L.C., Oregon. 


Your point is well made, but even so why drop the requirement? It is one more thing that 
cements us to our past, and that past is one of our greatest treasures. Also, are you quite 
sure that every man who knocks at our gates is really "free"? Free, that is, in the Masonic 
sense? Aren't many men already members of other organizations which would seriously 
interfere with their lives as Masons ? The whole point of the requirement is that a man 
shall not be in any kind of bondage that will hamper his Masonic activities. It is not 
enough that a man shall not be a bondman or a slave in the old sense - it is equally 
necessary that he be not bound by obligations to other interests that would conflict with his 
Masonic duties and obligations. 


* * * 


MATERIAL ON THE CORNER STONE 


I have been asked by our Study Class to prepare a paper on "The Northeast Comer," 
including some materials on Comer Stone Laying. Can you furnish me with some 
information? 


H. R. B., New York. 



Write to the Masonic Library, Cedar Rapids, Iowa, care Newton R. Parvin, for a copy of 
the Quarterly Bulletin for October 1920. The entire number is devoted to Comer Stone 
Laying, and matters connected therewith. On the Northeast Comer see THE BUILDER for 
December 1918, Correspondence Circle Bulletin, page three. 




CORRESPONDENCE: 


AN INTERESTING MASONIC MEDAL 


Laramie Lodge No. 3. A. F. & A. M., of Laramie, Wyoming is the possessor of the 
original of the very interesting meda here shown. It was presented to the lodge by Bro. J. 
A. Me Heffey, Hantsport, Nova Scotia, who received it from a Mr. Crawford, who once 
acted as his guide on a fishing trip. Bro. McHeffey had it in his possession for thirty years 
The medal bears the date "Octr, th 21, 1784," and carries the initials "G. B." Among the 
familiar emblems assembled in this beautiful little medal, which was made of silver, are a 
few not so well known, the Key, the Fire, the Hand holding the Line, the shaip Hammer, 
and the Latin motto. What is the meaning of the queer little house, and of what appears to 
be a cluster of stars just above it? Why are there fourteen stars scattered a the top? What 
explains the position of the square and com passes? Will some antiquarian among our 
readers throw some light upon these emblems? 


* * * 


INFORMATION WANTED 


In the Christian Science Monitor for May 21st last in an article on "Trade Guilds in Old 
Mexico" the statement is fount that "The earliest guild mentioned in America was that of 



the Stone Masons of the island of Santo Domingo, who began constructive work in 1510." 
Can any brother throw more light on this? What was the history of this guild? Was it a 
fraternity? Did it have secrets, legend, etc? 


* * * 


The London Daily News, for February 17, 1881, has an article in which it is stated that a 
certain Herr Pietsch made "elaborate investigations of Goethe's fifty years of Masonship." 
This undoubtedly refers to Goethe's membership in Freemasonry, and is therefore of some 
interest to Masonic students. Does any brother know of this Herr Pietsch or of his book ? 
Has any one a copy of the Daily News in question and, if so, will he forward us the 
clipping? Information on this matter will be welcome to THE BUILDER. 


* * * 


"SATIRE IN STONE" 


The following story I clipped from a daily paper of August 29th, and it was given to the 
public by the Associated Press: 


SATIRE IN STONE NOW HUNTED AS "FAD" 


"NEW YORE, Aug. 29. - Devoting spare hours to careful inspection of public buildings in 
the hope of finding satire in stone has become a fad. It began with the discovery by a 
reporter that architects had carved a dollar- sign as a twin motif to the lovers' knot over the 
'bridge's entrance' to St. Thomas’ church on Fifth avenue. A few days later some one 
leaving the Sunday services observed for the first time that miniature faces of modem men 
and maids of the avenue had been chiseled above the main door of the edifice. A 
congregation that went to pray remained to laugh. 



"Some of these caricatures wore monocles, others wore smiles; some were surely tired 
business men and good housewives, while others manifestly were flappers and 
boulevardiers. Everybody conceded that they represented modem Fifth avenue 'types.' 


"One face was not so modem, however. It was a year or two behind the times. On its nose 
was the unmistakable bulge of a 'mm blossom.' Another had such a bored look observers 
were sure it was a man who just went to church to please the wife. 


"Rumors that many well-known buildings in New York had been subjected to jocose 
treatment by the artisans who worked upon them moved whole flocks of people to sally 
forth, some with spyglasses or lorgnettes, to look for sculptured jokes. Architects gave 
interviews explaining how serious the satire was; this sort of humor has been practiced 
since the middle ages, not in a spirit of levity, but with the design of presenting to the 
people examples of right and wrong in thought and action, they said. Skeptics persisted in 
believing the architects had just had their little joke, and none would have been surprised 
in finding a bust of Lenine concealed in the decorations of the New York stock exchange, 
or a carving of Falstaff at the headquarters of the Anti-Saloon league. 


"At New Haven it was noted that Harkness Memorial Quadrangle - which every Yale man 
considers the last word in college architecture in America - sheltered among the nooks of 
its buildings many faces, figures and symbols of college life. There was the placid bulldog 
with homed rimmed spectacles and a grimvisaged bulldog wearing a football helmet, and 
there were many shades of Blue history revived in stone. 


"The students, unlike some of the parishioners of St. Thomas church, were pleased with 
the decorative work. It is believed no Yale student will raise a single sigh of objection 
unless somebody discovers a Harvard man graven in the structure. 


"Designers of Gothic buildings always have been possessors of a humorous drafting pen. 
Their satiric chuckles at clergy and laity have come down through the centuries in the 
stone of many of the sober old cathedrals of Europe. The medieval craftsmen were 



downright boisterous in some of their caricatures. Gluttony is portrayed in clerical robes 
on the battlements of Magdalen college, Oxford. In a Yorkshire church 'Eclesiastical 
Sincerity' is rendered by two foxes, representing the sporting clergy of the Middle Ages 
listening to a bishop's instructions. Out of their hoods peep the heads of stolen geese. 


"Thirteenth century fun-makers guffawed mightily at all orders of clergy in an 
ornamentation of the Strasburg cathedral depicting 'The Funeral of the Fox.' This sculpture 
created so many irritating embroglios among churchgoers that it was demolished in the 
middle of the 19th century. Wandering minstrels of the Middle Ages were satirized for the 
fondness of free meals, one of the stalls of Westminster cathedral showing a fiddling pig. 


"Architects have said that many churches of America, unknown to their congregations, 
contain humorous decorations. Prevailing interest in finding them is expected to increase 
church attendance." 


This article has a peculiar interest to Masons, it would seem to me, for every student will 
recall how in the Middle Ages the Masons would poke fun at the monks and priests by 
carving satirical pictures of them - cartoons in stone - here and there amidst the 
ornamentation. If one is exceedingly well versed in these matters he could, I have no 
doubt, inteipret a great deal of that sort of thing as a silent (and contemptuous) attack on 
the ecclesiastics on the part of the builders. In short, it would give us a little chapter in the 
long warfare between workers and monks, between the Fraternity that stands for free 
thought and liberty and the old hocus pocus institution that tried to destroy free thought, 
free speech, and liberty. 


F. J. H., Montana