The Builder Magazine 

July 1922 - Volume VIII - Number 7 


The George Washington Masonic National Memorial 

BY BRO. LOUIS A. WATRES, P.G.M., PA., PRESIDENT, THE GEORGE 
WASHINGTON MASONIC NATIONAL MEMORIAL ASSOCIATION 

TWELVE YEARS ago on the 22nd of February prominent Masons from several of our 
Grand Jurisdictions gathered at Alexandria, Virginia, to discuss the feasibility of 
erecting a fitting Memorial to Washington, the Mason. As they met in the historical 
lodge room of Alexandria- Washington Lodge No. 22, the sacred environment and the 
hallowed memories of him who presided over the lodge while he was Chief Magistrate 
fired them anew with the spirit of Masonry. Though fully conscious of the fact that the 
history of Washington, the Mason, is a saered heritage of the Republic, they strongly 
felt, as all Freemasons truly feel, that Washington's connection with Masonry and the 
inspiration he gave to the Fraternity are especially dear to the brethren. Remembering 
the invaluable services rendered by Washington to his country, and that to him and 
those Masons who were closely associated with him was due the fact that the 
fundamentals of Freemasonry were made a part of the basic law of our land, they 
resolved to erect at Alexandria a memorial which should reflect the gratitude of the 
Masons of the United States to him in whose memory it should stand in the coming 
years. 


To carry out this high purpose, the George Washington Masonic National Memorial 
Association was formed. That distinguished Mason, Brother Thomas J. Shryock, of 
Maryland, was elected President and plans were formulated under which the work was 
to proceed. 


In this connection it is proper to say that ever since its inception one of the most 
inspiring minds in this great movement has been that of Brother Charles H. Callahan, 
of Alexandria- Washington Lodge No. 22. He is the author of that splendid volume 
entitled "Washington, the Man and the Mason." The data assembled by Brother 



Callahan and his fascinating was of presenting the facts relating to Washington, the 
Mason, have been and are of great assistance toward the consummation of our 
movement. 


The brethren of Alexandria generously donated for the Memorial a little over two acres 
of land on Shooter's Hill on the commanding Arlington Ridge, and the Association has 
since acquired about twenty-nine acres, so that now the site contains approximately 
thirty-two acres. The National Cemetery at Arling ton is also located on the beautiful 
Arlington Ridge. 


Each year since that first meeting the Association has assembled on the 22nd of 
February, and each year has seen marked progress in the movement. 


In 1917 the Association resolved to broaden its organization and to commit the Masons 
of the United States to "the erection of a Temple costing not less than $500,000 with an 
endowment fund of $250,000.” As the importance of our great movement has 
developed, however, it has been resolved to make our objective as many dollars as 
there are Masons in the United States, approximately 2,500,000, and to arrange for 
every Grand Jurisdiction to fill its quota, which is as many dollars as there are brethren 
in the respecting jurisdictions. 


At our convention in February we had paid in, in cash, $708,223.3 1, of which $577,100 
was invested in United States Government securities; the balance to be thus invested 
and cash retained sufficient to pay for the work for which contracts are now about to be 
let. 


A number of the Grand Jurisdictions have already gone over the top. Massachusetts, 
with 92,000 Masons, has paid in, in cash, over $1 10,000, and the Grand Fodge has in 
addition thereto agreed to pay $5,000 when called upon. New Hampshire is one 
hundred per cent.; so is Connecticut. Rhode Island is over the top. So is the District of 
Columbia. Maryland and Delaware are over one hundred per cent. Pennsylvania has 
paid in $93,500. The States of Washington, Arizona and Utah are over the top. Illinois 



has paid in to our Treasurer $49,000, and there is a very substantial sum now in the 
hands of its Grand Treasurer. New Jersey has paid in nearly $50,000. Some of the 
Grand Jurisdictions are just getting at work, among them New York under the 
chairmanship of Past Grand Master Judge William S. Farmer. Iowa, Minnesota, 
Michigan, the Dakotas, Missouri, Texas, and many others of the Western and Southern 
States are enthusiastic in the movement; and there is no possible doubt that the 
objective will be reached and that the money will be available as required. 


One year ago the Board of Directors was authorized to employ an architect and to 
submit to our Twelfth Annual Convention plans and a model of the proposed Memorial 
Temple. Helmle and Corbett, of New York, were engaged as Architects, and S. Eugene 
Osgood, 33d, of Grand Rapids, Michigan, was employed as Consulting Architect. It is 
also proposed to engage Olmsted Brothers, of Brookline, Mass., as Landscape 
Architects. 


The plans and model prepared by the architects were approved by the Executive 
Committee and the Board of Directors and submitted to the Association on the 22nd of 
February last. 


On that occasion the firm of architects was represented by Harvey Wiley Corbett. He is 
a graduate engineer of the University of California, and a graduate architect, Ecole des 
Beaux Arts, Paris. He received a government diploma and is seven times a Medalist. 
The Nero York Chapter, American Institute of Architects, presented him with a Medal 
of Honor. He built the Springfield Municipal Group at Springfield, Mass.; the Bush 
Terminal Office Building, New York; the Bush Buildings, of London, England; and 
other notable structures. 


S. Eugene Osgood, representing the firm of Osgood and Osgood, of Grand Rapids, 
Michigan, is a 33d Mason, Past Master of his Blue Lodge, and Past Commander-in- 
Chief of his Consistory. During the last fifteen years he has designed many notable 
Masonic Temples. He received his architectural training at Cornell University, and is 
the junior member of a firm that has been in continuous architectural practice for over 
forty- five years. 



In presenting the model and plans to our Association for approval, Brother Corbett 
gave us in a most interesting manner a vision of the Memorial. In opening his remarks 
he said: 


"The George Washington Masonic National Memorial is primarily a memorial to 
George Washington, the Man and the Mason. Its form is inspired by the great towers 
built in the ancient days of Greece and Rome to mark the entrances to their harbors and 
from whose summits permanent burning flares that could be seen for miles at sea, 
guided the mariner on his way. The great tower of the Memorial represents to the world 
at large the guiding spirit of Washington in statesmanship, and his revered precepts 
which for all time will set an example by which the Ship of State may direct its 
course.” 


Brother Corbett, in continuing his description, did not undertake to go into the details 
of the plans, but gave us an excellent conception of what the work is to include. 


The Temple will be in plain view of Washington, D. C., and will be passed by all who 
travel between the City of Washington and George Washington's old home at Mt. 
Vernon. The edifice will be surrounded by artistic landscaping, and will be reached by 
broad walks and stone steps ascending through seven terraces. From the topmost 
colonnaded tower of the Memorial, visitors will view for many miles around the region 
in which the immortal Washington passed a great part of his life. 


The architecture is classic. The main masses of the building comprise a base in which 
will be located the great George Washington Memorial Hall and various Masonic 
rooms, and above this base will rise a form of tower. 


The dimension of the edifice over all will be one hundred and sixty feet in width, by 
two hundred and thirty feet in depth, exclusive of its steps, terraces, and approaches. Its 



height to the summit of the covered observation platform crowning the tower will be 
two hundred feet. 


One of the most stately features will be a great atrium, seventy feet wide, by one 
hundred feet deep, which will form the Memorial Hall, and in which it is now proposed 
to set a statue of George Washington. This great hall will be sixty-four feet in height, 
rising by a clerestory above the surrounding portion of the building. It will be flanked 
by great Ionic columns, forty feet high, and surrounded by a number of rooms devoted 
to Masonic interests, above the roof of which clerestory lights admit the light of day. 


The entrance of the building will be expressed in a six-columned portico of pure Greek 
Doric design, forming an interesting contrast to the plain unbroken side walls of the 
Masonic rooms. The Memorial Hall will be reached through the portico by gradual 
steps. 


Rising above the great Memorial Half and forming the second story of the tower, will 
be a museum room to house the many memorabilia of George Washington and his 
time, as well as interesting relics connected with Washington's service as Master of 
Alexandria, Washington Lodge. This museum will be fifty by seventy- five feet, with 
lofty ceiling and fine light. It will be reached both by stairs and elevators. 


There will be a third level above the museum. Above it will be a covered observation 
platform. The three levels will be screened by stately colonnades. 


These four elements will form the great tower, inspired by the classic towers which, as 
Mr. Corbett has stated, guided the mariners of old. 


The broad steps and grassy terraces, adorned with shrubs, will add to the imposing and 
beautiful effect of the Temple. 



The plans and model were unanimously approved by the Association, after which the 
President offered the following recommendation: 


“That working drawings, specifications, etc., be completed as soon as possible, so that 
total estimates of cost can be procured; that contracts for the excavation and foundation 
units be awarded, with the end in view of laying the cornerstone some time in early 
fall; that further contracts be awarded from that point on up to and including the 
completion of the work, but with the distinct understanding that no contract, under any 
circumstances, shall be let until the money is actually in hand to meet it." 


This recommendation was adopted by the Association. 


Following the convention's adjournment the Board of Directors authorized the working 
plans to be proceeded with, and the work of excavating and the building of the 
foundation walls will be begun at a very early day. 


It is hoped that the cornerstone may be laid on the 4th of November next, which will be 
the 170th anniversary of the entry of Brother Washington into Masonry. That should be 
made a grand, gala day for Masons from all over the United States. It should be made 
such an affair as will impress the brethren with the deep meaning of the important work 
we have on hand, and broad enough in scope to include not only the Grand Lodges of 
the forty-nine Jurisdictions, but all the Bodies affiliated therewith. 


The lasting value of this Memorial building can not be measured by money. It will do 
much more thanhouse and preserve the priceless relics of Washington's lodge. It will be 
a center and rallying-point for Masons not only in our own country, but for members of 
the Fraternity in every land, and it will cement and strengthen Freemasonry. This great 
Memorial will serve to teach the power that inheres in a closer co-ordination of 
fraternal energy and will promote the unity of purpose which is so much to be desired. 



o 


THE MISSION OF MASONRY 


BY BRO. OWEN SCOTT, GRAND SECRETARY, ILLINOIS 


In the midst of our researches into the technical problems of Masonic history and 
cognate matters it is wise now and then to go aside into a place of vision in order to 
see Freemasonry as a whole, and in the spirit, lest we forget the great aims and ideals 
in the service of which we are all laboring. What could be better for such a purpose 
than the following? Its author is among the workers in the forefront of one of our 
most powerful Grand Jurisdictions. He needs no introduction. 


"For the structure which we raise, 
Time is with materials filled; 

Our todays and yesterdays 

Are the blocks with which we build. 

Let us do our work as well. 

Both the unseen and the seen. 

Make the house where God may dwell 
Beautiful, entire, and clean." 


THE INSTITUTION of Freemasonry is the legacy of the ages gone. What began 
with the organization of a band of builders, like the stone cut out of the mountain, has 



grown until it fills the whole earth. Where civilized man abides and opens the great 
light of truth and beauty, there stands Masonry like the monarch of the woods, 
immortal and invincible. Unlike the great tree, its foes come not from without, but 
from within. 


The destruction of the creature of our speculative art impends only when defective 
materials have entered into its composition. Our building is made of living stones 
and is eternal in the heavens. 


In Freemasonry men are the artisans and the end is the building of manly character. It 
has ever been the aim to build wisely and well. We seek the nearest perfect 
materials. We go into the quarries of everyday life and select the living stones 
offered, rough ashlars though they be. If moved by proper motives or, if standing 
upon firm foundations, the unfit are by th ballot cast out into the rubbish. Do you say 
that this is ideal and that through over anxiety to be big and rich improper materials 
are put into our edifice? True, but that does not destroy the value of the ideal. The 
lives of institutions, no less than those of men, are shaped and colored by their 
visions. The key to noble doing is to see clearly and then to act in obedience to this 
highest vision. 


The sculptor at work on a block of stone, appear to the passer-by to be doing a purely 
mechanical act. The observer sees but the chisel, the mallet, and the marble. In the 
sculptor's brain is a presence we can not see. It is the ideal form to be wrought out by 
his hand. His vision makes him an artist; without it, he becomes merely a stone 
cutter. 


So we are fashioned by our ideals. Only as thes are true and beautiful can the life 
become noble an truly great. 


Freemasonry is an institution of high ideals an lofty standards for human living. That 
all do not reach these, does not diminish the power for good. The names of the 
mercenary and the ignoble blur our rolls of membership. Unworthy men prostitute 



the symbols of the craft to base and unworthy ends. Would we contribute most to 
build up our great fraternity? Then we should regard fitness above fame and worth 
above wealth. If Masonry has a mission, an aim, it must not content itself with merely 
a beautiful ritual, faultlessly rendered. If the exalted teachings of the Craft are to end 
with dramatic and spectacular exhibitions in lodge, there is little room or use for our 
fraternity in the affairs of men. 


The first aim, therefore, is to uplift the individual life. Each man who bows at our 
altar and assumes the solemn obligations placed upon him should rise with clearer 
purpose and loftier aim. If he can but realize that as a Master Mason he has had given 
him the plans and specifications drawn by the Supreme Architect of the Universe for 
the erection of the sublime structure of his own character, he will have caught the real 
spirit and aim of Masonry. 


On the contrary, if merely moved by desire to improve his business, to wear a 
Masonic charm or to be able to start in a mad chase for the "higher degrees," the 
newly made Mason has been spoiled in the making. To be a real Mason is to be a 
better man in every relation of life. A more loyal, loving, and considerate husband; a 
more devoted and indulgent father; a better citizen; a truer friend - are a few of the 
fruits to be gathered from the Masonic orchard. Many are so intent upon selfish 
achievements that these are little esteemed. 


The first and greatest aim of Masonry is toward a loftier individual manhood, a purer 
womanhood, and a more tender and promising childhood. That Masons are builders 
can be seen by the name. While the operative craftsman uses perishable brick or 
stone and cements it into one common mass, the speculative workman uses living 
stones, which when propery united with the cement of brotherly love and affection, 
constitutes an edifice eternal in the heavens. 


By teaching men the doctrines of temperance, fortitude, prudence and justice, 
together with the many other lessens drawn from, and daily applicable to the activities 
of life, deep foundations are laid upon which loftiest character must stand. When 
brotherly love, relief, and truth really enter into the fiber of a man's being, there is 



little room for the selfish and the debased. His instincts and his aspirations are toward 
the uplift that comes from a joyful service to mankind. That I am my brother's keeper 
is demonstrated in every avenue of life whether I am ready to concede it or not. He 
who achieves fortune, fame, or power over the crushed form of his fellow has made a 
Mephisto bargain and will render his grievous service in the Inferno of his own 
creation. Service and sacrifice are the crucible in which the base metals of greed, 
avarice, and selfishness are left as the dross of life. If thy brother would have thee go 
with him one mile, that is thy duty. When to this is added gladly, a second mile, that 
is a blessed privilege. Masonry puts into a man's breast the sweet service of the 
second mile. 


In everyday life the man who renders the scantest service to complete his obligations, 
will find his burden onerous and distasteful. If in the employ of another, his tenure 
will hang by a slender thread. If the force is to be reduced, he will be first to go. On 
the other hand, if one is concerned more in doing excellent work than in merely 
putting in a specified number of hours each day, his promotions will follow one after 
the other unsolicited. The one who willingly and regularly does more than he is paid 
for and who seeks to do those things which his employer prefers not to do himself 
will be indispensable and secure in his position. Our eight hours for refreshment and 
sleep are that we may have and retain sufficient strength of body and mind to follow 
our usual vocations with vigor and success. Both these are the basis for our worship 
of God through relief of our worthy, distressed brother. 


Masonry's mission, therefore, to the individual is to uplift his character and establish a 
nobler manhood. 


To the aggregate of individuals, constituting the social state, Masonry has a message 
of vast importance. Civilization has ever had as a companion, our great fraternity. 
Whether the one or the other is the cause or effect cannot easily be determined. The 
warp cannot say to the woof of a fabric, "I have no need of thee." Each is so 
intermingled with the other that one cannot be injured without weakening the whole. 
So where the great light of Masonry and the world - the Bible - has gone, there is 
civilization and there is also Freemasonry. Without God's revelation to man in the 
Book of books, there has been and there can be little progress toward ethical 
standards. 



Masonry has not been concerned with the dogmas of theology and the factional feuds 
of rival sects. The church, organized religious thought and activity, stands supreme. 
To this we reverently bow, modestly claiming the privilege of casting out the devils 
of human need in the name of the Master of men. 


The product of Judaism and Christianity, the Holy Scriptures, is the great light of 
Masonry. A belief in God and his Book is fundamental. Hence no atheist can 
become or remain a Mason and be honest. When he ceases to rely upon God as the 
Supreme Architect of the Universe, he owes it to himself and to the Craft to go out 
from us because he is not of us. 


Thus founded on the eternal truth of the revealed word and leanang from this our 
duties to God and man, we, as Masons, are willing that the various schools of 
religious thought should settle the disputes of theology to their own liking. On such a 
foundation members of all churches, whether Jew or Christian, come together and 
work as craftsmen of character without discord or difference. Harmony is the 
strength of all institutions and especially of Freemasonry. 


In times past the mistaken notion existed, that in some way Masonry was an 
antagonist of the church. Masons themselves may have been to some extent 
responsible for this error. In their enthusiasm for the lodge they were betrayed into 
saying some things regarding the relations of the fraternity and the church of the 
living God, not justified by the teachings of the Craft. In these days there is a better 
understanding, so much so that a large proportion of the clergy and the laity of most 
religious denominations deem it an honor to wear, the white apron, the emblem of 
innocence and the badge of a Mason. 


Masonry's Mission in the state is one of peace and fidelity. Good citizenship can only 
be fostered by a society whose members are taught lessons of obedience to law. 



Freemasonry is the first law and order league in the world. From the minutest details 
in ritual all the way up through its ethical teachings and wonderful philosophy of 
human action it stands immovable for order. In no human institution is greater 
emphasis placed upon the ancient customs and usages than in the acient Craft. Even 
to such an extent has this gone that some look upon this conservatism as partaking 
somewhat of fogyism and fossilism. The landamrks are our common law. This 
charter of liberties may sometimes be in some doubt in its application and re- 
adjustment to changed conditions of modem times. 


It is conceded that it is not in the power of a man or a body of men to make 
innovations in the body of Masonry. In this age of organization in all its scope, many 
societies, patterned more or less after this ancient instituton have spmng up. Many of 
these mixing fraternity and the business of insuring against sickness and death have 
led some of those, less thoughtful, upon dangerous ground. 


Some lodges and many brethren can see no reason why Masonry should not leave its 
impregnable fortress of pure fraternity to enter into competition with societies which 
occupy a different place and are organized for distinctly different, yet useful, 
purposes. Through all this Masonry has stood like the rock of Gibraltar against the 
beatings of the ocean of modem orders. So thoroughly have the laws and customs 
evolved through the ages been adhered to that our Royal Craft stands today greater 
and better than in any age since its foundation. Every Mason whether in humble or 
exadted station in life learns and practices lessons of equality. 


The President of the United States sits as a loyal and faithful member of his lodge. 
Presidents, judges, senators, congressmen, governors they may be when in the world, 
but in the lodge they are Masons and meet upon the level, act by the plumb, and part 
upon the square with men of all places and conditions. 


Farmers, mechanics, teaehers, ministers, and those in professional or other vocations 
of life form a society of friends and brothers among whom no contention should ever 
exist, except that noble contention, or rather emulation of who best can work and best 
agree. Standing as it does upon such foundations, the equality of merit and thorough 



obedience to law, it is easy to perceive how profoundly Freemasonry contributes to 
good government. 


Our republic in fact is built upon precisely this basis. All men are equal before the 
law of the land and must obey it. Social distinctions may exist by reason of wealth or 
station. Society may be divided into clans and classes, but by the genius of our 
republican institutions, all men are created equal. Opportunity opens the doors of 
success to those able and worthy to enter. The ignoble and the indolent and the 
shiftless may rail at their want of luck, but their failure is from within not from 
without. Masonry regards no man for his worldly wealth or honors. Worth of the 
man is its only concern. Being moved by these principles it cannot fail to be a 
powerful factor in the state. Universal peace is largely in the keeping of such agencies 
as our great brotherhood. All over the world men come together as friends and 
brothers. Discord is frowned upon peace is encouraged. The vast army marching 
under Freemasonry's banner of "peace on earth good will toward men" must move 
mightily in the direction of universal amity and concord. 


Peaceable settlement of international difficulties is rapidly coming. The great Hague 
tribunal may have failed to avert the war between Russia and Japan, but its mighty 
voice has penetrated to the ends of the earth commanding universal peace. Silent but 
potent means are gradually wearing the rocks of bloodshed and strife away. In this 
great movement toward millennial peace, Masonry is a willing worker. She says to 
those battling for conquest or for glory or for power: 


If I were a voice, a convincing voice, 

I'd be borne on the restless wind, 

And wherever I saw warring nations torn, 

I'd creep to the hearts full of spite and scorn, 

With love's own chain to bind," and tell them to be free. 



Our fraternity's mission in the state is distinctly for good citizenship and for universal 
peace. 


The voice of Masonry not only appeals to the individual life in the upbuilding of 
character; to the man's religious thought in the broadest toleration and yet with 
greatest emphasis; to the state in sustaining law and order; but it recognizes as one of 
its special fields of missionary endeavor the relief of want and woe and suffering. It 
looks upon the worthy distressed brother, his widow and orphan as its chief concern. 
Our fellow man is our brother. Though we may be of another race or creed we are yet 
taught that our charity is universal. 


It may be the Jew, robbed, wounded, half dead by the Jericho roadside, yet the 
Samaritan, despised and shunned, stoops to bind up the wounds and ministers to the 
wants of his enemy in distress. This is the spirit ot Freemasonry. With Abou Ben 
Adhem we teach that those who would stand highest in love to God must prove their 
claims by practical love to man. In almost every Grand Jurisdiction in our great 
country in some practical, effective form provision is made for aged and indigent 
Masons, their wives, their widows, and helpless orphans. The particular methods 
adopted to meet the exigencies in various states differ according as one theory or 
another may have gained sway. In all cases, however, there is absolute unity in the 
willingness to provide for the aged brother and his dependents when the storm and 
stress of life have come. In our state with its vast fraternal army crossing the 200,000 
mark, Masonry is marching with no faltering step toward its highest achievement. In 
the ranks there may be honest difference of opinion concerning methods, but when 
our commander speaks we all gladly obey. Our Grand Lodge, composed as it is, of 
the picked fruit of Illinois' superb manhood, is invincible and infallible. 


The aggregate wisdom of the Craft as shown in the actions of this Grand Body can 
safely be depended upon to settle aright all questions arising from our great charities. 
There is little more than the mere mercenary in conferring favors and privileges upon 
persons from whom we expect an equivalent in return. When a man has nothing to 
give in exchange for the favors of his brethren it is a genuine blessing to those who 
are willing to make for him a home and a competency of comfort. 



This is the philosophy of our home for the aged and indigent. 


The recipients of the willing service of their brethren have the happy reflection of a 
well spent life. Their eyes are dim, their natural strength abated and their ears dulled 
by age and infirmity. They are waiting until the hour glass shows the sands of life 
fully run. The silver cord may be almost loosed, the golden bowl be nearly broken, 
the pitcher be frail at the fountain or the wheel unsteady at the cistern, and yet they 
feel the gentle but mighty arms of a great fraternity upon which they can lean with 
absolute security. The everlasting embrace of human brotherhood gives them solace 
in their helplessness. 


There can be no more noble or unselfish service that any Mason can render than to 
one who can neither help himself nor make a return for what others do for him. 
Equally is this true of the aggregate of our great Craft in supplying the needs and 
comforts of life to those who are now cared for as a special privilege. The law of 
growth is in doing. Unselfish service will increase not only the ability to serve but 
with this growth will come added power. Timid hearts may have shrunk from the 
magnitude of the task of providing for our worthy distressed brother wherever he may 
be found. But the pitiful sum from each affiliated Mason so far entirely adequate for 
all needs, would willingly be increased many fold if necessity demanded. 


Affiliated bodies based upon and drawing their inspiration from Ancient Craft 
Masonry would esteem it an honor as well as a privilege to Participate in financing 
our great institutions now sheltering young and old from the storms of adversity. 


Only the sentimental and the artistic sit to contemplate and admire the glories of the 
setting sun. Every activity, every thrill of life springs toward the dawn. Man shakes 
off the drowsiness of a sleep of recuperation as the morning's new light calls him to 
the achievements of the coming day. Every bird joins in the glad jubilee of the 
morning. The world of life turns toward the rising sun for a new baptism for new 
duties. So, while we may view with satisfaction the aged as they near the sundown of 
their existence with the solid comforts their able and willing brethren supply them, we 



turn with a new thrill of joy and expectation toward those who in the morning of life 
are looking to us for succor and assistance. 


Among the choicest fruits gathered from our great old tree of fraternity is, therefore, 
the care and support of the children of youth and of three steps upon the master's 
carpet are the our system of fraternal charities. In manhood with all its power and its 
glory we look toward toward youth and toward second childhood and greet them with 
open hearts and purses to fit the one to fill our places and to bring ease and comfort to 
those who have fought and lost the battle of life. In the world at large egoism is well 
nigh universal. In Masonry the altruistic spirit softens and beautifies the otherwise 
harsh and disagreeable outlines of character. It is the Hiram Abiff which beautifies 
and adorns what the wisdom of a Solomon and the strength of the Tyiian have 
produced. If we would make Freemasonry eternal we must make sure that we do not 
allow eternal conflict between the mercenary and the unselfish to result in the 
destruction of the noble sentiment that "the greatest of these is charity." Our ritual is a 
classic. Its structure is mechanically perfect. To master it and present it effectively is 
a great accomplishment. Our growth and strength have been in proportion to its unity 
and beauty. Yet a ritual without the soul of Masonry is dead. It is a skeleton of dry 
bones hung together by wires as may be seen in the doctor's office or the class room 
of the medical college. Our care for the old and young in our homes is not our whole 
duty. In every lodge in city, town, or hamlet, are abundant needs for the kindly and 
friendly offices of the individual Mason. Organized charity, so-called, does not 
supersede the generous duty of the Craftsman. If he has really imbibed the true spirit 
of our wonderful brotherhood he will not allow the sun to go down without the relief 
of every worthy distressed brother within the length of his cable-tow. 


Neither will the measurement be by any circumscribed standards. Wherever there is a 
human sigh, a pain of anguish, a sorrow-stricken heart or a fevered brow this cable 
tow will be found sufficient to reach it. The mission of Masonry is to every comer of 
the world, in which may crouch distress or suffering or want. It goes to uplift, to 
gladden, and to beautify. To uprear noble, manly character whether in society, in 
religion, in the state, or in the infinite relations of individual life is Masonry's divinest 
mission. 

— o — 



"The world wants men, large hearted, manly men. 
Men who will join its chorus and prolong 
Its psalm of labor and its song of love. 

The age wants heroes: Heroes who shall dare 
To struggle in the serried ranks of truth, 

To clutch the monster Error by the throat, 

To bear opinion to a loftier scat, 

To blot the era of oppression out 
And lead a universal freedom in." 


— o — 


No man is without some quality, by the due application of which he might deserve 
well of the world; and whoever he be that has but little in his power should be in haste 
to do that little, lest he be confounded with him that can do nothing. - Dr. Johnson 


— o — 


Morals are more needed than mathematics; right living will do more for us than right 
spelling; graciousness is more esential than grammer; equity is a nobler tribute than 
eloquence. 


— o — 



MEMORIALS TO GREAT MEN WHO WERE MASONS - MAJOR GENERAL 
ARTHUR ST. CLAIR 


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


GENERAL ST. CLAIR was bom in Scotland, in 1734, of noble family. After 
graduating at the University of Edinburgh he served an apprenticeship with Dr. 

William Hunter of London. His father had died when he was as yet a boy: after the loss 
of his mother in 1757 he purchased the remaining time of his indentures and bought a 
commission in the Royal American regiment of foot. He was in the fight at Louisburg, 
N.S., under Generals Amherst, Wolf, and other English general officers. He 
participated in the capture of Quebec in 1759, and it was he who seized the colors 
which had fallen from the hands of a dying soldier on the Plains of Abraham and bore 
them to victory. 


The writer has always believed that the defeat of the French at that time had more to do 
with the establishing of freedom, the inherent rights of man, and equality on this 
continent than our own Revolution! 


St. Clair married Miss Bayard, a French Huguenot of Boston, whose fortune, added to 
his own, made him quite independent. He resigned from the British Army in 1762 to 
reside in Boston. Two years later he moved to Bedford, Pennsylvania, where partly by 
purchase and partly by grant, he had secured a tract of land. Here he established his 
residence and erected a grist mill. He was elected surveyor of the Cumberland District 
and justice of a court, recorder of deeds, and clerk of the Orphans Court. 


All this he abandoned at the approach of the Revolutionary War. In 1775 he was 
commissoned a Colonel by Hancock, president of the Congress at that time. In a letter 
to Witherspoon, St. Clair said, "I hold that no man has a right to withhold his services 
when his country needs them. Be the sacrifices ever so great, it must be yielded upon 
the altar of patriotism." 



He raised the famous Second Pennsylvania regiment, filling his ten companies in a few 
weeks. His first service was at Quebec, where he arrived in time to cover the retreating 
American armies. He commanded at the disastrous fight of Three Rivers, after the 
death of General Thompson. He was in the fight of Ticonderoga, and was promoted to 
the rank of Brigadier. After being with Washington in New Jersey at the battles of 
Trenton and Princeton, he was made Major General. It was at this time that he became 
so endeared to Washington. He met some reverses later which, in appearance, might 
have caused us to reflect on his character as a military leader: but fortunately Jared 
Sparks has preserved for us the real facts and thus saved his admirable record. Spark 
says of him, "Time proved that he had acted the part of the skilful and judicious 
officer." 


His subsequent career was all brilliant. He was appointed to the command of West 
Point when General Arnold had flunked; and he was a member of the court that 
convicted Major Andre. His last battle was at Yorktown. After the war he was elected 
to Congress, of which he served as president. Later, he was made governor of the 
Northwest Territory. 


Notwithstanding his brilliant and honorable career he died poor. In the eighty-fourth 
year of his life he undertook a journey to Youngstown, and was found dead on the road 
the next morning. Whether he was buried by charity or not his biographers do not say, 
but they do say this, which will be of keen interest to my reader: 


"In the cemetery at Greensburg, Pennsylvania, there is a neat little sandstone 
monument erected by a Masonic lodge with this inscription: 


"The earthly remains of Major General Arthur St. Clair are deposited beneath this 
humble monument, which is erected to supply the place of a nobler one, due from his 
country." 



That a nobler monument was due there is no question, but the lodge that erected the 
sandstone memorial probably had in mind the kind of countrymen who then lived. But 
times have changed. When the writer first heard of that memorial he took steps to 
induce the Sons of the American Revolution to consider the erection of that "nobler one 
due from his country," but while making the effort found that Brother John S. Sell, 
Grand Master of the Grand Lodge of Pennsylvania had, on the 1 5th day of August 
1913, unveiled a "nobler monument" in granite, an exact duplicate of the old sandstone 
memorial, except for the explanatory inscription on the east panel: even the quaint style 
of lettering is closely imitated. On the east Danel this is added: 


"Beneath this monument also lies Phoebe Bayard, wife of General St. Clair. She died 
September 18th, 1818." 


A new and deeper foundation was placed under this granite monument than had existed 
under the old. 


General St. Clair was a member of N. C. Harmony Lodge. No. 2. in Ohio. 


— o — 


THE HOLY SAINTS JOHN 


BY BRO. BENJAMIN WELLINGTON BRYANT, CALIFORNIA 


CONCLUSION 



WE NOW COME to the era of Grand Lodges, and the resultant crystallization of 
ritual. Here it will be interesting to follow the growth of the Johannine idea through 
the various rituals and ritualistic revisions of the eighteenth century. The collection 
of ritualistic and Monitorial allusions which I have been able to gather is probably far 
from complete, but I, believe that they are fairly representative and hence sufficient 
for the purpose of the present paper. Possibly some brother having access to other 
Johannine formulae may be able to add further items of interest. From a bare 
reference in the earliest catechisms, we find it developing into the historical 
extravagances of the tradition in its full flower. Thence, with the broadening of 
Masonic thought bringing better understanding of the true import of the Regulation of 
1723, we see it finally declining to the less pretentious form in use at the present time. 
Here we have an excellent opportunity to follow the sectarian tendency which held 
the Fraternity in so firm a grasp during the eighteenth, and well into the nineteenth 
century. This tendency, it appears, was at last checked largely through the labours of 
Bro. Pike and Bro. Mackey, the latter drawing much of his inspiration from the 
former. (We are prone to think of Albert Pike as distinctively the exponent of the high 
degrees, but we should not forget the debt of gratitude we owe to him and to those 
brethren whom he gathered about him for their influence in extending the horizon of 
thought in Blue Lodge Masonry, for what Bro. Roscoe Pound denominates "Masonic 
Protestantism." (33)) 


In the earliest lectures in use under the "revived" Grand Lodge after 1 7 1 7 we find the 
formula: "From whence came you? A. From the holy Lodge of St. John. Q. What 
recommendation do you bring from thence? A. A recommendation from the brothers 
and fellows of that right worshipful and holy lodge of St. John from whence I came, 
who greet you thrice heartily." (34) In 1721 we find a hint of the developing sectarian 
tendency in the lecture, which nevertheless still retains the pleasant ring of 
goodfellowship expressed in the earlier form: "God's good greeting be to this happy 
meeting. And all right worshipful brothers and fellows of the right worshipful and 
holy Lodge of St. John. Q. Why do you denominate it the holy Lodge of St. John? A. 
Because he was the forerunner of our Saviour, and laid the first parallel line to the 
Gospel." (35) The Chetwoode Crowley Ms. quotes allusion from the Catechism of 
1723: "Here am I, the youngest and last entered apprentice, as I am sworn by God and 
St. John, by the Square and Compass and common judge." (36) (Possibly "common 
judge" is a corruption of "common guage"). "The Grand Mystery" published in 1725 
gives the following in the Catechism: "Q. What Lodge are you of? A. The Lodge of 
St. John," and later in the same: "How many angles in St. John's Lodge? A. Four, 
bordering on Squares." (37) In the ritual as improved by Desaguliers and Anderson, 
both of whom were clergymen, we find a further sectarian development of the 



reference, for it is explained that the lodges were called St. John's Lodges because: 

"he was the baptizer and forerunner of our Saviour; and announced him as the Lamb 
of God which taketh away the sins of the world." This corresponds with the French 
ritual of 1730: "D. Comments appele cette Loge? R. La Loge de S. Jean," and the 
passage was thus explained: "11 fait toujours repondre ainsi que c'est le nom de toutes 
les Loges." (38) Dr. Oliver also quotes from the second edition of Anderson's 
Constitutions of 1738 as follows: "In France these festivals are celebrated on the same 
days but they are call 'Fetes Solstitiales; hommage au G. A. D. l'U." (39), which 
would seem to indicate that the French brethren still retained a solstitial form of the 
tradition at a time when the Craft in Britain were abandoning it in favour of a more 
theological version. In the year 1732 Martin Clare prepared a revision of the ritual, 
but I have not been able to find any quotations from it. Oliver credits him with a 
continuance of the Johannine tradition, but Dr. Mackey sees in this revision the 
beginnings of an attempt to counteract the sectarianizing or Christianizing tendency 
which had hitherto been on the ascendant. (40) Evidently some of the brethren were 
beginning to awaken to the real spirit of the Regulation of 1723, but there was yet a 
long road ahead, as we shall see. 


The Clare lectures appear to have prevailed with some revision until the adoption of 
those of Dunckerley in 1770. Dunckerley's lectures give the earliest example where 
an allusion is incorporated in the O.B. which I have been able to locate. It is as follow 
s: "In the presence of God and this right worshipful and holy lodge dedicated to God 
and Holy St. John," and the asseveration corresponded to it, "so help me God and 
Holy St. John." (41) To Dunckerley is also ascribed the first introduction of the "lines 
parallel." (42) His formula runs thus: "This code is embordered by two perpendicular 
parallel lines, representing St. John the Baptist and St. John the Evangelist who were 
perfect parallels in Christianity as well as in Masonry." (43) 


In what is known as the "Old York Lecture," used about the same time, we find a 
most elaborate catechism of a type which must have delighted the heart of Dr. Oliver: 


"Q. Our Lodges bong finished, furnished and decorated with ornaments, furniture and 
jewels, to whom they were consecrated?" 


"A. To God." 



"Q. Thank you, brother, and can you tell me to whom they were first dedicated?" 

"A. To Noah, who was saved in the Ark." 

"Q. And by what name were the Masons then known?" 

"A. They were called Noachidee, Sages, or Wise Men." 

"Q. To whom were the lodges dedicated during the Mosaic dispensation?" 

"A. To Moses, the chosen of God, and Solomon, the son of David." 

"Q. And under what name were the Masons known during that period?" 

"A. Under the name of Dionysiacs, Geometricians, or Masters in Israel." 

"Q. But as Solomon was a Jew, and died long before the promulgation of Christianity, 
to whom were they dedicated under the Christian dispensation?" 

"A. From Solomon the patronage of Masonry passed to St. John the Baptist." 

"Q. And under what name were they known after the promulgation of Christianity?" 

"A. Under the name of Essenes, Architects, or Freemasons." 

"Q. Why were the lodges dedicated to St. John the Baptist?" 

"A. Because he was the forerunner of our Saviour, and by preaching repentance and 
humiliation, drew the first parallel of the Gospel." 

"Q. Had St. John the Baptist any equal?" 

"A. He had; St. John the Evangelist." 

"Q. Why was he said to be the equal of the Baptist?" 

"A. Because he finished by his learning what the other began by his zeal, and thus 
drew a second line parallel to the former; ever since which time Freemason's lodges 
in all Christian countries, have been dedicated to the one, or the other, or both of 
these worthy and worshipful men." (44) 



To understand the next version of the tradition we must return to the year 1740, when 
Chevalier Ramsey, as Orator of the Grand Lodge of France, promulgated the Templar 
theory in an oration delivered before that body. Mackay and Gould both quote from 
that oration, the part referring to the subject under consideration being as follows: 
"During the time of the holy wars in Palestine, several principal lords and citizens 
associated themselves together, and entered into a vow to re-establish the temples of 
the Christians in the Holy Land; and engaged themselves by an oath to employ their 
talents and their fortune in restoring architecture to its primitive institution^?) They 
adopted several ancient signs and symbolic words drawn from religion by which they 
might distinguish themselves from the infidels and recognize each other in the midst 
of the Saracens. They communicated these signs and words only to those who had 
solemnly sworn, often at the foot of the altar, never to reveal them. This was not an 
oath of execration but a bond uniting men of all nations into the same confraternity. 
Some time after our order was united with the Knights of St. John of Jerusalem. 

Hence our lodges are, in all Christian countries, called Lodges of St. John." (45) 


That oration must have created a profound sensation among the Craft in England as 
well as in France, and we find in this extract from a lecture in use in the north of 
England late in the century, a reply to it: "Our lodges are untruly said to be dedicated 
to St. John because the Masons who engaged to conquer the Holy Land chose that 
saint for their patron. We should be sorry to appropriate the Balsarian sect of 
Christians to St. John as an explanation of this principle. St. John obtains our 
dedication as being the proclaimer of that salvation which was at hand by the coming 
of Christ; and we as a set of religious men, assembling in the true faith, commemorate 
the proclamations of the Baptist. In the name of St. John the Evangelist, we 
acknowledge the testimonies which he gives, and the divine Logos which he makes 
manifest." And again in the same lecture: "Our beauty is such as adorns all our 
actions; is hewn out of the rock, which is Christ; raised upright by the plumb-line of 
the Gospel; and squared and levelled by the horizontal of God's will in the holy 
Lodge of St. John; and as such becomes the temple whose maker and builder is God." 
(46) 


Dr. Oliver also cites another version of similar import which he ascribes, rather 
indefinitely, "to our transatlantic brethren," and which is certainly an ingenious 
attempt to propitiate all parties and sects: 



"The dedications are made to these Saints, not as Christians, but as eminent Masons; 
and if we are gratuitous in bestowing such a character upon them, this does not affect 
the merit of the argument, because the dedication is made under the supposition that 
such was their character. They are honoured by us, not as Saints, but as good and 
pious men - not as teachers of religion, but as bright examples of all those virtues 
which Masons are taught to reverence and practice. And if it incidentally happens 
that they were also Christians, such a circumstance should, with a tolerant Jew, be 
objection to the honours paid to them; but with th sincere Christian a better reason." 
(47) 


The Ramsey idea was adopted by the notorious imposter Finch, who incorporated a 
passage upon the oration of 1740 into one of his rituals: "What is the chief reason 
why our lodges are dedicated to St. John? A. Because in the time of the Crusades, the 
Masons having united themselves with the Knights of St. John of Jerusalem to fight 
against the infidels, they adopted that Saint as their tutelary protector and being 
victorious in their conflicts with the Saracens, they unanimously agreed that all 
Masonic lodges should in future be dedicated to him." (48) 


There is another version which Mackey quotes from an old lecture adopted into the 
Prestonian system, which, while it bears some resemblance to the old York lecture, is 
less ambitious in its historical claims. It is said that a group of early Christians did 
actually send a deputation to the Evangelist, who was then at Ephesus, requesting him 
to give them a code of rules for their observance, "that the identity of their faith might 
be preserved as an exclusive society" (49) and the story of that event may have 
inspired some eighteenth century ritualist to compose this beautiful bit of Masonic 
fiction: 


"From the building of the first temple at Jerusalem to the Babylonish captivity, 
Freemason's lodges were dedicated to King Solomon; from thence to the coming of 
the Messiah they were dedicated to Zerubbabel the builder of the second temple; and 
from that time to the final destruction of the Temple by Titus, in the reign of 
Vespasian, they were dedicated to St. John the Baptist; but owing to the many 
massacres and disorders which attended that memorable event Freemasonry sunk 
very much into decay; many lodges were entirely broken up, and but few could meet 
in sufficient numbers to constitute their legality; and at a general meeting of the Craft, 



held in the city of Benjamin, it was observed that the principal reason for the decline 
of Masonry was the want of a Grand Master to patronize it. They therefore deputed 
seven of their most eminent members to wait upon St. John the Evangelist, who was 
at that time Bishop of Ephesus, requesting him to take the office of Grand Master. He 
returned for answer, that though well stricken in years (being upwards of ninety), yet 
having been initiated into Masonry in the early part of his life, he would take upon 
himself that office. He therefore completed by his learning what the other St. John 
effected by his zeal, and thus drew what Freemasons term a 'line parallel'; ever since 
which time, Freemasons lodges in all Christian countries have been dedicated both to 
St. John the Baptist and St. John the Evangelist." (50) 


The Preston lectures were the standard in England until the reconciliation between the 
"Ancient" and "Modern" factions in 1813, when the Hemming lectures were adopted 
as a compromise ritual. In the Hemming system the Johannine dedication was 
eliminated, the parallel lines were said to represent Moses and Solomon, and the 
lodges dedicated "to God and his service." (51) Thus our English brethren silenced, so 
far as these two Saints were concerned, all possibility of a charge of sectarianism. 

The change was not made without protest however; many brethren withdrew from the 
Fraternity rather than accept the new lectures, and as previously noted, even as late as 
1848, Dr. Oliver was inspired to write and publish his "Mirror for the Johannite 
Masons," which would indicate that the change was still rankling in the hearts of 
numbers of the English brethren. 


This concludes our review so far as European Masonry is concerned. In this country 
Thomas Smith Webb had already published his Monitor, which was based on the 
Prestonian system, prior to the Reconciliation, and by the time that event took place 
his system had evidently gained sufficient foothold largely to counteract whatever 
influence the Hemming system might otherwise have exerted, and, supported by the, 
anti-British feeling engendered by the then recent Revolution and by the troubles 
which the young Republic was still having with the motifer country, was sufficiently 
strong to prevent the young American Grand Lodges from abandoning the Johannine 
in favour of the Solomonic formula. The first edition of Webb's Monitor appeared in 
1797, coincident with the movement to sever the Royal Arch from the Blue Lodge 
system, in which he was a leading spirit. In 1813, while the Reconciliation was being 
consummated in England, he was serving as Grand Master of Rhode Island, thus, 
perhaps unwittingly, adding the weight of that dignity to the side of the balance 
against any change that might have taken place. 



The edition of the Webb Monitor to which I have access is the fifth, published in 
1866, but does not appear to have been revised to any extent. In it the formula is as 
follows: 


"By a recurrence to the chapter upon the dedication of lodges it will be perceived, that 
although our ancient brethren dedicated their lodges to King Solomon, yet Masons 
professing Christianity dedicate theirs to St. John the Baptist and St. John the 
Evangelist, who were eminent patrons of Masonry." (52) 


Webb also uses the phrase: "who were perfect parallels in Christianity as well as in 
Masonry." 


I have also a copy of the Macoy Monitor of the middle nineteenth century which 
gives a version apparently based upon the Ramsey theory as enunciated by Finch: 


"Lodges in ancient times were dedicated to King Solomon ... and continued to be so 
dedicated until after the Crusades. Among the various orders of knights engaged in 
those chivalric wars, none were more conspicuous than the magnanimous order of the 
Knights of St. John. Many brethren of our ancient Craft also went forth to aid in 
redeeming the sepulchre of the Saviour from the hands of the infidel; between these 
and the Knights of St. John there existed a reciprocal feeling of brotherly love. On 
the plains of Jerusalem they entered into a solemn compact of friendship, and it was 
mutually agreed between them that henceforth all lodges whose members 
acknowledge the divinity of Christ, should be dedicated to St. John the Baptist and St. 
John the Evangelist, who were two eminent patrons of Freemasonry." (53) 


Finally, and to us most interesting of all, is the "Manual of the Lodge," by Dr. 
Mackey, published in 1862, wherein we find the earliest publication of the version 



which seems to be most generally in use among American Grand Lodges at the 
present time: 


"Our ancient brethren dedicated their lodges to King Solomon because he was our 
first Most Excellent Grand Master; but modern Masons dedicate theirs to St. John the 
Baptist and St. John the Evangelist who were two eminent patrons of Masonry." (54) 


To this Bro. Mackey adds a note in which, as in his Encyclopedia, he lays particular 
stress upon the solstitial character of the Johannine festivals and dedication. It was as 
follows: 


"The two parallel lines, which in the modem lectures represent St. John the Baptist 
and St. John the Evangelist, really allude to particular periods in the sun's annual 
course. At two particular points in this course, the sun is found on the zodiacal signs, 
Cancer and Capricorn, which are distinguished as the summer and winter solstices. 
When the sun is at these points he has reached his greatest northern and southern 
limit. These points, if we suppose the circle to represent the sun's annual course, will 
be indicated by the points where the parallel lines touch the circle. But the days when 
the sun reaches these points are the 2 1 st of June and the 22nd of December, and this 
will account for their subsequent application to the two Sts. John, whose anniversaries 
the Church has placed near these days." (55) 


Thus we find that, while the Johannine tradition cannot be accepted as based on 
veritable historical fact in the sense of regarding the Baptist and the Evangelist as 
having been personally connected with the Fraternity, yet its recognition by the Craft, 
in one or another of its varied forms, dates from most remote antiquity. In modem 
speculative Masonry there are no missing portions in the line of descent from the 
"revival" of 1717 until the present time. In the words of Dr. Oliver: 


"In the original lectures compiled by Sayer, Payne, and Desaguliers, and as improved 
by Anderson, Desaguliers and Cowper; in the revisions of Dunckerley and Martin 
Clare, twice repeated, and in the extended rituals of Hutchinson, Preston and others, 



the St. Johns occupy their place as patrons of Masonry. In no one ritual, whether 
ancient or modern, in use during the 18th century, have they been omitted." (56) 


We must remember that the centuries prior to the birth of speculative Masonry knew 
little or nothing of the almanac and the calendar as popular conveniences, and hence 
the annual festivals of pagan times and the Saint's days which took their places under 
Christian influence were indispensable aids in marking the years and the seasons. In 
Britain, even long after 1534 when the yoke of the Vatican was thrown off, the 
religious thought remained strongly under its influence and there was little change 
from the church customs of the earlier allegiance. What more natural then, than that 
our brethren of that period should preserve the midyear and midsummer festival of 
the Baptist as the date for their annual assemblies. Later when the need for more 
frequent fraternal communication became manifest, the Evangelist's day in midwinter 
was the most logical companion date. 


But in spite of the narrow and almost iron-clad theology of the time, the close of the 
sixteenth century, as Bro. Waite notes in his "Real History of the Rosicrucians," 
beheld a great wave of mysticism spreading over central Europe, and thence into 
England, France, Italy, and Denmark. (57) In England this movement found its chief 
expression through the Rosicrucian school of thought and we find that the influx of 
speculatives during the seventeenth century brought in the Fraternity such men as 
Ashmole, Vaughn, Sir Robert Moray (or Murray), Wren, Locke, Boyle, and others of 
strong Rosicrucian tendencies, and of sufficient learning and prominence to be 
Fellows of the Royal Society. The Rosicrucian philosophy embodied much of that 
universal religion which is the basis of Freemasonry, but its adherents found it wise to 
conceal its broad principles under a veil of Christian mysticism in that age when any 
open and free statement of such doctrine would have subjected them to persecution or 
ostracism. These men must have understood, as possibly the operatives of their day 
did not, the astronomical origin of the Johannine festivals, and from the standpoint of 
that knowledge, might very possibly have lent their influence to the more regular 
observance of those dates. Coming upon the scene during the period when the stage 
was unwittingly being set for the "revival" or "revolution of 1717," they must have 
lent a very considerable influence to the shaping of the circumstances which led up to 
that event. Viewing the Johannine dedication and festivals in the light of solstitial 
observance which had been celebrated from most remote antiquity, and thus truly in 
harmony with the liberal spirit, not only of Rosicrucian, but also of Masonic faith, it 



seems even more probable that we are indebted in considerable measure to those early 
mystics for the perpetuation of this custom of the Craft. 


With the revival in 1717 the ritual fell into the hands of such orthodox ministers of 
the Gospel as Dr. Anderson and Dr. Desaguliers, who would, of course, see the 
observances in their Christian, rather than in their solstitial and mystical aspect. 
Under their hands it was shaped into a Christian tradition, and the ritualists who 
followed them apparently adopted their lead and further developed it as we have 
seen. It is most fascinating to trace, through the early meager references and the later 
wild fabrications of tradition, the development from the early dedication and festival 
observance, through the full bloom of a sectarian legend down to our modem 
unassuming and inoffensive version. It is not surprising, when this one item could 
develop into such full flower that many other fabulous statements could gain 
circulation and credence among the brethren. Bro. Gould quotes and condemns a 
number of these. According to one, "27,000 Masons accompanied the Christian 
princes in the Crusades." Another was the statement that Martin Luther was received 
into the Society on Christmas night, 1520, just fifteen days after he had burned the 
Pope's Bull; and still other, and even more absurd were that the Craft was introduced 
into Britain, A. M. 2974, by "E-Brank, King of the Trojan race, and into Ireland by 
the prophet Jeremiah." (58) 


According to Bro. Mackey, a reaction from the sectarian influence and the flights of 
imagination of the earlier ritualists began to become manifest in the Clare revision, 
(59) though I have found no quotations from it bearing upon the subject of the present 
paper. Neither have I found any from the ritual used by the Dermott or "Ancient" 
faction unless the "old York lecture" above quoted belonged to them. However, the 
opponents of the Christianizing tendency apparently finally made their voices heard 
and gained a signal victory in the adoption of the Hemming lectures. I am not 
prepared to discuss the wisdom of that change other than to remark that one argument 
in its favour is that it removed one point of temptation beyond the reach of those 
susceptible to its influence. Here in America we seem to have gradually receded from 
the more sectarian versions to the unassuming one in general use at present which 
apparently gives no offence to our brethren of the Jewish faith. 



We have long since abandoned the belief that the two Johns in person were patrons of 
the Fraternity. Both Gould and Mackey recognize their symbolical character. (60) Dr. 
Mackey thus defines a symbol in the Masonic acceptance of the word: "A symbol is 
defined to be a visible sign with which a spiritual feeling, emotion or idea is 
connected." (61) This thought should be ever borne in mind in the study of Masonic 
ritual and symbolism, for in no other way can much of our system of speculative 
Masonry be interpreted. As the operative art of our ancient brethren was deemed a 
high and noble science, so their organization, well worthy of so noble a fate, has been 
bequeathed to us as a Speculative Fraternity, and has become, by some yet 
unexplained method, the repository of a wonderful science of symbols based partly 
upon the builder's art and partly upon ancient mystical religion and philosophy. 


It is well to remember that the whole purpose of symbolism, in the sense used by Bro. 
Mackey, in the ages which saw its origin as a development of the earlier picture 
writing, was to convey or reveal truth only to such as were duly and truly prepared, 
worthy and well qualified; and that its early authors were remarkable adepts in the art 
of so concealing those truths which they held to be too sacred for the unworthy 
profane. It is well to remember these facts in approaching the study of Masonry, for 
we may thus, if we in our turn "are duly and truly prepared," open the way to clues 
which will lead to the discovery of some of those vast treasures of hidden truth which 
modern Freemasonry has inherited from those schools of the secret wisdom of 
antiquity, - the Ancient Mysteries, and from some of their later successors. 


Nowhere in the ritual or monitors of the Craft is there a more perfect example of this, 
nor one more easily demonstrated when we find its key, than in the great natural 
truths so carefully hidden behind the meager references remaining in our work to the 
two characters which are the subjects of the present paper. I would not minimi z e the 
importance of the moral which the monitor attaches to them, but would emphasize my 
belief that this represents only a fraction of the real lesson. Their festivals, engrafted 
as we have seen, upon the old solstitial festivals which were so prominent in the 
Light-religions of antiquity, give us a miniature statement of the whole philosophy of 
Masonry, which is a mystery-drama of human life. Falling upon June 24th and 
December 27th, dates so close to the summer and winter solstices as to leave no doubt 
as to their origin, they give us more than a hint of the close relation of man with the 
phenomena of the visible universe, - "the microcosm in the macrocosm. For our 
Masonic purposes, it matters little what particular story we ascribe to these dates; the 
fact of our observance of them as ancient festivals of the Fraternity preserves the 



spirit of the symbolism; and whether we observe them as the midsummer and 
midwinter solstices under the beautifully poetical phraseology of the Osiric, 
Eleusinian or Druidic Mysteries, or as the feast days of Christian saints traditionally 
alleged to have lent their patronage to our Fraternity, the fundamental lesson is the 
same. 


The reputed character of the Baptist and of the Evangelist adapts their festivals very 
readily to the symbolism. The feast of the Baptist recalls to our memory his 
inflexible fidelity and martyrdom for his faith, and thus, while reminding us of 
another martyrdom for similar high principles which is familiar to all Masons, 
furnishes a worthy ideal for Masonic consideration. In the rite of baptism from which 
his distinctive title is derived is symbolized the cleansing of the heart from the dross 
of selfishness and vice, and the spiritual initiation of the soul into the knowledge of 
the mysteries of eternal life. Thus the festival of his birth very appropriately 
coincides with the summer solstice, when all visible nature is at the zenith of life, 
light, and joy. On the other hand, the festival of the Evangelist who is so fortunately 
represented as a man in the winter and wisdom of life; who so insistently proclaimed 
the gospel of brotherly love; and whose writings teem with allegories of the mystical 
initiation into the secrets that lie beyond the veil of material vision, is very properly 
assigned to that period of the year when life has reached its full maturity and seems 
about to depart from the earth. Considering all this he too becomes a worthy and 
appropriate figure for Masonic recognition. 


We therefore find in these two figures, so peculiarly and even mysteriously connected 
with Masonry, that broad symbolism which admits of universal interpretation and 
appreciation. It is truly in harmony with the spirit of "that religion in which all men 
agree" and is therefore really Masonic. Their festivals falling upon the two extremes 
of the year well represent the cycle of nature and of human life, and thereby give us a 
key to the whole philosophy of Masonry. Though of Christian derivation, their 
Masonic interpretation carries the same lesson for the Jew and the Theist as for the 
Christian brother. They tell of the eternal cycle of existence, of manifestation and 
disappearance, of activity and repose, which is the eternal and immutable law of God, 
and which is so fittingly expressed in our familiar phrase: "From labour to 
refreshment and from refreshment to labour again." 



33. "Philosophy of Freemasonry," Pound, p. 66. 

34. "Mirror for the Johannite Masons," Oliver, p. 26. 

35. Ibid, p. 34. 

36. "Essays," Gould, p. xix 

37. "History of Freemasonry," Gould, vol. 4, pp. 281-2. 

38. "Mirror for the Johannite Masons," Oliver, p. 27. 

39. Ibid, p. 67. 

40. "Encyclopedia of Freemasonry," Mackey, article on "Martin Clare." 

41. "Mirror for the Johannite Masons," Oliver; p. 27. 

42. "Encyclopedia of Freemasonry," Mackey, article on "Dunckerley." 

43. "Mirror for the Johannite Masons," Oliver, p. 35. 

44. "Mirror for the Johannite Masons," Oliver, p. 27; also "Encyclopedia of 
Freemasonry," Mackey, article on "Dedications." 

45. "History of Freemasonry," Gould, vol. 3, p. 341; also "Encyclopedia of 
Freemasonry," Mackey, article on "Ramsey." 

46. "Mirror for the Johannite Masons," Oliver, p. 29. 

47. Ibid. 

48. Ibid, p. 20. 

49. "Annot. on John," Kitto. 

50. "Encyclopedia of Freemasonry," Mackey, article on "Dedication." 

51. Ibid, article on "Parallel Lines." 

52. "Freemason's Monitor," Webb, P. 31, 5th Edition, republished, Cincinnati 1866. 

53. "Masonic Manual," Robert Macoy, 15th Edition, New York 1858. 



54. "Manual of the Lodge," Mackey, New York, 1862. 

55. Ibid, p. 57. 

56. "Mirror for the Johannite Masons," Oliver, p. 32. 

57. "Real History of the Rosicracians," Waite, p. 39, New York 1888. 

58. "History of Freemasonry," Gould, vol. P. 127. 

59. "Encyclopedia of Freemasonry," Mackey, article on "Lectures." 

60. "History of Freemasonry," Gould, vol. 3, p. 79; also "Encyclopedia of 
Freemasonry," article on "Dedication." 

61. "Encyclopedia of Freemasonry," Mackey, article on "Symbols." 

— o — 

CROSS AND FLAG 
BY FREDERICK L. HOSMER 


From "Flag Day," edited by B.H. Schauffler, and published by Moffat, Yard & 
Company 

From age to age they gather, ail the brave of heart and strong, 

In the strife of truth with error, of the right against the wrong; 

I can see their gleaming banner, I can hear their triumph song; 

The Truth is marching on! 

"In this sign we conquer"; 'tis the symbol of our faith, 



Made holy by the might of love, triumphant over death; 
He finds his life who loseth it, forever more it saith: 

The Right is marching on! 


The earth is circling onward, out of shadow into light; 

The stars keep watch above our way, however dark the night; 

For every martyr's stripe there glows a bar of morning light; 

For Love is marching on! 

Lead on, O cross of martyr faith, with thee is victory! 

Shine forth, O stars and reddening dawn, the full day yet shall be! 
On earth his kingdom cometh, and with joy our eyes shall see: 

Our God is marching on! 


— o — 


A LONG MARCH THROUGH THE NIGHT 


United by his fellow men by the strongest of all ties, the tie of a common doom, the 
free man finds that a new vision is with him always, shedding over every daily task the 
light of love. The life of Man is a long march through the night, surrounded by 
invisible foes, tortured by weariness and pain, towards a goal that few can hope to 
reach, and where none may tarry long. One by one, as they march, our comrades vanish 
from our sight, seized by the silent orders of omnipotent death. Very brief is the time in 
which we can help them, in which their happiness or misery is decided. Be it ours to 



shed sunshine on their path, to lighten their sorrows by the balm of sympathy, to give 
them the pure joy of a never tiring affection, to strengthen failing courage, to instil faith 
in hours of despair. Let us not weigh in grudging scales their merits or demerits, but let 
us think only of their need, of the sorrows, of the difficulties, perhaps the blindnesses, 
that make the misery of their lives; let us remember that they are fellow-sufferers in the 
same darkness, actors in the same tragedy with ourselves. And so, when their day is 
over, when their good and their evil have become eternal by the immortality of the past, 
be it ours to feel that, where they suffered, where they failed no deed of ours was the 
cause; but wherever a spark of the divine fire kindled in their hearts, we were ready 
with encouragement, with sympathy, with brave words in which high courage glowed. 


- Bertrand Russell. 


— o — 


A MASONIC BANK 


Our Porto Rico brethren have conceived the novel idea of establishing a "Masonic 
Bank," which has become one of the "great banking in s titutions of San Juan," to use 
the words of Grand Secretary J. G. Torres. In a little more than a year its original 
capital has been multiplied nine times over, its deposits exceed $150,000, and its loans 
also exceed this sum. It has branches in Sabana Grande and Lares and agencies at three 
other points. The stock is quoted at a premium of 7 1/2% and is expected to go higher. 
It pays interests on open deposits which permanently exceed $500.00; it has enabled 
the brethren as well as profanes to hold their fruits instead of having to sell them at low 
prices; it has freed the poor from the grip of the usurers by making loans as small as 
$25.00 at the legal rate of interest; it has encouraged thrift and saving; it has aided 
Grand Lodge with necessary advances; and has assisted the lodges in building, buying 
and enlarging their temples. It is declared to have increased greatly the prestige of our 
institution. The bank, though owned and operated by Masons, is not controlled by 
Grand Lodge. - Proc., Grand Lodge of Alabama. 



O 


A PARSEE HYMN 

BY BRO. GERALD NANCARROW, INDIANA 

Thou God of Earth, and Air, and Sea; 

Thou never dying Fire, 

To Thee within and round about 
We, part of Thee, aspire. 

Thou art the flame within our hearts, 

Thou countless Gods in One; 

Thou are the light above the hills, 

The Moon, the Stars, the Sun. 

Before the worlds rose in the vast 
There shone Thy Deathless Ray; 

From dust to Suns, from Suns to dust 
All is Thy endless day. 


And ever through our darkness, yea, 



Until no more is night, 

Before us shining on our path 
Art Thou, Unwaning Light. 


— o — 


A SHORT HISTORY OF THE EARLY DAYS OF TEMPLARISM 


BY BRO. STANLEY C. WARNER, PAST GRAND COMMANDER, COLORADO 


Brother Stanley Clark Warner was born at Wilton, in Lenox County, Ontario, Canada, 
June 25, 1863. He attended Victoria University at Coburg, Ontario, and graduated 
from that institution in May, 1884, with the degree of B.A.; studied law and was 
admitted to the bar in the Province of Ontario in May, 1887, entering into the practice 
of his profession at Napance, Ontario. He is now engaged in a steadily increasing 
legal practice in Denver, Colorado. 


Brother Warner was raised in Doric Lodge No. 316, A.F. & A.M., Toronto, Canada, 
on May 19, 1887, later affiliating with Union Lodge No. 7 at Napanee, serving that 
lodge as Secretary and Senior Warden and chosen as Worshipful Master in 
December, 1889. He was a District Deputy Grand Master of the Grand Lodge of 
Canada in 1891-92, and served one year on the Board of General Purposes of that 
Grand Lodge. In January, 1906, he affiliated with Albert Pike Lodge No. 1 17, at 
Denver, Colorado. He has served the Grand Lodge of Colorado on various 
committees, being Chairman of the Committee on Foreign Correspondence since 
1917. He has been an indefatigable worker in all Masonic Bodies in Denver. In the 
Grand Commandery of Colorado he was elected Grand Commander on October 24, 
1920. 



LARGE numbers of our members and, in fact, many of our Templar speakers, are still 
imbued with the fiction that modern Masonic Templarism has a direct connection 
with and is the lineal descendant of the Knights Templar Order, instituted in 1 1 13 by 
Hugh DePayne to protect pilgrims on their journey to the Holy Land, and one often 
hears both publicly expressed and inferentially suggested that our present Grand 
Master holds his office in direct accession to the martyred Jacques De Molai, whom 
an avaricious king of France, with the concurrence of an infamous Pope of Rome, 
burned at the stake in Paris, March 18, 1313: this despite the fact that this pleasing 
fiction has been discarded by numbers of our prominent Masonic writers and 
historians during the last quarter of a century, Sir Knight Colman in his Centennial 
address to the Grand Encampment in 1916 upon the subject of the early history of 
that body, said: 


"There is no probability, hardly even any possibility, that our modern Order of 
Christian Masonic Knighthood is directly connected with the ancient Order of 
Christian Knights whose name and date we proudly bear and whose valiant character 
and Christian virtues we emulate." 


Dr. Rugg, Past Grand Master of the Grand Encampment, in his Centennial address to 
the Grand Commandery of Massachusetts and Rhode Island, said: 


"Tradition and common belief have their value, but they must not be allowed to offset 
historic evidence. It is the part of unwisdom to cling to a theory that has been 
generally discarded by those who have made the most extensive and careful 
examination of the grounds on which it rests. In this case the most reliable authorities 
concur in judgment that Masonic Templary, as recognized in the eighteenth and 
nineteenth centuries, is not historically connected with or lineally descended from the 
chivalric orders of the Crusades." 


Sir Hopkins, Past Grand Master of the Grand Encampment, at the Conclave held in 
Louisville in 1901, said: 



I readily admit that we can not show an indisputable title to this inheritance, but the 
claim is precious although the title may not be secure. I would fain believe that the 
founders of the Order did not leave the organization which they founded and 
cemented with their blood to become the plaything of chance or to rest upon the 
uncertain tenure of the will or whim of a rapacious king and a weak pope. I am 
disposed to admit that it is only a sentiment, but it is one to which some of us cling 
tenaciously and which we only surrender when we recognize that tradition must yield 
to history." 


Sir Knight Parvin, Past Grand Recorder of Iowa and for many years closely 
connected with the Grand Encampment, has said: "The popular theory under which 
so many writers view the origin and history of Templar Masonry would trace it back 
by some mysterious line of connection to the Order of Malta which was dissolved in 
1798, or back to the Order of the Temple, which ceased to exist in 1313, and the latter 
theory, even at this day, has many advocates. A better and truer theory, is to credit the 
whole system of Masonic Templarly to the inventive genius of the ritual makers of 
the eighteenth century." 


Lieut. Col. W.J.B. MacLeod Moore, Supreme Grand Master, ad vitam, of the 
Sovereign Great Priory of Canada, frequently declared in his annual allocutions that 
Lreemasonry was not the successor of the military Templars. 


The published addresses of the distinguished Templars to which references have been 
made are not of easy access to the membership of our Order, and in presenting a short 
account of our early history at this time, we have in mind that the information will be 
thereby more generally available to such Templars as are interested therein. We 
make no claim of any personal research, but simply present to you the facts as 
collected from the works of Eminent Sir Knights who have made a life study thereof. 


Pour long centuries elapsed after the death of Jacques De Molai and the destruction of 
the ancient Order before history or even Masonic tradition suggests the existence of 
Masonic Templarism. During these four centuries civil history is silent as to the 
Templars, and little is known or related of the Masonic Order. Masons met without 



charter or other authority, initiated candidates, often without even an organized lodge 
or without record of the same, this by a claim of inherent right, and with no intent or 
desire to make their proceedings public. It was only in 1717 that the Masonic 
Fraternity assumed an organized existence, and it was shortly after this date that we 
find the first suggestion of the Modem Templar Degree. The long cherished alleged 
connection of the two orders through Scottish sources rests largely upon the fact that 
among the adherents of the Stuart Pretender who fled to France after his defeat in the 
early part of the eighteenth century, was one Chevalier Ramsay, a Mason, a 
gentleman of much culture, and a tutor of the Second Pretender, Charles Edward. 

This distinguished exile, while in France, is said to have developed a Masonic system 
with a sixth degree, designated the Knight of the Temple, and during one of his visits 
to Scotland, to have created Knights Templar there. With the Pretender's approval he 
attempted to use his Masonic connection to aid the exiled Stuarts, and in grafting 
upon Masonry a Military Order, he may have had in mind the assistance which it 
might be to his benefactor. Masonic authorities differ as to the tmth of these 
statements, but in any event the Templar Degree was occasionally conferred in Great 
Britain during the middle of the eighteenth century, and encampments of the Order 
were during that period formed at London, York, Bristol, and Salisbury, more or less 
intimately connected with Craft Masonry. 


Moore says that "Templarism was first introduced into the British Empire in the 
Masonic lodges known as the Ancients under the Duke of Athol, who was also Grand 
Master of Scotland, in the eighteenth century," and that about 1780 the Templar 
Degree was merged into the Masonic system, following the Royal Arch in the 
sequence of additional degrees. 


W. Redfern Kelly, G.C.T., in a series of articles in the Toronto Freemason, published 
since this speech was first written, says that the records of the York Grand Lodges, 
designated also the Grand Lodge of all England, of date June, 1780, announced that 
lodge as asserting authority over five degrees or orders of Masonry, the Entered 
Apprentice, Fellow Craft, Master Mason, Royal Arch and Knight Templar, and also 
show the conferring of the Templar Degree at York, England, on November 29, 

1779. He further asserts that this Grand Lodge was the only one which officially 
recognized the Order of the Temple as being Masonic, in either Great Britain or 
Ireland during the eighteenth century. 



The history of the Order of the Temple, by Sir Patrick Colquhoun of London, 
England, published in 1878, is authority for the statement that in 1769 the Mother 
Kilwinning Lodge of Scotland issued a charter to Kilwinning Masonic Lodge of 
Dublin, which authorized the conferring of the degree of Knight Templar therein, but 
it would appear that the Order was found in Dublin prior to that date in the possession 
of military organizations composed of the soldiers of Scotland and Ireland. It is 
probably by this same military source that the Order was introduced into this country 
in Boston about the same period. Hughan, the great English Masonic authority, 
makes the positive statement that the first authentic record of the conferring of the 
Order is found in the minutes of St. Andrews Royal Arch Lodge in Boston under date 
August 28, 1769, where we read that "the petition of Bro. William Davis coming 
before the lodge begging to have and receive the parts belonging to a Royal Arch 
Mason, which being read, was received and he unanimously voted in, and was 
accordingly made by receiving the four steps, that of Excellent, Super-Excellent, 
Royal Arch, and Knight Templar." 


Like the history of Masonry prior to 1717, the early history of Masonic Templarism 
consists of the record of the meetings of Knights of the Order in various places for the 
purpose of conferring the same, without any constituted authority, by inherent right 
only, acting sometimes with and sometimes without the sanction of regular Masonic 
lodges. 


The records of this same St Andrews Royal Arch Chapter show that in December, 
1769, "the petition of Bro. Paul Revere coming before the lodge begging to become 
an Arch Mason, it was received and he was unanimously accepted and accordingly 
made." He subsequently became in the same body a Knight Templar. In 1770 it was 
voted "that the M. M. Joseph Warren, Esq., should be made a Royal Arch Mason this 
evening, and he was accordingly made, gratis." The minutes of this body show the 
conferring of the order or degree of Knight Templar on about 50 candidates between 
the years 1769 and 1794. 


In the last decade of the eighteenth century encampments were formed by prominent 
Craftsmen in Massachusetts and Rhode Island, at Boston, Providence, Newburyport, 
and Portland (now in Maine), at Philadelphia, Pennsylvania; at Wilmington, 



Delaware; at Albany and New York City; at Baltimore, Maryland; and at Charleston, 
South Carolina, in all of which encampments the Order of the Temple was conferred. 


The next step was the formation of Grand Encampments, as they were then called, in 
the various states. The first was organized in Philadelphia, May 12, 1797, with four 
constituent bodies. It had but a brief existence, was revived in 1814, again became 
extinct in 1 824, and remained so during the Anti-Masonic Excitement. It was again 
revived in 1852 under the authority of the Grand Lodge of Pennsylvania, to which it 
acknowledged allegiance until 1857, when, with the consent of the Grand Lodge of 
Pennsylvania, it became part of the Grand Encampment of the United States. 


The most important event in this era of Templar history was the organization in 1805 
at the city of Providence of the Grand Encampment of Massachusetts and Rhode 
Island. This is especially true, because the Templars responsible for its organisation 
were almost identically those who subsequently in 1816 participated in the 
organization of our present governing body, and as any history of our Order is 
incomplete which does not particularly deal with the lives of at least three of these 
pioneers of American Templarism, we shall for a few moments digress from the 
actual subject under consideration. 


Thomas Smith Webb, founder of St. John's Encampment in Providence in 1802, 
presiding officer from 1 805 to 1817 of what is now called the Grand Commandery of 
Massachusetts and Rhode Island, and Deputy Grand Master from 1816 until his death 
in 1819, of the General Grand Encampment of the United States, was bom in Boston 
in 1771, was made a Mason in New Hampshire in 1792, a Royal Arch Mason in 
Philadelphia in 1796, and a Knight Templar sometime previous to 1802, either in 
Temple Encampment at Albany, in a Philadelphia Encampment, in the Boston 
Encampment, or in the Old Encampment of New York City, all four of which still 
claim the honour. He was the author of several successive editions of "The Free 
Mason's Monitor," was an organizer of great ability, had an attractive personality, a 
win-some manner, with indefatigable energy, and a great versatility of language, both 
written and oral, all of which joined in making for him the high reputation which he 
has since held as a Masonic ritualist and organizer. He has been said to have invented 
the American system of Templary, and there is no doubt that he, along with Fowle, is 
responsible for the present impressive ceremonies, not only of the Templar Order but, 



in a large measure, of Craft Masonry and the Royal Arch system. He died suddenly 
July 6, 1819, while on a visit to Cleveland, Ohio, and was buried there just shortly 
prior to the Second Triennial Session of our Grand Encampment. His remains were 
subsequently removed to the North Burial Ground at Providence, Rode Island, where 
a monument of white marble has been erected to his memory. 


Henry Fowle, first Sovereign Master of Boston Encampment of Red Cross Knights 
and Grand Master of that Encampment when it was reorganized as a Templar body in 
1806, which office he held until 1824, Grand Generalissimo of the Grand 
Commandery of Massachusetts and Rhode Island from its organization in 1805 until 
1817, then its Deputy Grand Master and subsequently its Grand Master from 1820 to 
1825; was named Grand Generalissimo of the General Grand Encampment at its 
organization in 1816, and was elected Deputy Grand Master at the Triennial Conclave 
in 1819. Sir Knight Fowle was a member of St. Andrew's Chapter of Boston, where 
he received the Knight Templar degree on the 28th of January, 1795. He was a great 
friend of Webb, and a ritualist of a very high order. He was a well known lecturer and 
his powers of organization made him, when working in conjunction with Webb, a 
potent factor in all branches of Masonic, work. To the efforts of these two men is due 
the organization of what is known at present as the Grand Commandery of 
Massachusetts and Rhode Island, and also that of our present governing body, to 
which reference will be made later. 


DeWitt Clinton was born at Little Britain, New York, in 1769, and died in February, 
1828. He was the father of the Great Canal System of the Empire State, served as its 
Governor, having resigned a seat in the United States Senate for the purpose, was in 
1812 a candidate against James Madison for President of the United States, was 
Grand Master of Masons of New York from 1806 to 1819, was selected first Grand 
Master of the General Grand Encampment of the United States in 1816, and served as 
such until his death on the 1 1th of February, 1828. He devoted a busy and useful life 
to the service of his community and to an Order which he considered as wielding a 
great influence for good in the government, both of his state and country. He was at 
the head of the Order during the early days of the unfortunate Morgan excitement, 
and did much by his influence to alleviate the disastrous conditions which resulted 
therefrom. He was a lawyer, a statesman, and a patriot, and with Webb and Fowle 
formed a combination to which is largely due the present status of Templarism in the 
United States. 



The Grand Encampment of New York was organized in 1814; and was in a great 
measure an outgrowth from the "Sovereign Grand Consistory" organized by the well- 
known Masonic charlatan, Joseph Cerneau. 


There were in existence in 1 8 1 6 three sovereign grand bodies of the Order - 
Pennsylvania, Massachusetts and Rhode Island, and New York, in addition to which 
there were isolated encampments working in Connecticut, Maryland and South 
Carolina. The great organizers Webb and Fowle, having about twenty years 
previously launched the General Grand Chapter of the United States, endowed by 
their state Grand Encampment with more or less authority, along with some Templars 
from New York, held a convention in Philadelphia on June 11, 1816, where they met 
with delegates from Pennsylvania and endeavoured to organize a United States Grand 
Encampment. Opposition developed thereto on the part of the delegates from 
Pennsylvania, who refused to concur in the adoption of a proposed constitution, 
preferring rather their own ritual, their own customs, and their own powers of 
government, being influenced largely by their connection with the Mother Grand 
Lodge of Pennsylvania, to which they were then and until 1857 subject. Unsuccessful 
in their efforts, but still undaunted, Webb and Fowle stopped over in New York City 
on their way home and there, within ten days, organized what is today the Grand 
Encampment Knights Templar of the United States of America; adopted a 
constitution, carefully prepared by Webb, which remained essentially unchanged until 
1856; prepared a roster of officers substantially the same as at present prevailing; and 
named candidates for those offices from their two state jurisdictions, Webb and 
Fowle wisely subordinating themselves to Governor Clinton, whose civil position, 
along with his Masonic record and his powerful influence rendered him eminently fit 
to act as Grand Master of the organization. It remained only for the Knights of 
Massachusetts and Rhode Island, and New York to ratify this action and make such 
changes in the constitution of their different bodies as were thereby necessary. 


During the thirty-six years following the formation of the Grand Encampment but six 
additional Grand Commanderies were added to its roster, a slow growth due solely to 
the persecution of the members of the Order for a score of years following the 
Morgan Excitement. During the fifties, ten Grand Commanderies were added to the 
list, when our great Civil War, along with its disturbance of the general affairs of the 
nation, for many years delayed the spread of the Order over the United States. Since 



that war its growth has been healthy and normal, and today we have forty-seven 
Grand Commanderies in the United States, with a total membership of over 368,000. 


Outside of the United States, the activities of modem Templarism are confined to the 
British nation, with whose Great Priories of England and Wales, Ireland, Scotland, 
and Canada, we are, by the Concordat of 1910, in fraternal relationship. 


— o — 


MASONIC HISTORY IN NEW MEXICO 


This exceptionally able article was written upon special request of TEIE BUILDER 
and is here offered as a specimen of what might be done by the way of brief histories of 
every state in the Union. Would not a volume made up of such sketches be of great 
value? Our thanks go to Brother Walter who is now Vice President of the First 
National Bank of Santa Fe, the same bank of which William W. Griffin, the first Grand 
Master of New Mexico, was one time President; and also to Brother Francis E. Lester, 
Past Grand Master of New Mexico, who recommended Brother Walter as a suitable 
historian of New Mexico Freemasonry. The Southwest is a great store of the most 
romantic Masonic history, a virgin mine of inspiration and fact, awaiting development 
at the hands of Masonic writers. 


IT WAS in 1831 that Albert Pike, the noted Masonic author, visited Santa Fe. Very 
near the spot from which he first viewed the city, rises the splendid Scottish Rite 
Cathedral, in which the Consistory and other bodies make their home. In the collected 
poems of Pike are a few verses which record the impression that the historic and 
ancient city made upon the distinguished visitor. This is perhaps Santa Fe's first 
connection with the history of Masonry. 



However, ten years later, in 1841, we find reference to what appears to have been an 
attempt to establish a lodge in Santa Fe. In an address delivered before the Grand 
Lodge on May 13, 1901, Wm. G. Ritch, then Secretary and acting Governor of New 
Mexico, refers to this attempt, which is based upon a reference in the Proceedings of 
the Grand Lodge of Texas to the effect that a dispensation was granted for the 
institution of a lodge at Santa Fe. Nothing further seems to have come of the attempt, 
and it was not until 1 847 that a military lodge was instituted. In the archives of the 
Grand Lodge of Missouri we find the following notation: "Missouri Military Lodge 
No. 86, Third Regiment, Missouri Volunteers; dispensation issued June 12,1847 by 
John Ralls, Grand Master. Chartered October 14, 1847; closed with the Mexican War." 
Colonel Ralls commanded one of the volunteer regimants from Missouri stationed at 
Santa Fo after Colonel Price had been relieved by new levies. As was noted, he was 
also Grand Master of the Masonic jurisdiction of Missouri. Lt. Col. H. P. Boyakin, who 
served with the First Illinois Regiment, also stationed at Santa Fe, was a craftsman who 
later was Master of a lodge. 


Says Colonel R. E. Twitchell in his "Leading Facts of New Mexican History," Vol. 5, 
page 315: "Of the work of this lodge we are without information; there being no returns 
or files among the archives from which to glean facts. And we have no further evidence 
of its having existed, save that the lodge is referred to by name and number in the 
minute book of Hardin Lodge No. 87 at Santa Fe, as having been visited by the latter 
under date of October 26, 1847. We are thus able only to speak of Missouri Military 
Lodge No. 86 as an existing lodge at Santa Fe, apparently working regularly from some 
time in September, 1 847, down to the close of the service of the regiment a year later. 
That No. 86 did good work there can be no doubt, since it was under the immediate 
fostering presence and care of the Grand Master of the jurisdiction issuing its charter, 
and who no doubt instituted the same. A second lodge contemporaneous with the latter 
as to time and place bears the name of Hardin Lodge No. 87, A.F. & A.M. Of the latter, 
there is the evidence of its existence, well known to the older members of Montezuma 
Lodge No. 1. 


This lodge had also been organized under the authority of Grand Master John Ralls, its 
duration also being limited to the service of the regiment. The minutes of Hardin Lodge 
show work, especially in initiation, and the names of some of the old-timers are 
preserved in the minutes of Montezuma Lodge No. 1. These lodges existed before the 
instituting of any other Masonic organizations west of the Missouri. They are the 
beginnings of Freemasonry in that immense domain lying between the Missouri River 



and the Pacific Ocean, and between the British possessions and the Republic of Mexico 
and the State of Texas. Quoting the same historian further: 


"These military lodges go down in history as marking the first dawn of fraternity in an 
immensity of area since developed into an empire of free states, each having its grand 
jurisdiction, the peer of any other jurisdiction in Masonry the world over. And thus 
Masonry in the great west kept step with the vanguard of civilization. We must not 
forget that among the pioneers and early inspirations of modem Masonry, the military 
lodge was an important agency in the planting of the Craft far and wide." 


However, these military lodges were short lived, and it was not until the institution of 
Montezuma Lodge on the 22nd day of August, 1851, that the history of permanent 
Masonry in New Mexico begins. In those early days, the lodge room was the center of 
civic and social activity for a wide domain. Trappers and scouts, pathfinders and 
pioneers, made it their place of social gathering, and here we find Kit Carson, Saint 
Vrain, military officers, federal and territorial officials, mingling in social intercourse. 
The first death to be recorded by Montezuma Lodge was that of Robert T. Brent, junior 
warden of the lodge, who was killed on December 4, 1851, while crossing the Jomado 
de Muerto, or "Journey of Death." He fell a victim to the Apaches and was buried by 
the lodge on December 23rd. The legislative assembly granted a civil charter to 
Montezuma Lodge on February 6, 1854. Up to 1860, Montezuma Lodge was the sole 
Masonic organization within a radius of almost a thousand miles, and its membership 
was drawn from far distant communities and settlements. Says Col. Twitched: 


"The Masonic lodge in those days became something more than a mere civic society. 
In the absence of American women very generally during the first two decades of the 
American occupation, there were no social centers, no places of amusement, no homes 
of the American family, no attractive resort in which to while away an hour - unless, 
forsooth we mention the Mexican baile, the gambling room, and the saloon. Naturally 
members congregated at the Masonic lodge room. The Masonic hall became the club 
room and social center of those who would avoid contact with the dissipations of the 
country. The sole protestant church of the period, indeed, had representatives on the 
ground - sometimes." 



In the lodge room of Montezuma Lodge in Santa Fe are preserved a number of the 
relics, including Kit Carson's rifle, of those early days. The furniture and furnishings 
which were brought from St. Joseph, Missouri, in 1852 over the Santa Fe Trail in 
wagons are still in use, and on the walls are the portraits of several score of the first 
members. It was not until 1855, that the Masonic Order gained further footing west of 
the Missouri except in a few lodges in Oregon and California. It was in 1860 that Bent 
Lodge was insituted at Taos. Then followed lodges at Las Vegas, Elizabethtown, 
Cimarron, Silver City, and Tiptonville. Vicissitudes of fate resulted in the surrender of 
the charters of the lodges at Taos, Elizabethtown, and Cimarron. 


In 1877, the Grand Lodge of New Mexico was instituted at Santa Fe by the 
representatives of Montezuma, Chapman, and Aztec lodges. The first Grand Master 
was Wm. W. Griffin, president of the First National Bank at Santa Fe. The Grand 
Royal Arch Chapter was organized in 1898, the first Royal Arch chapter having been 
instituted in Santa Fe in 1865. The Grand Commandery of the Knights Templar was 
organized in 1901. The Shrine was granted a charter in 1887, and has its temple at 
Albuquerque. 


The four bodies of the Scottish Rite trace their beginnings to February 1st, 1883, when 
Santa Fe Lodge of Perfection No. 1 was instituted under the direction of Charles 
Spaulding of Topeka, Kansas, deputy of the Supreme Council. The two last surviving 
resident members of the first session of the lodge, U.S. Senator Thomas B. Catron and 
Dr. W. S. Harroun, died only recently. It was not until 1905 that the lodge became 
active in conferring the degrees. It was then that Cony T. Brown, under the direction of 
the late Col. Max Frost, deputy of the Supreme Council, communicated the degrees 
from the fourth to the fourteenth upon a small class, including Judge Richard H. Hanna, 
the present deputy of the Supreme Council for New Mexico. Since then, the lodge has 
grown rapidly. In 1908, Aitlan Chapter, Rose Croix No. 1, was instituted under the 
direction of Col. Frost. A few months later in the same year, Coronado Council of 
Kadosh and New Mexico Consistory No. 1 were instituted. 


The first reunion was held in 1909, at which time the late James E. Richardson, 
Sovereign Grand Commander, and many other distinguished Masons were present. 



The Blue Lodge now owns its own home on the south side of the beautiful plaza, 
which is also the business center in Santa Fe. The Scottish Rite bodies have built a 
cathedral that is monumental in character and unique among the Masonic buildings of 
the United States. It is a replica in part of the Court of Lions of the Alhambra The 
building is tinted a deep, rich red, and while complete in itself, yet is only one unit of 
the great structure as it will finally appear. In addition to the magnificent auditorium, it 
has a great banquet hall as well as ante-rooms and social center, together with offices 
occupied by the permanent secretary. The stage of the auditorium is equipped with 
ninety drop curtains and complete electrical apparatus for the production of brilliant 
lighting effects. Above the proscenium arch is a mural painting representing Boabdil 
delivering the keys of the Alhambra to Ferdinand and Isabella. A great pipe organ has 
been installed, and the Scottish Rite choir is famous throughout the southwest for its 
musical renditions. 


Taken all in all, Masonry has played a very important part in the development of the 
southwest. It gathered into its fold the men who were leaders in active affairs as well as 
in science and the arts. Every large town now has its Masonic lodge, and each year 
there are four or five pilgrimages and reunions at Santa Fe, where the degrees up to and 
including the thirty-second are conferred with much beauty and splendor. Membership 
runs into the thousands, and all of the various bodies are flourishing in every respect. 
The future of the organization is sure to be a brilliant one, and the impress its members 
are making upon the commonwealth and its progress is marked. 


— o — 


EDITORIAL 


FREEMASONRY AND POLITICAL REFORM 


THE RADICAL and the revolutionist are abroad in the land in such force as has not 
been seen for many years. It was all to be expected, one may suppose, as a part of the 
inevitable aftermath of the war during which trying period many men and women 



suffered grievous wrongs; civilization itself was called in question; and multitudes 
were given a sense of insecurity in the very ground under their feet. Such a condition, 
maintained for some five years, was sure to breed a vast deal of discontent and morose 
opposition to the scheme of things. Furthermore, in that period of excitement - it has 
not yet passed away - minds worked at fever heat and tongues were loosened. A great 
commotion of propaganda, discussion, political diatribes, and general riotous redness is 
the consequence of it all. 


Radicalism has penetrated to the intellectual centers of the land, into books, and into 
colleges and universities. A kind of modified bolshevism, watered down into a more 
familiar phraseology, is being steadily preached in a great many college recitation 
rooms by admired and intelligent men. In some of the most respectable of our colleges 
- as the present writer learned from his own investigations in some cases - there are 
from ten to twenty per cent of the members of the faculty in avowed alliance with some 
one or more of the many "red" groups. 


There is no need to be greatly alarmed at all this, for ten per cent of all the college 
professors in the land could not shake the Goddess of Liberty from her pedestal; but 
such facts are set forth as indications and illustrations of a general condition which is a 
justly considered source of alarm. It may even be said without fear of exaggeration that 
in some form or other thousands and thousands of our citizens are organized in direct 
opposition to the political principles and ideals on which the United States government 
is organized. 


These men and women must be left free to ventilate their hostile opinions. The very 
Constitution which they hate and seek to destroy guarantees them that right. Neither 
should force be used in order to put a stop to their dangerous teachings. The history of 
the whole world, from Adam down, offers pretty convincing proof that the use of force 
is the least successful of all antitoxins where political poisoning is feared. The men and 
women who search all the histories for arguments to show that we are an enslaved 
people unjustly governed, and that America does not spell liberty, equality, and 
fraternity but rather capitalistic greed and tyranny; who work day and night to devise 
arguments to convince our citizens that such is the case; and who try in one way or 
another to inoculate our young men with their heresies, these men and women must be 
met by reason, persuasion, facts and argument. Reason must be met by reason, 



argument by argument, thought by thought. In no other wise can they be truly defeated. 
Those who believe in Americanism, intelligently and without bigotry or ignorant 
jingoism, must organize themselves and carry on their own propaganda, and evermore 
stand ready to win their victories anew. 


It is coming more and more to be felt that Freemasonry cannot wholly remain aloof 
from the defense of a genuine, well considered, and intelligent Americanism. A 
number of our representative journals have frankly said as much, and in some cases 
have published notable calls to the Fraternity in order to awaken it from its sleep and to 
make it know that the day is at hand, and that it is high time that it should buckle on its 
armor. Grand Masters have in their turn delivered their own minds to the same effect, 
and already a number of organizations are coming into existence wherethrough the 
Fraternity, rapidly approaching the three million mark in its membership, may deliver 
its stupendous power into the hands of Americanism. 


Freemasonry is not opposed to reform. On the contrary it is itself the mother of many 
reforms, and hundreds of the men who have wrought so successfully to improve and 
change the political scheme of things have been - and are - active and reputable 
Masons. Grand Lodges themselves, even, have done many things by way of political 
and social change. 


But reform and revolution are not the same thing. The reformer believes that the 
fundamentals of our social and political system are sound and right, but that details of 
its operation should here and there be remedied. He believes in the wage system, for 
illustration, but strives to have wages increased and hours of labor cut down; he 
believes in representative government but is in favor of electing senators by popular 
ballot; he believes in private property but also thinks that an income tax is just and 
necessary; and so on and so on. A man may be ever so much of a reformer, as Henry 
Demarest Lloyd was, as Lincoln was, and as Roosevelt was, and at the same time have 
the most fervent belief in the principles anal general outlines of the American scheme 
of government. 



But your revolutionist is very different. He disagrees with the very scheme itself, and 
would tear up the principles and fundamentals. He is not out to reform the wage system 
but to destroy it; he is not wishing to levy a tax on incomes, he would do away with the 
whole principle of private incomes; he would not waste time protecting property in 
land, he would sweep the whole system of private ownership in land into the discard; 
he would not deign to work for the direct election of United States senators, he would 
do away with the senate; he does not care a straw for the amendments to the 
Constitution that may be proposed, because he is out to undo the Constitution 
altogether, and to set up in its place some form of commuxusm, or socialism, or 
syndicalism, or what not. 


The position which this Fraternity occupies is out in the open, and perfectly justifiable. 
It stands ready to become the friend and aider of any reform, if that reform appears 
wise and just, as is illustrated by the universal Masonic support of the Towner- Sterling 
Bill: but it at the same time stands like a wall of adamant in opposition to any and 
every scheme which seeks to overthrow the American system in order to replace it by 
something different. 


— o — 


ON THE QUESTION OF SOCIAL CLUBS 


Ever and anon ye editor receives a letter - usually from a brother grown gray in the 
Craft, to judge by tone and handwriting, and therefore to be received with respect - to 
protest against the existence of social clubs inside the Fraternity. These clubs, so it is 
alleged, contravene our laws and contradict our spirit. 


Is this true? Not unless ye editor has been reading the histories of Masonry to no avail. 
The fact is that the earlier lodges, those that existed in the days when speculative 
Masonry was aborning, were anything but the solemn conclaves of serious men that we 
often picture them; for they usually met in taverns and enjoyed such privileges as went 
therewith, and they were a joyous happy lot, who made a practice of bringing their 



tables of meat and drink into the lodge room with them. They sang, and often they 
roistered, and many times their wit and their humor flowed about them like wild 
streams. There was not, and they knew there was not, any contradiction between all 
that and the spirit and principles of Freemasonry, for Freemasonry is not a funereal, 
sour faced thing at all, but full of life and gladness and youth. It must needs be serious 
but it does not have to be solemn; it is well for it to remain sober but it does not have to 
grow sour. And if young men wish to gather in a dining room and have a feed together, 
and a few songs, and a list of humorous toasts, where is the harm? 


Also, where are the laws that are contravened? or the principles that are violated ? As 
the old gentleman said in the humorous story, "there ain't any sich thing." Whether a 
social club in a Masonic Temple is a oood thing or a bad thing depends entirely upon 
local conditions. Such matters have no place in the body of Masonic principle 
whatsoever, and are left aside as matters of wish, expediency, and individual desire. 


— o — 

THE HOUR GLASS 

BY BRO. FRANK C. HICKMAN, MICHIGAN 

Behold the sand, how swift it goes; 

Likewise our lives draw to a close. 

We can't without astonishment, 

Behold these particles take vent 


But that we've much to think anent. 



How almost imperceptibly 
They pass on to eternity; 

And in an hour none remain, 

They have exhausted to the grain: 

"Thus wasteth man," but not in vain. 

To-day his leaves of hope will sprout, 
To-morrow blossoms thick come out. 
He bears his blushing honors on, - 
To goals he feels are fairly won, 

But disappointment laughs anon. 

For next day comes a frost and nips 
The shoot, prolific to its tips, 

And while he glory s in his worth, 

Like Autumn leaves he falls from mirth, 
To help enrich our Mother Earth. 

— o — 


THE LIBRARY 



ARTICLES OF INTEREST TO THE MASONIC STUDENT IN HASTINGS' 
"ENCYCLOPEDIA OF RELIGION AND ETHICS" 


WITH THE RECENT appearance of the twelfth volume this magnificent reference 
work has been brought to completion, with the exception of the Index volume which is 
now in course of preparation. There is nothing like it anywhere in the language in its 
own field, and it easily places Dr. Hastings on the throne as the greatest editor of his 
generation. The work is sold by the publishers direct, acid may be purchased by the 
impecunious - which includes most of us - on the payment plan. For terms and 
conditions address the publishers, Charles Scribner's Sons, 5th Avenue and 48th Street, 
New York, N. Y. 


The scope of the work is adequately described by the title except that there is a great 
deal more material on folklore, anthropology, magic and all that than one might expect. 
One of the best features of all is the adequate and quite modem bibliography included 
with each article; this feature in itself malies the set almost indispensable to students 
and serious readers. Each volume contains brief notes about the authors of the various 
articles; a table of cross references and a list of abbreviations. Unlike other 
encyclopedias each important article has been broken into sections and each section 
allocated to an author of its own; for example, the excellent article - a treatise in length 
- on Symbolism is divided as follows, with the authors appearing in brackets - where 
learned writers so frequently find themselves: 


SYMBOLISM: 


Christian (J. Gamble), p. 134. 

Greek and Roman (P. Gardner), p. 139. 
Jewish (I. Abrahams), p. 143. 

Muslim (D. S. Margoliouth), p. 145. 
Hindu (A. S. Geden), p. 141. 



Semitic (M. H. Farbridge), p. 146. 


Very frequently each of these authors contributes a bibliography on his own section, all 
of which, when added to the general bibliography at the end of the article, furnishes 
one with as complete a list of books as any but the specialist will ever need. 


Ye editor has found this encyclopedia so useful in steering the courses of THE 
BUILDER that he has kept it ever at his elbow, and it is this use of it that has suggested 
to him the value of publishing in these pages a list of the articles on subjects about 
which Masonic students so often find themselves interested. 


VOLUME I 


Absolute, p. 40; this is a treatment of one of the philosophical conceptions of God. 
AEgean religion, p. 141; much about Greek ritual, etc. 

Affirmation, p. 157; deals with oaths, etc. 

Agnosticism, p. 215; helpful in the study of Atheism. 

Ahriman, p 237; Persian god of darkness. 

Albigneses, p. 277; one of the heretical sects, persecuted by the Roman Catholic 
Church. Some believe that traces from the Albigenses remain in Freemasonry. See 
"New Light on the Renaissance," by Harold Bay ley. 

Alchemy, p. 287. 

Allegory, p. 327. 

Altar, p. 333; covers usages in all countries. A very complete article. 

Altruism, p. 355; scientific study of charity and brotherhood. 



Analogy, p. 415; helpful in the study of symbolism. 

Anarchy, p. 419. 

Annointing, p. 549. 

Anti-Semitism, p. 593. 

Appollonius of Tyana, p. 609. 

Apostolic Succession, p. 633; thorough study of the rise of the Papacy. 

Architecture, p. 677; deals principally with religious architecture, and is developed 
twenty-four parts. 

Ark, p. 791. 

VOLUME II 


Arthur, Arthurian Cycle, p. 1 ; deals with the Holy Grail legends. 
Assassins, p. 138. 

Atheism, p. 173; studied in ten different varieties. 

Avesta, p. 266; the sacred book of Zoroastrianism. 

Bacon, Francis, p. 321. 

Badges, p. 325. 

Basilidies, p. 426; one of the founders of Gnosticism. 
Benevolence, p. 474. 

Bhagavad-Gita, p. 535; one of the sacred books of India. 

Bible, p. 562: a treatise of more than fifty closely printed pages. 



Binding and Loosing, p. 618; a careful examination of one of the fundamental claims 
of the Papacy. 

Boehme, p. 778; one of the great mystics. 

Book of Life, p. 792, has much to say about astrology. 

Brahmanism, p. 799. 

Branches and Twigs, p. 831; side lights on ritualistic customs. 

Brotherhood, p. 857. 

Brotherly Love, p. 872. 

Bruno, p. 878; one of the martyrs of free thought. 

Buddha, p. 881. 

Buddhism, p. 887. 

Bull-roarer, p. 889; one of the conspicuous devices used in primitive ritual. 

Bulls and briefs, p. 891; deals with papal bulls from the earliest time. 

VOLUME III 


Calendar, p. 61; indispensable to the student of astrology. 

Canaanites, p. 176; furnishes the historical background for King Solomon's time. 
Casuistry, p. 239; belongs to the study of ethics. 

Catholicism, p. 258. 

Character, p. 364. 

Charity, p. 373. 



Charms and Amulets, p. 392. 

Cherub, Cherubim; p. 508. 

China, p. 549; religion and ethics in that country. 

Chivalry, p. 565; has much to say about the Knights Templar. 

Christianity, p. 679. 

Chronology, p. 610. 

Church, p. 616. 

Circumambulation, p. 657; a wonderful article written by a noted Masonic scholar, 
Count Goblet d'Alviella. 

Clericalism and anti-clericalism, p . 689 . 

Coins and medals, p. 699. 

Commemoration of the dead, p. 716. 

Communism, p. 776; useful in the study of Socialism. 

Concordat, p. 800; necessary in the study of Freemasonry in France. 

Conditional immortality, p. 822; deals with a peculiar conception of everlasting life. 

Confession, p. 825; tells the story of how the confessional came into use by the 
Roman Catholic Church. A very long article. It is principally devoted to the various 
creeds of Christendom and contains a complete and valuable table of Confessions of 
Faith. 

VOLUME IV 
Conscience, p. 30. 

Consistency, p. 65; belongs to ethical theory. 

Cooperation, p. 112. 



Corners, p. 119; useful in the study of the Northeast Comer. 

Cosmogony and Cosmology, p. 125; a treatise of more than 50 pages. 

Councils and Synods, p. 179; necessary to an understanding of the history of the 
Roman Catholic Church. 

Creeds and Articles, p. 231; should be read along with the articles on Confessions. 
Crimes and Punishments, p. 248. 

Criminology, p. 305. 

Cross, p. 324: every Masonic student should read this article. 

Cmsades, p. 345; all about the Knights Templar, etc. 

Culdees, p. 357; some writers have tried to trace Freemasonry back to Culdees. 

Cursing and Blessing, p. 367; useful in cations and Oaths. 

Death and Disposal of the Dead, p. 41 1; a great treatise of one hundred pages 
covering all countries. 

Deism, p. 533; one of the forms of the theory of God. 

Deluge, p. 545; useful in a study of Noachite Masonry. 

Door, p. 846; read this article in connection with the study of the Ceremony of 
Entrance. 

VOLUME V 


Dress, p. 40; an interesting subject of costume and dress symbolism. 

Dmids, p. 82; it was once the custom to credit the Dmids with the establishment of 
Freemasonry. 


Duty, p. 119. 



Education, p. 166; as developed among twelve peoples. 

Egoism, p. 231. 

Egyptian Religion, p. 236; this was written by W. M. Flinders Petrie. 
Enlightenment, The, p. 310; an account of the rise of modem thought. 
Equity, p. 357. 

Error and Tmth, p. 366. 

Essenes, p. 396; written by James Moffatt. 

Eternity, p. 401. 

Ethical Discipline, p. 405. 

Ethics, p. 414. 

Ethics and Morality, p. 436: eighty-five pages. 

Ethnology, p. 522; gives scientific classification of peoples. 

Fairy, p. 678; contains much folklore material. 

Faith, p. 689. 

Feet-Washing, p. 814; consult this when you study Maundy Thursday. 
Female Principle, p. 827; useful in studying the Lesser Lights. 

Festival and Fasts, p. 836. 

VOLUME VI 


Fire, Fire-gods, p. 26. 

First Cause, p. 36; philosophical discussion of the idea of God. 



Fleece, p. 51; useful in studying the Golden Fleece. 

Folklore, p. 57. 

Foundation-Rites, p. 109; deals with custom of laying cornerstones, etc. Freemasonry, 
p. 118; two and one-half pages by E. L. Hawkins. 

Free-Thought, p. 120. 

Friendly Societies, p. 127. 

Friendship, p. 131. 

Gabars, p. 147; deals with one group of Zoroastrians. 

Gallicanism, p. 156. 

Guilds, p. 215; the latter half of this article deals with the Roman Collegia. Girdle, p. 
226; important for studying the Cable Tow. 

Gnosticism, p. 231; the Knights Templar were accused of Gnosticism. 

God, p. 243; sixty-seven pages. 

Golden Rule, p. 310. 

Good and Evil, p. 3 1 8. 

Government, p. 358. 

Graeco-Egyptian Religion, 374; has much to say about the Mysteries. 

Grail, The Holy, p. 385. 

Greece, Greek Religion, p. 392. 

Greek Orthodox Church, p. 425. 

Hand, p. 482; the symbolical and ritualistic use of the hand. 

Happiness, p. 510. 

Head, p. 532; in folklore, symbolism, etc. 



Heart, p. 556; in symbolism and religion. 


Heresy, p. 614; treats of some of the heretical sects of the Middle Ages. Hermes 
Trismegistus, p. 686. 

Holiness, p. 731; interesting to the Royal Arch Mason. 

Hope, p. 779; one of the Theological Virtues. 

Horn, p. 791; its use in symbolism and magic. 

Huguenots, p. 823. 

Hyksos, p. 889; a chapter in Egyptian History. 

VOLUME Vll 


Idealism, p. 89. 

Ignorance, p. 103. 

Immortality, p. 172. 

Incense, p. 201; a Scottish Rite student will be interested in this. 

India, p. 209; religions, cults, etc. 

Infallibility, p. 256; gives the historical background of the doctrine of papal 
infallibility. 

Infinity, p. 282. 

Initiation, p. 314, a long treatise on initiation among Buddhists, Greeks, Hindus, 
Jews, Parsees, Romans and Tibetans. Introductory section is written by Count Goblet 
d'Alviella. 

Inquisition, p. 330; its history and doctrines. 

Invocation, p. 407. 



Ishtar, p. 428. 

Isis, p. 434. 

Israel, p. 439. 

Jesuits, p. 500; includes an exceptionally complete bibliography. 

Jesus Christ, p. 505. 

Josephus, p. 569. 

Judaism, p. 581; a long treatise by Herbert Loewe. 

Kabbala, p. 622; also written by Herbert Loewe. 

Kabeiroi, p. 628; one of the ancient mysteries. Often spelled "Kabiri." 
Karma, p. 673. 

Kingdom of God, p. 732. 

Kneeling, p. 745. 

Landmarks and Boundaries, p. 789. 

VOLUME Vlll 


Life and Death, p. 1 . 

Light and Darkness, p. 27. 

Litany, p. 78. 

Locks and Keys, p. 120; treats of their symbolical uses 
Loyalty, p. 183. 

Loyola, p. 188; founder of the Jesuits. 



Luther, p. 198. 

Magi, p. 242. 

Magic, p. 245; a treatise of seventy-five pages. 

Magical Circle, p. 321. 

Mahabharata, p. 325; one of the sacred books of India. 

Maimonides, p. 340; greatest Jewish philosopher of the Middle Ages. 

Mana, p. 375; important in the study of magic. 

Manichaeism, p. 394; the Abbey Barruel traced Freemasonry back to Manichaeism, a 
wild theory. 

Massebhah, p. 487; sacred stones and pillars of the Old Testament. 

Materialism, p. 488. 

May, Midsummer, p. 601; important for the study of St. John's Day. 

Mendelssohn, p. 549; has much to say about Brother Lessing. 

Merlin, p. 565; deals with the King Arthur legends. 

Messiah, p. 570. 

Metals and Minerals, p. 688; throws light on one of the famous incidents of the First 
Degree. 

Miracle-Plays, Mysteries, Moralities, p. 690; important in the study of the Hiram 
Abiff drama. 

Mithraism, p. 752. 

Modernism, p. 763; deals with the attempt to establish modern thought inside Roman 
Catholic theology. 

Molinism, p. 774; the teachings of Molinos, one of the great mystics. 

Monotheism, p. 817; the doctrine of one God. 



Mother of the Gods, p. 847. 

Mouth, p. 869; as used in ritual and symbolism. 

Muhammad, p. 871; frequently spelled Mohammed: founder of Mohammedanism. 
Written by D. S. Margoliouth. 

Muhammadanism, P. 880. 

VOLUME IX 

Music, p. 5. 

Mysteries, p. 70. 

Mysticism, p. 83. 

Mythology, p. 117. 

Names, p. 130; a thorough treatise of forty-six pages. 

Name of God, p. 177; deals with the Tetragrammaton. 

Naturalism, p. 195. 

Neo-Platonism, p. 307. 

Neo-Pythagoreanism, p. 319. 

Numbers, p. 406; in ritual, magic, symbolism, etc. 

Oath, p. 430. 

Occultism, p. 444. 

Oddfellows, p. 448. 

Office, The Holy, p. 460; about the inquisition. 



Om, p. 490; one of the sacred names of Deity in India. 
Odeal, p. 507. 

Ormazd, p. 566. 

Pantheism, p. 609. 

Papacy, p. 620. 

Parsis, p. 640; about the Persian Zoroastrians. 

Pacal, p. 652; famous for his attack on the Jesuits. 
Persecution, p. 742. 

Phallism, p. 815: on sex worship. 

Philanthropy, p. 837. 

Phrenology, p. 897. 

VOLUME X 


Pistis Sophia, p. 45. 

Pleroma, p. 62. 

Points of the Compass, p. 73; a thorough treatise, and exceedingly valuable to the 
Masonic student. Contains much about orientation. 

Poles and Posts, p. 91; interesting in connection with the Great Pillars. 

Polytheism, p. 1 12; the doctrine of many gods. 

Prayer, p. 154. 

Prayer Wheels, p. 218; written by Count Goblet d'Alviella. 



Pre-Existence, p. 236. 

Priest, Priesthood, p. 278. 

Processions and Dances, p. 356 
Profanity, p. 378. 

Protestantism, p. 410. 

Purification, p. 455; useful in a study of Masonic lustration. 

Pythagoras, p. 520. 

Quietism, p. 533; one of the schools of mysticism. 

Kur'an, p. 538; usually spelled Koran. 

Reformation, The, p. 609. 

Regalia, p. 632. 

Regeneration, p. 639; read this in connection with the Raising of Hiram Abiff. 
Religion, p. 662. 

Religious Orders, p. 693; useful to a student of the higher grades. Righteousness, p. 
777. 

Roman religion, p. 820; the religion of the ancient Roman people. Wlitten by W. 
Warde Fowler. 

Rosicrucians, p. 856; written by Arthur C. Jones. 

Russian Church, p. 867. 

VOLUME XI 


Salutations, p. 104. 



Samaritans, p. 161. 

Satanism, p. 203. 

Secret Societies, p. 287; a treatise in twenty pages and six parts. 

Serpent Worship, p. 399. 

Seven Sleepers, p. 428; an old legend sometimes found in Masonic books. Seven 
Virtues, p. 430; contains a section on the Cardinal Virtues. 

Sects, p. 432. 

Shekinah, p. 450. 

Shoes and Sandals, p. 474. 

Sibylline Oracles, p. 496. 

Simon Magus, p. 514. 

Sin, p. 528. 

Sky and Sky Gods, p. 580. 

Socialism, p. 634. 

Soul, p. 725. 

Staff, p. 811. 

Stones, p. 864. 

Strangers, p. 883. 

VOLUME Xll 


Sufis, p. 10; a school of Mohammedan mystics. 



Summun Bonum, p. 44; the doctrine of the greatest good. 

Sun, Moon and Stars, p. 48; a wonderful treatise of 50pages. 

Superstition, p. 120. 

Swedenborg, p. 129. 

Symbolism, p. 134. 

Tabu, p. 181; often spelled "Taboo." 

Tammuz, p. 187; an Asiatic nature god. 

Taoism, p. 197; one of the three great religions of China. 

Tatuing, p. 208; usually spelled "tattooing." 

Temples, p. 236. 

Thags, p. 259; a secret society of criminals which existed a long time in India. 
Theism, p. 261; the philosophical doctrine of the personal God. 

Theology, p. 293. 

Theosophical Society, p. 300. 

Therapeutae, p. 315; see THE BUILDER, December, 1921 page 365. 

Time, p. 334. 

Token, p. 357. 

Toleration, p. 360. 

Totemism, p. 393. 

Tradition, p. 411. 

Transmigration, p. 425: an article in eight parts. 

Trees and Plants, p. 448; read this in connection with the Acacia. 



Trinity, p. 458; the Christian doctrine of God. 

Typology, p. 600; read this in connection with the article on symbolism. 

Underworld, p. 516. 

Universality, p. 535. 

Upanisads, p. 640; a Sanskrit treatise much venerated in India 

Vampire, p. 589, Brother Dudley Wright's book on this subject is listed in the 
bibliography. 

Vedanta, p. 597; the most widespread of the six philosophical systems of the 
Brahmans. 

Vedic Religion, p. 601; a religion founded on the Vedas. 

Voltaire, p. 627. 

Vows, p. 644. 

Waldenses, p. 663. 

Water, Water Gods, p. 704. 

Western Church, p. 727; "The epithet 'Western' differentiates the Church of the West, 
or Roman Catholic Church, from that of the East, known as the Holy Orthodox 
Church." 

Wisdom, p. 742. 

Word, p. 749. 

Worship, p. 752. 

Yoga, p. 831. 

Zionism, p. 865. 

Zohar, p. 868; the greatest of the Kabbalistical books. 

Zoroastrianism, p. 862. 



o 


PUBLICATIONS WANTED, FOR SALE, AND EXCHANGE 


We are constantly receiving inquiries from readers as to where they may obtain 
publications on Freemasonry and kindred subjects not offered in our Monthly Book 
List. Most of the books thus sought are out of print, but it may happen that other 
readers, owning copies, may be willing to dispose of the same. Therefore this column is 
set aside each month for such a service. And it is also hoped - and expected - that 
readers possessing very old or rare Masonic works will communicate the fact to THE 
BUILDER in behalf of general information. 


Postoffice addresses are here given in order that those buying and selling may 
communicate directly with each other. Brethren are asked to cancel notices as soon as 
their wants are supplied. 


In no case does THE BUILDER assume any responsibility whatsoever for publications 
thus bought, sold, exchanged or borrowed. 


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. G. Alfred Lawrence, 142 West 86th St., New York, N. Y.: Proceedings of the 
Scottish Rite Body founded by Joseph Cemeau in New York City in 1808, of which De 
Witt Clinton was the first Grand Commander, and which body became united, in 1867, 
with the Supreme Council of the Northern Masonic Jurisdiction, A. & A. S. R. Also 
Proceedings of the Supreme Council founded in New York by De La Motta, in 1813, 
by authority of the Southern Supreme Council, of which he was Grand Treasurer- 
General, these Proceedings from 1813 to 1860. 


By Bro. Frank R. Johnson, 306 East 10th St., Kansas City, Mo.: "The Year Book," 
published by the Masonic Constellations, containing the History of the Grand Council, 
R. & S. M., of Missouri. 


By Brother Silas H. Shepherd, Hartland, Wisconsin: "Catalogue of the Masonic 
Library of Samuel Lawrence"; "Second Edition of Preston's Ellustrations of Masonry"; 
"The Source of Measures," by J. Ralston Skinner 1875, or second edition 1894"Ars 
Quatuor Coronatorum," volumes I to XI, inclusive; "Masonic Facts and Fictions," by 
Henry Sadler; "The Kabbalah Unveiled," by S. L. MacGregor Mathers. 


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 linights Templar for 
the years 1826 and 1835. 


By Bro. George A. Lanzarotti, Casilla 126, Rancagua, Chile: All kinds of Masonic 
literature in Spanish. Write first quoting prices. 


By Brother L. Rask, 14 Alvey St., Schenectady, N. Y.: "Remarks upon Alchemy and 
the Alchemists," by E. A. Hitchcock, Janesville, N. Y., about 1865; "Secret Societies of 
all Ages," Heckethorn; "Lost Language of Symbology," by Harold Bayley, published 
by Lippincott; "Sacred Hermeneutics," by Davidson, Edinburgh, 1843; "Solar System 



of the Ancients Discovered," by J. Wilson, published by Longmans Co., London, 1856; 
"The Alphabet," by Isaac Taylor, Kegan, Paul, Trench & Co., 1883, or the edition of 
1899 published by Scribners, New York; "Anacalypsis," by Geodfrey Higgins, 1836, 
published by Green & Longmans, London; "Ars Quatuor Coronatorum," any volume 
or volumes. 


By Bro. J. H. Tatsch, Union Bank & Tmst Co., Los Angeles, Calif.: Fascilus 2, 
"Cementaria Hibernica," by Chetwode Crawley; Volumes 1, 2, 5 and 8, Quatuor 
Coronati Antigrapha; "Some Memorials of Globe Lodge No. 23," Henry Sadler; 
"Constitutions of the Freemasons," Hughan, 1869; "Numerical and Medallic Register 
of Lodges," Hughan, 1878; "History of the Appolo Lodge and the R. A., York," 
Hughan, 1894; any items on AntiMasonry, especially tracts, handbills, posters, old 
newspapers, almanacs, etc., relating to Morgan incident, 1826-1840, and recurrence of 
same from 1870 to 1885. 


FOR SALE 


By Bro. J. H. Tatsch, Union Bank & Tmst Co., Los Angeles, Calif.: Ars Quatuor 
Coronatomm, Volumes 6 to 26, in parts as issued, with St. John Cards; "Masonic 
Reprints and Revelations," Sadler; "The Natural History of Staffordshire," Dr. Robert 
Plot, 1686, folio; "The History of Freemasonry," Robert Freke Gould, Yorston edition, 
4 volumes; "History of Freemasonry in Europe," Emmanuel Rebold, 1867; 
"Bibliographic der Freimaurerischen Literatur," August Wolfsteig, 1911-13, two 
volumes and register, paper, as issued; "History of Freemasonry," Mackey, 7 volumes; 
"History of Freemasonry and Concordant Orders," Hughan and Stillson; facsimile 
engraving Picard's "Les Francmassons," 1735, fine copy. 


By Brother A. A. Bumand, 690 South Bronson Ave., Los Angeles, California: Various 
Masonic publications including such as a complete set of "Ars Quatuor Coronatomm"; 
"History of Freemasonry in Scotland," by D. Murray Lyon, (original edition); Thomas 
Dunckerley, Laurence Dermott, etc. 



By Brother Frank R. Johnson, 306 East 10th St., Kansas City, Mo.: "History of 
Freemasonry," Mitchell, 2 volumes, sheep; "History of Freemasonry," Robert Freke 
Gould, 4 volumes, cloth, in good condition; "History of Freemasonry," Albert G. 
Mackey, 7 volumes, linen cloth, new; Addison's "Knights Templar," Macoy, 1 volume, 
cloth; "Museum of Antiquity," Yaggy, 1 volume, morocco; "History and Cyclopedia of 
Freemasonry," Macoy and Oliver, new, full morocco. Also miscellaneous books. 


— o — 


PUBLIC SCHOOL NUMBER OF "THE BUILDER" 


The August issue of THE BUILDER will be a PUBLIC SCHOOL NUMBER. Features 
of this number will be a symposium of opinion of the Public School question by a 
majority of the Grand Masters of the United States and leading articles by Brother 
Horace M. Towner, father of the Sterling-Towner Bill, Brother Samuel Gompers, 
President of the American Federation of Labor, and Brother William F. Russell, Dean 
of Education, University of Iowa. Tell your Masonic friends about this issue. 


— o — 


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. 


THE JESUIT'S OATHS 


From paragraphs in various numbers of THE BUILDER I have gathered that you do 
not wish to overdo the subject of Roman Catholics and their ways, nevertheless I am 
writing to ask of you as a favor that you will furnish me with the oaths that are 
administered to Jesuits. Please maks sure to give me the legitimate oath, not some wild 
thing published on hearsay. I shall thank you very much. D. L. K., Ohio. 


Jesuit oaths are found recorded in the Constitutionis Societatis Jesu, Part V, chapters 3 
and 4. It would also be well for you to consult "The History of the Jeeuits," by Nicolini, 
Bohn Edition, 1854, pp. 47-52. According to the Jesuits' own laws the first oath is 
administered to the individual after he has passed a novitiate of two years; it is the oath 
that makes him a "student," or "scholastic." It is here given in full: 


"Almighty everlasting God! I, N. N., although most unworthy in thy divine sight, yet 
relying on thy infinite pity and compassion, and impelled by the desire of serving thee, 
vow, in the presence of the most Holy Virgin Mary and thy universal court of heaven, 
perpetual poverty, chastity, and obedience in the Society of Jesus to thy divine Majesty; 
and I promise to enter the same society, and live in it perpetually, understanding all 
things according to the Constitution of the Society itself. Of thy boundless goodness 
and mercy through the blood of Jesus Christ I hereby pray that thou wilt deign to 
accept this sacrifice (holocaustum) in the odor of sweetness; and as thou hast granted 
the desiring and offering of this, so wilt thou give thy abundant grape for the 
fulfillment." 



After from eight to fifteen years of labor as a "scholastic" the Jesuit passes on to the 
grade of "Coadjutor," and accordingly takes the oath that follows: 


"I, N. N., promise to Almighty God before his Virgin Mother and the whole court of 
heaven, and to thee, Reverend Father, President-General of the Society of Jesus, 
holding the place of God, and to thy successors, or to thee Reverend Father, in the 
place of the President-General of the Society of Jesus, and to his successors, holding 
the place of God, perpetual poverty, chastity, and obedience, and according to it (i. e., 
the obedience) special care in the education of boys, according to the mode set down in 
the Apostolic Letters and in the Constitutions of the said Society." 


Such vows are called "simple," or "dispensable," and one who has taken them may, for 
sufficient cause, leave the Order; not so with the next vow, which is called the vow of 
the "professed"; it is binding for life. Those who have taken this obligation constitute 
the fourth class and are called "professi." They are the real Jesuits. 


"I, N. N., make profession and promise to Almighty God, before his Virgin Mother and 
the universal court of heaven and all standing by, and to thee, Reverend Father, 
President-General of the Society of Jesus, holding the place of God, and to thy 
successors or to thee, Reverend Father, Vice-President-General of the Society of Jesus, 
and to his successors holding the place of God, perpetual poverty, chastity, and 
obedience, and according to it peculiar care for the instruction of children, according to 
the method of living contained in the Apostolic Letters of the Society of Jesus and in its 
Constitutions. In addition I promise special obedience to the chief Pontiff in regard to 
missions, so far as may be contained in the same Apostolic Letters and Constitutions." 


In some cases a "professed" is not compelled to take the vow covering missions, but all 
must take in addition to the above the following oath. The first part of this last oath 
repeats much of the one preceding and is omitted to save space: 


"I, N. N., promise that I shall never for any reason do or consent that what is ordained 
about poverty in the Constitution of the Society shall be changed, unless when from 



just cause of things impelling poverty should seem to be better restricted. Further, I 
promise that I shall never by any act or pretense even indirectly seek or move for any 
honor or dignity of the Society. Further, I promise that I shall never care for nor seek 
any honor or dignity outside of the Society, nor consent to my election, unless 
compelled by obedience to him who can enjoin me under penalty of sin. Besides, if I 
should know of anyone who cares for or seeks the aforesaid honors, I promise to 
divulge him and the whole case to the Society or the President. In addition, I promise, 
if it should ever happen that for some reason I should be advanced to be president (or 
bishop) of any church, for the care which I owe to the salvation of my soul and to the 
right administration of the matter imposed upon me, the President-General of the 
Society having for me in that place and number, that I shall never refuse to hear the 
counsel which he or any of the Society whom he may substitute for himself deigns to 
give me. I promise always to yield to counsels of this kind if I judge them better than 
those which come to my own mind understanding everything according to the 
Constitutions and declarations of the Society of Jesus." 


* * * 


ABOUT THE "LOST WORD" 


I would like to get a book or two on The Lost Word. If you know of such editions let 
me know. I once saw a reference to a book entitled The Lost Word Found by Dr. Buck. 
Is this book available? R.E.M., Texas. 


You might be able to find a copy of Dr. Buck's book through any good second hand 
book store, but the volume would now be of little value, because it is a presentation of 
the claims of TK, and TK's claims, as you know, collapsed. If you have access to the 
books you will find in the two volumes of A. E. Waite's The Secret Tradition in 
Freemasonry many references to the doctrine of the Lost Word which, if you will 
consider them in their totality, furnish a complete account of the matter. In THE 
BUILDER for February 1915 you will find the subject dealt with by W.F. Kuhn. In 
November of the same year, on page 271, you will find quite a lengthy article on The 
Ineffable Name by George W. Warvelle. THE BUILDER for June 1916 contains an 



article by A. E. Waite in which he briefly summarizes the legend. In an article on The 
Legendary Origin of Freemasonry, on page 297 of the issue for November 1919, 
Dudley Wright deals with the subject in a few paragraphs. A more extended treatment 
of the subject will be found in the Correspondence Circle Bulletin sections of THE 
BUILDER for February and for May of 1920, especially the latter, in which the 
writings of many men are summarized. Mackey's Encyclopedia contains a short article 
entitled "Lost Word." Albert Pike's "Morals and Dogma" may be consulted to 
advantage, as may also any good treatment of the Kabbala. In looking through books 
on this subject always be sure to consult all references to "The Tetragrammaton" and 
"The Letter 'G'" as well to "The Lost Word." 


* * * 


A GUIDE TO ROGER BACON 


1 have occasion to prepare a paper on Roger Bacon ("Roger," you will note, not 
"Francis") and I should like to be referred to something simple and brief, as I am 
always hard put to find time to read. G. H., New York. 


For your purpose it would be difficult to find anything better than The Open Court 
magazine for August, 1914. The entire number is devoted to Roger Bacon and contains 
articles on Roger Bacon by Paul Cams; Biography of Roger Bacon; The Two Bacons, 
by Ernest Duhring; Roger Bacon the Philosopher by Alfred H. Lloyd; Roger Bacon as 
a Scientist, by Karl E. Guthe; and Roger Bacon, Logician and Mathematician, by Philip 
E. B. Jourdain. You will find everything you need inside the compass of these various 
articles. 


* * * 


CHURCH AFFILIATIONS OF MEMBERS OF CONGRESS 



I have been requested by our Study Club leader to report to our Club what are the 
church affiliations of the members of the U. S. Congress. I have not been able to find 
the infor nation anywhere; can you furnish it to me? S.P.Y., Indiana. 


The Methodist Church made an investigation of the subject with the following results: 


Out of a total of 435 members of congress 24 are non-members, and church affiliation 
of 98 could not be ascertained. The following are the church affiliations: 


United Brethren, Mormon, Independent, Mennonite, Dutch Reformed, Evangelical 
have one member each. There are two Universalists. There are three members of the 
Quaker church and three of the Jewish church. Five Unitarians, 10 Disciples, 10 
Lutherans, 11 Christians, 18 Catholics, 23 Congregationalists, 35 Episcopalians, 29 
Baptists, 56 Presbyterians and 99 Methodists. 


In the senate the survey showed that out of a total of 96 senators the church affiliation 
of 23 was unknown and only four were non-members. There was one Protestant 
Episcopalian, one Christian. The Lutherans, Dutch Reformed, Unitarians and Mormans 
all have two members each. There are 6 Catholics and 6 Baptists, 7 Congregationalists, 
11 Presbyterians, 12 Episcopalians and 17 Methodists. 


* * * 


THE DAUGHTERS OF THE NILE 



Will you kindly furnish me with some information about the woman's organization 
known as The Daughters of the Nile ? 


J.L.K., Idaho. 


The above query was referred to Mrs. Edith E. Gattis, Supreme Queen of the Order, 
whose address is 317 West Blaine Street, Seattle; in reply she has very obligingly given 
us the following letter: 


"The Daughters of the Nile is an institution composed of Shriners' wives, daughters, 
mothers, sisters and widows, and is one of the loftiest institutions in the world today, 
composed strictly of women. Masonry was screened of its best, giving the purest and 
noblest ideals, to which womankind could subscribe and abide by. We have at the 
present time temples scattered throughout the United States, also Canada, and very 
soon a temple will be organized in the Phillipines. The present temples are Hatasu No. 
1, Seattle; Tirzah, No. 2, Butte, Montana; Miriam, No. 3, Victoria, B.C.; Nydia, No. 4, 
Portland, Oregon; Zora, No. 5, Tacoma, Washington; El Kamak, No. 6, Spokane; 
Lotus, No. 7, Duluth, Minnesota; Zenobia, No. 8, Chicago, Illinois; Zuleika, No. 9, 
Binghampton, New York; Pyramid, No. 10, Davenport, Iowa; Netiken, No. 11, Des 
Moines, Iowa; Mokattum No. 12, Los Angeles, California; Zuleima, No. 13, Ashland 
Oregon. 


"These temples can only be organized where a Shrine Temple exists, and they are 
known as Hatasu Temple No. 1, Daughters of the Nile, and the Daughters of the Nile is 
added to each of the above names I have quoted, just as we would say, 'Nile Temple, 
A.A.O.N.M.S.' We elect our members to membership before we invite, - in other 
words, membership cannot be solicited, and in this way we keep our membership to the 
highest standard of womankind. I might add at this time that it was my privilege and 
pleasure this last May to initiate Mrs. Warren G. Harding, the wife of the President, 
into the order of The Daughters of the Nile. She favors the organization very much, and 
is proud to be classed as a member. I might further add that the membership throughout 
the nation is equally exclusive and any community is benefitted by this organization I 
would be very glad to give you further information. 



"I enclose a copy of one of my addresses made a few years past, that will give you 
perhaps a more full idea of its purpose and aim, and I would add that this organization 
is composed of the best women on earth, regardless of their high standing before they 
come into the order: the standard of ideals taught are so high that our new initiates will 
at once become bigger, better and broader women. I cannot say too much in favor of 
the institution, and recommend it to all worthy women, and urge the organization of a 
temple in every eligible district to give our best women the opportunity and advantage 
of such an organization. Edith E. Grattis, Washington." 


* * * 


CONCERNING THE HUGUENOTS 


Can you give me the title of a good history of the Huguenots? My ancestors for several 
generations belonged to that blood and faith. Have any of them ever figured in 
Freemasonry? A.W.B., California. 


"The Rise of the Huguenots," in two volumes, by H. M. Baird, published by Scribner's 
in 1883, is generally accepted as the history on the subject. You can find it in almost 
any public library. "French Blood in America," by Lucian J. Fosdick, and published by 
Fleming H. Revell Co., is also very good; it contains a chapter on the Huguenots and 
Freemasonry. Yes, they have figured much in the forefront of Freemasonry, as you will 
learn from the chapter just mentioned. Paul Revere was a Huguenot. 


* * * 


A LIST OF MASONIC TOPICS 



I should like to "read up" on Freemasonry but I find it difficult to find out the various 
subjects. Can you furnish me with a list of Masonic topics? L.J.P., Idaho. 


This is a very incomplete list, drawn up at random, and offered as being merely 
suggestive. The best way to get a line on the topics of Masonic study is to run through 
the pages of some good Masonic Encyclopedia and note the headings, Primitive Secret 
Societies, The Men's House, The Ancient Mysteries, Isis and Osiris, Mithraism, Magna 
Mater, Eleusinian Mysteries, King Solomon's Temple, Dionysian Artificers, King 
Hiram of Tyre, The Roman Collegia, The Comacini, The Cathedral Builders, Craft 
Guilds, Operative Masonry, Non-Operative Masonry, Speculative Masonry, Decline of 
Operative Masonry, Occultism, Hermeticism, Rosicrucianism, Kabbalism, The Old 
Charges, The Knights Templar, The Revival of Masonry, The Modem Grand Lodge, 
The Ancient Grand Lodge, The Grand Lodge of All England, Military Lodges, The 
Union of 1813, Negro Masonry, The Founding of Masonry in Various Countries, 
Steinmetzen, Compagnonnage, The Dmids, The Culdees, Symbolism, Ritualism, 
Divergencies of Ritual, Degrees Theory, Entered Apprentice, Fellow Craft, Master 
Mason, The Assembly, Theory of Grand Lodges, The Apron, The Three Great Lights, 
The Three Lesser Lights, The Square and Compasses, Circumambulation, The Letter 
"G", The Lost Word, The Middle Chamber, The Orders of Architecture, Approaching 
the East, The Lion's Paw, Working Tools, Obligation, Qualifications, Hiram Abiff, The 
Raising, Preparation, All-seeing Eye, Tetragrammaton, Masonic Jurispmdence, The 
Theories of Jurisdiction, Masonic Criminal Procedure, Prerogatives of Masonic 
Officials, Philosophy of Masonry, Equality, Liberty, Fraternity, Masonic Ethics, 
Immortality, Democracy, Christopher Wren, Ashmole, Dugdale, James Anderson, Dr. 
Desaguliers, Laurence Dermott, William Preston, Dr Geo. Oliver, Wm. Hutchinson, 
Thos. Smith Webb, Jeremy Cross, Albert Pike, Theo. Sutton Parvin, Masonic Music. 
Masonic Poetry, Masonic Journalism, Masonic Oratory. 


— o — 


CORRESPONDENCE 



"MASONIC LEGENDS AND TRADITIONS" ONCE MORE 


You review of Brother Dudley Wright's book, "Masonic Legends and Traditions," in 
the February number of THE BUILDER interested me. I wonder if the readers of THE 
BUILDER would not be interested to read a review of the same book that appeared in 
The Occult Review and that was written by Brother A. E. Waite, who has had articles 
in THE BUILDER. I am sending you the clipping and ask you to print it. The review 
was published last October. 


- M. J. Hingley, Illinois.: 


BROTHER A. E. WAITE'S REVIEW 


"By a process of exhaustion, we have most of us reached the conclusion, or have 
accepted as a working hypothesis, that the Hiramic Myth of Craft Masonry was first 
formulated in the years which followed immediately the foundation of Grand Lodge in 
1717. It is not for such reason to be regarded a lying fable; on the contrary it is 
comparable to Bacon's New Atlantis or Bunyan's Pilgrim's Progress, in the sense that it 
is a morality, a tale possessed and permeated by an allegorical motive. It belongs in this 
sense to symbolism, and is part as such of the speculative Masonic system. It is neither 
of history nor tradition, and it has been allocated to these in the past only by minds 
devoid of critical gifts. Insofar as it is a myth with a meaning there is a broad sense in 
which it seems to have been framed on the Ancient Mysteries, the death and 
resurrection of the god. When the high grades developed there were some which 
emerged in the direct sense from the central story of the Craft, but their makers knew 
nothing, unfortunately, of the old mystery pageants and them were among those who 
took the Hiramic Myth literally. There rose up in this manner a series of barren grades, 
embodying further fables to extend the original story; but unlike this they were stories 
without a meaning. There was no morality "veiled in allegory" or "illustrated by 
symbols." In his account of Masonic Legends Brother Wright has eschewed these 
things of imposition and vanity, which might have filled his volume easily, and has had 
recourse to the curious storehouse of the Old English Constitutions and to accessible 
rabbinical sources. To those who are not Masons his collection is almost sure to be 



new, and perhaps as much may be said of the rank and file in the Brotherhood. There 
are chapters on the Temple of Solomon in lore and legend, on Solomonic traditions, On 
Hiram King of Tyre, Hiram Abiff and even the Queen of Sheba, for whom a niche has 
been found - for better, for worse, as it may be - in Masonic archives. It should be 
understood that these things belong to the lighter side and the accidents of a great 
subject, but they have their place on its outskirts, and they are left here to produce their 
own impression, without discussion of their value. There are a few which have an 
aspect of importance which will appeal only to students as they connect with the Secret 
Tradition imported by Freemasonry from old antecedent sources." 


Many thanks, Brother Hingley, for calling our attention to so interesting a review of an 
excellent little book. Meanwhile our readers will care to know that The Occult Review 
is a monthly journal devoted to the occult and to the esoteric that is published by 
William Rider and Sons, Cathedral House, Paternoster Row, E. C., London, England, 
and is edited by Ralph Shirley. It is the leading English journal of its genre. 


ON THINGS IN GENERAL 


Being a Fraternal Forum in miniature as carried on through the mails among Brother 
David E. W. Williamson, Brother R. J. Lemert, and H. L. Haywood, the last named 
acting as chairman. It is herewith presented in dialog form - or should one say triolog? - 
and published for the good of the Order. If any brother wishes to put in a word on the 
matters discussed in this melange let him not hesitate to do so; he will find himself in 
good company. 


EXCAVATIONS ON THE TEMPLE SITE AT JERUSALEM 


D.E. W.W. - Just a line. In THE BUILDER it was stated I think in the last number, that 
nothing had been done about excavations on the Temple site at Jerusalem. This is 
wholly correct and it might have been added that there is little prospect of anything 
being done, owing to the certainty that the first move would call forth a howl from all 
faiths and sects. But I notice in the Quarterly Statement of the Palestine Exploration 



Fund for October (London, just at hand) that Professor Sayce, in the Expository Times 
for August, has an article on the Temple Mount. This publication is a new one to me. I 
shall try to get it through Stetcher, New York. The Quarterly Statement merely prints 
two lines that Sayce has such an article in such a publication. 


H. L. H. - Brother Haydon has sent in a clipping from Adventure, 1 don't recall what 
issue, to the effect that an Austrian - named Grim as I recall it - did, more or less 
surreptitiously, do some excavating. The story sounds more or less apocryphal - more 
rather than less - but I shall wait to leam about the matter in detail with some interest. 
As to Sayce, he is a bit persona non grata with me. Years ago I purchased a volume of 
his that determined me to purchase no more. He is warped by theological 
presuppositions, it appeared to me, and reminded me of the saying of Ole John 
Burroughs about Henry Drummond, that Drummond "tried to prove that God is a 
Presbyterian." But if Sayce has written anything on the subject I shall be glad to see it. 
He is formidable if not convincing. 


AN IDEAL MASONIC HISTORY 


(H.L.H. wrote to R.J.L. and to D.E.W.W. to ask them their opinions about what a 
Masonic History should be, in order that he might have the advantage of their advice 
on his own venture in that line.) 


R.J.L. - You ask me a question that I've been asking myself for years - my ideal of a 
Masonic History. Heaven knows! I've been wanting to write one, too, for a long while; 
and I have made two or three starts, only to chuck the whole thing up in disgust each 
time. I have pretty nearly everything that has been written, I think, and it is almost 
impossible to prepare a work that is worth printing without threshing over old straw. 
Still, I am not in the least satisfied with any of the histories on the market. Even 
Newton couldn't keep a lot of questionable stuff out - stuff that is wholly unjustified. 
There are some excellent points about the works of Vibert, Armitage and McBride. 



I have an idea, however, that I propose to develop one of these days - a book to be 
entitled, probably, "Essentials of Masonic History." In fact, I have a lot of the 
manuscript licked into condition now - a holdover of a time some four years ago when 
I had some time hanging heavily upon me. It will be a sort of amplification of the 
theory laid down in my "Ancestors" - a series of thumb-nail sketches of each of the 
various elements which in my opinion have contributed to the making of modem 
Masonry: a short chapter, for instance, in prehistoric building, particularly of sacred 
and public stmctures, in the different lands; a statement of the facts, so far as 
ascertainable, regarding the various Mystery systems, with a supplementary statement 
of the deductions that may reasonably flow from the known facts; the same thing as 
regards the Dionysian Artificers and the Essenes and the Culdees and the School of 
Alexandria, and the various Pythagorean and Platonian schools of thought, and the 
Collegia and the Magistri Comacini, and the ancient vestiges of building art and 
traditions in Britain and on the Continent; the Johannites and the Manicheans and the 
Vaudois; the Templars and what they may have picked up in the south; the 
Rosicmcians, the Alchemists, the Troubadours, the old Theosophists and mystics and 
the Hermetists and all that sort of thing. It will be a sort of scrapbook, I suspect, but I'll 
try to clear up a lot of misconceptions, poke around in a lot of dark comers, give a lot 
of cold facts, and label any of my own or others' speculations for exactly what they are. 


It may not appeal to any vast number of people, but I'll have a lot of fun doing it, and 
I'll drag out in the open a lot of stuff that isn't available to the ordinary reader thus far. 


I wish to goodness that some chap would find it possible to dig down into the facts 
surrounding the condition of the Craft at and before the formation of the Grand Lodge 
of London in 1717. 1 am absolutely convinced, in my own mind, that that whole 
transaction was a colossal fraud, although I can't get quite through my head the peculiar 
variety of hypnosis by which Anderson and his colleagues put the thing over. I'd bet the 
best goosenest I ever saw that the Third Degree was known and was being worked 
long, long before 1717; and then I'd gamble my reversion in the aforesaid goosenest 
that it wasn't known to the Grand Lodge of London some years afterward. I have the 
strongest sort of hunch that the "Ancients" were pretty much on the square, and that 
that bunch were in more or less legitimate possession of a much richer Masonry, from 
the ritualistic standpoint, at least, than Anderson's people, and that it probably came 
from Ireland. The problem of Stuart Masonry has always intrigued me (pardon me, but 
I like to use that word at least once in each letter; it's so delightfully mouthfilling), and I 



don't mind saying that I have a good deal of admiration for our ancient and querulous 
friend, John Yarker - peace to his ashes - even if he was an arrant old rebel. 


I have an idea that the Irish lodges - and maybe some on western English soil, as at 
Bristol, for instance - worked the Third much as we do; and that the Anderson lodges, 
when they finally got the dope on that work, merely illustrated it, much as the 
Emulation and similar workings do today. There can't be much doubt that French 
Masonry sprang from the Grand Lodge of London, although I think there was Masonry 
in France of the Irish variety in 1688 and from that time on until the rise of the 
Emperors of the East and West and the other elements which later fused into the Rite of 
Perfection. But this, the Stuart Masonry, was apparently kept in the background, the 
popular variety being that fathered by Anderson and his friends. Now I have a number 
of exposes printed in France from 1746 on. Clearly they were of the dominant 
Masonry, or the English Masonry; and a most significant thing is that the Third Degree, 
which is described most fully, and rather elaborately pictured, does not work the 
tragedy, but merely exemplifies it, a la Emulation et al. 


(The design that RJ.L. laid out upon the trestle board made H.L.H. feel rather humble. 
"Who is equal to such things ? " To his humbleness was added despair when he 
received from D.E.W. W. his specifications.) 


D.E.W.W. - 1 am not competent, I fear, even to offer a suggestion at to what a short 
history of Freemasonry should include. It seems to me, though, that it ought not to be 
controversial, as all Gould's writings are. What the inquiring Freemason wants to know 
is first whence he came and why from such a lodge. That, it seems, should be answered 
with a concise statement of, first the organizing of Freemasonry in London and 
environs between 1717 and 1723 under a Grand Lodge, secondly the existence of 
Freemasonry in Scotland as shown by historical records and in Ireland by assumption 
from that speech at Trinity college quoted in Gould, as well as at York and other cities 
in England outside of the jurisdiction of the London Grand Lodge. This Masonry 
outside of London was organized into Grand Lodges - Ireland, I believe, in 1725; 
Scotland in 1736 and York about the same time or earlier, as well as a Grand Lodge 
under the Scottish constitution in London. Mention of Masonry outside of London 
would include the Ashmole references, the Randell Holme writings, the Tattler 
quotations and the statement about Christopher Wren. In this way of starting you would 



follow the Aristotelian rule of plunging at once into the midst of things. Possible 
derivations might be considered as your second chapter or even be placed in ah 
appendix - referring to the Comacines, the Cathedral Builders, the Essenes, the Ancient 
Mysteries, the Mithraic cult, the Druses, the Knightly Templar, the Culdees, the 
Kabbala. America deserves a better and broader consideration at the hands of historians 
than she has yet received and Freemasonry in the United States, if I may offer this 
advice, should be given credit for existence as early as most of the "time immemorial" 
lodges in England, if not in Ireland. 


We know that Franklin was raised up in some lodge - whence did it draw its authority? 
The same way with the lodge in which Washington was raised. These lodges existed 
without a doubt and, if they were "working" it is reasonable to believe that others were 
doing the same thing. To get at a broader understanding of Freemasonry and its scope 
in the first half of the eighteenth century may not be so difficult after all, as I think 
there are good histories of the Craft in Pennsylvania and Massachusetts, possibly also 
in Virginia, from which it might be possible to extract much information. As far as 
New York is concerned, if the history written by Brother Ossian Fang and published 
last year in the Masonic Standard is a fair account of all that is available there, it is not 
encouraging, but I fear Brother Fang has not achieved all that is possible. Reading the 
little he was able to give us it seems to me that no practical newspaper writer could fail 
to see the strong, dramatic possibilities of the story that could be written on the 
documents that plainly were in the hands of Brother Fang. 


Freemasonry in the Colonies as the War of the Revolution affected it can only be 
glimpsed, but from the time of what might be called the reorganization of the Grand 
Fodges you would have a clear field if through the members of the National Masonic 
Research Society, whose services could be made available in the different jurisdictions, 
you would get a narrative of the work in those jurisdictions. The summarizing would 
be some job, I'll concede, but it would produce in concise, easily comprehended form a 
credible history - something we lack now. Through a Montana brother some time ago I 
obtained the loan of a book on the work of Freemasonry and the Chapter, written by a 
person who gave the name of Malcolm Duncan, probably a pseudonym - if not, it 
should be. In the back part of this expose (I read every one of them I can get hold of 
and have been promised the loan of some from France) is an account of the spread of 
the ritual in the United States, alleged to have been taken from an address by a Grand 
Master of Vermont. I am sorry I have not the book at this moment, or I would copy this 
for you, but any second-hand store in Fos Angeles has the Duncan book for sale and 



the Society headquarters at Anamosa undoubtedly possesses a copy. It is said to be as 
common and widely circulated as the Jabez Richardson work. However, the inquiring 
newly-made Mason wants to know about the ritual and he should be told something 
reasonable, and he might at least be told that, since the present "work" in England was 
adopted as a compromise between the Ancients and the Modems in 1813 (and that 
there are three versions there, as you pointed out in the last number of THE BUILDER 
- Emulation, Stability and Oxford), the stamp of greater antiquity certainly rests upon 
the "work" closely followed with slight differences in American jurisdictions. He might 
be told that Pennsylvania is sui generis and is close to the present English work, that 
Massachusetts is probably as close to the original Webb work as any Grand Lodge but 
that New York insists on being closer, while Virginia and Louisiana each pretends to 
trace direct to the fountain head, but that those who really know declare that Illinois 
and Indiana, Michigan and the Middle West are the real thing. And our Californian 
brothers should consider themselves lucky if let of without mention, because they got 
their original standard from four different jurisdictions and it is only some fifteen years 
since they failed to improve it by rearranging it altogether. For instance, basing their 
statement on what is universally admitted to have been a misdrawing in the original 
Jeremy Cross chart, they tell the newly obligated Master Mason that a Master Mason 
should wear his apron with the right comer turned up but they go on to explain that it 
isn't done, you know. I'm not saying much about Nevada. We use the New York 
standard 


Just how much space to devote to the Compagnonnage de la Tour de France I do not 
know. Since you mentioned tracing Gould on one topic to a source that proved 
untrustworthy or at least unworthy of serious consideration, I have been thinking that 
perhaps Gould has given too much weight to Perdiguer's account. It is virtually all we 
have and none of the manuscripts spoken of by Perdiguer has ever been traced in the 
eighty years since the book was published. But the Compagnonnage, of course, ought 
to be mentioned somewhere in your second chapter or as an appendix, itself. In my 
belief that we shall find someday the origin of the legend in the monasteries, I have 
depended much on this Compagnonnage story, but candidly I'm beginning to be rather 
skeptical. 


If A. E. Waite were not such a terribly involved and tedious writer, one could read his 
volume on "The Secret Tradition" and get a very fair idea of the origin of what we in 
this country call the York Rite as well as the Scottish Rite and the various other 
existing versions of the work. But it is out of the question. Every young Mason is early 



given to understand that the "higher" degrees offer a rich reward. Hence, a short 
Masonic history ought to tell something about the Royal Arch and its attachments, the 
Cryptic rites, the Knights Templar on the one hand, and the Scottish Rite, with its wide 
influence, on the other. Every published book on the Chapter in the United States is 
definitely and unquestionably wrong in assuming that the Royal Arch was ever a part 
of the Third Degree, according to the investigations on this subject published by the 
Quatuor Coronati Lodge. As for the Templars, the only reasonable account of them, so 
far as Masonry is concerned, was published in the same lodge's publications in 1913, 
by Chetwood Crawley. 


And, as to the Scottish Rite, something should be said about the refusal of English, 
Scotch, Irish and many American Grand Lodges to recognize the Grand-Orient of 
France. The Mason should be told why. 


Profuse illustrations would spoil your book. Five or six at most ought to be enough and 
they should avoid the rut that we have got into in the United States in all the Macoy 
publications - a picture of George Washington, one of Lafayette, Washington's apron, 
General Warren, occasionally one of Benjamin Franklin. These are about worn out. A 
live group of eminent Past Grand Masters of today would be far more likely to catch 
the student's eye. (Excuse me if I speak dogmatically - if s a daily habit of me in my 
work.) 


THE LEGEND OF THE THIRD DEGREE 


(In a letter of some weeks back D.E.W. W. had urged the theory that our Third Degree 
drama had probably sprung from some of the old monastic ceremonies. When asked by 
H.L.H. to amplify the idea he sent the following.) 


Well, let me take up as briefly as I can "The Case for the Monasteries." The diegesis of 
the Halliwell, or Regius, manuscript and the Cooke manuscript believed by all editors 
to have been written by some learned monk - mannerisms those of monasteries, as seen 
in Ranulfs "Polychronicon." Indications of these oldest manuscripts of Masonry are 



that they were composed for the edification or instruction of a lodge of Masons at work 
on the monastery, abbey or church at the time. The legend of the Third Degree is 
common to English, Irish and Scottish Masons and is found, in slightly altered form, in 
the Compagnonnage. Gould says the Compagnonnage derives the story from "The 
same sources of origin as our own Freemasonry." What were those sources? Except the 
church, the people of England and France in the Middle Ages had nothing in common. 
It was the center of social life as well as the repository of what learning existed. There 
was no education among the people in general, as we understand the term and there 
was little or no travel. Such travelers as there were had no place to go except to the 
monasteries for food and lodging and the travelers, we know, were welcomed by the 
monks to whom they told the news of the day and with whom they exchanged gossip 
and the latest songs and stories. Those who traveled from place to place were 
principally the masons and builders and thus they had access to the learning and 
literature of the most widely disseminated fraternity ever known - the fraternity of the 
Roman Catholic Church. Since the Masons of England and those of France both had a 
legend dealing with Hiram, the artifices it is a fair assumption that they obtained it from 
the one common source - to-wit: the church. 


There may be some significance to the fact the Compagnonnage connects the town of 
Arles with the legend and this Arles of Provence was a famous center of religious 
dramas and it has more than once occurred to me that our ancient charges with their 
mention of such names as "Tuball" and "Noe" and "Euclid" and so forth and the 
general spirit of the "history" were written by some monk - the only person who could 
write at all at that period - who had before him, as he composed the lecture, a mental 
picture of one of those pageants for which the Middle Ages were famous. Then you 
may have observed that these charges were first printed as "The Old Constitutions." 
Now where did they get that plural form of Constitution? I have never seen it referred 
to anywhere, but it has occurred to me that the Diatagai were first published as 
"Apostolic Constitutions" by the Jesuit Turrianus in 1563 and we are told by the 
Encyclopedia Brittanica (eleventh edition, vol. ii, page 199) that this spurious work was 
"more highly esteemed in England than elsewhere." Just a bit of evidence of no 
particular importance by itself but helping in connection with the other facts in the 
cumulative effect. Then the late E.L. Hawkins (Transactions of the Quatuor Coronati 
Lodge, 1913) drew attention to the fact that in the old charges the certain direction 
"Tunc unus ex senioribus teneat librum" etc., is always in Latin. It seems to me that this 
is a clincher, though Hawkins did not see it, for here we have a clear case of the church 
practice of printing the rubric in Latin. 



I have simply summarized this and have written it in the shape of notes because it is by 
no means complete. There is much to be investigated before a decisive judgment can 
be reached. But I think the case as it stands is sufficiently strong to warrant following 
up. Do you ? And I think I told you about Brother Robert Clegg's referring me to 
volume four of Gould's history, to the picture copied from the Illustrated London News 
of 1870 showing the ordination of a Benedictine monk. (I have been wholly unable to 
get the Roman ritual of ordination of priest or monk. Could you suggest where I could 
get one?) I know I wrote to you or was going to write that there are faint resemblances 
(very faint, but they are there) in the Book of Common Prayer to the questioning of a 
candidate. 


OCCULTISM AND FREEMASONRY 


(R.J.L. is something of a browser in occultism, especially insofar as it has to do with 
Freemasonry. H.L.H. asked him to write something on the subject for THE 
BUILDER.) 


I'm getting material together for the series on occultism which you are so kind as to say 
you think you can use, and hope to get at it one of these days. One of my late purchases 
from France, Pierre Piobb's "Evolution de l'Ocultisme," gives me some excellent ideas, 
which I propose to work in whenever the time comes. I was somewhat astonished to 
leam from Piobb that the word "Occultisme," the prototype of our own word, I assume, 
is of recent coinage, having been first applied by Papus (Dr. Encausse) in 1888. By the 
way, speaking of words, I observe that the barbarism "Hermeticism" now and then 
appears in THE BUILDER. 


H.L.H. - What's wrong with "Hermeticism"? I find it used in the Ars Quatuor 
Coronati? Isn't that good enough for you ? 


R.J.L. - Why, my objection to it is that its formation is faulty. Your root word is, of 
course, "Hermes"; hence and ergo, Hermes-ic - Hermetic for the sake of euphony. 



Also, Hermes-ism - Hermetism, for the same reason. The root of the latter word is not 
"Hermetic," but "Hermes." 


True, one is occasionally forced to coin a word to express a burgeoning thought; but 
even in such case it is well to consider some rules. And neither rule nor rhyme nor 
reason justifies "Hermeticism" as you will appreciate if you just think a moment. It 
may be that some of the dictionaries carry the word of which I complain, but I doubt it. 


Of course, in employing such a word one has the weight of authority of Humpty 
Dumpty, cited in that standard work, "Alice in Wonderland," in which when reproved 
by Alice for a solecism, he defends himself by saying (I paraphrase from ancient 
memory): "Words are my servants, not my masters; and I require them to mean 
whatever I will that they shall mean." 


One occasionally finds weird and wonderful words in English and Scottish 
publications. I have before me as I write the latest Proceedings of the Grand Lodge of 
Scotland, containing an auditor's report, in which the accountant remarks sweetly, ong 
passong, "the income effeiring to Grand Lodge . . . from dues of Intrants," etc. And yet 
I fear I shall never be justified in employing these two gladsome accessions to my 
vocabulary, dearly as I might desire it, in one of my reports. I can imagine some keen 
lawyer quizzing me about them on the witness stand. 


THE TRIVIUM AND THE QUADRIVIUM 


(D.E.W.W. said something in a letter to R.J.L. about the "trivium and the quadrivium." 
H.L.H. has stolen R.J.L.'s reply.) 


I dug into this "seven liberal arts and sciences" matter some years ago, and there a few 
things which persist in my memory which may be of some use to you. 



Both the trivium and the quadrivium formed the basis of the instruction in the old 
University of Athens, the School of Alexandria, and that university at Rome which 
began to be called the Athenaeum in Hadrian's day, about A. D. 120. 


Possibly before, and certainly from the time of Isocrates (436-338 B.C.) and under the 
influences of Speusippus (407-339 B. C.) and Aristotle (384-322 B.C.) human 
knowledge was summarized under seven heads - grammar, rhetoric and dialectics, later 
known as the trivium; and music, astronomy, geometry and arithmetic, the quadrivium, 
just as friend Pafnutius observes. 


My notes - such as I have been able to lay my hand on tonight - tell me that these 
designations were first employed about the end of the fourth century. It is quite certain 
the terms applied to these branches of knowledge were elastic, sometimes 
comprehending two or three things, sometimes half a dozen. In the Romano-Hellenic 
schools dialectic embraced logic, ethics and metaphysics, but with Quintillian only 
logic and ethics. 


I think our classification into seven liberal arts and sciences is extremely old. I have 
Matter's "Ecole d'Alexandrie" on my shelves, and it is my impression that there's quite 
a bit of data in it; but there are three laborious volumes, unindexed, more's the pity. 


By the way, of course you know that at least in the Middle Ages the quadrivium group 
was regarded as wholly mathematical, even to music; the trivium was the literary 
group. 


THE POINT WITHIN A CIRCLE 



(R.J.L. delivered himself of an opinion as to the origin of the Point Within the Circle 
that is interesting, "intriguing," as the young lions of The New Republic would say.) 


I have an idea regarding the Point Within the Circle that I hope to develop to 
somewhere near my satisfaction one of these days - and there's no phallicism in the 
guess I'm making either. I have a rather huge collection of ancient coins, and among 
them possibly a dozen old Athenian tetradrachms running from 600 or more B. C. 
down several hundred years. All bear, in semiarchaic Greek characters, the 
abbreviation of the name of the city - AOE. You will observe that the "theta" is not 
made as we now make it, an O with a bar across an ellipse, but it is a true circle with a 
dot in its center. 


I haven't dug into the origin of the Greek alphabet as much as I have into some of the 
others - Hebrew and Phoenician, for example. But theoretically the ancient Hebrew 
"aleph" was a hieroglyphical representation of the head of an ox, and the Phoenecian 
aleph is easily recognizable as such a drawing. "Aleph" means ox or bullock. "Beth" is 
a house or a tent, and the character was originally a drawing of part of a house. "Cimel" 
is "camel," and once more a hieroglyph. When the Phoenician alphabet was first 
formed the writers selected common words beginning with the sound they wanted to 
represent, and then drew a rough picture of that object, which later became 
conventionalized. We all know that, so please don't think that I imagine I'm playing the 
schoolmaster; I'm merely thinking on paper. 


When the Greeks adopted their alphabet, they borrowed largely from their elders as to 
many of their characters. In some cases they didn't. One of their words for the Supreme 
Being was, and is,"theos," as we know. Was there once a time, in a proto-Greek tongue, 
when it was "theta" ? The words are tremendously alike. If so, or if the character 
"theta" was originally called "theos," or if, as a third possibility, reverence for a sacred 
name or superstitious fear led them to adopt a modification, a sort of diminutive, and to 
call the God "theos" in sacred ceremonies, but "theta" in ordinary conversation, and if 
they followed the time-honored custom of adopting an hieroglyph like the Hebrews and 
the Phoenicians, it is clear that the Point Within a Circle must have been a conventional 
representation of Deity when the alphabet was formed. 



I never have believed much in many of the derivations to which some writers are so 
firmly wedded - phallicism, sun worship, stellar cults, and all that sort of thing. 
Relatively, phallicism is a late development - that is, in the old Aryan religions it was 
unknown, practically. Long ages ago there was a cult of life - and a very noble and 
lofty thing it was, coordinate with the worship of the male principle in nature. Later the 
female principle was introduced by a rebellious party, who sought a slogan, as we 
would call it today, to gain adherents. And to get something "catchy," something that 
would gain the adhesion of the masses, the bolsheviki, they substituted the female 
principle, and female gods - or goddesses - for the old male gods. And then - the usual 
result when the male and female principles are juxtaposed. 


I'm inclined to believe that the Point Within a Circle was originally exactly the same 
thing as the All-seeing Eye, and that as a symbol of Deity it is to be found on some of 
the very oldest monuments. Of course, we know that it was the Ra symbol on the 
Egyptian monuments, meaning not only God, but the sun; but here again I can't believe 
the sun was regarded as a deity, but merely as the visible manifestation of Deity - once 
more an eye. 


Some of the Vedic quotations in Ragozin's "Vedic India" demonstrate quite clearly 
how the Aryans regarded the sun - merely as the manifestations of Deity, and not as 
Deity himself. 


I know quite well that most of what I've written is trite to you, but as I said on the 
earlier page, I've been merely thinking on paper. 


Have you ever read Dupuis' "Origine de Tous les Cultes"? I have the original work, in 
ten or twelve volumes, and also a later abridgement. But Dupuis saw sun worship in 
everything. 


H.L.H. - One could say much about your "theta" theory, "for and ferninst." You know 
that the alchemists used the Point Within the Circle as a sign for the sun, and for such 
things as they associated with that luminary, gold for example (see Campbell Brown's 



History of Chemistry): since alchemy goes so far back, since it was so prevalent during 
the Middle Ages, and since so many of its signs - as witness a doctor's signature to his 
prescriptions - have remained in use, I am inclined to believe that the symbol came 
thence, and that it has generally meant the sun, and by analogy, Deity. 


(From the sublime to the ridiculous. H.L.H. enclosed his "phiz" in a letter to R.J.L. with 
the following results.) 


And also thank you for the likeness. You're a younger man than I would have expected. 
Don't fret about the lack of gray hairs. You'll get them if you keep up the writing game. 
I put in about 25 or 30 years of my sweet young life in newspaper work, and I'm 
mighty nearly snow white - and just a kid yet - only 55 next month. It's a deep pity that 
you didn't wait about three weeks before being bom, so you could have seen the light 
under the auspices of Sagittarius. Then you'd have taken to occultism like a duck to 
water. Of course, no Scorpio individual could be expected to like it.