The Builder Magazine 

November 1924 - Volume X - Number 11 

TABLE OF CONTENTS 

FRONTISPIECE - DANIEL COXE'S LETTER 

MORMONISM AND MASONRY - ANTI-MASONRY IN THE BOOK OF 
MORMON - By Bro. S. H. Goodwin, Grand Secretary, Utah 

DANIEL COXE'S RELATIONS TO AMERICAN FREEMASONRY - By Bro. 
David MeGregor, New Jersey 

THE GRAND VIZIER'S QUEST - By Bro. Sidney Morse, New York 

"DO IT NOW !" - By Bro. Gene T. Skinkle, Illinois 

T. M. HARRIS ON THE ORIGINS OF AMERICAN MASONRY 

GREAT MEN WHO WERE MASONS - SIR CHRISTOPHER WREN - By Bro. G. 
W. Baird, P. G. M., District of Columbia 

SIR CHRISTOPHER WREN AS MAN AND ARCHITECT - By Bro. William B. 
Bragdon, New Jersey 


EDITORIAL 

Masonic Education Under Grand Lodge Auspices 


THE LIBRARY 

A Story of Freemasonry in Hawaii 
Beginning of a New Series of Transactions 



THE SECOND DEGREE AND THE DOLLAR MARK 


THE STUDY CLUB 

Studies of Masonry in the United States - Part III, Beginnings in Pennsylvania. - By 
Bro. H. L. Haywood 

THE QUESTION BOX AND CORRESPONDENCE 
"The Two Great Pillars" in Old Books 
Who Wrote "The Martyrdom of Man"? 

Webb's Monitor, Freemasons' Monthly, etc. 

The Lafayette Badge 
Highest Lodge in the World. 

The Secret Constitutions 

Can You Give Us This Information? 

A Correction 

YE EDITOR'S CORNER 

— o — 


THE BUILDER 



VOLUME X - NUMBER 1 1 


THREE DOLLARS THE YEAR 
TWENTY FIVE CENTS THE COPY 


NOVEMBER 1924 


Mormonism and Masonry- Anti-Masonry in the Book of Mormon 


By Bro. S. H. GOODWIN, Grand Secretary, Utah 


Bro. Goodwin contributed to THE BUILDER for February and March, 1921, two 
studies of Mormonism and Masonry, both of which are recommended to be read in 
connection with the present study, which will be concluded next month. The former 
articles were published in book form in August of that year; the book met with such a 
demand that a second impression was made in the following October. One hopes that 
Bro. Goodwin will find it possible to issue, in the same form, these new essays, even 
more interesting, if possible, than their predecessors. 


IN a previous paper the writer presented certain aspects of the contact of Mormonism 
with Masonry, the historic and local background of which was provided by the 
Nauvoo period of the development of this peculiar people. 


In the present study of the same general subject our investigations take us back to a 
point some fifteen years earlier, to the beginnings of the Latter Day faith, and into the 



then primitive and sparsely inhabited region of western New York. Further, as we 
begin our study of the subject in hand we shall find ourselves in the midst of 
conditions unique, even in the colorful experiences of the American people, and 
disastrous - even threatening annihilation - to the long established and highly 
respected and respectable Institution of Freemasonry. 


The particular period to which attention is here directed is that within which the Anti- 
Masonic excitement had its rise, and reached and passed its peak. 'The years which 
may roughly serve to mark the boundaries of that period are 1826 to 1831, or 1832, 
inclusive. Within those limits the Anti-Masonic furore, tremendously accentuated by, 
but not primarily due to, the disappearance of William Morgan, reached and passed 
the height of its amazing course. 


During the time indicated - though interrupted by absences of varying lengths - 
Joseph Smith, the Mormon prophet, had his home in Manchester, N. Y., not far from 
the center of the infected area; and in no single instance did he go beyond the 
predominating influence of the one event which for nearly, or quite, a decade 
overshadowed every other interest or consideration in the public mind. In this 
environment, and during those years when the flames of hatred and bigotry and 
religious intolerance burned fiercest, Joseph Smith brought to light and published his 
"Golden Bible", the Book of Mormon. In what here follows the writer undertakes to 
point out somewhat of the prophet's reactions to his environment, and to assemble 
some of the evidence in support of the contention of this paper. 


The elder Disraeli, when considering the origin of Dante's Inferno, called attention to 
the fact that the sombre Florentine was greatly influenced by his environment - by the 
objects and feelings which occupied his own times. Indeed, he did not hesitate to 
affirm that the entire work of the Italian bard is "a picture of his times, of his own 
ideas, of the people about him." (1) 


Whatever may be thought of this characterization of Dante's work, if applied to the 
book for which Joseph Smith was responsible, its accuracy, in many particulars at 
least, can be easily demonstrated. In very considerable portions of the Book of 



Mormon, exhibiting, to be sure, varying degrees of attention to detail, the Mormon 
prophet has preserved, unmistakably, "a picture of his times, of his own ideas, of the 
people about him." This fact is practically admitted (as perforce it must be) by the 
more thoughtful of the church writers who have undertaken to give a rational account 
of the origin of the Book of Mormon. (2) 


THE BOOK SHOWS TRACES OF ITS ENVIRONMENT 


Others have traced to their sources in local conditions prevailing in western New 
York, where this latter-day prophet had his home, many of the incidents, and 
controversies, and doctrines, and stories of visions and dreams, as well as numerous 
idioms, modernisms, colloquialisms, and errors in grammar which stud the pages of 
this "American Bible". (3) With these we are not here primarily concerned. They are 
referred to in passing because they furnish corroborative proof of the proposition 
discussed in this paper. Our principal task, as intimated in an earlier paragraph, is to 
show how, under the transparent disguise of a similar organization - said to have 
existed among the ancient peoples of South America - innumerable reflections of the 
Anti-Masonic episode which burst into fierce flame in 1826 are easily discernible. 
These reminiscences parallel so closely, and comprehend so fully the manifold 
charges which the venomous hatred of their enemies heaped upon the Masons in the 
period specified, that the present writer is forced to regard the usual explanation given 
by church authorities as being wholly inadequate to meet the situation. (4) 


For the benefit of readers who may not be familiar with the claims made for the Book 
of Mormon by its "Author and Proprietor", and by his disciples, a brief statement 
touching those claims is given place here. 


The Book of Mormon purports to be "the record of God's dealings with the people of 
ancient America from the era of the building of the Tower of Babel to four hundred 
and twenty one years after the birth of Christ." The records whence it was compiled 
(and- of which there were tons) were written during a period of a thousand years. 
They were preserved through the centuries on "plates", a part of which, at least, were 
of pure gold. The abridgement of those records, for which the prophet Mormon was 



responsible, was also engraved on "plates", and these were deposited in a stone box, 
together with two stones in silver bows which were attached to a breast-plate - which 
constituted the Urim and Thummim - and this box was buried on a hill near 
Manchester, Ontario County, New York. (5) 


THE FAMOUS "PLATES" WERE DISCOVERED 


Manchester, as noted above, was the home of Joseph Smith during much of the time 
under review. Here, or on the hill referred to, on Sept. 22, 1827, slightly more than 
one year after the disappearance of William Morgan, the "plates" were finally 
transferred to the prophet. During that year and the two succeeding years, in which 
the Book of Mormon was in course of preparation, the Anti-Masonic excitement 
passed all bounds of reason and became a disease. No profane, it appears, escaped the 
infection. The subject of this study implies, and the Book of Mormon seems clearly to 
demonstrate, that the Mormon prophet, in common with his neighbors, was a victim 
of this malady. 


In the treatment of the subject, the material at hand will be considered under three 
divisions. First, the Morgan affair and its effect upon the public mind; second, 
selections from the Book of Mormon which may fairly be taken as being illustrative 
of their local archetypes; and third, contemporary opinion. 


An interesting writer on the political aspect of the Anti-Masonic period characterizes 
"the mysterious abduction of William Morgan and the excitement which followed it", 
as forming "one of the most singular and interesting pages in American history". (6) 
Morgan appears to have been of the "rolling stone" variety - a sort of ne'er-do-well. 
He was a native of Virginia, where he married in middle life one who was young 
enough to be his daughter. He is said to have followed a variety of vocations to gain a 
livelihood: soldier, merchant, brewer, and stone, or brick, mason, at none of which 
were his efforts rewarded by success. At some point in his career he became a Mason 
- of the time and place of this event, however, nothing is known, as no record of his 
initiation has been found. Following the loss by fire of the brewery in which he 
appears to have had a small interest, he returned from Canada to New York and for a 



time was in Rochester, where, it seems, he was given financial assistance by the 
Masons of that city. In time, and not long before the events now under consideration, 
he drifted into the little village of Batavia, the county town of Genesee County. 


It is not an easy matter to determine just the sort of man he was, for the descriptions 
which have come to us vary so greatly, and are so manifestly determined by the point 
of view and colored by the prejudice of the writer. Here, for example, is one of his 
partisans who declares that William Morgan "was man of honor and sensibility. He 
was a gentleman in his manners, and possessed of mental powers superior to his 
humble occupation in life. He was well informed, of a generous, humane and 
benevolent disposition. Though 'a man of sorrows and acquainted with grief, yet his 
misfortunes never led him to descend to any acts of meanness. Amid the shafts of 
adversity, 'the proud man's contumely, and the oppressor's wrong', he still preserved 
the equanimity of his temper, and the dignity of his character * * * his noble soul 
revolted at the bare idea of a dishonorable deed. * * * Captain Morgan was, indeed, a 
man without guile; brave, frank, and unreserved; modest in his demeanor, delicate in 
his expression; and respectful to the feelings of those with whom he associated." (7) 


THE REAL MORGAN IS DESCRIBED 


In view of the bit of literary work with which Morgan's name is linked, and of the fact 
that he set about this self-imposed task because of anger over some slight, real or 
imaginary, and of the further fact that he expected his Illustrations of Masonry to 
place his finances upon a stable foundation, one may be pardoned for an inclination to 
discount, very materially, the highly idealistic characterization quoted. And an 
additional reason for caution may be found in the fact that the pen which drew the 
above portrait was that of an aspiring, but uniformly unsuccessful politician, who 
sought to profit by the excitement which he helped to create and extend; whose 
talents were utilized, but whose character failed to win the confidence of stronger 
men, who used the Morgan episode to further their own interests. (8) 


On the other hand, Morgan is represented as being "an idle and dissolute man * * * 
continually placed within the jail limits, in consequence of debt". (9) According to a 



seceding Mason and strong advocate of Anti-Masonry, "more can be said than will do 
good to his memory, * * * he was of rather a prepossessing appearance, with a quick, 
intelligent, but sly and sinister-glancing eye; he had received a common school 
education, but had added to it by considerable reading; he was a hard drinker, and his 
nights, and sometimes his days also, were spent at tippling houses, while 
occasionally, to the great neglect of his family, he joined in the drunken carousels of 
the vilest and most worthless men. * * * his disposition was envious, malicious and 
vindictive." (10) 


It appears that Morgan had not been long in Batavia when the information was noised 
abroad that he had in preparation, and was about to publish, a book which would 
disclose the secrets of Freemasonry. It also appears that D. C. Miller, an Entered 
Apprentice, and publisher of the local newspaper, was to print this book and share in 
the profits of its sale. (11) From a source unfriendly to Masonry - although in the 
main facts, corroborated by others - we learn that "the knowledge of these facts 
excited great commotion, among the members of the Masonic fraternity in that 
vicinity, and in a wide extent of surrounding country. There was a great heat and 
intemperance of expression in relation to the expected work, and an open avowal by 
members that it should never see light.” (12) 


WHAT BECAME OF MORGAN? 


Of what followed various accounts are available. The subject in hand does not require 
that any of these should be considered here, but this much may be said: Morgan was 
forcibly taken from Canandaigua - where he had been placed in jail for debt - by a 
few misguided members of the Craft, carried to Ft. Niagara, a hundred miles or more 
from his home in Batavia, ferried across the river to the Canadian side, soon after 
returned to the Fort, where, it is said, he was known to have been as late as Sept. 19. 
Then he disappeared, and no subsequent search succeeded in establishing his 
whereabouts, or what became of him. Judicial enquiry did establish the facts here 
enumerated, and the men who were shown to have had part in the abduction were 
punished for their inexcusable folly. It should be added that, after a most searching 
investigation, the same tribunal exonerated these men from participation in any crime, 
beyond that for which they were punished, and which at the time was, by law, a 
misdemeanor only. (13) The popular belief was that Morgan was put to death by 



Masons. This was affirmed without any qualification, and often with much fullness of 
detail, innumerable times in the Anti-Masonic press, and by practically every writer 
and orator who entered the lists against Freemasonry. But after four years of effort 
and investigation the nearest to proof of the alleged fact that seems to have been 
discovered was presented to the United States Anti-Masonic Convention, held at 
Philadelphia, in the statement: "Several persons have been informed, by those who 
were understood to be cognizant of the guilty secret, that such was the fact." (14) 


And public opinion, later shrewdly manipulated by self-seeking politicians, 
condemned not only those individual Masons, who were shown to have had a part in 
the abduction, but also the Fraternity as an institution. It was held, and proclaimed 
abroad, that Masonry, by reason of the character of its obligations and teachings, 
should be held responsible for the seizure and murder of Morgan. (15) 


As the student of the period passes from a consideration of the immediate cause of the 
excitement, which swept like a prairie fire over the affected areas, to a contemplation 
of the excitement itself, and some of the multitudinous ways in which it found 
expression, his amazement well-nigh passes all bounds. Occupying, as he necessarily 
does, a point of observation far removed and detached from the events and passions 
and contributing causes of the matter under review; with practically a full century of 
time stretching between him and them, and with all the jangle of confusing and 
discordant voices, and embittered and impassioned claims and counter-claims stilled 
forever, he takes up the printed record, unmoved by the volcanic and tremendous 
forces which shook to their foundations every relationship - and many institutions - 
and finds himself fairly dumbfounded by what that record discloses. The writer 
disclaims any intention of attempting to present anything like an adequate picture of 
conditions as they existed in western New York, and elsewhere, where the infection 
of this paranoia spread from 1826 to 1830. He will be quite satisfied if he succeeds in 
outlining a rough sketch of events which powerfully reacted upon the minds of the 
people of those days - including the Mormon prophet reminiscences of which appear 
unmistakably to be reflected on the pages of the Book of Mormon. 


Following the disappearance of Morgan and his failure to return to his family in 
Batavia, stories began to circulate of alleged incidents connected therewith, and 
rumors multiplied concerning the reasons for his forcible removal. Conditions were 



ripe for the unusual - all that was required was the initial impulse, and this was 
supplied in the mystery attending the disappearance of the author of Illustrations of 
Masonry. (16) 


It seems that almost immediately after the fact became known that Morgan had been 
taken away from the Canandaigua jail, neighbors of the family in Batavia began to 
make inquiries as to his whereabouts, and sought to uncover the reasons for his 
continued absence from home. Finding that their investigations failed of results, a 
committee of ten prepared, and issued to the public, an address bearing date of Oct. 4, 
1826. This briefly rehearsed the steps thus far taken, and the facts ascertained, and 
called upon the people of western New York to assist in solving the mystery. (17) 
This document was given wide distribution through the press of the state, and from 
this time forward one circumstance followed close upon the heels of another, and all 
combined to whip to a fever pitch the excitement of the people. 


FREEMASONRY WAS ACCUSED 


The fact was soon developed that the men who were responsible for the abduction of 
Morgan were members of the Masonic Fraternity, and this focused public interest and 
attention upon that organization. Mass meetings and conventions followed in quick 
succession. Resolutions, increasingly vitriolic in tone, condemning the guilty, 
demanding their speedy apprehension, trial and punishment, and presently, 
denouncing Freemasonry as a menace to the welfare of the people and the state, were 
adopted with enthusiasm and scattered to the four winds. Addresses, orations, 
sermons and articles on the one general theme multiplied, and were given wide 
publicity through the newspapers and in pamphlet form. 


Masons, among them men who had been highly honored by the Craft, swept from 
their feet by the storm, renounced all connection with the institution - "publicly 
wiped the stain of Freemasonry from their skirts", and soon were lined up with those 
who denounced and reviled the Order which, up to that time, they had held in highest 
esteem. Concerning these men a bitter enemy of Masonry - himself a seceding Mason 
- declared: "A Mason converted to AntiMasonry, is two-fold gain: once in the loss to 



the enemy, and again in the increase of our ranks. None are truer to our cause, none 
are more dangerous to Freemasonry, none are so hated and dreaded by the adversary, 
as renouncing Masons." (18) As is usual with men who have betrayed a trust, no 
length seemed too great for them to go in their accusations and condemnation. They 
came together in conventions, drafted long lists of specifications, in which practically 
every crime in the catalogue was enumerated and charged to Freemasonry; and to 
these, resolutions were attached in which they pledged undying hatred of the 
Brotherhood. At one of these gatherings was adopted what the delegates were pleased 
to designate, the "Antimasonic Declaration of Independence". This was signed by 
more than one hundred renouncing Masons. Concerning these signers a vindictive 
opponent of Masonry spoke: "This list we will look upon, revere, and remember. 

They have done a service to mankind, not inferior to that of the signers of the 
Declaration of Independence of the United States of America. Their descendants will 
be proud of them, and point to them, saying, Behold our fathers ! !" (19) 


Among renouncing Masons none seemed more determined, persistent, and bitter in 
their attacks than ministers of the several denominations, and, perhaps, none better 
served the cause of Anti-Masonry. By reason of their calling, training, experience in 
public address, and the position they held in the esteem of the communities they 
served, theirs was a powerful influence in molding sentiment and inflaming and 
directing public opinion. While not a few of these men entered the opposition ranks 
from motives rooted in religious convictions, others, beyond a doubt, were swayed by 
a desire for public approbation, and still others took this step because of fear of the 
disapprobation of, or in consequence of, pressure exerted by church conferences, or 
ecclesiastical superiors. 


Just here reference should be made, in passing, to an incident which throws not a little 
light on the AntiMasonic situation, and makes clear the fact that that movement did 
not originate in the Morgan episode. In July, 1826, a book was published under the 
title of An Inquiry Into the Nature and Tendency of Speculative Freemasonry. The 
author was a Baptist preacher, and seceding Mason, John G. Steams by name, who 
has the doubtful distinction of being "the first American Mason to publish his 
convictions and the reasons for them". (20) It seems that Stearns was a Mason when 
he entered Hamilton College, Clinton, N. Y., for his literary and theological 
preparation. There "he was interrogated in 1819, whether he was a Mason; and being 
charged while there to abstain from Masonic associations, he replied that he had made 
up his mind to have nothing more to do with Masonry". (21) Coming from the press, 



as it did, at this particular juncture - two months before the abduction of Morgan - 
and followed a few months later by a summons to the author from his lodge to appear 
for trial, and this, together with his reply being given to the press, all combined to 
create such a demand for the book that it soon passed to a second edition, and within 
three years five editions had been put out. This work exerted a tremendous influence, 
and was speedily followed by others of a similar character. Concerning it an Anti- 
Masonic writer of the times declared: "Mr. Stearns' volume * * * is one of the ablest 
productions which has appeared on the subject. Its service to the cause of Anti- 
Masonry has probably been greater than that of any work of the kind." (22) 


The incident related above is significant from the further fact that it clearly shows that 
at least as early as 1819, seven years before the trouble in western New York, 
Hamilton College appears to have been the center of an active Anti-Masonic 
propaganda. 


Early in the winter following the abduction of Morgan the first trials were held of 
men accused of participation in the affair. Three of these men confessed to having had 
a share in transporting Morgan from the Canandaigua jail to Ft. Niagara, and were 
sentenced to serve terms of varying lengths, up to two and onehalf years, in the 
common jail. These events added immeasurably to the popular excitement. The 
confessions prevented the examination of witnesses and the bringing out of details 
eagerly sought by the public, and the light sentences led to the belief, and the charge, 
that Masons and Masonry had interfered and blocked the course of justice. The judge 
who presided was accused of being a Mason, and unsparingly criticized, although in 
passing sentence he was careful to point out that the matter did not rest in his hands. 
The legislature had left the offense of kidnaping to be determined by the common 
law, which treated it as a misdemeanor, punishable by a fine and imprisonment in the 
common jail. (23) The legislature was petitioned to assist in ferreting out the guilty, 
and "to strengthen the arm of justice in such manner as to reach this case,” by 
providing a special court to take cognizance of the cases growing out of the Morgan 
affair, because it was affirmed, "the ordinary process of our courts is not competent to 
reach the many branches of this conspiracy". (24) The Governor was importuned to 
offer suitable rewards for the discovery of Morgan and the apprehension and 
punishment of those who were responsible for his disappearance, and this he did, on 
at least three different occasions. 



THE PUBLIC MIND BECAME INFLAMED 


In the these state of the public mind, only that which exaggerated, or went to 
extremes, met with general approval. A natural consequence of this condition was 
that newspapers came in for a share of harsh criticism and condemnation. To the 
fevered, inflamed imagination opinion seemed not to give as much attention or space 
to the one subject of supreme interest as it was thought should be given. They were 
accused of being dominated, or muzzled by Masonry; of being “parse by a power 
unseen, and controlled by an influence of unlimited operation". (25) Due to Masonic 
influence, it was charged, the papers throughout the country suppressed information, 
and refused space to the reports of proceedings of "Morgan meetings", as they were 
called, and yet, the most impartial periodical of the times, perhaps, reported in its 
issue of March 16, 1827: "It is no uncommon thing, so great is the excitement, to find 
from five to six columns in one New York paper about it;" and then one particular 
paper was named, in a recent issue of which, "seven and one-half of its capacious 
columns were filled with it." (26); But this did not satisfy. Apparently, the people 
would read about nothing else. The result was, as told in the language of an Anti- 
Masonic committee: "In the region where this outrage had been perpetrated, the 
criminal apathy or connivance of the conductors of the press, alarmed the people; 
they arose in their might and established independent papers." The number of these 
Anti-Masonic publications reached a very considerable figure, of which 53 were in 
Pennsylvania, 46 in New York, 9 in Ohio, 5 in Massachusetts, and the remainder 
scattered in six other states and territories. In the words of the committee, quoted 
above, these Anti-Masonic papers were "established by the zeal, and supported by the 
liberal contributions of the middling and unambitious classes of society; with no 
motive but the attainment and dissemination of those alarming truths, which they 
sought for in vain, through the ordinary channels of intelligence". (27) The work of 
these papers was supplemented by a profusion of pamphlets, discussing various 
phases of the one subject that was uppermost in the public mind, and by exposes 
which purported to give all the work of the several degrees. 


As was to be expected, the churches took a prominent part in the controversy. The 
period under consideration was characterized by frequent religious revivals; great 
"camp meetings" brought together thousands of people whose minds were peculiarly 
susceptible to mystical phenomena; the Bible was practically the only literature; the 
church was the only means of social intercourse; it dominated the entire social 
consciousness. (28) Reference has been made to the activities of "renouncing" 



ministers. Under their leadership, or independently of it, organized Christianity 
entered the fray with a fervor, bigotry, and bitterness of invective which at first blush 
passes comprehension. But the reason for this becomes plain when it is recalled that 
for a quarter of a century or more there had been great religious excitement, and 
confusion, and turmoil, and doctrinal controversies - surprisingly vindictive and 
unchristian in character - out of which had been born several denominations and a 
multitude of sects and isms. Among these a wordy warfare had been waged against 
one another. Now they joined forces in an attack upon what was conceived to be a 
common enemy. 


In this assault, the Presbyterians appear to have been in the van, but they were 
scarcely a step in advance of the Congregationalists, Methodists, Baptists, and 
Lutherans, and even the Universalists, who up to this time had been fighting for a 
foothold, and whose liberality and detestation of spiritual tyranny it was supposed 
would be a safeguard against any attack of bigotry, did not escape the infection. (29) 
At District and State Conferences, Conventions and Consociations - and by 
individual churches, even - resolutions were adopted, aimed not only at ministers' but 
at the Masonic laity as well, ordering all who were connected with the Fraternity 
publicly to withdraw or suffer excommunication from the church. (30): 


FREEMASONRY WAS CONDEMNED ACCORDING TO FORMULA 


Sometimes the action taken was not quite so extreme. Here is an example of the 
milder form - a resolution adopted by the Genesee Consociation, in June, 1828: 
"Resolved, That the Consociation will neither license, ordain, or install, those who 
sustain any connexion with the institution of Masonry, or who will not disapprove 
and renounce it; nor will we give letters of recommendation in favor of such persons 
to preach in any of the churches in our connexion." (31) Churches refused to listen to 
preachers who belonged to the Craft, and insisted, where their pastors were Masons, 
that they should not only renounce Masonry, but denounce it as well, and this, not in 
any terms they might choose, but according to a fixed and approved formula; and 
instances are on record where churches dismissed their ministers because they 
belonged to the Fraternity. (32) 



Events and activities multiplied incredibly, all of which were calculated still further to 
inflame the passions, and to solidify antagonism to Masonry. AntiMasonic papers 
carried innumerable editorials, special articles and letters which abounded in the most 
extravagant assertions and claims. As a sample of the lot, here is part of a letter 
(Italics and all) which appeared in one of the newspapers about a year after Morgan 
had disappeared: 


"The Lodge and Chapter in this [Batavia] and other places," declares the writer, 

“acted in concert and under the direction of the Grand Lodge of the State, and the said 
Grand Lodge did cast lots who should come out and despatch Morgan and Miller if 
necessary to suppress the development of Masonic secrets." (33) And this was written 
by a seceding Mason! 


Grand Juries were summoned and after having used every means in their power to 
ascertain the truth, reported, that while many rumors were afloat, sufficient evidence 
for an indictment could not be secured. Still another Grand Jury spent four days and 
examined forty-six witnesses, and reported back that no facts had been disclosed 
upon which they "could impeach, or make presentment, or indictment against any 
citizen for the offense aforesaid, or for any opulence connected "hereunto". 


Trials were held of men who were charged with conspiracy to abduct William 
Morgan, and its consummation, but the testimony was not of a character to connect 
the defendants with the crime, and they were acquitted. (34) 


POLITICAL ANTI-MASONRY WAS LAUNCHED 


On the 24th of June, 1827, a meeting was held at Batavia, the people, some 3,000 in 
number, "of all ages and sexes," and from various parts of Genesee county, coming 
together to consider "the question which has produced so much excitement in the 
western part of the State". Resolutions were adopted in which, among other things, 
the people present pledged themselves not to support any Mason for public office. 



Late in September, following the meeting just referred to, one Timothy Monroe was 
drowned in Lake Ontario. A month, or thereabouts, later the body was recovered. It 
was at once proclaimed, and accepted, as the body of William Morgan. A coroner's 
jury so declared, upon the testimony of a number of witnesses, including Mrs. 
Morgan. In due time the widow of the drowned man learned of the discovery of the 
body, and the statements of some of the witnesses at the inquest led her to suspect 
that the body was that of her husband. Upon her representations disinterment was 
made, and a second inquest was held and the body was identified by the widow, a son 
and a friend, as beyond a doubt that of Timothy Monroe. Concerning the first inquest, 
the editors of what appears to be the most impartial paper of the period, expressed the 
opinion: "By the description of the clothing of Timothy Monroe, no shadow of doubt 
remained that the jury had been mistaken, or deceived on the testimony of the 
witnesses themselves, we hope, mistaken," (35) and the body was finally buried as 
that of Timothy Monroe. This incident added greatly to the excitement that had 
prevailed for more than a year. 


Ambitious politicians, without a party and with no other means of furthering their 
own interests and gaining the attention of the people, took advantage of the situation, 
and through skilfully manipulated conventions rode into prominence and power, if 
not into place. (36) 


Renouncing Masons regaled the curious at largely attended gatherings by 
exemplifying the several degrees and lecturing on the atrocities of Freemasonry; 
excited mothers met in conventions and passed resolutions declaring that their 
daughters should never marry Masons; a candidate for sheriff announced in his 
advertisement that if elected he would use his "best endeavors to prevent Masons 
from being selected as jurymen" (37); candidates for office, and even the President of 
the United States, were interrogated concerning their attitude toward Masonry (38); 
by virtue of the fact that an agent of the Government was in charge of Ft. Niagara 
when Morgan was taken thither, a memorial was presented to Congress asking for an 
investigation (39). In fact, Anti-Masonry touched every interest, found its way into 
every walk of life. It entered the home and divided families; it shattered friendships 
that had weathered every other gale; it ruptured social relations; it denied the 
sacrament to communicants; it rent churches; it ruined business and impoverished 
many. Its effect upon Masonry was far reaching and disastrous. Before the biting fury 



of this storm hundreds of Masons scurried like rats from a sinking ship; lodges went 
down like block houses, and even Grand Lodges in some states barely continued to 
exist, or entirely suspended labor. (40) 


JOSEPH SMITH WAS NOT IMMUNE 


In taking leave of this phase of the subject the reader is reminded of the fact that the 
preceding paragraphs are not to be regarded as a comprehensive account of the 
Morgan affair. Only so much has been presented here as, it is hoped, will enable those 
who have not looked into the Anti-Masonic episode to gain a fairly accurate 
understanding of the character of the environment in the midst of which Joseph Smith 
prepared and published the Book of Mormon. Enough has been said, it would seem, 
to convince the impartial student of that particular period that it is highly improbable 
that anyone who lived in the very thick of such intense, prolonged and volcanic 
excitement - unparalleled in our history, we are asked to believed - (41) an 
excitement from which none was immune; which left no interest or institution 
untouched, or as it was before, and which entered with unhallowed tread the most 
sacred precincts, and scattered devastation wherever it came - it is not only 
improbable, but incredible, that the Mormon prophet alone, of all the people of that 
region, escaped unaffected by the Anti-Masonic upheaval. That he did not constitute 
an exception in this respect, the Book of Mormon itself, more particularly the first 
edition, furnishes most conclusive proof. And the fact is significant that church 
apologists admit, as necessarily they must, the very great influence of environment 
upon the "boy prophet", and they do not challenge the testimony offered in support of 
this fact, save in a single particular - Freemasonry! "The Book of Mormon says 
nothing of free masonry," declares one of the leading teachers of the church. (42) 
According to him all references to secret societies found in the Book of Mormon 
relate to societies which existed among the Jaredites and the Nephites - ancient 
American nations! One inclined to be a little skeptical, and the student who seeks to 
discover facts connected with the period and events, here being passed under review, 
are certain to find difficulty in accepting such an explanation. They will feel that this 
does not adequately account for the inclusion in the Book of Mormons a part of the 
history of those "ancient secret societies" - practically every charge laid at the doors 
of Freemasons by their enemies during the AntiMasonic persecution of the time we 
are considering, and this with a most significant and remarkable fidelity to detail! (43) 



(To be concluded) 


NOTES AND REFERENCES 


1. Curiosities of Literature, Isaac Disraeli, vol. 2 p. 421, ef. The Founder of 
Mormonism, I. W. Riley; 1903, p. i64. 


2. New Witnesses for God, B. H. Roberts, 1909, vol. 3, pp. 409, 413, 415, Mormon 
Point of View, N. L. Nelson, 1904, p. 115. 


3. Psychological Tests for the Authorship of the Book of Mormon, W. F. Prince; 
American Journal of Psychology, vol. 28; 1917; pp. 373-489; The Founder of 
Mormonism, I. W. Riley; p. 148f; Delusions: An Analysis of the Book of Mormon, 
Alex. Campbell, many references, Two Thousand Changes in the Book of Mormon, 
Lamoni Call; 1898; much of the book. 


4. New Witnesses for God, B. H. Roberts, 1909 - vol. 3, p. 484. 


5. The Myth of the Manuscript Found, Geo. Reynolds, 1883; p. 43; History of the 
Church, Period I, Joseph Smith, B. H. Roberts, vol. 1; pp. 10-16; Mormon Point of 
View, N. L. Nelson; 1904; pp. 107, 108, 110. 


6. The Anti-Masonic Party: A Study of Political AntiMasonry in the U. S., 1827- 
1840, Chas. McCarthy Annual Report, American Historical Association; 1902; p. 
371. 



7. Anti-Masonic Review; vol. 1; 1828, pp. 55 80, Opinions on Speculative Masonry, 
J. C. Odiome; 1830, p. i94. 


8. Autobiography of Thurlow Weed; vol. 1; 1883; pp. 46 86, 306. 


9. History of Freemasonry in New York, C.T. McClenachan; 1892; vol. 2; pp. 463- 
464. 


10. W. L. Stone, quoted by Drummond, History of Portland Lodge, No. 1; 1881, p. 

112. 


1 1 . It appears that this was not Miller's first venture in printing works of this 
character. Some twenty years before he brought out a new edition of Jachin and Boaz, 
a book that was first published in 1762. Miller was initiated at Albany N. Y., about 
the time he was at work on the book just named. See The Broken Seal, S. D. Greene; 
1873, pp. 45-46. 


12. Proceedings of the U. S. Anti-Masonic Convention, Philadelphia, 1830, 
Whittlesey's Report; pp. 15-32. 


13. History of Freemasonry in N. Y., McClenachan; 1892; vol. 2; pp. 505-509. 


14. Proceedings of the U. S. Anti-Masonic Convention, Philadelphia; 1830; 
Whittlesey's Report, p. 21; Niles Register; 1829; vol. 35; p. 355. 



15. Anti-Masonic Review, vol. 1; 1828; pp. 57, 209, 244, 275; Opinions on 
Speculative Masonry, J. C. Odiome, 1830, pp. 103194, 115f, 164-165, 275; An 
Inquiry Into the Nature, Etc., J. G. Stems, 1826 pp. 106, 09 


16. The Anti-Masonic Party, McCarthy, Annual Report American Historical 
Association, 1902, p. 368, History of the People of the U.S., McMaster, 1900; vol. 5, 
pp. 82-122, Autobiography of Thurlow Weed, 1883, vol. 1; pp. 355-359; Mormon 
Group Life, Erieksen; 1922; p. 14. 


17. The Broken Seal, S. D. Greene,. 1873, pp. 118-119. 


18. The Anti-Masonic Review, vol. 2; 1829, pp. 130-131. 


19. Catalogue Anti-Masonic Books, H. Gassett; 1852; p. 88; cf. Proceedings U. S. 
Anti-Masonic Convention, Philadelphia; 1830, p. 98. 


20. The Anti-Masonic Review, 1829; vol. 2, p. 248. 


21. The Anti-Masonic Review, 1829; vol. 2, p. 241. 


22. Opinions on Speculative Masonry, J. C. Odiorne, 1830; p. 33, Note; of. Letters on 
the Masonic Institution, J. Q. Adams, 1847; p. 229. 


23. History of Freemasonry in N.Y., C.T. McClenachan 1892; vol. 3; p. 507; 
Freemasonry in Michigan, Conover, 1897 vol. 1; p. 169; cf. Niles Register, 1828, vol. 
35, p. 253. * 



24. Niles Register, 1827; vol. 32, pp. 59, 60, 121. The Committee on Courts and 
Justice - in the Legislature - to which these memorials were referred requested that it 
might be discharged from further consideration of the subject in view of the feet that 
majority of the Committee were Masons. This request was granted and a special 
committee of Anti-Masons was appointed, but the resolutions it presented were 
rejected by the Assembly, by a vote of three to one. 


25. Proceedings U. S. Anti-Masonic Convention, Philadelphia 1830, p. 42; The Anti- 
Masonic Review, 1828; vol. 1, p. 62. 


26. Niles Register; 1827; vol. 32; vol. 32; pp. 59, 60. 


27. Proceedings U.S. Anti-Masonic Convention; Philadelphia; 1830; pp. 41, 42. 


28. Mormon Group Life, Ericksen; 1922; p. 14. 


29. Memoirs of the Life of Nathaniel Stacy; 1850; p. 250. History of Utah, H. H. 
Bancroft; 1891; pp. 37, 38. 


30. The Anti-Masonic Movement, E. S. Gibbs; Proceedings Grand Lodge 
Massachusetts, 1917, p. 497. 


31. The Anti-Masonic Review; 1828; vol. 1; p. 226, Opinions on Speculative 
Masonry, Odiorne; 1830; p. 128; Niles Register; 1829; vol. 37, pp. 53, 149. 



32. Cf. McMaster, History of the People of the U. S.; 1900; vol. 5; p. 115. 


33. S. D. Greene, National Observer, Oct. 2, 1827. 


34. Niles Register, 1827; vol. 32, pp. 59, 60, 82, 181, 326. 


35. History of the People of the U. S., McMasters, 1900; vol. 5; p. 117; Niles 
Register, vol. 33, pp. 161, 162. 


36. Autobiography of Thurlow Weed; 1883; vol. 1; pp. 298f. 


37. Niles Register, 1830; vol. 38; p. 339. 


38. Masonic Light on the Abduction of Wm. Morgan, P. C. Huntington; 1880; pp. 
136, 137; Niles Register; 1828; vol. 35; p. 5. 


39. Niles Register; vol. 34; p. 198. 


40. History of Portland Lodge, No. 1, Drummond, 1881, pp. 130f; Early Records 
Grand Lodge Vermont, 1794-1846, pp. 373f 407f, 396f; History of Freemasonry in 
the State of N. Y., Ossian Lang; 1922; p. 176; Freemasonry in Michigan; Conover; 
1897; vol. l;pp. 136-138. 


41. Niles Register; 1827; vol. 32, pp. 59, 60. 



42. New Witnesses for God, B. H. Roberts, 1909, vol. 3; p. 484; Mormon Point of 
View, N. L. Nelson; 1904 p. 183, Note. 


43. The Founder of Mormonism, I. W. Riley, 1903, p. 160; The Latter Day Saints, 
Kauffman, 1912, pp. 125, 126; Psychological Tests for the Authorship of the Book of 
Mormon, Prince American Journal of Psychology, 1917, vol. 28, pp. 373f Authorship 
of the Book of Mormon, Schroeder, American Journal of Psychology; 1919; vol. 30; 
pp. 66-72. 


— o 


Daniel Coxe's Relations to American Freemasonry 


By Bro. DAVID McGREGOR, Historian of Union Lodge, No. 2, Orange, N. J. 


In order that readers who have not followed previous discussions in THE BUILDER 
may catch the full significance of Bro. McGregor's contribution we ask his 
permission to make a word or two of explanation concerning the points at issue. The 
principal point arises out of the friendly rivalry between the Grand Jurisdictions of 
Pennsylvania and Massachusetts as to which can justly claim, on the basis of records, 
priority in the establishment of regular and duly constituted Freemasonry in this 
country. In the letter alleged to have been written by Henry Bell to Dr. Thomas 
Cadwallader the writer affirms that Daniel Coxe had issued a charter to a lodge in 
Philadelphia in the autumn of 1730. Massachusetts brethren argue that we have no 
proof that any such letter ever existed, and affirm that Daniel Coxe could not have 
issued the charter because he was in England during the two years covered by his 
deputation and therefore never exercised the authority that had been given by him. In 
his Beginnings of Freemasonry in America, page 56, Bro. Melvin Johnson states the 
Massachusetts position in this manner: "There has appeared no evidence, however, 
that he exercised this deputation or even that he was on this side of the Ocean during 



the said two years." Bro. McGregor now comes forward to prove that Coxe was in 
this country during that period and offers the evidence. At the same time he comes to 
the support of the famous Bell letter. Consult THE BUILDER Vol. I, pages 111, 174, 
229, 251, 245; Vol. II, pages 70, 211, 317, Vol. V, page 35, also November, 1923, 
page 329 and April, 1924 page 109. See also The Study Club in this issue. - The 
Editor. 


IN THE Builder of April last there appears an article by Bro. Melvin M. Johnson, 
P.G.M. of Massachusetts, criticizing one by Bro. Ernest A. Reed, P. G. M. of New 
Jersey, on "Freemasonry in New Jersey," in which Bro. Johnson says: 


"The feet is, that while Coxe was appointed June 5th, 1730, as Provincial Grand 
Master of New York, New Jersey, and Pennsylvania, for two years, he was not on this 
side of the Atlantic at any time during those two years. During that entire period he 
remained in England.... When therefore in January 1730-1 Coxe attended the Grand 
Lodge in London, he naturally was recorded in accordance with the Commission 
which he held although he had never exercised it." 


To give expression so emphatically to such unqualified statements of fact, based 
solely on the lack of evidence to the contrary, especially by one who is recognized as 
an authority on American Masonic history, and who so strongly condemned the 
tendency in others "to give credence and currency to errors of the past by their re- 
publication," is, to say the least, surprising. Doubtless the fact that such opinions have 
gone so long unchallenged has given rise to the belief that they must be true; but 
recent research on the part of the writer has uncovered documentary evidence to 
prove that Coxe did return to America, and was a resident of New Jersey during part 
of the period covered by his deputation, viz., from June 24, 1730, to June 24, 1732. 


This evidence is to be found in the records of the Supreme Court of New Jersey, and 
in the voluminous manuscripts of James Alexander now in the possession of the New 
York and New Jersey Historical Societies; and the strange thing is that such readily 
accessible evidence has remained so long unnoticed. 



Before proceeding, however, to present this indisputable evidence, it may be well to 
say something about Alexander. He came to Perth Amboy in 1 7 1 5 as surveyor- 
general of East and West Jersey, an office he held for many years. He was a 
prominent lawyer and attorney general of both New York and New Jersey; is 
especially remembered as having defended Peter Zenger in his fight for the liberty of 
the press; and also as the father of Major General William Alexander (Lord Stirling) 
of Revolutionary fame. 


Coxe had engaged James Alexander's services in certain suits of ejectment entered by 
him against several residents of Maidenhead (Lawrence vi lie) and Hopewell who 
occupied lands he claimed as his. 


In Alexander's Account Book, Vol. I, page 309, under date of May 17, 1729, the 
following entry appears: "Received of Daniel Coxe in his Maidenhead suit 3.3.9 
pounds." At the foot of page 323, under date of April 19, 1730, he has entered: 
"Received of Reed in behalf of Col. Coxe 12 pounds proclamation money towards 
carrying on the suit in Chancery." On the following page under date of July 11, 1730, 
we find: "Received of Col. Coxe in his suit ads. Smith procl. 4.10.0 pounds." On that 
same day he argued this suit before Governor John Montgomerie, acting as 
chancellor. 


It will be noticed that the first and third items acknowledge the receipt of money 
directly from Coxe himself, while the second item acknowledges the receipt of 
money on Col. Coxe's account through an intermediary, suggesting the thought that 
he was here on May 17, 1729, and on July 11, 1730, but not on April 19, 1730. That 
he was in New Jersey until late in 1729 is proven by a deed given by him to his son 
Daniel Coxe, Jr., on Aug. 27, 1729; and by giving his bond as administrator of the 
estate of Charles Weston, of Burlington, on Oct. 2 of that year. On Leb. 12, 1730, he 
received a deed from Daniel Bird of London for an extensive tract of land in New 
Jersey, indicating that he had reached London some time previous, and we know from 
the records of the Grand Lodge of England that he was there on June 5 when he 
received his deputation as Provincial Grand Master. 



CONFIRMATORY EVIDENCE IS GIVEN 


As already stated, the wording of his entry in the account book under date of July 1 1 , 
1730, would make it appear that he had returned to Jersey. This of itself, however, 
would not be accepted as positive proof of such a claim unless supported by 
confirmatory evidence. Fortunately we are able to present something more positive 
and convincing in the form of a letter written by Daniel Coxe to James Alexander, 
dated Trenton, July 31, 1730, in reply to a letter he had just received from Alexander 
and in which he refers him to the contents of a letter written to Mr. Murray, 
Alexander's partner, on the 29th inst., dealing with the subject of Alexander's inquiry, 
showing not only that Coxe was in Trenton on July 29, 1730, but had been in Perth 
Amboy some time previous to that date; while at the same time it strongly confirms 
our surmise that he was in Jersey on July 1 1. We have other reports to prove that he 
continued a resident of New Jersey until late in 1730. On Aug. 28 he signed a deed at 
Burlington for land to William Merrill at Hopewell, and from the records of the 
Supreme Court of New Jersey we learn that he gave his bond on Nov. 16, 1730, "at 
Burlington by his certain writing" for 1750 pounds to be paid to Cap. Warren or 
demand. 


It has thus been clearly shown that Daniel Coxe did return to America and was a 
resident of New Jersey about four months of the year 1730. 


It will be noticed that Coxe's deputation was dated June 5, 1730, although it was not 
to go into effect until June 24. This leads us to inquire what was the reason of its 
being granted nineteen days ahead of time ? Our answer is that he might take 
advantage of an opportunity to sail for America on or about June 5, in order to appear 
before the Court of Chancery as soon as possible in the suit he had pending there. The 
interval of five weeks between the date of his deputation and his presence here on 
July 1 1 was not an unusual performance at that time. The New York Gazette of Nov. 
22, 1731, was disappointed that "it did not find by the London Prints of the 15th of 
September last that they have not any account of the death of our late Governor 
Montgomerie", which occurred on July 1, 1731, thus allowing only six weeks for the 
transmission and publication of news; while in the same newspaper of May 31, 1736, 
we find a notice to the effect that "On Saturday last Captain Warren in His Majesty's 
ship, The Squirrel, arrived here eight weeks from England, and on Thursday last a 



ship arrived at Philadelphia having had five weeks' passage." The Captain Warren 
referred to is the same person that is mentioned in Coxe's letter, a photographic copy 
of which is here reproduced in order that there might not now or hereafter be any 
doubt upon its authenticity, as has been in the case of the noted Bell letter, on account 
of our Pennsylvania brethren not being able to produce the original. 


We feel that the publication of this letter at this time justifies a reconsideration of the 
criticism that has been directed against Bell's letter, whereby its authenticity and 
truthfulness has been seriously questioned, even though the Grand Lodge Library 
Committee of Pennsylvania stated that it bore all the marks of being genuine, and 
they had no doubt of its being correct. It is to be deeply regretted that the original Bell 
letter is not available so that the question of its authenticity might be definitely 
settled; and it is also unfortunate that Bro. Francis Blackburn did not copy the letter in 
full when he had the opportunity to do so in 1873, as the context might have been 
helpful in confirming its veracity. Yet as it stands, there appears to be sufficient 
circumstantial evidence to render the statements in that letter entirely acceptable to an 
unprejudiced mind. 


The excerpt of this letter said to have been written by Bro. Henry Bell of Lancaster, 
Pa., to Dr. Thomas Cadwallader of Philadelphia on Nov. 17, 1754, is as follows: 


"As you well know, I was one of the originators of the first Masonic Lodge in 
Philadelphia. A party of us used to meet at the Tun Tavern in Water Street and 
sometimes opened a Lodge there. Once in the fall of 1730, we formed a design of 
obtaining a charter for a regular Lodge, and made application to the Grand Lodge of 
England for one, but before receiving it we heard that Daniel Coxe of New Jersey had 
been appointed by that Grand Lodge as Provincial Grand Master of New York, New 
Jersey and Pennsylvania, we therefore made application to him, and our request was 
granted." 


WE KNOW LITTLE ABOUT HENRY BELL 



As to the identity of the writer we know little save that the name of Henry Bell 
appears in the tax list of Derry Township, Lancaster, Pa., about that time. The 
recipient of the letter, Dr. Thomas Cadwallader, was a prominent citizen of 
Philadelphia, who had been educated in the Friends' Academy and then took up a 
course in medicine and surgery in London. On his return he established an extensive 
practice in Philadelphia and became a noted physician. He was admitted to 
membership in St. John's Lodge, No. 1, on June 6, 1737; and on June 24, 1738, was 
appointed one of the Grand Wardens of the Grand Lodge. 


He became actively identified with the public life of the city and was associated with 
Franklin in many of his public activities. He was one of the founders of the American 
Philosophical Society and of the Pennsylvania Hospital. He moved to Trenton for a 
time and while there was selected in 1746 to be the first Chief Burgess (Mayor) of the 
town, Daniel Coxe, Jr., son of Col. Daniel Coxe, being also one of the members of 
that body. In 1750 he again took up his residence in Philadelphia, where he became 
professionally associated with the new Pennsylvania Hospital. 


Not having the complete text of Bell's letter we are forced to venture a surmise as to 
the object of his that time, and on that particular subject; there was evidently some 
special reason for his doing so, which reason may be found in the fact that early in 
1754 the brethren of the "Grand and First Lodges of Philadelphia" opened a 
subscription list for the building of a Masonic lodge, which was formally opened on 
June 24, 1755, the first of its kind in America, and in which ceremony Dr. 
Cadwallader took a prominent place. In view of such a ceremony it may be that 
Cadwallader wrote to Bro. Bell asking for what information he could give as to the 
establishment of the first lodge in Philadelphia, more particularly the part played in it 
by one who had been a noted resident of the town which had so signally honored him 
by making him its first mayor. He was evidently aware that Bell had taken an active 
part in that movement which is implied by the first sentence quoted in the letter, "As 
you well know." 


The evident intent of the letter was to establish the regularity of -St. John's Lodge, 
and it is scarcely conceivable that Bro. Bell would make such an historically, 
important statement to another brother Mason, eminent in the public life of the city 
and in the ranks of Masonry, and one so closely associated with Franklin, Allen and 



Daniel Coxe, Jr., without it being founded on truth, and the burden of proof as to its 
being unreliable rests upon those who would seek to discredit his assertions. 


Conscious of this burden, those have sought to do so on two grounds: first, that Bell's 
name does not appear among the original members of St. John's Lodge; and second, 
that the time mentioned, "the fall of 1730," would not permit of doing all he claimed 
was done in time to institute the lodge late in 1730, or early in 1731. 


THE TWO OBJECTIONS ARE CONSIDERED 


Concerning the first objection, it is easily possible that Bell found it necessary to 
move from Philadelphia before the lodge was duly constituted, although he had taken 
an active part in the preliminaries of organization; even the first Master, William 
Button, found it necessary to do so a few months after his installation; nor does Bell's 
letter make any claim to his having been a member of it. The only connection with it 
that he lays claim to is that he was "one of the originators". 


As to the second point, it must be remembered that this letter was written twenty-four 
years after the event, and it is not surprising that he was rather indefinite as to the 
exact date; there are but few of us frail mortals who can charge our memory with 
precision as to dates so long gone by. Of course the second criticism was made solely 
on the theory that Coxe was in London in the fall of 1730, which has been proven 
untenable; his presence here during that period must be looked upon as one of those 
corroborative facts which the Grand Lodge Library Committee of Pennsylvania 
considered desirable to give full credit to the letter, and make its statements entirely 
acceptable. There appears, therefore, no just reason why Bell's statement should not 
be accepted as fact, and that Coxe should be credited with exercising his authority, at 
least in this one instance. 


While we willingly admit that St. John's Lodge, No. 1, of Philadelphia, was the first 
regularly constituted lodge in America, which entitles the City of Brotherly Love to 
the honor of being known as the Mother of Freemasonry in America, we feel that 



New Jersey is at the same time entitled to the credit of having as one of its noted 
citizens a brother who is equally entitled to be called the Father of American 
Freemasonry, inasmuch as he was the first Grand Master in America, and the medium 
through whom, and through whom only, the institution of the first legitimate lodge of 
Free and Accepted Masons in America could and did take place. 


— o — 

The Grand Vizier's Quest 

By Bro. SIDNEY MORSE, Executive Secretary, Bureau of Social and Educational 
Service, New York 

If all the seas were one sea 
What a GREAT sea that would be! 

And if all the trees were one tree 
What a GREAT tree that would be! 

And if all the axes were one axe 
What a GREAT axe that would be! 

And if all the men were one man 
What a GREAT man he would be! 

And if the GREAT man took the GREAT axe 


And cut down the GREAT tree 



And let it fall into the GREAT sea 


What a splish splash that would be! 


ONCE upon a time, as the fairy tales say, there was born in the royal palace of the 
Caliph of Bagdad a prince destined to be renowned in story as the great Haroun-al- 
Raschid. 


When the early course of his education was drawing to a close, the Caliph one day 
summoned the Grand Vizier, Abin El Yusef, and set on foot an inquiry for a suitable 
tutor for the heir apparent. One after another the most famous scholars of that era of 
learning sought to embrace the opportunity of having as their disciple the future 
Caliph. But each applicant desired to teach only a single subject and seemed to be 
largely ignorant or disdainful of other branches of learning. The celebrated 
mathematician, Abdullah El Hasin, knew little of dialectic and avowed a poor opinion 
of its value. Even masters of the same forms of knowledge could not agree among 
themsleves how these subjects ought properly to be imparted. In short, they quarreled 
fiercely and agreed only in holding all knowledges but their own in slight esteem. 


When this state of affairs was reported to the Caliph his brow darkened. Summoning 
the Grand Vizier, he said: 


"Far from finding a suitable tutor for the Prince, you have added to my perplexity. 
The heir to the Caliphate is not to become a mathematician, a dialectician, or a 
philosopher, but a king and ruler of men. He must learn obedience and reverence for 
age and for the wisdom of the fathers. How can he fail to imbibe prejudice from the 
bickerings of these pedants ? How can he arrive at truth among such contradictory 
opinions? Reverence he is not likely; to learn from men who have no respect for 
themselves to teach them what is due to one another. Go among them and announce 
that this is the Caliph's test. The Prince's tutor must have equal knowledge of every 
subject. He must be at peace with himself and with all the world. He must have a 
blameless reputation for wisdom. He must have skill in all the arts of peace and war. 
Make proclamation that I will endow such an one with honor and riches. I will give 



him a Princess to wife, a portion from my own table and equal authority with myself 
over the Prine's person." 


The proclamation was made and ambassadors were sent to foreign parts to extend the 
tidings. At first the wiseacres declared that no one had ever heard of such a man but, 
incited by the hope of reward, scholars, priests, warriors and impostors from all parts 
of the world began to flock to the royal city by the Tigris. Examinations under the 
directions of the Grand Vizier were conducted daily, but to no avail. No one gave the 
slightest promise of passing the Caliph’s test. The city and its environs swarmed with 
hungry hords of chagrined place-seekers, all of whom refused to abandon hope until 
the prize had been actually awarded. The Caliph's test was the topic of the hour. The 
ordinary interests of the realm languished. At last, to check the nuisance of rival 
claimants, the Caliph announced the pains of death against him who attempted the 
test unsuccessfully. Danger served only to fan the zeal kindled by the brilliance of the 
proposed achievement. Hundreds paid with their lives the penalty of their rashness. 
When finally a number of the most renowned scholars in the Caliph's dominions had 
been executed, he one day summoned the Grand Vizier and bade him withdraw the 
proclamation. 


"For," said the Caliph, "I see that Wisdom is humble and abases herself. It may be 
that she is not to be found by proclamation of rewards and honors, nor by awaiting 
her in courts or palaces. Let us make diligent search for her among the lowly. The 
duty of every age is to transmit to posterity with usufruct its heritage from the fathers. 
The education of the Prince is therefore my chief concern. If you fail in this, you fail 
in all things. I give you a year and a day to bring me one who shall pass my test. 
Otherwise I must appoint your successor and banish you to perpetual exile." 


THE GRAND VIZIER HAD A WEARY TASK 


The Grand Vizier, bending low, received to aid him in his search the Caliph's signet, 
and made his way from the royal palace with a sad heart. Having furnished himself 
with a belt full of jewels and gold from the royal treasury, he bade adieu to his 



favorite wife, Sadie, left his harem in the charge of his chief eunuch, Balthassah, and, 
with many misgivings, set out upon his journey. 


It would take too long to recite all that befell the Grand Vizier. Suffice it to say that 
he visited by turns every district of the Caliph's empire. All doors flew open to the 
royal signet. The fame of his quest outran him. The faithful vied with each other in 
directing his attention to every subject who had any, even the slightest, reputation for 
wisdom. As he traveled away from Bagdad he found, to his surprise, few indeed who 
knew even by reputation the eminent doctors there congregated. Each community had 
its own wise men who embodied the traditional lore of the vicinity. There were many 
of blameless life and catholic sympathies, but they were without learning. They had 
much lore of stars, desert, and mountains; of beasts and plants of the field and those 
of stall and garden; of measuring and surveying; of leadership in war and government 
in peace; of the nature of men and women and the love of little children; of justice 
and of true religion; but of mathematics, astronomy and other sciences, and of 
dialectic, philosophy or theology they had never heard. Obviously, such men were 
unfit to venture their lives on the test of the Caliph. 


Many long nights, under the gorgeous eastern firmament, gloriously blazoned and 
tapestried with the stars, did the Grand Vizier consult on the state of the Caliph's 
realm with these common men. As the year of his quest drew to its close and its 
object seemed more and more to be unattainable, he lost sight of his own unhappy lot 
in a heart-felt yearning to undo, by means of the vast fund of wisdom he had thus 
unwittingly acquired, the mistakes of his earlier years in the Caliph's service. At 
length, when less than a month remained before his banishment would become 
perpetual, the Grand Vizier, in his camp on the eastern foothills of the Hindu-Kush 
mountains, chanced to hear rumors of a vastly wise Nan, an anchorite, dwelling in a 
cavern overlooking the desert of Gobi. Resolving to leave no stone unturned, he 
determined to throw all upon a single cast of the die. Descending to the bed of the 
Karkand and thence by the valley of the Tarim, he made his way by incredible 
exertions thither. 


The shadows of the last evening but one of the Caliph's year were chilling alike his 
body and his spirit as he toiled, painfully and alone, up a rocky pathway toward the 
entrance to the sage's cavern. The aged man arose at his approach and welcomed him 



in silence but with gentle dignity. The two broke their fast without speaking. The 
experience of the past year had taught the Grand Vizier that the words of the wise are 
few in proportion as they are precious. When at last the full moon arose, silvering the 
weird expanse of the ancient desert into the likeness of a wide, mysterious sea, the 
aged seer broke the silence. 


"You are not unheralded," he said, "nor unexpected. You have lost yourself in the 
search and have thus found the will and the way to serve your fellowmen. Y ou have 
accordingly been led by Allah to the one place on earth where your quest can be 
satisfied. With prayer, vigils and much mortification of the flesh, for many years, I 
have sought the secret of wisdom. I have been successful. But my life has unfitted me 
to enjoy its fruits. The Caliph has wisely asked for his heir wisdom rather than power, 
riches or honor. Hence all these may be added unto him. The Prince is destined to be 
by far the most celebrated among the Caliphs of Bagdad. To you it has been granted 
to receive a revelation of the sources from which universal wisdom is derived." 


Checking the Grand Vizier as he was about to acknowledge with joy this welcome 
intelligence, the sage busied himself with drawing together upon an open patch of 
stone at the entrance of his cave the embers of his scanty fire. Blowing gently upon 
the coals until they glowed again, he scattered among them a few grains of incense, 
gesticulated mysteriously, and whisperingly gave utterance to the mighty Name. 


Instantly a thin column of fragrant smoke rose from among the ashes. As it curled 
gradually upward a light gust of air, like a tiny whirlwind, caught it up and detached it 
from its base. Slowly at first but with gathering intensity an ever-increasing cloud of 
smoke or mist, like the top of an inverted pyramid, spinning spirally, made its way 
toward the open sands down the vista of a gorge fronting the anchorite's cavern. A 
low hum sharpening to a hiss and then deepening to a shrieking roar apprised the ear 
of its accelerating progress. The mighty funnel, writhing and twisting as it went, 
swept the sands of the desert aloft as some gigantic waterspout might lift the waves of 
the sea. In plain view of the awe-struck onlookers it paused, balanced itself, rotated 
slightly and, such was its magnitude, clean-swept the accumulated sand of centuries 
from the primeval rock, and for a vast space laid bare the hidden bones of the world. 
Smoke, mist and sand finally vanished and only the raucous voice of the gale 



vibrating stridently across the moonlit void and the altered aspect of the sands were 
left to offset the sense of unreality. 


WISDOM'S MAGIC IS COMPLETED 


At last the sage signalled the Grand Vizier to mb with his palm the Caliph's ring. As 
he complied, instantly, from all quarters of the globe, its entire human population, as 
disembodied spirits, was summoned to appear. Men, women and children of all races 
and conditions, past and present, were swept by the four winds from every land, 
washed by the seven seas. Grasped by the all-compelling vortex they were caught up 
and whirled resistlessly aloft. At the touch of the wondrous current each human frame 
miraculously fell apart into its component elements. Limb fell from limb and organ 
from organ. Nerves, muscles, fibres and cells parted company, to reassemble, like 
with like, as the elements of a new and greater whole. Rapidly the majestic drama 
was enacted. Ere the moon set the entire range of the Thian Shan was darkened by the 
shadows of a colossus in human form towering majestically among the stars. 


Every human heart that ever beat had gone to the making of this heart of Man. Every 
human brain that ever thought was united in this brain of Man. Even in stature the 
body of Man, the product of the combination of earth's billions of living and dead, 
towered over the globe many times her own diameter. With few strides Man could 
have circled the planet, overstepping earth's greatest rivers, fording her oceans and 
spurning her loftiest mountains in his march. Thus he stood, capable of treading cities 
and armies beneath his feet, or of destroying the beautiful world itself with a single 
blow of his mighty fist. 


The face of Man could not be seen. The dumb roaring of the blast subsided. The 
desert air commenced once more to vibrate, but this time with a prelude of softest 
harmony. Suddenly the earth quaked once and again. The gigantic frame shuddered 
and seemed to wrestle with an inward agony. Life had commenced. The functions of 
all the individual members, set up anew, poured as it were into one mighty caldron 
the total product of their individual selves. The contents and workings of every man's 



brain were suddenly fused into one. All feeling, emotion and sentiment of the hearts 
of every man found itself in the heart of one. 


What a heart was there! Into its mighty depths was poured the fierce glow of barbaric 
victory and the ecstacy of Christian martyrdom. Heroism of warriors and fanaticism 
of zealots blent with melting tendernesses of lovers, of mothers and of little children. 
The gentle sympathies and affections of saint, sage and poet, united with the crude 
affections of camp, court and market-place. Not one was lost, but from their union 
was created a greater than them all, a mighty cord of universal brotherhood, of human 
sympathy that, rendered audible by some heavenly instrument, enraptured the 
listener's soul as if by the fabled music of the spheres. 


In like manner was built up the great and common brain. As each group of cells in the 
brain of every man discharges a distinct function and thus represents certain 
characteristics acquired by the interplay of blood and breeding, so were grouped those 
parts of the united brain that registered similar memories. Thus met the thoughts and 
minds of those that had knowledge of the stars and those that knew about the soul; 
and so of all other branches of our knowledge. And as the mind of man cannot 
contain opposing errors but they will kill one another and all will fall dead in the 
presence of Truth; so after brief war, from the shock and conflict of opinions came 
peace and inward harmony. As when with fierce reaction in the alembic of an 
alchemist, many crude ingredients resolve themselves into a sovereign elixer, so from 
the crux of meeting creeds, systems, prejudices and opinions seething together, was 
distilled the clear elixer of Truth. 


The harmonies became ecstatic. The Heavens opened. And from their bonded depths 
a host appeared hovering enraptured above the form of Man. At length a deep toned 
voice caught up the heavenly close in accents unmistakably human. A new self had 
been awakened, a universal consciousness in which all mankind had part. Humanity 
had found itself. 


MANKIND BECOMES THE TEACHER OF MAN 



Once more the sage signalled the Grand Vizier to rub the Caliph's ring. As he 
complied, the mist swiftly settled upon the desert. The gigantic outlines of universal 
Man became indistinct in its shadows and were quickly blotted out. The full moon 
sank. The Grand Vizier's spirits fell. But ere he could voice a question or assure 
himself whether he waked or dreamt the bulk of an approaching figure took shape 
from out the mist and a stranger entered the circle of light radiated by the anchorite's 
tiny fire. Although no more to outward seeming than the normal stature of mankind, 
he bore indelibly stamped upon his person the impress of his origin. He was no other 
than Humanity, the universal Man! The Grand Vizier's quest was at an end! 


An onlooker of that austere mountain side might have been supposed to see a group 
of three men bowed with years, the world worn Vizier, the prematurely aged victim 
of self-mortification, and, oldest of them all, the Universal Spirit of Mankind. His 
figure embodied no less than the entire thought content of the race. His memory was 
one with human knowledge. His recollection embraced all erudition. His sympathies 
ranged from the greatest to the least of human affections. His nervous system tingled 
with every skill and aptitude of craftsman or of artist. But, in fact, it was not a 
withered and decrepit old man who answered to the Grand Vizier's inquiring glance. 
The universal spirit had assumed a younger form. He seemed as one whose earthly 
life had yet to run more than half of the allotted three-score years and ten. Ruddy, 
erect and vigorous, his form and eye bespoke the fire of a warrior, the energy of an 
enthusiast. The gentle dignity of his carriage betokened a reverent respect for wisdom 
and for age. 


What councils were held about those dying embers it were too long to tell. Enough to 
say, according to the ancient manuscripts of the historian, Ben Rydyl (discovered in a 
library at Granada, nearly a century after the expulsion of the Moors), that the 
distance from the Thian Shan to the valley of the Tigris presented no insuperable 
obstacle to the universal wisdom. 


The Caliph convened his court upon the morrow to appoint the Grand Vizier's 
principal rival, head of the opposing family of Ommiades, as his successor, and to 
announce the deposed minister's banishment. But to the immense confusion and 
discomfiture of his opponent, no less than to the Caliph's joy, who should appear at 
the nick of time but the Grand Vizier himself ! And in his company appeared the 



long-sought tutor who, in the resulting examinations, by conquering in succession the 
most celebrated scholars, warriors, artists, craftsmen, poets and musicians who 
opposed his election, made good his claim to the humble title of El Mu'allim (the 
teacher) for which he modestly avowed a preference. 


It is related that the young prince welcomed most kindly his new instructor, who thus 
combined equal skill in every manly accomplishment with universality of knowledge. 
The future conduct of his education was transformed by the love he bore El Mu’allim 
from a thing of heaviness to a means of constant inspiration and delight. In time, half 
by unconscious imitation, half by conscious effort, the prince imbibed the major part 
of the wisdom and accomplishments of El Mu'allim. At the mysterious disappearance 
of the latter (which occurred on the occasion of the Caliph's death) there remained but 
little to choose between the conduct of the disciple and the master. The renown of the 
great Haroun-al-Raschid is the all-sufficient testimony to the worth of the tutor, El 
Mu'allim, which the merits of his illustrious disciple have obscured. 


And it is regarded as a significant thing by the original historian, in support of the 
authenticity of this legend, that Haroun-al-Raschid himself should have sought for 
wisdom among the commonalty of his realm, having often, in the guise of adventure, 
mingled freely in the khans and bazaars, with shopkeepers, craftsmen, travelers and 
others, and thus kept at all times in closest touch with human good in "widest 
commonalty spread." Thus he sought, in the opinion of Ben Rydyl, in emulation of 
his departed master, to himself embody the spirit of human brotherhood and the 
substance of the practical knowledge and wisdom of his race. 


— o — 


" Do It Now! " 


A Letter From Bro. GENE T. SKINKLE, Illinois 



Early in the year word went out to the Round Table of Masonic editors that the 
unique and beloved Gene T. Skinkle had resigned the tripod of Oriental Consistory 
Magazine. Would he also resign from activity in the Order? Ye Editor immediately 
wrote him to ask that important question. No, he replied, he would stay in the good 
old game, but not as an editor. He was retiring into an attic at Wilmette, 111., and 
would therefrom issue such edicts and pronunciamentos anent things Masonic as the 
spirit might move him. The project for a national Masonic Tuberculosis Hospital in 
the Southwest moved him mightily, as witness his hand in the following: 


DEAR Bro. Editor: 


I tender to you, and to Bros. Robert J. Newton, of Texas, and W. O. Saunders, sincere 
expressions of congratulation and appreciation for what I consider two of the best 
articles on practical Masonic progress published in many years. I refer to the articles 
in the October edition of THE BUILDER captioned "J' Accuse ! - A Challenge to 
Freemasonry", and "Let's Stop Blowing Bubbles," both of which are worth reading 
and re-reading - and then considering seriously and deeply. We need more and more 
Newtons, Mike Thomases, Louis Blocks, Forrest Adairs, W. O. Saunders and such 
thinking, practical Masons and a few less feeding, smoking, entertaining limelight 
Masons. 


For more than thirty years I have been out with a sledge hammer pounding Masonic 
profligacy and waste, praying for a Moses to lead "the children of light" out of the 
wilderness of words, into the promised land of practice, and others have been "seeing 
the signs" and blazing the trail to redemption. The day is dawning when, I hope, 
preaching will give way to PRACTICE. 


That Bro. Newton's estimates of cost and operation of Tuberculosis Hospitals is 
conservative is evidenced in the report of the Secretary of the National Methodist 
Hospital and Home Association for the year 1922, extracts from which, and my own 
computation of averages of investments per bed and cost per patient, I enclose 
herewith. 



Our good friend and brother, W. Freeland Kendrick; 33d, saw the star and followed 
its guidance when, after a visit to the hospital at Atlanta, Georgia, he fought for, and 
eventually secured the support of the Imperial Council of the Shrine to the Orthopedic 
Hospital development that is proving such a blessing to crippled and maimed children 
in America. 


Louis Block, 33 d, of Iowa, had a dream of Masonic concentration to practical 
purposes and saw his dream come true in the organization of the Masonic Service 
Association. 


Mike Thomas, 33d, of Texas, demonstrated practical Masonry when, as Grand 
Master, he caused to be built the dormitory for the Lone Star State University. 


Robert J. Daly, 33d, and James McCready, 33d, of Illinois, are doing splendid 
practical work for the Masonic Orphan's Home, at LaGrange, and the Old Mason's 
Home, at Sullivan, Illinois. 


Everybody knows what Forrest Adair, 33 d, has accomplished for practical Masonry 
in Georgia; to repeat his record would require the space of many of your editions. 


In Buffalo, New York, George K. Staples, 33d, has worked for years in behalf of the 
betterment of the waifs from the streets and alleys; and in Pittsburg, Pa., "Uncle Bill" 
Brown, 33d, and his Nobles of Syria Temple, have kept an eye on the boys and kept 
them out of troubles. So also "Freer" Kendrick (the Mayor) keeps an eye on the 
"kiddies" of Philadelphia. 


There are others, many others, that could be cited illustrating diversified practical 
Masonic progressive 



NATIONAL METHODIST HOSPITAL AND HOME ASSOCIATION 


Dr. E. N. Davis, Corresponding Secretary 
ANNUAL REPORT FOR 1922 


INSTITUTION 

S 

■ 




Value of 
Property 

Free Service 
Value 


80 





1,053,000 


m 

1,936 


’Mszatm 



Homes for 
Children 


m 

3,200 


5,375,000 


Other 

Institutions 

11 


840 




Totals 

173 

11,256 

mmmsm 

$7,200,000 

$35,605,000 



Hospital Averages 


6,650 beds, property cost, $23,000,000; average per bed, $3,584.64 investment. 
220,000 patients; annual cost, $6,600,000; average per patient, $30. 


Averages on Totals 


11,256 beds; property cost, $35,605 000; average per boa, $5,355.65. 




























224,040 patients, annual cost, $7,200,000; average per patient $32.13. 

Average period per patient, 18.34 days. Average cost per patient per day, $1.75+. 


developments. For instance, through the courtesy of Bro. William Wonnacott, 
Librarian of the Grand Lodge Library and Museum, London, England (where Bro. 
Robert I. Clegg, 33d, of Ohio, was a recent visitor), I have before me the history and 
reports of the three British Masonic charitable institutions, the Royal Masonic 
Institute for Boys, the Royal Masonic Institute for Girls, and the Royal Masonic 
Benevolent Institution for Aged Masons and Widows of Freemasons. These are not 
Grand Lodge dependencies, but are supported by individual Masonic contributions 
and are governed by officers elected by vote of the contributors. It may be that 
readers of THE Builder will be interested to learn that the contributed income for the 
three charities named, for the year just passed, was "well over 300,000 pounds”, or 
nearly a million and a half dollars figured in American money. The Benevolent Board 
grants annuities or pensions to aged Masons to the amount of 1 00 pounds and to 
widows one-half the amount of the deceased Mason's grant. Also a limited number 
are admitted to the Institute Asylum at Croydon. 


WE ARE GUILTY OF PROFLIGATE WASTE 


I have treated particularly in this article on several isolated, local and independent 
Masonic activities (outside of the Shrine Hospital and the British charities) merely to 
show what has been and can be done when Masons get right down to practical 
exemplification of the lessons they are teaching. Enough money has been 
promiscuously and profligately spent in wasteful, unnecessary extravagance in the 
past years to have built and supported the practical, necessary institutions the 
practical Masons are now calling for so piteously, and the profligacy will continue 
unless our Grand Lodges and Grand Masters call a halt on the waste and pass laws to 
compel our lodges and our individual Masons to conservate their incomes and devote 
the savings to practical demonstrations of Masonic teachings. 



What is most needed at this time is concentration and business application to 
meritorious purposes. United on any one purpose, the three million Masons in the 
United States could accomplish anything they started out to do; divided, their aims 
and purposes are desultory in results and, many times, futile in accomplishment. 


Given the united support of the Fraternity in this country the crying need of 
Tuberculosis Hospitals in the Southwest will cease to be a dream and our 60,000 
afflicted brethren will be assured of comfort, care and necessary medical attention, 
free from the anxiety and worry of the future for their loved ones. 


Symbolic Masonry has a total membership of nearly three millions in the United 
States, the Shrine a membership of about 600,000. Two dollars per annum from each 
Shriner supports the Orthopedic Hospitals; $2.00 per annum from each Symbolic 
Mason would give an income of five times the income derived from the Shriners, and 
$6,000,000 per annum would build and pay the operating expense of the Tuberculosis 
Hospitals so badly needed for our suffering brethren. Concentrate on this, talk it over 
at every lodge meeting, set it to music and sing it to your home folks, publish it in 
your local fraternal papers, give parties and dance to it - in other words, make up your 
minds to start this movement - and go right out and GET IT. DO IT NOW ! 


EDITORIAL ADDENDUM 


The disproportionate amount of money being spent for purposes of fun and sociability 
as compared with monies devoted to relief and charity has been discussed by many 
Grand Lodges during the past three or four years. One such pronouncement on this 
subject, representative of many others that might be quoted, was made by Bro. Arthur 
Potterton as Grand Master of New Jersey. It is offered here in support of Bro.: 
Skinkle's plea: 



I recommend that every lodge adopt the budget system of controlling its finances; the 
budget to include in addition to the regular earring charges, items for charity, 
entertainment and incidentals, and when the amount of the budget shall have been 
determined, that the dues of the members be adjusted to make the lodges self- 
supporting. 


There can be no doubt that Relief is one of the three principal tenets of Masonry, and 
the only one that calls for a material sacrifice. Throughout the Craft, as well as those 
not in our Fraternity, the belief is general that Masonry teaches charity and 
helpfulness, and that belief is responsible for the high regard in which Masonry has so 
long been held. Many of those who have had opportunities to observe and who cared 
to do so have been forced to admit that the per capita outlay for charitable objects has 
not kept pace with the material prosperity of our lodges, while on the other hand the 
expenditures usually classed as "Refreshments and Entertainment" have increased to 
such an extent as to create in the mind of the newly-made member the thought that 
Masonic Lodges are little, if anything, more than social bodies, whose efforts are 
directed, not to help the broken and helpless, to be found all around us, who know 
little else but want, hunger and discouragement, but to providing dances, amusements 
and refreshments for the members. 


Is Masonry to decline to a mere source for supplying these demands? Can nothing be 
done to impress our brethren that the funds of a lodge, beyond paying necessary 
expenses, are a sacred trust, and to be expended only in the way called for by our 
tenets and teaching? 


During the past year almost $150,000 was expended by our lodges for entertainment 
and refreshment, while only about one-third of that amount was expended for Charity. 


It is my belief that this is wrong - a wrong that will soon work incalculable injury to 
our Fraternity. With a showing like that what chance have we to attract to our ranks 
the solid, serious and charitable men we so seriously need, and who alone can keep 
our Fraternity on the high level it has occupied in the past. 



Outside our lodges are many men who are leading more truly Masonic lives than 
those within our ranks, whose selfish demands on our lodge treasuries are so strongly 
tending to keep them in such financial condition as to be unable or less able to meet 
the calls that can be heard by all whose ears are attuned to the cry of distress. This 
condition in our lodges is steadily growing worse and the difference between the 
outlay for "refreshments" and that for Charity is steadily growing greater. 


To have reached the high place that Masonry has attained in the respect of the world - 
even among our enemies - is one thing, but to keep that place is quite another thing. 
The first was the work of many generations of earnest men who saw in Masonry only 
an enlarged opportunity for doing good in the world; the second is for the present in 
our hands, and no greater responsibility can ever come to us. Is this-responsibility 
being met as it should be when we find so large an amount expended for 
"entertainment and refreshment" and such a comparatively small amount for Charity, - 
as was reflected in the financial statements of the lodges for last year? 


I am one - and there are many more - who believe such a condition to be a Masonic 
disgrace. 


I can never have a better opportunity to call this state of affairs to your serious and 
thoughtful consideration, and I believe I should be false to my duty if I failed to do 
so. It is my opinion that something definite and decisive should be done now, to 
impress on OUI' membership that the funds of their lodges do not belong to them, and 
that they are for the time being only the trustees of such funds, charged with the 
solemn duty of disbursing them in Masonic ways only. I am as well aware as one 
could be that hitherto our lodges have had full power to use their funds in any way 
they liked, but if they are risking the high standard of their Masonic teaching and 
thereby lowering the reputation of our Fraternity, is it not a matter that concerns this 
Grand Lodge ? 


I believe it is and I, therefore, recommend that no lodge be permitted to use a larger 
proportion of its yearly income for entertainment and refreshment than it does for 
Charity. 



The adoption of this recommendation would have the double effect of increasing the 
amount devoted to Charity and of reducing the amount selfishly expended on 
ourselves. 


— o — 


T. M. HARRIS ON THE ORIGINS OF AMERICAN MASONRY 


One of the most illustrious of all American Masons in the eighteenth century was the 
Rev. Thaddeus Mason Harris, one time Grand Chaplain of the Grand Lodge of 
Massachusetts, Deputy Grand Master, and Corresponding Grand Secretary. He was 
bom at Charlestown, Massachusetts, in 1767 and died at Boston, April 3, 1842. His 
first Masonic publication was a collation described as The Constitutions of the 
Ancient and Honorable Fraternity of Free and Accepted Masons, which he published 
in 1792. His best known volume was a collection of speeches published under the 
title of Masonic Discourses in 1801. In 1798 he published, at the request of the Grand 
Lodge of his State, a sketch of early Masonic history. From that volume the following 
paragraphs, here printed because of their abiding value, have been taken. An excellent 
sketch of Bro. Harris was published in the Proceedings of the Grand Lodge of 
Massachusetts for 1917, page 471. 


The reader will note how the author describes the formation of a lodge as "erection", 
whereas we now use the term "constitution". 


* * * 


PROCEEDINGS IN MASONRY FROM THE FIRST ORIGIN IN NEW ENGLAND 



HISTORY OF ST. JOHN'S GRAND LODGE (sometimes called tile Grand Lodge of 
Modern Masons) AT BOSTON, as descending from the Grand Master of England. 


IN consequence of an application from several brethren residing in New England, 

Free and Accepted Masons, to the Right Honorable and Most Worshipful Anthony, 
Lord Viscount Montague, Grand Master of Masons in England, he was pleased, in the 
year 5733 [1733 A. D.] to constitute and appoint the Right Worshipful Henry Price, 
Provincial Grand Master of New England aforesaid. 


Upon the receipt of this commission the brethren assembled July 30, and the Charter 
of Constitution being read, and the Right Worshipful Grand Master duly invested and 
congratulated, a Grand Lodge was formed under the title and designation of "St. 
John's Grand Lodge," and the following officers chosen and installed: "Right 
Worshipful Andrew Belcher, Deputy Grand Master; Right Worshipful Thomas 
Kennelly, Senior Grand Warden; Right Worshipful John Quann, Junior Grand 
Warden, pro tempore. 


A petition was then presented by several worthy brethren residing in Boston praying 
to be constituted into a regular lodge, and it was voted that the same be granted. [This 
lodge was styled "The First Lodge in Boston," or "St. John's Lodge."] 


Thus was Masonry founded in North America. The anniversary of St. John the 
Baptist was celebrated June 24, 5734 [1734 A. D.], in ample form, after the manner of 
Masons. 


A petition being presented from Benjamin Franklin and several brethren residing in 
Philadelphia, for a Constitution for holding a lodge there, the Right Worshipful Grand 
Master, having this year received orders from the Grand Lodge of England to 
establish Masonry in all North America, was pleased to grant the prayer of the 
petitioners and to send them a deputation, appointing the Right Worshipful Benjamin 



Franklin their first Master - this celebrated philosopher and statesman died in 
Philadelphia in 1790, age 84 - which is the beginning of Masonry in the State of 
Pennsylvania. 


A petition from the brethren resident in Portsmouth, in New Hampshire, for the 
erection of a lodge there, was also granted, denominated "The Holy Lodge of St. 
John." 


Thus was Masonry introduced into Boston, and thus it was propagated in the two 
states of New Hampshire and Pennsylvania. It is for that Masons should more 
frequently mention the Masonic character of the philosopher Franklin, who not only 
was initiated into the sacred mysteries, but was active in the introduction of it into the 
"City of Brotherly Love," where its prosperity, purity and power are alike marked and 
cheering. It is one item of the glory of the ancient Institution that such worthy men as 
Franklin and Washington enjoyed its privileges and influences, while they were 
honorably active in multiplying lodges and teaching Masonic science and morality, 
and while they were practising upon its sublime and immortal virtues. 


* * * 


NIGHT AND DEATH 


Mysterious Night! when our first parent knew 
Thee from report divine, and heard thy name, 
Did he not tremble for this lovely frame, 

This glorious canopy of light and blue? 

Yet 'neath a curtain of translucent dew 



Bathed in the rays of the great setting flame, 

Hesperus with the host of heaven came, 

And lo! creation widened in man's view. 

Who could have thought such darkness lay concealed 
Within thy rays, O. Sun, or who could find, 

Whilst fly and leaf and insect stood revealed, 

That to such countless orbs thou mad’st us blind? 

Why do we then shun death with anxious strife? 

If light can thus deceive, wherefore not life? 

- Joseph Blanco White. 

— o — 

Great Men Who Were Masons 
Sir Christopher Wren 

By Bro. GEORGE W. BAIRD, P.G.M., District of Columbia 

IN the biography of Sir Chrisitopher Wren, written by the English Architect, James 
Elmers, London, 1823, we find: 



"In 1666 Sir Christopher Wren was appointed Deputy Grand Master under Earl 
Rivers.... He was Master of St. Paul's Lodge, now the Lodge of Antiquity, of which 
his Royal Highness the Duke of Sussex is Past Master, and attended the meetings for 
upwards of eighteen years." 


Elmer's statement was very possibly based on William Preston's Illustrations of 
Masonry. Critics of the modem school have long doubted the authenticity of Preston's 
statements, but it seems to me that we have good grounds for believing that Wren was 
a member of the Craft. These grounds are set forth in Bro. Ryland's Records of the 
Lodge of Antiquity and in Bro. A. F. Calvert's The Grand Lodge of England. Because 
of the skepticism of some of the best scholars I hesitated to include Wren among 
"Great Men Who Were Masons," but finally decided to do so, leaving it to the 
individual reader to omit Wren if he wishes to. 


Wren was a versatile genius. He made many inventions, including "the wheel 
barometer and mezzotint engraving"; wrote on astronomy, on instmments of 
scientific application, hydraulics of ship building, whale fishing, methods of 
determining longitude, etc. These exhibitions of his intellectual power, in addition to 
his world-famed genius as an architect, explains why there gathered about him the 
men who formed the Royal Society, England's most famous scientific institution. 


Wren was elected professor of astronomy in Gresham College at London and 
professor of astronomy at Oxford three years later. After this he was for a time 
assistant to Sir John Denham, the surveyor-general. In 1663 he designed the Chapel 
of Pembroke College at Cambridge and in the same year was commissioned to make 
a survey of St. Paul's Cathedral with a view to so restoring that building as to adapt 
the whole structure to the famous Corinthian portico added by Inigo Jones. 


In September, 1666, St. Paul's Cathedral was completely gutted by the fire which 
almost destroyed London. Wren was chosen to rebuild it. After a great many 
difficulties, during which the whole city participated in debates concerning plans 
submitted by Wren and by his adversaries, work was begun on the new structure June 



21, 1672. The last stone was set thirty-five years later and Wren was, fortunately, still 
alive to see it. We can find no record of a Masonic service having been used either at 
the laying of the cornerstone or its dedication. 


— o — 


Sir Christopher Wren as Man and Architect 
By Bro. WILLIAM B. BRAGDON, New Jersey 


Bro. Bragdon's little study of a great architect arrived at the same time as Bro. Baird's 
"Memorial," printed just above, almost in the same mail, and since they discuss the 
same subject the two are here published one after the other There has been a long 
debate to determine if we have solid grounds for claiming Wren as a Mason; Gould 
waved it all aside as a fabrication of Preston's imagination, but there are some of us 
who believe that in Bro. Ryland's careful history of the Lodge of Antiquity is 
legitimate reason for holding that Wren was a Mason. 


SIR CHRISTOPHER WREN, the son of a clergyman, was bom at East Knoyle, 
Wiltshire, England, on Oct. 20, 1632. He graduated from Wadham College of Oxford 
University in 1650, having distinguished himself in such subjects as geometry and 
applied mathematics. 


Tracing his collegiate life still further, we find him a Fellow of All Souls in 1653, a 
professor of astronomy at Gresham in 1657, and Savilian professor of astronomy at 
Oxford in 1660. Thus his early training and educational inclinations disclosed an 
unusual mathematical mind, which was to develop later a proficiency in structural 
engineering. 



As an architect Wren is unquestionably the most famous product of England, and the 
rebuilding of St. Paul's Cathedral, in London, his greatest popular achievement. Most 
historical characters rise to fame through circumstances as well as genius, and the 
great fire in London in 1666, which destroyed the old St. Paul's and fifty or more 
parish churches, offered him an exceptional opportunity. 


It would be impossible in so short a sketch to trace the history of his associations with 
new St. Paul's, which was begun in 1675 and finished in 1710. After being 
commissioned the architect for the restoration of the old church just previous to the 
fire, and then again for the new rebuilding, his designs were criticized and his work 
hampered at almost every turn. 


A story is told of how he was ordered by the Worthy Council, who sat in judgment 
over his plans, to double the number of columns that were to support the great dome, 
as this august body felt inclined to doubt the wisdom of the arrangement of Wren's 
design. Accordingly he did as he was bid, but a century later it was accidently 
discovered that half of the columns lacked six inches of reaching the base of the dome 
and were consequently without structural foundation. 


Wren's salary for planning and supervising the erection of St. Paul's, which cost an 
amount equalling $3,740,000, and is considered the fifth largest church in the world, 
was the trifling sum of $1,000 a year. Lor this, the Duchess of Marlborough says, he 
was content to be dragged up to the top in a bucket three or four times a week. 


But there is every evidence that he did his work thoroughly nevertheless, and 
exercised his control over his workmen with a moral and spiritual guidance as well as 
an aesthetic. One of Wren's orders, which is said was affixed in many parts of the 
building, read as follows: 


"Whereas, among labourers, etc., that ungodly custom of swearing is too frequently 
heard, to the dishonour of God and contempt of authority; and to the end, therefore, 
that such impiety may be utterly banished from these works intended for the service 



of God and the honour of religion - it is ordered that customary swearing shall be a 
sufficient crime to dismiss any labourer...." 


Wren was also employed as architect for the rebuilding of the smaller parish churches 
in London, and it was here that he displayed his constructive genius to even better 
advantage. In the rebuilding of St. Michael's Comhill, St. Bride's Fleet Street, Mary- 
le-Bow Cheapside and St. Stephen's Welbrook he was the creator of the English 
Renaissance type of steeple with conical or pyramidal spire on a square belfry tower 
which later influenced the American St. Paul's New York, Christ Church 
Philadelphia, St. Michael's Charleston, Trinity Newport, and "Old South" Boston. 


WAS HE A MASON? 


To follow Wren's Masonic life is a more difficult undertaking. Tradition informs us 
that he was a member and Master of the "Old Lodge of St. Paul," which was changed 
to the "Lodge of Antiquity." No proof exists, however, of this fact as all the records of 
this lodge of that time have vanished. 


In the archives of the Lodge of Antiquity is a mallet which it has been claimed was 
presented by Sir Christopher Wren. In 1827 the Duke of Sussex attached to this 
mallet a plate engraved as follows: 


"A. L. 5831. A. D. 1827. To commemorate that this, being the same mallet with 
which His Majesty King Charles II levelled the foundation stone of S. Paul's 
Cathedral, A. L. 5677, A. D. 1673. Was presented to the Old Lodge of S. Paul, now 
the Lodge of Antiquity, acting by immemorial constitution, by Brother Sir 
Christopher Wren, R.W.D.G.M., Worshipful Master of this Lodge and Architect of 
that Edifice." 



The lodge also has in its possession three gilt wooden candlesticks inscribed, "Ex 
dono Chr. Wren Eq. A. L. 5680." 


But although he is frequently mentioned by learned writers as Master of St. Paul's 
Lodge and also Grand Master of the Ancient Order of Free and Accepted Masons, it 
is difficult to reconcile oneself to these statements without further proof. 


The Parentalia, or "Memoirs of the Family of Wren," from which we obtain our most 
accurate knowledge of his life, makes no mention of Sir Christopher Wren as a 
Mason, although by implication this fact seems apparent. 


It would seem possible, however, that Wren could not have lived when he did and as 
he did without having been in some way identified with the Craft. He was not only a 
confirmed churchman, but he was anti-Roman in his beliefs. In addition, his 
associations with prominent Master Masons of his time, and his relations with the 
Royal Society, must have brought him in close contact with Masonic teachings. 


Wren was a member of Parliament for many years, and for fifty years held the high 
office of Surveyor of the Royal Works. He died in 1723 and lies buried under the 
Choir of St. Paul's Cathedral, where a tablet over the inner north doorway is inscribed 
as follows: 


Lector, Si monumentum requiris, circumspice - “Reader, do you ask his monument? 
Look around.” 


— o — 


EDITORIAL 



Masonic Education Under Grand Lodge Auspices 


STATE wide Masonic education under direction of a Grand Lodge has been carried 
forward in so many Grand Jurisdictions during the past few years that the enterprise 
may be justly considered as having emerged from the merely experimental stage. A 
number of Grand Lodges have developed their methods independently of all outside 
efforts; others have worked through the Masonic Service Association or in 
conjunction with the National Masonic Research Society; in any event they have 
achieved results, an analysis of which would show what devices might be adopted in 
any state without much fear of failure. Without attempting such an analysis in the 
present instance it may be of service to the workers in and under Grand Lodge 
Educational Committees to indicate a few of the methods thus far verified by 
experience. The majority of these methods come under one or other of two heads: 
speakers, or programs featuring a speaker; and the printed word in the form of 
leaflets, bulletins, magazines or books. 


SPEAKERS. In developing a program of speaking to be carried into local lodges it is 
best for a committee to begin with the speeches rather than with the speakers. The 
purpose in view is not to have a given list of men heard in lodges, but to have certain 
messages concerning Masonry carried home to the brethren, therefore the speeches 
are more important than the speakers. A committee can study its own field to discover 
what are the lessons of Masonry most needed by its brethren; in some cases a speech 
can be planned on Masonry in general, suitable to be given anywhere; in other cases 
subjects purely local will be preferred. After the subjects are chosen and laid out 
speakers can be selected capable of delivering just those subjects and in just the way 
desired. This arrangement will avoid the difficulty encountered in some states of 
having a corps of speakers sent into lodges who talk about everything except 
Masonry. If conditions are such as to warrant a speech on some non-Masonic topic 
(as sometimes happens) the committee should nevertheless retain control lest a 
speaker forget himself and jump over the fence into a discussion of religion or politics 
or other forbidden topics. This control by the committee furthermore makes it 
possible to protect lodges against hearing wild misinterpretations of Masonry made 
by brethren who have not had opportunity to become sufficiently well informed. 



Speakers can be listed through local lodges, almost every one of which will be glad to 
recommend some capable brother on the roster, and these brethren can then be 
booked for lodges not too far from home, in order to keep down expenses. Such of 
them as insist on preparing their own speeches can be helped by a loan of materials 
and they can have their speeches O. K'd by the committee before delivery. The 
secretary or chairman of the committee can meet with groups of these speakers at 
least once a year in order to help train them by conference methods. If lodges report 
attendance at a speech, along with some indication of how well it was received, the 
committee will know at any given instance what is being accomplished by its staff in 
the field. After a speaker becomes sufficiently well established and proves that he 
knows something about Masonry and how to tell it, he can be used all over the state 
and left pretty much to his own devices. 


In the large centers Masonic mass meetings can be held, all of the Masonic bodies in 
a given territory participating. In such cases it is often possible to invite some brother 
of national reputation for the occasion, paying him his expenses and possibly a fee. 
There should be no objections in such cases to a fee, because such a speaker will 
often be a business or professional man who can ill afford to remain away from his 
office for two or three days at a time. 


THE USE OF MASONIC LITERATURE. Every Grand Lodge committee should 
have at its disposal a Masonic library. This need not be large but it should contain the 
standard works, histories, encyclopedias, etc., with as much material on the Masonry 
of its own state as possible, Grand Lodge proceedings, lodge histories, biographical 
sketches of its own celebrated Masons, and a supply of clippings and other loose 
material suitable for loaning to speakers. 


A number of Grand Lodges have successfully used the Traveling Library method. In 
such a case the committee purchases a number of sets of standard Masonic books, ten 
to thirty in number; these are put into substantial packing cases and loaned to lodges 
making requests, for periods of three to six months, the lodge loaning the volumes 
through its own committee or secretary in the same method as is used by a public 
library. If a lodge desires to purchase one of these outfits it is permitted to do so, at 
actual cost. 



A few Grand Lodges, notably New York, have been encouraging the formation of 
Book Clubs. According to this method a number of brethren in a community, eight or 
ten of them, agree among themselves each one to purchase a book at some average 
price, say two dollars; and at the same time each agrees to loan the book to each 
member of the club in turn, until it has gone the rounds, when the original purchaser 
retains it as his own. In this manner each brother can read a number of books with 
very small expense to himself. The Study Club, to which THE Builder a department 
each month, is a method that may easily combine the use of a speaker with reading. 
The nearest analogue to such a club outside of Freemasonry is the Men's Bible Class 
of a Sunday School. It may be made a voluntary undertaking among a group of 
brethren, or else it may be launched by a lodge, with official sanction, the small 
expenses needed being paid from the lodge's treasury. Such a club is a flexible 
organization, easy to adapt to local conditions. The usual method is for a number of 
brethren to agree to meet once or twice a month; to elect a president and secretary- 
treasurer and a study director, the last mentioned functioning much as does the leader 
of a Bible Class, in order to study systematically some branch of Masonry. A text 
book may be used, or else a topic may be selected anew for each meeting. If such a 
group can find a good director, and if it will stick faithfully to its purpose, it can be 
made one of the most enthralling of all methods for studying the ritual, jurisprudence, 
or history of the Craft, for its appeal can be almost infinitely varied. 


Stereopticon outfits or moving pictures may be used in connection with any or all of 
these methods above suggested. Grand Lodge committees in Grand Jurisdictions 
affiliated with the Masonic Service Association can secure the use of movies 
produced by the Association; others can make arrangements for appropriate films 
through a number of film booking companies, a few of which specialize in such 
services. Stereopticon outfits can be made to order at a not exorbitant price. 


In the early days when these methods were new some Grand Lodge leaders 
questioned them lest they add more wheels to the machinery of organization; or get 
out of hand; or become a new Side Order; or become nothing but a kind of Masonic 
Chautauqua. Experience has allayed these fears. After all, the whole enterprise of 
Masonic education is one of the proper functions of the Craft itself, for which the 
necessary machinery has long existed. As our Fraternity increases in membership and 
its problems increase the need for education becomes more urgent, lest the grand 



purposes of Masonry become lost behind a confusion of small activities, and Masons 
lose their Masonry through inability to find out what it is all about. 


— o — 


THE LIBRARY 


A Story of Freemasonry in Hawaii 


LE TELLIER'S LODGE AT HONOLULU - A MASONIC HISTORY, by Ed. 
Towse; P. M. Privately printed; blue cloth; 118 pages; illustrations on gold paper. 
May be purchased through National Masonic Research Society. $2.65. 


IN the old palmy days of whaling in the northern Pacific it was the custom for 
hundreds of ships to put in at Honolulu for stores. The great majority of these were 
"Boston men", five or six years away from home, rough adventurous fellows like 
those one meets with in Dana's Two Years Before the Mast, with a penchant for 
humid hilarity while in port. Now it happens that among all these Yankees there was 
one French whaler, M. Le Tellier by name, master of the bark Ajar, who had a keen 
interest in Freemasonry, he having been made a member of a French lodge under the 
aegis of the Supreme Council, Scottish Rite, for France. In 1841 he appeared among 
the American, English, Scotch, Irish, French, German, Italian and Latin- American 
Masons of Honolulu with a commission from that Supreme Council empowering him 
"to set up lodges in the Pacific Ocean and elsewhere in his voyages; to issue warrants, 
to call upon the Supreme Council for charters; to make Masons at sight; to forever be 
given the grand honors upon his appearance in any lodge of his creation." 


With a number of these brethren supporting him, they having accepted his credentials 
in good faith, he organized on board the Ajax a lodge of Masons, destined to a long 
career. Bro. Towse has written a history of this lodge from its beginnings, with dated 



items from year to year, all interspersed with sprightly comment, and with many side- 
lights on life in what were then known as the Sandwich Islands. The result is 1 18 
pages of more human interest than most lodge historians have apparently believed 
that any lodge history has a right to possess, not the least fetching of which is the long 
list of brightly colored vignettes of prominent Hawaiians received at various times 
into the lodge's very representative membership. 


"Le Tellier," writes Bro. Towse, "organized 'Lodge le Progres de l'Oceanie,' U. D. 
(Under Dispensation), aboard his bark in Honolulu harbor on an unfixed date in 1841, 
issued the warrant and sent for the charter. The Lodge proceeded to business at once 
and had had a continuous and most useful and honorable existence ever since, under 
its original name and the number 124 until the year 1905, when it transferred, by the 
consent and with the assistance of the authorities of the Supreme Council of France, 
to the jurisdiction of the Grand Lodge of California, first with the name 'Oceanie,' 
later with the original name and with the number 371." 


Bro. Towse's modesty caused him to omit the fact that he himself was made the 
official delegate to California to negotiate the transfer of allegiance. He was at that 
time a P.M., and Orator of the lodge. Added to the history of the lodge are six 
chapters on various topics. The first is the speech delivered by His Excellency Bro. J. 
M. Kapena, Minister of Foreign Relations, on the occasion of the laying of the 
cornerstone of the new Royal Palace at Honolulu, Dec. 31, 1879. By that time two of 
the Hawaiian kings had been members, Kamehameha IV, and Kamehameha V, and 

the then reigning monarch, Kalakaua, had "ascended all the steps of the craft, and 

reached the pinnacle of Masonic honors." This is followed by the account, "printed on 
silk," of the "Grand Masonic Banquet at Iolani Palace given by His Majesty King 
Kalakaua in honor of his Brethren of the Mystic Rite at Honolulu, on St. John's Day, 
December 27, 1882." On page 1 13 is a sketch of Captain John Meek; on page 114 a 
similar sketch of Kamehameha IV; and on page 116 a "Contemporaneous 
Chronology." We shall steal the last page entire; it furnishes information about 
Hawaiian lodges often sought after: 


"Hawaiian Lodge, No. 21, Honolulu - Granted a dispensation by the Deputy Grand 
Master of the Grand Lodge of California January 12, 1852. 



"First meeting held Feb. 10, 1852. Charter granted May 5, 1852. 


"Maui Lodge, No. 223, Wailuku, Maui - Dispensation granted by the Grand Master of 
the Grand Lodge of California July 10, 1872. Charter received October 18, 1872. 

After a few years, many of the members having left the Island, the charter was 
surrendered and dimits taken by the remaining brethren. 


"Honolulu Lodge, No. 409, Honolulu - Granted a dispensation by the District Grand 
Master of Queensland, Australia, working under the Grand Lodge of Scotland, 
January 4, 1895 - Chartered August 1, 1895. This was under the name Pacific Lodge, 
No. 822. As favorable opportunity offered the change was made to the jurisdiction of 
California. 


"Kilauea Lodge, No. 330, Hilo Hawaii - First meeting under dispensation held 
February 22, 1897. Chartered by the Grand Lodge of California October 15, 1897. 


"Lodge Maui No. 472 at Kahului, Maui - Chartered from Scotland February 2, 1905. 
Chartered from California October 18, 1918. 


"Schofield Lodge, No. 443, at Schofield Barracks - Dispensation from California 
December 8, 1913. Chartered from California, October 15, 1914. 


"Note: - 1924. Lodge forming on the Island of Kauai, to be under the jurisdiction of 
the Grand Lodge of California." 



BEGINNING OF A NEW SERIES OF TRANSACTIONS 


THE Masonic literature of the world has for these many years past been greatly 
enriched by the publication of transactions of the various English societies and lodges 
for Masonic research, so much enriched that students are ever on the lookout for 
copies of them. All such students will therefore welcome a most worthy addition to 
these available sources of knowledge on themes not generally expounded in the 
popular Masonic press in the form of the TRANSACTIONS OF THE MERSEYSIDE 
ASSOCIATION FOR MASONIC RESEARCH, holding its sessions generally at 
Liverpool. We regret that the exigencies of space has caused a deplorable delay in our 
notice of the first volume, Which covers the year 1922-3. An account of the origin of 
the Association is given in a "Preliminary" to the Proceedings: 


"The formation of the Merseyside Association for Masonic Research is entirely due to 
the unremitting labours of W. Bro. the Rev. Archibald Ball, M. A., P. P. G. Chaplain 
(Scheshire). As far back as February, 1919, he mooted the idea, but not being able to 
find a Brother willing to act as Secretary, nothing occurred until December, 1921, 
when about a dozen Brethren of Birkenhead and Liverpool met, at his request, in the 
Exchange Hotel, Liverpool, to discuss the need of a Research Society or Association 
in this district. Such was the enthusiasm that at a further meeting, held on the 1 st of 
February, 1922, the Association came into being, Bro. Ball being elected first 
President, together with a full complement of officers." 


Bro. John Mumby, of Birkenhead, one of the most gracious Masonic gentlemen in the 
world, was made secretary, and the inaugural meeting was held in Liverpool, Sept. 

29, 1922. By the end of the first year 250 brethren had become members. Bro. Ball 
describes the ideal of the Association in his Foreword to the first volume of the 
Transactions: 


"The necessity of such an Association on Merseyside is proved by the great influx of 
members desirous of that daily advancement in Masonic Knowledge which they were 
enjoined to make at their Initiation. The object of the Association is the exploration of 



the Symbolism and History of Freemasonry. . .Our ancient Institution is realised to be 
something far removed from an artificially constructed machine or social club. It is a 
living, evolving organism, every part of which has a meaning and a lesson." 


The first volume of the Transactions proves that the Association began at once to 
translate this fine ideal into reality. It contains these various contributions: "Masonic 
Research; What it Has Done and Can Still DO," by John T. Thorp, first published in 
THE BUILDER March, 1916; "Some Points in Ritual," by Alex. T. Brand; "Origin of 
Gilds and Freemasonry," by Rev. H. G. Rosedale; "The Third Degree," by Lionel 
Vibert; "The Growth of Modem Ritual," by J. Walter Hobbs; and "Masonic Old 
Charges," by Rodk. H. Baxter. The majority of these names have long been familiar 
to students on this side of the Atlantic. The volume was edited by Bro. Chas. P. 

Sayles. 


We have not asked permission of Bro. Mumby to refer interested inquirers to him, but 
we venture to do so. His address is "Ashville," Kingsland Road, Birkenhead, England. 


A shining city, one 
Happy in snow and sun 
And singing in the rain 
A paradisal strain.... 

Here is a dream to keep, 

O Builders, from your sleep. 


O foolish Builders, wake, 
Take your trowels, take 
The poet's dream, and build 



The city song has willed, 
That every stone may sing: 
And all your roads may ring 
With happy wayfaring. 

- John Drinkwater. 

* * * 


THE SECOND DEGREE AND THE DOLLAR MARK 


We have been told that at the building of King Solomon's Temple the Fellowcrafts 
were paid their wages in specie, that is to say, in cash. There is a curious connection 
between this degree and specie which may be new to some. At the porchway or 
entrance of the great temple of Melkarth at Tyre, erected by King Hiram, and which, 
no doubt, formed the pattern after which the more famous temple of Solomon was 
subsequently modeled, stood two great pillars, and a representation of the temple and 
pillars appeared on the coins of Phoenicia. About 1100 B.C., it is said, the merchants 
of Phoenicia founded Cadiz in Spain, a tradition which is cherished by that ancient 
city. When coins were struck in the new colony the famous pillars appeared again as 
an emblem of its Phoenician origin. Twenty-six centuries later Charles V., Emperor 
of Germany, and King of Spain, used the same symbol on one of his coins. This was 
currently called a "colonate" or "pillar piece," but in this, as a matter of decoration 
pure and simple, each of the pillars was entwined by a scroll. As time passed the two 
scrolls were united and from this evolved the familiar "dollar sign." 


Thus, this every-day symbol carries us back across the ages to that famous building 
which is today the central symbol of our system. 



Bro. William Harvey McNairn. 


— o — 


THE STUDY CLUB 


Studies of Masonry in the United States 
By Bro. H. L. HAYWOOD, Editor 


PART III. BEGINNINGS IN PENNSYLVANIA 


THE BUILDER 


THE STUDY CLUB 


Studies of Masonry in the United States 
By Bro. H. L. HAYWOOD, Editor 


AS mentioned in the concluding paragraph of last month's Study Club article there 
has long gone on a battle royal between the brethren of Massachusetts and of 
Pennsylvania as to which of these Grand Jurisdictions can justly claim the honor of 
being considered the cradle of American Masonry. Brethren of South Carolina, 
Georgia, and New Jersey have also had a hand in this, with claims for their own 



states. Reserving these latter for subsequent consideration in due order it will simplify 
the problems to focus attention on the first two just here. My purposes do not require 
any attempt to arrive at a decision as between these claims and counter-claims, not 
because the question is not important, or because all 'the evidence is not in, but 
because a student, especially a beginner, will find it more worth his while to arrive at 
his own opinions. I shall consider my own proper function served if I can set forth the 
facts as impartially as possible. 


To begin with Pennsylvania. In his Pennsylvania Gazette, No. 108, Dec. 3 to 8, 1730, 
Benjamin Franklin printed an "Account of Freemasonry in London" prefaced by this 
significant statement: 


"As there are several Lodges of Free-Masons erected in this Province Pennsylvania, 
and people have lately been much amused with conjectures concerning them, we 
think the following account of Free-Masonry from London will not be unacceptable 
to our readers." 


The "following account" consisted of a story from London, under date of Aug. 12, to 
the effect that "By the death of a Gentleman who was one of the Brotherhood of 
FREE-MASONS, there has lately happen'd a Discovery of abundance of their secret 
Signs and Wonders," etc. In other words, this was supposed to be a kind of expose of 
Masonic "secrets". The important point in the matter is that Franklin stated that 
"several lodges" were then in existence in Pennsylvania. If he was correct in his 
statement it necessarily follows that organized Masonry had existed in the Province 
before 1730. Was he correct? He was at that time only twenty- four years of age, and 
not yet a Mason; Masonry at that time was considered a very mysterious affair about 
which many rumors were afloat, so that it may very well have been that Franklin was 
merely passing on a bit of gossip without foundation in fact. On the other hand he had 
been in London during 1725-6, where he might have learned about Freemasonry, had 
then resided in Pennsylvania for three years, and had been one of the publishers of the 
Gazette since September, 1728; he was wide awake to everything going on in the 
Province, keen for news, and quick to catch at every movement of general interest, so 
that he may very well have ascertained the facts for himself It is one of the many 
points on which each reader will wish to form his own opinion. 



In forming that opinion a reader will need to examine in this connection the claims 
made for the famous "Bell letter." That much discussed document, the very existence 
of which has been called in question, was written in 1754 (or is alleged to have been 
written) by one Henry Bell, of Lancaster, Pa., to Thomas Cadwallader, a physician of 
Philadelphia. It reads in part: 


"As you well know, I was one of the originators of the first Masonic Lodge in 
Philadelphia. A party of us used to meet at the Tun Tavern, in Water Street, and 
sometimes opened a Lodge there. Once in the fall of 1730 we formed a design of 
obtaining a Charter for a regular Lodge, and made application to the Grand Lodge of 
England for one, but before receiving it we heard that Daniel Coxe of New Jersey had 
been appointed by that Grand Lodge as Provincial Grand Master of New York New 
Jersey, and Pennsylvania. We therefore made application to him, and our request was 
granted." 


If this letter could be proved authentic it would be of the utmost importance, for it 
would settle many points at issue; but unfortunately that seems to be impossible. Bro. 
Clifford P. MacCalla, editor of the Key Stone, one time Grand Master of 
Pennsylvania, and one of the carefulest Masonic scholars Pennsylvania has produced, 
gave a cautious statement concerning the letter in an address to Quatuor Coronati 
Lodge in London, in which he said: "It [the Bell letter] was - in 1872 - in the 
possession of a Mr. Bancker (since deceased), and an extract was by permission made 
from it by Brother Francis Blackburne, a clerk in the Grand Secretary's office, 
Masonic Temple, Philadelphia, in that year, but it has never been seen since. Besides, 
Henry Bell does not appear to have been a member of St. John's Lodge, so that it 
seems not to have been the Lodge referred to in the letter as warranted by Coxe. We 
can surmise what we may, but we cannot at the present tine prove that Coxe 
warranted either the Philadelphia St. John's Lodge of 1731-1738, or any other Lodge - 
although the latter is implied in the Bell letter, if it is to be regarded as authentic. In 
the absence of the original, however, we may not fairly argue anything from it." 


The Library Committee of the Grand Lodge of Pennsylvania said of the letter: "The 
letter was exhibited in the Grand Secretary's office, Philadelphia, in 1872. It bore an 



marks of being genuine, and we have no doubt of its being correct." But the 
Committee failed to furnish the grounds on which it based this decision. By what 
method did it prove a document authentic 118 years after it had been written? Where 
had the letter been all the while ? "These," remarked Sereno D. Nickerson, "and 
numerous other questions, must be satisfactorily answered before we can admit this 
piece of evidence." Gould and Hughan agreed with Nickerson, and so did John Ross 
Robertson. Bro. J. H. Drummond refused to admit even the probability of its 
genuineness. He says: 


"Liber B [of which more anon] shows that the statement of the writer of the letter that 
he was connected with this Lodge is absolutely false. It shows that he was never a 
member of it, nor made in it, or had anything to do with it." 


Bro. Melvin Johnson (Beginnings of Freemasonry in America) goes a step farther and 
calls the whole letter "a 'fake' pure and simple." 


The letter, as already read, was not produced until 118 years after it had been 
(supposedly) written; only an extract was published; Bell's name does not appear in 
the St. John's Lodge roster; there is no known record of the Coxe charter; the letter 
sounds as if only one lodge existed in Philadelphia in 1730, whereas Franklin said 
there were several; after 1872 the letter passed utterly from sight and has remained so; 
these are a few of the reasons for questioning the authenticity of the document. On the 
other side of the argument is the plain statement made by the Grand Lodge Library 
Committee, and such considerations as have been urged by Bro. McGregor in his 
article printed on page 328 of this issue. 


Another important item in connection with early Pennsylvania Freemasonry, also 
much debated, is the "Tho. Carmick MS.," of which a critical analysis was 
contributed to Ars Quatuor Coronatorum, XXII, page 95, by Bro. W. J. Hughan, the 
authority par excellence on the Old Charges. This MS. is a copy, or so it is believed, 
of an older document, which Bro. W. J. Songhurst believes may have originally come 
from Scotland, an opinion based on certain peculiarities of diction. Dr. Julius Sachse, 
who edited it for the Grand Lodge of Pennsylvania (it was published by that Grand 



Body in 1908), described it as consisting of "twenty- two pages, eight by six inches, 
and is signed by Bro. Thomas Carmick, a connection of the Frazer family, whose 
name also appears upon one of its pages." At page 20 is a signature by Persifor Frazer 
to the effect that he owned it in 1756. Opposite Carmick's signature is the date 
"1727." A complete transcription is given in A.Q.C., as above referred to. 


If this MS. be accepted as genuine it proves that a lodge, or lodges, must have been 
active in Pennsylvania three years and more before Franklin's item in his Gazette. 
Bro. Hughan appears to accept its genuineness; he writes that the MS. "is most 
suggestive of the probability that the original from which this transcript was made in 
1727, was used at initiations (as also the copy itself) by members of St. John's Lodge, 
Philadelphia." Bro. Johnson rejects all such claims: "The contention is unworthy of 
serious discussion. The Grand Lodge of Massachusetts owns a similar manuscript 
dated 1677 but makes no claim by virtue thereof." (See also Massachusetts Grand 
Lodge Proceedings, 1909, pp. 105-109.) This abrupt dismissal of the Carmick MS. 
will not satisfy all critical readers of The Beginnings of Freemasonry in America; for 
one thing, Bro. Hughan found it worthy of serious consideration; for another, it is 
difficult to see what the spuriousness of a MS. in Boston has to do with the 
genuineness of a MS. in Philadelphia. 


On turning next to the case of Daniel Coxe (also spelled "Cox") we are on surer 
ground, at least so far as records are concerned, though it also raises many questions 
not yet answered. Coxe enjoyed the distinction of receiving the first deputation to 
serve as a Provincial Grand Master on this continent. He was the son of Dr. Daniel 
Coxe, of London, who had been physician to Queen Anne, and later Governor of the 
Province of New Jersey. The son was born in London, Aug. 3, 1673, and was brought 
to New Jersey early in life. He went to England in 1716, where in 1723 he published 
a book, A Description of the English Province of Carolina, in which he sought to 
enforce his claim, inherited from his father, to a vast region comprising most of the 
southeastern corner of what is now the United States. He was a member of Lodge No. 
8, which met at the Devil Tavern, London, and had been constituted in 1722 (not 
"1772", as given by Gould). Records show that some time after 1728 he returned to 
America. 



On June 5, 1730, the Duke of Norfolk, Grand Master of England, appointed Coxe 
Provincial Grand Master for New York, New Jersey, and Pennsylvania. The 
deputation is printed in full in Quatuor Coronatorum Antigrapha, Vol. X, pages 123- 
125, and shows that his authority was for a limited time only, from "the Feast of St. 
John the Baptist next ensuing" (June 24) "for the Space of two years." The text shows 
that application for this authority had been "made unto us by our Rt. Worshipful and 
well beloved Brother Daniel Cox of New Jersey Esq. and by several other Brethren 
free and accepted Masons residing and about to reside in the said Provinces." In the 
same volume of Q. C. A. - it contains "The Minutes of the Grand Lodge of 
Freemasons of England, 1723-1739, Illustrated With Plates and Facsimiles, With 
Introduction and Notes by William John Songhurst" - it is shown that Coxe was 
present at a Quarterly Communication of Grand Lodge held Jan. 29, 1731, and that 
his health was drunk, on proposal by the Deputy Grand Master, as "Provincial Grand 
Master of North America." 


This proves that the Grand Lodge of England exercised authority over lodges on this 
continent, and that Coxe was undoubtedly considered officially in office, but neither 
these records nor any other prove that Coxe ever exercised his authority here by 
presiding over a Grand Lodge or by issuing charters for the formation or 
regularization of lodges, unless one is prepared to accept the very dubious testimony 
of the Bell letter, above described. It has been almost universally alleged by 
American writers that Coxe was not even in these Colonies during his term in office, 
but Bro. McGregor has offered proof in his article already referred to that this opinion 
must now be revised. His proof, however valuable it is, has thus far a negative value 
only; it yet remains to show that Coxe issued a charter to St. John's Lodge of 
Philadelphia, or any other. 


In the meantime one very important fact must stand; the deputation to Coxe proves 
that in 1730, and presumably before, there were Masons in New York, New Jersey, or 
Pennsylvania, else nobody would have petitioned for a Grand Master; and that there 
was a lodge, or lodges, in existence sufficiently regular to meet the approval of the 
Grand Lodge of England, else Grand Lodge would have paid no attention to that 
petition. 



There is another important piece of evidence to prove that at least as early as 1731 
there was an active lodge in Philadelphia: this is in the form of a lodge ledger 
discovered in 1884 by Clifford P. MacCalla, which piece of good luck he himself 
described as follows: "In 1884 I had the good fortune to discover, among the archives 
of the Historical Society of Pennsylvania, Liber B. of St. John's Lodge, Philadelphia 
City - as the inscription on the cover of the vellum-bound volume describes it, and 
which is well-known to you all. It is the original stock or ledger account kept by the 
Secretary with the members of the Lodge." In opening his records the secretary 
evidently made use of a book that had already served for other purposes; after twenty- 
three pages filled with an index of the Masonic entries there follow a number of 
records having no Masonic reference at all. The Masonic records are in the back of 
the volume. The earliest accounts with members of the lodge begin under date of June 
24, 1731, at which time there were evidently at least fourteen members. By carefully 
checking up the lodge members named in this ledger Bro. MacCalla showed them to 
have been of high standing in the community: eight were members of the American 
Philosophical Society; nine were lawyers; seven were judges; four were mayors of the 
city; two, sheriffs; two, physicians; two, coroners; and two, Governors of the 
Province. 


Other items of importance in the story of early Pennsylvania Masonry will follow in 
due order; those already noted will, I trust, have made clear the principal point at 
issue as between the brethren of that Province and of Massachusetts as to Masonic 
priority so far as the Pennsylvania side of the case is concerned. The point may be 
thus framed: The Grand Lodge of England adopted on June 24, 1721, a regulation 
(given in the preceding Study Club article) to the effect that no Masonic lodge could 
be accepted as regular and duly constituted except it show a dispensation from the 
Grand Master or his Deputy; did St. John's Lodge of Philadelphia, shown to have 
been active in 1731, have such a dispensation? If not, it was not regular, according to 
the regulation adopted ten years before; if so, it was the first known regular lodge on 
this continent. So far as the present studies are concerned this point must remain in 
suspense until other sides of the issue are set forth. 


The Philadelphia of 1730 was already one of the most interesting towns in the 
Colonies with a history behind it full of color, dramatic incident, and of promise of 
greater things to come. Its population had not reached any great proportion, but the 
people were astir with life; there was a suggestion of electricity in the spirit of the 
place, for all the sobering influence of the Quakers, and the hampering effects of 



pioneer conditions. The streets went unpaved until 1761, when Second street received 
a hard surface at the cost of $7500, raised by a raffle. Street lighting did not come in 
until 1742; carpets were first used in 1750; umbrellas were looked upon as a sissified 
contraption until after 1771; carriages did not become popular until after the 
Revolution. Ladies in their best dresses went off to their soirees on horseback through 
the mud. The first English school was opened in 1683. In 1699 Captain Kidd, more 
admired in story-tellers' yarns than he was in real life, played havoc with Philadelphia 
shipping; four of his men were tried in the town for piracy. Kidd was followed by 
other pirates. Three newspapers were published prior to the Revolution: The 
American Weekly Mercury, begun in 1719; Franklin's Pennsylvania Gazette, dating 
back to 1729; and the Pennsylvania Journal and Weekly Advertiser, launched in 1742 
as a successor to the Mercury. Slavery was common until after the Revolutionary 
period. The famous state house was first proposed in 1729; contracts were let in 
March 1732-3; the superstructure was erected during Franklin's term as Grand 
Master; the Assembly met in one of its rooms in 1735; the chamber now known as 
Independence Hall was added in 1742; and the little steeple in which Liberty Bell was 
hung was completed in 1751. A number of active Masons took a prominent part in 
this enterprise as they did in almost every other forward movement in the little city. 
Of these Benjamin Franklin was always among the chief; a detailed account of his 
Masonic activities, to be given next month, will assist to fill in the picture of 
Pennsylvania Freemasonry as it was known in its beginnings. 


NOTES AND REFERENCES 


On the Bell letter see Beginnings of Freemasonry in America, Melvin M. Johnson, 
New York, 1924, page 59. History of the Ancient and Honorable Fraternity of Free 
and Accepted Masons Stillson, Hughan, etc., Boston and New York, 1891, pages 221, 
273. History of Freemasonry, Robert Freke Gould; Cin. and Chicago; Vol. IV, page 
232. History of Freemasonry in Rhode Island, Henry W. Rugg; Providence; 1895; 
page 24. History of Freemasonry in Maryland, Edw. T. Schultz; Baltimore, 1884; 

Vol. I, page 20. Freemasonry in Michigan, Jefferson S. Conover, Coldwater, 1897, 
Vol. I, page 6. History of Freemasonry in Canada, John Ross Robertson; Toronto; 
1900; Vol. I, page 142. History of the Most Ancient and Honorable Fraternity of Free 
and Accepted Masons in New York From the Earliest Date, Charles T. McClenachan, 
New York; 1888, Vol. I, page 70. Mackey's Revised History of Freemasonry, Robert 
I. Clegg; Chicago; 1921; page 1326. Ara Quatuor Coronatorum; Vol. XXII, page 95. 



The case for the Carmick MS. needs a thorough overhauling. See The Constitutions 
of St. John's Lodge, Julius F. Sachse; Philadelphia; 1908. A. Q. C., Vol. XXII, page 
95. Freemasonry in Pennsylvania, 1727-1907, Norris S. Barratt and Julius F. Sachse, 
Philadelphia; 1908; Vol. I, page 2. Clegg, 1326. Johnson, page 56. On this subject, as 
on all others connected with Pennsylvania, the careful student will need all the titles 
published by the Library Committee of the Grand Lodge of Pennsylvania. The 
present librarian, Bro. J. E. Burnett Buckenham, Masonic Temple, Philadelphia, will 
furnish a printed list. 


On Daniel Coxe. Stillson & Hughan print the deputation in full, page 219. Johnson; 
page 56. History of Freemasonry in the State of New York, Ossian Lang; New York; 
1922, page 11. Robertson; Vol. I; page 140. Gould, Vol. IV; pages 230, 362. A. Q. C., 
Vol. Ill; page 124. Conover; Vol. I; page 5. Gould, Concise History, Macoy Edition, 
page 437. Barratt and Sachse; Vol. I; page 443. Rugg; page 24. Schultz, Vol. I page 
20. History of Lodge No. 61, F. and A. M., Wilkesbarre Pa., Oscar Jewell Harvey; 
Wilkesbarre; 1897; page 15. Q. C. A., Vol. X; pages 123 and 139, 140. Clegg; page 
1325. History of Grand Lodge of Iowa, A. F. and A. M., Joseph E. Morcombe; Cedar 
Rapids; 1910; Vol. I; page 33. Massachusetts Grand Lodge Proceedings, 1888, pages 
131-137. 


On "Liber B." Benjamin Franklin as a Freemason, Julius F. Sachse, Philadelphia; 
1906, see index. Account of St. John's Lodge, Philadelphia, and its Liber B. James M. 
Lamberton. Johnson pages 31, 63. A. Q. C.; page 124. Gould, Vol. IV; page 23i. 
Hughan & Stillson; page 272. Rugg; page 25. Clegg, page 1602. McClenachan, Vol. 

I, page 72. A. Q. C.; Vol. XXII; page 96 (by Hughan). Barratt & Sachse; 

Freemasonry in Pennsylvania, Vol. I; page 2. 


On early Philadelphia there are numberless books, of which three can be mentioned: 
A Short History of Philadelphia; Susan Coolidge; Boston; 1887. Philadelphia, the 
Place, and the People; Agnes Repplier; New York; 1899. The Romance of Old 
Philadelphia, John T. Faris, Philadelphia; 1918. 



General references, in addition to those already given. The Evolution of Freemasonry, 
Delmar Duane Darrah, Bloomington, III; 1920; page 224. The Builders, Joseph Fort 
Newton; New York, 1924; page 206. 


The general subject dealt with in this, and to be dealt with in succeeding chapters, has 
been discussed with unusual fullness in THE BUIEDER; May 1915, page 111; July 
1915, page 163; August 1915, page 174, October 1915, page 229; November 1915, 
page 251, March 1916, page 70; July 1916, page 211; October 1916, page 317, page 
320, November 1917, C. C. B., page 5, May 1917, page 156; May 1918, page 152; 
February 1919, page 35; November 1923, page 329; April 1924, page 109. 


QUESTIONS FOR DISCUSSION 


What is the important point in Franklin's printed item? What was the date of this 
item? What is meant by an "expose" ? How old was Franklin at this time ? Give the 
substance of the "Bell letter." Who was MacCalla? What was his estimate of the 
letter? What did the Pennsylvania Fibrary Committee think of it? Nickerson? 
Drummond? Johnson? Why is the authenticity of the letter questioned? 


What was the "Carmick MS."? What is Songhurst' s theory concerning it? Describe 
the manuscript. What is Hughan's estimate of it? Johnson's? 


Who was Daniel Coxe? What were his American claims? Where did he hold his 
Masonic membership? When was he made Provincial Grand Master? Over what 
Provinces? By whom ? Describe his deputation. What does his deputation prove? Did 
he ever exercise his authority? 


What is meant by Fiber B? By whom and when was it discovered? What does it 
indicate concerning early Philadelphia Masonry? 



What is the point at issue between Massachusetts and Pennsylvania? Describe 
Philadelphia as it was in 1730. What do you know about Franklin as a Freemason? 
What is meant by "duly constituted" Masonry? What has been your own theory as to 
where "duly constituted" Masonry began in this country? 


— o — 

"God sends His teachers into every age; 

To every clime and every race of men 
With revelation fitted to their growth 
And shape of mind. Nor gives the realm of truth 
Into the selfish rule of one sole race. 

Therefore, each form of worship that hath swayed 
The life of man, and given it to grasp 
The master key of knowledge - reverence 
Infolds some germs of goodness and of right.” 


— o — 


MASONIC BOOKS FOR SALE 


I have been appointed trustee to dispose of the Masonic Library of a deceased brother. 
There are some six hundred titles all told, comprising encyclopedias, bibliographies, 



histories, philosophies, symbolism, jurisprudence, constitutions and old charges, anti 
Masonry, pyramids, phallic and serpent worship, druidism, Roslcrucianism, 
occultism, and practically all the other subjects that come with the Masonic field. 
Among the more important items are a set of Ars Quatuor Coronatorum, Vols. I to 
XXXIII; complete set of the New Age Magazine, Vol. I to date; Hutton Webster's 
Primitive Secret Societies, thirteen George Oliver items, six Henry Sadler items, 
Upton's Negro Masonry; six Hughan items; Leader Scott's Cathedral Builders etc. No 
lists will be furnished to dealers. Individual brother Masons in need of any of these 
titles may secure complete information by addressing a letter to the undersigned. 


Frank W. Chandler (Trustee), 
1611 Rucker Ave., 

Everett, Wash. 


— o — 


THE QUESTION BOX AND CORRESPONDENCE 


"THE TWO GREAT PILLARS" IN OLD BOOKS 


I had the chance recently to see a rare curiosity in the way of an old English book. It 
was apparently printed at about Francis Bacon's time The title page is flanked by two 
pillars; can it be possible that these had anything to do with our own Great Pillars? 


L. P. G., Virginia. 



Forgive us, Bro. L. P. G., for condensing your fine long letter into a few words. 
Inasmuch as the writer is neither a bibliographer nor the son of a bibliographer, he 
offers an amateur's reply to your inquiry, in the hopes that some reader learned in 
such matters will make himself heard. There MAY be some remote connection 
between the design described by you and our own Great Pillars but the probabilities 
are very much against it, and the probabilities are somewhat in favor of the two pillars 
on your old book representing the Pillars of Hercules, which stand at the western 
entrance to the Mediterranean Sea, and which in Bacon's time very frequently 
appeared in books and works of art as two huge posts or pillars. Again it is possible 
that your pillars were merely conventionalized representations of the two door-posts 
of some cathedral or other public building. It was not at all uncommon during the 
fifteenth and sixteen centuries for a front cover or title page of a book to be designed 
as the entrance to such a building, suggesting no doubt that a reader was about to 
enter a house of learning. In our files we possess a photograph of the Directorium 
humanae vitae, published in 1488-1493, which carries as a full page illustration the 
cut of an entrance to some ecclesiastical structure, flanked by two pillars; also the 
photograph of a Hortus Sanitatis, published in 1488, of which the same may be said; 
similarly a work of Occam of 1497; also Breydenbach's Peregrinations in Terram 
Sanctam, the first illustrated travel book ever published, of date 1502; a Dutch 
Chronicle of 1530, resplendent with a fine doubleheaded eagle; Horae B. V. M., of 
about 1506; Robert Gaguin's La Mer des Croniques, etc., 1518; an edition of the 
Book of Ecclesiasticus, 1563; and so on. In all of these, two flanking pillars appear, 
but in every ease they are evidently intended to represent the door-posts of a building 
- not any building in particular, but just a building, a church perhaps or monastery. In 
this same connection it is interesting to note that in two of these photographs appear 
the familiar square and compasses (or "compass," if you prefer). They are very 
distinctly worked into the ornamental initial of an Opus Geographic, by Claud 
Ptolemaeus, published in 1522; and also into the title page designs of Arithmetica 
Practica, by Orontius Finaeus, 1535. The last item is especially interesting to the 
Masonic bookworm. In its ornate design are eight medallions representing variously 
astronomy, music, geography, arithmetic, with Ptolemy, Orpheus, Euclid, and Algus 
correspondingly opposite. Ptolemy holds a sextant, our jewel of a Past Master, in his 
righ hand; Geography holds a square in her left hand and a pair of compasses in her 
right. Were the square and compasses used in those days as an emblem of geography? 
Perhaps some erudite reader can tell us. 



WHO WROTE "THE MARTYRDOM OF MAN"? 


Please inform me through the Question Box what man wrote a book called Man and 
His Martyrdom. Does it have anything to do with Masonry? 


W. T. Y., New York. 


You very doubtless have in mind The Martyrdom of Man, by Winwood Reade, one of 
the most extraordinary books of recent times, and one that has gone through nearly 
thirty editions, the latest of which is an issue by Watts &; Co., Fleet Street, London, 
E.C. 4, retailing at 2s. 6 d. Reade ( a nephew of Charles Reade, the novelist, author of 
The Cloister and the Hearth, a book you should know) began by planning a history of 
Africa but in working at his subject found it necessary to incorporate in it a history of 
all religions, from primitive cults down to Mohammed; and at last also brought into it 
a survey of the evolution of the human mind, the materials for which were 
accumulated before Darwin published his Descent of Man. As completed, the book 
was really a history of the world in one volume. Cecil Rhodes said of it, "This book 
has made me what I am." Sir Harry Johnson wished that a copy might be given to 
every young man in the United Kingdom and in the United States upon reaching 
twenty-one. H. G. Wells paid a tribute to it in the introduction to his The Outline of 
History after this manner: "Remarkably few sketches of universal history by one 
single author have been written. One book that has influenced me very strongly is 
Winwood Reade's Martyrdom of Man. This 'dates,' as people say nowadays, and it 
has a fine gloom of its own; but it is still an extraordinarily inspiring presentation of 
human history as one consistent process." "Gloom" is well said, for it is doubtful if a 
more pessimistic volume was ever printed; it is so exceedingly pessimistic that only 
its marvelous style saves it from being too depressing for perusal by normal human 
beings, but that style is verbal magic pure and simple, enthralling, enchanting, 
unforgettable. Ye scribe will never forget the day when, standing in a summer 
excursion train for seven solid hours, he plowed through it from end to end without a 
stop, the last page as breathless as the first. 



It is difficult to believe that the pessimist who penned The Martyrdom wrote also The 
Veil of Isis. It may be, Bro. W. T. Y., that you have had this title in mind, for it has 
many things to say about Masonry, notably this fine tribute: 


"The doctrines of Masonry are the most beautiful that it is possible to imagine. They 
breathe the simplicity of the earliest ages animated by the love of a martyred God. 
That word which the Puritans translated 'Charity,' but which is really 'Love,' is the 
keystone which supports the entire edifice of this mystic science. Love one another, 
teach one another, help one another That is all our doctrine, all our science, all our 
law. We have no narrow-minded prejudices, we do not debar from our society this 
sect or that sect, it is sufficient for us that a man worship God, no matter under what 
name or in what manner. Ah! rail against us bigoted and ignorant men if you will. 
Those who listen to the truths which Masonry inculcates can readily forgive you. It is 
impossible to be a good Mason without being a good man." 


* * * 


WEBB'S MONITOR, FREEMASONS' MONTHLY, ETC. 


Who published an old magazine called. The Freemasons' Monthly? When? Where? 
Was Webb's Monitor published in more than one edition? 


L. H. L., Missouri. 


According to Josiah H. Drummond's Masonic Historical and Bibliographical 
Memoranda, The Freemason's Monitor, or Illustrations of Masonry, by Thomas Smith 
Webb, was issued seventeen times, first in Albany, N. Y., 1797, and last, New York, 
1866. Rob Morris published an edition, Cincinnati, 1869, with many changes and 
additions; and in 1860 issued still another edition, which has been re-issued many 
times. Another noteworthy edition of this old classic was published by Enoch T. 



Carson, Cincinnati, 1858, and many times re-issued since. The same may be said of 
an edition put out by George W. Chaen, Boston, no date given. Will bibliographical 
readers send further notes on Webb? The Freemasons' Monthly Magazine was an 
octave monthly of thirty-two pages, published at Boston, edited by Charles W. 

Moore. It happens that the Drummond work quoted just above contains a paragraph 
concerning this great monthly, quoted here as furnishing Drummond's own opinion of 
one of the best Masonic journals ever produced: 


"Edited and published by Charles W. Moore, he issued the first number in November, 
1841; it was begun as it ended, an octave of thirty-two pages, published monthly. For 
thirty-one years, month after month, he issued the magazine without a single lapse. 
The thirty-first volume closed in October, 1872, and he delayed the commencement 
of the thirty-second volume till January, 1873; he lived to complete that volume; with 
it he finished his work on earth. This magazine was the first published that was 
exclusively Masonic. Its effect on the jurisprudence of Masonry cannot be estimated. 
It is justly regarded as one of the most valuable works in a Masonic library." 


Our own set of this valuable old magazine is bound in fraying sheepskin, after the 
fashion of law books, and some of the volumes bear the autograph of T. S. Parvin. If a 
reader chances to own a set, or any volumes belonging to it, he will find plenty of 
brethren ready to buy. 


* * * 


THE LAFAYETTE BADGE 


The visit of Lafayette to the United States in 1824-25, on invitation by Congress, was 
a memorable event. He was sought as a public guest in all parts of the country; his 
course was amid a universal tumult of honor and praise: and the nation thronged 
around him to testify with one voice its gratitude and love. Congress voted him a 
grant of $200,000 and a township of land. Lafayette's son, George Washington 
Lafayette (1779 - 1849), named after George Washington, and whom Lafayette sent 



to live with Washington during the French Revolution, figured in French republican 
polities of the nineteenth century. 


During Lafayette's visit to the United States, he was the guest of honor at banquets in 
all of our principal cities, and the guest at many Masonic functions held in his honor. 
At these times he was made an honorary member of many Masonic lodges, how 
many I do not know. He was made a member of Fredericksburg Lodge, No. 4, 
Fredericksburg, Va. 


The badge, the photograph of which appears herewith, was photographed by me in 
Fredericksburg November, 1923. It is owned by Mr. Fred I. Crane, formerly of New 
York, but now I believe living somewhere in Louisiana. This badge was worn by 
Myron King, the engraver of it, who lived at Troy, N. Y., at a banquet given Lafayette 
in Albany, New York, 1825. It was given by him to his son, who gave it to Mr. Crane. 
It is printed on cream colored silk, and is in a perfect state of preservation. At the top 
are the holes made by the pin which held it on the lapel of Mr. King's coat on the 
night of the banquet, ninety-nine years ago, and at the bottom, written in lead pencil, 
is the date, 1825. 


I wish to know the names of all the Masonic lodges that made Lafayette an honorary 
member. This information will be appreciated by me, if the brethren who know any 
lodges of which he was such a member, will write me giving the dates and the names 
of the lodges. 


- John J. Lanier, Fredericksburg, Va. 


* * * 


HIGHEST LODGE IN THE WORLD 



Through THE BUI1DEB for May, 1924, Bro. L. B. Mitchell, of Michigan, asked 
concerning the highest lodge in the world. The highest lodge in the world is located in 
Cerro de Pasco, Peru, at an altitude of 14,208 feet above the level of the sea. The 
members of this Scottish lodge, named "Roof of the World," have held meetings on a 
summit of the mountain (15,575 feet high) on the side of which Cerro de Pasco is 
situated. 


S. Stickney, Philippine Islands. 


* * * 


THE SECRET CONSTITUTIONS 


In reading the history of Scottish Rite Masonry, I find mention in several places of the 
"Secret Constitutions" of that body. 


Reprint, Northern Jurisdiction, 1861-1858, shows that the Northern and Southern 
Supreme Councils "hold in their archives certified copies of the Secret Constitutions 
derived from the Grand Consistory held at Paris in 1761." 


Northern Jurisdiction Proceedings, 1870, show that a copy of the Secret Constitutions 
was transmitted by Bro. J. J. J. Gourgas to his successor and came into possession of 
Bro. J. H. Drummond through the hands of his predecessors. 



I would appreciate it very much if you would inform me through the Question Box in 
THE BUILDER, what these "Secret Constitutions" are. By whom, when and where 
were they promulgated ? What was their purpose, and why secret ? 


Thanking you in advance for any information you may give me on the above matter, I 
am, 


J. A. G., Texas. 


Bro. Cyrus Field Willard, Editor of The Master Mason, San Diego, Cal., has been 
kind enough to prepare an exhaustive reply to your inquiry for publication here: 


In answer to the questions submitted by your correspondent as to the "Secret 
Constitutions" of the Ancient and Accepted Scottish Rite, I would say the reason they 
are called "Secret Constitutions" is because that is their name as given in the original 
document. 


They were promulgated, according to the assertions therein, by Frederick, King of 
Prussia, better known as Frederick the Great. 


This assertion was considered by many Masonic writers for a long time as an 
apocryphal statement. In this view the writer thoroughly coincided for a time, but 
after a careful examination of all the facts and the written documents now in 
existence, he has been led to reach the same conclusion as Albert Pike expressed so 
strongly. That is, that the constitutions are genuine and were drawn up by direction of 
Frederick II, signed by him despite all assertions to the contrary, and promulgated to 
all the countries where there were bodies of the Scottish Rite. 



Frederick was initiated Aug. 14, 1738, as is well known. When the lodge "To the 
Three Globes" was formed, in 1740, he turned it into the Grand Lodge of the same 
name, became its Grand Master and was borne on its list of officers as such until 
1757. In 1758 the Scottish "Chapter of Clermont" was formed and added to that 
Grand Lodge as higher degrees of Scottish origin On July 19, 1760, this chapter of 
Scottish degrees took the title of "Premier Chapter of Clermont," which is supposed 
to be the date when Frederick placed himself at the head of the Scottish degrees. 
According to the first circular letter issued by the Supreme Council of the A. & A. S. 
R., in 1802, Charles Edward Stuart, known as the "Young Pretender" of the royal line 
of Scotland, transferred his authority over these Scottish degrees to Frederick, and 
this took place either on Oct. 25, 1762, when the Constitutions were adopted by the 
Grand Council of Berlin and signed by Frederick, or when the "Premier Chapter of 
Clermont" adopted that title two years before. Charles Edward had formed a chapter 
of the Scottish degrees at Arras April 15, 1747, and was present at the meeting 
described in his diary by Baron van Hund in 1742, at Paris, when the Earl of 
Kilmarnock, then Grand Master of Scotland, and also Master of the Lodge Mother 
Kilwinning, in a lodge under the jurisdiction of the Grand Lodge of Scotland, gave 
Baron von Hund the Templar and Scottish degrees which van Hund took to Germany, 
and which Templar degrees were given in St. Andrew's Lodge of Boston in 1769. 


On July 16, 1774, Frederick the Great granted his protection to the National Grand 
Lodge of Germany and officially approved the treaty with the Grand Lodge of 
England by which the National Grand Lodge had been established. In the year 1777 
the Mother Lodge, "Royal York of Friendship," now a Grand Lodge at Berlin, 
celebrated by a festival the king's birthday (Jan. 24, 1712), on which occasion he 
wrote to them: "I cannot but be sensible of the new homage of the Lodge Royal York 
of Friendship on the occasion the anniversary of my birth, bearing as it does the 
evidence of its zeal and attachment for my person. Its Orator has well expressed the 
sentiments which animate all its labors, and a society which employs itself only in 
sowing the seed and bringing forth the fruit of every kind of virtue in my dominions 
may always be assured of my protection. It is the glorious task of every good 
Sovereign, and I will never cease to fulfill it. And so I pray God to take you and your 
lodge under His holy and deserved protection. Potsdam, this 14th day of February, 
1777. [Signed] Frederic." 


There were two such constitutions, one of which is entitled "Constitution and 
Regulations drawn up by Nine Commissioners appointed Ad Hoc by the Sovereign 



Grand Sublime Council of the Royal Secret, Orients of Paris and B dated Oct. 25, 
1762, and the other entitled "The Most Secret Institutes and Basis of the Most 
Ancient and Associated Freemasons, which is styled the Royal and Military Order of 
Working in Stone," dated May 1, 1786. 


On April 30, 1770, a Grand Chapter of Princes of the Royal Secret was formed at 
Kingston, Jamaica, by Stephen Morin and Henry A. Francken, the latter of whom had 
formed the Ineffable Lodge of Perfection in Albany on Dec. 20, 1767. With that 
Lodge of Perfection Francken left a copy of the Patent to Stephen Morin, given in 
1761, and to this was appended a copy of the Constitutions of 1762, and these were in 
the collection of Enoch T. Carson (see page 617, Vol. IV, Gould's History, American 
edition) while the original charter of that lodge was given in fac-simile in THE 
BUILDER, June, 1920. As this copy of the Constitutions of 1762 was deposited only 
five years after they were drawn up, it would seem strange that so much doubt has 
been east on the authenticity of these Constitutions did we not know of the bitter 
struggles for supremacy between rival bodies. 


This charter of the Albany Lodge of Perfection says that Henry Andrew Francken was 
authorized to confer the degrees UP TO THE 29TH! The charter of the Grand 
Chapter of the Princes of the Royal Secret at Kingston, Jamaica, bears date of April 
30, 1770, and is positive proof of the feet that the Constitutions of 1762 were genuine 
and that there was a Supreme Council of Nine Commissioners at Berlin as this MS. is 
in the Carson collection, for it says (Gould, IV, page 634, American edition), "And 
that ye shall strictly behave yourselves to all the statutes, rules and regulations of the 
Nine Commissioners named by the Grand Chapter of the Sublime Princes of the 
Royal Secret at the Grand East of Paris and PRUSSIA. Consequently, by the 
deliberations dated the 7th of December, 1762, to be ratified and observed by the 
aforesaid Grand Chapter of Prussia and France - to govern and regulate all Lodges, 
Councils, Grand Councils, Grand Chapters, Consistories, from the Secret Master to 
the Royal Secret," etc. This was only eight years after these Constitutions were drawn 
up and the words conform to the title of the Constitutions of 1762. 


The minutes of the Albany Lodge of Perfection read: - 
"Albany, 3rd Sept. 1770. 



"Br. Stringer, Depy. Inspr. acquainting the Body that he had receiv'd an Order from 
the Founder" (Francken) "to transmit the Minutes of the Lodge & the state thereof to 
be forwarded to Berlin: in order that Minutes & Accounts might be regularly Enter's 
and Posted in their proper Books purchased for that use." 


Albert Pike, in his Historical Inquiry, on page 153, et seq., gives a view of Frederick 
which is in consonance with the facts of history and which should be read in its 
entirety. "It will be seen,” he said, “that toward the end of his life he had reasons for 
wishing to control Masonry." The long and carefully written description by Gen. Pike 
of events in Germany gives powerful and sensible reasons for the acceptance of the 
chieftainship of this Order, which enabled him to control Masonry in Germany by 
putting himself at its head and thus defeating: the intrigues of the Papacy. 


The Constitutions of 1786, after its title "The Most Secret Institutes and Basis," etc., 
goes on to say, "We, Frederick, by the Grace of God King of Prussia, Margrave of 
Brandenberg, etc., etc. Supreme Grand Protector, Grand Commander, Universal 
Grand Master and Defender of the Most Ancient and Honourable Society of Ancient 
Free and Associated Masons or Builders or of the Royal and Military Order of the 
Free Art of Working in Stone or of Free Masonry." 


These Constitutions combine the various Scottish rites "known under the several 
names of the Ancient, that of Heredom or Hairdom, that of the Orient (or East) of 
Kilwinning, that of Saint Andrew, that of the Emperors of the East and West, that of 
the Princes of the Royal Secret or of Perfection, the Philosophic Rite, and that most 
recent rite of all, known as Primitive" (which last had a rite of thirty-three degrees 
according to John Yarker). This document goes on to say: 


"Wherefore, adopting as the basis of our conservative reformation the first of these 
rites and the number of the degrees of the hierarchy of the last, 



"WE DO DECLARE them all to be now and henceforth united and aggregated into 
one single order which professing the Dogma and the pure and undefiled doctrines of 
the Ancient Art of Masonry embraces all the systems of the Scottish Rite united 
together under the title of 'The Ancient Accepted Scottish Rite.' The entire doctrine 
will be communicated to Masons in 33 degrees," etc. 


The Constitutions and Statutes adopted at this time provided for a council of nine 
members in each country of the 33rd and last degree and were signed by Frederic 
D'Esterno (then French Ambassador at Berlin), Starek and Woellner (both well 
known members of the Higher Degrees), H. Wilhelm, and others whose names are 
now illegible. 


There is a certificate in Latin attached to the original Latin Constitutions of 1786, 
dated the 23rd of February, 1834, sealed with the seal of the Supreme Council of 
France and signed by Lafayette and eight others of nearly equal prominence in 
Masonry in France certifying that they had compared with it the authentic French 
copy of the "True Secret and Fundamental Institutes, Statutes, Constitutions and 
Appendices of the first of May, 1786" (V. E.) of which the official copies are 
deposited and have been carefully and faithfully preserved in all their purity among 
the archives of the Order. They, therefore, certified that the said copies were faithfully 
and literally conformable to the original documents. This certificate is printed by 
Sieter, one of the signers, and is given in full in Robert B. Folger, A. & A. Scottish 
Rite, New York, 1862, page 263. 


In Article II of the Constitutions of 1762, there are but twenty-five degrees 
catalogued, which would seem to show that it was the Rite of Perfection or Emperors 
of the East and West, while the Constitutions of 1786 raised the number of degrees to 
thirty-three as we now know them and christened the rite the "Ancient Accepted 
Scottish Rite." 


Yet we see in the Charter of Albany Lodge of Perfection that Francken was 
authorized to communicate "up to the 29th" degree, and it would seem from that fact 



that Morin and Francken must have known of the new arrangement and introduced 
the extra degrees. 


We read in the records of the Grand Lodge of France, at the sitting of Aug. 17, 1766 
(see Folger, page 37), which was five years after Morin received his patent: "That 
considering the carelessness and the various alterations into the Royal Art by 
Worshipful Brother Morin, her late Inspector, the Worshipful Grand Lodge annuls the 
Brief of Inspector granted said Brother Morin and deems proper for the good of the 
Royal Art to cause him to be replaced by Worshipful Bro. Martin, Master of the St. 
Frederic Lodge, and that his letters of Constitution for America be ratified." 


This revocation does not seem to have been regarded by Morin or to have had any 
effect on his activities as the Grand Lodge was only one of the two powers that united 
to give him his patent. We find him four years later at Kingston, Jamaica, an English 
island, acting under the jurisdiction of the Grand Council of Berlin and Paris. The 
Albany Lodge of Perfection was instructed to send their minutes to the Grand Council 
of Berlin and nowhere is there any evidence of any attention being paid to the Grand 
Lodge of France. 


This Grand Lodge of France has originally been started as a Provincial Grand Lodge 
by the Grand Lodge of England and then called itself the National Grand Lodge of 
France. In opposition to these English lodges, there had been organized Scottish 
bodies by the Grand Lodge of Scotland before the National Grand Lodge of France 
was organized. According to French historians this was done by Dr. Ramsay and the 
Grand Master of Scotland himself, the Earl of Kilmarnock, related in the diary of 
Baron von Hund as having taken place in 1742. 


From the statement made by the Grand Lodge of France, it would seem that there 
were alterations made by Stephen Morin who was an American of French Huguenot 
descent born in New York City, and it would seem that these alterations were ordered 
by his superiors and recognized in the Constitutions of 1786, for Frederick of Prussia 
did not hesitate, in 1740, to raise the local lodge, "The Three Globes," to the dignity 



of a Grand Lodge by his own dictum, and his action was recognized by the Grand 
Lodge of England as perfectly proper. 


Such is a brief story of the Secret Constitutions of 1762 and 1786 to which all 
Scottish Rite Masons yield obedience and over which barrels of ink have been spilled 
in days gone by, especially by the French writers opposed to the Scottish Rite 
Supreme Council of France. 


If it would be considered necessary or advisable, I should be glad to furnish verbatim 
translations of these two Constitutions taken from the best authorities and shedding 
much light on the development of the Scottish Rite. 


Cyrus Field Willard, San Diego, Cal. 


* * * 


CAN YOU GIVE US THIS INFORMATION ? 


A member asks for some information: "Can you advise me if the Colonel Driver, of 
whom Bro. John W. Barry speaks as 'Old Glory Driver,' was a Mason, and if so 
where was he raised ? Can you tell me who suggested the motto 'In God We Trust' for 
our American coin, and if he was a Mason? I have somewhere read that he was a 
Mason from Virginia." H. V. S., New Hampshire. Bro. Barry's reference will be 
found on page 1 1 of his The Story of Old Glory, published by the National Masonic 
Research Society. He based it on Essex Institute Historical Collections, July, 1901, 
page 261. 



From another inquirer we have this: "Somewhere I read a story - it was some time 
back - relating that the American degrees were conferred in a lodge in England. I 
think it was during the World War. Can you publish the facts if this is trued" W. P. 
B., New York. 


* * * 


A CORRECTION 


Bro. A.B.C., of Michigan, author of "A General Account of the Swedish Rite," in the 
September issue, asks permission to correct an error that slipped past both him and 
Ye Editor: 


"I was guilty of a lapses pennae on page 260 of my article, upper left-hand comer, in 
mentioning Derwentwater as Grand Master in London instead of in Paris. In his 
Frimureriet, the Danish Professor Starcke tells us that Count Ch. Radcliffe 
Derwentwater was Grand Master of the English Grand Lodge at Paris in 1737, that he 
resigned in the same year, and no successor was elected. Undoubtedly Stareke - who 
by the way is no Mason himself - had his information from German sources." 


Bro. Cyms F. Willard, editor of The Master Mason, San Diego, Cal., adds this 
interesting note: 


"Lord Derwentwater was Grand Master of the English (Provincial) Grand Lodge at 
Paris, according to Rebold's list, in 1735. According to the same list, p. 688, Histoire 
des Trois Grandes Lodges, Lord Hamouester was Grand Master of the English 
Provincial Grand Lodge of France only a part of the year 1737, for Rebold says, page 
45 idein, 'In 1737 Lard Harnouester, the second provincial Grand Master wishing to 
return to England, demanded before his departure that he be replaced by a 
Frenchman. The Duke I'Antin, a zealous Mason, succeeded him in June, 1738.' If it 



can be proven that the Swedish lodges founded by Baron Scheffer in 1737 really had 
a charter signed by Lord Derwentwater in 1737, it would tend to prove the surmise of 
Gould that Lord Derwentwater and Lord I. Harnouester were the same individual, 
only the French weird spelling of English proper names having confused the two to 
appear as two different individuals. This is a lead worth investigating" 


— o — 


YE EDITOR'S CORNER 


A sense of humor is good sense. 


* * * 


An esteemed contemporary (as the old manner hath it) published an article on 
"Etiquette in a Crowded Street Car." "There ain't no sech animal." 


* * * 


Shriners don't appear to take their Arabic origin very seriously. All their decorations 
at Kansas City were simon pure Egyptian. 



The Illinois Masonic Review announces suspension. Sorry it was necessary, Bro. 
Jeffers. Hope you can resume one of these days. We need you. 


* * * 


St. George's Lodge of Schenectady (have I spelled it right?) celebrated its 150th 
anniversary Sept. 13. The whole city united to pay tribute to its remarkable record. 
The Schenectady Union-Star published a magnificent speech by that magnificent old 
Mason, Bro. John W. Vrooman, Senior Past Grand Master of New York, fifty-nine 
years in the brotherhood. 


* * * 


Good morning! Have you read anything on Einstein yet ? Einstein's Theories of 
Relativity and Gravitation, edited by J. Malcolm Bird, pays a remarkable tribute to 
our old friend, the Forty-seventh Proposition of that "learned clerk," our Bro. Euclid. 
Wonder how many are in Fraternal correspondence with Euclid? 


* * * 


For free distribution, three N.M.R.S. leaflets: "An Interpretation of the Plumb Line," 
"A Word to the Candidate Before Initiation," and "The Trestle Board." Don't be 
bashful. Enclose a two cent stamp. 



And this is from the "Proceedings of the Grand Lodge of Massachusetts": 


"There was a man driving along in his automobile, and the automobile broke down. 

He went to the door of the ranch house knocked, and a big Swede came to the door. 
The automobilist said, "Friend, do you have a monkey wrench around here?" "No. 

My brother, he got a cattle wrench; my cousin, he got a sheep wrench, but it's too cold 
for monkey wrench." 


* * * 


Some Eastern Star sisters have been razzing us for publishing the anti-feminine 
oratory in this Comer last month. Here is something by way of retort: 


Paris, Sept. 12. 


According to the humorous weekly Pele-Mele a philosopher says there are three 
things which a woman must resemble in one way, but not another: 


"She must be like a snail, which never leaves its house, but unlike a snail, she must 
not put all she owns on her back. 


"She must be like an echo, which speaks only when spoken to; but she must not, like 
the echo, always insist on the last word. 



"Finally, she must be like the town clock, always correct and always punctual; but she 
must not, as the clock does, make so much noise that she will be heard all over the 
town.”