The Builder Magazine 

August 1920 - Volume VI - Number 8 


MEMORIALS TO GREAT MEN WHO WERE MASONS 

PAUL REVERE 

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

THE THRILLING poem on Paul Revere's ride has made him an inspiring figure in the 
War of the Revolution, and his timely act is still fresh in the memory of every 
unhyphenated American boy. Any effort to add to his memorable ride would be like 
trying to paint the lily. 


Paul Revere was bom in Boston in 1735, of Huguenot descent, and he died there in 1818, 
his remains being laid away in the Granary Burying Ground. 


Revere learned the trade of his father, that of a goldsmith, at which he became proficient, 
but he amplified this by taking up and perfecting the trade of a coppersmith and the art of 
engraving. At that time a man was as proud of his trade as of a college degree, and these 
vied with each other for supremacy. Revere had passed the point where the mechanic 
ended and the artist began. 


He fashioned an um of gold, not more than three inches in height, now in the possession 
of the Grand Lodge of Massachusetts, in which is contained a lock of the hair of George 
Washington. When the writer saw Past Grand Master Charles T. Gallagher, in the 
Temple at Philadelphia, hold it aloft and call it a "precious um containing a precious 
treasure," he was struck with its beauty, the priceless treasure it contained and the tense 
interest and silence of the two thousand Masons present. The gifted and eloquent 
Gallagher could have made anything interesting, but when he held that urn in his delicate 
white hand and pronounced the words the fame of Paul Revere was raised far above the 
drastic ride. 



Revere served as Lieutenant of Artillery in the Colonial Army and was stationed at Fort 
Edwards, near Lake George. He was one of those engaged in the destruction of the Tea 
in the Boston Harbor, and he carried the information to New York and Philadelphia that 
they might be prepared. 


When General Gage prepared an expedition to destroy the military stores of the colony at 
Concord, Warren, at 10 o'clock at night dispatched Willian Daws through Roxbuiy to 
Lexington, and Revere, by way of Charlestown, to give notice of the event. Revere got 
ahead of the orders of General Gage to prevent any American from passing, and so was 
able to give the alarm from house to house. 


As an engraver Paul Revere had no peer in his day. He engraved a print emblematic of 
the repeal of the Stamp Act, which was very popular. He also engraved one called "the 
seventeen rescinders" which was equally popular. In 1770 he published an engraving 
called "The Boston Massacre." 


He once refused to serve on a jury because the Parliament had made the judge 
independent of the jury. In all his acts Revere seemed to be independent and determined. 


Paul Revere was Grand Master of Freemasons from December 12, 1794, until December 
27, 1797. He was a de facto Mason, rarely missing a communication of his lodge. He 
was initiated in St. Andrews Lodge in 1760, and raised in 1761, serving as Warden in 
1764 and Master in 1770. 


He served the Grand Lodge as Junior Grand Warden, Senior Grand Warden and Grand 
Master. 



His memorial is simple - a plinthe, a die and a cap. The lettering shows all that is 
necessary. The little monument is of a design and of a stone that wil defy the tooth of 
time. 


WOMAN AND FREEMASONRY 


BY BRO. DUDLEY WRIGHT, ENGLAND 


Wise men tell us that there never has been a woman Freemason. Perhaps that is true. 

This question has been called to the attention of the able scholar and devoted Mason who 
contributes this article. Can Freemasonry enlarge its borders to include women or must 
they forever remain outside the pale? If they are to be made Masons in literal truth in 
what way can we reorganize the ritual so as to eliminate certain features which might 
prove embarassing to them? If they cannot be admitted into full membership in what way 
can the spirit and teachings of this ancient Fraternity be made available to them? Since 
Freemasonry began to be this has been a moot question; it is still. It will be for years to 
come. It is a theme of perrennial interest. For this reason we are very glad indeed to 
give to our readers the reasoned and mature judgments of a scholar who has every right 
to speak oik this interesting question. 


INTRODUCTION 


SECRET SOCIETIES have always held a fascination for both sexes, despite the 
fallacious belief that women cannot keep a secret. Women have, however, from time 
immemorial been rigidly excluded from the ranks of orthodox 'Freemasonry, although, 
as will be see in these pagesc the barriers have been broken down on more than one 
occasion. The first Book of Constitutions of the Grand Lodge of England, published in 
1723, expressly stipulated that no woman should be admitted as a member of a Masonic 
lodge. 



The pages of history show that in past ages women had their own seeret societies. In 
some instances the mere man was excluded as rigorously as woman is excluded from 
modem Freemasonry. In others men were admitted on equal or almost equal terms with 
the sterner sex. 


The Eleusinian Mysteries were introduced by Esmolpus in B.C. 1356, and were founded 
in honor of Ceres and Prosperine, and any one violating the oath taken on admission and 
revealing the secrets to the un-initiated was punished with death. The same punishment 
was meted out to uninitiated intmders at the ceremonies. Both sexes were eligible for 
initiation and there was no age limit. 


Gibbon in his History of Rome records a female Order in the fourth century. It was 
customary for the Roman ladies annually to celebrate in the house, either of the Consol 
or Praetor, certain rites and ceremonies in honor of a goddess. In what the adoration 
consisted, as no man was ever permitted to be present or even to be made acquainted 
with the nature or tendency of the function, it is impossible to say. At the appointed time 
the vestals came, and, so cautious were they as to privacy, that the house was carefully 
searched, all male animals were turned out of doors and even statues and pictures of men 
were covered with thick opaque veils. The Romans punished with death any man found 
present at the Assembly. Pompeia, the wife of Caesar, schemed for her lover, Clodius, to 
be present at one of these gatherings, but he was detected and, Pompeia's share in the 
deception being discovered, she was divorced by Caesar as the consequence of her 
action. 


With regard to the androgynous societies, LAbbe Clavel in his History of Freemasonry 
and Similar Societies, Ancient and Modem, published in 1842, says that Freemasons 
"embraced these Societies with enthusiasm as a practical means of giving to their wives 
and daughters some share of the pleasures which they themselves enjoyed in their 
mystical assemblies. And this, at least, may be said of them, that they practiced with 
commendable fidelity and diligence, the greatest of the Masonic virtues, and that the 
banquets and balls which always formed an important part of their ceremonial were 
distinguished by numerous acts of charity." Androgynous Masonry also included certain 
degrees, among which may be mentioned the "Heroine of Jericho," which appears to be 
the most ancient, for which the wives and daughters of Royal Arch Masons only were 
eligible; the "Ark and Dove"; "The Mason's Daughter"; "The Good Samaritan"; "The 
Maids of Jerusalem"; and "The Mason's Wife," which was conferred on the wives, 



daughters, sisters and mothers of Masons. These were practiced mainly in the United 
States of America. There is also evidence that women in days gone by were admitted 
into the Order of Knights Templer. 


The question as to whether or not women should be admitted into the ranks of orthodox 
Freemasonry is not discussed. As one proud to acknowledge obedience to the 
Constitutons of the United Grand Lodge of England which, by its Constitutions has 
decreed that they shall not, any discussion on this point would be unbecoming. 


ADOPTIVE MASONRY 


The origin of Adoptive Masonry is placed generally in the seventeenth century, and its 
author is named as the widow of Charles I of England, daughter of Henry IV, and sister 
of Louis XIII of France. After the death of Charles I, she was proclaimed "the 
protectress of the children of the widow," Freemasons in those days being known as "the 
children of the widow." She is said to have formed a society of women to whom she 
communicated certain signs and passwords. 


In 1712, in Russia, Catherine the Czarina obtained from Peter the Great permission to 
found the Order of St. Catherine, an Order of Knighthood for women only, of which she 
was proclaimed Grand Mistress. This was a quasi-Masonic body. 


In the eighteenth century there were four Grand Mistresses of the Order of St. John of 
Jerusalem, which was an emanation of early Masonry. They were the Princess of 
Rochelle in Italy, the Countess of Maille and the Princess of Latour in France, and the 
Duchess of Wissembourg in Germany. The Chevalier Cesar Moreau states with 
assurance that Adoptive Masonry is of French origin. "What other people," he says, 
"could have raised this beautiful monument of national gallantry to a sex who, in the 
East, are subjected to the most humiliating dependence; who, in Spain, are guarded in 
living sepulchres, namely, the convents; while, in Italy, this admirable half of humanity 
is in the same position; and, in Russia, the husband receives from the father-in-law, with 
his wife, the right of flogging her at his pleasure? The French know too well how to 



appreciate the numberless merits of this charming sex, to allow themselves to be 
influenced by any other nation in the happiness of proving to women that they are at all 
times their idols, from youth to age." 


The real date of the establishment of Adoptive Masonry in France may be placed as 
1775, when, according to M. Boubee, who is sometimes called "the father of French 
Masonry," the French ladies, not wishing to remain indifferent to the good done by 
Freemasons, wished to form Lodges of Adoption so as more efficaciously to exercise 
charity and goodness. 


At first the Grand Orient of France did not sympathize with the formation of these 
Lodges of Adoption, and for some time withheld its sanction but eventually consented to 
take the oversight on the express condition that each assembly should be presided over 
by the Master of a regular Masonic lodge. Immediately several ladies of distinction 
became active members and propagators, among the number being the Duchess of 
Chartres, the Duchess of Bourbon, the Princess of Lambelle, the Countess of Polignac, 
the Countess of Choiseul-Gouffier, and the Marchioness of Coutebonne. 


On 1 1th March, 1775, the Marquis de Saisseval, assisted by several distinguished 
brethren, formed the Lodge of Candour under the Constitution of the Grand Orient of 
France. Fourteen days afterwards - on 25th March, 1775 - this lodge gave a fete 
d'adoption, when the Duchess of Chartres, wife of the Grand Master of the Grand Orient, 
was present. There was also present the Duchess of Bourbon, who then consented to 
accept the position of Grand Mistress of Adoptive Masonry. Her installation took place 
on the following May, in the Lodge of St. Anthony, in Paris, when the Duke of Chartres 
presided in his capacity as Grand Master. Nearly a thousand persons, the elite of French 
society, are said to have assisted at this function. 


The Adoptive Rite consisted of four degrees - Apprentice, Companion, Mistress and 
Perfect Mistress. The first degree was purely symbolical and introductory, intended 
rather to improve the mind than to convey any definite idea of the institution. The 
second degree depicted the scene of the temptation in Eden, and the Companion was 
reminded in a lecture of the penalty incurred by the Fall. The third degree alluded to the 
Tower of Babel and the confusion of tongues as a symbol of a badly-regulated lodge, 



while Jacob's ladder was introduced as a moral lesson of order and harmony. The fourth 
degree, that of Perfect Mistress, represented Moses and Aaron, their wives, and the sons 
of Aaron. The ceremonies referred to the passage of the Red Sea by the Israelites, and 
the degree was said to symbolize the passage of man from the world of change and 
discord to a pure land of rest and peace. The officers of a Lodge of Adoption consisted 
of Grand Master, Grand Mistress, Orator, Inspector, Inspectress, Depositor, Depositrix, 
Conductor and Conductress. The sash and collar were blue, with a gold trowel 
suspended. The Grand Master, Grand Mistress, and the principal officers were provided 
with gavels, and each member was clothed with a plain white apron and white gloves. 
The brethren, as distinct from the sisters, wore in addition to the ordinary regalia, each a 
sword and a gold ladder of five rounds - this latter being the Jewel of Adoptive 
Masonry. The business of each lodge was conducted by the sisters, the brethren being 
looked upon only as assistants. Different descriptive hangings were provided for the 
various degrees. In the first degree, four curtains divided the room into four sections. 

The west represented Europe; the east, Asia; the south, Africa; and the north, America. 
Two thrones were erected in the east for the Grand Master and Grand Mistress; before 
them was placed an altar, while to their right and left were placed eight statues 
representing Wisdom, Prudence, Strength, Temperance, Honor, Charity, Justice and 
Truth. The members sat in two rows, to light and left, at right angles to the two presiding 
officers - the brethren, armed with their swords, in the back row, and the sisters in the 
front row. 


The Adoptive Lodges found many opportunities for the practice of beneficence, in 
which, particularly, they excelled. The records of the Adoptive Lodge of Candour show 
that frequently collections were made for the poor and distressed. In 1777, the Duchess 
of Bourbon presided at a meeting of this lodge when there was a collection for a brave 
soldier of the Anjou regiment who had thrown himself into the frozen Rhone and rescued 
two drowning children. In 1779, through the agency of members of this lodge, a poor 
nobleman, without profession or resources, obtained from the King a pension and a 
lieutenancy. This lodge was disbanded in 1780, in consequence of Court movements. 
The Quadruple Lodge of the "Nine Sisters" was another prominent Adoptive lodge, 
which held several fetes for philanthropic purposes. In 1780, a lodge of Adoptan was 
formed by the Lodge "Social Contract" to celebrate the convalescence of the Grand 
Master, the Duke of Chartres. This lodge had for its first Master, the Abbe Bertolio, who 
was assisted by the Princess of Lamballe as Grand Mistress. Among the initiates of this 
lodge were the Viscountess of Afrey, the Viscountess of Narbonne, and the Countess of 
Maille. In common with many others this lodge was broken up by the Revolution. 



Adoptive Masonry was seized upon by the comprehensive mind of the first Napoleon as 
a means to consolidate his power, and it rose into favor again on the re-establishment of 
the Empire. In 1805, the unfortunate Empress Josephine was installed Grand Mistress of 
the Loge Imperiale d' Adoption des Francs Chevaliers at Strasbourg, when she initiated 
one of her ladies of honor, Madame F. de Canisy. M. Boubee says that at no period in 
the history of Adoptive Masonry was there so brilliant a gathering. It was the first 
occasion on which French Masonry had been honored by the presence of a sovereign. 


In a modified manner Adoptive Masonry still exists, but it has not flourished under the 
Republic, and its operations have been confined mainly to France. It has been rejected 
with a contempt amounting almost to indignation, by the Grand Fodges of the United 
Kingdom and the Overseas Dominions. The Ancient and Primitive Rite - a body not in 
communication with the United Grand Fodge of England, and now almost obsolete - has 
the power to confer the Adoptive Degrees, but does not exercise it. 


Dr. George Oliver, the author of Revelations of a Square, gives an interesting account of 
a visit he paid to a lodge of Adoption in Paris in 1808: 


"The ceremonies are conducted with the utmost decorum. We are, of course, totally 
ignorant of the dark room, as none but females are admitted to that penetralia and the 
preparations are conducted only by females; but when they are completed, and the trials 
come on, the novice is conducted through the process by a lady and gentleman together. 


"On this special occasion it was thought that the candidate did not possess sufficient 
fortitude to endure the trials, and she was warned that if she had any doubts as to her 
power of endurance she had the opportunity of withdrawing. However, she indicated that 
she was quite willing to proceed, and she was accordingly conducted through the usual 
trials of fortitude, and endured them with the courage of a martyr, and even at last, when 
placed on the summit of the symbolic mountain, and told she must cast herself down 
thence into the abyss below, where she saw a double row of bright steel spikes, long and 
sharp. They were real, substantial spikes, and she would have been killed if impaled 
thereon. 



"The word was given to throw herself down, and with a suppressed shriek she made the 
required plunge. So unexpectedly sudden was her obedience that the guide, who had 
charge of the machinery, was scarcely allowed time to touch the spring before she fell 
recumbent at the bottom of the abyss. The machinery is so contrived that at the very 
moment when the final leap is made the scene changes to an Elysium of green fields and 
shady trees, bubbling fountains and purling streams, and beneath the velvet herbage is 
placed a bed of the softest down, to receive the fair body of the exhausted novice as she 
falls. In the present instance the lady fainted, and lay for a time without motion, but was 
soon restored and tranquillised by the application of essences and perfumes, and the soft 
and soothing influence of delicious music. 


"Being afterwards introduced into the lodge, her constancy was rewarded by witnessing 
and forming a part of the most beautiful and captivating scenes I ever beheld." 


RITUAL OF ADOPTIVE MASONRY The following Ritual of Adoptive Masonry is 
translated, for the first time, from a French document issued in 1783: 


ADOPTIVE MASONRY 


There is wanting in the Order of Freemasonry the pleasure of the company of the fair 
sex, the members of which are always an ornament to the most reputable societies. 
Adoptive Masonry enables brethren to cure this signal favor. 


DECORATION OF THE LODGE 


The Apprentices' Carpet, on which is traced a diagram of the lodge, is placed in the 
centre of the temple. On it is placed the Noah's Ark, floating on the waters; the Tower of 
Babel; and Jacob's Ladder. Behind the Grand Inspector is placed a table covered with a 
black cloth, on which a skeleton is laid. Behind the Grand Master, a little above his 
head, stands the Destroying Angel, holding a naked sword in his right hand and an iron 



chain in his left hand. By the side of the Grand Master are two stools, on each of which 
is placed a pan filled with rope ends, spirits of wine, and salt, wherewith to make a 
flame. These pans are sometimes placed on stools in the centre of the temple. By the, 
side of the table which is behind the Grand Inspector are placed two brethren, wearing 
masks which cause them to look repulsive; their hats are fixed firmly on their heads and 
each holds a torch lighted by means of powdered sulphur and refined pitch. 


ARRANGEMENT OF THE LODGE 


The President of the lodge is addressed as Grand Master. He wears suspended from his 
neck a blue or black cord, from the bottom of which hangs a small trowel. He wears his 
hat in lodge, holds a naked sword in his left hand and a trowel in his right. Each brother 
also carries a naked sword in order to form the arch of steel, referred to later on in the 
Ritual. The Grand Inspector is placed in the west of the lodge, but, unlike the Grand 
Master, does not wear his hat. The brethren also remain with heads uncovered 
throughout the proceedings, but the sisters have their heads covered. The Grand 
Inspector wears a blue cord round his neck, from which is suspended a small hammer. 
The brethren and sisters arrange themselves in oblong form around the lodge, each 
wearing a white apron and having a small trowel suspended from a blue ribbon which is 
worn around the neck. 


RITUAL FOR THE OPENING OF THE LODGE 


Grand Master: "Brethren and sisters, assist me to open this lodge of Apprenticed 
Adoptive Masons." 


(These words are repeated, first by the Sister Inspector and then by the Brother 
Inspector.) 



Grand Master: "Sister Inspector, what is the first duty of a Mason?" Response: "To see 
that the lodge is properly tyled to prevent the admission of the uninitiated." 


Grand Master: "Then, my dear sister, assure yourself that this has been done." 


Sister Inspector: "Brother Inspector, will you see that the lodge is properly tyled and 
report to me?" 


(The report having been given) 


Sister Inspector: "Grand Master, the Brother Inspector reports that the lodge is properly 
tyled." 


Grand Master: "Are you an Apprenticed Mason?" 


Sister Inspector: "I believe so." 


Grand Master: "If you believe it, why are you not certain?" 


Sister Inspector: "Because an Apprentice is certain of nothing." 


Grand Master: "What is the duty of a Mason?" 



Sister Inspector: "To listen, to obey, to work, and to be silent." 


Grand Master: "At what time do Masons begin to work?" 


Sister Inspector: "At the moment of awakening." 


Grand Master: "What time is it now?" 


Sister Inspector: "The moment for awakening and the hour for working." 


The Grand Master gives five raps on the pedestal and says: 


"Sister and Brother Inspectors, give warning to the brethren and sisters in your 
neighborhoods that this is the moment for awakening and the hour for working and that I 
am about to open a lodge of Apprenticed Masons." 


This injunction having been obeyed by these officers, the Grand Master gives a further 
five raps with his trowel on the pedestal and says: 


"My dear brethren and sisters, I declare this lodge of Apprenticed Adoptive Masons open 
in the name of T.G.A.O.T.U., in the names of our lawful superiors, and in the name of 
this respectable assembly." 



This formula having been repeated by the two Inspectors, all the brethren and sisters give 
the sign of Jacob's Ladder, clap their hands five times, and repeat five times the word 


"Vivant." CEREMONY OF THE FIRST DEGREE INITIATION OF APPRENTICES 


It is essential that all ladies who present themselves for initiation should be in good 
health, of good repute, and that one of the brethren of the lodge should give a guarantee 
of fitness. 


The candidate must, on admission to the precincts of the temple, be placed in a darkened 
room, which must not be illuminated with more than one faint light, and in which a skull 
shall be placed in such a position that the candidate cannot fail to observe it. She is 
waited upon by the last admitted initiate, who asks her if it is of her own free will and 
after mature reflection that she seeks admission into an Order of such high repute. This 
question being answered satisfactorily she asks her if she is in good health, because she 
will pass through some very trying experiences, which, however, will not be in any way 
improper or revolting to the most virtuous person. 


The candidate is then told, as the first test of her discretion, to remain in the darkened 
room and not to attempt to leave. The door is then closed upon her and she is left to her 
own reflections for a time. 


The sister returns after an interval, when she urges the candidate to exhibit much 
firmness. The left garter of the candidate is removed and replaced by a blue ribbon of a 
yard and a quarter in length. Her right cuff and glove are also removed. Her money, 
jewels, and trinkets are taken from her, and she is informed that they will be given or 
sold for the benefit of the poor. The candidate is then blindfolded, told to place her trust 
in God, and she is conducted to the door of the temple, on which she is told to give five 
raps. 


The door is opened by the Brother Inspector, who asks the question: "Who knocks?" 



Director of Ceremonies: "An unenlightened who seeks to be adopted by us." 


The door of the temple is closed and the request, made through the Director of 
Ceremonies, is repeated to the Grand Master, who requests the Sister Inspector to ask the 
candidate for her name, age, religion, occupation, and the name of her guarantor; and to 
inform the candidate of the qualifications essential for her adoption. 


The Sister Inspector, on her return to the temple, gives these particulars to the Grand 
Master, who asks the brother who stands as sponsor if he knows the candidate well and if 
he believes she has the necessary dispositions for admittance into the Order. 


Satisfactory assurances in this regard having been given, the Grand Master says: 


"Brethren and sisters, do you consent to the adoption of Madame (or Mademoiselle) 
N ? Do any object?" 


If the answer is unanimously in the affirmative, the Grand Master says: 


"Sister Inspector, give admission to the candidate." 


The candidate, accompanied by the Director of Ceremonies and her guide, then enters 
and is placed in front of the Grand Master, who addresses her upon the objects of the 
Order into which she seeks admission. At the conclusion of the Oration he asks her: 


"Madame (or Mademoiselle), What is your desire?" Response: "To be initiated as a 
Mason." 



Grand Master: "What opinion have you formed of Masonry? Tell me frankly your 
opinion of the Order." 


The reply to this question is given by the candidate in her own words. 


Grand Master: "Are you willing to pass through the ceremonies, both moral and 
physical, which are a necessary condition to admission: reflect well, because there is still 
the opportunity for you to retire, should you so desire; but in another moment it will be 
too late." 


Candidate: "I am." 


Grand Master: "Are you willing to make a sacrifice of your jewels for the benefit of the 
poor?" 


Candidate: "1 am." 


Grand Master: "Are you willing to submit to trials by fire, water, and blood?" 


Candidate: "1 am." 


The Grand Master then directs the Brother Inspector to conduct the candidate on the five 
mysterious journeys. At the end of each journey the Grand Master asks the Brother 
Inspector if he has observed any trembling on the part of the candidate, and at the 
termination of the fifth journey, the Grand Master says: 



"Do you still persist in your desire: the trials to follow are more severe?" 


Candidate: "I do." 


Grand Master: "Brother Inspector, cause the candidate to advance five steps under the 
arch of steel." 


In order to form this arch of steel all the brethren kneel on the floor of the lodge, raising 
their swords. 


This having been done, the Grand Master says: 


"Brother Inspector, cause the candidate to pass through the trial by fire." 


The candidate is then conducted twice round the lighted braziers. 


Grand Master: "Cause her to purify herself by passing through the water." 


The candidate is then told to wash her hands. 


Grand Master: "Do you still persist in your request?" 



Candidate: "I do." 


Grand Master: "Will you sign this declaration in your blood?" 


Candidate: "I will." 


Grand Master: "Brother Surgeon, do your duty." 


A request is here made for mercy, which is granted by the Grand Master. 


Grand Master: "If it is still your wish to continue, listen to the words of the Brother 
Orator." 


ADDRESS ON THE INITIATION OF APPRENTICES 


Man is born with the instinct of charity and fellowship engraven in his heart; the seeds of 
these two qualities are sown by the paternal favor of the Creator, and man in practicing 
these precepts before understanding the utility and necessity of a bond which mitigates 
the severity of our condition, sows flowers on the thorny path of our life. The first 
feeling of man on leaving the hands of his Creator must, undoubtedly, be that of His 
existence. So long as he is alone his heart has no other view; but so soon as he has 
beholden that charming creature which loving, powerful Nature has framed to be his 
companion, the germs of beneficence are developed; he forgets, so to speak, his 
existence and abandons the love of himself in order to transfer it to her who waits on his 
pleasure. 



The foundations of society were therefore laid in the Garden of Eden, and it was in that 
delightful sojourn, the asylum of virtue, innocence and peace that beneficence and all the 
other sociable virtues were practiced in an their purity by our first parents, for so long as 
they were both contented with their strength, thinking only of enjoying the sweet fruits of 
their union, their happiness was without bitterness and they enjoyed in their hearts the 
ineffable blessings of terrestrial felicity. Unhappily evil approached very closely to the 
happiness. Adam and Eve were the first to discover, though too late, this sorrowful truth, 
by transmitting to their posterity the bitter fruits of their disobedience, curiosity, and 
weakness. Their hearts, like Noah's Ark, floating at the mercy of the winds on the waters 
of the abyss, which covered the surface of the earth, yielded with like ease to any 
impression. Society and pride, sustained by all the other passions, ever since then have 
triumphed over obedience and direction, which have no other support than weakness, 
and plunge our happiness into humiliation and misery. 


This allegory of the Fall of Man through weakness and curiosity, you can trace, Madame, 
in a striking and forcible manner in the sad condition of our degeneration, but we offer, 
at the same time, the means of reparation, which, though it may depend on our feeble 
nature, are the means we find assembled in this Order or admitted under the emblems 
which we discover when we look closely, and of which I will give you the explanation. 


You see first of all, Madame, in this lodge of Apprentices, the Ark of Noah, the Tower of 
Babel, and the Ladder of Jacob, drawn in picture. The Ark of Noah represents the heart 
of man, the eternal play-thing of the passions, like the ark floating on the waters of the 
Deluge; and we learn that we ought so to fortify our souls by the precepts of virtue that 
in the midst of this tempest we may, like Noah and his family, be saved from shipwreck. 
The Tower of Babel is the emblem of the pride of man, who desires to oppose his 
weakness to the eternal decrees of Providence, and who, for the fruits of his labors, will 
reap only shame and confusion, from which he is not able to guard himself except by 
presenting the prudent heart which is the characteristic of a Mason. On the other side of 
the picture you will see a ladder, the meaning of which may seem to be quite 
mysterious. It teaches us that the means of arrival at true happiness, like to that of which 
Jacob dreammed and which is represented by the steps, ought to be grounded on the love 
of God and neighbor, just as the steps of the ladder rise upwards and connect earth with 
heaven. All these things are secured by the practice of caution, strength, constancy, and 
the precepts of Masonry. 



These are, Madame, the mysteries to which I would today call your attention. 


My heart will call to mind with the sweetest emotion this solemn day on which you were 
initiated, through our feeble ministrations into the most sublime and reputable Order of 
Masonry. May you, Madame, spend happy days with those who, like you, ask great 
favors from T.G.A.O.T.U. and may you taste a succession of pleasures as intense and as 
pure as those which we shall experience every time that we call you by the beloved name 
of sister. 


The Address being ended an acclamation is made. 


Grand Master: "Madame, the pleasing things which you have heard have, no doubt, 
encouraged you to request that you may be received amongst us. If that is your desire, 
approach." 


The candidate is then brought to the pedestal, where she kneels. 


Grand Master: "Destroying angel, bring the chain which you reserve for incautious 
Masons of both sexes. Madame, I am compelled to attach this chain to you in order that 
you may recall unceasingly that which you have promised. You wish to be admitted into 
a most reputable Order in which there is nothing contrary to religion, to the State, or to 
virtue. The firmness which you have displayed in the trials which you have undergone, 
the probity which you have shown, and your known virtue are sure guarantees to us of 
your manner of thinking: perfect this good work and be persuaded that repentance will 
never attend your attempt. 


"Place your hand, Madame, upon this Book of Truth, and repeat after me the following 
Obligation which will bind you forever to the most ancient and most reputable Order in 
the world. 



OBLLIGATION 


"I promise, on my word of honor, in the presence of T.G.A.O.T.U. and of this 

respectable assembly faithfully to guard, conceal, and retain in my heart the secrets of 
Masons and of Adoptive Masonry; moreover, to listen, to obey, to work, and to keep 
silent, under the penalty of being struck with the sword of the Destroying Angel, and of 
being despised and disgraced. May my mind by its virtues be rendered worthy of so 
reputable a Society. I promise, moreover, and undertake to sleep this night with the 
garter of the Order, as T.G.A. shall help me." 


The Obligation taken, the Grand Master rises and touches the initiate with the trowel on 
the right eye, the right ear, the nose, the mouth, and the breast, saying: 


"By the power which I have received from this respectable lodge, I receive you as an 
Adoptive Mason." 


The Director of Ceremonies then takes away the chain. The Grand Master gives a rap 
on the pedestal with his trowel, and all the brethren take their swords in their hands. 


Grand Master: "Brother Director of Ceremonies, conduct the newly initiated sister to a 
convenient spot where she may receive her reward." 


When this has been done, he says: 


"What do you ask sister, because it is with true pleasure that I address you by the term 
'sister' instead of that of 'madame'? " 



Answer: "To see the light." Grand Master: "Brother Director of Ceremonies, You will 
give her the fifth rap. Brethren and sisters to order." 


The Grand Master then gives five raps with his trowel and the Director of Ceremonies 
restores the candidate to light by taking off the bandagey her face being turned towards 
the skeleton. 


Grand Master: "Look with horror on her condition, the result of sin. Consider what she 
has been, what she is, and what she will become." 


At this juncture the two brethren with the repulsive masks come and stand on either side 
of the skeleton, their torches being aflame. 


Grand Master: "Leave her to make serious reflections upon her present state so that she 
may pass from death to life." 


After a moment the two brethren turn her sharply round to face the East, so that she may 
see the splendor of the lodge. All the brethren are holding their swords in their hands, 
the points being directed towards the newly-initiated. 


Grand Master: "Sister, all these swords which you see are drawn in your defense, if ever 
you should have cause for their assistance. Approach, sister, to receive the insignia of 
the Order." 


The Brother Inspector then leads her by five steps to the Grand Master. 



Grand Master: "Brethren and sisters, you have been witnesses of the great cautiousness 
of our newly- initiated sister." 


The Grand Master takes from underneath the pedestal (or altar, as it is known) a crown 
of flowers, which he places on the head of the initiate, as a reward for her discretion. He 
then hands her the apron of the Order, saying: 


"This is to remind you of the candor which as a Mason you must have." 


He then hands her the gloves, saying: 


"The whiteness of these gloves, which are intended for you, indicate what should be the 
purity of your actions." 


He then gives her a pair of men's gloves, saying: 


"This respectable lodge has asked me to hand you these gloves in order that you may 
pass them on as a present to the Mason whom you esteem most highly." 


He then hands to her the garter of the Order, saying: 


"This garder is of white skin and has written on it in letters of gold: VIRTUE, HONOR, 
SILENCE." 



Grand Master: "Sister Inspector, take away the blue ribbon and fasten the garter in its 
place." 


The Grand Master then gives the Initiate the kiss of association. 


Grand Master: "We have for our mutual recognition two signs and two passwords. The 
two words are Feix, Feax, which signify 'Academy' or 'School of Virtue.' The password 
which we adopt for mutual recognition is 'Etamie.' It signifies 'Amity.' for we know that 
amity which has virtue for its base leads to true felicity." 


The Director of Ceremonies then introduce's the initiate to the brethren and sisters 
present. When this has been done and she has been tested in the passwords and grips by 
the Grand Master, her money and jewels are returned to her by the Grand Master, who 
says: 


"My dear sister, we deprived you of all metals and trinkets, because they are the 
emblems of vices. You sacrificed them, but the lodge is content with your submission 
and have charged me to return them to you, exhorting you to employ them in good works 
and above all in the relief of your brethren and sisters who may be in want." 


Grand Master: "Brother Director of Ceremonies, conduct the sister to the West in order 
that she may listen to the Instruction." 


INSTRUCTION OF AN APPRENTICE 


Grand Master: "What is the first care of a Mason7" 



Answer: "To see that the lodge is properly tyled." 


Grand Master: "Are you an Apprenticed Mason?" 


Answer: "I believe so." 


Grand Master: "Why do you not say that you are sure?" 


Answer: "Because an Apprentice is sure of nothing." 


Grand Master: "What is the duty of all Masons?" 


Answer: "To obey, to work, and to be silent." 


Grand Master: "Where were you admitted?" 


Answer: "In a place inaccessible to the uninitiated." 


Grand Master: "How do you know that you are an Apprenticed Mason?" 


Answer: "By that which all the most reputable Masons have?" Grand Master: "What is it 
that the most reputable have?" 



Answer: "Two signs and two passwords." 


Grand Master: "Give me the signs." 


These are given. 


Grand Master: "What is the significance of this sign?" 


Answer: "The Ladder of Jacob." 


Grand Master: "Whither does this ladder lead?" 


Answer: "To felicity." 


Grand Master: "How do you respond to the first sign?" 


Answer: "By a second which consist of bringing the thumb and little finger to the 
nostrils." 


Grand Master: "Give me the pass-words." 



Answer: "Give me the first and I will give you the second." 


Grand Master: "Feix." 


Answer: "Feax." 


Grand Master: "What is the meaning of these two words?" 


Answer: "They form one only and mean an Academy or School of Virtue. 


Grand Master: "What is this school?" 


Answer: "Masonry." 


Grand Master: "How were you received?" 


Answer: "By five knocks." 


Grand Master: "How were you introduced into the lodge?" 


Answer: "Blindfolded." 



Grand Master: "Why?" 


Answer: "In order that I might learn that before I attained to the sublime mysteries it was 
necessary to overcome curiosity and that I might leam the ignorance of the uninitiated 
when speaking of our mysteries." 


Grand Master: "How did you gain access to our mysteries?" Answer: "Through an arch 
of iron and steel." 


Grand Master: "What did this arch represent?" 


Answer: "The strength and stability of the Order." 


Grand Master: "How did you obtain access to a lodge?" 


Answer: "By knocking five times on the entrance-door." 


Grand Master: "Where were you received?" 


Answer: "Between the Tower of Babel and the Ladder of Jacob and at the foot of Noah's 
Ark." 


Grand Master: "What does this Tower of Babel represent? " 



Answer: "The pride of the children of the earth which we can overcome by presenting a 
cautious mind, which is the characteristic of all true Masons" 


Grand Master: "What does the Ladder of Jacob represent?" 


Answer: "This ladder is very mysterious: the two sides represent the love of God and our 
neighbor, and the steps symbolize the virtues secured by a beautiful life." 


Grand Master: "What does the Ark of Noah represent?" 


Answer: "The heart of man agitated by his passions, as the Ark was swayed by the 
waters of the Deluge." 


Grand Master: "What quality ought we to bring to the lodge?" 


Answer: "A horror of vice and a love of virtue." 


Grand Master: "What do you call those who are not Masons?" 


Answer: "The uninitiated." 


Grand Master: "How do you treat those who are not Masons but who are worthy to be 
such?" 



Answer: "All virtuous men and women are our friends but we only recognize men and 
women who are Masons as our brethren and sisters." 


Grand Master: "To what ought we to apply ourselves?" 


Answer: "To the purification of our morals." 


Grand Master: "What is the duty of all Masons?" 


Answer: "To listen, to obey, to work, and to be silent." 


Grand Master: "What is that you hear?" 


Answer: "The explanation of our mysteries." 


Grand Master: "What is the quality of our obedience?" 


Answer: "Free and voluntary." 


Grand Master: "What is the aim of our work?" 


Answer: "To make us useful and agreeable to our brethren and sisters." 



Grand Master: "In what are you silent?" 


Answer: "In the mysteries of Freemasonry." 


Grand Master: "Why were you introduced by five raps?" 


Answer: "To bring to our remembrance the five points of Masonry, which are the love of 
our neighbor, the desire of meriting the esteem of our brethren and sisters, the wish to 
oblige them, cautiousness, and obedience." 


Grand Master: "What is the password?" 


Answer: "Etamic, which signifies amity in order to teach us that amity is the basis of 
virtue and leads to true felicity." 


MANNER OF CLOSING A LODGE 


Grand Master: "At what time do we close the lodge?" 


Answer: "At the hour to rest." 


Grand Master: "What time is it now?" 



Answer: "It is the hour to rest." 


Grand Master: "Brother Inspector and Sister Inspector, ask the brethren in your 
neighborhood if they have aught to propose for the benefit of the Order." 


The command having been obeyed a collection is made for the benefit of the poor and 
distressed. This custom is never omitted, each one contributing according to his or her 
ability. 


Grand Master: "Brother Inspector and Sister Inspector, advise the brethren and sisters in 
your respective neighborhoods that seeing it is the time to rest, the hour for ceasing to 
work has arrived." 


The Grand Master then gives the command for the brethren to stand to order and each 
brother takes his sword in his hand. 


Grand Master: "Brethren and sisters, we have listened, we have obeyed, we have 
worked, and we are silent; since this is the hour to rest, the lodge is closed." 


These words are repeated by the two Inspectors; the usual signs and acclamations are 
given and each one says five times "Vivant." 


MANNER OF OPENING A LODGE 


Grand Master: "At what time do Masons begin work?" 



Answer: "At the moment of awakening." 


Grand Master: "What is the duty of a Mason?" 


Answer: "To see that the lodge is properly tyled." 


Grand Master: "Sister Inspector, command the Brother Inspector to see that this duty is 
performed." 


This being done, the Brother Inspoetor says: "Grand Master, the lodge is properly 
tyled." 


Grand Master: "What time is it?" Answer: "The time for awakening and the hour for 
working." 


Grand Master: "Sister and Brother Inspectors, inform the brethren and sisters in your 
respective neighborhoods that this is the time for awakening and the hour for working." 


This being done the Grand Master gives five raps with his trowel and says: 


"Brethren and Sisters, in the name of T.G.A.O.T.U.; in the name of our recognized 
superiors; and by the power invested in me by this assembly, I declare this Lodge of 
Apprenticed Adoptive Masons open." 



The Sister and Brother Inspectors also give five raps with their trowels and say: 


"Brethren and sisters, this lodge of Apprenticed Adoptive Masons is open." 


At a signal from the Grand Master all the brethren and sisters give the sign of Jacob's 
Ladder and the acclamation by saying five times "Vivant." 


Grand Master: "Sister Inspector, are you a Mason?" 


Answer: "I believe so." 


Grand Master: "If you believe it, why are you not sure?" 


Answer: "Because an Apprentice is not sure of anything." 


Grand Master: "What is the duty of a Mason?" 


Answer: To listen, to obey, to work, and to be silent." 


Grand Master: "For the first proof of your obedience, Sister Inspector and Brother 
Inspector, request the brethren and sisters in your respective neighborhoods to trim their 
lamps for a ceremony I propose to carry out." 



These words are repeated by the Sister and Brother Inspectors who, when all the lamps 
are trimmed, reply: 


"Master, all the lamps are trimmed." 


The Grand Master then gives the call to order. The brethren and sisters stand when the 
Grand Master gives the command to work, by saying: 


"Raise your right hand to the lamp; raise the lamp, blow the lamp; Quicker; Blow out the 
lamp." 


(NOTE. -This is the formula adopted also at the drinking of toasts, the drinking of wine 
being known as the trimming of the lamp. In the days when this ritual was in vogue it 
was customary always to honor five toasts at the banquets which followed the lodge 
meetings. The first was the King and Royal Family; the second, that of the Sister 
Duchess of Bourbon, the Grand Mistress and the Officers of the Grand Lodge; the third 
that of the Grand Master of the lodge; the fourth, that of the sister and brother Inspectors; 
and the fifth, that of the Initiates. Sometimes toasts were added for the visitors and 
sisters and brethren in distress.) 


Adoptive Masonry found its way into Italy and the following description of an initiation 
ceremony appeared in an Italian paper Correspondence, published in Rome in 1862: 


"In a room hung with black was raised a table covered with black cloth; on the table was 
a skull and above it was a lamp, which shed a funereal light. Eight personages: a 
venerable Grand Master, a venerable Grand Mistress, a Brother Orator, dressed as a 
Capuchin, a Brother Inspector, a Sister Inspectress, Brother and Sister Depositaries, and 
a Sister Introductress. These dignitaries wore on their breasts each a wide violet ribbon, 
to which was suspended a little gold trowel. The Grand Master held a hammer which 
served as his sceptre and marched at the side of the Grand Mistress, elevated to the rank 



of horrorable companion. The brothers and sisters of the lodge all wore the mystical 
apron and white gloves. A novice was to be introduced. The Grand Master struck his 
hands together five times and solemnly asked one of the dignitaries: 'What are the duties 
of a Masonic aspirant?' The answer was: 'Obedience, labor, silence.' The Brother Orator 
then took the novice by the hand and conducted her to a dark room, where, having 
bandaged her eyes, he read her a homily on virtue and charity. When the bandage was 
removed she found herself surrounded by the brothers in a circle, their swords crossed 
over her head. After another homily, pronounced this time by the Grand Master, he 
asked her if she had well reflected before entering a Society which was unknown to her, 
and then, after mutual explanations, the proselyte repeated the formula of the oath: 'I 
swear and promise to keep faithfully in my heart all the secrets of Freemasonry and 
engage to do so under the penalty of being cut in pieces by the sword of the 
exterminating angel.' The Grand Master then showed her the sign by which the brothers 
and sisters recognized each other, and gave her the password of the Order. Then, taking 
the sister by the hand, he respectfully gave her five kisses of peace and handed her an 
apron and a pair of gloves." 


L'Ordre de la liberte, of which Moses was claimed to be the founder, admitted both men 
and women. The members wore in their button holes a chain with a jewel representing 
the two tables of the Law, but, instead of the ten commandments, the jewel had two 
wings to signify Freedom, with the motto "Virtue dirigit alas." On the other side was an 
"M" for Moses and the date 6743. The commandment "Thou shalt not commit adultery" 
is said to have been purposely omitted from their decalogue. 




COMBINATION OF THE SQUARE AND COMPASSES 


It is the almost universal custom in these United States to arrange the Square and 
Compasses, when used as seals or as illustrations, in the following form: The Compasses 
are extended and laid upon the arms of the Square. Within the extended Compasses is 
placed the letter "G." I suppose that letter, in that combination, is intended to be the 
initial letter of the word God, and not of Geometry. The intended symbolism, if indeed 
any symbolism is meant, is not known to this writer. 



This is not the custom in foreign lands, nor was it the custom of the days when that 
combination began to be made as seals of the lodges. In all the illustrations of this 
combination of the Square and Compasses made by foreign lodges I have not found the 
"G" combination. The All-seeing Eye is the most usual, though the globe, the sun, or 
some other special device or letter are frequently found. It is also frequently found that 
nothing is inserted between the Compasses. 


The symbolism of the combination, with the All-seeing Eye inserted, is quite plain, 
going back to the older Mysteries. The Square, referring to the earth, and hence to the 
earthly in man, viz.: his passions and appetites, which are represented by the two arms of 
the Square, is dominated by the two arms of the Compasses, which refer to the heavens, 
and hence to the spiritual in man, his reason and the moral sense; symbolizing that 
through the light of Freemasonry we have subjected our passions and appetites to the 
control of our reason and our moral sense. The All-seeing Eye symbolizes that oversight 
of Almighty God necessary to maintain that domination of the spiritual over the earthly, 
or material. 


If there is an instructive symbolism in the way we introduce the letter "G" perhaps it is 
by using the "G" in the same way as is suggested for the use of the All-seeing Eye. The 
"G" being used as the initial of two words is liable to be misunderstood, while the eye 
could not be misinterpreted. 


- Geo. C. Connor, Tennessee. 




THE TEMPERATURE OF THE LODGE 



Title Suggested by Brother Geo. L. Schoonover 


BY BRO. L. B. MITCHELL, MICHIGAN 

Is not the heart-beat of the lodge today 
A bit above the old-time normal way? 

Does it not in a fevered mood beguile 

The hours that make them so much less worth while? 

It seems in haste to see that they are o'er 

And hurries up its work upon the floor. 

Its temperature seems feverish today, 

It comers cuts and hastens on its way,- 
That is, it so speeds up the work in hand 
That much is lost of its conception grand. 

The hurrying world seems to sidestep the Art, 

It seems to be, of it, the mling part. 

To some, as yet, these ways do not appeal; 

Time was when it was all so really real; 

But now, those who may come into the fold 
Lose much that so appealed unto the old. 



And so we find the Craft exposed today 
To much that hurts the heart of Masonry. 


EARLY KNIGHT TEMPARLY IN IRELAND 


BY BRO. JULIUS F. SACHSE, GRAND LIBRARIAN, PENNSYLVANIA 


Reprinted from "History of Masonic Knights Templar of Pennsylvania," by permission 
of R.’.W.\ Bro. John S. Sell, Grand Master of Masons in Pennsylvania. 


THE EARLIEST documentary evidence in the Archives of the Grand Lodge of 
Pennsylvania, showing the existence of Modern or Masonic Templary in connection with 
Craft Masonry is found in the Irish Craft Certificates and the Masonic History of Ireland. 


About the middle of the eighteenth century innumerable new and fanciful degrees and 
fantastic rites were invented and attempts were made to engraft them upon the primitive 
stock of Speculative Masonry, which had been evolved out of the Operative Gilds. (1) 
Most of these degrees had their origin in France; none of these so-called Ramsay rites, 
(2) however, seem to have been adopted in Ireland. 


Toward the middle of the century, there appears to have arisen a desire among Irish 
Freemasons to strengthen the correlation of Christianity and Freemasonry, an origin for 
the organization of the Craft was sought in the medieval orders of Christian chivalry. 
Among the multiplicity of such orders, two stood forth conspicuously challenging the 
fond admiration of the Masonic enthusiast, the Knight Hospitallers and the Knights 
Templar. 



The name of the latter order was chosen and a suitable ritual for conferring the order was 
evolved. The probable cause for this selection was that during the Reign of Henry II, the 
Grand Master of the Knights Templar superintended the Gild of Operative Masons, and 
employed them in building their Temple in Fleet Street, London, A. D. 1 135. Masonry 
continued under the patronage of the order until the year 1 199. (3) 


The Royal Arch had been conferred in Ireland by the Blue lodges under their Craft 
Warrants for some years. So when Templary was authorized, it was at once adopted by 
the Irish lodges, both civil and military. 


How universal the adoption of the Royal Arch and Templar degrees became among the 
Craft lodges of Ireland is shown by the Francis C. Crossle collection of ancient Irish 
seals, in the Museum of the Grand Lodge of Pennsylvania. 


Most if not all of the Irish lodges had different or separate seals for the Symbolic or 
Craft, Royal Arch and Templar degrees. Thus in the Crossle Collection (4) we have no 
less than 259 seals representing 118 Irish lodges. One hundred of these had a seal for 
each degree, viz.: Craft, Royal Arch and Knight Templar, thus showing that in the early 
days all the higher degrees were invariably conferred under the sole authority of a Craft 
Warrant, "the only limit to conferring of them being the possession among the members 
of a brother capable of working the ceremonies." (5) 


The earliest evidence of both Royal Arch Masonry and Templary in Ireland is without 
doubt shown by the seals - both Royal Arch and Templar now in the Crossle collection, 
in the Museum of the Grand Lodge of Pennsylvania of Craft Lodge No. 205, Irish 
Constitution, originally attached to General Blakeney's Regiment of Foot, subsequently 
the 35th Regiment of the Line, 1749 - 1790. (6) These seals together with the Royal Arch 
Banner of the lodge, bearing the inscription "THE WONDEROUS ARCH IN YONDER 
VAULTED SKY, OUR MIGHTY KEYSTONE, THE ALL SEEING EYE 7, Feby. 1749 
Anno Laotomiae 5749 Lodge No. 205" appear to be proof that Templary was practiced 
in Ireland as early as the beginning of the second half of the eighteenth century, by this 
Military lodge working under its Irish Warrant. 



Craft Lodge No. 205 accompanied the regiment in its ordinary course until 1790, when 
the Warrant - that is the original Military Warrant, not a fresh one under the same 
number - was transferred to Moy in the County of Tyrone, August 3, 1790. (7) 


The Royal Arch Banner of Lodge No. 205 was found together with some of the Craft 
implements of Lodge No. 205, of which the three-cornered gavel and the Senior and 
Junior Wardens' truncheons are now in the Museum of the Grand Lodge of 
Pennsylvania. 


The Knight Templar Banner of Lodge No. 465 also stationed at Moy, Tyrone County, 
was found at the same time by Brother William Tait of Belfast in an old building at or 
near Moy early in the year 1913. Brother Tait's researches further show that meetings of 
Lodges 205 and 465 were held at Crew, a hamlet outside of Moy proper. (8) 


The Templar Banner of Lodge No. 465 is one of the most interesting relics of Irish 
Templary. The banner is painted on both sides, the inscriptions so far as can be made out 
on the obverse reads "CREW 2d FEBY 1769 ANNO LAOTOMIAE 1769 Lodge 465," 
on the three steps approaching the lodge "CHARITAS SPES FID AS." 


In the center of the banner there is a building with a pediment resting upon pillars below 
which are two cherubim over an open doorway; above the building is seen the sun, moon 
and stars, while at the sides are the various craft implements including the jewels of the 
Master, Past Master, Treasurer and Secretary. 


The reverse of the banner is patterned after the Royal Arch Banner of Lodge No. 205, 
having the same inscription in the circle. From the keystone in the middle of the arch is 
suspended the five pointed star with the letter "G" in the center; below the arch there are 
three lines: 


S [OLOMON] 


RE [X] I [SRAEL] 



HI [RAM] 


RE [X] TY [RE] 


HI [RAM] A [BIFF] 


Between the columns there is an equilateral triangle upon which are the twelve burning 
tapers. In the center of the triangle is a coffin with skull and bones and the words 
"MEMENTO MORI AMEN." Beside the coffin there are an incense vase, baldric with 
sevenpointed star and a cock. 


In the fields between columns and triangle there is (left) the ark and trowel, (right) 
paschal lamb and a seipent; outside of both columns is the crucifix and other emblems. 


This we think is the first instance where the Templar triangle was publicly shown with 
the lighted tapers. It, however, appears upon several of the early Irish Templar Seals in 
our collection. 


The chief use of these banners was at the celebration of St. John's Day, both the festival 
of St. John the Baptist and that of St. John the Evangelist being religiously observed by 
the Irish Craft lodges in those early days, when the brethren paraded to church with 
music and their banners, where they heard a sermon appropriate to the occasion, after 
which they returned to the lodge room for refreshment. (9) Photographs of the above 
banners are in our library collection. 


From the seals in the Crossle Collection it appears that there was an order or degree 
above but concurrent with that of the Temple as conferred in the Craft lodges of Ireland. 
This organization was known as "THE UNION BAND OF - KNIGHT TEMPLAR 
PRIESTS." There is, however, no record that this degree was ever introduced in 
America. 



This "Priestly Order" as it was commonly called according to Brother Crossle in his 
History of Newry Lodge, XVIII, Newry, (10) in former days was pretty generally 
worked all over the northeast coast of Ireland. No definite records of this organization or 
degree have thus far been found during the present investigation. The question naturally 
arises whether it was not an organization similar to that of "Melchizedek" of the present 
day which is composed of Past High Priests of the Royal Arch Chapter. From the seals of 
the "Priestly Order" it would appear that there were seven degrees in this order each 
having its own seal. That the order was strictly Christian and Trinitarian is evident from 
the emblems in the large seal of the "Priestly Band." In our Crossle Collection of Irish 
Craft Seals we have evidence that at least fifteen Craft lodges (11) that conferred the 
Temple also had the "Priestly Order." 


The mottoes on the seven smaller seals read: No. 1, "LET TRUTH"; No. 2, "STAND"; 
No. 3, "THOUGH THE"; No. 4, "UNIVERSE"; No. 5, "SHOULD"; No. 6, "SINK 
INTO"; No. 7, "RUINS." (12) This order was established in the latter part of the 
eighteenth century, and so far as the investigations of the late Brother Francis C. Crossle 
go, the County of Down seems to have been its headquarters in Ireland. (13) Each center 
of this branch of Freemasonry was known as a Union Band of Knight Templar Priests 
and its working was generally carried out under the sanction of two or more neighboring 
Craft lodges. 


According to the same authority each Union Band was governed by a president and 
seven masters, each of whom had his seal, that of the president being much larger than 
those of the masters. Each master in his absence, was permitted to appoint a proxy, 
whose authority to act was the production of his seal, and no document or certificate 
issuing from the band was perfect without the impression of the eight seals of the 
President and his seven masters. All candidates for the degree of Knight Templar Priest 
were obliged to produce evidence of having already received the Craft, Royal Arch, and 
Knight Templar degrees, in addition to being "recommended by two members of the 
band who are 'To answer for his being a regular or ordinary member of a' regular lodge, 
and for his moral character." (14) 


Another proof of the Irish origin of Masonic Knights Templary is a footnote to a 
Templar Poem in Laurence Dermott's Belfast Edition of the Ahiman Rezon of 1795, (15) 
wherein it is stated that at "Fethard, in the County Tipperary, was the First Town in 
Ireland, where Knights Templars were made." 



Other evidence of early Irish Craft Templary in the Grand Lodge Collection are 
interesting certificates. 


IN THE NAME OF THE MOST HOLY GLORIOUS AND UNDIVIDED TRINITY 
FATHER, SON, & HOLY GHOST. (16) 


WE the Captn GENL. &c &c &c., of the General Assembly of Knights Templars and 
Knights of Malta do hereby Certify that the Bearer Our Faithful True and Well beloved 
Br Sir Adam Rice was by us Dubb'd Knight of that most Holy Invincible and 
Magnanimous Order of Knights Templars the true and faithful soldier of JESUS 
CHRIST as also of the order of St. John of Jerusalem now Knights of Malta he having 
with our Honour and Fortitude, justly supported the amazing Trials attending his 
admission and as such We recommend him to all Br Knights Templars and Knights of 
Malta on the Face of the Globe. Given under our hands and Seal of our Lodge and 
General Encampment Held in Newry under the sanction of a Warrant No. 706 and of the 
order of Knight Templars. 


3789 

And of the Order of Malta 
And of Ark and Mark Masonry 
In Royal Arch Masonry 
Book of the Law, Found 


921 


3791 


4138 

2415 


ADAM RICE R.G. Sy 
Mattes Campbell C. G1 
Robt McCallaugh, G.M. 



Robt Cassidy, G. A' 
G. CHANCELLOR 


IN THE NAME OF YE MOST HOLY GLORIOUS & UNDIVIDED TRINITY 
FATHER SON & HOLY GHOST. (17) 


WE Captain General &c &c &c of the Grand Assembly of KNIGHTS TEMPLARS & 
KNIGHTS OF MALTA Held in Trillick & on the Registry of Ireland - Do hereby 
Certify That the BEARER Hereof Our Truly Beloved Br Sr Robt Brown was by us 
Dubb'd KNIGHT of that Most Holy Invincible & Magnanimous Ordr of KNIGHTS 
TEMPLARS Ye True & Faithful Soldier of JESUS CHRIST as also the Saints of 
JERUSALEM now KNIGHTS OF MALTA he having with Due Honour & Fortitude 
Justly Supported. 


The Amazing Trials of skill & Valour Attending his admission & as such WE Him 
recommend to all True & Faithful Brs Srs. KNIGHTS TEMPLARS around the GLOBE. 
Given undr our hands & Seal of General Assembly held in Trillick In the County of 
Tyrone This 20th day of May 1795 & of Masonry 5795 & of the Ordr of KNIGHTS 
TEMPLARS 3795 & of the Ordr of Malta 675 


ANDW FUNSTON Secretary 

THOS PORTER 

Signed by Order 

Captain General 

HENRY GAULT G. W a-n 


Wm NEVILL G W a-n 



IN THE NAME OF TEIE MOST HOLY MOST GLORIOUS AND UNDIVIDED 
TRINITY FATEIER, SON AND HOLY GHOST. (18) 


WE THE CAPTAIN GENERAL &c of the general Assembly of SIRS KNIGHTS 
TEMPLARS and KNIGHTS OF MALTA held under the Sanction of LODGE No. 835 at 
Douglass Bridge in the County of TYRONE on the Regestry of Ireland SO CERTIFY 
that the Bearer hereof our trusty true and well beloved Br Sir Wm Arthur was by us 
dubed a Knight of that most holy glorious and magnanimous order of Sir Knights 
Templars and Knights of Malta the true and faithful Soldier of JESUS CHRIST he 
having with honour Justly supported the amazing Trials of skill and valure attending his 
admission We therefore now recommend him as such to all Sir KNIGHTS TEMPLARS 
and KNIGHTS OF MALTA round the GLOBE. 


Given under our hands and Seal of our Genl Assembly this 9th day of June 1798 


CHRISTOPHER DICKY, C. General 
James Litle G. W. 

James Pollock, D. G.W. 

Jno . McClausland, Sec. 


IN THE NAME OF THE MOST HOLY & UNDIVIDED TRINITY FATHER SON & 
HOLY GHOST AMEN. (19) 


WE the undemamed Presiding Chiefs over A Magnanimous and Invincible Encampment 
of that Most Holy Noble and Christian order of Sir Knight Templars held in Raffry under 
the Sanction of Raffry True Blue Lodge No. 649, held under the Grand Registry of 
IRELAND 



Do hereby Certify That our Worthy and Faithful Brother and Constituted Friend SIR 
SAMUEL JAMISON the bearer hereof after having passed the EXCELLENT SUPER 
EXCELLENT ROYAL ARCH DEGREES OF MASONIC ORDERS was DUBBED 
INITIATED and Confirmed in all the rules Ceremonies and Mysteries of that Most Holy 
Noble and Christian order of HIGH KNIGHT TEMPLARS in A GRAND 
ENCAMPMENT and was initiated into the Several degrees of ARK MARK and 
WRESTLE and since his instruction therein he has discharged the relative duties of A Sir 
Knights Companion with affection and Integrity having with much EXCELLENT 
SKILL FORTITUDE AND VALOR Previously withstood and resisted Various trials 
and Temptations preparatory, to his admission and as such. 


We him recommend to all faithful Brethren of the KNIGHT TEMPLAR order and all 
ARK MARK and WRESTLE MASON round the globe. 


Given under our hands and Seal of our KNIGHT TEMPLAR Encampment in our Lodge 
Room in Raffry, Parish of Killimky, County of DOWN, IRELAND. 


This 9th day of April A.D. 1811 A.L. 5811 of Kt Templars 698 


Hance Casbey, Gr. Master 
William Thomson G Senr Warden No. 649 
Richard McBride G Junior Warden - Raffry 
James Snoddon Grand Secretary 


LOVE ONE ANOTHER AS I HAVE LOVED YOU EVEN UNTO THE END, (20) 


WE the GAPTAIN GENERAL &e &e &e of AN Incampment of Knight Templars held 
in Poyntzpass under the sanition of No. 52 held under the Grand Lodge of Ireland, do 



hereby certify the bearer Sir Richard Andreu was subsequently dubbed, an Night and 
likewise Tud the Red Cross and after having withstood with skill and valure the amazing 
trials attending his admission and as such we recommend him to all Red Cross and Sir 
Knight Templars round the Globe Given under our hands and seal of our Lodge this 3rd 
Day of April 1822 and of Knight Tempplars 665 years. 


ALEXdr HALL, F. G.G. 
ALEX RICHMOND S. C. G. 
JOHN WHITE H. P. 

CHAS Me. DONNELL, Secty 


LODGE OF LOVE & UNITY NO. 845. (21) 


In the name of the Most Holy Glorious and undivided Trinity Father Son & Holy Ghost 
Amen. 


We the Captain General &c High Priest and Grand Marshal of the Grand Encampment 
and assembly of Sir Knight Templars and Knights of Malta held under sanction of the 
above Lodge, on Registry of the Grand Lodge of Ireland, DO. CERTIFY That our Trusty 
and well beloved brother 


John Galbraith has been by us initiated into the most Holy and Glorious orders Dubb'd 
Sir Knight of the Most Holy orders of Sir Knight Templar Mediterranean passman and 
Knight of Malta. 


The true and faithful soldier of our Lord JESUS CHRIST, HE having with great skill 
fortitude and valour Justly supported the amazing trials attending his admission and as 
such WE HIM recommend to all true and faithful Knights in the universe.... 



Given under our hands & seal of our Grand Encampment at Belfast this 7 day of June 
1826 Six 


And Knight Templars 709 nine 


And of Knights of Malta 303 three 


Thomer Nully C.G. G.M, G.A. G.G. S.B. 


William Mugeean, Grand Scribe. 


As to the actual Ritual used in conferring the order of the Temple by the Irish Craft 
lodges, nothing is definitely known to a certainty except that it was strictly a trinitarian 
degree, wherein the belief in the Holy Trinity was the chief feature. This is shown by a 
copy of the certificate engraved by Quin, Belfast, 1822, (22) viz.: 


IN THE NAME OF THE MOST HOLY AND UNDIVIDED TRINITY; AMEN 
GLORY TO GOD IN THE HIGHEST 


Peace on Earth 
Good Will to Men 


FATHER SON AND HOLY GHOST 



WE THE HIGH PRIEST 


CAPTn GENERAL & GRAND MASTERS 
of an excellent and superexcellent 


ROYAL ARCH CHAPTER & 


Grand Assembly of Knights Templars under the sanction of the Lodge of Love & Unity 
Lodge No. 645 on the Registry of IRELAND Do hereby Certify that Our dearly beloved 
Brother the Worshipful Sir JOHN GALBRAITH after having duly Passed the Chair of 
the aforesaid LODGE was made an excellent Superexcellent & ROYAL ARCH 
MASON & Subsequently dubbed him a KNIGHT of the most noble and Right 
Worshipful Order of KNIGHTS TEMPLARS KNIGHTS OF MALTA AND KNIGHTS 
OF THE RED CROSS, We have also Expounded unto him all the Secrets of the 
MEDITERRANEAN PASSES. He having through the whole ceremony, Given us the 
strongest proofs of his Skill Fortitude and Valour during the amazing & Mysterious 
TRIALS attending his admission 


We also grant unto him all those privileges which from the time immemorial have 
belonged & now of right appertain to those of our ORDERS not doubting but he will be 
permitted to Reap & Enjoy the Same with all our DEAR and excellent Companions 
wheresoever dispersed we therefore GREET WELL all our Worthy BRETHREN 
KNIGHTS COMPANIONS of the above illustrious Orders throughout the universe TO 
accept of him as such and to take him under their Brotherly Care and PROTECTION 
Given under our ano the Seal of our ENCAMPMENT hereunto appended at BELFAST 
this 19 day of June in the year of our Lord 1 826 of Light 5826 R.A. 4826 


THOMAS KELLY High Priest 
JOHN REILLY Capn General 



JAMES HAMILTON 1st 


JOHN GALBRAITH, 2nd Grand Master 
JOHN BOYD 3rd. 

WILLIAM MAGUAN, Secretary 


Lrom the above Certificates it appears that, beside the Degrees of Knights Templar, St. 
John of Jerusalem and Malta, there were conferred by the Irish Craft lodges the Ark, 
Mark, Wrestle, Red Cross and Mediterranean Pass. 


In perusing these certificates it will be seen that particular stress is laid in the beginning 
of all upon a belief in an undivided Trinity; also that the Conclaves in which the order 
was conferred, were variously known by different names, such as "General Assembly," 
"Grand Encampment," etc. 


Nor do we find any strict regularity in the presiding officers. Thus where one is signed 
by the "Captain General," "Grand Master" and "Grand A" (?), another by the "Captain 
General" and two "Grand Wardens," "Captain General," "Grand Warden" and "Deputy 
Grand Warden," "Grand Master," "Grand Senior Warden," "Grand Junior Warden," 
"High Priest," and lastly one signed by "Captain General," "Grand Marshall," "Grand A," 
"Grand G" and S. B. (standard Bearer ?) . 


As to the Templar Ritual used by these Craft lodges little or nothing is known, except 
that brethren of the Royal Arch and Templar degrees wore aprons edged with ribbons of 
blue, red and black. 


No efforts have been spared to obtain a specimen of one of these Ancient Craft Templar 
Aprons, which are exceedingly rare; Prater W. Redfern Kelly, a Knight Grand Cross of 
the Order of the Temple in Ireland, one of the highest Templar authorities, in a letter to 
the writer, states, with respect to your latter communication relative to the old "Irish 



Craft Aprons," which show the three colors Blue, Red and Black: "I may state that these 
old Aprons were supposed to be quite rare; were of purely fanciful pattern, and were 
adopted without any Craft or other authority by such brethren as felt so disposed, and 
who had received the three degrees of Craft, Royal Arch and High Knight Templar. 


"The three colors, so worn, were never at any time (so far as is known) officially 
recognized by the Craft lodges, as authorized to be worn in connection with Symbolic 
Masonry. They were simply tolerated, in those good old 'happy-go-lucky' times, when 
regular Craft Warrants were quite unknown." 


In our Museum Collection we have however an aprons showing the Craft, Royal Arch 
and Templar colors and emblems. This Craft Apron, made of lambskin, bound with light 
blue silk ribbon, is decorated with hand-painted symbolic emblems. 


At the top over all is the All-Seeing Eye, then we have the Bridge of the Mediterranean 
Pass and the Templar Tent, below on either side are Craft and Royal Arch emblems. In 
the center are two large columns surmounted respectively by the sun, moon and seven 
stars; between the columns is the tessellated pavement in red and black indicative that 
the wearer had received the Royal Arch and Templar degrees. 


This interesting relic of former days belonged to our late Brother Samuel H. Perkins, a 
member of Columbia Lodge, No. 91, St. John's Encampment, No. 4, E.G.M., 1829-30, 
and who during years 1839-40 was R. W. Grand Master of Pennsylvania. 


There are evidences that this apron was made in Philadelphia, as on one of the pediments 
we have the legend of the Grand Lodge of Pennsylvania, viz.: "SILENCE AND 
VIRTUE.' 



If this surmise is correct, it is another evidence of the Irish influence lingering in the 
development of Masonic Knight Templary in Pennsylvania during the early years of the 
nineteenth century. 


(1) "Ars Quatuor Coronati Transactions," Volume XXVI, p. 145. 


(2) Chevalier Ramsay (Andrew Michael Ramsay) was a Scotchman, born at Ayr about 
1680; toward the middle of the eighteenth century, we find him in France, where he 
developed as an inventor of Masonic Degrees, as well as a founder of a Masonic Rite. 
For a hundred years and more the stock histories of Freemasonry have vied with each 
other in ascribing to the Chevalier Andrew Michael Ramsay, the introduction of the 
higher degrees, and notably of Masonic Knight Templars. - f. "A.Q.C. Transactions," 
Volume XXVI, p. 60; "The History of Freemasonry," by Robert Freke Gould, London, 
1887, Volume III, p. 77. 


(3) Cf. "Illustrations of Masonry," by William Preston, First American edition, 
Portsmouth, 1804, p. 137. 


(4) Dr. Francis Clements Crossle, of Trevor Hill, Newry, Ireland, was one of the highest 
Masonic authorities in Ireland. He served as secretary to the Provincial Grand Lodge of 
Down from 1888 to 1901, when he was raised to the position of R.W. Deputy Provincial 
Grand Master by the Duke of Connaught; he was appointed Grand Superintendent of 
Royal Arch Masonry in Ireland. He was also a Past Preceptor of the PTewry Preceptory 
of Knights Templar and was exalted to the position of P.G.K.C. For many years he used 
his spare time in the investigation of Masonic history and archaeological investigations. 


Among his works are "A History of Freemasonry in the Province of Down," "The Three 
Veterans," "A History of St. Patrick's Lodge, No. 77," and of "Newry Lodge, No. 18." 



In his antiquarian researches he collected impressions from seals of all of the Ancient 
Irish Craft lodges that could be reached. This valuable collection he presented some 
years ago to the writer, and it is now in the Museum of the Grand Lodge of 
Pennsylvania. 


Brother Dr. Crossle died at his home on Trevor Hill, Newry, October 15, 1910. Nos. 
4001-4060, Trays Nos. 18-21. 


(5) "History of Nelson Masonic Lodge, No. XVIII, Newry, Ireland," by Francis C. 
Crossle, Newry, 1909. 


(6) “A.Q.C. Transactions." Volume XXVI, p. 148. 


(7) Ibid. 


(8) Ibid. 


(9) Cf. Crossle, before quoted, p. 37. 


(10) Ibid. 


(1 1) Lodges No. 333, 336, 662, 888, 443, 21 1, 521, 675, 891, 822, 732, 257, 915, 923. In 
Crossle's collection. 


(12) Cf. "Three Masonic Veterans," by Francis C. Crossle, Newry, 1897, p. 6. 



(13) Ibid., p. 6. 


(14) Ibid., p. 7. 


(15) Volume 277, Archives of Grand Lodge of Pennsylvania, p. 183. 


(16) Certificate No. 2240, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(17) Certificate No. 6628, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(18) Certificate No. 6631, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(19) Certificate No. 6629, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(20) Certificate No. 2284, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(21) Certificate No. 2258, Tray 45, Archives of the Grand Lodge of Pennsylvania. 


(22) Certificate No. 2241, Tray 45, Archives of the Grand Lodge of Pennsylvania. Size 
of certificate 15 1/2x11 1/2. Engraved by J. Quin, Belfast, 1822. 



(23) Museum Collection, No. 1005, Tray 216. 




REPORT OF COMMITTEE ON PATRIOTIC SERVICE OF THE GRAND LODGE 
OF NORTH DAKOTA 


Your Committee on Patriotic Service submits the following report, which embodies 
among other things those portions of the Grand Secretary's report dealing with public 
education which were referred to this Committee. 


We re-affirm the principles for which Masonry has stood in the past, among which we 
deem of fundamental importance democracy in government, equality in education and 
justice to all. 


There are in America today many forces operating, directly or indirectly, to undermine 
and destroy our system of government and free institutions. Whereas we emphatically 
advocate progress and growth by the natural process of evolution, yet we more 
emphatically denounce the doctrines of radical revolution. We have no sympathy with 
those who would supplant our orderly government with anarchy and chaos, "red" 
socialism, or any new and untried Utopian scheme. 


To attain our ends and preserve for ourselves and posterity those priceless blessings of 
liberty and free government ordained and established by our forefathers and paid for in 
life-blood and treasure, we deem it essential that Masonry, but more especially the Grand 
Lodge of North Dakota, commit itself to the promulgation of the following propositions, 
namely: 



First: That the Stars and Stripes marks the high tide in the ideals of mankind, and we 
would therefore urgently advocate the passage of a law which would prohibit under 
heavy penalty all display of emblems other than Old Glory, whose puipose is to swerve 
the loyalty of our citizens from the true principles of Americanism. 


Second: That "this government is based upon a loyal and intelligent citizenship, and 
therefore it must control the agencies which train that citizenship, i.e., the elementary 
public school." To do this effectively, it is necessary that the English language as spoken 
by Americans be the sole medium of instruction in that school. 


Third: We much prefer the elimination of the private and parochial elementary schools 
since the one makes for class distinction and the other for religious intolerance; but if 
such elimination is found inexpedient at this time, we recommend that such schools be 
under the close supervision of the public school officials of the state and nation, and that 
they be compelled to maintain the same standards required of the public schools. 


Fourth: In connection with this supervision, it is the sense of this body that the just and 
lawfully constituted powers of the State Department of Education be returned to the 
official duly elected by the voters of the state for their exercise. 


Fifth: In order that the standards of education in this state may be raised to the highest 
possible degree of efficiency, and, further, recognizing the present problem of teacher 
shortage and the low standard of preparation of teachers to be in the last analysis one of 
economics, we favor, first, a higher standard of qualifications, and, second, a 
compensation of teachers commensurate with the maintenance of this standard, and 
recommend the passage of whatever appropriate legislation that may be necessary to 
accomplish these ends. 


Sixth: We most heartily approve the action of the Grand Lodge at its annual 
communication in organizing corps of Masonic Minute Men in the constituent lodges, 
and recommend the retention of these forces for the purposes heretofore avowed of 



creating among Masons a greater interest not only in Masonry, but also in the proper 
solution of the social and political questions which confront us as a people today. 


Report adopted by Grand Lodge. June 17th. 1920. 


-o— 


Where Liberty dwells there is my country. - Franklin. 


A CUBAN VIEWPOINT OF WORLDS FREEMASONRY 


BY BRO. F. DE P. RODRIGUEZ 

CHAIRMAN, COMMITTEE ON FOREIGN CORRESPONDENCE, CUBA 


The Report of the Committee on Correspondence of the Grand Lodge of Cuba is given to 
readers of THE BUILDER in advance of its publication in the Cuban Grand Lodge 
Proceedings. We feel sure that our members will find it of peculiar interest. 


WE ARE in Lent, (1) the hurrahs and hosannas, the palms and the festivities remind us 
of the triumphs of new ideas even more than of the martyrdom of the Nazarene. 
Everything invites to meditation and rest, a full and sincere repentance cleanses the souls 
of the most indurate; faults must be overcome. 



The same thing happens to society; reports and messages are spontaneous confessions by 
means of which those obliged to present them very often pronounce a mea culpa before 
their audiences and, notwithstanding the good faith involved in submitting to the critic 
the laudatory or defe'ctive deeds, socially speaking a true amendment is always supposed 
to come from us Masons, more than from other persons, especially when we remember 
that the mission of Freemasonry in the modem world is the task of redemption. 


Peace is always grand, divine, necessary, and who can excel us not only in loving and 
desiring it, but also in preaching and applying it, praising with fruition its arrival among 
friends and foes? For that reason those who suffer the most to obtain it, those who 
sacrifice themselves the most to secure it, know best how much it is worth, and excel 
most in glorifying it, in singing its praises, in pretending to peipetuate it, offering on its 
behalf the palms and hurrahs which in times past belonged only to those who gained the 
material victory and today are common property, starting always with the greatest loser. 


England and, on her behalf, her Grand Lodge, have been in this case the foremnners. The 
week included between the twenty- third and thirtieth of June, 1919, was of such 
immense joy to London Masons, on account of the Celebration of Peace and the 
entertainment afforded their guests, that it has no equal in history. 


All English-speaking Grand Lodges were invited, the Grand Masters and Grand 
Secretaries accepting the invitation becoming the special guests of the United Grand 
Lodge of England while attending the ceremonies. Representatives of most of the Grand 
Lodges of the United States, Canada and Australia attended and, by the strangest of 
coincidences, nearly all of the American visitors crossed the ocean on board the 
Mauretania, sister ship of the ill-fated Lusitania. The kindness shown and the banquets 
offered culminated in a mammoth Communication held, not in the Temple in Great 
Queen Street - that was too small - but in Royal Albert Hall, beautifully decorated with 
bunting and flags, which comfortably sheltered that day 8,500 Masons, presided over by 
the Pro Grand Master, Lord Ampthill, the Grand Master, the Duke of Connaught, being 
unable to attend on account of sickness. How satisfied our brethren must have been when 
together with "God Save the King" and "The Star Spangled Banner" the exclamation 
"Pax Vobis" reached also the most distant places of the earth. 



That was the grandest act the world has ever seen in matters Masonic, but not the 
greatest that could have been seen. How much better would it have been if, together with 
those beautiful and patriotic hymns, other national hymns were heard, as La Brabaconne, 
La Marseillaise, Garibaldi, and even the most humble of all, the Bayamo Hymn, (2) 
which, proceeding from af small nation, is not less grand or not less worthy, since for it 
blood was shed and many lives were lost. Let them tell us if it is not true that "to die for 
the country is to live," (3) living, as we do live, only to have our flag floating glorious 
and proud in order to keep close to us that peace so anxiously coveted. 


Albion went to war ostensibly to defend the rights of a very small non-English-speaking 
nation; the armies of the entente were led to victory under the unique direction of a non- 
English-speaking General. And even Cuba, this microscopical grain of sand in the 
Carribean Sea, where English is not spoken by her people, contributed to the cause of the 
Allies (a fact still ignored by many) among other things by giving them special prices on 
her sugar, amounting to a gift of $160,000,000. When England, during war times (1917) 
celebrated the two-hundredth anniversary of her Grand Lodge, all the non-English- 
speaking Grand Lodges immediately congratulated her, and, even more, celebrated at 
home, each of us, so important an event. We could have declined the advantages of the 
lodging, as we eat little and drink much less, we could have been satisfied with the 
warmth which, like that offered by the hen to her chicks, the mother owes to all her 
children. 


* * * 


We have always entertained the most firm belief that the progress which marked the 
nineteenth century, and even the present one, has been international and, of course, with 
no relation whatever to political or ethnological limits, and much less to those of 
philological order; but nevertheless, as this is somewhat theoretical, when we arrived at 
practical facts we found that education, universally considered, has intensified the 
devotion for the language, the ideals and even the aspirations of the various nations. As a 
proof of this we can refer to our North American friends. 


It is generally known the influence that European immigrants has had in the neighboring 
Union. Immense groups of Teutons, Slavs, Irish Cents, Magyars and Italians were 



admitted to the country by wholesale; many of them forming afterwards special colonies 
which were never reached by the national language, and several not even by hygiene. 
Matters continued long in that way; the cries of alarm from Tangier, Agadir and 
Serajevo, in crossing the Atlantic, reached there so attenuated by the immense waves of 
the ocean that but little attention was paid to them. The legislators, protected by the 
historical phrases of Washington that tended to separate his country from European 
complications, gave themselves up to the dulce far niente. But truth triumphed, and the 
moment arrived when the immense waves were of no avail and they had to be crossed in 
haste in order to revindicate universal civilization, trampled upon, scorned and 
threatened with extinction. Alas, when the bugle sounded, calling to arms, no matter 
whether its thrilling notes were heard in those half-foreign colonies, the commanding 
voices were not so, because given in the official language of the country extensive 
groups in Wisconsin, Illinois and even in New York did not understand them, a great 
number of the concerned being American citizens nevertheless. Reaction immediately set 
in and desperate measures were immediately adopted; at the same time the military drill 
and the most pure English had to be taught the recruits as they were proficient in neither. 
The case was so original that once the American movement was started it reached as far 
as the Masonic lodges, since whole districts in Milwaukee, Chicago and even in the 
eighth, ninth and tenth districts of New York, and some particular lodges elsewhere, 
performed their Masonic work in their respective native languages. 


The American nation entering the war, Teutonic sympathy, which was most common 
before, turned over, and the father, the brother or the son whose relatives had perished 
upon the banks of the Mame, or on the Somme, at Chateau Thierry or in the Belleau 
Wood began to resent hearing the notes of the German language. What to do? The 
example of England, where in similar cases the German brethren, to avoid friction, were 
asked to absent themselves from the lodges as long as the war lasted, was not heeded. 
Instead, force was appealed to. The principal Grand Lodges, New York and Illinois at the 
head, required from all their lodges the exclusive use of the English language in their 
Masonic labors. 


The words of Grand Master Farmer, of New York, are worthy of being noted: 


"That was done," he says, "not because the Masons of this jurisdiction bear any antipathy 
or ill will toward brethren who speak a language other than our own, not in the spirit of 
denunciation of foreigners or foreign language, not because we doubt any man's loyalty 



or integrity; but it was issued simply and solely because I believe we, as Masons, should 
do our part for the United States. Nations have been disrupted by differences in 
languages. Differences in languages have caused more wars than differences in religion; 
more unhappiness than all other causes combined. Any other language will offer the part 
of view of the foreigner, and we must not entertain any other objective than the 
American spirit." 


We agree with that. We believe the measure perfectly legal and anyone at liberty to 
adopt it in his locality; but there is something to say against it. It is not equitable. It is all 
right that the native or naturalized citizen of a country should speak the official language 
of that country, but the foreigner, the diplomat, or any other resident who for many 
reasons does not lawfully belong to the country protecting him, is our guest, and all 
nations on earth should try their best to have him live comfortably in the place where he 
is a visitor as long as he does not trespass the laws. Such persons, we believe, do not 
deserve to be deprived of the use of their own language, as neither can they be deprived 
of their ideals nor of remembering or loving their native land. Why was a measure 
caused by a reprisal to the Teuton extended to thousands of Allies who communicate in 
the same church as Americans ? 


Everyone who has for a shorter or longer period resided outside of his own country 
knows how his heart beats when he hears spoken a few words of his native tongue. How 
one expands himself when another countryman is heard speaking. He seems to have 
changed his residence to another world, to have returned home, especially if he is an 
exile or an emigrant. Fraternity and La Universal Lodges (4) will no longer be the 
meeting places of Cubans and Spanish- Americans, and perhaps to Cervantes (5) and Dr. 
Felix Varela (6) Lodges will happen the same thing if Louisiana and Florida are 
contaminated by New York and Illinois. 


But it goes a little further yet. The forced measures which in these cases apply also to the 
allied brothers could also bring retaliation. What would our brethren of the Hudson 
shores think if any foreign Grand Lodge, imitating them, would prohibit the use of the 
English language in their English-speaking lodges? I do not know how other people 
think on this matter, but as to Cuba I believe I express the ideas of my companions in 
assuring the English-speaking brethren who live among us that no variation will take 
place. Let everyone speak his own language, let all of them maintain in our country the 
usages and manners peculiar to their own country. For them our arms will always be 



wide open, our halls also. We shall not break the laws of hospitality. As the Russian 
proverb says: "My friends' friends are my friends too." Let our American residents 
follow their proper labor, keeping in mind that "some day not far off these orders will be 
revoked, they are the result of patriotic exaltation the same with Latins as with Anglo- 
Saxons." 


* * * 


The results of the world war need to be studied more; it is France, the nation, that knocks 
at our doors. "Are we friends, or not?" they ask of those whom they received as brothers 
and rescuers when as they crossed the seas, remembering La Fayette by declaring "Here 
we are!" The question of the recognition of the Grand Orient of France has not yet been 
resolved by us, but this will not forbid us presenting before our companions the status of 
that desired rapproachement. 


The question was purely dogmatic when England laid it on the board in 1877 - it was 
nearly forgotten when the first step in Brest of the American soldiers, in 1918, revived it. 
Western soldiers were received with wreaths and flowers; France is always France and 
always courteous and polite; none has gone further than she, the struggle between the 
heart and old ideas was readily begun; from then to this day, in the short space of two 
years, the Fraternity in North America has greatly agitated in that way. Results are 
evident, and if we remember that the majority of Grand Lodges in the United States meet 
only once a year and that general usage prescribes a motion to be presented at one 
Communication and acted upon at the next after hearing the report of the respective 
committee, we ought not to be surprised at the result. Eight Grand Lodges have already 
recognized the Grand Orient, fifteen the Grand Lodge of France, and two the 
Independent Grand Lodge - twenty- five in all. Six Grand Lodges have granted to their 
members the right to visit the Grand Orient, nine the Grand Lodge, six the Independent 
Grand Lodge, and six all French Bodies. Twenty-three are not yet in amity with any of 
the French Grand Bodies, while only one has granted the right to visit the French Bodies 
and denied to French Masons the right to visit its Grand Lodge. 


All these evolutions remind us of Sir Edward Grey's doings when he tried to impose his 
criterion on the London Conference; by his lack of opportunity he did not avoid the 



second Balkan war which he hastened with the treaty of Bucharest; Albania and 
Macedonia continued to be the bone of contention of Slavs, Greeks and others, and the 
debacle came very soon. 


It is time to look forward. Our Albania and Macedonia are now the extension of French 
liberalism which does not accept discrimination in the religious and philosophic ideas of 
its members. When Voltaire could sit as a Mason next to Franklin in the Lodge of the 
Nine Sisters in Paris, any other man can be a Mason. Who is to blame for what happens 
in the American Masonic field which, as the snowball, grows by moments? Let everyone 
examine his own conscience. 


* * * 


We continue with the consequences of the war. Although it is ended, our compromises 
are still extant. It is no secret to anyone, the enormous defeat inflicted to American 
Masonry by the terrible blows of the Roman Catholic authorities in that country. 
Masonry did not make her benefits felt in the field of war. That was a glorious deed for 
the Tumultys, the Fosdicks and near of kin. In our last report we noticed it and even 
announced the formation in Iowa of the Masonic Service Association to eliminate the 
deficiencies of the American Masonic system. The coveted solidarity has been attained, 
the new Association progresses satisfactorily, having been accepted by nearly all of the 
Grand Lodges of the country. This was to be expected, as in that nation nothing is left 
half-done; but what has surprised many is that besides the purely philanthropic ideas, the 
Society has qualified as a most opportune one and, together with economic betterments, 
they are working in another way. Their by-laws and their organization are excellent, but 
it is their platform which pleases us the most. Here are some interesting points: 


"1. To recast the ideals of government on the basis of the recognition and execution of 
our duties toward others, rather than as at present in our rights as against others; the 
basing of civilization on declarations of dependence, instead of on declarations of 
independence; on altruism instead of selfishness. 



"2. To combat destructive tendencies and agencies seeking to undermine and destroy free 
institutions, by teaching constructively the true principles and functions of government 
and civilization. 


"3. To arouse the conscience of every individual Mason to the necessity for his own 
practical application of Masonic principles to his activities in life, governmental, social, 
business and otherwise." 


What do you think of that, now ? Were we right or not when two years ago we started 
sociological studies in our lodges ? Then and even now we believed that Masonry plays a 
most important part in the coming reconstruction of the world. 


* * * 


Many persons still believe that the League of Nations, now in vogue, is perhaps Utopian, 
and that it will not be practicable. This may be so, so far as some minor details are 
concerned, but taken as a whole some benefit will result - as a proof of this a League of 
Masons is already talked of. The idea came from Sir Alfred Robbins. Hear the initial 
paragraph of its exposition: 


"The time has come when the ideal must be our lighthouse to guide us toward the real; 
not to disclose our divergences but to point the way to a still closer union. Let there be 
harmonious unity in all essentials, divergence in all unessentials, and in all things let us 
act in a spirit of charity.... May we find ways of knowing each other better, of better 
appreciating our various methods, ideas, realizations of the same; for the first condition 
of friendship is to clear away all mutual ignorance. Whilst statesmen strive to set on foot 
the League of Nations, let us strive to set up a League of Freemasons among ourselves 
and those brethren with whom we have always been in agreement on all matters of 
principle and practice." 



I think it proper to here record some fundamental principles of sociology: 


"Institutions with great difficulty cross over the frontiers of nations, the opportune 
moment for it has to be waited for, when a sufficiently prepared people should ask for it, 
it is necessary then to prepare characters that fundamental ideals should spring in them." 


The present moment is opportune; the nation in this sense is the Masonic fraternity, 
preparation is already possessed, the exposer is Sir Alfred Robbins who, although he has 
addressed his call only to the brethren of his own race residing on this side of the sea, we 
suppose it is extended to "all with whom he has always been in agreement on all matters 
of principle and practice," and we believe too that this call, unlike that of the Peace 
Celebration, will not be confined to his English-speaking fellows because then the 
League would be incomplete and accordingly non-effective and would prove, besides, 
the expressions "Brotherhood of Man" and "Fatherhood of God" so common in Masonic 
rituals, to be farcical. 


In olden times nations took hold of smaller ones simply to exploit them. Today 
democracy reigns, the former exercise their influence upon the latter for the purpose of 
upholding their rights, exercising over them not a sovereignty but a tutelage. Shall an 
International Grand Lodge come out of this proposition of a Masonic League, so 
opportunely presented? We shall perhaps see it, we highly desire it. Think it over 
carefully, whoever is certain in sustaining that Masonry unites and never disintegrates. 


* * * 


It seems that Masonic rapproachement will be carried on this year in an unusual way, 
perhaps on account of past reverses. We like Masonic Congresses, union is proclaimed in 
them and the regularity of their components shines in them in a clear and effectual 


manner. 



Two Congresses will be held this year. The first, called for September 20th, in Rome, will 
not be so important, because the event to be commemorated will be the attainment of 
Italian unity - a local affair which will surely interfere with the present division of Italian 
Masonry. The second Congress, although decided upon for this Fall, will probably not be 
held until next Spring. It will assume greater importance, and will not be circumscribed to 
any special race or local Masonry. It will take place in Switzerland and judging from the 
preparations the results may be beneficial. According to the announcement sent out, the 
occasion must not be deferred, even if nothing more than an exchange of ideas is to be 
obtained. The initial paragraph of the announcement states: 


"During the past years of war we frequently considered whether or not it was our mission 
to invite the brothers of all countries to participate in a convention for the purpose of 
bringing them into closer relations with one another, but after due consideration we felt 
convinced that the proper time had not yet arrived, and that this wish coaid be realized 
only after the cessation of the bloody strife. Now the war is ended. Nations are beginning 
to resume their relations. The broken threads of manifold skeins of destiny are to be 
repaired. In this work qf reconstruction Freemasonry must not continue its attitude of 
waiting. It must no longer remain idle. For is not Freemasonry the one organization that 
is best qualified to further conciliation between the peoples and, by means of personal 
contact among its members, to aid in the advancement of Masonic ideas?" 


In 1921 there will be held a Congress of Supreme Councils of the A. & A. S. R. at 
Lausanne, Switzerland, which should be most beneficial to members of that Rite. 


* * * 


Allow me, brethren, before finishing this report, leaving modesty aside, to applaud and 
congratulate you for the compliments and good words spoken of Cuban Masonry by sister 
Grand Lodges. We have, it seems, lived in a garden, and are no longer the lonesome 
Masons of past times. The spirits of Cassard, Castro and Almeida (7) care for us and 
perhaps try to keep our friends abroad well posted in our doings, that they may be 
appreciated when better known; the seed sown half a century ago is already producing 
well-seasoned fruits of which we ought to make good use. 



But of all the praises lavished upon us none have gone so high as those coming from our, 
in past times, antagonistic sister, Illinois, the Grand Lodge which kept us waiting many 
years without considering us worthy of her friendship; she does not confine herself to the 
printing of exceipts from our reports as others do, and with an unlimited sincerity when 
reviewing our Report on Correspondence, says: 


"The Report of the Committee on Foreign Correspondence is printed in full because it is 
unique and it mirrors the fraternity of the world as it is viewed by one who is working 
out Masonry, as he understands it, on the distant island of Cuba." 


And printed in full it is. Not a letter is added nor taken from it. That, my dear brethren, is 
a victory for you, since I in this case have been but your mouthpiece; the trumpet of fame 
that has made the deeds, the tenacity and the perseverance of Cuban Masons reach the 
far-off lands. Accept my congratulations for it; with them goes my full soul, my best 
wishes and the good hope I have that among the faults that our institution may have, as a 
human society that it is, glories are found too, glories necessarily produced by the 
continued labor of the Masonic workman. Permit me to compare this victory of ours to 
another victory, that won on the banks of the Mame a short time ago which fully changed 
the destinies of Europe, to both of which applies the brief allocution addressed to his 
army by General Joffre, the modern Fabius, the grandpapa of his countrymen. If you 
substitute it in terms, days and places, you will therein find yourselves: 


"The battle that has lasted five days has ended with a victory. We have successfully 
recuperated a most vigorous offensive. All of you, officers and soldiers, have answered 
nobly to the call. The country owes you much." 


(1) The Annual Communication of the Grand Lodge of Cuba was held late in March. 


(2)The Cuban National Anthem. 



(3) Words of the Cuban National Anthem. 


(4) The two Spanish-speaking lodges of New York City. 


(5) The Spanish-speaking lodge of New Orleans. 


(6) The Spanish-speaking lodge of Key West, Florida. 


(7) hree most prominent Cuban Masons. 




The sublime teachings of Masonry are not simply our idealization, but a realization, and 
it is the ambition of every true Mason so to live that his brother man may see in him a 
living witness to this one great Masonic truth - the greatest possible usefulness is the 
highest law of Masonic life. No man is worthy of its name who is content to absorb its 
sunshine and yet shed no ray of light or warmth upon his fellow man. - Rev. William 
Wallace Youngson, Grand Orator, Oregon. 




No man is so foolish but he may sometimes give another good counsel, and no man so 
wise that he may not easily err if he takes no other counsel than his own. He that is 
taught only by himself has a fool for a master. - Ben Jonson. 



Let us not say, Every man is the architect of his own fortune; but let us say, Every man is 
the architect of his own character. - G.D. Boardman. 


THE LAST DAYS OF JOHN PAUL JONES 

BY BRO. GILBERT PATTEN BROWN, NEW JERSEY 


MODESTY of station is the one quality ever commendable in the life of a great man. It 
is noticeably lacking in many leading men in our present civilization. Honesty of purpose 
is one of the many things that go to make up round character. 


These are but two of the many virtues possessed by the patriot upon whom the author 
will touch briefly in his days of the warrior's glory, his honors and his declining years. 


In the hamlet of Kirkbean, Leith, Scotland, was born on July 6th, 1747, one who was 
destined to play an important part in the world's progress. John Paul was the son of a 
poor gardner. At twelve years of age he made a voyage to Virginia, and another in 1773. 
His brother, who had been adopted by a planter in that State, had recently died. The old 
Virginia farmer had so loved the Paul boy that he had given him his name. 


The connection of our hero with Freemasonry is unique and interesting. The records of 
St. Bernard Lodge No. 122, Kilwinning, Scotland, under the date of Nov. 27, 1770, read 
that "Captain John Paul of the Brig 'John'" was "entered and passed" upon that date. He 
was proposed by Brother James Smith who signed his name under the following 



language: "I do attest the petitioner to be a good man and a person whom I have no doubt 
will in due time become a worthy brother." 


Captain Paul was at the time in the African slave trade. The Brig "John" was a "flash 
packet" as we sailors used to say. His application for the degrees appears in his own hand 
writing and is worthy of more than a passing notice for its good English, well timed 
philosophy and honesty of puipose. It is as follows: 


"To the Worshipful, the Master, Wardens and Permanent Brethren of Free and Accepted 
Masons of the Lodge of St. Bernard held at Kirkcudbright. The petition of John Paul, 
Commander of the 'John' of Kirkendal, humbly sheweth - that your petitioner, for a 
considerable time past, hath entertained a strong and sincere regard for your most noble, 
honourable, and ancient Society of Free and Accepted Masons, but hitherto not meeting 
with reasonable opportunity, do now most humbly crave the benefit of receiving and 
admitting me into your Fraternity as an Entered Apprentice, promising, assuring and 
engaging to you that I shall in all rules and orders of your Lodge be most obsequient and 
observant. That I shall in all things deport, behave, and act answerable to the laws and 
instructions of the lodge, and in every thing to which I may be able liable, promising 
faithful obedience. The complyance of you, Right Worshipful Wardens and rest of the 
Brethren, will singularly oblige and very much honour, Right Worshipful, your most 
humble petitioner and most humble servant. 


John Paul." 


Such an application would in these days call the attention of the most critical of 
philosophers. Even such Masons as the diplomat, Benjamin Franklin, the tender Robert 
Bums, the scholarly Voltaire, the patriotic Thomas Paine, the honest Henry Clay, or the 
prudent Thomas Jefferson, could have found a fitting lesson in candor and the spirit of 
universal brotherhood in this application of a humble Scottish sea captain at the ebb of 
British despotism in the new world. There in the old "fore and aft," square rigger days 
nearly all sea Captains were Masons, and the deep water John Paul wished to be as good 
as any other man on the "quarter deck" of either merchant ship or a line of battle frigate. 



Scotland is known as the home of the world's purest Masonry, and it was here that one of 
the cleanest minded men of the great American Revolution received his first light in 
Masonry. 


The narrator is indebted to Past Grand Master Charles Theodore Gallagher of 
Massachusetts for the Masonic data here used. The spirit of liberty was in the air in the 
thirteen colonies, and in a day John Paul, the young sea captain, became John Paul Jones, 
the champion of freedom. We next see him in Philadelphia. His appearance pleases every 
patriot except John Adams. "Give me a ship and I will strike a blow for liberty," said the 
young sailor, and upon meeting the members of Continental Congress he found himself 
among his brethren in Freemasonry. Hancock, Bartlett, Paine, Witherspoon, Whipple, 
Jefferson, Clark, Rush, Lee, Thornton, Hooper and Franklin were his friends. In 1777 we 
find him at Portsmouth, N. H., fitting out the "Ranger." While at Portsmouth he attended 
church on Sunday, kept an eye on the affairs of the Colonies and soon showed the world 
what real sea fighting was. At that place he became associated with Captain Elijah Hall. 
Captain Jones chose Hall as first lieutenant of the "Ranger." The first anniversary of the 
signing of the Declaration of Independence was celebrated by the local Masonic lodge by 
making Captain Hall a Mason. "May you ever abide by its lessons," said Jones to Hall. 
"My men for the 'Ranger'," said Captain Jones, "shall be the picked sons of New 
England." 


It is more than probable that Captain Jones visited St. John's Lodge No. 1 of Portsmouth 
while there fitting out the "Ranger," as his chief associates in that place were active 
members of this the second oldest lodge in New England. In more than a score of places 
do the records read "and visiting brethren." Sometimes the secretary would use the 
initials "V. B." While at Portsmouth he was the lion of society. His brethren in the Craft, 
Commodore Abraham Whipple, John Manley, Samuel Tucker and Edward Preble - New 
England Masons and active in the War of the Revolution, held him in high esteem. 


The "Ranger" did invaluable service. Victory after victory crowned Jones' name. Upon 
arriving in Paris upon one celebrated victory he was honored. The "Lodge of Nine 
Sisters" of Paris, of which Franklin was Senior Warden, elected the hero of the seas to 
active membership. In open lodge that evening Captain Jones said, "Brethren, this is the 
proudest moment of my life." It was truly a "gathering of the gods" - the great men of 
Paris were present. Scientist and peasant, Catholic and Protestant - all members of the 
world's most cosmopolitan Masonic lodge greeted the greatest of naval warriors upon 



that sublime and august occasion. Several Jesuit priests, members of the lodge of the 
Nine Sisters and other French lodges, were present in clerical garb. The handsome, 
modest and God-loving John Paul Jones greeted them all with a heart free from bigotry 
and a welcome hand to all right thinkers. 


The next honor conferred upon him was by Louis XVI, who knighted him for his victory 
over the Serapis, making him a Chevalier of the Royal Order of Military Merit, and 
giving him a gold mounted sword, both unusual honors. Congress was large of heart but 
small of means and it thanked him. 


Of these honors it is hard to say which Jones appreciated the more. He was proud of the 
title "American," but his tastes made the attentions of the polished society of France 
highly congenial. 


In spite of his fame, Paul Jones, the Knight, had quite as many difficulties to surmount as 
had young John Paul, the Scottish sailor lad from the banks of the Solway. 


When he took his prize into the Dutch port at the Texel, after the great fight off 
Flamborough Head (Sept. 23, 1779), he was denounced by the British Minister to 
Holland as a pirate. In the contest covering several weeks Paul Jones showed himself as 
much a diplomat as the British Minister, and managed to keep his ships in port until a 
favorable opportunity came for him to escape, which he did in a gale that drove the 
British fleet that was watching him off the coast. 


But he was deprived of command of the captured Serapis, on which his heart was set. 
She was claimed as a King's prize, because the ship in which he made the capture, the 
Bon Homme Richard, had been given him by Louis. 


This was a hard blow to Jones, but he bore it with fortitude. He next expected to 
command the Alliance, from which the mad Landais had fired on him in the battle with 



the Serapis. Here again fate thwarted him. Arthur Lee, who had been one of the 
American Commissioners to France, plotted for Landais to retain the Alliance, contrary 
to Dr. Franklin's orders, and Landais sailed in her to America, only to be arrested by his 
own officers on the voyage as insane. 


Jones was delayed in Europe, exchanging prisoners and looking out for the prize money 
due him and his men, until late in 1780, when he came to the United States in the Ariel. 


Before the matter of his prizes was settled the war was over. His last important 
command, therefore, was the one that had brought so much glory to the flag, that of the 
old Bonne Homme Richard. He was on active duty five years and five months. 


Jones' contentions for his prizes called him to Norway, to Denmark and to Holland, 
where for many months he acted the part of an admiralty lawyer combined with that of a 
diplomat. This work occupied him until he entered the service of Catherine of Russia, a 
chapter in his career little understood, but entirely to his credit. The Empress conferred 
upon him the rank of Rear Admiral. Foreign ambassadors and nobles thronged his 
residence. 


It has been claimed that he "abandoned the American service," but this was unjust 
criticism. Until his death he considered himself an American naval officer, subject to the 
call of his country. 


It is with Jones as a lover in his last days that the student of history lingers. He was 
knighted June 28, 1780. At this period of his career he was the idol of the best society in 
Paris, the lion of the hour in the most fashionable drawing-rooms, the best-dressed and 
the wittiest man in every assemblage he graced. He was then 33 years old. What a 
picture was his, handsome and brave a bachelor before the society of France. Widows 
courted him by the score. The slight defects of character in Jones sprang from his want of 
early education. The name of Paul Jones was upon the lips of all France. 



At this time he met a girl of 20, the winsome Aimee de Telison. She was a daughter of 
Louis XVI. She was small, vivacious, witty and handsome, with a mass of dark auburn 
hair, and a clear, rosy complexion. 


She fell in love with Jones, and he with her. Although he had been smiled upon by the 
handsomest and highest women of the court he turned from them all to this modest girl, 
who figured socially merely as the protege of a highborn duchess. 


Their love had the enduring foundation of mutual respect and congenial tastes, and 
furnishes a fitting lesson for all young people of the twentieth century. It had not many 
months to ripen before Jones was obliged to leave France for the United States; but in the 
years that followed there beat always for him one pure heart in Paris that of Aimee de 
Telison. 


When Jones was in France she acted as his secretary, helping him with his voluminous 
correspondence, translating letters and documents, advising and suggesting as only an 
intelligent and educated woman seeing with the eyes of love could, and in every way 
assisting him in his career. 


The letters they exchanged in his long absence have not all been preserved, but those 
saved breathe a pure and lofty devotion on both sides. 


When death claimed Paul Jones, but one heart was wrung with grief that could not be 
softened, and that was Aimee de Telison's. She was near him in his last days - her home 
was not far from the house where he lodged in Paris - his devoted nurse. In his will he 
gave her a third of his property and settled an annuity on her. 


Once during the most pleasing days of Jones' social life in France "a charming but 
antiquated widow" of Paris made love to the bachelor- hero, and during her affectionate 
remarks, inquired of the peerless seafighter why he cared so much for the young lady in 



question. In all the ardor of his frank manhood he replied: "She is the most beautiful 
young woman I ever met, I love her for her loyalty, all that belongs to me I would trust in 
her care." During his remarks he looked the antique widow "straight in the eyes." She 
soon made her way from his office to seek greener fields. 


The storm of the French revolution was then about ready to break and the future looked 
dark to all connected with the royal house of France. The King and Queen were to go to 
the block, but Aimee de Telison survived and lived to earn her living, when the war had 
passed, as a translator for a Napoleonic newspaper and also as a teacher of English. 
Trace of her career after the fall of Napoleon had been lost. 


John Paul Jones died in Paris July 18, 1792. Patriotism was his watchword, creed entered 
not into his life. 


He left a name that shall live as long as a ship of any sort rides the billows of the mighty 
deep. On American soil rests that Christian without a creed, the best of whose life went 
forth to the cause of liberty. He loved all and hated none. 


One cannot think of John Paul Jones, the poor bov. the sailor lad at sea. the merchant 
marine captain, the volunteer for liberty, the naval officer, the humbler of Mother 
England's pride, the Knight at the Court of France, the Worshipper at Masonry's Shrine, 
and finally the hero lying more than a century in a lost grave in Paris, to be claimed at 
last by a grateful Nation, whose glory he had first emblazoned to the world on the seas - 
without thinking also of the one permanent love interest in his life, the devotion of the 
young, beautiful, soft-hearted and good Aimee de Telison. 


The Russian Government, shortly before his death, voted him a command in the navy of 
that country with the rank of Vice Admiral. Admiral Jones viewed it as a call to take part 
in a race war and as he was not of that type of a man refused the command. 



The one thing above all ever commendable in the life of our hero was that he was 
chivalric in his admiration of women. 


The last days of John Paul Jones give a never tiring charm to world biography. While the 
stars shine and the Navy of the great western Republic sails the Seven Seas, the name of 
John Paul Jones will serve to inspire all lovers of universal liberty. In every State in these 
United States there should be at least one body of the Masonic Institution named in 
honor of the world's peerless warrior on the great deep. 


THE CROSS AND THE ROSE 


BY BRO. C. SPURGEON MEDHURST, CHINA 


Notes Of an address delivered before the Tung Te Chapter of the Rose Croix, No. 4, 
Peking, China. 


The highest truths can be communicated only in symbol. Masonry could not, if it would, 
state in plain language all that it means. It is an attempt to dramatize by a variety of 
devices a universal experience - the consciousness that something essential to complete 
happiness is often sought for, is never found. To demonstrate this by examining each of 
the thirty-two of our Masonic degrees would be on this occasion impracticable. I confine 
myself, therefore, as is appropriate to our present convention, to an attempt to elucidate 
the meaning of the emblem of the Chapter of the Rose Croix. 


Both the rose and the cross are wide-spread religious symbols, but it would serve no 
good purpose at this time to catalogue the places where the symbology crops up. You 
will find a brief resume in "Morals and Dogma," and more extensive references in any 
standard work on comparative religion. Few symbols are more universal. The Cross 
represents the Eternal in time; the Rose the Eternal in timelessness. We cannot have one 
without the other. 



The Cross points to the four quarters of the compass. The Cross then as a symbol is 
coextensive with Creation. Nevertheless the Cross is something cut from the whole. It is 
a part only; it is not the whole. Its story is a tale of limitation, and limitation is loss, pain, 
sacrifice. The Cross is hard and harsh. It speaks of crucifixion, and our religious records 
tell us of several crucifixions besides the great World-Story of Redemption told in 
connection with Christianity, for what is crucifixion but one-pointed concentration on the 
ideal of life, a stretching of the whole being towards the attainment of the One Thing 
which will satisfy. Only this way can we reach the Rose. 


If the Cross symbolizes the necessary limitations of our human conceptions the Rose is 
the emblem of their transcendence. Permit me to explain myself a little more fully. This 
universe lies under the law of opposites. You cannot think of anything without thinking 
of its opposite. The thought of good suggests evil, you cannot conceive evil except in 
relation to good. Yet, though bound hand and foot by evil, you cannot escape reverence 
for the good. There was never yet a man so bad that he did not respect someone else 
because he felt that other was better than he. The law of opposites extends to the most 
inner of the worlds we know; it reigns, as far as we can see, in the outermost regions of 
all that we are acquainted with, and we are conscious that while subject to this opposition 
we shall never hear the mystic "Peace be Still," for the utterance of which we axe all 
longing. The truth therefore, the Reality, must lie beyond our world of opposites. It can 
neither be good nor evil, but something else which, in some way beyond our 
apprehension, is the fruit of both. This Third, the Lost Word, the Something for which 
we are looking but never find, is symbolized by the Rose. Our rituals cannot fully 
explain. They only supply substitutes. No man can do more than this for his brother. 

The attainment of the Rose which springs from the Cross is not an intellectual process 
translatable into language; it is a mystic inner growth, realized only by Life. It is a 
realization of the integral unity of all, a variant of the instinct which causes each cell in a 
living body though living for itself, and feeding itself, to respond to a common reaction 
and to work as a unit when the need's of the controlling life so demand. This is why the 
beehive finds a place among our symbols. Though not organically one, bees are so 
organized that no individual of the hive can live separate from the rest, beyond a certain 
time. 


I therefore invite you to the Cross that you may know the Rose it bears. This flower 
grows nowhere else. It has its roots in pain and limitation. In other words we only 
appreciate the beauty and fragrance of the Rose as we face the strain of the crucifixion of 



the Cross. Let us not fear the discipline of the Cross, it is the highway to the Rose. 

When we bury our faces in its velvety petals, repenting of our past unbrotherlinesses, and 
our past harshnesses, we find that we ourselves are the heart of the Rose, that eternal 
flower of perennial beauty at the centre of things. Know then, knights and brethren of 
the Rose Croix, that one day, when you shall be able to part from this self which for the 
sake of self-development you have cut out from the whole, even as the Cross is a 
fragment of Infinity, you will find a grander, greater, finer, and more comprehensive 
individuality in the unity of The Whole. This I take it is the alpha and omega of 
Masonry, it welds us together as brothers pledged each to support the other, that it may 
teach us this great lesson. This, I take it, is the meaning of the Lost Word, a word which 
is indeed ineffable, though the tenor of its significance may be caught from a saying of 
the first Wise Master of the Rose Croix: "At that time you will know that I am in my 
Father, and that you are in me and that I am in you"; and also from a statement by 
another great master in our order: "Then cometh the End, when he is to surrender the 
kingship to God, the Father, when he shall have overthrown all other government and all 
other authority and power." (1 Cor. 15-24). 


EDITORIAL 


BUILD FOR TOMORROW 


THE FRENZY with which we are living these days is likely to render us incapable of the 
reflection that is conducive to our happiness. We often hear it suggested that it is more of 
work that our generation needs, that it is too indolent, likewise too extravagant. But here, 
be it observed, there.is an apparent contradiction, as the restlessness that is allied to our 
extravagance gives ample proof that we are not indolent. There does not seem to be any 
lack of the expenditure of energy. The complaint must be that the energy is expended 
unwisely. The mad frenzy which has gripped us has hurried us into an incoherent way of 
living. The world, rushing pen men towards what seems like inevitable disaster cannot be 
aware of the danger and peril that is attending it. 


Hence, as always, the halt must be called and a detachment from life must be made in 
order that the extremities to which we are coming, if something is not done to prevent, 
may be fully apprehended. 



The lives of all who have acquired greatness, reveal the fundamental necessity of 
detachment from their usual activities in life. 


We have, during the latter years, heard a great deal among Masons of that Oriental 
philosophy, mystic in its nature which has counselled men to withdraw and get 
acquainted with their inner selves. Such advice may be eminently worth while, but our 
reason for desiring the detachment from the outward activities for a brief while (and it is 
only a brief while that can be spared) is that more may gain the clear perception that will 
reveal to them things as they really are in the world. 


We recall in connection with the lecture on the twenty- four- inch gauge, that in its being 
divided into twenty-our equal parts, it is emblematical of the twenty-our hours of the 
day. Eight hours we learn are for the service of God, and a distressed worthy brother; 
eight hours are for our general vocations, and eight for our refreshment and sleep. To an 
observance of this Masonic rule as a principle for the world, men are gradually 
responding. The regrettable thing is that Masons who have been enjoined to be governed 
by this rule observe it more in the breach than in action. 


Work and play to most people today are the two poles of life, but if we would believe the 
wise men who sponsored the rule that the twenty- our-nch gauge symbolizes man's life, 
we live not only by work and play, but by worship as well, and worship suggests quiet, 
meditation, introspection and retrospection. It is the channel whereby poise is acquired, 
courage renewed and inspiration derived. It is the march to the mountain top whence 
things may be seen in their proper proportion, and if we were to epitomize in one word 
the main cause of our ills individually and socially, these ills and diseases would have to 
be suggested by the word disproportion. 


We view things from individual angles with our biases, prejudices, grievances and 
hatreds. To consider other men's problems from their point of view is a custom that the 
world is pretty much alien to. If we have grievances our continuous dwelling upon them 
magnifies them out of all proportion and thus we become obsessed with the thought that 
we of all men are the most burdened with trials and tribulations. If we generalize this 



thought, so as to affect society, we will readily appreciate how the various classes with 
their individualistic contention for recognition of demands, frequently magnify their 
grievances out of all proportion. 


This habit of thinking selfishly leads men into grooves that transform them into a 
disgruntled and egotistic set, and they become a menacing power. While things are bad, 
let us assure ourselves that they are not so bad as yet, but that they might become worse, 
if a continuance of class antagonism is persisted in. To clamor for certain things may 
ultimately bring them, but with their attainment may come also damaging consequences 
which will render their attainment utterly worthless. Ambition overleaping itself brings 
retribution. 


The apparent apology for the ambitions of various groups of men seems to be on the 
ground that they are entitled to more of this world's goods than they possess. So far so 
good. We have no question but that exploitation of the working man has inflated the 
pocketbooks of many, and the arrogancy of profiteer and exploiter no doubt arouses to 
immeasurable anger those who feel that they have been exploited. Calm reflection 
regarding the issue of such discontentment which manifests itself in industrial warfare 
warrants us in declaring that the wise way of adjusting economic troubles, so that the 
legitimate balance is arrived at, is through those channels that Constitutional 
Government provides for the adjustment of all troubles affecting people living under its 
authority. 


In the meantime, let the work of production and distribution continue. For the reflection 
that we induce men to make will bring to their notice that neither strike nor lock-ot has 
ever been conducive to the happiness and welfare of men. Constitutional government 
affords any group under its authority with the means to redress their wrongs, and since 
the ballot has been obtained and is fast becoming the universal possession of both men 
and women, it ought not to be hard to bring conviction that ballots are more powerful 
than bullets, whether those be of lead or of the strike, which often hits a people as vitally 
as bullets. 


Striking, no matter how justified it might have been, and is in some instances even yet, 
has become a pernicious habit and it is readily seen that prices and wages but accentuate 



the pyramid of the high cost of living, and in no wise assure a satisfactory solution for 
our grievous economic problems. 


If the world could but afford to take a week's vacation and had sufficient quietness of 
mind to apprehend with what fury and frenzy we have conducted things since the close 
of the great war, it would readily come to the conclusion that no ultimate end which 
would be worth while could be obtained by a continuance of the frenzied mode of living. 
The hope of the idealist during the great war was that through its instrumentality certain 
great lessons of humanity would be learned that would tend to make all peoples seek a 
common ground where the adjustment of problems would obviate the necessity of war. 
Such a hope, on an international plane, because of the cupidity manifested by great 
powers, is fast becoming a matter of despair. Likewise it was believed that in national 
activities where all national agencies are woven into a co-perative whole to pursue the 
desired end would result in impressing upon a people that their mutual happiness was 
best assured as community interests gained pre-eminence in their consideration rather 
than individual interests. The flagrant abuses of privileges enjoyed, the lessening of 
efficiency and the growing arrogance of some corporational workers who were 
supervised by the government, instead of being conducive to economic harmony, 
ushered men everywhere into the maelstrom of selfish greed. 


We believe that among the things that are fundamentally wrong is the failure to grasp in 
a different way the universal need of the hour. That men should have work at which they 
receive a living wage whereby they are enabled to live in comfort and propagate and 
educate their kind is a fundamental necessity. That they sue for wages and conditions of 
labor for this end is truly laudable, but observation seems to indicate that where men 
could live within such a province they are actuated by an ulterior motive which urges 
them to desire luxuries that could be lived without. We must emphatically face this fact 
too, that where classes seek power through certain of their numbers, those whom they 
champion for power and leadership must be men of comprehensive vision of the needs of 
all the people. 


It must no longer be said either, that coiporational power through the instrumentality of 
certain men that they studiously support, can thereby corrupt the vested interests. 
Reverting to one of the great lessons of the war, we adjudge the necessity of the moment 
would be that the sacrifices that were manifested at that time should be translated into the 
variety of activities that are incident to a nation at work today until the equilibrium of 



national stability is again arrived at. We venture further to promulgate the theory that 
doing unto others as we would have done unto us is eminently practicable as a rule for 
the government of men. Indeed only under such a rule can the brotherhood of man be 
transformed from a theoretical concept into a practical working ideal. Let the cupidity 
fed capitalist who thrives on the blood of children coined into profits come to the place 
where he postulates that child as his very own. Let the malevolent plotters of strikes and 
black lists be brought face to face with that vast innocent third party which is 
murderously affected by their obedience to the mandates of industrial demagogues. Let 
all of us who live under the Stars and Stripes and claim this land as our very own, 
apprehend thoroughly that this land belongs to no one party, clique or sect, and that each 
of us is entitled to life, liberty and the pursuit of happiness, and legislate in the light of 
these golden principles. Then will it be that we will make headway towards the 
realization in these United States of that fraternity of interests that will manifest us to the 
world, as a people worthy of being distinguished under the appellation "America" and 
not as a conglomeration of units, without program or policy for their government or 
mutual intercourse. Brain power and brawn power must be granted the legitimate rights 
that are within the gift of the republic. 


The exploiter who by the trick of trade amasses his millions over night, and the land 
monopolist who is persistently making more aggravating the housing problems, together 
with the four- flushing politician and agitating demagogue whose highest glory are the 
plums of office, must be repudiated once and forever. 


As Masons we must stand behind those men, true and tried whether they be of us or not, 
who can represent people without the reference to the clamorings of his native 
constituency for this or that reform which enhances his chances for reselection. Such a 
man will have the courage to go against the people when the people are wrong. The 
shibboleth of the voice of the people being the voice of God must be done away with. 
For experience teaches us through such trials as were incident to the French Revolution, 
that the voice of the people very frequently is the voice of madness. 


The period of reflection that we enjoin will be the period in which man comes face to 
face with the issue that things to be fundamentally right must be right in the sight of God. 
Except the Lord build the house, they who labor build in vain and it must be built with 
reference to men, women and especially little children. 



We must look beyond today and shape our policies with reference to tomorrow. Men 
should live with reference to posterity. What we have missed, our children should 
realize; and if by any means we damn their lives by pernicious and easy living and mad 
warfare today, thrice damned will we be in their sight in the tomorrow. - Robert Tipton. 


THE LIBRARY 


EDITED BY BRO. ROBERT TIPTON 


The object of this Department is to acquaint our renders with time-tried Masonic books 
not always familiar; with the best Masonic literature now being published; and with such 
non-Masonic books as may especially appeal to Masons. The Library Editor will be very 
glad to render any possible assistance to studious individuals or to study clubs and 
lodges, either through this Department or by personal correspondence. 


It will be our aim to publish in this Department each month a list of such publications as 
we may be able from time to time to secure for members of the Society. However, a 
book listed herein this month may be out of stock next month, and further copies 
unobtainable, and for this reason it is recommended that when ordering books or 
pamphlets from these lists the latest monthly issue of THE BUILDER be consulted, and 
no orders be made from lists more than thirty days old. 


In the monthly reviews the names and addresses of the publishers of the books are given 
in order that our readers may order such books direct from the publishers instead of 
through the Society. In many instances the books may be found in stock at local book 
stores. 



THE SYMBOLISM OF FREEMASONRY 


"The Symbolism of Freemasonry," by Albert G. Mackey. Obtainable through the Office 
of the Secretary, National Masonic Research Society, Anamosa, Iowa, at $3.15, postpaid. 


THE GENIUS of Freemasonry from its beginning has been expended in bringing men to 
the knowledge of the sovereignty of God and the immortality of man's soul. The manner 
in which its genius was most potently manifested was through the utilizing of the symbol 
and legend in communicating the knowledge of the eternal verities to men. Man is but a 
grown up child, and as long as the earth remains will his apprehension and understanding 
of certain things of primary importance be through symbolic teaching. For today, as of 
yore, man's amazement and natural limitations forbid him articulating in speech the thing 
which he feels deepest within him. 


To watch him as he emerges from the darkness into the dawn is to appreciate his great 
dependency upon the heritage bequeathed to him by a remote ancestry, who had 
presupposed certain things as significant of necessary truths and had treasured those 
legendary tales which were powerful determining factors in his life. 


Whence man obtained the first ideas of God and immortality of the soul no man truly 
knoweth. Modem studies in animism and kindred subjects might lead one to dispute the 
naive statements made by Dr. Mackey, that most probably the ideas of God and 
immortality had been communicated by direct inspiration from God to man. But if some 
have grown so wise and learned that they cannot bear to identify God as a direct inspirer 
of these fundamental truths to which man has clung from the remotest antiquity (and 
needs must explain the early work and worship of the most primitive man on 
anthropormorphic grounds), he will still find in Dr. Mackey's work the only plausible 
solution of how truths were handed down from one generation to another, shaping their 
moral aims and determining their destiny. 



There is no need to quarrel with this work so charmingly written and no less valuable 
because of its major premise suggesting that at the beginning of time God, by direct 
inspiration, had communicated the imperishable doctrines that are destined to be man's 
last interest upon the earth, as well as his first. 


Masonry as a philosophy seeks to reveal and interpret the significance of fundamental 
phenomena of human experience. It endeavors to grasp the ultimate, and from remotest 
times man's energy has been directed in this channel. The two primary questions of 
importance that nave engaged the minds of all primitive peoples have been the idea of 
God and life after death. The animistic view of things modem scholars conceive of 
having been as universal among primitive peoples. The world was governed, if primitive 
mind could apprehend government at all, by arbitrary rulers, whose favor must be 
courted and whose wrath must be appeased. And man's belief in after life was actuated 
by the dreams he had. He conceived of himself not as a material body and an immaterial 
mind, but rather an acting, feeling, thinking body. But alongside of this modem concept 
explaining to the scientist the anthropormorphic belief, we have that mass of legend to 
which Doctor Mackey gives credible support and which discovers for us that the concept 
of God and immortality were well defined beliefs in the minds of men in the early dawn 
of human history; that through the great patriarchial line, spoken of in the bible, these 
truths were transmitted from one generation to another. 


Mackey's chapter on the Noachites intimates at what has become the explanation of 
modernism in regard to primitive belief, but refers to them as being corruptions and 
deteriorations of the doctrines so zealously transmitted by Noah to his descendants. 


As an aid to research, this work of Doctor Mackey's will lend the proper impetus to the 
young student in Masonry. Of interest will be Mackey's suggestion regarding pure 
Freemasonry and spurious Freemasonry. Spurious Freemasonry he will discover to be 
those mysteries of Greece and Egypt, whereby the uninitiated were brought into an 
atmosphere of learning, and whereby, through the aid of symbolism, they were 
acquainted with the truths of God and immortality. An acknowledgment of the rightness 
of Mackey's contention as to how spurious Freemasonry was generated might be hard to 
obtain among scholars of today. 



The evolutionary theory, which has saturated thinking people so thoroughly, would 
forbid the acceptance of what seems in Mackey's opinion to be very much like the worn 
out dogmas of ecclesiasticism. Nevertheless the work will enhance interest in the true 
nature of Freemasonry. 


Primitive Freemasonry no doubt consisted entirely in philosophic speculation, but with 
the race development and the increase of what Doctor Mackey suggests as a sort of 
social degeneracy, the necessity of using the symbol became imperative. We delight in 
the reference the author makes to the veracity of the legend, irrespective of whether the 
legend has any historical basis or not, as the truth set forth by aid of the legend is the all- 
important thing in Freemasonry. Whether or not there be any historical warrant for the 
drama of the Third degree, the truth communicated through it is the unceasing verity 
necessary for man's human comfort. 


In almost elementary fashion Doctor Maekey has succeeded in giving the sources and 
suggestions of the development of the legendary matter which makes up so much of 
Masonic teaching. As he says, the nineteen propositions announced contain a brief but 
succinct view of the progress of Freemasonry, from its origin in the early ages of the 
world simply as a system of religious philosophy, through all the modifications to which 
it was submitted in the Jewish and Gentile races, until at length it was developed to its 
present perfected form. 


It will be of interest to observe the primary reason for the necessity of such an institution 
as Freemasonry. The corrupt but worldly mind appears ever as unfit to receive the 
choicest truths that man may know anything about. All great masters of men have drawn 
unto themselves those rare spirits that could enter into their thoughts and appreciation of 
the moral worth and beauty of the things that they transmitted to them. 


From the standpoint of present day learning it is easily apprehended how, through the 
channel of oral transmission, many of the precious things communicated in their purity 
could ultimately become distorted and, as we have read somewhere, no doubt these 
distortions ultimately acquire such proportions that the true symbolic significance would 
ultimately become entirely lost. But we can well assure ourselves that since Freemasonry 
has succeeded in perpetuating the primary concept of the sovereignty of God and the 



hope of immortality, that the things of symbolism whose true meaning has been forever 
lost could not have been of the great importance that probably some have attached in 
latter-day speculation to the significance of the symbol. Of particular value for Masons 
today will Doctor Mackey's book be, when we apprehend the trend of the present 
movement in Freemasonry to apply itself more persistently in the shaping of our social 
destiny. 


Of little value indeed is any institution today unless it has a word to say in the effort to 
bring about human adjustment to highest ideals. The tenor of Masonic thought hitherto 
has been in view of the after life. 


A preparation in this world through the practice of wise morality which would insure 
immortality to man has been the burden of Masonic teaching. But even as institutional 
religion has been concerned with the saving of men for heaven yonder, and today are 
feeling the urge to create, establish and continue a heaven here so that man will be 
worthy of a heaven hereafter, even so the gist of Masonic efforts is identically in the 
saxne direction. But the pendulum may swing too far, and instead of creating in man a 
proportional view of life which may direct him strenuously in the channels of earth 
activity it may swing toward malting his ultimate destiny an oppression by a materialistic 
philosophy which but bodes a fullsome enjoyment of this earth, but leaves man as most 
miserable through not preserving within him a strong hope of immortal life. 


Freemasonry, through symbolical and legendary teaching, will save those who are 
admitted into the fold from such crass materialism. No man initiated today as men were 
initiated into the Egyptian mysteries of centuries ago, can release himself from the 
unforgettable scenes of the significance of life and death as demonstrated in the 
dramatized Hiramic legend. To know the history and puiport of Masonic legend read this 
concise exposition of Doctor Mackey. 


AUGUST BOOK LIST 



The following list embraces practically all the standard works on Masonry which we are 
able to secure and keep in stock for the accommodation of individual members of the 
Society, Study Clubs and Lodges. 


We are finding it more difficult each year to procure new or second-hand copies of the 
earlier works on Masonry of which, owing to the limited market for them at the time of 
their publication, but a small number of copies were printed. 


We are continually in search for additional items which will be listed in this column 
whenever it is our good fortune to secure them. 


ft is suggested that the latest list be consulted before sending in orders and that no orders 
be made from lists more than one month old, since our stock of these books is limited and 
a book listed this month may be out of stock by the time next month's list is published. 


Since the publishers are constantly increasing their prices to us the following prices are 
subject to such changes. 


PUBLICATIONS ISSUED BY THE SOCIETY 


1915 

bound volume of THE BUILDER 

$3.75 

1916 

bound volume of THE BUILDER 

3.75 

1917 

bound volume of THE BUILDER 

3.75 

1918 

bound volume of THE BUILDER 

3.75 

1919 bound volume of THE BUILDER (for delivery about 

February 1st or 15th) 3.75 



Philosophy of Freemasonry, Pound 1 .25 

Freemasonry in America Prior to 1750, Melvin M. Johnson, P.G.M., Massachusetts 
1.35 

1 722 Constitutions ( reproduced by photographic plates from an original copy in the 
archives of the Iowa Masonic Library, Cedar Rapids). Edition limited, 2.00 

"The Story of Old Glory, The Oldest Flag," Bro. J. W. Barry, P. G. M., Iowa, red buffing 
binding, gilt lettering, illustrated. A story of the Flag and Masonry, 1 .25 

"The Story of Old Glory, The Oldest Flag," paper covers .50 

"Further Notes on the Comacine Masters," W. Ravenscroft, England. A sequel to "The 
Comacines, Their Predecessors and Their Successors," a Masonic digest of Leader 
Scott's book "The Cathedral Builders" and containing the latest researches of Brother 
Ravenscroft which present a very logical argument for the connection of Freemasonry of 
the present day with the Roman Collegia and traveling Masons of the early times, paper 
covers, illustrated .50 

Symbolism of the First Degree, Gage, pamphlet . 1 5 

Symbolism of the Third Degree, Ball, pamphlet . 1 5 

Symbolism of the Three Degrees, Street, 68 pages, paper covers. The lessons and 
symbols of each degree traced to their origin, in every instance that it has been possible 
to so trace them. Brother Street gives many explanations of our symbols in this little 
book on which our monitors but vaguely touch .35 

Deeper Aspects of Masonic Symbolism, Waite, pamphlet .15 


* * * 


PUBLICATIONS FROM OTHER SOURCES IN IN STOCK AT ANAMOSA 



"The Builders," a Story and Study of Masonry, by Brother Joseph Fort Newton, formerly 
Editor-in-Chief of THE BUILDER $1.75 

Mackey's Encyclopaedia, 1919 edition, in two volumes, Black Fabrikoid binding 
16.00 

Symbolism of Freemasonry, A. G. Mackey 3.15 

Masonic Jurisprudence, A. G. Mackey 3.15 

Masonic Parliamentary Law, A. G. Mackey 2.65 

Concise History of Freemasonry, Robert Freke Gould 4.50 

* * * 


The foregoing prices include postage and insurance or registration fee on all items except 
pamphlets. The latter will be sent by regular mail not insured or registered. 


MASONRY ON SOUTH AMERICA 

(COMPILED BY BRO. ROBERT I. CLEGG, NEW YORK) 


Country 


Country Lodges Lodges Members Members 


1913 


1919 


1913 


1919 



Argentine (Grand Lodge) 

50 


2,500 

(Grand Orient) 139 

139 

4,500 

4,500 

Brazil (National Grand Orient) 390 

582 

15,000 

40,000 

“ (Rio Grande do Sul 

Grand Orient) 39 

40 

2,142 

2,337 

“ (Independent Grand 

Orient do San Paulo) — 



— 

“ (Grand Orient at 

Cumtyba) 12 

12 

580 

580 

Chile (Grand Lodge) 27 

27 

3,618 

3,618 

Colombia (Grand Orient) 

7 

— 

400 

" (Grand Lodge) 

9 

— 

400 

Ecuador — 5 

— 

200 


Paraguay (Grand Orient) 9 

9 

812 

912 

Peru — 33 

— 

1,000 


Nicaragua — 3 

— 

150 


Uruguay (Grand Orient) 1 8 

18 

— 

580 

Venezuela (Grand Orient) 

1 

- 

92 

“ (Grand Lodge) 24 

20 

1,673 

2,440 

“ (Sovereign Grand 

Lodge) 

9 

— 

— 



A man must require just and reasonable things if he would see the scales of obedience 
properly trimmed. From orders which are improper, springs resistance which is not 
easily overcome. - Basil. 




Let us have faith that Right makes Might and in that faith let us dare to do our duty as we 
understand it. - Lincoln. 


THE QUESTION BOX 


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


The Question Box and Correspondence Column are open to all members of the Society 
at all times. Questions of any nature on Masonic subjects are earnestly invited from our 
members, particularly those connected with lodges or study clubs which are following 
our "Bulletin Course of Masonic Study." When requested, questions will be answered 
promptly by mail before publication in this department. 



MEMBERSHIP OF VARIOUS FRATERNAL ORDERS 


What is the membership of the following Societies according to the latest figures: 


Freemasons, Odd Fellows, Knights of Columbus, B.P.O. Elks and Knights of Pythias? S. 
D., Wisconsin. 


The following tables of membership are quoted from the latest available reports as 
published in the World Almanac for 1920: 


Independent Order of Odd Fellows. Grand Lodges 68. Subordinate Lodges 17,621. 
Membership, Dec. 31, 1918, 2,226,562. (These figures comprise the United States and 
foreign countries.) 


Knights of Columbus. Councils 1,894. Membership, Sept. 1, 1918, Insurance 156,469, 
Associate 395,674, total 541,143. The New York World of June 2, 1920, in the report of 
the State Convention just then being held in Glens Falls, N. Y., noted that there were 
1,975 Councils and a membership of 633,978, a gain of 160,000 in the last year, of 
which 37 per cent. (23,695) was gained in New York State. 


Benevolent and Protective Order of Elks. Lodges 1,374. Membership 600,000. 


Knights of Pythias. State Domains 55. Membership, Jan. 1, 1919, 698,840. 


On pages 83 and 84 of the March, 1920, issue of THE BUILDER will be found a 
statistical table of the Masonic membership in the United States, Canada, England, 
Ireland, Scotland and Australia totaling 19,235 Subordinate Lodges and 2,607,399 



members. It will be noted that these figures do not include South America or European 
countries other than Great Britain which would probably bring the world total closely to 
3 , 000 , 000 . 


* * * 


ADMIRAL SIMS AN EPISCOPALIAN 


Will you please inform: me through the columns of THE BUILDER if Admiral Sims of 
the U.S. Navy is a Mason? 


R.F.C., Kansas. 


Admiral Sims is not a Mason. His church affiliations are Episcopalian. 


* * * 


DETAILS OF THE BUILDING OF SOLOMON’S TEMPLE 


Have you any information regarding the details connected with the relationship of 
Solomon, King of Israel, and Hiram, King of Tyre ? 


How the Sidonians helped at the building of the Temple? 



Just how, in detail, they found the timbers ? How they were paired off as workmen ? As 
overseers ? Their names ? What were they called? How the material was transferred to 
the Israelites ? E. H., Iowa. 


Almost little is known sn the above subjects save such information as we have in the Old 
Testament. Certain portions of that account cannot bear critical examination, but most of 
it can, and the student who is curious to learn how the story of the building of the Temple 
has survived the ordeals of biblical criticism is advised to read some good modern 
commentary, sueh as any volume found, for example, in The International Critical 
Commentary. 


Archeologists (some of whom were English Masons, by the way,) have unearthed some 
of the original foundation stones on some of which the old Phoenician Mason Marks are 
still discemable. H. L. H. 


— o- 


CORRESPONDENCE 


MORMONS AND MASONS 


Under the above heading in the Correspondence Column of the May issue of THE 
BUILDER appear two or three statements which seem not quite to accord with the facts. 
While, it is true, these are not matters of importance, it is well for us to endeavor to keep 
the "record straight." 



In the first place, the writer of these lines does not agree with the negative answer 
returned to the question: Was Brigham Young, the Morman, a Mason ? The following 
considerations have led to the conviction that Brigham Young was a Mason. 


1 . Apparently all of the leaders and principal men, as well as large numbers of the rank 
and file of the Mormon church in the Nauvoo days, were members of the Nauvoo lodges. 
In the absence of any statement to the contrary, or even so much as the suggestion of a 
reason to account for a different course on the part of this one prominent leader, the 
presumption would be strongly in favor of his having taken the degrees. 


2. In a finely illustrated booklet published by the Deseret News in 1906, entitled "The 
City of the Saints in Picture and Story," is to be found another bit of evidence which 
points in the same direction. Concerning this work the publishers state "The contents of 
the work may be relied upon as authentic and up-todate, having been compiled with the 
utmost care from the latest obtainable data." 


On page 34 of this book is a picture of "Brigham Young as Governor of Utah in 1850." 
This picture has the appearance of having been reproduced from an ambrotype. In the 
center of the shirt front shown in this picture is the conventional Masonic emblem - the 
square and compasses. It is hardly conceivable that this emblem would have been worn if 
the wearer had not been introduced to the mysteries of Masonry. 


3. On page 191, volume I, of Apostle Orson F. Whitney's ponderous History of Utah 
occurs a statement which furnishes more conclusive evidence. After speaking of the 
return of the Apostles from Europe; the plans for building up Nauvoo, and of the recent 
impetus given to the work of building the Temple, the writer says "A Masonic Temple 
was likewise projected at Nauvoo, and Joseph and Hyrum Smith, Brigham Young and 
other leading Mormons became Freemasons." 


The foregoing facts, taken together, seem to leave little room for doubt that Brigham 
Young was a Mason. 



At the beginning of the second paragraph, under the above caption, occur the words: 
"From Gould's History we learn that the Grand Lodge of Illinois, in 1842, granted a 
dispensation for a lodge at Nauvoo...." This statement is not quite accurate. The records 
show that Grand Master Abraham Jonas and not Grand Lodge, granted the dispensation 
to Nauvoo Lodge (Proc. 111., 1842, p. 52), and that the year was 1841 (Oct. 16) and not 
1842 (ibid p. 68). 


Of course, Gould's statement may have been intended to be general, only. 


The necessity for the appointment of a committee "to examine the work of the lodge" - 
referred to in the paragraph under consideration - would have been made apparent had 
the additional fact been noted that the "286 candidates initiated and nearly all passed and 
raised," were given the degrees in less than five months (Proc. 111., 1842, p. 59). 


The lodge was not set to work till March 1 5th, 1 842, and this function was made the 
occasion of three days of "high jinks," during which - a contemporary writer informs us - 
Grand Master Jonas publicly "constituted" the lodge, "installed" its officers, and made 
Joseph Smith and Sidney Rigdon Masons at sight (Times and Seasons, vol. Ill, pages 
749-50; Reynolds' History of Masonry in 111., p. 175). 


One other matter dealt with in the article under consideration is worthy of passing notice, 
at least. This relates to the efforts of Mt. Moriah Lodge, Salt Lake City, to obtain a 
charter. 


The course of events is correctly traced, save for one interesting omission. Following the 
refusal of the Grand Lodge of Nevada to act favorably upon their first petition for a 
charter, the Salt Lake brethren settled down "to work in the yoke," as they expressed it, 
"till the meeting of Grand Lodge." But this decision did not hold for any considerable 
length of time. The Grand Lodge of Nevada met that year (1866) late in September. 

Early in November, following, the brethren of Mt. Moriah addressed a communication to 



Grand Master Chase Withrow, of the Grand Lodge of Colorado, which he received on 
the 17th of that month. In this letter they asked the Grand Master if he would grant them 
a dispensation provided they would surrender the one they held from the Grand Lodge of 
Nevada. The reason assigned for this request was that "they disliked certain instructions 
from the Grand Lodge of Nevada, forbidding their making Masons of Mormons, or to 
allow them to affiliate or visit." When reporting this incident to Grand Lodge, Grand 
Master Withrow gave the substance of his reply in the words: 


"That while I might differ in opinion from the Grand Master of Nevada, I did not think it 
the policy of this Grand Lodge to interfere with the matter; and inasmuch as they had a 
dispensation from Nevada, and were working under it, they had better work along 
another year; then, if they failed to get a charter they could surrender their dispensation 
and, if they chose, apply elsewhere." (Proc. Colo., 1867, p. 177). 


While, as stated at the outset, these are not matters of any great importance, yet the 
additional facts given may be of interest to some of the readers of THE BUILDER. 


S. H. Goodwin, Utah. 


* * * 


THE ORDER OF DE MOLAY FOR BOYS 


About a year ago last March, there originated in the mind of Brother Frank S. Land of 
Kansas City a plan to meet the great need for a better organized, more elevating social 
life for boys nearing the age of manhood. It was realized that, when a boy has reached 
the age of sixteen, his interest in boyish things decreases to such an extent that he is no 
longer a real boy, and yet the affairs of manhood are not yet open to him. During this 
period in the boy's life, it was seen that many were drifting on the reefs of life for the 
want of systematic social guidance. 



To meet this need Brother Land conceived the idea of having the powerful and well 
organized Masonic organization foster a fine bit of social service for the benefit of boys 
between the ages of sixteen and twenty-one. A very fine two-degree ritual was prepared 
by Brother Frank Marshall of Kansas City. The initiatory degree has some of the very 
finest, most uplifting and most inspiring lessons taught anywhere. The second degree is 
built around the burning of Jaques DeMolay by the bloody-minded inquisition on March 
11, 1313, because he refused to reveal the secrets of the Templars, of which organization 
he was the head. The lessons of fidelity taught in this degree are such as are sure to be 
lasting in their effect. The organization was named the Order of DeMolay for Boys. Any 
Masonic organization in any community can call together a group of the best boys in the 
community, and organize and foster the Order of DeMolay. 


The chapter in Kansas City was the mother chapter. Several months ago a chapter was 
chartered at Omaha, Nebraska. Soon afterward one was chartered at Trenton, Mo., under 
the leadership of Brother Ray V. Denslow. The Omaha chapter was organized under the 
leadership of Brother Dr. Clark. On May 24th last, a chapter was instituted at Kirksville, 
Mo., under the leadership of the writer, this chapter being the fourth in the country. 

Those who have made most careful investigation of the new order are convinced that it is 
one of the finest moves made by Masonry in a long, long time. It has a powerful pull for 
moral betterment on the boys at a time when they stand most in need of such a steadying 
influence. There is no "horseplay" in the work of the order and no place for any. It is 
serious business for serious-minded boys. Any Master Mason is entitled to visit the 
chapter at any time and to help out with the ritualistic work. Only the boys can vote or 
hold office. 


There is appointed by the Masonic body fostering each chapter, a Board of Advisors to 
serve as the balance wheel, so to speak, for the boys. On May 29th, 1920, there 
assembled in Kansas City delegates from all four of the organized chapters of the new 
Order for the puipose of witnessing the exemplification of the degrees on a class of 350, 
and to discuss the perfecting of the temporary arrangements for the national organization. 
The work was very well done by the boys of the Kansas City Chapter, and their 
hospitality was most impressive. Arrangements were made whereby the Advisory Board 
of the mother chapter constitute the body authorized to grant temporary charters, make 
temporary regulations and foster and extend the Order. Accordingly, those who would 
like to investigate the Order for the puipose of instituting a chapter should write Brother 
Frank S. Land, Scottish Rite Temple, Kansas City, Mo. It is hoped that the new 



organization will spread with great rapidity in all parts of the country within the next few 
months. In about six months it is expected that another national convention will be called 
for the puipose of perfecting the national organization, and drawing up permanent 
constitution and by-laws. All chapters organized at that time will be given an opportunity 
to be represented in that meeting. The Order has already passed the experimental stage, 
and is ready to be taken up by Masons everywhere for the everlasting benefit of the boys. 
Incidentally it will be a great benefit to Masonry itself, though that side of the question is 
entirely subordinate and a secondary matter in view of the great good that may be 
accomplished among the boys. The Order is not a junior Masonic organization in any 
sense of the word but it will certainly repay any Masonic organization to foster a chapter 
of the new Order. 


Willis J. Bray, Missouri. 


* * * 


FREEMASONRY IN HOLLAND 


Extracts from a Circular Recently Addressed to All Lodges Under the Grand East of the 
Netherlands. 


To the Lodges Belonging to the Grand East of the Netherlands: 


Whereas repeated enquiries are being received from lodges seeking guidance concerning 
their labours, the Grand East has the privilege of communicating its opinion thereon in 
the following circular: 


CHAPTER V. 



A. II - MUTUAL EDUCATION 


It is necessary, first of all, clearly to keep in mind the fact that Masonic work can only 
yield fruit if the "atmosphere" of the lodge is in accordance with Article 3 of the 
Constitutions. Brotherhood must be the Alpha and Omega of lodge meetings and 
relationships. For this reason, part of our work must consist of the study and 
development of a Masonic doctrine of conduct - Study and Development: Word and 
Deed. It would be of the greatest benefit occasionally to discuss the factors necessary in 
the relationships which should exist between members of a lodge. Example is better than 
precept - the former must be regarded as pre-eminently the factor. Where the spirit in the 
lodge is good, the newcomer is struck by the tone that prevails. He realizes that he is in a 
totally different milieu to that of ordinary meetings: that different maxims guide the 
corporate life and work. The Masonic education required to the Entered Apprentice is to 
learn how to conduct himself, how to exercise selfcontrol and brotherly feeling. How is 
he to receive that education ? Partly by precept, the spoken word, but principally by 
practice, by the deed itself, and by the example of others. To which may be added the 
corollary, admonition and correction by elders. 


Is this the manner in which the education is always given? The question, we fear, must 
be answered in the negative. There are many lamentations over the shortcomings of 
brethren in respect to the absence of real brotherly feelings. Is admonition given by 
elders to juniors in a brotherly manner ? Yet this must be regarded as one of the great 
advantages of Masonic communion. Each Master Mason who is really worthy of the 
name must be ready and qualified to give guidance to juniors, not as a moral censor, nor 
as one who feels himself placed on a higher pedestal, but as an elder brother, one who 
from love and devotion wishes to cooperate in the welding of a firm and solid link in the 
Masonic chain. To this end, however, it is necessary that brethren should be closer in 
touch with one another. 


A. 111. - PHILOSOPHIC. ETHICAL, RELIGIOUS, SOCIAL, AND PHILANTHROPIC 
SUBJECTS 



This is the section which monopolizes interest more, perhaps, than any other, and not 
without reason. As already stated, the Freemason must absorb that which is peculiar to 
himself, and assimilate it so that it forms part of his existence. He must be an expert, not 
only in knowledge but in its application. He must be eager and able to promote 
everything that will transform spiritual poverty and material welfare. He must not only 
labor for the uplifting of humanity by his own gifts and personal devotion, but he must 
also know how to impart to others those principles which guide him, so that power may 
also be exercised by and through them. The individualism formerly frequently 
predominant among brethren must be elevated and changed into a sense of communal 
possession. The programme must include all that equips the individual for this 
missionary work. To this end the Freemason must, in the first place, acquire insight into 
the great problems which life offers. Part of the time should, therefore, be devoted to the 
subjecting Masonic principles and to the drift of other spiritual and political currents and 
to dealing with social questions. The treatment must be from the standpoint of Masonic 
principles, and this connection must stand out clearly. All subjects having no connection 
with Masonic principles must be kept rigidly outside the lodge. Time and circumstances 
must, of course, govern the choice of subjects. Such subjects as are, for the time being, 
absorbing public attention will, in the nature of things, awaken the greater interest. As an 
example, we may take the question of education, which claims the attention of everyone. 
It is clear that where a number of fundamental principles are calling for realization in our 
social life, the Freemason is in duty bound to take notice of them and make his choice, 
always keeping clearly in mind that he is a Freemason. 


A. IV. - PREPARATION FOR SOCIAL WORK 


Where devotion to the well-being of the community is asked of the Freemason, he will 
often feel it to be his duty to afford support and cooperation to those of like mind who 
are already at work in his field. In other words, it is the duty of the Freemason to accord 
his support to social work wherever possible. For this purpose preparation and 
organization are necessary, and these may be regarded as forming part of the work of 
lodges. The necessary discussions and consultations to this end are closely associated 
with the subjects already mentioned. 


A. V. - READING, ESPECIALLY OF MASONIC WRITINGS 



It seems strange, but it is necessary to emphasize the fact, that the reading of Masonic 
writings can contribute very largely to the moulding of the Freemason. It is necessary 
because of the lack of interest which brethren appear to take in Masonic literature. 
Editors of Masonic journals are constantly complaining of this feature, and the Grand 
Directorate is complaining frequently of the lack of interest in this respect evinced by 
brethren, and again appeals to the officers of all lodges to endeavor to effect an 
improvement in this matter by their own example and stimulus. It is not inferred that in 
this matter there is any intentional lack of co-operation, but rather a laxity which must be 
overcome. Brethren should also remember that it is impossible for the many who devote 
much of their time to the interests of the Order to maintain their zeal at a high level if 
their brethren do not take any interest in what they do. It is only by continual exchange 
of thought that it is possible to approach Masonic truth. Let each one of us be mindful of 
our duty in this respect. 


B. 1. - DISSEMINATION OF PRINCIPLES BY PRECEPT AND EXAMPLE 


No small portion of the Freemason's duty consists in the dissemination of Masonic 
principles - the furtherance of the Masonic idea - by precept and example. The time is 
past when the Freemason need hesitate to avow himself as such in public. Although the 
character of the work done at lodge meetings precludes the whole of the proceedings 
being submitted to the criticism of the outer world, yet it is our firm conviction that 
publicity is one of the most conspicuous characteristics of our time and it demands that 
we lay aside any undesirable secrecy and place in the fullest possible light the great 
principles by which our work is guided. It is sufficient to remind brethren that lodges 
should seize every possible opportunity of bearing witness to the light that is, or ought to 
be, in us. 


And the means? Public lectures, direct influence in social and other work, dissemination 
of suitable Masonic literature, and the use of the public press. Only when Freemasonry 
shall be recognized generally as a factor of great importance in culture, and when that 
influence is felt all round, may this part of Masonic labor be regarded as accomplished. 
Several subjects included in the list at the end of this circular are associated closely with 
this important part of our Masonic task, and for this reason are warmly recommended to 
the attention of the brethren. 



C. I. - PROMOTION OF THE ORDER AS AN ORGANIZATION 


Over this heading we should like to place the well-known motto, Mens sana in coipore 
sano, a proverb as wise as it is ancient, but the truth of which, perhaps, for this very 
reason, is only too frequently lost sight of. The spirit of the Order and of the lodge must, 
however, be sound and purposeful. It awakens the thought of unity, harmony, and 
cooperation. These must be the characteristics of the spiritual bond uniting the brethren 
together into a lodge, possessing a real life of its own. And the impulse emitted by the 
central organ should act conversely in making its influence felt on the work of all the 
brethren. He that realizes that this is necessary and indispensable to the life of the Order 
can no longer think lightly of such internal matters as ballots, elections, agendas, election 
of candidates, etc. 


C. II . - THE INNER LIFE OF THE ORDER 


Under this heading may be discussed the question as to what way cooperation between 
lodges and the Grand Directorate may be improved. As we have said already; there ought 
to be continuous reciprocal working, and the questions to be considered are: By what 
means can that be furthered? Has the work done by the Grand Directorate of late years 
received the approval of lodges and the brethren? What can be done to improve it? In 
what way can it be further extended? These are important matters for the life of the 
Order. 


C. III. - THE OUTWARD LIFE OF THE ORDER 


This heading immediately conjures up important questions. The vision of a world- 
Freemasonry will not leave us, in spite of all that has happened to obliterate it during the 
last few years. To each it must give cause for shame that Freemasons, who speak so 
glibly of a Brotherhood spread over the surface of the earth, who are all supposed to be 
striving towards a Universal Brotherhood of man, who have assumed the task of 
removing all that divides spirits and minds, that we should only have reached a point in 
which the great Masonic Powers of divers nationalities stand towards each other in an 



attitude of moderate indifference, if not of hostility. It should be the object of our 
unfailing solicitude to bring this humiliating state of affairs to an end as soon as possible. 
This work, of course, belongs more to the Order as a whole, rather than to the lodges in 
particular, but the discussion of these matters in the lodge can awaken visions which will 
be of great import for the realization of the idea of world-Freemasonry. 


Meanwhile, the Order must determine with accuracy its position in our country itself. Is 
it, although moving more in the open, to maintain its isolation? Or is it to lend an ear to 
the voices which are continually calling it to coiporate work? It is very alluring to 
discuss more in detail the advantages and disadvantages of the outward work of the 
Order as such, but in our opinion this is not the most opportune moment for so doing. 
The subject is simply commended to the consideration of the lodges as being of the 
highest importance, bearing in mind the recommendation of the last Masonic Congress 
concerning the spreading of the principles of the Order, its aim and endeavor, which 
must not be confused with the operations of the Order as a coiporation for the attainment 
of definite and clearly circumscribed, albeit more or less material, successes in social 
life. 


C. IV. - HISTORY OF THE ORDER 


This last item in the program of work demands little explanation of recommendation, for 
the utility and necessity of a study of the history of the Order are self-evident. Not only 
because every society which respects itself will take an interest in the adventures which 
have happened to it in the past, but rather because history, the guide of nations, can be 
for us also a trustworthy pilot to warn us of the rocks on which our predecessors have 
been stranded, and a signpost to point the way we must follow in order to preserve the 
continuity of the life of the Order. It may be regarded as a favorable phenomenon, as an 
indication of the renewed youth of the Order, that its history is engaging the attention of 
an increasing number of investigators, and we hope it will continue so to do. As one 
advantage which cannot be too highly appreciated, the study of the history of our Order 
will awaken in us an increased significance of the work of our Order and its force in the 
cultural development of nations. 



We recommend all lodges to consult the scheme laid down herein when framing their 
annual programs of work, care being taken that the plans shall be progressive, and that 
they shall be so thought out and arranged as to make as much as possible for unity and 
continuity. 


SUGGESTED SUBJECTS FOR DISCUSSION 


1 . In what respects are changes in ritual desirable? Can the connection between the 
rituals of the degrees be improved? 


2. In what way can cooperation between the lodge and the Grand Directorate be 
furthered? 


3. Study and development of - a considered plan of Masonic conduct. 


4. In what way can the public press be used for the dissemination of Masonic principles? 


5. In what way can the dissemination of Masonic literature be developed - periodicals, as 
well as books? 


6. Development of a national conseriousness and education of the entire Dutch nation, 
with a view to inward refinement and order. 


7. The permeation of the people with our fundamental principles, by the establishment of 
non-Masonic societies with a Masonic tendency, intention, and aim. 



8. Study of the conceptions and ideals of the various parties of the State in our country 
from a Masonic point of view, in order to be able to express well-considered judgments 
concerning them. 


9. Study of the basic principles and aims of the various moral bodies which strive for the 
development of the spiritual life, and the advancement of such bodies from a Masonic 
point of view. 


10. Mutual education in the Masonic sphere. 


It seems desirable to the Grand Directorate that every year two subjects at least should be 
chosen for discussion in all lodges with the intention that reports on same should be 
forwarded to the Grand Directorate in order that that body should frame a general report, 
which shall be communicated in turn to the lodges. Before the commencement of the 
working year these subjects should be announced to the members in good time in order 
that the members may have full information as to the nature of the proposed work. 


The foregoing communication is the result of lengthy discussions among the members of 
the Grand Directorate, play the outcome conduce to the uplifting of the life of our Order 
and to our individual happiness, as well as to that of the community, for whose well- 
being we have made it our aim and duty to cooperate. 


With the heartiest fraternal greetings, 


M. S. Lingbeek, Grand Master. 

H. PI. Van Nieuwenberg, Grand Secretary. 


* * * 



A CORRECTION - SECRETARY OF THE NAVY DANIELS A METHODIST 


In the Question Box of the June issue of THE BUILDER, on page 166, replying to a 
query of "R.F.C." of Kansas, the assertion is made that Josephus Daniels, Secretary of 
the Navy, is a Catholic. In this connection I have before me a list of members of 
President Wilson's Cabinet, published in the Central Christian Advocate during the year 
1919, the list having been compiled by the Kansas City Star on inquiry direct to the 
President's secretary. The list is as follows: 


President Wilson - Presbyterian. 

Secretary of State Lansing - Presbyterian. 
Secretary of the Treasury McAdoo - Episcopalian. 
Secretary of War Baker - Episcopalian. 

Attorney General Gregory - Presbyterian. 
Postmaster General Burleson - Family Baptists. 
Secretary of the Navy Daniels - Methodist. 
Secretary of the Interior Lane - Presbyterian. 
Secretary of Agriculture Houston - Episcopalian. 
Secretary of Commerce Redfield - Episcopalian. 
Secretary of Labor Wilson - Presbyterian. 


The present Secretary of the Treasury, Glass, is a Protestant. General Pershing and Mrs. 
Woodrow Wilson are Episcopalians. V. E. Vieira, Tennessee. 





H.T.W.S.S.T.E.S. 

BY BRO. WM. HARVEY LECKIE. TEXAS 


Happy is the man whose thoughts will bear, 

The rigid test of the unerring square; 

Who walks the path that must ever be trod, 

Steadily on towards his Maker - God, - 
Striving in acts of charity and love, 

To gain admission to the Lodge above, 

Knowing the stone 'mongst the rubbish cast, 

Shall crown our Master's work at last. 

Hiram of the ages, a widow's son; 

Thou symbol of the faithful and true; 

Whose life was but a pledge for work well done, - 
Son of the widow, - All Hail to you. 

Sprig of Acacia, marking the spot, 

That hid the foul deed of the low and the base, 

Kernel of hope that the Temple's dark blot, 

Shall be cleansed by the power of the Master's Grace.