The Builder Magazine 

February 1923 - Volume IX - Number 2 

’’LET THERE BE LIGHT 

A SHORT SKETCH OF THE LIFE OF CONFUCIUS 
By The Editor 

THE SECRET SOCIETIES OF CHINA 

By Bro. Dudley Wright, England 

AN ACCOUNT OF THE RELIGIOUS STRUGGLES OF 

THE EARLY AMERICAN COLONIES 

By Bro. Benjamin Wellington Bryant, California 

THE THIRD INTERNATIONAL CONFERENCE OF SUPREME COUNCILS 
By Bro. Perry W. Weidner, Secretary General, 

Ancient & Accepted Scottish Rite, Southern Jurisdiction, U. S. A. 


PUBLISHED MONTHLY BY 

THE NATIONAL MASONIC RESEARCH SOCIETY 

CEDAR RAPIDS, IOWA. 


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THE NATIONAL MASONIC RESEARCH SOCIETY 


The National Masonic Research Society was founded in 1914 at Anamosa, Iowa, 
under authority of the Grand Lodge of Iowa to serve as a national association for the 
dissemination of Masonic knowledge and for kindred activities. It is strictly non- 
commercial in its nature and aims only at the largest possible usefulness to 
Freemasonry. Its record thus far fulfills the prophecies of its founders, and justifies an 
ever larger hope for its future. 


GENERAL OBJECTS 


The encouragement of every form of Masonic reading, study, research, and 
authorship. 


The collection and preservation of materials of value for Masonic study. 


The publication of a journal devoted to the interpretation of the history, nature, and 
present day activities of all the Rites, Order and Degrees of Freemasonry. 


The promotion and supervision of meetings for Masonic discussion and study. 


The organization of Masonic Study Clubs and the publication of courses of study. 


The publication and distribution of Masonic books. 


The encouragement of individuals and groups devoted to private Masonic research. 



Cooperation with all possible agencies in the creation of an adequate Masonic 
literature, and in the development of a competent Masonic leadership. 


Service Grand Lodges and other sovereign Masonic bodies and responsible agencies 
in special surveys, reports, and investigations. 


Assistance to lodges and other bodies in the formation of Masonic libraries, reading 
rooms, book clubs, etc. 


For eight years and more the Society has been successfully carrying on the activities 
described in the above list, which is typical and not exhaustive. In so doing it has 
been assisted by Masonic officials, leaders, scholars, authors, and students in every 
state in the Union and in every country of the world, all of whom by this activity have 
been drawn closer to that which is the dream of every intelligent Mason - the 
Republic of Masonic thought and letters. 


THE BUILDER 


THE BUILDER is the official monthly journal of the Society which goes to each 
member as one of the privileges of his membership, and is not offered for sale to the 
general public, nor is it in the competitive commercial field. It is edited in the 
interests of sound, constructive policies and aims at creating among Masons a more 
heartfelt appreciation of Freemasonry, and at making the spirit and principles of 
Freemasonry prevail in the world. Every member of the Society is requested to 
cooperate with the board of editors by contributions and by constructive criticism. 


MEMBERSHIP 



Any Master Mason in good standing in any part of the world becomes eligible for 
membership upon signing the Society's application form, a copy of which will be 
furnished upon request. Each member is entitled to THE BUILDER, and to all other 
privileges of membership, among which are the following: 


Questions about Freemasonry are answered, and any kind of Masonic information is 
furnished. 


Study Clubs or other groups for Masonic study; or Masonic book clubs, or for special 
research, are organized and encouraged. 


Addresses, or materials for addresses are furnished. 


New or secondhand Masonic books are secured, sold, loaned, or purchased. 


Architectural advice on the erection of Masonic edifices, or on the remodeling, 
decorating, or furnishing of lodge rooms is given. 


Any Mason can be put in touch with any other Mason or group of Masons anywhere 
in the world. 


Selected lists of Masonic books are recommended to individuals or to lodges. 


FORMS OF MEMBERSHIP 



There is no joining fee, and all members receive THE BUILDER free. 


1. Membership dues $2.50 per year. Membership may begin at any time. 


2. Life members may commute dues for life by paying $50.00 at one time. 


3. Fellows (engaged in actual research), $10.00 on notice of election. 


4 Patrons, being Masons who shall have contributed $1000 or more to the objects of 
the Society, and shall be entitled to all its privileges for life. 


For members in the United States, Canada, Cuba, Newfoundland, Mexico, Philippine 
Islands and Porto Rico, the dues are $2.50 per year; elsewhere $3.00 per year. 


BOARD OF EDITORS 
Editor-in-Chief - H.L.Haywood 


Associate Editors 


Louis Block, Iowa. 
Robert I. Clegg Ohio. 
Charles F. Irwin, Ohio. 



Joseph Fort Newton, New York. 

Alanson B. Skinner, Wisconsin. 

Jacob Hugo Tatsch, California. 

Dudley Wright, England. 

Address all communications to 

The National Masonic Research Society, 

2920 First Avenue East, Cedar Rapids, Iowa 

ALL, ARTICLES IN THIS MAGAZINE COPYRIGHTED, 1923, 

BY 

THE NATIONAL MASONIC RESEARCH SOCIETY 


Entered as second-class matter January 2, 1915, at the post office at Anamosa, Iowa, 
under the Act of August 21, 1912. Application for transfer to Cedar Rapids, Iowa, 
pending. 


Acceptance for mailing at special rate of postage provided for in section 1103, Act of 
October 3, 1917, authorized on June 29th, 1918. 



O 


TABLE OF CONTENTS 


FRONTISPIECE Confucius 


A SHORT SKETCH OF THE LIFE OF CONFUCIUS By The Editor 


MASONIC EDUCATION IN IDAHO - Idaho Freemason 


THE SECRET SOCIETIES OF CHINA - By Bro. Dudley Wright, England 


THE THIRD INTERNATIONAL CONFERENCE OF SUPREME COUNCILS By 
Bro. Perry W. Weidner, 33d, Secretary General, A. & A. S. R., Southern Jurisdiction, 
U. S. A. 


WAS DR. JOHNSON A FREEMASON? (Continued from January Number) By Bro. 
Arthur Heiron, England 


AN ACCOUNT OF THE RELIGIOUS STRUGGLES OF THE EARLY 
AMERICAN COLONIES By Bro. Benjamin Wellington Bryant, California 


MEMORIALS TO GREAT MEN WHO WERE MASONS - STEPHEN GIRARD - 
By Bro. G. W. Baird, P. G. M., District of Columbia 



THE STUDY CLUB - The Teachings of Masonry - Part XVIII, Schools of Masonic 
Philosophy - By Bro. H. L. Haywood, Iowa 


Supplemental References 


THE LOST WORD - Poem - By Bro. H. L. Haywood, Iowa 


EDITORIAL - The Chinese Sages 


Our Book List 


THE LIBRARY - A Book on Chinese Masonry 


Stephen Girard 


THE QUESTION BOX - Uniform Work a Comparatively Recent Development 


When the Stars and Stripes Were Made Official 


Ravages of the Anti-Masonic Movement 



Masonic Funeral Customs 


CORRESPONDENCE - Rabbi Ben Leon's Model of the Temple 


How Lodge Attendance Was Increased 100% 


Concerning Brother Gabriel McGuire 


Acknowledgment to Professor Philadelpheus. 


Two More Research Societies 


A Worshipful Master at Twenty-three 


YE EDITOR'S CORNER 


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A Short Sketch of the Life of Confucius 


BY THE EDITOR 



A MAJORITY of Chinese words are ideograms; they are a symbolical picture of the 
idea for which they stand. Confucius may be called the ideogram of China. In his 
own life he gathered up into a single focus the history and meaning of his nation so 
that he who understands the great teacher can understand the great empire. 


Long before Confucius was born China had climbed to a very high level of 
civilization. That development may be said to have culminated in him; just why it 
should have stopped then we may be able to see as a result of the study of his life. 
That it did stop, there is no question, for the arrest of civilization in China is one of 
the most astounding of the phenomena of history, and utterly destroys the popular 
theory about necessary progress. "The compass was known," says one authority on 
the subject, "some twenty-six hundred years before Christ, but the Chinese never 
became a maritime nation. Gunpowder has been known in China some seventeen 
hundred years before Christ, but the Chinese have never become a warlike people. 
Paper was manufactured some two hundred years before Christ and the art of printing 
by block types was known two hundred years after Christ, that is, twelve hundred 
years before Gutenberg. Despite these advantages probably not over five per cent of 
the entire population of China could read and write in 1900, and Chinese writing has 
not advanced even to the alphabetic stage." 


In Confucius' day China was not yet an empire but occupied only about one-sixth of 
its present area and was divided into some hundred and fifty separate states. Each 
state was ruled by a petty king or duke or marquis who in turn paid tribute to the more 
powerful rulers; in short, the ten or fifteen million of the Chinese were then living in a 
state of society very similar to that of feudal Europe. Just as there was culture in 
feudal Europe so in that ancient China art, music, literature and social etiquette were 
highly developed. But in the course of time all the political divisions and jealousies 
bit down deep into the people's life, and a period of decadence set in during which 
such conditions obtained as are impossible to describe. 


When Confucius appeared it seemed that the breath of the creative spirit was blowing 
over the whole world. The Jews built their second temple and laid the foundations of 
that national religion which remained in full vigour down to Jesus' day; Buddha set 
rolling the wheel of his law over India; Pythagoras founded his so influential sect 
among the Greeks; and Confucius, own fellow countryman, Lao Tsze, created 



Taoism, a religion that numbers more adherents today among the Chinese than any 
other. But, as Mencius said, conditions were bad in ancient China: the central 
government was very weak and corrupt; polygamy of a debased type prevailed; 
murder was common, and everywhere it seemed that the ancient order was breaking 
down. 


BIRTH OF CONFUCIUS 


It was during the Chow dynasty, third in the history of the people, that Confucius was 
bom, supposedly in the year 550 B.C. His real name was Chin K'ung, but this was 
later changed by his followers to Pu Tse K'ung, which means "The Master K'ung," a 
title that Jesuit missionaries latinized into "Confucius." No Chinaman ever sprang 
from a grander lineage than he. His father was a public official of great courage and 
such physical powers that if one were to describe some of his exploits a reader would 
not believe the tale. His name was Heih and he had nine daughters and one crippled 
son by his two wives. Desiring a more robust son he decided to marry again at 
seventy. So he sought out a friend in a neighbouring clan who had three marriageable 
daughters and asked for one of them. He was given the youngest, a girl of seventeen, 
and it was from this ill-assorted union that Confucius sprang. Heih died when the lad 
was three years of age, leaving the family in rather destitute circumstances so that 
Confucius himself afterwards explained his ability to do many things by saying that 
he had been obliged to do much work when a boy. 


At fifteen Confucius was seized with a passion for learning, and steeped himself in 
writings of the poets and sages who had lived before him. At nineteen he was 
married, a son being born to him in his twentieth year. Of this boy little is known 
except that, like Buddha's son, he became an obscure member of his father's sect. 
Two daughters also more born to him and these also sank into oblivion as women 
almost always do in that land which has been so deficient in its appreciation of 
womankind. 


At this time Confucius was appointed keeper of public stores and superintendent of 
parks, the latter as thankless a job as it is at the present time. His mother died when 



he was twenty-four, and her death almost broke the heart of her son, who mourned 
her in such a way as makes the one supremely human and likeable event in his 
history. For immemorial ages the Chinese had levelled the graves of their dead, but 
Confucius, conservative that he was, raised a large mound over his mother's grave in 
order, so he said, that whatever happened he would never lose sight of her resting 
place. For three years he mourned for her, not even playing his flute, to which he was 
devoted, during that whole period. 


In his twenty-second year Confucius became a teacher, not of boys but of young men 
who desired instruction in the conduct of life. There is no question but that he proved 
to be one of the greatest pedagogs that ever lived, and he soon gathered a large 
company of students about him. Two members of a royal house were enroled in his 
circle after a time. During his visit to the court of these noble students Confucius had 
an interview with Lao Tsze, the founder of Taoism, and one of the greatest men that 
has ever lived, a mind so profound, endowed with such a genius for religion, that his 
writings, in many portions, sound as if they might have been written yesterday. But 
the pragmatic mind of Confucius was not equipped to understand a mystic like Lao 
Tsze and the two never drew very close together. 


In 5 1 7 the state of Lu, in which Confucius resided, fell into such disorders that he and 
his disciples went elsewhere seeking a home. But, judged according to the standards 
of his time he was so peculiar and he held up so high a standard for men and 
monarchs, that nowhere was he warmly welcomed; so after many wanderings he and 
his friends returned to Lu where he remained a private teacher during the next fifteen 
years. 


Becoming more and more influential he was finally made chief magistrate of a city 
and later on the minister of crime in a province. According to all accounts he was 
wonderfully successful in public office. He was so successful, indeed, that he made 
of his state the best governed in the land. At that a neighbouring province or two 
became jealous and alarmed, fearing that the state of Lu might grow to such strength 
as to absorb their territory. Accordingly the Marquis of Ts'i determined on a 
peculiarly Chinese method for weakening the strong state. Instead of declaring war 
on some pretext or other as a less crafty ruler would have done, he sent around a troop 
of beautiful dancing women and a number of fine horses to the ruler of Lu. Much to 



Confucius' disgust this potentate fell into the trap and soon forgot all the sage's 
counsels in his infatuation with the girls. 


Very much chagrined and humiliated Confucius resigned his offices, gathered a group 
of disciples about him, and left the country. It is an open secret that he hoped his 
leaving would arouse the Marquis of Lu to send for his return, but that did not 
happen. The state soon lapsed into its old corruption. 


IN VOLUNTARY EXILE 


Confucius was fifty-six years of age when he embarked on this voluntary exile. He 
had been cherishing a Carlyle dream of a fatherly and kingly ruler and went 
everywhere seeking for such a man. For thirteen years he sought in vain, everywhere 
received with respect but nowhere given a position of power as the counsel of a 
sovereign, the post that he most desired. Many interesting events occurred during 
that itinerancy but there is not here space to tell of them. 


After this wandering he returned to Lu and went again into private life, refusing the 
public offices that were then offered to him by the new Marquis. He contented 
himself with teaching his disciples, who now numbered some three thousand. 


His wife had died many years before but he had ordered the young men and the 
family not to mourn for her. Confucius' family life evidently had meant little to him: 
there is even a tradition that he divorced his wife but no real proof for this has been 
discovered. He did not even mourn for the death of his son who died shortly after the 
last return to Lu. The death of a favourite disciple at this time, however, shook him 
profoundly. 



He himself died in 478, being then 74 years of age. His passing was not such as to 
awaken in us either much reverence or admiration. One day he was seen by a disciple 
standing at a door leaning on his walking stick and crooning to himself: 


"The great mountains must crumble 
The strong beam must break, 

The wise man must wither away like a plant." 


To a disciple who overheard this lament he said, "No intelligent ruler arises to take 
me as his master. My time has come to die." Shortly thereafter he took to his bed in 
which he lingered for seven days. He made no signs of emotion, and seemed 
melancholy, embittered and disillusioned with life. 


His disciples buried him with great pomp just outside the city of Kuihfow where his 
tomb may be seen to this day marked by a tablet on which is inscribed, "The resting 
place of the great perfection." His disciples built huts in be neighbourhood and lived 
three years mourning his passing. Some 40,000 or 50,000 of the sage's descendants 
still live in the neighbouring city. 


News of his death went thru the whole empire, awakening the people, when too late, 
to a sense of their loss. They discovered that a truly great man had been living in 
their midst unappreciated. His sayings and the books that he had edited began to be 
circulated everywhere. To this day every applicant for official position in many parts 
of China must pass an examination in the Confucian classics. Confucius living 
sought in vain for recognition from his empire; Confucius dead passed into the spirit 
of his people where he today lives with growing power. Of such an influence as his 
one might write in the words which Emerson used of the memory of Burns: 


"I am afraid heaven and earth have taken too good care of it to leave anything to say. 
The west winds are murmuring it. Open the windows behind you, and hearken to the 



incoming tide, what the waves say of it. His teachings axe the property and the solace 
of mankind." 


HIS INFLUENCE 


How did Confucius come to wield so wide an influence? I must confess that I have 
sought in vain for an answer to that question. He is to me the greatest puzzle I have 
ever studied. To an Occidental who has sat at the feet of such men as Lincoln and 
Emerson this eastern sage makes almost no appeal at all. They are flame and life; he 
is ice and a dead perfection. He had self control and a quiet kind of courage but in 
those qualities which appeal to the imagination he was almost wholly lacking. The 
accounts of his life tell how he dressed, and how he sat in all circumstances, and how 
he liked his rice cooked, and his meat cut, and what clothes he wore, and that he 
would not talk after he retired for the night. He was punctilious, was cautious in his 
own meticulous fashion, but of passion, of chivalry, of force and verve he had almost 
nothing. I know of no modern book so much like the story of Confucius as Herbert 
Spencer's Autobiography wherein the English sage devotes whole pages to the shape 
of salt cellars and the manner of carving a roast. There may have been passion and 
life behind the exterior; his long and passionate mourning for his mother and his 
fondness for music might seem to indicate that; but if there was, he reposed it and 
concealed it. 


How he came to wield such an empire over so great a portion of the human race is 
still a mystery to us; but there is no question that he has been a power in the world, a 
greater influence, perhaps, than any other moralist who has ever lived. 


When he appeared, as Mencius said, he found the existing order in danger of 
dissolution. How to preserve it against destruction became his life work. Not being a 
great original thinker, not having the insight into the roots of things himself, but 
being, according to his own words, "transmitter rather than creator," he naturally 
turned to the past. It was there, in the teachings of the ancient sages and in the deeds 
of the ancient rulers that he found his guidance. He did not write any books himself 



but gathered out of the past such matters as he felt would best conserve his nation, 
and he gave these in volumes to his disciples. 


But in choosing from the ancient leaders he ignored all that might be of a religious 
element, and preserved only the secular. In religion he was apparently an agnostic, 
tho this is said with some reservation inasmuch as Confucianists themselves are 
divided on the question. But the very fact that his own followers cannot determine 
whether he believed in God or not shows that for him what we call religion was a 
matter of no great importance. To this day Confucianism is not in our sense a 
religion but a code of ethics of such a character that one may remain a Confucianist 
while believing in some other religion, as in the case with a multitude of Chinamen 
who are Confucianists and Taoists or Buddhists at the same time. His one concern 
was to make this life as healthy and happy as possible, improving the conduct of the 
people, and teaching them etiquette. In short, as Wu Ting Fang has put it, 
"Confucius' aim was to show how to go thru life like a courteous gentlemen." 


His ideal of character he called "The Superior Man." Those who believe in 
Nietzsche's doctrine of the Superman will do well to ponder this fact. The first virtue 
of this Superior Man is to be loyalty, not loyalty to his own conscience or to his ideals 
but to the past, for all of Confucius' ideals are but the shadows of the dead. Of 
progress he had no conception. He was undoubtedly the world's greatest 
conservative. 


CHINESE CONSERVATISM 


It is this conservatism that has enabled China to maintain her integrity of race and 
nationality during all these centuries, for Confucius taught her to conserve her 
material wealth, her vitality, her scholarship, and her more. 


To Confucius the state was a creation of nature no more to be changed than is the 
structure of the beehive. A benevolent despot was to rule over an obedient people 
Confucius hoped that if fatherly and strong rulers could be developed and if the 



people would prove loyal to them an ideal political government might sometime be 
developed. Indeed, he seemed to hold a dream of a kind of paternally socialistic state 
like that of Plato or of the old time communists. So important did politics seem to 
him that he gave it almost the value and dignity of a religion, a modem scholar saying 
that he would have served the world greatly had he done nothing more than 
"Sublimate statecraft." 


He built his ideal of the state on the theory of the family because to him the family 
relationship lies at the basis of all social life. In this he was wise, far wiser than many 
of the impetuous reformers of our day, and there is no country where the relationships 
between brothers and sisters, parents and children, and the husband and wife are of a 
more enduring character than in China. There is much lacking in the finer qualities of 
the home, its poetry, its religious element and its spontaneous love; but in spite of 
these defects the Confucian family is enduring. 


Much has been made of the fact that Confucius taught the Golden Rule; he did teach 
it in a negative form a world apart from the golden mle taught by Jesus. According to 
Jesus we are TO DO to others what we would that others would do to us; the Chinese 
sage taught that we are simply to refrain from doing evil to others. Of this, one writer 
who has long lived in China observes: "The Chinese are really addicted in a 
wonderful and commendable way to letting others alone; they are neither obtmsive or 
officious. But an act of pure chivalry is seldom to be beheld among the four hundred 
millions. Foreigners who have lived among them for tens of years have never seen a 
chivalrous soul dash out to rescue a suffering captive, nor save a stranger who was in 
peril." 


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MASONIC EDUCATION IN IDAHO 


Members of the National Masonic Research Society in general, and of Study Clubs in 
particular, will find an excellent statement of the general aims of Masonic education 



in the brief article printed below from the pen of the Chairman of the Educational 
Committee of Idaho, and republished here by permission of The Idaho Freemason. 
This journal made its appearance in June last under the competent editorial direction 
of Brother Frank G. Burroughs, Masonic Temple Building, Boise, Idaho. It carries a 
section devoted to Masonic education among its regular departments. 


MASONIC EDUCATION 


BY CHARFES W. MACK 


More than anything else in the world there is need for education and enlightenment. 


The activities of a Masonic Fodge in a community vary with the time in the life of a 
nation in which it exists, but at all times it should defend against all enemies the 
principles of liberty, justice and truth upon which it is founded. I feel that we are 
approaching a time when Masonic education will be needed by every Mason, and that 
the time for this education is now. 


The one great aim of every Masonic lodge should be to bring the teachings of our 
Order to every man who joins our organization, and to teach him Masonry as it 
touches our daily lives. The ritual is a nucleus, or foundation, upon which to start our 
Masonic education, but that is not enough - it must be brought before us in a practical 
way, and in a way that it will reach and every man who enters our portals; it is 
necessary that we explain and bring out the lessons as given to us, and further, that by 
example in our daily lives, we demonstrate that we understand what we are taught, 
and that the high principles of our Order are doing for us what it is intended they 
should do. 


Freemasonry's main objects are to make men friends, to refine and exalt their lives. If 
the questions that are troubling us today are to be settled, it must be in an atmosphere 



of mutual recognition and respect. A proper settlement can never be made in an air of 
hostility and mistrust. Our great Order can help furnish this required atmosphere. 


Masonic education will not only explain and bring out the great lessons of our Order 
to our membership, but it will develop leaders in our organization, and will increase 
the interest in our lodges which will bring out attendance far greater in number and 
enthusiasm than has heretofore been thought of. 


It is my wish and hope that every lodge in this State will have its Masonic educational 
meetings every month, following a course as outlined by the Grand Lodge, and that 
we shall have a Grand Lecturer who will be in the field the greater part of the year, 
instructing our lodges in the ritualistic work, as well as carrying out the educational 
program. 


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Freemasonry is the subjugation of the human that is in man by the divine; the 
conquest of the appetites and passions by the moral sense and the reason; a continued 
effort, struggle and warfare of the spiritual against the material and sensual. - Albert 
Pike. 


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THE SECRET SOCIETIES OF CHINA 


BY BROTHER DUDLEY WRIGHT, ENGLAND 



CHINA has, in all probability, as ancient a veridical record of the existence of 
organized secret societes as any nation. The soil for their growth is thoroughly 
congenial and, as one writer has expressed it, they "spring into life as weeds on a 
rubbish heap, wherever oppression and tyranny abound, and it has been by 
combinations of this character that the Chinese people have been able to resist the 
oppressions and demands of the mandarins." 


The whole empire is honeycombed with these societies which include among their 
members persons in almost every rank of official and private life, although many are 
induced or even compelled to join from fear of vengeance if they refuse or in the hope 
of securing aid in time of distress, rather than from any wish to carry out the designs 
to which they pledge their assistance. Secret societies, says Kesson, "are entirely 
suited to the Chinese genius, which appears to delight in mysteries and enigmas and 
to confound language and ideas for the sake of being able to unravel them again. 

They are suited to a people in whose character there is nothing direct, but who seek 
the simplest ends by a ruse, or some needless piece of strategy." 


The earliest notice of an aboriginal secret Chinese League is toward the close of the 
Han dynasty (circa second century B.C.) A secret society, recruited mainly from 
among Chinese litterateurs, was organized by three patriots solely for the purpose of 
defending the throne against "Yellow Cap" rebels. This association was known as the 
"Red Eyebrows," because its members marked themselves in that way before going 
into battle. The "Yellow Caps," however, were joined by the "Copper Steeds" and the 
"Iron Shins" and together they fought for and were successful in securing a change of 
government. The "Red Eyebrows" maintained their existence, although there is 
scarcely any farther trace of the League until the twelfth century. 


In the fourteenth century a secret society, unquestionably meriting that title, entered 
the arena. It was a religious and, possibly, of a Buddhist character, seeing that the 
members adopted the title of the "White Lotus." It faded out of sight until the 
seventeenth century, when it is found lending its aid to a usurper who sought to wrest 
the throne from the Ming dynasty. Their united efforts were unsuccessful, but shortly 
afterwards the Ming dynasty succumbed to onslaughts of the Manchu invaders. 



Many of the secret societies of China have originated with purely benevolent and 
philanthropic, objects, but, in time, the zeal of the members, sometimes from force of 
circumstances, has degenerated into political fanaticism and frequently the most 
important political changes in the empire have been due to their action. 


The time of the greatest activity of the Chinese secret leagues or societies was from 
the beginning the eighteenth until the close of the nineteenth centuries, particularly 
from 1766 to 1795, during the reign of the Emperor Chien Lung, which period 
witnessed the rise of man of these association which the emperor sought vainly to 
suppress and exterminate. 


On 8th January, 1845 the Legislative Council of Hong Kong pass the following 
decree: 


"An Ordinance for the suppression of the Triad and other secret societies within the 
island of Hong Kong and its dependencies: 


"Whereas the Triad Society and other secret societies prevalent in China exist among 
the inhabitants of the island of Hong Kong, and whereas these associations have 
objects in view which are incompatible with the maintenance of good order and 
constituted authority and with the security of life and property and afford by means of 
the secret agency increased facilities for the commission of crime and the escape of 
offenders: 


" 1 . Be it therefore enacted and ordained by th Governor of Hong Kong with the 
advice of the Legislative Council thereof that from and after the passing of this 
Ordinance if any person or persons being of Chinese origin in the said island or its 
dependencies shall be a member or members of the Triad Society or other secret 
societies as aforesaid he, she, or they shall in consequence thereof be guilty of felony 
and being duly convicted thereof, shall be liable to be imprisoned for any term not 
exceeding three years, with or without hard labour, and at the expiration of such term 



of imprisonment, that such person shall be marked on the right cheek in the manner 
used in the case of military deserters and be expelled from the said island." 


In 1889 a law was passed in the Straits Settlements for the suppression of Chinese 
secret societies, which led to the seeming disappearance of many of these inimical 
organizations, but there is reason to assume that the disappearance was apparent only 
and that the various units remained almost as active as formerly, but worked with 
greater caution and secrecy. 


THE GREAT HUNG LEAGUE 


By the laws of the various societies no Chinaman may belong to two societies at one 
and at the same time; if he is already a member of one and desires to join another, he 
must first sever his connection with the one of which he is already a member. The 
largest and most important organization, however, the Great Hung League, permits 
neither resignation nor secession, and the member, on initiation, takes an oath that he 
will never leave the society. 


The following are extracts from section 255 of the Penal Code of China: 


"All persons who, without being related or connected by intermarriage, shall by 
brotherhood or association among themselves, by the ceremonial of tasting blood and 
burning incense, be held guilty of the intent to commit the crime of rebellion; and the 
principal or chief leader of such association shall accordingly suffer death by 
strangulation after remaining for the usual period in confinement. The punishment of 
the accessories shall be less by one degree. If the brotherhood exceeds twenty 
persons in number, the principal offender shall suffer death by strangulation 
immediately after conviction; and the accessories shall suffer the aggravated 
banishment into the remotest provinces. If the brotherhood be formed without the 
aforesaid initiatory ceremonies of tasting blood and burning incense and according to 
the rules of its constitution be subject to the authority and direction of the leaders 
only, but exceed forty persons in number, then the principal shall still suffer death by 



strangulation, as in the first case, and the accessories a punishment less by one 
degree. 


"If the authority and direction of the association is found to be vested in a strong 
youthful membership, that circumstance alone shall be deemed sufficient evidence of 
its criminality; and the principal shall accordingly suffer death by strangulation 
immediately after conviction; the accessories, as in the preceding eases, shall undergo 
aggravated punishment. 


"If the association is subject to the authority and direction of the elder brethren, and 
consists of more than twenty but less than forty persons, the principals shall be 
punished with one hundred blows and sent into perpetual banishment to the distance 
of three thousand li. If the association under the last mentioned circumstance, consists 
of any number less than twenty persons the principal shall suffer one hundred blows 
and wear the cangue for three months; in both cases the punishment of the accessories 
shall be one degree less severe than that of the principals." 


The cangue is a heavy wooden collar, taken off at night only if the sentence is a long 
one. 


The sites for the Lodges are always carefully chosen with a view to concealment and 
are situated for the most part in obscure mountainous and wooded districts. The more 
inaccessible the spot the better suited for the meetings. Professor Schlegel once 
discovered the following description of the entrance to a Lodge in the Province of 
Shantung: "A stone road leads to the first pass called the Heaven-Screen Pass. Past 
this is the Earth-Net Pass. Next comes the Sun-Moon Pass, at which pass each 
brother is obliged to pay one mace and two candareens (about one shilling). After 
this pass comes a stone bridge over a river, which leads to the Hall of Fidelity and 
Loyalty, where are the shrines of the Five Ancestors, flanked on the right by a 
council-room and on the left by the court; here the Brother must produce his capital 
(three Hung cash) and his diploma. From this goes a long road along the mountain 
chain Hinling, guarded on the one side by the mountain and on the other by the sea. 

At the end of this road is the outside Moss Pass, called also the Pavilion of the Black 



River. Thirteen Chinese miles farther on is the Golden Sparrow frontier, so called on 
account of the name of the mountain at whose feet it lies. Past this are four buildings; 
over the front one are written the words 'To extend the Empire let Righteousness 
flourish.' The second one is called the Palace of Justice, with the civil entrance to the 
left and the military entrance to the right. The Lodge follows immediately." [See 
bibliography at end.] 


BROTHERHOOD OF THE MYSTIC CROSS 


The Suastica, or Brotherhood of the Mystic Cross, claims to have been founded in 
B.C. 1027, by Fohi, and to have been introduced into China in B.C. 975. It has three 
degrees, viz., 1. Apprentice; 2. Tao Sze, or Doctors of Reason; 3. Grand Master. 
Apprentices wear the Jaina cross worked on a blue ribbon; the Tao Sze, a cross of 
silver; and the Grand Masters one of gold. The initiate takes five vows: 1. to worship 
God daily, to obey the law, to walk in purity and truth, to assist the Brethren of the 
Order, and to obey all its rules; 2. to pursue wisdom, to eschew avarice, to be 
charitable, to assist the poor and necessitous, never to take furtively the property of 
another, directly or indirectly; 3. to be pure and chaste, abstinent, and studious; 4. to 
be sincere and never to deceive another, to be free from lying, to avoid affectation in 
language, duplicity, and calumny, never to flatter, never to drink to excess any 
intoxicating liquor; 5. to keep faithfully all the sacred vows. 


The Pe-lin-kiao, or White Water Lily Society, claims to date from the reign of Ling- 
Ti, who was emperor in the second century of the Christian era. He was of a 
tyrannical disposition and is said to have beheaded several hundred literates, which 
caused the bringing into existence of this society, which was founded by three 
brothers named Chang, who equipped three powerful armies to overthrow the tyrant 
emperor. Demetrius Boulger is of opinion that this the original secret of China and 
the parent of all subsequent societies. The name "Water Lily" is said to have been 
chosen on account of the popularity of that plant. Hue says: "The poets have 
celebrated it in their verses, on account of the beauty of its flowers; the doctors of 
reason have placed it among the ingredients for the elxir of immortality; and the 
economists have extolled it for its utility." The members of the society assert that it 
was once prophesied that one of their number would be emperor of China, which 
probably accounts for the chiefs of the Order regarding themselves as commissioned 



by High Heaven to regenerate the Empire. In the early part of the eighteenth century 
the leaders were Wang-lung and a man named Fan-iu, and they had a following of 
twelve thousand. The first-named made himself master of the town of Shoo-chang- 
hien, but was soon driven thence, when he and many of his followers perished. 
Nothing more was heard of the society until 1777, when the members again rose in 
insurrection, but only again to be defeated. The heads of the leaders, including two 
women, were cut off and placed in cages for public inspection. The object of the 
society, behind its ostensible benevolent activities, was the overthrow of the 
Mentchoo-Tartar dynasty and the restoration of the Ming. The presiding Master was 
always given the title of Emperor and Son of Heaven, and he was invested with every 
imperial honour and dignity. After a plot to overthrow the dynasty in 1 803 the 
members were accused of holding unorthodox opinions, of being possessed of 
magical powers, and of meditating treasonable practices. As a result of the order of 
suppression issued against them the society disappeared, but reappeared for a short 
time in a more formidable and extensive confederacy, known as the Society of 
Celestial Reason, but this was afterwards merged into the Triad Society. At the time 
of the kidnapping of Sun Yat Sen in London, in 1896, it was stated that he was not 
only an active member of the White Lily Society, but a prominent leader of that 
revolutionary society. As a matter of fact he was a member of the Triad Society or of 
the Hung League. Sir James Cantlie and C. Sheridan Jones in their Life of Sun Yat 
Sen refer to this matter in the following words: 


"A powerful and widespread body, 'The Triad Society' has existed almost ever since 
the Manchus ascended the throne, but it consisted of men of philosophic ideas 
without the capability or courage to put their ideas into practice. It was not until Sun 
Yet Sen came to the front that the idea was given concrete shape and brought to 
practical issue: the old Triad Society, however, gave little direct help during the 
recent crisis, the members being afraid of action for they well knew what failure 
meant. In China the death penalty was ever at hand when reforms were even 
whispered, and it was only when Sun took his life in his hand and boldly declared his 
intention that any one was found courageous enough to denounce the throne openly." 


In some of the rites and ceremonies of the White Lily Society there seem to be traces 
of a Nestorian form of Christianity. The mandarins often confounded Christian 
gatherings for meetings of this society and punished the members accordingly. 



THE BLACK FLAGS 


The Black Flags was another secret society opposed to the Manchu dynasty and their 
members were so successful in their propaganda in certain provinces that they 
established an imperium in imperio where they reigned virtually supreme and their 
flat was law. In 1888 a Chinaman in New York of the name of Lee You Du died. It 
was reported in the newspapers of the time that he had been a general of the Black 
Flag Order in China. 


The Gee Hin Society is believed originally to have been an offshoot of the Black Flag 
Society. Brother J. Vopley Moyle in Ars Quatuor Coronatorum, vol. vii., says that 
the society had certainly existed for several centuries and, like many other Chinese 
secret societies, was founded for the express purpose of overthrowing the Tartar rule 
and replacing the Ming dynasty on the throne of China. It has branches in Burma and 
the Straits Settlements. It is governed by three principals or headmen, who are 
elected for life, and who are assisted in the government by councillors. The routine 
business of the Lodge is left entirely to the secretary. In 1807 the number of 
members in Penang alone was estimated at 26,000 and the Society had at that time, in 
addition to Lodge premises, property worth over $20,000 invested in houses and 
lands in the province of Wellesley. In 1887 four members of this society were 
sentenced to twenty years' imprisonment for conducting an Agency for the 
introduction of members. The Straits Times of 17th September, 1889, contained a 
full report of the trial of a number of prisoners who were proved to be members of 
this, or of the Sam Tien secret society at Sarawak. The six leaders were shot; eleven 
active members who carried out the orders of the leaders and frightened, beat, and, in 
some cases, murdered non-members, were sentenced to receive six dozen strokes with 
a rattam, to have their heads shaved and to be imprisoned during the Rajah's 
pleasure. The following account of the initiation ceremony was given by a 
subpoenaed witness before the Commissioners appointed under the Penang Riots 
Enquiry Act of 1867: 


"At eleven o'clock we were taken into the Kongsee House (Lodge) two by two, 
passing doors successively after certain questions were asked and answered at each 
door, two guards being stationed at each door. 



"At each of the doors we were asked: 


Q. Where do you come from? 


A. From the East. 


Q. For what do you come here. 


A. We come to meet our Brethren. 


Q. If the Brethren eat rice mixed with sand, will you also eat of it? 


A. Yes, we will. 


"The doorkeepers then showed us a broad-bladed sword and asked: 


Q. Do you know what this is? 


A. A knife. 


Q. What can this knife do? 



A. With it we can fight our enemies or rivals. 


Q. Is this knife stronger than your neck? 


A. My neck is stronger. 


"Each candidate was told what answer to make and afterwards was allowed to enter. 
The secretary was standing on a table while another person was standing on the 
ground in front of him beside a tub of water. The secretary ordered this person to 
prick the third finger of the left hand of each candidate with a needle and the blood 
that trickled from it was allowed to drop into the tub of water. After this the 
candidate was made to pass under another and higher table behind the secretary and 
upon which there was a Joss (Chinese god) where the candidate received three cents, 
was told to go to a small charcoal fire at the back and step over it, the left foot first. 
Near by were three square blocks of granite, on which the candidate was made to step 
with the left and right foot alternately. After passing these blocks the candidate was 
conducted to a man who kept a kind of shop and took the three cents that had been 
given to the candidate, giving him in return some cigarettes, Sirth leaves, and 
sweetmeats. There the candidate waited until all the candidates came up, when all 
were led to the front of a Chinese altar with a Joss on it. All knelt, rose again, and 
each drank a little water from the tub in which had been dropped the blood from the 
fingers of all the candidates. After returning into a room the candidates returned to 
the altar where they saw the Secretary dressed like a Chinese priest. All the 
candidates knelt while the Secretary read in Chinese from numerous folds of red 
paper. When he had finished reading, a fowl's head was cut off and the Secretary 
then read the papers he had read, telling the candidates that if they did not obey the 
rules of the Society they would meet with the fate of the decapitated fowl." 


The oath contained thirty-six articles, with penalties for transgression varying in 
severity from death to beating and fines. Members pledged themselves on oath to 
consider and treat the fathers and mothers of other members as their own; to rise and 
join the standard of the "true Lord" of China when he should appear; not to reveal the 



secrets of the society, nor to show its diploma or statutes to anyone; to relieve a 
member in distress; not to seduce a member's wife under penalty of death; not to 
refuse money to enable a member to escape from justice; not to cheat or rob a brother 
member, under the penalty of the loss of one or two ears. To ridicule a member on 
account of poverty entailed a punishment of thirty-six blows; to reveal the fact that a 
member smuggled opium meant the loss of both ears and 108 blows. Members were 
forbidden to marry the widows of other members, and a severe punishment awaited 
the member who left the society. The initiation fee in Penang was three dollars and in 
Burma twenty- four rupees. Mr. W. A. Pickering, writing in 1879, said that for many 
years there had been no Grand Master of this society, as no person dared come 
forward to undertake the onerous and responsible duties of the office, but each branch 
was under the direction of a General Manager, a Lodge Master, a Van Guard, and a 
Red Baton or Executioner, with a varying number of Councillors or District Head 
men, who carried out the orders of the Superior. This Society was evidently 
connected with the Triad Society and the Hung League. 


(To be concluded) 


BIBLIOGRAPHY 


Hue Chinese Empire. 

Herbert A. Giles Historic China. 

Herbert A. Giles The Civilization of China. 

J. Kesson Cross and Dragon. 

Dr. Milne Account of Triad Society (Journal R.A.S., vol. 1). 

Pere Leboucq Associations de la Chine. 

Lieut. Newbold The Chinese Triad Society (Journal R.A.S., vol 6) 


Sir George Staunton 


Translation of Penal Code of China 



China. 


F. Brinkley 

Demetrius Boulger History of China. 

Gustav Schlegel The Hung League. 

Cantlie and Jones Sun Yet Sen. 

Chinese Repository, vols. 16 and 18. 

Blackwood's Magazine, December, 1896. 

Journal of American Folk Lore, vol. 3. 

Journal of the Straits Branch of the Royal Asiatic Society. 

Journal of the Indian Archipelago and Eastern Asia, September, 1852. 

— o — 

THE THIRD INTERNATIONAL CONFERENCE OF SUPREME COUNCILS 

BY BROTHER PERRY W. WEIDNER, 33d, 

Secretary General, the Ancient and Accepted Scottish Rite of Freemasonry, Southern 
Jurisdiction, U. S. A. 

THE THIRD International Conference of regular Supreme Councils of the Ancient & 
Accepted Scottish Rite was held at Lausanne, Switzerland May 29 to June 2, 1922. 
The following Supreme Councils participated: 


Southern Jurisdiction of the United States of America 



France 


Spain 

Northern Masonic Jurisdiction of the United States 

Belgium 

Brazil 

Peru 

Portugal 

Uruguay 

Argentina 

Cuba 

Mexico 

Republic Dominicana 

Central America 

Greece 

Switzerland 

Italy 

Egypt 

Netherlands 

Serbia 

From the Transactions of its labors the Supreme Councils seem to have done a 
constructive work in several matters. 



First, they took notice of Spanish violation of territorial rights of Freemasonry in the 
United States. The delegates from the Southern and Northern Supreme Councils of 
the United States declined to participate in the Conference with Spanish delegates 
seated until Spain would acknowledge error and make some guarantees that this 
offense would be removed. A special commission was appointed by the Conference 
consisting of 111.’. Brothers E. C. Day, 33d, and Perry W. Weidner, 33d, of the 
Southern jurisdiction of the United States of America; Barton Smith, 33d, and James 
I. Buchanan, 33d, of the Northern Masonic Jurisdiction; and 111.’. Brothers Auguste 
Barcia, 33d, and Manuel Portela, 33d, of the Spanish Supreme Council. At a 
conference held by these brethren on the subject it appears that the Spanish delegates 
were very desirous to meet the views of their American brethren and cordially 
concurred in presenting to the Conference the following: 


To the International Conference of Supreme Councils, 33d: 


The special commission of the Conference of Supreme Councils having investigated 
the complaint presented by the Supreme Councils of the Southern and Northern 
Jurisdictions of the United States about the invasion of their territory by the Supreme 
Council of Spain, requests the Conference to invite the Supreme Council of Spain to 
retire from their territory. 


After this the Spanish brethren presented to the Conference the following statement, 
which was signed by all three of the delegates from the Supreme Council of Spain, 
the first of whom was Brother Auguste Barcia, at the present time Grand Master of 
the Grand Orient of Spain. 


To the Assembled Conference of Supreme Councils at Lausanne, Switzerland: 
Illustrious Brethren: 



The undersigned delegates of the Supreme Council of Spain to this Conference 
hereby solemnly declare at the earliest possible moment after their return to Madrid 
they will cause the Supreme Council of Spain to take immediate action to withdraw 
the charters of all Bodies claiming to be Masonic under its obedience within the 
territory of the States of the United States and the District of Columbia. We also 
solemnly promise that we will use all influence and power resting in us to secure like 
action by the Bodies in the same territory under the obedience of the Grand Orient of 
Spain. We also promise that we will not encourage or tolerate any action or attitude 
contrary to the wishes of the brethren of the United States of America relative to the 
Bodies under the obedience of organized Masonic authority in Spain, in the Island of 
Porto Rico, and the Phillippines. 


(SIGNED) Auguste Barcia, 33d, G.’.M.’.L.'. G.'.O.'.E.' 
Manuel Portela, 33d 
Jose Lescura, 33d 


After this communication was received and accepted by the Conference upon the 
motion of Illustrious Brother Barton Smith, 33d, which was seconded by Illustrious 
Brother E. C. Day, 33d, the delegates from the Supreme Council of Spain were 
seated. 


The International Conference also admitted to seat representatives from the newly 
organized Supreme Councils of Czecho- Slovakia and Poland, both of which were 
organized in 1922, and it resolved to hold the Fourth International Conference in the 
city of Buenos Ayres, in the Argentina, in 1927, upon dates set by and under the 
auspices of the Supreme Council of Argentina. 


The Conference did another constructive work and made clear that regular Supreme 
Councils do not countenance irregularities. This is set out in the report of the section 
having to deal with such subjects: 



To the International Conference of Supreme Councils, 33d: 


The second section, having under consideration questions relating to the protection 
against any irregular and clandestine organization, submits the following resolutions: 


1. RESOLVED, that in the opinion of this Conference every Supreme Council should 
be supreme, sovereign and free from the control or direction of any other body or 
organization in the method of selecting its members and officers, the duration of the 
term of office of its officers, the qualifications and regulations of membership in its 
subordinate Bodies, in its powers of legislation, and in the discipline of its members 
and subordinate Bodies throughout its entire Jurisdiction, subject to the rights of 
regular Grand Lodges which govern membership in the first three Degrees of 
Masonry, consistent with the landmarks and laws of Ancient Craft Masonry. 


2. RESOLVED, that hereafter any Supreme Council granting or withdrawing 
recognition from any other Supreme Council shall immediately notify every other 
Supreme Council of such action and the reasons therefor; and if the withdrawal of 
recognition is approved by a majority of the Supreme Councils represented at this 
Conference, the Supreme Council from which recognition is withdrawn shall be 
debarred from participating in future International Conferences until the cause of the 
withdrawal of recognition has been removed to the satisfaction of a majority of the 
said Supreme Councils, and of the first Conference after said withdrawal of 
recognition. 


3. RESOLVED, that hereafter any Supreme Council, other than those already 
represented at this Conference and the Conferences of 1907 and 1912, seeking 
representation at International Conferences of Supreme Councils shall satisfy the 
Conference that it is organized and is existing in harmony with the principles laid 
down in the Grand Constitutions and Regulations of 1762 and 1786, as those 
Constitutions and Regulations have been generally promulgated and remain in force. 



4. RESOLVED, that in the opinion of the Conference Bodies of Free and Accepted 
Masons, or other persons who confer Degrees, perform Rites, or conduct the business 
of Scottish Rite Masonry, or the Supreme Council thereof, who are not either 
mentioned in the list of those invited to be present by delegates to this Conference or 
recognized now or hereafter as regular, by at least a majority of the Bodies in the list 
of invited and admitted or recognized Bodies, are irregular and clandestine, and no 
regular Scottish Rite Masons should, under any circumstances, hold any intercourse 
with any such irregular Body, or any member acting under it, or of any of its 
subordinate Bodies. And hereafter no Body shall be considered a Supreme Council in 
any country unless it shall have obtained recognition and established fraternal 
relations with every existing regular Supreme Council, within a period of four years 
from the date of its organization. 


5. RESOLVED, that regular Supreme Councils recommend to all organizations at 
their regular obedience not to entertain any relation with irregular Bodies in 
accordance with the preceding paragraph and to this end each Supreme Council will 
communicate to all organizations at its obedience the list of all regular Supreme 
Councils and the present resolutions. 


6. RESOLVED, that each Secretary-General, or other proper officer of each Supreme 
Council, forward to each of the other Supreme Councils by this Conference 
considered regular, a list of all Masonic Bodies, whether under the Scottish Rite of, 
otherwise, recognized as regular, and also a list, so far as possible, of all Bodies 
known to be regular. 


7. We regret and deplore that many good men who would make good Masons and be 
a credit to the institution of Freemasonry have become members of irregular and 
clandestine organizations calling themselves Masonic. We advise all such men who 
are upstanding in character and morals to take immediate steps to become members 
of regular and internationally recognized Masonic Bodies, and recommend that when 
any such apply to regular Bodies that they be given courteous consideration and 
helpful assistance in accomplishing their worthy desire. 



8. The petition for recognition of the Grand Orient of Denmark is covered by the rules 
adopted by the Conference and we therefore recommend that no action be taken by 
this Conference regarding such petition. 


They also treated the subject of Italian Masonry by unanimous agreement in the 
following resolution: 


To the International Conference of Supreme Councils, 33d: 


The Committee of the second n begs to submit the following report: 


After having read the communications concerning the Supreme Council of Italy 
received from the Supreme Council of Egypt and from Mr. Camera, relating to certain 
claims for recognition, and considering that the Supreme Council headed by 
M.’.P.’.Bro.’. Raoul V. Palermi is the only regular Supreme Council in Italy and is in 
such capacity duly recognized by all the Supreme Councils represented at this 
Conference, the Committee proposes to the Conference or Supreme Councils that no 
action be taken on the above said communications of the Supreme Council of Egypt 
and of Giovanni Camera, 


and passed the following resolution which was presented by 111.’. Bro.’. Leon M. 
Abbott, 33d, M.’.P.’. Gr.’. Comm.’, of the Northern Masonic Jurisdiction: 


RESOLVED, That the delegates to the International Conference pledge themselves to 
use every lawful and legitimate effort and influence within their power to establish 
universal and permanent peace among nations. That we heartily approve the efforts 
that have been and are Being made by the representatives of the various National 
Governments to bring about greater harmony and a better understanding and 
relationship among the peoples of the world. 



The Ancient Constitutions of our Rite define the ends of our Society to be these: "the 
harmony, the happiness, the progress and the well-being of the human race taken as a 
whole, and of every individual man in particular." Our Rituals teach that these ends 
can be reached only through a practical application of the rule of brotherly love. We 
would, therefore, constantly remind each of the members of the Rite, wherever 
dispersed, of his duty and obligation to use his personal influence in his daily 
intercourse with all men to establish the sovereignty of this rule. 


That we pledge ourselves to renew and make more effective our efforts to overcome 
hatred and bitterness, to destroy ignorance and superstition, and, through the light of 
education, to bring joy and peace into the hearts and lives of men of every tongue and 
race and creed. 


It would seem from all the foregoing that the Supreme Councils are resolved to 
establish a close communion with all regular Masonic Bodies, discountenancing 
every other form of so-called Masonry. 


The International Masonic Association, of a rather unreserved membership, and 
which claims to be devoted to universal Freemasonry, held its last conference at 
Geneva during October 1921. [See note.] It may be well to note the list of the 
Masonic Bodies that participated therein: 


The Grand Lodge of New York, U. S. A. 


Grand Lodge of Vienna. 


Grand Orient of Belgium. 



Grand Lodge of Bulgaria. 


Grand Lodge of Spain. 


Grand Orient of France. 


Grand Lodge of France. 


Grand Orient of Italy. 


Grand Orient of Netherlands. 


Grand Orient of Lusitania Unite of Portugal. 


Grand Lodge of Switzerland Alpina. 


Grand Orient of Turkey. 


In reading the above list it will be observed that few of the above Bodies are in 
fraternal relations with the Grand Lodges of the United States of America and some 
of them are notoriously irregular and yet the Grand Lodge of New York, the Grand 
Orient of Belgium, and the Grand Lodge of Switzerland sat in conference with these 
irregular brethren and agreed to the following: 



Art. 1. The object of the Association is:- 


To maintain and develop existing relations between Masonic Grand Jurisdictions. 


To create new relations. 


Art. 2. The Association and each Grand Jurisdiction forbids itself all interference in 
the domestic affairs of other Jurisdictions. 


Each Grand Jurisdiction is invited to exchange with associated Grand Jurisdictions its 
Programme of work and to promote opportunities of contact with a view to 
harmonizing and co-ordinating efforts held in common. Nevertheless the fact of 
membership in the Association does not imply an obligation to entertain direct 
relationship with other Grand Jurisdictions which are members. 


Art. 3. All Grand Jurisdictions belonging to the Association must be composed of 
men exclusively, 


and it is reported that, notwithstanding the last mentioned subject, one of the Bodies 
that sat in this conference has recognized so-called Co-Freemasonry and agreed to 
exchange guarantors of amity, although it limited visitation to their Bodies "strictly 
masculine," which seems at least rather odd. This action was done by the Grand 
Orient of France. 


It does seem odd to many who follow closely the work of the Masonic Fraternity in 
the United States than an American Grand Fodge, knowing full well the effort that is 



being made on all sides in this country to keep Freemasonry clean and free from 
alliance with any irregular institutions, should participate in such a conference. 


The action of the Grand Lodge of New York at its last communication was watched 
with interest and it appears that that great Body of Freemasons did not ratify the 
International Masonic Conference, nor did it even agree to a temporary membership. 
It seems that the Grand Lodge believed it had a monetary obligation, since it had 
representatives at the conference, which it felt constrained to meet as the following 
resolution will indicate: 


The Geneva Conference (such payments not, however, to be construed as acceptance 
of membership in such Association nor to prejudice or forestall such future action in 
relation thereto as the Grand Lodge may deem ovine and proper) $1,000. 


All regular Masonic Bodies would welcome a conference of all regular Symbolic 
Lodges of the world and it is believed that they themselves would be glad of the 
opportunity of having better understanding and of knowing each other better; but it is 
also believed that Grand Lodges keeping uppermost in their work the protection of 
the Craft, its rites and its landmarks, would neither favor nor countenance the 
association with any Masonic Bodies concerning which there is question as to their 
regularity or being a part of an association or conference which "does not imply an 
obligation to entertain direct relation with other Grand Jurisdictions which are 
members" - in other words an association without regard to regularity. 


NOTE. - A full account of the meeting/of The International Masonic Association by 
Bro. Townsend Scudder of New York was published in THE BUILDER, April 1922, 
page 99. 


— o — 



THE 1922 BOUND VOLUME OF THE BUILDER 


Our bindery is finally caught up with back orders for the 1922 bound volume, and 
from now on the books will be shipped upon the day orders are received. Handsomely 
bound in golden rod buckram, the volume is an excellent addition to any library; and 
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quarters morocco. 


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Increasing orders for complete sets of bound volumes clearly indicate that THE 
BUILDER is recognized as an excellent reference work. The articles appearing from 
month to month have more than an immediate interest: they are a contribution to the 
enduring literature of the Craft. A complete set of THE BUILDER is an encyclopedia 
of Freemasonry - a work which is augmented annually by a fresh volume. 


Bound volumes of any year may be had at $3.75 for buckram binding and at $4.75 for 
three-quarters morocco, carriage charges prepaid. 


If desired, subscribers may send in their complete files of any year in exchange for a 
bound volume of the same annual issue, an allowance of one dollar being made for 
such loose copies. Under this plan bound volumes in buckram cost only $2.75, plus 
return postage charges. 


— o — 



WAS DR. JOHNSON A FREEMASON? 


SOME PHASES OF HIS LIFE 


BY BROTHER ARTHUR HEIRON, ENGLAND 


CONTINUED FROM JANUARY NUMBER 


"SAMUEL JOHNSON," A RARE NAME 


IT IS STRANGE to note how parents, whose surname is "Johnson" scarcely ever 
christen their sons by the title of "Samuel." 


A search through the official Directories reveals the fact that in the year 1922 there is 
no Barrister-at-law, Solicitor, Chartered Accountant, Medical Practitioner or Dental 
Surgeon bearing the name of "Samuel Johnson" practising in London, England or 
Wales; neither is there any clergyman of that name. 


The London Telephone Directory for April 1922 also proves that there are only two 
named "Samuel Johnson" out of the long list of about 200,000 subscribers! 


The Post Office Guide for 1920 discloses no such name; so it is a reasonable 
statement to make that there must have been very few by the name of "Samuel 
Johnson" in London in 1767; and still fewer those who admitted that they knew their 
Wapping as Dr. Johnson did in 1783. 



DR. JOHNSON'S MELANCHOLY" 


Lrom childhood he was afflicted with a species of melancholia causing him at times 
great mental depression; his personal friend, Rev. George Strahan, Vicar of Islington, 
writing in 1785, described it as a "morbid melancholy," which Johnson often said was 
the infirmity of his life. In 1770 Dr. Johnson in a Prayer beseeches the Almighty to 
"Mitigate, if it shall be best unto Thee, the disease of my body and compose the 
disorders of my mind." 


He was once found by Mrs. Thrale on his knees with a clergyman beseeching Divine 
help that his reason might be spared. There is no doubt that this "Melancholy" 
accounts for much of Johnson's irregular life and conduct and every allowance must 
be made for one so afflicted. 


EXTRACTS PROM "BOSWELL" 


1763, (aged 54). "He mentioned to me (Boswell) now for the first time, 'That he had 
been disirest with Melancholy, and for that reason had been obliged to fly from study 
and meditation to the dissipating variety of life.'" 


1761 (aged 55). "About this time, he (Dr. Johnson) was afflicted with a very severe 
return of the hypochondriac disorder which was ever lurking about him." Dr. Adams 
said, "I found him in a deplorable state, sighing, groaning, talking to himself and 
restlessly walking from room to room." Dr. Johnson himself said, "I would consent to 
have a limb amputated to recover my spirits." 



1765 (Easter). Dr. Johnson said "Since last Easter I have reformed no evil habit; my 
time has been unprofitably spent.... My memory grows confused and I know not how 
the days pass over me. Good Lord, deliver me!" 


1782. Dr. Johnson (aged 72) wrote, "My health has been from my 20th year such as 
has seldom afforded me a single day of ease." 


DR. JOHNSON'S ILL-HEALTH IN 1767 


"His Devotional Records" 
(Extracts) 


1767, Aug. 2. "I have been disturbed and unsettled for a long time and have been 
without Resolution to apply to Study or Business, being hindered by sudden 
Snatches." 


1767, Aug. 17. "By abstinence from wine and suppers, I obtained sudden and great 
relief, and had freedom of mind restored to me, which I have wanted for all this year, 
without being able to find any means of obtaining it." 


Boswell says, "I received no letter from Johnson this year." (1767.) 


"His Diary affords no light as to his employment at this time." 



(Note: A "Samuel Johnson" was "Made a Mason!" in the "Dundee Lodge" No. 9 at 
Wapping on 1 1th June, 1767; was he not identical with Dr. Samuel Johnson of 
dictionary fame?) 


1768, Sept. 18. Townmalling in Kent (at night), "I have now begun the 60th year of 
my life. How the last year (i. a, 1767) has past, I am unwilling to terrify myself with 
thinking." 


"This day it came into my mind to write the history of my Melancholy; on this I 
purpose to deliberate, I know not whether it may not too much disturb me." 


Now the above statements (or rather confessions) made by Dr. Johnson himself on 
Aug. 2nd and Aug. 17th, 1767, and on Sept. 18th, 1768, point clearly to the fact that 
he was at that period unfit to perform any study or business owing to a severe attack 
of "Melancholy" and it is suggested that in order to create a diversion to his 
disordered mind and body, he set out to "Explore Wapping" and whilst so engaged 
met some of our members and in that way was induced to join the Lodge, not so 
much that he had any keen desire to become a Mason, but because of his great love of 
tavern and club life, for a Mason's Lodge was renowned in those days for its good 
fellowship and social attractions. 


THE DUNDEE LODGE BOOM 


In 1767 the Lodge Room of the Dundee Lodge No. 9, at Wapping, would display the 
brethren seated at tables (covered with green cloth) set out on trestles in the middle of 
the room, on which were placed bowls of steaming punch, bottles of wine, rum, 
Hollands, brandy, sugar, lemons, nutmegs and glasses, and for the smokers "church- 
wardens," screws of tobacco (called "papers"), and pipe lights were also supplied; all 
for the delectation of members and visitors, for drinking and smoking in open Lodge 
and also in Grand Lodge too were then quite in order; full details of purchases of the 
above items and their cost appear in the Treasurer's books of "Old Dundee"! Songs 
and toasts (especially when the Lodge was "called off from labour to refreshment") 



were then the vogue; the Book of Constitutions of 1756 officially prints nine Masonic 
songs (including those belonging to the "Master," "Wardens," "Fellow Craft," and 
"Enter'd Prentice"), whilst in preunion days there was a list of over 100 Masonic 
Toasts to select from. (Note: Our Lodge still possesses its copy of this book of 1756 
and the many thumbmarks and wine-stains plainly visible on the pages thereof, give 
ocular proof that our Master and Wardens actually sang these songs from same in the 
"Dundee Lodge" No. 9, at Wapping, in 1767.) These customs would surely interest a 
man of Johnson's bohemian tastes especially when suffering from an attack of his 
"Melancholy" and thus help to divert his thoughts from his mental sufferings. Bye- 
Law No. 30 (passed and added to the Rules of the "Dundee Lodge" in 1764) states 
that "Any Brother who is a Member of this Lodge who shall Behave Anyways 
Irregular on a Lodge Night, shall pay a Fine of Two Shillings for the Use of this 
Lodge, and shall Make Good All Damage that he may Do or Cause to be Done to any 
of the Furniture etc." 


Johnson was renowned as a great talker, very argumentative and his forcible 
comments might easily have led to a breach of this regulation, but as he was a 
powerful fellow, his physical strength would enable him easily to take good care of 
himself if a fracas ensued in such an emergency! Boswell informs us that "Johnson 
one night was attacked in the street by four men but kept them all at bay till the watch 
came up carried both him and them to the round-house." Garrick also tells us that "In 
the play-house at Lichfield, Johnson having for a moment quilted his chair, gentleman 
took possession of it, and when Johnson on his return civilly demanded his seat, 
rudely refused to give it up; upon which Johnson laid hold of it, and tossed him and 
the chair into the pit." 


JOHNSON'S "PRAYERS AND MEDITATIONS" (published 1875) 


Dr. Johnson shortly before his death in 1784 destroyed by fire a large number of his 
private papers, but saved the manuscript of his "Devotional Records." He handed the 
original to his intimate friend and spiritual adviser, Rev. George Strahan, the Vicar of 
Islington with full authority and instructions to publish same and accordingly they 
were printed in 1785 and are generally known as Johnson's "Prayers and 
Meditations." The actual manuscript of same is still in the possession of Pembroke 
College, Oxford, where Johnson studied from 1728 to 1731. 



They represent a very human document, full confessions and regrets, also full of 
contrition and repentance pointing out to all of us how much easier it is to preach than 
to practice. Johnson tried hard to conquer his weaknesses (which were to a great 
extent induced by his "Constitutional Melancholy") but often failed, and the fact that 
he deliberately saved these sacred memoirs from destruction and wished them to be 
published, is vastly to his credit and can only mean one thing, namely, that he desired 
that this record of his constant failings, yet yearnings for a better and nobler life, 
should be used as Boswell says, "in the hopes of doing good," and as a warning and 
an inspiration for those who should come after him. These "Prayers and Meditations" 
must be carefully read to be fully understood and appreciated. 


AN EXTRACT 
"Monday, April 20, 1778. 


"This year, the 28th of March passed away without memorial. Poor Tetty, whatever 
were our faults and failings, we loved each other. I did not forget thee yesterday; 
Couldest thou have lived! I am now, with the help of God, to begin a new life." 


(Johnson's elderly wife, called "Tetty," died on 28th March, 1752; evidently he 
missed her restraining influence.) 


JOHNSON'S GREAT LOVE OF LONDON 


1770. Dr. Johnson was much attached to London and preferred it to the Country. He 
walked the streets at all hours; at 12 noon he was frequently found in bed; he never 
refused to go with Boswell to a Tavern, and often visited Ranelagh which he deemed 
a place of innocent recreation. 



EXTRACTS FROM "BOSWELL” 


1777, (aged 68). "No, Sir, when a man is tired of London, he is tired of life, for there 
is in London all that life can afford." 


1784, (aged 75). "The town is my element, there are my friends... there are my 
amusements." 


TAVERNS AND CLUB LIFE 


Johnson was very partial to Tavern-life; his own home was so unattractive, it is no 
wonder that he was glad to dine out. His wife died in 1752, when he was only 43 
years old and he had no children. His praise of Taverns is proverbial; he told Boswell 
once: "No, Sir, there is nothing which has yet been contrived by man, by which so 
much happiness is produced as by a good tavern or inn." Dr. Johnson was also 
instrumental in forming about five clubs, the most important being the far-famed 
"Literary Club," which, with the assistance of Sir Joshua Reynolds he founded in 
1764; this club first met at the "Turk's Head," Gerrard Street, Soho. Johnson's 
favourite taverns were the "Mitre" in Fleet Street, and the "Crown and Anchor" 
Tavern in the Strand; at all these inns Masonic Lodges used to meet; it is therefore 
certain that Johnson and Boswell when visiting same must often have met members 
of the Craft attending to their Masonic duties, and even perhaps mingling with them 
when a Lodge "called off from "Labour to Refreshment." 


The "Mitre" Tavern almost faced the entrance to Fetter Lane in Fleet Street and 
formed part of the site now occupied by "Hoares Bank." The "Crown and Anchor" 
was on the south side of the Strand, opposite the Church of St. Clement Danes where 
Dr. Johnson was wont to worship; and his favourite seat in the gallery (just behind the 
pulpit) is still pointed out to interested visitors. The "Crown and Anchor" was a very 
popular tavern in the 1 8th Century, possessing a large and spacious room on the first 
floor and the Grand Lodges of both the "Moderns" and "Antients" frequently met 
there, sometimes holding in this Inn their "Quarterly Communications." An 



interesting fact to note is that these two Taverns, the "Mitre" and "Crown and 
Anchor" were also favourite inns frequented by William Preston, the "Masonic 
Lecturer," and it is therefore almost certain that he and Dr. Johnson must often have 
met there. 


JOHNSON'S KINDNESS TO CHILDREN 


Boswell says: "Johnson's love of little children which he discovered upon all 
occasions, calling them 'pretty dears' and giving them sweetmeats, was an undoubted 
proof of the real humanity and gentleness of his disposition;" he also displayed 
"uncommon kindness to his servants," and though poor himself, sometimes on his 
way home late at night would put pennies into the hands of children sleeping on 
doorsteps in the Strand. 


MASONIC REFERENCES 


If Dr. Johnson were indeed a Freemason, he seems to have hidden his tracks rather 
cleverly, but yet certain items peep out here and there which lead one to suspect that 
after all he was pretty well acquainted with the ceremonies of the Craft, but for some 
reason best known to himself observed a discreet silence on the matter. 


Dr. Johnson Delivers a "Charge" 


In 1773, Boswell was elected a member of the famous "Literary Club," and on being 
introduced for the first time makes the following statement: 



(1) "Upon my entrance, Johnson placed himself behind a chair ... and gave me a 
'Charge,' pointing out the conduct expected from me as a good member of the Club." 
Now, why did Dr. Johnson select this unusual word that has such a special 
signification to the Craft; surely he could have given an address or exhortation? 
Boswell had previously received a "Charge" sane years earlier, when he was "Made a 
Mason" in "Canongate Kilwinning" Lodge, No. 2, at Edinburgh. (See later on for 
details.) 


"Eye of Omnipresence" 


(2) In 1774, Johnson writing to Boswell said, "I am now writing and you when you 
read this, are reading under the 'Eye of Omnipresence.' Had Johnson ever listened to a 
ceremony of Holy Royal Arch? 


"Rev. Dr. Dodd" 


(3) In 1777 the Rev. Dr. Dodd, Chaplain to Grand Lodge had been sentenced to be 
hanged for forgery; and although a stranger to Johnson begged his assistance. After 
some hesitation, he [Johnson] agreed to help and wrote the draft of a letter that Dr. 
Dodd (a Freemason and an officer of Grand Lodge) was to address to His Majesty 
beseeching a pardon, or at any rate a reprieve; but it is strange to note that Dr. 
Johnson when giving his valued help used these words to Dr. Dodd: 'I most seriously 
enjoin you not to let it be at all known that I have written this letter. Tell nobody." 


Why should Johnson be thus ashamed to admit to a kind act; did he fear that his own 
connection with the Craft at Wapping might thereby be revealed? 


(Note: In spite of Johnson's eloquence Dr. Dodd was hanged on 27th June, 1777.) 



"A Solemn Obligation" 


(4) In 1778, Boswell said to Johnson, "But you would not have me to bind myself by 
a solemn obligation?" Johnson (much agitated) replied: "What a vow - O, no, sir, a 
vow is a horrible thing, it is a snare for sin." 


"A Freemason's Funeral" 


(5) In 1780, Dr. Johnson went to see a Freemason's funeral procession when he was at 
Rochester. 


"Profession of Freemasonry" 
(1756) 


(6) These actual words were used by Dr. Johnson in an essay he wrote on the "Life of 
the King of Prussia," first published in the "Literary Magazine" for 1756. The extract 
is as follows: 


(The King of Prussia, Frederick III) "then declared his resolution to grant a general 
toleration of religion and among other liberalities of concession, allowed the 
profession of free-masonry." 


This is the only recorded occasion (known to the writer) when Dr. Johnson actually 
spoke of Freemasonry; his "Dictionary of the English Language" published in 1755 is 
silent on the subject. 



DR. JOHNSON'S "BOHEMIANISM" 


Johnson, when middle aged, at times lived a very irregular life, especially when 
suffering from the "morbid melancholy" that seemed to take all the poetry out of his 
existence, so that when a severe attack came on he had to throw aside his literary 
work and seek relaxations and relief in dissipation and amusements of lighter 
character, hence his fondness for taverns and clubs, his great love of London and its 
underlife, his constant attendance at Ranelagh and its gaieties. It will be noted that Dr. 
Johnson is quite honest with himself, does not excuse his own frailties or attempt to 
exonerate his conduct except perhaps when he places the chief blame for his lapses on 
his "vile melancholy." 


EXTRACTS FROM BOSWELL 


1752, (aged 43). One night Beauclerk and Langton, two of his friends, having supped 
at a Tavern in London and sat till about three in the morning, called up Johnson, 
rapping violently at the door of his chambers in the Temple, till at last he appeared in 
his shirt with his little black wig on the top of his head instead of a nightcap, armed 
with a poker in his hand. He agreed to join them, saying: "What is it, you dogs I'll 
have a frisk with you." They went to a neighbouring Tavern, made a bowl of 
"Bishop" (Johnson's favourite beverage), then walked down to the Thames, took a 
boat, and rowed to Billingsgate (adjacent to Wapping). Beauclerk and Johnson were 
so well pleased with their amusement that they resolved to persevere in dissipation 
for the rest of the day. (Dr. Johnson often took a boat on the river and rowed past 
Wapping on his way to Greenwich.) 


1763, (aged 54). Boswell says, "It must be own that Dr. Johnson was not a temperate 
man either in eating or drinking." 


At this period he told Boswell "that he generally went abroad about four in the 
afternoon and seldom came home till two in the morning; he owned it was bad habit." 
Boswell further states, "That Johnson after he came to London and had associated 



with Savage and others was not so strictly virtuous in one respect, as when he was a 
younger man. It was well known that his amorous inclinations were uncommonly 
strong and impetuous." Johnson once remarked "Why, Sir, I am a man of the world, I 
live in the world, and I take in some degree the colour of the world as it moves 
along." 


In Johnson's "Meditations and Prayers" Boswell says he thus accuses himself: 


1764, Good Friday (aged 55): "I have made no reformation; I have lived totally 
useless, more sensual in thought and more addicted to wine and meat ... my appetites 
have predominated over my reason." He then solemnly says, "This is not the life to 
which Heaven is promised," and he earnestly resolves an amendment. 


JOHNSON AND THE "THRALES" 


In 1765 he was introduced to Mr. and Mrs. Thral of Streatham. The husband was the 
owner of a large brewery at Southwark, London. They showed Dr. Johnson great 
hospitality and kindness, provided him with a separate apartment at each of their two 
houses, and for about sixteen years the learned sage was their constant guest; they 
considering the privilege of enjoying his conversation and company an ample 
recompense. Thrale died in 1781 leaving Dr. Johnson one of his executors; the 
business was then sold for 135,000 pounds Robert Barclay (a Quaker) the originator 
of "Barclay and Perkins," now one of the most important breweries in London, who 
still place the head of "Dr. Johnson" on the labels of their bottles of beer. It was 
"when the sale of Thrale's brewery was going forward, that Johnson appeared (in his 
character of an executor) bustling about, with an ink-horn and pen in his button-hole 
like an exciseman; and on being asked what he really considered to be the value of 
the property which was to be disposed of, answered, "We are not here to sell parcel of 
boilers and vats, but the potentiality of growing rich beyond the dreams of avarice." 
The widow Mrs. Thrale, thus became wealthy at her husband's death but she soon 
tired of the company of the learned Doctor (who was fast becoming a confirmed 
invalid) and without consulting him, allied herself in marriage with Signor Piozzi, an 



Italian music-master, much to Johnson's chagrin and disgust; it is even said that he 
had himself cherished hopes of leading the rich widow to the altar! 


Dr. Johnson undoubtedly owed much to the generosity of the brewer and his wife, 
and under the influence of their quiet home life at Streatham, he certainly lost some of 
his rough ways and brusque manners; the Thrales also took him as their guest to Bath, 
Wales, Paris and Brightelmstone (Brighton). 


As an illustration that Dr. Johnson at times could unbend and enjoy some innocent 
fun, the following further extract from Boswell is given: 


1770, (aged 61). "Two young women from Staffordshire visited him when I 
(Boswell) was present, to consult him on the subject of Methodism, to which they 
were inclined. 'Come' (said he), 'you pretty fools, dine with Maxwell and me at the 
Mitre, and we will talk over that subject,' which they did, and after dinner he took one 
of them upon his knee, and fondled her for half an hour together." 


An extract from Boswell's "Tour to the Hebrides" 
(An incident in the Isle of Skye) 


1773, Sept. 27. Monday. "This evening one of our married ladies, a lively pretty little 
woman, good humouredly sat down upon Dr. Johnson's knees and being encouraged 
by some of the company, put her hands round his neck and kissed him. 'Do it again,' 
said he 'and let us see who will tire first: He kept her on his knees some time, while he 

and she drank tea. He was now like a 'buck' indeed.' "To me Boswell it was 

highly comick, to see the grave philosopher ... toying with a Highland beauty!" 
(Johnson at this date was 64 years old.) 



The following story was recently told to the write by a Scotsman (not, however, a 
Freemason). "About 1910, on a holiday tour in the Isle of Skye, his attention was 
directed to an old ruined building (near Corrichatachin), and he was informed that 
was the old farmhouse in which Dr. Johnson and Boswell stayed in 1773, and that 
one evening after the punch bowl had been circulating freely, Johnson beckoned two 
of the serving maids to approach him and then placing one on each of his knees, put 
his arms round them and said, 'Now, let us have a dance together.' The learned sage 
then indulged in a kind of jig on the farm-house floor with these two servant girls; 
you can imagine how eagerly they subsequently told their mothers of the honour thus 
conferred upon them, viz., that they had danced with the great Dr. Johnson! 


"This story is still current in the local village." (It will be noted that his friend Boswell 
writing in 1785, describes Dr. Johnson as a "buck;" in 1922 he would perhaps he 
better designated as "a good old sport.") 


(To be concluded) 


— o 


AN ACCOUNT OF THE RELIGIOUS STRUGGLES OF THE EARLY 
AMERICAN COLONIES 


BY BROTHER BENJAMIN WELLINGTON BRYANT, CALIFORNIA 


THE BUILDER is so often asked for information concerning the part played by 
various churches in the development of early American colonies that Bro. Bryant was 
commissioned to prepare an article on the subject. He gives a rapid and restrained 
account in which inquiring brethren may find an answer to many of their questions. 
Brother Bryant has on hand an accumulation of facts concerning early American 



Freemasonry other instalments of which, so it is hoped, may appear in THE 
BUILDER later on, and ultimately in book form. 


IT IS universally recognized that the struggle for religious liberty played a most 
important part in the early settlement of our country and in the creation of our 
national fabric. The details of the struggle are not so well known, and unfortunately 
there appears to be an effort on the part of some to obscure many of the most 
important events as well as to belittle the heroism and cast doubts upon the sincerity 
of the faith of the founders of our nation. 


Many of our popular histories have been tainted in this way, and, sad to relate, those 
designed for use in our public schools have been so far denatured that it is well nigh 
possible to gain from them a clear conception of fundamental, causes in American 
history. The works of John Bach McMaster, and for the more recent historical period 
of James Ford Rhodes, are notable exceptions. These, and the works of some of the 
historians who wrote in an age when it was not considered necessary to appease the 
vanity or flatter the conceit of any particular party or sect, are veritable mines of 
information for the student of unbiased history. There are a few of the special 
histories of the Colonial period which may be consulted with real profit, and on 
certain points a careful reading of some articles in the Catholic Encyclopedia will 
yield valuable information. 


Because Freemasonry and the ideal of religious liberty are so mutually dependent, 
and because both our institution and this ideal are so closely interwoven with our 
national history, it seems incumbent upon Masons to familiarize themselves with this 
phase of our history. Hence a review of some of the less familiar phases of the subject 
in the columns of THE BUILDER may not be amiss. 


THE PERIOD OF BITTER RELIGIOUS STRUGGLES 


Much has been written of that ferment of intrigue and sudden death out of which the 
Reformation finally emerged. That struggle continued during the first two centuries 



following the discovery of America. The Spanish sent our their missionaries, backed 
by fire and sword, to Central and South America, the West Indies, and even to the 
southern boundaries of what is now the United States. Whatever measure of culture 
and civilization existed among the native inhabitants of the central and southern parts 
of the continent, (and there are numerous indications that it was far from negligible) 
went down in such a sea of blood as has seldom disgraced the name of the white 
race. Under Catholic France, settlements were made at an early date in the northern 
part of the continent, and the results of the alliance between the Jesuit priest and the 
American Indian were scarcely more credible. 


In England the separation from the Roman communion was a terrific blow to the 
papal hopes for world domination; the thunders of the Vatican had echoed without 
ceasing across that island until the destruction of the Armada rendered null the bull of 
Sextus V that had been designed to depose Elizabeth; while the hanging of the 
Jesuits, Garnet and Oldecorn, discouraged further Gunpowder Plots and gave the 
English a temporary respite. Religious persecution and suspicion pervaded every 
class, and, in the words of Eggleston, "every one was sure that divine authority was 
on his side, and that human authority ought to be." (1) However, it was only after a 
century of bitter, and often bloody, contest that in 1701 the Act of Settlement vested 
the title to the English crown in the Electress of Hanover and her Protestant heirs. 


Meanwhile the reformed English Church had suffered a new reformation within its 
own ranks - the reforming of religious organizations had become fashionable - and a 
little group, finding that both parties were ready to make common cause to the 
jeopardy of their own devoted heads, fled first to Holland, and later to America, to 
seek asylum for their faith. 


Leaving behind them a maelstrom of religious bigotry, these early colonists brought 
with them fresh and bitter memories of the lengths to which man's inhumanity to man 
might be carried in the name of religion. With the English Church alone they might in 
a semblance of peace; indeed they were not entirely sure that they were irretrievably 
divorced from it; but with the Roman Church they knew that there was no truce. 
Hence, it is not strange that they took steps to prevent that organization from gaining 
a foothold in their new home. 



The separation from Church and State was an undreamed of condition in that day, and 
the Puritans made their religious edifice to be an integral part of their body politic; 
but, considering the time, they made a most radical advance in the direction of 
freedom of thought. The farewell sermon of Pastor John Robinson to the Pilgrims as 
they were leaving Leyden, Holland, should not be forgotten, for it is one of our 
brightest beacons of progress and throws a flood of light on mental attitude of those 
early colonists. According to the paraphrase of Winslow, which is the only word of 
that famous sermon, 


"Hee used these expressions, or to the same purpose; We are now ere long to part 
asunder, and the Lord knoweth whether he should live to see our faces again: but 
whether the Lord has appointed it or not, he charged us before God and His blessed 
Angels, to follow him no further than he followed Christ. And if God should reveal 
anything to us by any other instrument of His, to be as ready to receive it, as ever we 
were to receive any truth by his Ministery: For he was very confident the Lord had 
more truth and light yet to breake forth out of His holy Word." 


Fleeing from the horrors of Old World conditions, the Colonists found here a constant 
menace from the Catholic colonies of France to the North, and of Spain to the South. 
Frequently and bitterly they felt the edge of that menace, as the authorities of those 
settlements, inspired perhaps by their Jesuit spiritual leaders, incited the Indians to 
strike against the Protestant Colonies. And, as if this were not enough, they saw the 
Jesuit explorers pushing down the Mississippi, thus hemming them in. 


Only by the miscarriage of the scheme of La Salle for the colonization of Louisiana 
and the establishment of a string of French forts and trading posts from the Great 
Lakes to the Gulf, was prevented the planting of an almost insuperable barrier to the 
westward expansion of the English Protestant colonies. In the circumstances it is not 
strange that the colonists wrote into their political code some very emphatic religious 
"reservations." 


RELIGIOUS LIBERTY IN MASSACHUSETTS 



In Massachusetts the laws of 1 63 1 excluded all except Puritans from the freedom of 
the body politic; and that lovable trouble maker, Roger Williams, even compromised 
the loyalty of the Colony somewhat by persuading the Governor to cut the cross from 
the flag as a "Popish emblem." (3) In 1647 the laws of the colony were amended to 
exclude priests - some say the Jesuits were specifically named, but I have been unable 
to verify this. If any priest returned to the Colony after being driven out, he was to be 
put to death. The charter of William and Mary in 1696 granted full liberty of 
conscience to all except papists. Laws had been passed in 1692 against French 
Roman Catholics settling in the colony. 


A meeting at Fanueil Hall in 1746 adopted resolutions demanding that Catholics be 
required to prove, as well as affirm their loyalty to the Colony, and in 1770 the act of 
1 647 was reaffirmed. (4) The odour of papal incense was far too strong around the 
reigning Stuarts to please these Puritan Colonists, and when the regicides Gaffe and 
Whatley appeared in their midst, these were permitted to go freely about the streets of 
Boston and Cambridge, and to attend devotional services. When news arrived of the 
passage of the Indemnity Act, these men fled to Rhode Island where they remained 
for nearly two years. Later they were protected by the colonists in New Hampshire 
for a tune, and finally returned to Massachusetts where they remained until their 
deaths. (5) 


On the whole, and notwithstanding all that has been said of their intolerance, the fact 
remains that the Massachusetts colonists represented a great advance toward religious 
liberty. They were sincerely Protestant, and possessed no illusions as to the identity 
of their real enemies, or the price they must pay if those enemies should gain a 
foothold in their midst. Their so-called bigotry was a product of conditions, not of 
inherent cruelty. Goldwin Smith says of them: "At the worst they were never guilty 
of forcible conversion, nor did they rack the conscience, like the Inquisition." (6) 


Rhode Island, established by Roger Williams, who was the cause of so much discord 
in Congregational Massachusetts, was the first commonwealth where full liberty of 
conscience was written into the law. 



"Noe person within sayd colonys, at any tyme hereafter, shall bee anywise molested, 
punished, disquieted, or called in question for any difference in opinione in matters of 
religion, and [he] doe not actually disturbe the civill peace of our sayd colony: but 
that all and everye person and persons may, from tyme to tyme.... freelye and fullye 
have and enjoy his and their own judgments and consciences in matters of religious 
concernments; they behaving themselves peaceablie and quietlie, and not using 
libertie to lycentiousnesse and profanenesse, nor to the civill injurys or outward 
disturbance of others; any laws, statute, or clause therein contayned, or to be 
contayned usage or custome of this realme, to the contrary hereof, in anywise, not- 
withstanding." 


Much has been said of Rhode Island toleration, but there do not appear to have been 
many Catholics in the colony at any time to put that commonwealth's toleration to the 
supreme test. The few who did settle there were at times denied the franchise. (8) 


RELIGIOUS TOLERATION IN NEW YORK 


New York, under the Dutch, was officially Protestant, but inclined toward toleration. 
However, Sidney Fisher remarks that "the Dutch looked askance at papists, having 
had most bitter experience with them when the Spanish Inquisition slaughtered the 
people of the Netherlands by thousands." Comparing anti-Catholic outbreaks in New 
York with the Salem witch-craft craze, he says further that "to the Dutchman a papist 
seemed far more dangerous than a witch who rode a broom." (9) The English 
confirmed the property rights of the Dutch Reformed Church and granted full 
toleration to other forms of the Protestant faith. The General Assembly in 1682 
granted religious liberty to all Christians and the Colony had a Catholic governor for 
a time, in the person of Thomas Dongan. A Jesuit priest, Father John Smith, quietly 
held Catholic services. (10) But with the Revolution of 1688-89 in England came a 
change in this policy and all Catholic priests and teachers were ordered to keep away 
from New York under severe penalties. 



The Leisler Rebellion of 1689-90 seems to have borne a distinctly anti-Catholic 
aspect, though other motives have often been attributed to its leader. In 1700 a law 
was passed which provided that every Roman Catholic who voluntarily came into the 
Colony was to be hanged. This was designed to prevent the settlement of Jesuit 
priests among the Indians, and was the most severe statute enacted against them in 
any of the colonies. In the disturbances and panic incident to the "Negro Plot" of 1741 
in New York and New Jersey, Catholics were accused of complicity and Father John 
Ury was convicted and hanged for the crime of being a "Popish Priest." (11) 


The General Assembly of New Jersey in 1668, excluded a Catholic because of his 
religion. The government of the Colony was intrusted to Lord Combury by Queen 
Anne in 1701, with instructions to grant full liberty of conscience to all except 
papists. The Colony had passed laws of similar tenor in 1698. (12) 


Pennsylvania seems to have kept to the ideal of toleration in her colonial laws, and 
Catholics were permitted to exist and to hold services, provided they were not too 
public about it. Toleration was extended to them with a sort of tacit understanding 
that they should be as inconspicuous as possible. William Penn wrote from London 
to James Logan in Philadelphia in 1708: "With these is a complaint against your 
government, that you suffer public mass in a scandalous manner. Pray send the 
matter of fact, for ill use is made of it against us here." (13) The province was never 
free from a religious test imposed upon office holders. When Penn's rights of 
government were suspended in 1693-94, and Governor Fletcher of New York was 
directed to assume control of Pennsylvania affairs, the latter was required by his 
commission to administer to all who should be chosen members of the General 
Assembly the oaths and tests required by the Toleration Act of William and Mary. 
These oaths and tests were directed against the claims of the Pope to temporal 
supremacy; and against the mass and other doctrines peculiar to the Catholic faith. 
Fletcher's zeal resulted in the imposing of these tests, or their equivalent, on all 
officials, thus absolutely disfranchising Catholics in Pennsylvania. (14) During the 
French War hostility to France is said to have provoked an attack on the Catholics in 
the Colony. The Quakers protected them. 


Virginia made it clear at an early date that Romanists were not wanted in that 
Colony. The reception accorded Lord Baltimore when he landed there after the 



failure of his Avalon venture in Newfoundland was, to put it mildly, lacking in 
hospitality. The House of Burgesses passed laws requiring strict conformity to the 
rites of the English Church, and in 1641 enacted a statute that prohibited Catholics 
from holding public office. The second charter, granted to the colony by James I, 
prohibited the admission of Catholics to the Colony. 


The charter which Oglethorpe obtained from George II for Georgia in 1732 provided 
liberty of conscience to all except papists. According to the laws of North Carolina in 
1697, minors might not be committed to papists for instruction. South Carolina in 
1697 granted liberty of conscience and worship to all except papists. 


AN EXTENDED ACCOUNT OF MARYLAND 


Maryland requires more extended notice, being the only one of the thirteen colonies 
which was established under Catholic auspices. The first settlement was founded 
under a charter from James I by Lord Baltimore, a converted Catholic who seems to 
have stood high in the favour of the king. Goldwin Smith says that he "endowed the 
colony with toleration for the 'spiritual benefit' of a church which, elsewhere 
dominant and persecuting, was depressed and persecuted in England." (15) However, 
according to Sidney Fisher, "the religious liberty which prevailed in Maryland under 
the Roman Catholics was forced upon them by circumstances which they could not 
avoid.... The grandiloquent phrases in which the first settlement of the Maryland 
Catholics at St. Mary's on the Potomac is described as the home of religious liberty, 
and its only home in the wide world, can deceive only the ignorant.... the Catholic 
colonists dared not establish their religion to the exclusion of all others. It was a 
question in the minds of most Englishmen whether these people who believed in the 
authority of a foreign power to depose English kings and foment rebellion against 
them, and who were continually plotting the overthrow of the British government, 
should be allowed to exist at all." (16) 


It is true that Calvert brought over both Catholics and Protestants in the first party but 
there is no reliable data to indicate the proportion of each faith. There is an 
interesting story of the efforts of the party to slip away from England without taking 



the oaths of allegiance and supremacy, but it is not necessary to recite it here. The 
followers of each faith were permitted to bring with them clergymen of their own 
denomination, but the Protestants seem to have brought none, nor did they apparently 
make any efforts to secure one until some years later. As late as 1 642 it appears that 
there were none in the Colony. 


Calvert himself attended to the matter for the Catholics and secured the detail of two 
Jesuit priests from the General of the Order at Rome. It is said that the Provincial in 
England privately furnished Baltimore with arguments in defense of the policy of 
toleration before the party sailed. (17) 


In 1639 an Act for Church Liberties was passed which was a typical example of the 
subtlety of the party in power. It was enacted that "Holy Church within this province 
shall have all her rights, liberties immunities, safe, whole and inviolate in all things." 
The phrase, "Holy Church" is supposedly a substitution "the Church of England" in a 
similar passage of Magna Charta, and, to quote Eggleston - "was worthy of Bunyan's 
Mr. Facing-both-ways. Interpreted by judges holding office at the will of a Catholic 
proprietary, it could have but one meaning. For the outside world it might bear 
another sense. It did all that could be done in the circumstances for the Roman 
Catholic religion and for Catholic ecclesiastics." (18) As to toleration, any denial of 
the divinity of Christ was a capital offence! 


The victory of Cromwell over Charles I incited the Protestants to strike for power, 
and the party of the Pope and the proprietary were defeated in a miniature pitched 
battle at Providence. The government of the Baltimores returned with the 
Restoration, and Charles Calvert, the third of that line, appears in some manner to 
have quieted the religious quarrels of the Colonists for a time. The period of quiet 
was short lived, however, for the Revolution in England brought another uprising 
against the Catholic brand of toleration and the Church of England was established as 
the official faith of the Colony. Thus, in 1689, the Catholics were deprived of liberty 
to practice their rites in their own colony. 



During this time the Baltimores themselves had learned from experience that the 
Jesuit was far from being an unmixed blessing. It seems that these priests had 
scattered themselves among the Indians of the Putuxent and Pascataway tribes, who 
received them kindly and readily became converts. They bestowed upon the Jesuit 
fathers large tracts of land - out of "gratitude" William Hand Browne is careful to 
state. (19) These tracts became the property of the Jesuit Order. Browne says: "The 
priests, moreover, dwelling in the wilderness and no longer under the shadow of 
praemunire were disposed to claim the immunities and exemptions of the bull In 
Coena Domini and to hold themselves free from the common law, and answerable to 
the canon law only, and to ecclesiastical tribunals. Baltimore was a Romanist in 
faith, but he was an Englishman with all the instincts of his race. He at once planted 
himself on the ground that all his Colonists, cleric or lay, were equal before the law, 
and that there should be no land held in mortmain in the province ... foreseeing that 
this was likely to bring him into conflict with the Jesuit Order, he promptly took a 
decisive step. He appealed to Rome to have the Jesuits removed from the missions, 
and a prefect and secular priests appointed in their stead, and an order to this effect 
was issued by the Propaganda." (20) 


The trouble was finally patched up when the Jesuits surrendered their lands. The 
provincial, Father More, in the extremity, deciding that the conditions of plantations 
were not in conflict with the bull in question, executed a release of all lands acquired 
from the Indians. The order for the removal of the Jesuits was then rescinded. It was 
a complete victory for Baltimore. 


MARYLAND BECOMES PROTESTANT 


Maryland emerged from the turmoil incident to the accession of William and Mary 
with a royal governor, and with the Protestants outnumbering the Catholics in the 
Colony in the ratio of twelve to one. In 1715 the fifth Lord Baltimore renounced the 
Catholic faith and the proprietary control of the Colony was restored to the family. In 
1718 even more stringent laws deprived papists of the franchise and barred them from 
public office. So passed Romanism from its first and only stronghold in the thirteen 
colonies. 



Coincident with it must have passed in great measure the fear, hitherto ever present in 
the Protestant mind as long as the Stuarts reigned or there was a possibility of their 
return to the throne, that England might become a Roman Catholic dependency of 
France. The fresh courage growing out of the presence on the throne of William and 
Mary, and later of Queen Anne, injected new life into England and her colonies. 


It was a period of great portent. Events of tremendous importance to the cause of 
human liberty were shaping themselves. With 1701 came the Act of Succession and 
the throne was at last securely in Protestant hands. The contest that had raged for 
more than two centuries was decided and the British nation was definitely and finally 
out of the control of Rome. 


In America only the fall of Quebec and Montreal which occurred in 1759-60, was 
needed to finally banish forever the possibility of a great Catholic empire on this 
continent and to establish that principle of freedom of conscience and worship which 
is a corner-stone of Protestantism. Catholic France was driven from Canada, and that 
country was securely under a Protestant power. Catholic Spain had already passed 
the meridian of her advancement in this hemisphere. 


The great clock of eternity had ticked off another round of the waning night and was 
about to strike the hour that would mark the dawning of that "New order of the ages" 
which is proclaimed on the yet uncut reverse of the Great Seal of the United States. 


(1) Eggleston, Beginners of a Nation, New York, 1899, p. 113. 

(2) Dexter, The England and Holland of the Pilgrims, p. 587. 

(3) Goldwin Smith, The United States, New York, 1907, p. 12. 

(4) Catholic Encyclopedia, Vol. X, pp. 28 and 787. 

(5) Jameson, Dictionary of United States History, Boston 1897 p. 548. 

(6) Goldwin Smith, The United States, p. 12. 



(7) Osgood, The American Colonies in the 17th Century, New York, 1904. Vol. 1, p. 
370; also Preston, Documents Illustrative of American History, New York 1686, pp. 

1 10 et seq. (8) Sparks, Men Who Made the Nation, New York, 1901, p. 4. 

(9) Fisher, Men, Women and Manners in Colonial Times, Vol. II, pp. 85-86. 

(10) Osgood, The American Colonies in the 17th Century, Vol. Ill, p. 444. 

(11) Catholic Encyclopedia, Vol. X, p. 35. 

(12) Ibid., p. 792. 

(13) Repplier, Philadelphia, The Place and the People, New York, 1904, p. 39. 

(14) Osgood, The American Colonies in the 17th Century, Vol. II, p.345. 

(15) Goldwin Smith, The United States, p. 48. 

(16) Fisher, Men, Women and Manners in Colonial Times, Vol II, pp. 150 et seq. 

(17) Eggleston, The Beginners of a Nation, p. 242. 

(18) Ibid, p. 251. 

(19) Browne, Maryland, p. 55. 

(20) Ibid. 

— o — 


MEMORIALS TO GREAT MEN WHO WERE MASONS - STEPHEN GIRARD 


BY BROTHER G.W. BAIRD, P.G.M., DISTRICT OF COLUMBIA 



STEPHEN GIRARD was a great merchant, a great philanthropist and a great Mason. 
He was strictly accurate in all his dealings, and as a business man was very exacting, 
but liberal withal. 


Stephen Girard was bom near Bordeaux, France, in 1750, and died in Philadelphia in 
1831. He was the son of a sea captain and himself began to go to sea at an early age, 
making one voyage to the West Indies when he was only fourteen years of age. It was 
through his voyages to the West Indies that he came to know something about the 
United States. At that time French possessions in the West Indies were very 
extensive, and it was our misfortune in agreeing to protect these possessions that led 
to our war with France. 


Stephen Girard became master of a ship, then part owner, and later owner. He settled 
in Philadelphia in 1776, married the beautiful Mary Fum (she afterwards became 
insane), and became a grocer, wine dealer, and in time a merchant on a large scale. 
When the war of 1812 had ended he took advantage of conditions and opened up a 
profitable trade with the West Indies. He was a farseeing man, able to make profitable 
ventures in the midst of the hazards of war: he drove close bargains, but he always 
met his obligations promptly, and he had the confidence of the people. 


During the historic epidemic of yellow fever which so decimated the population of 
Philadelphia in 1793 he volunteered to serve as manager of the hospital at Bush Hill. 
During the second epidemic of 1797 he again took the lead in relieving the distressed 
and did not hesitate to use his own hands, his own time, and his own money in 
assisting the most loathesome cases, after many citizens had fled. 


In 1810 Girard helped to bolster up the economic security of the United States by 
purchasing a million dollars of stock in the Bank of the United States, at a time when 
that institution was almost defunct. Eater on he established the Bank of Stephen 
Girard. When the Government in 1814 tried to float a loan of $5,000,000 and only 
$20,000 of it had been taken, Girard came to the rescue by advancing the Government 
$5,000,000, in those days a vast sum. 



He was active in procuring the charter of the second Bank of the United States amid 
was himself made a director. During all this while he contributed to upbuild, to 
improve and to adorn the city of Philadelphia. He was frugal in his private habits 
almost to the point of parsimoniousness, but he was not avaricious. 


Girard was a strictly self-made man, and unpretentious in every way, especially in his 
dress. The story is told that a young man upon arriving at a hotel mistook Girard for a 
porter, and offered him a quarter to take his bag to his room. Girard carried the bag up 
and accepted the quarter, which, however was a Spanish coin I worth about twenty- 
two cents. The young mans handed him his card and' asked him to take it to Mr. 
Girard, upon which he astonished the youth by saying, "I am Mr. Girard." The young 
man was profuse in his apologies and asked of Mr. Girard the favor he had come for, 
but Girard replied, "I will not do this, because you do not tote fair; you promised me a 
quarter but you gave me less. I cannot do business with you." 


Another characteristic story is told of him. A drayman's horse was accidentally killed. 
A crowd gathered to pity the poor drayman for his loss. Girard raised a coin above his 
head and said, "I pity the drayman five dollars, let us all chip in and buy him a new 
horse." 


Girard left about $9,000,000 worth of property, the largest fortune ever accumulated 
in this country up to that time. His relatives received but little of it. To the 
Pennsylvania Hospital he left $30,000. The Deaf and Dumb Hospital received 
$20,000; $10,000 went to the public schools; and $20,000 was put in a fund for 
Masonic charities. The Grand Lodge of Pennsylvania accounts for the Masonic fund 
in its annual reports, and the Masons in the Keystone State delight to be informed 
year after year of the good still being done by Girard's famous bequest. 


Girard was a radical and a freethinker as was shown by his naming his ships such 
names as "Rousseau," "Voltaire," "Helvetius," and "Montesquieux." Because of this 
he was sometimes accused of atheism, which accusation, as is usually the case, was a 
calumny. 



The most famous of all of Girard's bequests was that which provided for what is 
known as Girard College. He laid down in his will some specifications that caused a 
great stir at the time, as witness this clause: "I enjoin and require that no ecclesiastic, 
missionary or minister of any sect whatsoever, shall ever hold or exercise any duty 
whatsoever in the said college; nor shall any such person ever be admitted for any 
purpose, or as a visitor, within the premises appropriated to the purposes of the said 
college.... 1 desire to keep the tender minds of orphans . . . free from the excitements 
which clashing doctrines and sectarian controversy are so apt to produce." 


On the strength of this obnoxious clause Girard's heirs-at-law contested the will in 
1836 and had Daniel Webster argue the case before the Supreme Court of the United 
States. The will stood. 


In 1851 the remains of Girard were removed from Trinity Church to Girard College 
and there placed in a handsome sarcophagus in one of the college buildings which has 
been described as "the most perfect Greek Temple in existence." His remains were 
followed by a procession of Freemasons and they had charge of the ceremonies. 


The memorial, a photograph of which is herewith given, is a fitting one: it is a portrait 
statue of the modest man who had done so much for the city and country of his 
adoption and who saw to it that his fortune continued to work after his death, as it had 
done during his life, for the welfare of his fellow beings. 


From Philadelphia I have the information that Girard was made a Mason in 1788. 
"His certificate, dated 28th January, 1788,* gave his membership in Union Blue 
Lodge No. 8, under the jurisdiction of the Grand Lodge of Ancient York Masons of 
Charleston, State of South Carolina." 


* According to another records Girard was initiated in Lodge No. 3 (Pennsylvania), 
September 7, 1778. Both records seem authentic. It has been suggested that Girard 



was not able to prove himself to a Mason in 1788 and was initiated a second time, an 
irregular proceeding not impossible in that formative period of the Craft. - Editor. 


— o — 


THE STUDY CLUB 


THE TEACHINGS OF MASONRY 


BYBRO. H.L. HAYWOOD 


A new series of Study Club Articles by Brother H. L. Haywood will begin next 
month to be called "Chapters of Masonic History." His first series, which covered 
Ceremonial and Symbolical Masonry, is now in press preparatory to being issued in 
book form. It will be followed immediately by the publication in book form of the 
series on "The Teachings of Masonry," the eighteenth and concluding chapter of 
which appears in this issue. The new series will differ in every way from the 
preceding series except that it will continue to be arranged in form suitable for use by 
Study Clubs. 


Many histories are too long or too technical for popular use; others are too short or 
too skeletonal; in his new Study Club series Brother Haywood has sought to find a 
golden mean. Guided by his extensive knowledge of the wants of the average reader 
he will present in connected form such information as is essential without long 
digressions or technical arguments, but at the same time he will try to base his 
narrative on the findings of the best Masonic scholarship. Unlike most of the 
chronicles of the Craft already published, "Chapters of Masonic History" will do full 
justice to the stirring story of American Masonry, from the early eighteenth century, 
through the Revolutionary period, down to the present time. 



PART XVIII - SCHOOLS OF MASONIC PHILOSOPHY 


I 


LECTURES on the Philosophy of Freemasonry" by Roscoe Pound, of the Law 
School of Harvard University, is the book wherewith to begin a study of the 
Philosophy of Masonry in a technical and systematic manner. The book is not bulky, 
and the language is simple, so that a novice need have no difficulties in reading it. I 
value this little manual so highly that I shall bring this series of studies of the Great 
Teachings of Freemasonry to conclusion by giving a rapid review of its contents, the 
same to be followed by reference to two or three schools not canvassed by Brother 
Pound, and by a suggestion of my own concerning Masonic philosophy. 


The eighteenth century in England was a period of comparative quiet, despite the 
blow-up that came at the end of it, and men ceased very generally to quarrel over 
fundamental matters. It was a period of formalism when more attention was paid to 
manner than to matter. Also, and this is most important, it was everywhere believed 
that Knowledge is the greatest thing in the world and must therefore be the one aim of 
all endeavour. 


William Preston was a true child of his century in these things, and he gave to 
Freemasonry a typical eighteenth century interpretation. This is especially seen in 
our second degree, most of which came from his hands, or at least took shape under 
his influence, for in that ceremony knowledge is made the great object of Masonic 
endeavour. The lectures consist of a series of courses in instruction in the arts and 
sciences after the fashion of school-room discourses. "For what does Masonry exist? 
What is the end and purpose of the order? Preston would answer: To diffuse light, 
that is, to spread knowledge among men." In criticizing this position Brother Pound 
has the following provocative words to say: "Preston of course was wrong knowledge 
is not the sole end of Masonry. But in another way Preston was right. Knowledge is 
one end - at least one proximate end - and it is not the least of those by which human 
perfection shall be attained. Preston's mistakes were the mistakes of his century - the 



mistake of faith in the finality of what was known to that era, and the mistake of 
regarding correct formal presentation as the one sound method of instruction. But 
what shall be said of the greater mistake we make today, when we go on reciting his 
lectures - shorn and abridged till they mean nothing to the hearer - and gravely 
presenting them as a system of Masonic knowledge? ... I hate to think that all 
initiative is gone from our Order and that no new Preston will arise to take up his 
conception of knowledge as an end of the Fraternity and present to the Masons of 
today the knowledge which they ought to possess." 


* * * 


Have you ever read "Philosophy of Freemasonry" by Brother Roscoe Pound? What 
can you tell about the eighteenth century in England? Tell what you know about 
William Preston. What was his idea of the purpose of Freemasonry? In what way 
was he wrong? In what way was he right? 


II 


Of a very different cast, both as to intellectual equipment and moral nature, was Karl 
Christian Friedrich Krause, born near Leipzig in 1781, the founder of the great school 
of Masonic thought of which Ahrens afterwards became so powerful an exponent. In 
the period in which Krause grew up conceptions of the human race and of human life 
underwent a profound change: thinkers abandoned their allegiance to the Roman 
Catholic theological leaders of the Middle Ages with their dependence on 
supernatural ideas and resumed the principal idea of the classical Greek and Roman 
scientists and jurists which was that man must be known for what he is actually found 
to be and dealt with accordingly. The goal of all endeavours, according to this 
modern way of thinking, is the betterment of human life in the interest of men and 
women themselves - a vastly different conception from that of the Middle Ages, 
which was that human life must be twisted and hewn to fit a scheme of things lying 
outside of human life. Krause believed that Freemasonry exists in order to help 
perfect the human race. Our Fraternity should work in cooperation with the other 
institutions, such as Government, School, Church, etc., all of which exist for the same 



purpose. According to what principles should Masonry be governed in seeking to 
attain this end? "Krause answers: Masonry has to deal with the internal conditions of 
life governed by reason. Hence its fundamental principles are measurement and 
restraint - measurement by reason and restraint by reason - and it teaches these as a 
means of achieving perfection." 


Contemporaneous with Krause, but of a type strikingly different, was the Rev. 

George Oliver, whose teachings so universally influenced English and American 
Masonic thought a half century ago. Romanticism (understood as the technical name 
of a school of thought) was the center of his thinking, as religion was the center of his 
heart. Like Sam'l Taylor Coleridge, the most eloquent interpreter of Oliver's own 
period, he rebelled against the dry intellectualism of the eighteenth century in behalf 
of speculation and imagination; he insisted that reason make way for intuition and 
faith; he attached a very high value to tradition: and he was very eager to reconcile 
Christianity with philosophy. 


"What then are Oliver's answers to the three fundamental questions of Masonic 
philosophy? 


" 1 . What is the end of Masonry, for what does the institution exist? Oliver would 
answer, it is one in its end with religion and with science. Each of these are means 
through which we are brought into relation with the absolute. They are the means 
through which we know God and his works. 


"2. How does Masonry seek to achieve its end? Oliver would answer by preserving, 
handing down and interpreting a tradition of immemorial antiquity, a pure tradition 
from the childhood of the race. 


"3. What are the fundamental principles by which Masonry is governed in achieving 
its task? Oliver would say, the fundamental principles of Masonry are essentially the 
principles of religion as the basic principles of the moral world. But in Masonry they 
appear in a traditional form. Thus, for example, toleration in Masonry is a form of 



what in religion we call charity; universality in Masonry is a traditional form of what 
in religion we call love of one's neighbour." 


Albert Pike was, during a large part of his life contemporaneous with Oliver and 
Krause, and consequently grew up in the same thought world, but for all that he 
worked out an interpretation of Masonry radically different from others. In spite of 
all his studies in antiquity and in forgotten philosophies and religions Pike, at the 
bottom of his mind, attacked the problems of Masonic thought as though no other 
man before him had ever heard of it. He was impatient of traditions, often scornful of 
other opinions, and as for the dogmas and shibboleths of the schools he would have 
nothing of them. What is genuinely real? that was the great question of his thinking: 
and accordingly his interpretation of Freemasonry took the form of a metaphysic. He 
was more interested in nature than in function. 


"1. What is the end of Masonry? What is the purpose for which it exists? Pike would 
answer: The immediate end is the pursuit of light. But light means here attainment of 
the fundamental principle of the universe and bringing of ourselves into harmony, the 
ultimate unity which alone is real. Hence the ultimate end is to lead us to the 
Absolute - interpreted by our individual creed if we like but recognized as the final 
unity into which all things merge and with which in the end all things must accord. 
You will see here at once a purely philosophical version of what, with Oliver, was 
purely religious. 


"2. What is the relation of Masonry to other human institutions and particularly to the 
state and to religion? He would answer it seeks to interpret them to us, to make them 
more vital for us, to make them more efficacious for their purposes by showing the 
ultimate reality of which they are manifestations. It teaches us that there is but one 
Absolute and that everything short of that Absolute is relative; is but a manifestation, 
so that creeds and dogmas, political or religious, are but interpretations. It teaches us 
to make our own interpretation for ourselves. It teaches us to save ourselves by 
finding for ourselves the ultimate principle by which we shall come to the real. In 
other words, it is the universal institution of which other spiritual, moral and social 
institutions are local and temporary phases. 



"3. How does Masonry seek to reach these ends? He would say by a system of 
allegories and of symbols handed down from antiquity which we are to study and 
upon which we are to reflect until they reveal the light to each of us individually. 
Masonry preserves these symbols and acts out these allegories for us. But the 
responsibility of reaching the real through them is upon each of us. Each of us has 
the duty of using this wonderful heritage from antiquity for himself. Masonry in 
Pike's view does not offer us predigested food. It offers us a wholesome fare which 
we must digest for ourselves. But what a feast! It is nothing less than the whole 
history of human search for reality. And through it he conceives, through mastery of 
it, we shall master the universe." 


* * * 


Tell what you know of Kraus. What was Krause's conception of the purpose of 
Freemasonry? Do you agree with him? Tell what you know of Rev. George Oliver. 
What was his philosophy? What did he believe to be the purpose of Freemasonry? 
How would you criticise Oliver's theories? What was Albert Pike's general outlook? 
What is the end and goal of Masonry according to his theories? Do you agree with 
Pike's philosophy of Masonry? 


Ill 


Brother Pound, it seems to me, might well have included in his survey two other well 
defined schools, one of which, it is probable, is destined to out-do all its predecessors 
in influence. I refer to the Historical School, and to the Mystical School, neither of 
which thus far has developed a leader worthy of conferring his own name on his 
group, though it may be said that Robert Freke Gould and Arthur Edward Waite are 
typical representatives. 


The fundamental tenet of the historical school is that Freemasonry interprets itself 
through its own history. This history is not broken into separate fragments but is 
continuous and progressive throughout so that the unfolding story of Masonry is a 



gradual revelation of the nature of Masonry. Would you know what Masonry 
actually is, apart from what in the theory of men it appears to be? read its history. 
Would you know what is the future of Masonry? trace out the tracks of its past 
development, and from them you can plot the curves of its future developments. 
Would you discover what are the ideals and possibilities of the Fraternity? study to 
learn what it has been trying to do in the past and is now trying to do. 


This philosophy makes a profound appeal to men in this day when science, with its 
interest in history, development and evolution, rules in the fields of thought, and I 
have no doubt that more and more it will be found necessary for the leaders of 
contemporary Masonry to master the history of past Masonry, especially because 
Masonry, more than most institutions, derives from and is dependent on its own past. 
Nevertheless, in Masonry as in all other fields, philosophy cannot be made identical 
with history for the reason that such a method does not provide for new 
developments. What if some mighty leader - another Albert Pike, for example - were 
to arise now and give the course of Masonic evolution an entirely new twist, what 
could the historians do about it? Nothing. They would have no precedents to go by. 
An adequate philosophy must understand the nature of Masonry by insight and 
intuition as well as by history. Also, Masonry must not shut itself away from the 
creative genius of new leaders, else it petrify itself into immobile sterility, and 
condemn itself to the mere repetition of its own past. A great public institution must 
ever-more work in the midst of the world and constantly learn to apply itself to its 
own new tasks as they arise in the world; otherwise it becomes no institution at all, 
but the plaything of a little coterie. 


Of the school of Masonic Mysticism it is more difficult to speak, and this partly for 
the reason that mysticism itself, by virtue of its own inner nature, cannot become 
clearly articulate but must utter itself darkly by hints and symbols. On the one side 
mysticism is ever tending to become occultism; on the other side it has close affinities 
with theology. All three words - mysticism, occultism, and theology - are frequently 
used interchangeably in such wise as to cause great confusion of thought. Owing to 
this shuffling of use and meaning of its own ideas and terms the school of Masonic 
mysticism has thus far not been able to wrest itself free from entangling alliances in 
order to stand independently on its own feet as an authentic interpreter of the Great 
Teachings of the Craft. But in spite of all these handicaps a few of our scholars have 
been able to give us a tolerably consistent and, in some cases, a very noble account of 



Freemasonry in the terms of mysticism. Notable among these is Bro. A.E. Waite, 
whose volume, "Studies in Mysticism," is not as widely known as it should be. 


To Brother Waite - unless I have sadly misread him, a thing not at all impossible, for 
he is not always easy to follow - the inner and living stuff of all religion consists of 
mysticism; and mysticism is a first-hand experience of things Divine, the classic 
examples of which are the great mystics among whom Plotinus, St. Francis, St. 
Theresa, Ruysbroeck, and St. Rose of Lima may be named as typical. According to 
the hypothesis the spiritual experience of these geniuses in religion gives us an 
authentic report of the Unseen and is as much to be relied on as any flesh-and-blood 
report of the Seen; but unfortunately the realities of the Unseen are ineffable, 
consequently they cannot be described to the ordinary non-mystical person at all 
except in the language of ritual and symbolism. It is at this point that Freemasonry 
comes in. According to the mystical theory our Order is an instituted form of 
mysticism in the ceremonies and symbols of which men may find, if they care to 
follow them, the roads that lead to a direct and first-hand experience of God. 


* * * 


What two schools of Masonic philosophy were omitted by Brother Pound? What is 
the principle theory of the historical school? Name some representatives of the 
historical school. What are some of the shortcomings of the historical philosophy of 
Freemasonry? 


What is meant by mysticism? How would you define Masonic mysticism? What is 
Brother Waite's theory of Masonry? Do you agree or disagree with him? 


IV 



If I may come at last to speak for myself I believe that there is now shaping in our 
midst, and will some day come to the front, a Masonic philosophy that will not 
quarrel with these great schools but will at the same time replace them by a larger and 
more complete synthesis. I have no idea what this school will be called. It will be 
human, social, and pragmatic, and it will exist for use rather than show. It will not 
strive to carry the Masonic institution to some goal beyond and outside of humanity 
but will see in Freemasonry a wise and well-equipped means of enriching human life 
as it now is and in this present familiar world. We men do not exist to glorify the 
angels or to realize some superhuman scheme remote from us. Human life is an end 
in itself, and it is the first duty of men to live happily, freely, joyously. This is God's 
own purpose for us, and, unless all modem religious thinking has gone hopelessly 
astray, God's life and ours are so bound up together that His purposes and His will 
coincide with our own great human aims. When man is completely man God's will 
then be done. 


As things now are we men and women have not yet learned how to live happily with 
each other, and there is a great rarity of human charity under the sun. Why can't we 
learn to know ourselves and each other and our world in such wise as to organize 
ourselves together into a human family living happily together? That, it seems to me, 
should be the great object of Freemasonry. 


What do you think of Brother Haywood's own suggestion concerning a Masonic 
philosophy? What would such a philosophy be good for? What would be a good 
name for it? What, according to his theory, is the purpose of Freemasonry? 


SUPPLEMENTARY REFERENCES 


Mackey's Encyclopedia-(Revised Edition): 


Freemason, pages 282-283. 
Freemasonry, pages 283-284. 



Revival, pages 622-623. 

Preston, William, page 579. 

Krause, Karl Christian Friedrich, pages 417-418. 
Oliver, George, pages 527-529. 

Pike, Albert, pages 563-564. 

Gould, Robert Freke, page 304. 

Mysteries, Ancient, pages 497-500. 

Mystical, page 500. 

Mysticism, pages 500-501. 

G. O. D, page 301 
God, page 301 

THE BUILDER: 


Vol I (1915) - Krause, p. 31; Oliver, p. 54; Pike, p. 78; Preston, p. 7; Philosophy of 
Masonry: 20th Century, P. 106; The History of the Ritual, p. 291. 


Vol. II (1916) - Reflections on the Philosophy of Albert Pike, p. 9; Masonry; Its 
philosophy and Influence in War Times, p. 181; Scottish Rite Philosophy, p. 382; 
Albert Pike, pp. 69, 77, 137, 141, 182, 207, 268, 310, 153, 313, 93; The Webb Ritual 
in the United States, p. 166. 


Vol. Ill (1917) - Masonic Jurisprudence, p. 105; Religion and Philosophy, p. 234. 



Vol. IV (1918) - Internationalism and Freemasonry p. 43. 


Vol. V (1919) - The Catholic Treatise on Masonry, p. 180; A Preface to Masonic 
Symbolism, p. 99. 


Vol. VI (1920) - Masonry and the Problems of Men, p. 338; The Symbolism of 
Freemasonry, p. 226; Reply to Humanum Genus, p. 35; For the Good of the 
Fraternity, p. 194; Speculative Masonry p. 130; Place of Masonry in the Community 
p. 95. 


Vol. VII (1921) - Teachings of Freemasonry, pp. 136, 166, 261, 292, 326, 355; The 
Preston Conception of the Lodge, p. 261; Preston and the Second Degree, p. 293. 


Vol. VIII (1922) - Life's Story of Albert Pike, p. 58; Albert Pike a Prophet of Masonic 
Protestantism, p. 202; Preston Lectures and the Saints John, p. 204; The Teachings of 
Masonry, pp. 17, 50, 80, 114, 146, 178, 277, 313, 345, 375; Masonry and the World's 
Work, p. 131. 


— o — 


THE LOST WORD 


BRO. H. L. HAYWOOD, IOWA 


The young Augustine held by sleep or trance 
Heard cry a lordly voice, "Take up and read," 
The words he found were such a mighty screed 



As changed his life with all its circumstance. 

Such words are like strong men with sword and lance 
That trample down at will a lesser breed! 

They move with such a power from deed to deed 
That gods and men are chaff where they advance. 

Such Word it was and rich beyond all cost 
The Craftsmen used upon Moriah's height 
Until through ruffian malice it was lost. 

Remaining lost we find ourselves in plight 

So dour and drear that till we leam its powers 

There can't be life or health for this dead world of ours. 


NOTE: For account of words heard by Augustine see "Confessions of St. Augustine.” 
Pusey's Edition. Book VIII, Section 29. 


— o 


EDITORIAL 


THE CHINESE SAGES 



WHY IS IT that such a mighty master of the art of life as Confucius has never 
received his due mead of recognition and appreciation among us ? Of the Jewish 
leaders we know very much. Mohammed has had a profound influence on our culture, 
Buddha has drawn thousands of Occidentals to a reverent study of his life and 
teaching, but of Confucius, and also, it may be added, of Mencius, who in a sense was 
to Confucius what St. Paul was to Jesus, the majority of men living in the western 
world care little and know less. 


Why is this? The great gaps in race and in time have had much to do with it; so has 
the extreme dissimilarity of language; and so has religious prejudice; but even so, 
many have bridged wider gaps in order to become acquainted with lesser men, then 
why not in this case? One may imagine that this is so because Confucius was a sage 
and not a seer or a prophet, and that men do not discover in such leaders the 
fascinations they feel in a Buddha, an Isaiah, a Plotinus, or a King Asoka. There is 
nothing to fascinate one in a man who lives in the cold gray light of reason' whereas 
in the mystic, with his ventures into the Unseen, most men find a great charm. 


When the Hypatia of the Kingsley romance found herself confronted by the terrible 
crisis of her career she attired herself in symbolical raiment, went into see elusion, 
and then induced the trance of the Hellenic mystic. She let herself sink down into the 
abyss of abstraction until every sense of the external world fell away so that she felt 
herself falling from nothingness to nothingness, stripped of every human attribute and 
became, according to her own belief, a mere impressionable wax for the words and 
visions of the Divine. There is something interesting in such gymnosophy: it is 
appealing and romantic, and draws people like an exciting tale. To get away from the 
workaday world in this wise, to live in a trance or ecstacy, toward this goal many of 
the prophets, seers, and mystics have tried to make their way; they have been 
enamoured of the unknown, the unseen, and have clutched at the mysterious forces 
which play behind the scenes. To all the great Chinese sages this kind of thing 
appeared useless, and often dangerous. Gods, First and Last Things, Heavens, Hells, 
Satans, Eternities, Trances, Abysms and all that, they ignored entirely or else pushed 
to the circumference of their minds; and they taught people that it is safer to walk in 
the cool light of day. 



Life is a thing of such vast mysteriousness - so one may venture to paraphrase their 
teachings - that it scorns our imagination; nevertheless one should not let himself 
become obsessed by the Unknown. The only life we possess and really know is our 
every day life, and this same every day life is therefore the thing of chiefest value. In 
a million years from now what other life can one possess than this which he calls "to- 
day's ?" Always, if a man exists at all, his life must necessarily be this same 
commonplace familiar every-day life. Consequently since this every-day life is our 
one sure and supreme possession, so these sages taught, a man is wise to make it as 
serene and beautiful as he can. To that end men must learn the art of manners, of 
deportment, and of behavior; the most tedious or humdrum tasks should be shaped to 
the uses of beauty, just as the builder will carve a fine ornament for some unnoticed 
angle of a roof. To bring all one's wisdom, one's ability, one's genius to bear upon 
one's daily life, that is the authentic message of the sages, and whatever be their 
language or their accent, one will discover it as a refrain in the teachings of them all, 
from Confucius, and Socrates, and the Jewish proverb makers, down to Francis bacon 
and Benjamin Franklin. 


Such a philosophy no means complete nor can it satisfy all the needs of human life, 
nevertheless it is a high and eternal lesson. And it is a lesson that Freemasons are 
interested in because they use as one of their Working Tools an emblem that 
represents this same truth. The Twenty-four Inch Gauge is in itself a small thing but 
the idea for which it stands has within it all the dignity of Confucius' Gospel. 
Proportion in life, the wise adjustment of means to ends, nothing over-much, the 
golden mean, the expenditure of time and energy in proportion to the aims sought - 
such ideas have not the intriguing interest of Hypatia's trance, but they are of greater 
value to a wise man. 


— o — 


OUR BOOK LIST 


Being a non-commercial incorporation it is impossible for this Society to develop a 
Masonic book business after the fashion of those concerns which devote themselves 



exclusively to books as a money making enterprise. We began by selling to our 
members a few titles of our own publishing. In the course of time, and as a result of a 
desire to serve readers in search of Masonic literature, we continued to add to our 
stock until now our list, as printed anew in the inside back cover of the January issue 
of THE BUILDER, comprises nearly all the worth-while titles at present on the 
market. As rapidly as new titles are available, or old titles reissued, they are added; 
and our hope is ultimately to keep on hand every Masonic book (in English) that can 
be had, and is worth having. 


Meanwhile our members can continue to assist us in the future, as in the past, by 
calling our attention to titles overlooked, or to new books not otherwise brought to 
our notice. If they understand that all profits are returned to the treasury of the Society 
in order to enlarge the scope of its services to the Craft, they can lend a hand with all 
the more grace and readiness. Those who desire to purchase or sell second hand 
books on Masonry are entitled to free notice of the same in THE BUILDER, 
providing their notices are kept within reasonable bounds as to length and frequency. 


Masonic books, gentle reader, are a necessity to Freemasonry. It is to our shame by 
"our" is meant Masonry in "largest commonalty spread" - that up to now so little has 
been done by our rulers and leaders to develop a literature adequate to our needs. 
("Needs" is used in a very literal and strict sense.) One may be an intelligent man who 
does not read Masonic literature but he cannot be an intelligent Mason. More and 
more, as Masonry develops in numbers and power, it will be discovered that a 
Masonry without a literature is a Masonry without a mind. The able brethren at Salt 
Lake City who prepared themselves to prosecute the American "Masonic" Federation, 
discovered how impossible it is to advance one step in a clear understanding of 
Masonry without the use of Masonic books. One of the lawyers (a brother Mason) 
who worked most actively in preparing the brief for that trial remarked to the present 
writer, "I used to wonder why any Mason should bother himself about reading 
Masonry: now I know." Knowledge of Masonry in the large sense is necessary to the 
guidance and the governance of Masonry, and such knowledge can no more be 
snatched out of the air than any other knowledge. 


It is in point also to say here that an increasing number of Masons are awakening to 
this fact, and their awakening means that an ever larger number of Masons in the 



future will learn to read Masonic books. The man who can study and write about 
Masonry now has a great opportunity before him. And so with publishers. It will be a 
golden day for the Craft when the largest and best publishers discover what is the 
need for an adequate literature, and make use of their great experience and resources 
for the production of such a literature. The National Masonic Research Society has 
been at work for some months to persuade some of them of this opportunity, and thus 
far not without success. 


More important still, the need (the word should be printed in red) for a Masonic 
literature should be brought to the attention of those affluent Masons who desire to 
place their means at the disposal of the Fraternity. Why shouldn't these brethren lend 
a powerful aid to Freemasonry by making it possible for some of our most gifted 
writers to publish such Masonic books as are most badly needed? It would be easy to 
include just here a list of fifty subjects on which nothing is obtainable, but which are 
of greatest importance to the practical success of the Masonic enterprise. To endow 
new temples is a noble thing; why not endow a few Masonic authors? Nothing else 
that a wealthy Mason could do would more powerfully assist to build up the empire 
of light within the Order, or more certainly accoutre it to wage its warfare for 
humanity. 


— o — 


THE LIBRARY 


A BOOK ON CHINESE MASONRY 


FREEMASONRY IN CHINA, by Herbert Allen Giles, W. M. Ionic, No. 1781, E C., 
and District Grand Senior Warden, Hongkong. Privately printed, Shanghai, 1890. 
Small quarts, 38 pp. and addenda. Originally published forty-two years ago. (First 
edition, Amoy, China, 1880, 34 pp.) 



THIS book presents facts which are of vital interest to the Craft today. It effectively 
disposes of the claims that there is a Chinese Freemasonry almost identical with the 
Freemasonry we practice today in America or the British Empire. Brother Giles was 
frequently asked, "Have you a Freemasonry in China ?" In answering the questions he 
responds, "What do we mean when we ask if Freemasonry exists in China? Do we 
confine ourselves to the comparatively modern system in vogue at the present day 
among western nations, with its ritual of doubtful date, its signs, its passwords, and its 
Book of Constitution? If so, then I would affirm that our noble Fraternity does not 
exist now among the Chinese, and has never existed in China at all." 


However, the author does show the antiquity of some of our present day Masonic 
symbols, and herein lies the value of his book. The familiar emblem of square and 
compasses, which term in Chinese is usually expressed "compasses and square," is 
traced back through the centuries to Confucius and to Mencius. Brother Giles gives 
three quotations from the writings of Mencius (who lived about two hundred and 
eighty years before the Christian era) which are of sufficient interest to be reproduced 
here: 


"The compasses and the square are the embodiment of the rectangular and of the 
round, just as the prophets of old were the embodiment of the due relationships 
between man and man." 


"A Master Mason, in teaching his apprentices, makes use of the compasses and the 
square. Ye who are engaged in the pursuit of wisdom must also make use of the 
compasses and square." 


"A carpenter or a carriage builder may give a man the compasses and the square, but 
he cannot necessarily make him a skillful workman." 


Mencius is only one of the Chinese philosophers who used Masonic terms in a 
familiar way. A book known as the "Great Learning," written between three hundred 



and five hundred years before Christ, gives us the Golden Rule, followed by the 
statement that "this is called the principle of acting on the square." 


Omitting mention of other Chinese writers of note, and coming down to 
comparatively modern times, we leam of an edict issued about two hundred years ago 
in which the Emperor says: "The wisdom of our sons may ripen day by day, and they 
may walk within the limits prescribed by the compasses and the square." Three other 
passages of the same imperial document use the word "compasses" in a metaphorical 
sense. 


Our learned brother also effectively disposes of the myth that the ancient Emperors of 
China wore a jewel identical with our square, which was transmitted at death by 
every occupant of the throne to his successor as a badge of imperial sway. Brother 
Giles points out that the "jewel" referred to was merely a musical stone, opened at an 
obtuse angle, and, never having had any operative Masonic significance, would be 
entirely out of place as a speculative Masonic symbol. 


In referring to the Masonic apron, an emblem which has been seized upon by amateur 
antiquarians in many fields to support claims for Masonic antiquity otherwise 
unsubstantiated, we quote Brother Giles again: "Let us now take the apron, that 
distinguishing badge of a Freemason. Masonically speaking, it is considered as 
dividing the body into two halves, the upper and nobler half containing the brain and 
the heart, which are thus separated from the merely corporeal and baser half below. 
Now the Chinese have for centuries recognized this division of the body, and in their 
ancient ceremonial of several thousand years ago an apron of some kind undoubtedly 
played a part. Such an article of dress is in fact mentioned in the 'Discourses of 
Confucius', and is depicted in the old illustrated dictionary of the classics as 
ornamented with a plant, seven stars, an axe and the character a or ya. The plant or 
shrub will of course commend itself to the notice of every master mason, while I may 
add that the Chinese symbol for an axe placed inside of the symbol for square, is the 
identical character by which the term 'master mason' is expressed in the written 
language of China." Other instances of the use of an apron are then cited, clearly 
indicating that Freemasonry has never had a monopoly of this emblem. 



This all too brief work closes with some comments on present day Chinese secret 
societies, and illustrates points of similarity between their ceremonies and those of 
Freemasonry. Startling as these similarities are in some respects, it can be seen very 
readily how a superficial observer would be convinced that native Freemasonry exists 
in China. There is no doubt in our minds that persistent claims of this sort are based 
upon unwarranted conclusions, and that a methodical study of the subject would soon 
dispel these beliefs. 


* * * 


In our consideration of Freemasonry in China, a book by Hosea Ballou Morse entitled 
The Gilds of China should not be overlooked. (Longmans, Green and Company, 
1909.) While not Masonic in the sense in which we use the term, the work is of value 
in a study of the various fraternities of the Orient. The book is a contribution to the 
story of China's economic development, and concisely relates the history of the 
religious fraternities, craft gilds, merchant gilds, political societies and organizations 
existing for similar purposes. There are frequent comparisons throughout the volume 
with the gilds of medieval Europe, especially England. Masons interested in the gild 
origin of Masonic ceremonies and practices will find this book of much value. An 
excellent bibliography and a comprehensive index are included in the ninety-two 
pages of printed text. 


Jacob Hugo Tatsch. 


* * * 


STEPHEN GIRARD 


THE HISTORY OF BROTHER STEPHEN GIRARD'S FRATERNAL 
CONNECTIONS WITH THE R.W. GRAND LODGE OF PENNSYLVANIA, by 



Norris S. Barratt, P. M., and Julius F. Sachse, P. M., Curator and Librarian of Grand 
Lodge, Philadelphia, 1919. 


History offers no tale that savors more of romance than that of the diminutive one- 
eyed French sea captain who settled in Philadelphia at the eve of the American 
Revolution, and who, before his death in 1831, had built up a fortune second to none 
in the country at the time. Stephen Girard was one of those lonely souls who inspire 
in their fellow men no desire for the more intimate relations of friendship and 
understanding, endure often, in consequence, judged as harsh and bitter. Yet when 
half of the city had fled from the dread scourge of yellow fever; when thousands were 
sick and dying without care; when the dead lay rotting in the streets, in homes and in 
hospitals, Girard was one of the few who feared not to remain and to perform the 
most menial, loathsome, and dangerous offices for the victims, even going with his 
own carriage to gather them up. 


When the country's finances were in a serious condition during the War of 1812 it 
was Girard who came to the rescue while citizens of native birth and ample means 
were hesitating. At his death it was found that he had bequeathed the bulk of his 
estate for the foundation of an institution pre-eminently American, - a college for 
non-sectarian education. Furthermore, he had hedged his gift about with such 
safeguards as should insure its perpetuation on the same broad and Masonic lines. 


Brother Girard was made a Mason at Charleston, S. C., in Union Blue Lodge No. 8, 
in 1778, and never severed his connection with that jurisdiction. His philanthropic 
efforts, however, were all devoted to the benefit of the city, the state, and the Masonic 
jurisdiction where his fortune was gained. He was buried from the German Holy 
Trinity Roman Catholic Church of his home city, December 31, 1831. Various civic, 
fraternal, and charitable organizations, in which he had been interested, were invited 
to attend the services. The Grand Lodge attended in part regalia, having dispensed 
with their aprons to avoid friction, for it was in the midst of the anti-Masonic craze. 
However, when the brethren entered the church, the clergy immediately left it, and it 
appears that no services were held over the remains until some twenty years later 
when the body was re-interred in the sarcophagus at Girard College, where it now 
rests. At that time the Grand Lodge of Pennsylvania officiated with appropriate cerise 
monies. By one of the provisions of Girard's will, the Grand Lodge was made the 



custodian of a considerable sum to be devoted to Masonic charity. That fund has 
increased until it now amounts to upwards of $100,000. 


An account of Brother Girard's Masonic connections has previously been published in 
the third volume of "Freemasonry in Pennsylvania," but the matter contained in that 
large work is now made available to a wider circle of readers by a reprint in a neatly 
arranged pamphlet of fifty-two pages, which is in itself a worthy token of the esteem 
which our Pennsylvania brethren still cherish for the memory of this worthy and 
patriotic Mason. - B.W. Bryant. 


— o — 


THE QUESTION BOX 


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


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


UNIFORM WORK A COMPARATIVELY RECENT DEVELOPMENT 



May I ask you a question that came up in our Study Club ? A brother posed the query 
to me - 1 am leader of the Club - "When did uniformity in work become necessary? 
have we always had it?" I passed the question up. Please give me light. J. C. D., 
Connecticut. 


- Uniformity of work in this country came into demand some half century or so ago. 
Prior to that time subordinate lodges were left pretty much to their own devices, 
though there were some "workings” more popular than others and therefore of greater 
prestige, as is now the case in England where lodges are granted a freedom in the 
choice of ritual that would appear strange to us. The movement for uniformity of 
work in the American jurisdictions made its way slowly, and in the face of much 
opposition, as a quotation will illustrate. During its seventeenth annual 
communication the Grand Lodge of Iowa debated at great length, and with much 
acerbity, the proposal to adopt some one working to the exclusion of all others. 
Commenting on the report of this debate the well-informed Masonic editor, Brother J. 
F. Brennan, expressed himself in a paragraph that leaves nobody in doubt as to his 
opinion: 


"Uniformity of work seems to have exercised this Grand Lodge more than any other 
in the Union. It is possible they may secure this ignis fatuus, but not probable; nor can 
we agree with those who strenuously desire it, that its possession would be of any 
permanent value. If the spirit of Masonry remains intact, its letter may well be 
entrusted to the good sense of those who have it in their keeping. That there are gross 
inconsistencies in the language, and departures from historical facts in the statements 
of even the real old original Barney work, and every other work that exists 
representative of the York Rite, as given in the lodges of America, is evident to every 
reader of history and lover of common sense who has ever heard them. That Masonry 
has suffered in its body or spirit from such inaccuracies, however, we do not believe. 
Men are more willing to be satisfied to continue in a beaten track than blaze and clear 
a new one; and it must be evident to all, that neither Webb nor Barney, Cushing nor 
Gleason could have received the language of the lectures of Masonry less obliquely or 
more correctly than those who succeeded them. Granted that Webb got them directly 
from Preston, which is not true, it cannot be contended that he did not alter them to 
suit himself; for it is well known that the Webb work is not the Preston work, nor is it 
important it should be. Neither is the work practiced in the lodges of Great Britain at 
the present day. And yet the Mason taught here can avail himself of all the advantages 
conferred upon him by Masonry in any part of that country." 



WHEN THE STARS AND STRIPES WERE MADE OFFICIAL In the last meeting 
of our Study Circle we got into a discussion about the flag. Some of the brethren 
claimed we use it only by custom; I held that it is by law, but I can't find the law. Can 
you give me some information through the Question Box? E. A. S., Texas. 


You are in the right. A Congressional committee reported in a bill on January 2, 1817. 
It occasioned a long debate. The bill was passed in 1818, and approved April 4, 1818. 
It is simple and brief, and can be given full: 


"An Act to Establish the Flag of the United States. 


"Section 1. Be it enacted, etc., That froth and after the fourth day of July next, the 
Flag of the United States be thirteen stripes, alternate red and white; that the union 
have twenty stars, white in a blue field. 


"Sec. 2. And be it further enacted, That on the admission of every new State into the 
Union, one star be added to the union of the Flag; and that such addition shall take 
effect on the fourth of July next succeeding such admission." 


While we are at it we may as well give the dates on which new stars were added: 
Illinois, Dec. 3, 1818; Alabama, Dec. 14 1819; Maine, March 15, 1820; Missouri, 
August 10, 1821; Arkansas, June 15, 1836; Michigan, January 26, 1837; Florida, 
March 3, 1845; Texas, December 29, 1845; Iowa, Dec. 28, 1846; Wisconsin, May 29, 
1848; California, September 9, 1850; Minnesota, May 11, 1858; Oregon, February 
14, 1859, Kansas, Jan. 29, 1861; West Virginia, June 19, 1863; Nevada, October 31, 
1864; Nebraska, March 1, 1867; Colorado, August 1, 1876; North Dakota, November 



3, 1889; South Dakota, November 3, 1889; Montana, November 8, 1889; 
Washington, Nov. 11, 1889; Idaho, July 3, 1890; Wyoming, July 10, 1890; Utah, 
January 4, 1896; Oklahoma, November 16, 1907; New Mexico, January 6, 1912; 
Arizona, February 14, 1912. 


* * * 


RAVAGES OF THE ANTI-MASONIC MOVEMENT 


Did the Anti-Masonic movement prove as disastrous to Masonic lodges as we are 
often told it did ? or do our Masonic orators sometimes exaggerate a little in telling 
about it? 


J. L., Ohio. 


See "The Anti-Masonic Movement" by Brother Emery B. Gibbs, in THE BUILDER, 
December 1918, page 341. Meanwhile you will care to read of the experience of one 
state in that devastating time. The Proceedings of the Grand Lodge of New York for 
1860 contain a paragraph that speaks for itself: the "tornado" referred to was the Anti- 
Masonic Movement. 


"At the commencement of the present century there were 91 lodges, with a 
membership of about 5000, in a population of 588,603. This was the era of 
Livingston, Morton, Hoffman, Astor, Jay and Van Wyck. In 1810 the lodges had 
increased to 172, with a membership of 8600, in a population of 961,888. In 1820 
there were 295 lodges (numbered to 128), and a membership of 15,000 in a 
population of 1,312,812. This decade witnessed the tornado which swept over the 
States, so that in 1830 the number of lodges, which in 1825 had run up to 480, with a 
membership of over 20,000 was but 82, and a reliable membership was scarcely 
exceeding 3000, in a population of 1,918,131. In 1840 the institution began to exhibit 



symptoms of resuscitation, and brethren awakened from the blight and persecution of 
the ten preceding years as from a terrible dream. The number of lodges then was 79, - 
22 in New York, and 27 in 14 counties west of the Hudson River, with but about 
5000 members, in a population of 2,428,921. The increase was slow, but steady, to 
the year 1850, when there were 172 lodges in the three Grand Lodges then existing, 
with about 12,000 members, and the population of the State then was 3,097,304. At 
the present time (1860) there are 432 working lodges (numbered to 477), and a 
membership of over 30,000 and the population is computed at about 4,000,000. It will 
thus be seen that the ratio was in 1 800 one to every 117 inhabitants; in 1810 one to 
111; in 1820 one to 91; 1825, one to 80; 1830, one to 637; 1840, one to 485; 1850, 
one to 258; and in 1860, one to 133; and it should be borne in mind that there are 
computed to be in the State 5000 unaffiliated Masona, who are recognized as such, 
making the ratio now to be one to every 114 inhabitants - a state of prosperity fully 
equalling that of the best days of the Fraternity." 


* * * 


MASONIC FUNERAL CUSTOMS 


At Masonic funerals and elsewhere there is a custom of crossing or folding the arms 
over the breast. Where did this custom originate and is there any special reason for 
the left hand or arm being over the right ? L. E. L., Nebraska. 


As for the last point in your query it may well be that the left hand or arm is held 
uppermost for the reason that in all the more general systems of symbolism the left 
hand is held to be unlucky, or weak, or the sign of surrender, or the indication of 
death. In Latin the word "sinister," which means extreme bad luck, originally meant 
"left hand." In placing the left hand over the right it may be that the triumph of 
weakness and death over life and strength is thus indicated. The only attempt at an 
interpretation of this symbolical act as a whole known to us is that given in an essay 
on "The Funeral Rites and Service of Masons" by the Hon. Charles Scott, which was 
published in The Freemasons' Magazine for April 1860, and which we hope some day 
to republish in THE BUILDER: 



"The funeral grand honors are given in the following manner: 'Both arms are crossed 
on the breast, the left uppermost, and the open palms of the hands sharply striking the 
shoulders; they are then raised above the head, the palms striking each other, and then 
made to fall smartly upon the thighs. This is repeated three times, and as there are 
three blows given, each time, namely, on the breast, on the palms of the hand, and on 
the thighs, making nine concussions in all, the grand honors are technically said to be 
given 'by three times three.' On the occasion of funerals, each one of these honors is 
accompanied with the word 'Alas,' audibly pronounced by the brethren. It will be 
observed, that in the arms folded on the breast, and palms of the hands resting on the 
shoulders, there are formed two living triangles, and two sides of a third, or lower 
triangle, whose base has been removed, or cut off. The reference is striking or 
sublime. 


"The next motion, or sign, is the outstretched arms, and then the palms of the hands 
brought together over the head. The hour has come - death has taken place - the ghost 
is given up. Each arm falls perpendicularly to its own side, pointing to the dust, and 
the world of departed spirits." 


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CORRESPONDENCE 


RABBI BEN LEON'S MODEL OF THE TEMPLE 


Since the wording of a communication in the October number of THE BUILDER 
under this head (page 323) implies that my reply in the April issue of THE BUILDER 
to N.W.J. Haydon, Ontario, was inaccurate, permit me to say that the letter from Bro. 
Lionel Vibert of the Quatuor Coronati Lodge, quoted by N. W.J.H., is not an answer 
to the same query that was submitted to me. My Ontario brother asked, as I recollect 
it, whether a model of the Temple had been exhibited in the time of Charles II or 



before the Grand Lodge era, and whether there was any evidence that it had 
influenced our ritual. To which I replied that the story was absurd and that there was 
no such evidence. 


I judge that N.W.J.H., like myself, is a student who is trying to ascertain the period 
when the Hiramic legend entered the "work." As the subject is of deep interest and as 
Bro. Vibert refers to the Ars Quatuor Coronatorum of 1899, Volume XII, let me quote 
from the article of which he speaks, which was written by that eminent Mason, the 
distinguished Bro. W. J. Chetwode Crawley, whose work from beginning to end 
threw so much light upon the history of the Craft. This is the opening paragraph: 


"It is not a little remarkable that the two cardinal epochs in English Freemasonry were 
associated with the appearance in London of Models of the Temple of Jerusalem. At 
the first epoch, that of the Revival of Freemasonry, the Model ascribed to Councillor 
Schott had arrived in London, and was on exhibition in 1723 and 1730. At the second 
epoch, when the organization of the Antients was struggling into existence, the Model 
of Rabbi Jacob Jehudah Leon was on view in 1759-60. The formed exhibition seems 
to have won its way to popular favor and cannot have been without effect on the rank 
and file of Freemasons at the very time when our legends were being moulded and 
harmonized. Much of the outside interest in the affairs of the Craft was doubtless due 
to the object-lessons presented by these popular Models of the Building to which, it 
was understood, Freemasons referred their origin." 


As Charles II died in 1685 and as these models were exhibited in London in 1723, 
1730 and 1759-60, it is quite obvious that either Bro. Vibert or I misunderstood the 
question asked by N. W. J. H. Despite Bro. Crawley's attainments as a historian and a 
scholar, the interest of outsiders to which he refers shows that, when the models were 
exhibited, it was generally known that Freemasons "referred their origin" to the 
Temple. Hence it is obvious enough that the exhibition of the models could scarcely 
be said to have influenced a fraternity that already was built, so to speak, about the 
Temple. 



Bro. Vibert, in his letter to Bro. N.W.J.H., himself says that "the idea that there was, 
therefore, some contemporary change made in the Craft ritual is one for which there 
is no evidence." To quote Bro. Vibert again, "The Temple is clearly referred to in the 
legend long before Charles II," and he refers to the Cooke MS. It is that very 
reference in the Cooke text which convinces me of the antiquity of the legend and 
will you permit me to quote just this part of it, though it must be familiar to all 
readers of THE BUILDER: 


"And the kyugis sone of Tyry was his master mason, And [in] other cronyclos hit is 
seyd and in olde bokys of masonry that Salomon confirmed the charges that David his 
fadir had geve to masons. And Salomon hymself taught hem [them] here [their] 
manors [customs] but lityll difllerans fro the manors that now teen usyd." 


(This is copied from Vol. I, page 161, Clegg's Revised Mackey's History.) 


It just happens that the last number received from the publisher of Ars Quatuor 
Coronatorum (Vol. XXXIV, 1921, page 59) has a very valuable article by Bro. 
Eustace B. Beesley on the Colne manuscripts of the Old Charges, illustrated with 
facsimiles. In the first of these "the kyugis sone of Tyry" of the Cooke MS. has 
become "Hiram of Tickus" and in the later MS. he is "Hiram Ticku." The senior MS. 
says: "And shear was one Hiram of Tickus A mason's sonne that was Master of 
Geomitry and that was the chiefest of all his Masons and of all the gravings and 
Carvings and of all other maner of Masonry that belonged to the Temple the wittnes 
in the Bible," etc. The date of the elder of the Colne MSS. is given in the table in 
Gould’s "Collected Essays" (page 9) as the seventeenth century and of the younger as 
eighteenth century. 


In Bro. Vibert's letter to Bro. N.W.J.H. he speaks of the Robert Race paper on the 
Third Degree as "showing very convincingly that the degree was originally a private 
play." Bro. Race's essay has certainly added great weight to the belief of nearly all 
Masonic students on this point, but that play has not yet been found, nor has the least 
trace of it been discovered. With all the Masonic students of the world, however, 
bending their energies toward the search, success may be achieved. 



D.E.W. Williamson, Nevada. 


* * * 


HOW LODGE ATTENDANCE WAS INCREASED 100% 


I recently received a letter requesting suggestions for the improvement of THE 
BUILDER. I do not know what could be done to improve that publication as in my 
judgment it answers every requirement. I am the present Master of the Lodge of the 
Temple No. 1 10 F. & A. M., this city, and throughout this year I have quietly 
endeavored to conduct a campaign of education. Ten different Masonic speakers have 
addressed the lodge on various phases of Masonry. I have delivered short speeches on 
the following subjects: In the Entered Apprentice Degree, "The Lambskin Apron" and 
"The Masonic Lights"; in the Fellowcraft Degree, "Boaz and Jachin, A Message in 
Brass," "The Legend of the Winding Stairway" and "The Middle Chamber"; and in 
the Master Mason Degree, "The Hiramic Legend." 


I have had a Past Masters' Night, A Treasurer's Night, a Secretary's Night, a District 
Deputy's Night, a World War Veterans' Night and a Schoolmen's Night and will hold 
a George Washington Night on November 2nd. Our Lodge has given a reception to 
my predecessor in office and the class raised by him, and also held one Open Masonic 
Mass Meeting. I have given to every Mason raised by me either a copy of Newton's 
"Builders or Street's "Symbolism of the Three Degrees." I have mailed to every 
member of my lodge a copy of Haywood's "Vest Pocket History of Freemasonry." 

Our average attendance has increased more than 100% and I attribute it entirely to the 
educational campaign. I wish that every member of the Lodge was a subscriber to 
THE BUILDER. It has been a wonderful help to me in the preparation of the Masonic 
talks I have given. There is no greater need in the Fraternity today than that of 
Masonic education and I cannot too much commend THE BUILDER for its 
educational value. 



When the Master of a Masonic Lodge catches a clear conception of the dignity and 
sublimity of the office he occupies and the mental, moral and spiritual grandeur it 
symbolizes it makes him very humble in the throne room of his own conscience. 


Howard R. Cruse, New Jersey. 


* * * 


CONCERNING BROTHER GABRIEL McGUIRE 


I have just read Brother Regennitter's letter on page 356 of THE BUILDER for 
November, in which he makes inquiries concerning Brother Gabriel McGuire, pastor 
of Ruggles Street Baptist Church of Boston. You might be interested to know that 
Brother McGuire is well known among Masons and among members of many other 
organizations in and near Boston. He is at present the pastor of a large church in 
Vancouver, B. C., having gone there after a long pastorale at Ruggles Street, Boston. 
He is one who will not be forgotten by any who has had the privilege of his 
acquaintance. 


Lincoln K. Drake, Massachusetts. 


* * * 


ACKNOWLEDGMENT TO PROFESSOR PHIL ADELPHEU S 



May I refer back to my article entitled "Further Notes on the Eleusinian Mysteries" 
which appeared on page 133 of THE BUILDER for May? In preparing that article I 
wrote to the Museum at Athens to ask for photographs of sculptures suitable for this 
particular article. The Curator believed that none of the photographs or picture cards 
kept in stock for public sale would be suitable for my purposes, therefore he went to 
the trouble to have some original photographs made. I believe that this may be of 
interest to your readers. Also, I should like to make this public acknowledgment - all 
the more sincere for the delay occasioned - of the kindness of Professor Alexander 
Philadelpheus, Curator of the Archaeological Institute of Athens. 


N.W.J. Haydon, Ontario. 


* * * 


TWO MORE RESEARCH SOCIETIES 


Your list in the November issue of THE BUILDER, pp. 353-4, lacks two very 
important publishing research organizations, viz. : 


Manchester Association for Masonic Research: Secretary, Chas. P. Noar, 50 Murray 
Street, Higher Broughton, Manchester, England. 


Masters and Past Masters Lodge No. 130 Christchurch: Secretary, S. Clifton 
Bingham, P. O. Box 235, Christchurch, New Zealand. 


D. D. Berolzheimer, New York. 



A WORSHIPFUL MASTER AT TWENTY-THREE 


In the October issue of THE BUILDER you published an item under the heading of 
"Young Worshipful Master." I believe I can mention the youngest in the country. On 
July 4th, 1922, Brother Chas. H. Owens was installed Worshipful Master of 
Hurtsboro, Lodge No. 346, Hurtsboro, Ala. Bro. Owens was twenty-three years old at 
that time. 


Perry L. Borom, Georgia. 


— o — 


YE EDITOR'S CORNER 


We are all at work in our new quarters, full sails set, ready to travel fast and far. Drop 
in for a visit when coming this way. 


* * * 


Our cover is lithographed by the stone method. Changing a stone takes time. This 
accounts for the fact that the January cover continued to locate us Anamosa. Auf 
Wiedersehen, Anamosa! 



It is impossible for me to reply personally to all the letters that have come in about 
"The Visitant." Many thanks, kind friends. The poems are now being published in 
book form. 


* * * 


We shall be one hundred months old in April next. The event will be signalized by a 
special number - very special. 


* * * 


Brother Jacob Hugo Tatsch has a penchant for Masonic book plates and is now 
preparing an article on the same. If you possess such a thing please send him copies, 
care THE BUILDER, stating the name of the designer, date and any other facts of 
interest. 


* * * 


"Chapters of Masonic History" begins in The Study Club Department next month. We 
should have a lot of fun with this series. 



Brother Fred Wm. Powell, an old-time Middlesex man, but. now a resident of 
Willmot, Minnesota, has called attention to two errors in the November issue. 
"Hertfordshire" is misspelled at top of page 354. On page 356 it is said that "Mrs. 
Irene S. Eggleston was chosen in 1810," etc.: this is a manifest error. Will Brother 
John Kyllingsted of Mississippi correct this for us? Thanks, Brother Powell, you have 
a sharp eye. 


* * * 


I wish I was a rock 
A-sittin' on a hill, 

Not a-doint nothin' 

But just a-sittin' still. 

I wouldn't eat, I wouldn't sleep, 

I wouldn't even wash. 

I'd just sit there 10,000 years 
And rest myself, b'gosh. 

This was written by some inspired soul who felt as we did after moving. 

— o — 


PUBLICATIONS WANTED, FOR SALE AND EXCHANGE 



We are constantly receiving inquiries from readers as to where they may obtain 
publications on Freemasonry and kindred subjects which are not offered in our Book 
List printed on the back cover of THE BUILDER. 


Titles which cannot be readily procured through our American and European 
connections will be printed in this column, thus enabling readers having copies to 
dispose of them if they so desire. Inquirers are requested to state what prices they are 
willing to pay, for we are frequently able to obtain books at reasonable prices which 
might be sold out if we were first obliged to have the price approved by the 
prospective purchaser. Such figures will be considered confidential and will not be 
published. 


It is also hoped - and expected - that readers possessing very old or rare Masonic 
works will communicate the fact to THE BUILDER for the benefit of Masonic 
students. 


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


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


WANTED 


By Bro. Silas H. Shepherd, Hartland, Wisconsin: "Ars Quatuor Coronatorum," 
volumes 1 to 1 1, inclusive; "One Hundred Years of Aurora Grata," C. A. Brockway; 
"Cryptic Masonry," Mackey; "Cryptic Rite" and "History of F.M. in Canada," J. Ross 



Robertson; "Migration of Symbols," Goblet d'Alviella; "Ante Room Talks," A. F. 
Bloomer; "Stellar Astronomy and Masonic Astronomy," Robt. H. Brown; 
Freemason's Manual," Jeremiah How; "English Guilds," Toulmin Smith. 


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


By Bro. N.W.J. Haydon, 564 Pape Avenue, Toronto, Ontario, Canada: "The Beautiful 
Necessity," and "Architecture and Democracy," by Claude Bragdon. 


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


By the National Masonic Research Society, 2920 First Avenue East, Cedar Rapids, 
Iowa: "Discourses upon Architecture," by Dallaway, published in 1833; any or all 
volumes of "The American Freemasons' Magazine," published by J. F. Brennan, 
about 1860. "Ars Quatuor Coronatorum," volumes 1 to 5; "Quatuor Coronati 
Antigrapha," volumes 1, 2, and 8; "Caementaria Hibernica," 3 parts, also part 2 
separately W. J. Chetwode Crawley; any books by Hughan, Gould, Sadler and early 
American Masonic writers. 


By Bro. D. D. Berolzheimer, 334 Fourth Ave., New York, N. Y.: Any Proceedings or 
Books of Constitution prior to 1840 of the Grand Lodge F. & A. M. of New York; 
also any miscellaneous publications St. John's Grand Lodge and Phillips Grand 
Lodge, New York. 


FOR SALE 



By the National Masonic Research Society, 2920 First Avenue East, Cedar Rapids, 
Iowa: See back cover of this issue for special announcements; January, 1923, issue 
contains list on inside back cover. 


APPLICATION FOR MEMBERSHIP 

THE NATIONAL MASONIC RESEARCH SOCIETY 

CEDAR RAPIDS, IOWA 


The Aim of this Society is to uphold the principles of Freemasonry, first, by 
conducting and encouraging original investigation into the history, philosophy arid 
symbolism of the Craft, and secondly, by assisting to diffuse a better understanding of 
those principles among Masons everywhere. It exists to promote Masonic Fellowship, 
to encourage Masonic study and to make the lore of the Craft available to every 
student. Its Journal, "THE BUILDER," offering a forum for frank, free and fraternal 
discussion of every possible aspect of Masonry, is a prerogative of membership, and 
subscription for one year is included in the annual dues, which are payable in 
advance. 


The undersigned, a Master Mason in good standing in Lodge 

No 


located at (City) (State) under the Jurisdiction of 

the 


Grand Lodge of 
National 


desires to be recognized as a member of the 



Masonic Research Society, such membership to include subscription to THE 
BUILDER 


beginning with the issue for (Month) 192 (Year) 

Amount Enclosed, $ 

Annual Dues: U. S. and Possessions, Canada, Cuba 
and Mexico, $2.50; Foreign, $3.00. 

Name 

St. and No. or P. O. Box 

City 

State 

— o — 


CAREFULLY SELECTED BOOKS 



The publication and distribution of Masonic books is one of the manifold activities of 
the National Masonic Research Society. The books herein described are part of an 
extensive list to be issued during the coming months. 


TWO BOOKS BY ROSCOE POUND, LL.D. 


Carter Professor of Jurisprudence, Harvard University 
Past Deputy Grand Master of Masons 


THE PHILOSOPHY OF MASONRY 


This interesting and eminently practical book consists of five lectures on Preston, 
Krause, Oliver, Pike and "A Twentieth Century Masonic Philosophy: The Relation of 
Masonry to Civilization." These lectures were delivered before the Harvard Chapter 
of the Acacia Fraternity, and reprinted from THE BUILDER in response to numerous 
requests for them in compact form. Readers who wish to pursue the subject further 
will be aided by the bibliography appended to each lecture. (See Study Club article on 
page 55, this issue.) Printed on heavy paper, substantially bound in blue buckram, 92 
pages and index $1.25, postpaid. 


LECTURES ON MASONIC JURISPRUDENCE 


The subject skillfully discussed in this book is one that often perplexes and confuses 
students. Masonic Jurisprudence differs in many respects from civil law and customs. 
Brother Pound treats the subject in five chapters under "Data of Masonic 
Jurisprudence," the "Landmarks;" "Masonic Common Law" and "Masonic Law 
Making." This is a book which especially should in the hands of Lodge officers" and 



those who are interested in the peculiar customs of the Craft. A comprehensive index 
adds to the value of the work. Heavy paper, buckram, 1 12 pages $1.50, postpaid. 


Pamplets 


A VEST POCKET HISTORY OF FREEMASONRY 

H.L. Haywood. (Special prices on lot orders for 25 or more copies for presentation 
purposes.) Single copies $.25 


MORMONISM AND MASONRY 

S. H. Goodwin, Grand Secretary of Utah. Printed for the Society by the Grand Lodge 
of Utah. A fascinating story of a little known chapter in the history of American 
Masonry. Paper binding, 38 pages $.25 


WHAT AN ENTERED APPRENTICE OUGHT TO KNOW 

Hal Riviere. (Special prices on lot orders for 25 or more copies for presentation 
purposes.) Single copies $.15 


THE COMACINES, THEIR PREDECESSORS AND THEIR SUCCESSORS, and 
FURTHER NOTES ON THE COMACINE MASTERS 

W. Ravenscroft. The two works in one binding, paper covers, illustrated $1.00 


THE STORY OF OLD GLORY, THE OLDEST FLAG 

J.W. Barry, P. G. M., Iowa, paper covers, illustrated. A story of the Flag and 
Masonry. $.50 



DEEPER ASPECTS OF MASONIC SYMBOLISM 


Arthur Edward Waite, with introduction by Joseph Fort Newton. A treatise on the 
esoteric interpretation of Masonic lore and ceremonies. $.15 


THE BUILDERS - A STORY AND STUDY OF MASONRY 

By Joseph Fort Newton, former Editor-in-Chief of THE BUILDER, is nova the 
fastest selling Masonic book in the world. It is being translated into several 
languages. (Special price in lots of twelve or more copies.) Bound in substantial blue 
cloth; beautifully printed. Single copies $1.75 


THE NATIONAL MASONIC RESEARCH SOCIETY 
CEDAR RAPIDS, IOWA 


A complete list of books obtainable through the Society appears on the inside back 
cover of the January issue.