The Builder Magazine 

July 1925 - Volume XI - Number 7 


TABLE OF CONTENTS 

The Design of the Masonic Institution - By BRO. LOUIS BLOCK, P. G. M., Iowa 

The Oxford University Press to Become a Publisher of Masonic Books 

Freemasonry and Fascismo in Italy - By BRO. FRANK G. BELLINI, New York 

The Illuminati of Freemasonry - BY BRO. BURTON E. BENNETT, Washington 

Daniel Coxe and St. John's Lodge, Philadelphia - By BRO. DAVID MCGREGOR, 
New Jersey 

THE CARMICK MS. - BY BRO. A.L. KRESS, Associate Editor, Pennsylvania 

SIR ALFRED ROBBINS COMMENTS ON "MAKING A MASON AT SIGHT" 

THE LITTLE LODGE OF LONG AGO - - Douglas Malloch in Masonic News 

Great Men Who Were Masons - Abraham Whipple - By BRO. GEORGE W. BAIRD, 
P.G.M., District of Columbia 

Andrew Jackson, the Man and Mason - By BRO. ERIK MCKINLEY ERIKSSON, 
Professor of History, Lombard College, Illinois (Concluded from last month.) 

St. Louis Unit Shriners' Hospitals for Crippled Children 

A Masonic Hospital for Crippled Children for the Philippines - By BRO. LEO 
Fischer, Philippine Islands 

DESCRIPTION OF THE HEADQUARTERS BUILDING FOR THE THIRTY- 
SIXTH TRIENNIAL CONCLAVE, KNIGHTS TEMPLAR 

AN EARLY USE OF "CHAPTER" 



THE LOUISIANA RELIEF LODGE - By BRO. JOHN A. DA VILLA, Grand 
Secretary, Louisiana 

THE REASON FOR POOR BOOKS 


EDITORIAL. 

Time to Prepare for the Celebration of the Bicentennial of American Masonry 


THE LIBRARY 

THE SECRET OF ANCIENT EGYPT 

TRANSACTIONS OF THE SOMERSET MASTER'S LODGE, No. 3746. 1924 

GREAT TEACHINGS OF MASONRY 

THE CALIPH OF BAGDAD 

MYSTICISM IN MODERN MATHEMATICS 

DRUIDISM, THE ANCIENT FAITH OF BRITAIN 

THE TEMPLE OF SOLOMON, A STUDY OF SEMITIC CULTURE 

ON "CULTURE" AND "A LIBERAL EDUCATION." 

What to Read in Masonry - ON MASONIC PHILOSOPHY 

THE QUESTION BOX and CORRESPONDENCE 
WANTED: COPY OF "THE CLIQUE" 

A SET OF MACKEY'S ENCYCLOPEDIA FOR SALE 



ANOTHER EMPLOYMENT BUREAU 


ROBERT COMYNS AS A PROVINCIAL GRAND MASTER 

WANTED: INFORMATION ABOUT THE GAVEL 

COMPLETE SET OF "THE SACRED BOOKS OF THE EAST" FOR SALE 

MASONIC RELIEF AND EMPLOYMENT BOARD, WICHITA, KANSAS 

WANTS INFORMATION ABOUT "THE ORDER OF TRUE KINDRED" 

MORE ABOUT DANIEL BOONE AS A MASON 

ON DISCLOSING THE BALLOT 

THE SYSTEM OF SWEDENBORG 

POINT WITHIN A CIRCLE AND THE PARALLEL LINES 

WHAT IS THE PURPOSE OF MASONRY? 

ADD "MASONIC PROFICIENCY" TO OUR VOCABULARY 
TWO LETTERS CONCERNING "ALLGEMEINES HANDBUCH" 

ON REGULATING ADVANCEMENT TO THE HIGHER DEGREES 
FOR A MASONIC BICENTENNIAL 
WHO ARE CLANDESTINE? 

YE EDITOR'S CORNER 


— o — 


The Design of the Masonic Institution 



By BRO. LOUIS BLOCK, P. G. M„ Iowa 


THERE is no man who does, not now and then keenly realize how greatly he needs to 
know what those things really are with which he has most commonly to do. 


Most of us are too often inclined to be content with the outward seeming, the mere 
surface of things. Or we may be satisfied to accept what someone else tells us about a 
thing, and to let it go at that. We are all pretty apt to take things pretty much for 
granted and to saunter along our easy way until some new experience strikes us wide- 
awake to the fact that there is something beneath and beyond, that until then we had 
never known was there. 


The Mason who has thought the least about the matter is the one who is the readiest 
to tell you he knows all about what Masonry means, what it stands for, what it is 
really trying to do. 


If old Socrates should come back to earth and go poking around among us seeking 
light on the question "What Is Masonry?" he would surely and quickly accumulate 
such a vast variety of answers as would drive him to some solitary comer in the effort 
to recover from his stupefaction and confusion of mind. 


There be far too many Masons who have either never penetrated to the heart and core 
of the matter or have long ago forgotten what they found at the journey's end. 


Then again all of us tend to get "rusty", not only in the Ritual, but, what is far more to 
be regretted, in the great themes the Ritual strives to teach. 



In fact there is no one of us, from the youngest Entered Apprentice in the Northeast 
corner of the lodge to the grey-beard who bears the Great Lights in funeral 
procession, who would not be greatly helped his taking his Masonry out, now and 
then, dusting it off, and taking a good square look at it in the effect to learn what it 
really means. 


Now there may be many places to which one might go for his answer to the question 
"What Is Masonry?" but it would seem that the obvious place to go wo be to the 
Institution itself. It has its own clear-cut positive, out-spoken answer to this question, 
an answer as ancient as the Institution itself. Listen: 


"The design of the Masonic Institutivn is to make its votaries wiser and better and 
consequently happier." 


WHAT DOES IT MEAN ? 


You've heard that before ? Of course, over and o again. But just what does it mean? 


Now, before we go on to try to answer this question let us recall to mind a certain 
curious fact about Masonry, and that is that it deals with the propound of truths of a 
nature so peculiar as to permit of their being promulgated only in a certain singular 
way. The principles of Masonry are living, breathing things, and cannot be presented 
with the cold, hard- worded precision of mathematical propositions. Masonry scarce 
ever comes directly at a subject. She travels toward her goal by indirection, suggests 
by symbol and propounds by parable. The teachings of Masonry are of such a nature 
that they can properly be presented only by what Whittier so eloquently calls 


"The picture writing of the world's grey seers 
The myths and parables of primal years." 



The thoughtful observer soon comes to see that there is nothing obvious about the 
teachings of Masonry and that Albert Pike was for the most part in the right in 
constantly insisting that "the symbol conceals". 


Nevertheless it is also true with Masonry as it is with life and religion that 


"Answering unto Man's endeavor 
Truth and Right are still revealed." 


Is it not true that we value the treasures of Masonry all the more because they do not 
lie openly on the surface, and can only be acquired by earnest thought and persistent 
effort ? 


We should rejoice and be glad to realize that real Masonic revelation comes only as 
the result of reflection, oft renewed, and many times repeated. It is this very fact that 
makes "the mystic art" worthy a man's mind. 


"To make its votaries wiser and better." Even so, but how ? 


Well, first by teaching them to see and to think. To see by holding before their eyes 
puzzling emblems and stirring within them a desire to see beneath the surface to the 
treasure of truth that lies hidden within. Somehow we are all so built that things that 
are simple and shallow don't hold us long. But face us with a puzzle, a mystery, a 
thing that defies our penetration and challenges our power of solution, and at once our 
interest is keenly aroused. 



It was a crying curiosity that caused most of us to join the lodge. We were crazy to 
know the secrets, and in due time they were told to us. 


Yet, is that true ? Were they really told to us ? Don't they still remain secrets for most 
of us, so far as their real worth and meaning is concerned? 


DO WE KNOW WHAT WE ARE TALKING ABOUT? 


The while we so glibly bandy about among us sign and symbol, token and word, due 
guard and dialogue, do we really know what we are talking about? Sometimes I think 
we are like a parcel of parrots persistently pattering about our "perfect points," both 
pedal and pectoral, yet of whose real meaning we have no perception. 


Does this proposition seem preposterous to you ? Well, the next time you foregather 
with a brother, dig into him, demand to know what this, that, and the other sign and 
symbol truly mean, and see how quickly he cries, "Oh, Min !" and hoists the grand 
hailing sign of distress. 


Here is what actually happened not long since in a certain lodge not a thousand miles 
from here. The Grand Master was paying the lodge an official visit. He had been duly 
received and welcomed, conducted to the East, and seated beside a leading Past 
Master of the lodge. He returned the gavel to the Master of the lodge and the work 
proceeded. 


"Remember now thy Creator in the days of thy youth—" 



Said the G. M. in an undertone to the P. M.: "Listen to this, for I want to ask you 
some questions." "All right." . . . "in the day when the keepers of the house shall 
tremble and the strong men shall bow themselves—" 


G. M. to P. M. "What does that mean?" P. M. to G. M. "I don't know." . . . "and those 
that look out of the windows be darkened, and the doors shall be shut in the streets, 
when the sound of the grinding is low—" G. M. to P. M. "What does that mean?" P. 
M. to G. M. "I don't know." . . . "and the almond tree shall flourish, and the 
grasshopper shall be a burden, and desire shall fail." G. M. to P. M. "What does that 
mean?" P. M. to G. M. (irritably). "I don't know. I never did know ! I haven't the 
slightest idea what any of it means ! " 


Many, many times he had recited it— many more he had heard it recited. Yet to him it 
meant no more than does a Latin prayer to a worshipper who knows no tongue but 
English, no more than does the whirr of the Chinese prayer- wheel to the coolie who 
can't read. 


Now, the writer has concerned himself with things Masonic from "the days of his 
youth" until now when for him Life's descending sun has begun to sink in the West. 
He has striven earnestly to realize the meaning the immortal words of that solemn 
recitative and believes he has some small conception of their significance. Yet he 
knows full well that even he has fallen far short of exhausting their meaning and feels 
sure the day will never come for him when he can truly say that he has sucked their 
sweetness dry. 


Verily we need all of us to be initiated again, this time not of words, but of "water and 
the spirit", in order that we may realize that Masonry is after all never a thing 
"terrestrial", nor even yet verbal, but ever more "celestial" and eternally spiritual. 


Near the close of a long and eventful Masonic life, after years of painstaking research 
and study, after many months of meditation, Bro. Albert Pike, of revered and sainted 



memory, put into these careful considered words his conclusion as to the meaning of 
Masonry: 


"Masonry is a continuous advance by means of the instruction contained in a series of 
degrees, toward the Light, by the elevation of the celestial, the spiritual, and the 
divine, over the earthly, sensual, material and human in the nature of man." 


Yea, my brother, it is that, just that, and nothing less than that, that is "the design of 
the Masonic institution", for only so can a man be made "wiser, better and, 
consequently, happier". 


— o — 


The Oxford University Press to Become a Publisher of Masonic Books 


THE Oxford University Press, American Branch, recently announced its purpose to 
enter the American Masonic field with an extensive list of new books. This step was 
taken in the original instance upon recommendation from the National Masonic 
Research Society, of which THE BUILDER is the official journal; and the plans 
adopted by the management of the American Branch were worked out in conference 
with a group of the officials of the Society. By virtue of the arrangements made the 
Society will co-operate with the Press in the preparation of a number of books in the 
proposed list, and will lend its name to guarantee the authenticity of all books insofar 
as they deal technically with Masonry. 


A brief preliminary announcement of this was made in THE BUILDER last month, 
page 185. The appearance of that announcement, brief as it was, immediately 
attracted the attention of Masonic students, a number of whom wrote letters to 
congratulate themselves and the Fraternity at large upon such news; one of these, a 
well-known Past Grand Master, described it as "the greatest event in American 



Masonry since the Revolutionary War; and one of the most significant things in the 
Craft since 1717." 


The list of new titles now in prospect and in preparation is an extensive one, and not 
yet ready for detailed announcement. Already the American Branch has in 
preparation a number of editions of the Oxford Bibles for special use by Blue Lodges, 
Royal Arch Chapters, for the Order of De Molay, and possibly for Commanderies of 
the Knights Templar; one or two volumes of Masonic music; a dictionary of 
Masonry; a Worshipful Master's handbook; a standard monitor, etc. Among the more 
general titles about ready for printing are a work on Freemasonry in the Southwest, by 
Bro. F. T. Cheetham; a treatise on Masonic temple construction, by Bro. W. B. 
Bragdon; a work on the old catechisms, possibly to contain a number of facsimiles, 
by Bros. R. J. Meekren and A. L. Kress; an outline history of Masonry, by Bro. H. L. 
Haywood, etc. 


The Oxford University Press itself will have full responsibility in publishing, and will 
accept no MSS. not in conformity with its own standards. All books will be 
distributed through the usual channels, and many of them will be distributed by the 
Branches in various parts of the world. In every case authors will receive the usual 
royalties. Opportunity to publish or market books will be open to any individual and 
to all legitimate Masonic bodies or concerns. 


The Oxford University Press has a venerable history behind it. The first book was 
printed at Oxford in 1478. The Press that issued it came to an end soon after 1485, but 
a second Press was established and this lasted from 1517 to 1520; it was published 
some twenty-three books, mostly theological and in Latin. 


In Queen Elizabeth's time a new Press was set up under the patronage of the Earl of 
Leicester, the Queen's favorite, who was Chancellor. In 1586 the University made a 
loan to an Oxford bookseller, Joseph Barnes, of 100 pounds and he was allowed one 
master printer and one apprentice. It was Barnes who published the first book in 
Greek and the first in Hebrew. 



The first of the famous patrons of the Oxford University Press was Archbishop Laud. 
In 1636, and largely through his instrumentality, a Royal Charter was granted to the 
University to print "all manner of books." 


A later, and equally famous patron, was Dr. John Fell, the designer of the beautiful 
type forms that still bear his name. It is from 1675, and during his leadership, that the 
history of the Oxford Bibles dates; and it was he who suggested to Archbishop 
Sheldon the "Theatre" that bore his name, and in which the Press was installed in 
1669. Six years afterwards began the uninterrupted issuance of Oxford Bibles and 
Prayer Books. 


Early in the eighteenth century, and after the Sheldonian Theatre had ceased to be 
adequate for the needs of the Press, the Clarendon Building was erected. This 
building has ceased to serve as a printing house but the Delegates to the Press 
continue to hold their sessions in it. In 1826-30 the present building in Walton Street 
was erected. The most notable publication of the Press in recent years has been The 
New English Dictionary, which began to be issued in 1884. 


In the sense usually understood by the terms, the Oxford University Press is not a 
commercial or profit making organization; it uses the proceeds from its widely 
distributed books to publish works of technical scholarship that necessarily can have 
only a limited circulation and that, therefore, could not be published under other 
circumstances. One of its historians writes that "all the activities of the Press may be 
described as a function of the corporation known as the Chancellor, Masters, and 
Scholars of the University of Oxford, acting through the Delegates of the Press. . . . 
The Delegacy is now composed of the Vice-Chancellor and Proctors for the time 
being en officio, and (normally) of ten others, of whom five are Perpetual. Delegates 
are appointed for a term of years by the Vice-Chancellor and Proctors, by whom they 
may be re-elected: but when a vacancy occurs among the Perpetual Delegates, the 
Delegates as a whole are enjoined by statute to 'subrogate' one of the junior Delegates 
to be perpetual, ad supplendum perpetuo numerum quinque Perpetuorum 
Delegatorum." : 



The principal officers are, at present: in Oxford, R. W. Chapman, Oriel College, 
Secretary; J. de M. Johnson, Exeter College, Assistant Secretary; F. J. Hall, Printer to 
the University; in London, Humphrey Milford, New College, Publisher to the 
University; in New York, W.W. McIntosh, Vice-President of the American Branch; 
in Toronto, S. B. Gundy, Manager of the Canadian Branch; in Bombay, G. F. J. 
Cumberlege, Worcester College, Manager of the Indian Branch; in Melbourne, E. R. 
Bartholomew, Manager of the Australian Branch. 


The Press has branches throughout the world as follows: London, Edinburgh, 
Glasgow, Copenhagen, New York, Toronto, Melbourne, Cape Town, Bombay, 
Calcutta, Madras, and Shanghai. 


The American Branch was founded in 1896; a history of it is given in Some Account 
of the Oxford University Press, 1468-1921, from which a paragraph may be quoted: 


"The foundation of the Oxford University Press American Branch, an institution 
which has made the name of Oxford familiar throughout the Union, was due to the 
foresight and enterprise of Mr. Henry Frowde. Acting on his advice the Delegates of 
the Press authorized the formation of a Corporation in the State of New York, and the 
Branch in 1896 opened premises at 91 Fifth Avenue, under the management of the 
late Mr. John Armstrong. In the following year Mr. Armstrong added to the Bibles 
and other books, previously sold by Messrs. Nelson, the Clarendon Press 
publications, previously sold by the Macmillan Company. The business grew rapidly 
in Mr. Armstrong's hands, and in 1908 moved 'up town' to the premises it now 
occupies at 35 West 32nd Street. Mr. Armstrong died in 1915, and was succeeded by 
Mr. W. W. McIntosh, one of the original members of the staff." 


— o — 


Freemasonry and Fascismo in Italy 



By BRO. FRANK G. BELLINI, New York 


BRO. BELLINI, who is Worshipful Master of Garihaldi Lodge, No. 542, New York 
City, has long kept in touch, by correspondence and through personal contacts, with 
the vicissitudes of the Craft in Italy. 


AFTER the conclusion of the World War it seemed for a while as though Socialism 
would gain the upper hand and control everything in Italy. In that country, the official 
Socialists include men of different tendencies, ranging from the very temperate to the 
most violent, from those who have been called Reformists (Evolutionists) to those 
who call themselves Communists, and later even Bolshevists. 


In November, 1919, the first elections since 1913 were held in Italy. In 1913 the 
Socialist Party had 77 deputies; in 1919 the number rose to 156. In the latter elections 
the Socialist formulas were: Opposition to the middle class, which had been in favor 
of the war; the reaffirmation of Socialism, and solidarity with the Russia of the 
Soviets. They drew their strength from the suffering and destruction caused by the 
war, from the disillusion that followed on the victory, and the rancor against the 
Allies, who were looked upon as ungrateful for the great sacrifice and the great 
contribution made by Italy to the Entente cause. 


Such was the discontent at the time that, if the Socialists had won the same proportion 
of votes in the south as in the north, their majority would have brought them into 
power. 


The great metallurgical strike of 1920 brought matters to a crisis. The strikers took 
over a number of industrial plants without violence or bloodshed, and thus started a 
politico-economic revolution, the illegality of which they demanded of the Parliament 
to ratify; but it had already been condoned by government inaction. This 
extraordinary "economic" experiment was tried in the Valley of the Po— the great 
metallurgic center of the country, which during the World War had supplied the 



nation with its material means of combat and which was the objective of every 
Austro-German offensive. 


By the middle of September, 1920, all these plants had been taken over by the 
workers, who operated them so far as lack of raw materials, technical skill, money 
and business executives would permit. The works were run under established Soviets 
and with red flags flying over the buildings. The government had already declared its 
neutrality. There were many within the ranks of the Socialist Party who were 
opposed to the Soviet form of government, but it was those who favored it that 
formed the Syndicate of Metal Workers and enabled the policy of "direct action" to 
be carried out. 


As all the world now knows, the economic experiment was not a success; the hands 
of the government had become weakened; respect for authority had almost died out 
and the country stood on the verge of falling under the dominion of mob law. Social 
organizations had practically broken down and the bonds of order were loosened. It 
was then that the Fascisti arose to save the country from ultimate ruin and solution. 


The origins of this remarkable movement go back to the national revival succeeding 
the disaster of Caporetto and culminating in the Piave. It was the young men of that 
revival, again rising spontaneously throughout, Italy, that constituted themselves into 
the Fascisti. The inevitable reaction had come. These young, heroic men had 
sacrificed their all for the defense of the country and were now witnessing the 
approach of a national catastrophe— perhaps in imitation of Russia. 


It is a curious phenomenon of this movement that its leader should have been Benito 
Mussolini, a former Socialist editor, who separated himself from the Socialist Party 
because of his advocacy of Italy's participation in the war. The Fascist groups, but 
loosely held together, varying according to the characteristics of their respective 
regions, at first consisted largely of young men of the upper middle classes, though 
some were of the nobility. The major groups were composed of students, ex-officers, 
and demobilized Arditi; but now there were among them an increasing number of 
workers, and of the sons of peasants and smaller shopkeepers. Doubtful elements 



came among them, and they became in some degree compromised by men who were 
more or less adventurers. 


They stood to a certain degree for social reforms, and they indeed rivalled the 
Communists in the bitterness of their feelings against war-profiteers. While they also 
advocated the agrarian revolution in returning the lands to the peasants, their main 
purpose was directed against the Bolshevist propaganda, which they aimed either 
completely to suppress or convert those who harbored Bolshevik tendencies. In this 
object they succeeded by degrees, and thus rendered valuable service to the country. 


MASONS JOINED THE EARLY MOVEMENT 


The Fascisti movement, which originated in Milan, numbered among its first and 
most active members the brothers of the Masonic lodges of that city, especially of the 
Lodge, "La Ragione." Branches were formed in Bologna, Turin, Florence and Genoa, 
also in other parts of the Peninsula. The Masons everywhere supported and inspired 
the patriotic movement. Even the Grand Master of the Grand Orient, who from some 
quarters had been warned to forbid Masons from participating in the movement, 
issued a circular to the effect that he would not interfere with brothers joining a new 
organization of national strength with the purpose of saving the country, and those 
who set their political views against the interests of the country were expelled. 


But now Mussolini, desiring to affirm himself, thought to utilize the great influence 
of the Catholic Church upon the popular soul, at his very debut in Parliament, made a 
speech in the Chamber of Deputies upholding the universal sovereignty of the Pontiff. 
After the Fascisti march on Rome and when Mussolini had gathered the reins of 
absolute power into his hands, he commenced a policy of surrender to the Vatican, 
first by imposing the teaching of the Catholic doctrine in the public schools. The 
Catholic Press was naturally delighted; other concessions were asked for and freely 
granted, while a veiled request for the suppression of Freemasonry was also 
formulated. The Freemasons, of course, protested strongly and a powerful stir was 
created in the Fascisti organization, many influential members of which were also 
members of the Craft. 



Then commenced a violently hostile campaign against Freemasonry in the Catholic 
and Fascisti press, and the most ferocious but stupid attacks appeared in the Popolo 
d'ltalia, edited by Mussolini's brother Amaldo. It seems that four or five years ago 
this brother endeavored— in vain— to join the Order. As a man of superior intelligence 
he must surely have known its ideals and constitution, hence, how can his present 
unreasoning hostility be explained ? 


For a long time now the Fascisti have been carrying on a campaign of violence, 
robbing and destroying private property, workmen's co-operative institutions, 
Masonic temples, etc. In vain has Grand Master Torrigiani protested openly to 
Mussolini; but the perpetrators of these excesses have always gone unpunished. 
Numbers were brutally murdered, and the world was shocked at the murder of the 
Hon. Matteotti, in which some of the leaders of the Fascisti were implicated. 


It so happened at the Socialist Congress in Bologna in 1912 that Mussolini, then 
editor of their organ, L'Avanti, had persuaded the gathering to approve the resolution, 
"either Mason or Socialist." Soon after he had attained to his abnormal power of 
political control, he made the Fascisti Grand Council forget the great services 
rendered to the national cause by the members of the millenary Masonic Institution 
and passed the edict, "Either Fascist or Mason." 


At one time Mussolini could not tolerate the influence of the Socialist Masons, who 
taught in their temples love of country and the principles of civil progress of the 
people by gradual evolution, because they contrasted too violently to the 
revolutionary movement he wanted to impose upon the party. Then he considered 
Freemasonry as the worst enemy of Socialism, representing the bourgeoisie and 
conservatism; from his point of view, Freemasonry yesterday was retrograde and had 
to be opposed because it retarded the Socialist revolutionary movement, and today it 
must be opposed because it is not retrograde. 



It was at the beginning of the World War that Mussolini, disgusted at the pacific 
attitude of the Italian Socialists, abandoned that party with other leaders and became 
one of the most fervent interventionists. 


SHALL SECRET SOCIETIES BE SUPPRESSED? 


At present the most discussed question in Italy is the law providing for the 
suppression of secret societies, which is aimed directly at Freemasonry. There can be 
no doubt, however, but that the leaders of Fascism are thoroughly acquainted with the 
loyalty of the Order. To be admitted into Italian Freemasonry it is essential to swear 
devotion to the country to the extent of sacrificing life for it if necessary, and this 
obligation keeps out those of the anti-national parties, but they must also (according 
to Masonic law) be devoted to liberty. 


The Masons have openly approved many acts of Mussolini's government, but they 
could never agree with his clerical policy. They could never give their assent to so 
false a conception of patriotism as would set the country back a thousand years; it 
would be an insult to the memory of so many martyrs to liberty of conscience and the 
civil progress of the people. 


There can be no doubt but that Masons all over the world follow with deep sympathy 
the movement in Italy over a question of principles which are the very essence of the 
ideals which the Order supports and has defended throughout the world for centuries. 
The Italian Freemasons are defending the rights of the State and of the citizens 
against the excesses of the minister, and neither the Fascist clubs nor their castor oil 
can intimidate them, even as they were not deterred by the tortures, hangings and 
shootings of their brethren during the epic struggle for liberty, independence and the 
unity of Italy. Not even its bitterest enemies could ever belittle the patriotic spirit of 
Italian Freemasonry. 


Some time ago, the Grand Master of the Grand Orient of Italy, Domizio Torrigiani, 
concluded thus a interview with a reporter of the "Giomale d'ltalia": 



"It is in Freemasonry and nowhere else that the most solemn and heroic tradition of 
Italian patriotism is preserved. If I may compare a minor event with a greater one, I 
can tell you that from the day on which, with Melchiorre Delfico, fourteen Italian 
patriots proposed to Napoleon at Elba the project for he unification of Italy, down to 
the day on which about a hundred Milanese Masons decided to join and give vitality 
to the very first fighting Italian Fascisti, Freemasonry was present at every patriotic 
movement. The Grand Orient of Italy came into being with the first Napoleonic 
kingdom of Italy; it dispersed later in secret societies throughout the Peninsula; 
reappeared at Turin in 1861, when we had a much different Kingdom of Italy; it 
transferred itself to and affirmed itself at Rome in 1871 under the leadership of 
Garibaldi. From the first unitary movement of 1848— to the annexation— to the 
fighting for the conquest of Venice and Rome— to the Parliament of 1870- and thence 
to the irredentism and interventionism— to the resistance and the national renascence, 
you will always find this indefatigable institution on the opre [job], surrounded by 
implacable aversion, ever renewed. The accusations are always the same. To read 
some papers today is like reading the abbate [Abbe] Barruel. We are used to it, and 
shall continue our work with serenity." 


— o — 


The Illuminati of Freemasonry 


BY BRO. BURTON E. BENNETT, Washington 


ILLUMINISM is dead, so far as its formal organization is concerned, so that in a 
certain sense it belongs now to academic interests only; but in another sense, equally 
defined it remains a subject of living importance, and that because the ideas behind it 
are still in our midst, seeking other forms and outlets. Those ideas are ancient. Some 
of them took root in early Zoroastrianism, exhibited themselves in Chaldean astrology 
passed over into Mithraism, thence to Gnosticism, Manicheism and later still into 
Paulinism, which became so living a thing among the Baikan peoples. Paulinism 
itself became a new seedsowing, from which, in after years, developed the Patari and 



the Waldensians, from the forces of which in due time came many influences to help 
give shape to the countless mystical sects that flowered so profusely during or just 
after the Reformation period. If one cares to trace such as they developed under a 
Christian aegis he will find it worth his while to read "Spiritual Reformers in the 16th 
and 17th Centuries" by Rufus M. Jones. Bro. Bennett has found these old inspirations 
at work among the Illuminati. Another student will find them animating certain 
religious sects now in our midst. Such as may care to follow the Rosicrucian clue will 
do well to consult Bro. A. E. Waite's recent book, "The Brotherhood of the Rosy 
Cross." Bro. Bennett was former member of the Board of Park Commissioners of 
Seattle, former Pan-American Commissioner from the state of Washington; former 
United states District Attorney for Alaska; is a member of Ionic Lodge, No. 90, F. & 
A. M., of Seattle, etc. 


THE Society of the Illuminati was one of the four great societies produced by the 
French Freemasonry of the eighteenth century. Of course neither this society, nor any 
of the other three, were real Freemasonry at all. They were produced by the peculiar 
conditions that existed in France at the time. These conditions finally culminated in 
the French Revolution, the wiping out of the last vestiges of feudalism, and the 
entering of the French nation into a fuller and wholly different life. The three other 
societies were the strict Observance, the Emperors, and the Carbonari. 


The name Illuminati was not a new one. It had been used by other societies of a like 
tendency from as early as the fifteenth century. They all claimed to get light from a 
higher source as to all earthly things and, especially, as related to spiritual ones; and 
to possess knowledge of a purer kind than that possessed by ordinary persons. They 
furnished many victims for the Inquisition. They had existed in Spain and in Italy. It 
is even averred that Loyola, the founder of the Society of Jesus, had Illuminati ideas 
and was reprimanded by the Church for them. That these ideas go back through the 
ages to the Gnostics is easily seen by scholars. In certain cults they even survive to 
our day. The Illuminists claimed to get communications from intermediate spirits and, 
even, from God Himself. There is a cult now in the city of Seattle whose head claims 
to have talked with God and at their meetings visitors are asked by his followers if 
they do not want to talk with a man who has talked with God. In order to understand 
these societies, especially of the higher intellectual kind, it is necessary to know some 
think of Gnosticism. 



Gnosticism as a movement was practically coeval with Christianity. It was a spiritual 
force produced by the times. The ancient gods had lost their influence. People 
yearned for something purer and truer. While Mithraism, to some extent, supplied this 
want, still it was not sufficient. Gnosticism was largely Christian in character, and it 
tried to bridge the chasm between the old gods and the new Christos. Mithraism was a 
continuation of the ancient gods, but it contained many features similar to 
Christianity. It held on in the ancient world for many centuries, but it finally 
disappeared. Christianity at last got free from Gnosticism. Gnosticism reached its 
greatest height in the second century, and while branches of it continued well on into t 
he fifth century it was, for all practical purposes, supplanted by Manicheism before 
the fourth century. Streams from it have, even, come down to our day. 


GNOSTICISM IS DESCRIBED 


Gnosticism was what is known as a mystic religion. It was based upon revelation. All 
of its sects claimed to possess secret knowledge unknown to outsiders, mighty and 
mysterious, imparted only to initiates. They claimed that it was received from Christ 
Himself and His Apostles and early believers. It was their mystic writings and 
traditions, with others, that the Rosicrucians, the soothsayers, and the magicians 
claimed to possess in the eighteenth century when they commenced to bore into 
Freemasonry. They claimed to possess the secret word that Christ, as they averred, 
stole from the Temple, and with which He performed His miracles. To prove that they 
really possessed what they claimed they pointed to Acts VIII where Simon Magus 
("the Magician"), who was converted by Philip, tried to purchase with money his 
miraculous power. 


The Gnostics, generally, did not accept the Old Testament. As a matter of fact they 
went back to the old religions with their gods and goddesses. In their Ophite sect they 
were plainly connected not only with the old mythologies of Babylon and Egypt, but 
with those as well of Greece and Asia Minor. I think that we can safely say that 
Gnosticism was based wholly on sacramentism and superstition, accompanied by a 
fervid imagination. Still it was the great force that satisfied many in the Christian 
Church during the first hundred years of its existence. While some of the Gnostic 
sects, as the Valentinians, the nearest approach to the Catholic Church, were 
wonderfully spiritual, still their attitude was always sensual. The Gnostic confession 



of faith is as follows: "I baptise thee in the name of the unknown father of all, by the 
Aletheia the mother of all, by the name which descended upon Jesus." 


The Ophite sect of the Gnostics, which existed as late as the sixth century, believed 
that the serpent that tempted Eve was the impersonation of divine wisdom. An 
Ophitic form of Gnosticism is found today in Babylonia among the Mandeans. They 
are sometimes known as St. John Christians. To outsiders they call themselves 
Sabians. Their religion is a mixture of that of the Jews, the Christians, and the 
heathen. While we have known about them from the seventeenth century, still that 
knowledge is very meager as they are careful not to talk before strangers. It is more 
than probable that they know very little about their religion themselves. It is, 
however, certain that their religion springs not from the Christian, or from the Jewish 
religion, or from st. John, but it comes from the older forms of Gnosticism with the 
symbol of the serpent. 


The Docetae of the early Christian Church believed that Christ had only a phantom 
body, that is, He was born without material means and that all His acts and, also, His 
crucifixion, were not real, but only apparent. It is true that some of them did not go as 
far as this, but they, even, held that He had a heavenly and not really a human body. 
Docetism reached its highest point in Gnosticism. 


HOW NEW CULTS WERE FORMED 


When Christianity finally conquered the ancient world so that the ancient gods were 
believed in no more, there had to be some outlet for that mysticism which Christianity 
failed to, or could not, absorb. The sacraments had to end somewhere. This resulted in 
the formation of cults which continued in different forms down to the time of the 
Illuminati of Freemasonry, and from there down to our time. It must be remembered 
that when the barbarians overran the Roman Empire and destroyed it, they destroyed 
all science as well; all intellectual pursuits stopped except those that centered in 
religion. All learning was confined to the Church and all learned men were 
Churchmen. The only thing that was deemed of any importance was theology. The 
affairs of this world were of no importance; the affairs of the other world were of all 



importance. The wonder is that superstition was not greater, that witches and 
soothsayers and magicians were not more abundant, that the Inquisition was so 
lenient, that the imagination did not become more fervid and astounding, and that 
Illuminism did not make a greater impress upon Freemasonry and upon mankind. 
That voodooism did not show itself in a malignant form shows conclusively that the 
human intellect had grown during the past ages. 


Illuminism has always been an attraction for men of more than, ordinary intelligence. 
When in it there is found such men as Valentian, the man of business, the rich ship 
builder of Syria; of Loyola, the man of God, the founder of the Society of Jesuits; and 
of Goethe, the poet, one of the greatest intellectuals of all time, it is better not to try to 
brush it away with scorn, or deride it with egotistical derision. Perhaps the force 
behind it is the intellect trying to burst its finite bonds, and reach the infinite. Perhaps 
this will never be done, and, again, perhaps it will be. It seems the part of wisdom, 
however, to consider it with care, yes, even reverently, for where is the prudent man 
who wishes to deny that the intellect does not reach the infinite when our finite bonds 
are broken by the mystery of death? 


WEISHAUPT FOUNDS THE ILLUMINATI 


The Society of the Illuminati of Freemasonry was founded by Doctor Adam 
Weishaupt of Ingoldstadt, Germany (Bavaria), on May Day, 1776. Weishaupt was 
professor of Natural and Canon Law in the University of Ingoldstadt. His society was 
not, at first connected with Freemasonry but it became so in 1780. Professor 
Weishaupt joined the Freemasons through the strict Observance at Munich in 1777. 
He was an ex-Jesuit and for the rest of his life was assailed by the Jesuits through all 
sources that they could reach, and by all means that they could command, 
ecclesiastical, civil and private. The new movement was really one of republican free 
thought. This movement called itself "The Order of Perfectibilists." Its members were 
at first young students who bound themselves to be guided wholly by their superiors. 
Professor Weishaupt adopted the Jesuit plan that the end justifies the means. No 
member knew who the other members were except, of course, his superiors, the 
officers. While Professor Weishaupt was educated by the Jesuits, and became one of 
them, his intelligence was of high order and its bent was always toward truth. Thus he 
grew away from them and from their Church as well. In 1784 the Society of the 



Illuminati was suppressed by the Bavarian Government, as well as all other Masonry, 
and all other secret societies. Doctor Weishaupt was deprived of his professorship and 
had to fly from the country. 


The Rite of the Illuminati consisted of three classes, to wit: (1) Nursery, (2) Symbolic 
and Scots Masonry, and (3) Mysteries. The first class contained five degrees as 
follows: (1) Preparatory Literary Essay, (2) Novitiate, (3) Minerval, (4) Minor 
Illuminates, and (5) Magistratus. The second class contained, also, five degrees as 
follows: (6) Apprentice, (7) Fellow Craft, (8) Master Mason, (9) Major Illuminates, or 
Scottish Novice, and (10) Directing Illuminates, or Scottish Knight. The third class 
contained the following degrees: (11) Priest and Regent, and (12) Magus and King. 
The last degree was never perfected. The necessary qualifications of a candidate were 
stated by Weishaupt as follows: 


"Whoever does not close his ear to the lamentations of the miserable, nor his heart to 
gentle pity, whoever is the friend and brother of the unfortunate; whoever has a heart 
capable of loving friendship; whoever is steadfast in adversity, unwearied in the 
carrying out of whatever has been once engaged in, undaunted in the overcoming of 
difficulties; whoever does not mock; and despise the weak; whose soul is susceptible 
of conceiving great designs, desirous of rising superior to all base motives and of 
distinguishing itself by deeds of benevolence; whoever shuns idleness, whoever 
considers no knowledge as unessential which he may have the opportunity of 
acquiring, regarding the knowledge of mankind as his chief study; whoever, when 
truth and virtue are in question, despising the approbation of the multitude, is 
sufficiently courageous to follow the dictates of his own heart— such a one is a proper 
candidate." 


THE ORDER SPREAD THROUGHOUT EUROPE 


In 1780 the Order was carried into Northern Germany by the Marquis Cantanzo, a 
Privy Councillor of Karl, Elector of Bavaria. It has been stated that lodges were 
established in France, Belgium, Holland, Denmark, Sweden, Poland, Hungary and 
Italy. This seems doubtful to me. If so, however, they were mere beginnings as not 



more than two thousand members, at I most, have ever been claimed for the Order. 
However' in Volume II, at page 141, of the Secret Memoirs of St. Cloud, limited to 
five hundred copies (copy 297), Edinburgh Press, I find the following which I pass on 
without comment: 


"In the will of that great monarch (Gustavus VIII). Baron d'Armfeldt was nominated 
one of the guardians of his present sovereign, and governor of the capitol; but the 
Duke Regent, who was a weak Prince, guided by philosophical adventurers, by 
ILLUMINATI and LREEMASONS, most of whom had imbided French 
revoluntionary maxims, sent him, in a kind of honorary exile, as Ambassador to Italy 

M 


The Society of the Illuminati was taken up with enthusiasm by Baron Knigge, a Privy 
Councillor of the reigning Duke of Saxe-Gotha. It was then that Goethe and Herder 
joined the Illuminati. Knigge had taken the Templar degrees at Cassel in 1772, and 
was disgusted with them. He thought that in the Illuminati he would find, at last, the 
truth. But Doctor Weishaupt had not even completed the rituals. However he placed 
his material in Knigge's hands. They quarreled over how it should be arranged and 
Knigge retired. The Order in Northern Germany was dead. Meanwhile some of the 
Masonic sects with Rosicrucian tendencies joined with the Church in fighting the 
Illuminati. It must be remembered that Illuminism was as much the antithesis of 
Rosicrucianism as it was of Jesuitism. Rosicrucianism and Jesuitism had much in 
common. Meanwhile the rumble of the French Revolution could be heard in Bavaria. 
The authorities believed that they were justified in closing the Illuminati, as well as 
all other secret societies. Masonic historians, including Gould, have maintained that 
the Illuminati possessed no revolutionary tendencies. While this is probably true, 
using the word "revolutionary" in its strictest sense, still its whole aim was away from 
existing things, and toward republican free thought. Professor Weishaupt was a 
reformer, a Masonic reformer. He wanted to reform religion. He wanted to reform 
Masonry. He believed that his desired reforms could be accomplished through 
reformed Masonry. But the French Masonry at that time was so steeped in kabbalism, 
spiritism, scepticism, and natural religion that it was past reforming. It was stuck in 
slimy lagoons with its back toward the East, waiting for its Scots Perfection degrees 
to return from the West. And so all Masonry died in Southern Germany and there it 
has ever since been, practically dead. 



WEISHAUPT AS AN AUTHOR 


Doctor Weishaupt fled to Saxe-Gotha. Duke Ernest, who was a Freemason, made him 
a Privy Councillor, and granted him a pension. He died there in 1830. 


He published several works on llluminism while living in Gotha. The best known are, 
A Picture of the Illuminati (1786); An Apology for the Illuminati (1786); A Complete 
History of the Persecutions of the Illuminati in Bavaria (1786); and A System of 
Illuminati (1887). 


In commenting on the Illuminati Doctor Weishaupt said: 


"My general plan is good, though in the detail there may be faults. I had myself to 
create. In another situation, and in an active station in life, I should have been keenly 
occupied, and the founding of an Order would never have come into my head. But I 
would have executed much better things, if the government had not always opposed 
my exertions, and placed others in situations which suited my talents. It was the full 
conviction of this, and what could be done if every man were placed in the office for 
which he was fitted by nature, and a proper education, which first suggested to me the 
plan of the Illuminati." 


The Martini sts were founded by Martinez Pasqualis in 1762 in a so-called Masonic 
Rite named "The Rite of Elected Cohens, or Priests," consisting of nine degrees. This 
Rite was afterwards reformed by the Marquis de St. Martin by what he called "The 
Rectified Rite"; and this Rite, as well as a body of Russian Martinists, of 1790, of 
which Professor Schwartz, of Moscow, was the head, were then called the Illuminati. 
The "Rectified Rite" consisted of two classes. The degrees of the first class were (1) 
Apprentice, (2) Fellow Craft, (3) Master Mason, (4) Past Master, (5) Elect, (6) Grand 
Architect, and (7) Mason of the Secret. The degrees of the second class were (8) 
Prince of Jerusalem, (9) Knight of Palestine and (10) Kadosh. These degrees are 
simply day dreams of mystics and allegorists. 



Doctor Weishaupt as a reformer failed and his high type of llluminism apparently 
went down with him; but llluminism became saturated with all kinds of nonsense, 
resumed its course and more and more it and the "Emperors" rite drifted toward each 
other. 


Bibliographical note by author. Consult The Gnostic Heresies of the 1st and 2nd 
Centuries, by H.L. Mansel; London; 1875. Articles on Gnosticism in Encyclopedia 
Britannica, 1 1th Edition. History of the Inquisition of the Middle Ages, by Henry 
Charles Lea; III Vol.; London; 1888. History of the Inquisition of Spain, by Henry 
Charles Lea; five volumes, London; 1905-1908. Expansion of Christianity in the first 
Three Centuries, by Adolph Hamack, Eng. trans., 1904. The Church in the Roman 
Empire, by Sir W. M. Ramsey; 1893. Mithraic Mysteries, a translation by T. J. 
McCormick of the Conclusions of Cumonf s great work on Mithraism; Chicago and 
London 1893. 


— o — 


Daniel Coxe and St. John's Lodge, Philadelphia 


By BRO. DAVID MCGREGOR, New Jersey 


In order to understand the full force of Bro. McGregor's arguments in this paper the 
reader should turn back to a series of articles on the same theme previously published: 
"The Story of freemasonry in New Jersey," by Bro. Ernest A. Reed, November, 

1923, page 329; "Concerning 'The story of Freemasonry in New Jersey,' by Bro. 
Melvin M. Johnson, April, 1924, page 109; "Daniel Coxe's Relations to American 
Freemasonry," Bro. David McGregor, November, 1924. page 328; "Daniel Coxe and 
the 'Henry Bell Letter,' " by Bro. Melvin M. Johnson; and the present series of Study 
Club articles, the first of which was printed last September. 



FURTHER investigation as to the whereabouts of Col. Daniel Coxe during the year 
1730 shows that he returned to New Jersey from London earlier than the date of his 
warrant as Provincial Grand Master of New York, New Jersey, and Pennsylvania 
(June 5, 1730), and that instead of bringing it with him as suggested in our previous 
article, it must have been sent out to him later. 


From the minutes of the West Jersey Board of Proprietors, to be found in their office 
in Burlington, N. J., we learn that he had been President of that Board for many years 
and continued to be re-elected annually until his death in 1739. On Aug. 6, 1729, he 
was "appointed and ordered" to meet the Jersey Agent in London and protest against 
the proposed new division line between West and East Jersey, as it would cause 
"great damage to the Proprietors and under purchasers of land in West Jersey." He 
was present at the next meeting of the Board on Nov. 4, 1729, part of the record of 
which is in his own handwriting. His next appearance at the Board meetings was on 
April 9, 1730, and he continued to preside at its meetings until Dec. 12 of that year, 
thus widening the period of his presence in New Jersey in 1730 to over eight months 
instead of four as previously estimated, and making it still more feasible for him not 
only to personally issue the warrant for si. John's Lodge, No. 1, of Philadelphia, but 
also to be present at its institution, if it took place early in December, 1730, as we are 
inclined to believe it did. 


He must have sailed for England soon after the meeting of Dec. 12 so as to permit of 
his being present at a meeting of the Grand Lodge of London on Jan. 29, 1731, where 
and when his health was drunk as "Provincial Grand Master of North America," his 
ability to announce the institution of the first regularly constituted lodge of 
Freemasons in America doubtless giving zest to the occasion. 


In pursuance of this study let us consider briefly what can be found in the oldest 
existing record pertaining to St. John's Lodge, the original account book known as 
Liber B, in support of the proposition that that lodge was in 1731 a regular and duly 
constituted one, receiving its warrant from R. W. Bro. Daniel Coxe of New Jersey. 



From the entries on page 184 of Liber B, we learn from the Stock Account of the 
lodge that on June 24, 1731, it had thirteen resident members, the fourteenth, William 
Button, having gone to "New Foundland" in May, while one of the thirteen, Mark 
Joyce, had just become a member before June 1, as we learn from the charges made 
against the members under the head of "omitions" at sixpence per lodge day, twelve 
of them being charged for five days; William Button, for four days "before you sailed 
to New Foundland"; and Mark Joyce, one day. In addition to this, Joyce is charged 
9s-2d "the remainder of his 3 pounds at entrance"; for a like reason Benjamin 
Franklin and Henry Pratt are charged 2-0-1, which seems to indicate that the 
difference between the entrance fee of 3 pounds, and the amount charged against 
them as a remainder, was in each case expended by them for the entertainment and 
"clothing" of the lodge members on the night of their initiation, as was the regular 
custom at that time. These charges of "omitions" were evidently the result of an 
agreement among the members on or before June 24, 1731, to assess each member 
sixpence per month, the charges to be retroactive beginning Feb. 1 of that year and 
applicable in each individual case according to the period of membership. These 
charges were continued against each member after June 24, not as "omitions", 
however, but as quota to stock; and in addition a fine of one shilling was imposed 
after that date upon each member every time he absented himself from lodge meeting. 
From this we may naturally infer that the lodge had been suffering from lack of 
attendance, and that it had resorted to the fine as a means of improving it, these fines, 
together with the monthly dues, to go to the establishment of a fund for carrying on 
the work of the lodge, but not including the feature of entertainment, which was paid 
for by the members participating, and averaged in all about 2 pounds per night for the 
years 1736-7. 


THERE WERE THIRTEEN MEMBERS 


From this account we learn that the membership on Feb. 1, 1731, was thirteen, two of 
whom, Franklin and Pratt, had just been admitted, or a total of eleven prior to that 
event; a number more in harmony with the thought of a newly organized lodge than 
one of long standing, as some would have us believe. 


The initiation of Franklin and Pratt on Feb. 1 implies the existence of a constituted 
lodge before that date in order that their application for membership could be received 



and acted upon in due form. Franklin was not legally eligible for membership until 
after his twenty-fifth birthday, which occurred on Jan. 6, 1731; and judging from his 
publication of an alleged expose of Masonry in the issue of Dec. 8, 1730, in the 
Pennsylvania Gazette, it must have been some time between those two dates when he 
made application for membership. 


The fact that he had on three previous occasions during the year 1730 published items 
of news pertaining to the Masons shows that he knew that some of his subscribers 
were interested in such items; and although not a Mason himself his business acumen 
led him to cater to their tastes, as well as to the amusement of those not in sympathy 
with the Order. 


Dependent entirely upon the public prints and on hearsay for what he published, we 
are not required to accept what he said about Masonry as official. Especially does this 
apply to the oft quoted statement in the Dec. 8 issue, that "there are several Lodges of 
Free Masons in the Province of Pennsylvania," in which he refers no doubt to the 
occasional meetings of the brethren, which we have every reason to believe occurred 
not only in Pennsylvania but in other Provinces on this Continent. 


WHY DID FRANKLIN DELAY? 


It is rather interesting to note that an average of eleven weeks elapsed between the 
publication of the items of Masonic news in the London papers and their re- 
publication on July 9, Aug. 13, and Aug. 20, 1730; whereas seventeen weeks elapsed 
in the case of the extensive article in the Dec. 8 issue. We are led to inquire, Why did 
he delay the publication of that expose and why did he print it when he did? May it be 
that his sense nf fairness and editorial propriety prevented him from hastily 
publishing something, the truthfulness of which was questionable, knowing that the 
men associated with the organization were of excellent character and high social 
standing, as shown by the items he had already published, and which he might never 
have published, had not some local event created a special interest in the Fraternity, 
arousing the curiosity of many of his readers and causing them to be much amused, or 
exercised, with conjectures concerning them? Nothing had appeared in the public 



prints for four months that could have aroused such interest, hence the cause must 
have been local. What was more likely to have later amused, or interested, the people 
of Philadelphia than the institution of a regular Masonic lodge in their midst? 


In addition to publishing something that "might not be unacceptable" to his 
subscribers, Franklin's object was apparently to get at the truth in regard to the many 
conjectures concerning the Masons, which was no doubt promptly explained to him 
to his entire satisfaction, as he shortly afterwards made application for membership 
and proved to be one of the lodge's strongest pillars. 


These considerations, along with the proven presence of Coxe in America at that 
time, seem to point to the month of November, 1730, as the date of the institution of 
St. John's Lodge; and short of an unquestionably accepted actual record to that effect, 
we feel that there is no just reason why this should not be looked upon as the 
approximate date of its institution as a regular and duly constituted Lodge of Free and 
Accepted Masons. 


FURTHER CHANGES ARE NOTED 


Turning again to Liber B there is evidence of still further changes in the regulation 
and management of the lodge on or before June 24, 1731. Under that date we find 
William Allen referred to as Grand Master; William Pringle, Deputy Master; William 
Button, late Master; and Thomas Hart, late Warden; the two late offices pertaining to 
a subordinate lodge and the two active offices to a Grand Lodge, indicating a 
transition from a subordinate to a Grand Lodge; or shall we say the super-imposing of 
Grand Lodge officers on the body of a subordinate lodge? 


This dual character of St. John's Lodge is very apparent from the fact that all the 
brethren elected to Grand Lodge offices for years to come were members of the 
subordinate Lodge of St. John, while there are no records of any subordinate officers 
being elected during that period; and conclusive evidence of it is to be found in the 
issue of the Pennsylvania Gazette of June 16, 1737, in the form of a public 



declaration disowning any connection with, and deeply deploring a dastardly fake 
initiation performed on a simple fellow in Philadelphia which resulted in his death, 
and with which the enemies of Freemasonry were endeavoring to discredit the 
Fraternity, as in the Morgan affair of about a century later; the declaration being 
signed "In behalf of all the members of St. John's Lodge at Philadelphia," by Thomas 
Hopkinson, Grand Master; William Plumsted, Deputy Grand Master; Joseph Shippen 
and Henry Pratt, Grand Wardens; while no mention is made of subordinate lodge 
officers. 


For a subordinate lodge thus to assume to itself, or have super-imposed upon it, the 
title and functions of a Grand Lodge may appear irregular and unconstitutional, but 
the Philadelphia brethren had at least one precedent in the Grand Lodge of Munster, 
Ireland, the records of which began Dec. 27, 1726, and in reference to which Gould 
says: "With the proceedings of a private Lodge those of the Grand Lodge of Munster 
are intermixed, but it seemed on the whole highly probable that the only distinction 
was in name, and that the membership was one and the same." So it was with St. 
John's Lodge. 


THE SITUATION IS DESCRIBED 


Let us consider the situation of affairs immediately preceding the month of June, 

1731. The subordinate lodge, with about a dozen members, was in a rather precarious 
predicament, having lost its Worshipful Master, and only one Warden left. The Grand 
Lodge was evidently in a similar situation. Grand Master Coxe was unable through 
enforced absences to devote much of his time to the office, leaving the actual work in 
the hands of his Deputy, as did the Grand Master of the Grand Lodge of England, the 
office of Grand Master being then largely an honorary one. Who was more likely to 
have been Coxe's choice for Deputy Grand Master than the brother whose name 
appears in Liber B as the succeeding Grand Master, viz, William Allen, a young man 
of proven ability and energy, a lawyer by profession, who had studied law in London 
while Coxe, also a lawyer, was a resident there; and both being identified with 
Philadelphia, one by birth and upbringing, the other by business relations and 
marriage, and who were doubtless well acquainted with each other before the 
deputation was granted. 



The Deputy Grand Master had no organization to preside over or support him, while 
the subordinate lodge was without its proper officers. In such a predicament it was 
but natural that an attempt be made to save the situation by combining, which they 
evidently did, and in doing so they anticipated the rights granted them by Coxe's 
deputation to select their own Grand Master and Wardens, this right not actually 
going into effect until a year later. 


Allen showed his appreciation of the dignified honor thus bestowed upon him by 
consistently absenting himself from the regular meetings of the lodge, with one 
exception, until the time came around for his reelection, leaving the management of 
the affairs of the lodge to Deputy Master Pringle, who attended the meetings 
regularly. 


It is interesting to note that in thus making the best of it, they abstained from giving 
any publicity to their doings, not a word appearing in the public print in regard to it. 
Not so a year hence when with the authority of the Grand Lodge of England's 
deputation to Coxe back of them they elected Allen and Pringle to the same Grand 
offices. The event was published in Franklin's Gazette, but not as a re-election. They 
felt, no doubt, that however they may have been forced to overstep their authority the 
year previous, they were now acting in a perfectly legitimate and constitutional 
manner, as Daniel Coxe's deputation had expired. 


A peculiar and unusual authority was granted them by this deputation to Coxe in that 
they were permitted to elect their own Provincial Grand Master without requiring 
them to submit their action for the approval of the Grand Master of England and 
secure a deputation direct from him, as in most all other cases of Provincial Grand 
Masterships. In thus granting them an independent self-perpetuating right, the Grand 
officers elected were without any documentary evidence to prove their authority as 
derived from the Grand Lodge of England, Coxe's deputation being the only thing 
they could refer to, which he no doubt refused to surrender as it was his own personal 
property. 



IT WAS TO THIS THAT FRANKLIN REFERRED 


Doubtless this is the situation which Franklin referred to in his letter to Henry Price, 
Provincial Grand Master of New England, on Oct. 23, 1734, wherein he said that 
Masonry in Pennsylvania "seems to want the sanction of some authority derived from 
home, to give the proceedings and determinations of our Lodge their due weight"; and 
of which so much has been made in the endeavor to prove that the Grand Lodge of 
Pennsylvania was not a regular lodge at that time. 


Franklin had been regularly elected Provincial Grand Master of Pennsylvania on St. 
John's Day June 24, of that year, and it appears that his authority had been challenged 
by some false and rebel brethren who were about to set up a distinct lodge in 
Philadelphia in opposition to the old and true brethren there; and he was unable to 
produce any documentary evidence to prove that his authority was derived directly or 
indirectly from the parent Grand Lodge; therefore in order "to promote and strengthen 
the interest of Masonry in the Province," he promptly took advantage of what 
appeared to him to be a fortuitous circumstance, viz., the reported appointment of 
Henry Price as Grand Master of All America, and applied to him, not for admission to 
the regular body of Masonry, as has been suggested, but that if Price could by 
properly attested documentary evidence prove himself to be the regularly appointed 
Grand Master of all America, that he should promptly confirm them by a deputation 
or charter in the privileges they then enjoyed of holding annually their Grand Lodge, 
choosing their Grand Master, Wardens and other officers, who might manage all 
affairs relating to the brethren there, with full power and authority according to 
customs and usages of Masons. This was not the language of one seeking to "humble 
himself' before the regularly constituted Masonic authority, as required of all 
irregular Masons or body of Masons before being admitted as regular brethren; but of 
one that knew himself to be a true and regular Mason, requesting that they be 
"countenanced and distinguished by some special authority as herein desired", in 
order to protect the good name of the Fraternity against the actions of false and rebel 
brethren. 


— o — 



THE CARMICK MS. 


BY BRO. A.L. KRESS, Associate Editor, Pennsylvania 


ON page 343, of The Builder, November, 1924, Bro. Haywood discussed the 
Carmick MS. in connection with the records of early Pennsylvania Masonry. His 
conclusion was "If this MS. be accepted as genuine it proves that a lodge, or lodges, 
must have been active in Pennsylvania three years and more before Franklin's item in 
his Gazette." Bro. M.M. Johnson referred to the MS. on page 369 of The Builder, 
December, 1924. Prompted by Bro. Haywood's statement that the case for the 
Carmick MS. needs a thorough overhauling, my own opinion of it is embodied in the 
following impartial analysis. —A. L. K. 


THE Carmick MS. was found about the year 1907 (we judge) in the possession of 
Bro. Persifor Fraser Smith of Pittsburgh, Pa. It was reprinted by the Grand Lodge of 
Pennsylvania, edited by Bro. Julius Sachse, in 1908. The original is now in the Grand 
Lodge Library at Philadelphia. The work was published under the title The 
Constitutions of St. John's Lodge. Bro. Sachse wrote a brief foreword saying in part: 


"The finding of a MS. copy of the Constitutions of St. John's Lodge bearing the date 
of 1727, however, seems to give a positive proof of the antiquity of the old 
Philadelphia Lodge... 


"This venerable document ... is dated 1727, and is signed by Bro. Thomas Carmick, 
a connection of the Frazer family [the italics are mine, A. L. K.], whose name also 
appears upon one of its pages. Of Bro. Carmick, the scribe of the old Constitutions, 
we have thus far been unable to obtain any documentary information. 


"The Carmick MS. unquestionably is not alone the oldest Masonic MS. in America, 
but it was also probably the first to be used by the scattered brethren in Philadelphia, 



who at that early date assembled, and erected St. John's Lodge in Philadelphia, the 
first Masonic Lodge on the Western continent." 


The last page of the MS. was reproduced in THE BUILDER, page 344, November, 
1924. It shows the signature of Thomas Carmick and the date 1727. Page 20 of the 
MS. carries these words: "Persr. Frazer's Book 5756." Sachse tells us Persifor Frazer 
was bom Aug. 10, 1735, and died April 24, 1792. He belonged to a lodge of Masons 
at Philadelphia. He would then have been twenty-one years of age when the MS. 
came into his possession. This Persifor Frazer was an ancestor of Persifor Frazer 
Smith, among whose possessions the MS. was found at Pittsburgh about 1907. 


So much for the MS. itself and Sachse's claims. Now what are the actual facts which 
we may justifiably accept, after examining the MS. itself? In the absence of any 
external evidence, we must depend entirely on the document itself. 


NO REASON TO DOUBT GENUINENESS 


First, there is no reason to doubt that the MS. is a genuine copy of the "Old Charges"; 
that it was transcribed either from memory or from another copy by one Thomas 
Carmick, apparently in the year 1727; that it came into the possession of Persifor 
Frazer in 1756. 


Second, there is no direct evidence whatsoever, that this document was used by a 
lodge in Philadelphia in 1727, nor even that the MS. was in America at that date. This 
claim advanced by Sachse rests wholly upon his assertion which I italicized above 
that Thomas Carmick was "a connection of the Frazer family." Sachse was unable 
then and no one since has produced any documentary evidence as to Thomas 
Carmick. Before any impartial observer can accept the statement that this MS. was 
used in Philadelphia in 1727, one must know at least something about Carmick. 
Where was he born? Where and when did, he die? Was he in 1727-1730, or at any 
other time even, in America ? What was the nature of his "connection" with the 



Frazer family? Nearly thirty years elapsed between 1727 and 1756 when the 
document came into Persifor Frazer's hands. 


The only basis the document itself affords, for the assumption that it may have been 
used by a lodge in Philadelphia circa 1727-1730, consists in the heading carried on 
each page, "The Constitutions of St. John's Lodge." There was such a lodge in 
Philadelphia in 1731 calling itself a "St. John's Lodge." One might therefore infer as 
Sachse did, that Carmick actually transcribed this MS. for the use of this particular 
lodge at Philadelphia. We are not warranted in accepting such an opinion in the 
complete absence of any evidence as to Carmick himself, since all lodges then termed 
themselves "St. John's Lodges." 


The headings on the various pages of the MS. vary. There are several headed "The [or 
ye] Constitutions of the Holy Lodge of St. John." At that time, "St. John's Lodge" was 
a generic term applied with no specific or distinctive designation in mind. There was 
a St. John's Lodge at Boston. A lodge at Portsmouth, N. H., in 1735, styled itself the 
"Holy and exquisite lodge of St. John." The idea has been preserved till this day in 
our ritual, in reply to the question "From whence came you?" Therefore, the use of 
this term in itself is not sufficient to prove a connection between the MS. and the 
early lodge at Philadelphia. 


The conclusions then I should draw are: 


1. The MS. is genuine but its genuineness has nothing to do with the existence of a 
lodge at Philadelphia in 1727. 


2. It is possible that it could have been used by such a lodge at that time but in the 
absence of further evidence, we cannot accept the statement as fact. 



3. Should evidence ever be produced that Thomas Carmick was in America and 
Philadelphia between the years 1727-1730, then it would be reasonably safe to 
conclude that he did prepare it for and it was used by a lodge at Philadelphia at that 
time. 


We know the lodge at Portsmouth, N. H., claimed to possess a MS. copy of the "Old 
Constitutions" or charges since they so stated in their petition to Henry Price at 
Boston, for a charter in 1735. This copy, by the way, I would suggest Bro. Vibert, 
Baxter, Poole and Rosedale ought to list in their tables of "Missing MSS." As the case 
for the Carmick MS. now stands, it would be no less plausible to claim it as the 
missing "Portsmouth MS." as that it was used in Philadelphia in 1727. 


It is only fair to add that, though residing in Pennsylvania, I am not a member of this 
Jurisdiction. I am sure we should all be glad to see evidence produced which would 
sustain the opinion that this curious and valuable old Masonic document does date 
back to Philadelphia and 1727. 


— o — 


SIR ALFRED ROBBINS COMMENTS ON "MAKING A MASON AT SIGHT" 


IN a recent letter to THE BUILDER Sir Alfred Robbins, President of the Board of 
General Purposes, The United Grand Lodge of England, made a number of valuable 
comments on the symposium dealing with the subject "On Making a Mason at Sight," 
published in THE BUILDER, February, 1925, page 33. "I note that you quote our late 
Bro. John T. Lawrence's By-Ways of Freemasonry on the subject; but I should 
deprecate your accepting the ipse digit of our late Bro. W. J. Hughan [Hughan's 
statements were published as a part of the quotation from Lawrence's essay], 
admirable historian as he was, as in any way indicating that English Freemasonry, as 
it exists under the United Grand Lodge of England, accepts the idea that the process 
of Making Masons on Sight by the Grand Master is inherent." 



Bro. Robbins then called attention to a paragraph included in the first report he 
presented to Grand Lodge as the President of the Board of General Purposes, the only 
official English pronouncement on the matter. This paragraph is as follows: 


“An apparently authoritative statement having been made to an American Grand 
Lodge, and, as a consequence, extensively circulated in the United States and Canada 
that the M. W. Grand Master not only authorized but himself she red in the practice of 
making Masons 'at sight,' thus passing candidates by special dispensation through all 
the degrees at the same lodge meeting, the Grand Secretary has been directed to 
communicate to all Grand Lodges in the United States and Canada in Masonic 
association with the United Grand Lodge of England, a statement of our precise 
position in this regard. Rule 195 of the Book of Constitutions expressly provides that 
'No Lodge shall confer more than one degree on any Brother on the same day, nor 
shall a higher degree be conferred on any Brother at a less interval than four weeks 
from his receiving a previous degree.' The M. W. Grand Master has no power, except 
in the case of Lodges abroad in defined conditions, to grant a dispensation to permit 
degrees to be conferred at shorter intervals, and then, by Rule 115, only by 
substituting an interval of one week for four, and the Board trusts 1 hat this 
explanation of the English practice in this particular which has always been rigidly 
adhered to, will prevent the further circulation of a misapprehension that, if 
unchecked, may have serious Masonic consequences." 


Regarding the subject Bro. Robbins goes on to we ire further in his letter: 


"In fact, as I then made a point of discovering, the United Grand Lodge of England, 
as it has existed since 1813, has not recognized the existence of such a practice, and, 
in my own time in Masonry, so far from its having been exercised I have myself seen 
the M. W. the Grand Master initiate R. W. Bro. H.R.H. the Prince of Wales, while in 
the same year, 1919, 1 was present at the initiation, also in full form, of R. W. Bro. H. 
R. H. the duke of York. 



"Both these illustrious Brethren took their degrees in precisely the circumstances laid 
down in our Book of Constitutions, though, in order to satisfy its provisions, one of 
them had to remain in England at distinct personal inconvenience two days longer 
than he had intended to do when having to go abroad on some important mission. In 
the same way, each served his full year as Warden of a regular Lodge before being 
installed in the Master's Chair. In every possible way, therefore, we have indicated as 
English Freemasons that everything in reference to entrance into, or progress in, 
Freemasonry should be conducted with the strictest regard to Masonic line and rule. 
As I believe the historic facts I have mentioned have not yet been incorporated in any 
history of recent developments in Freemasonry, I send them to you thus for your 
consideration. " 


— o — 


THE LITTLE LODGE OF LONG AGO 


The little lodge of long ago - 
It wasn't very much for show: 

Men met above the village store 
And cotton more than satin wore, 
And sometimes stumbled on a word, 
But no one cared, or no one heard. 
Then tin reflectors threw the light 
Of kerosene across the night 
And down the highway served to call 
The faithful to Masonic Hall. 



It wasn't very much, I know, 

The little lodge of long ago. 

But, men who meet in finer halls, 
Forgive me if the mind recalls 
With love, not laughter, doors of pine 
And smoky lamps that dimly shine 
Regalia tarnished, garments frayed, 

Or cheaply bought or simply made 
And floors uncarpeted, and men 
Whose grammar falters now and then - 
For Craft, or Creed, or God Himself, 

Is not a book upon a shelf: 

They have a splendor that will touch 
A lodge that isn't very much. 

It wasn't very much - and yet 
This made it great: there Masons met, 
And, if a handful or a host 
That always matters, matters most. 

The beauty of the meeting hour 
Is not a thing of robe or flow'r,: 



However beautiful they seem: 

The greatest beauty is the gleam 
Of sympathy in honest eyes. 

A lodge is not a thing of size, 

It is a thing of brotherhood 
And that alone can make it good. 

- Douglas Malloch in Masonic News 


— o — 


Great Men Who Were Masons 


Abraham Whipple 


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


CAPTAIN ABRAHAM WHIPPLE'S fame has been somewhat overshadowed by that 
of his brother William Whipple, who was one of the Signers of the Declaration of 
Independence; this is unfortunate because Captain Abraham Whipple was one of the 
true heroes of the Revolutionary period. We Masons may find an additional 
inspiration from his heroic career by virtue of the fact that he was a member of the 
famous old St. John's Lodge, No. 1, of Providence, Rhode Island. This was the second 
lodge to be established in that Colony and its was one of the sixteen charters that were 
granted by the Provincial Grand Lodge of Massachusetts. The charter was signed by 
Jeremy Gridley, Provincial Grand Master of North America at the time. St. John's 



Lodge in Providence and King David's Lodge in Newport were the only two active 
lodges in the state at the close of the Revolutionary War. 


Abraham Whipple was the third captain to be appointed in the original (Colonial) 
Navy of the United States. He was bom in Providence, Sept. 16, 1733, and began his 
life on the sea when only a boy. In those days the colonial merchant marine was the 
largest producer of revenue for the Colonies and it was so extensive that it was said 
that American vessels were seen on every sea. 


During the French and Indian War (the war which had so much to do with 
establishing our civil and religious liberties) Captain Whipple was in command of the 
Game Cock, which in a single cmise captured twenty-six French vessels. 


When the War of the Revolution was in its incipiency, and when the provisions of the 
Stamp Act prevented the movement of vessels, England began to mobilize vessels in 
the harbors of Rhode Island, a thing that brought the people to a high pitch of 
excitement. Captain Whipple first became noted as the result of his part in the famous 
Gaspee episode. When this armed schooner came into Providence, Captain Whipple 
led a squad of volunteers in small boats, who boarded and destroyed her on June 17, 
1772. The British Government offered a reward of 1,000 pounds for the apprehension 
of the leader because war had not yet been declared and Whipple's act was regarded 
as piracy. 


In the summer of 1775, and after the Battle of Lexington, Captain Whipple was made 
commander of two armed vessels, though his commission as Captain was not dated 
until Dec. 22 of the same year. A few days after he assumed command he chased and 
captured the Rose, which was the very first sea-fight in the war. Captain Whipple was 
later given command of the Providence, a larger vessel, which took more prizes than 
did any other American vessel. When this vessel was captured by the enemy Captain 
Whipple was assigned to a new frigate bearing the same name and carrying twenty- 
eight guns. He was blockaded in Narragansett Bay by a fleet, but succeeded in 
running the blockade and escaping. This escape enabled him to reach France with 
very important messages relating to the first treaty with that country, for which 



service General George Washington wrote Captain Whipple a particularly 
complimentary letter. 


He returned to Boston in July, 1779, bringing with him two merchant vessels he had 
captured. He had taken eight other vessels besides, which he had sent on to Boston, 
and the value of which was estimated at $1,000,000. 


In 1780 Captain Whipple sailed to Charleston, in order to help relieve that city then 
being besieged by the enemy, but was met by Sir Henry Clinton with a larger and 
better armed fleet, who captured Whipple's vessels and held that good sailor prisoner 
until the end of the war. 


In 1784 Captain Whipple commanded the first vessel to unfurl the American Flag in 
the River Thames. In 1788 he joined the famous Ohio Company and settled in 
Marietta, where he died May 29, 1819. He was tired of the sea and like so many 
retired sailors got as far away from it as he could. He is interred in the cemetery at 
Marietta with many of his pioneer brethren, and a bronze tablet at the entrance 
records their names; but as far as I have been able to discover no memorial has ever 
been erected to Whipple himself. 


It is a pity that we know so little of the Masonic activities of Abraham Whipple and 
of other famous patriots of the time. Surely there must be in existence many old 
records, diaries, local histories and correspondence, in which some grains of Masonic 
information might be found. Let us dig! 


— o — 


Andrew Jackson, the Man and Mason 



By BRO. ERIK MCKINLEY ERIKSSON, Professor of History, Lombard College, 
Illinois (Concluded from last month.) 


UP to the time he was about forty- five years old, Jackson had done little to attract 
attention outside the boundaries of his own state. During the years between 1804 and 
the beginning of the War of 1812 he refrained from office holding, and devoted his 
attention to an unsuccessful mercantile enterprise at Clover Blossom, and more 
successfully to the pursuits of a planter. 


The outbreak of the War of 1812 was his golden opportunity and he was ready to 
embrace it. In 1802 he had been elected Major General of the Tennessee militia and 
so had kept in touch with military affairs. In 1812 he was commissioned a Major 
General of United States volunteers and took charge of the military operations in the 
southwest. His first great success came with the crushing of the Creek Indians at the 
battle of Horse-Shoe, or Tohopeka, in the spring of 1814. This removed a serious 
menace on the frontier, for these Indians had been incited by the British to hostilities. 


HE WINS THE GREAT BATTLE OF NEW ORLEANS 


He next turned his attention to the British expedition designed to over-run the 
southwest. Against them he achieved the crowning victory of his career, when, on the 
8th of January, 1815, he defeated the British at New Orleans. With a small force of 
frontiersmen sheltered behind a rude barricade, Jackson annihilated the attacking 
force of 5,000 picked British soldiers. While the Americans lost seventy-one men in 
the day's fighting the British lost 2,137, including their commander, Sir Edward 
Pakenham. 


After the close of this war, Jackson remained in the military service, but it was not 
until 1817 that he again saw active service. The Seminole Indians of Florida were 
continually causing trouble on the frontier, and finally Jackson was ordered to 
proceed against them. The Indians avoided fighting and sought shelter in the Spanish 
territory of Florida. Without hesitation, Jackson pursued them across the boundary, 



captured the Spanish city of Pensacola, and executed two captured British subjects, 
Alexander Arbuthnot and Robert Ambrister, who had been inciting the Indians. These 
acts involved our government in diplomatic difficulties, but indirectly Jackson's 
action was the means of forcing Spain to sell Florida to the United States. 
Furthermore, he secured peace on the frontier. 


From henceforth Jackson was to be prominent in politics rather than in war. Though 
he retained his army commission until 1821, he did no more fighting. He had shown 
himself to be a great general, one who was later described by one of his bitterest 
political opponents, Daniel Webster, as the greatest American general, next to George 
Washington. Certainly he was an excellent fighter, and though lacking in a 
knowledge of military science, he achieved results— and that is the true test of 
greatness. 


After the Seminole affair, Jackson returned to Tennessee, but in 1821 went to Florida 
to serve as the first Governor of the newly acquired territory. After a turbulent period 
of a few months in that office, he resigned Dec. 1, 1821. 


Again freed from official cares he returned to his beloved "Hermitage," his home, 
near Nashville. It was now that the Masons conferred on him the highest honor within 
their power. On Oct. 7, 1822, the "Annual Communication" of the Grand Lodge of 
Tennessee began at Nashville, and Andrew Jackson was seated as a Past Master of a 
subordinate lodge. On the same day he was elected Grand Master and installed in the 
office. In 1 823 he was elected to serve for another year. He performed his duties in an 
able and efficient manner. His sincere interest in Masonry was shown when he called 
the Grand Lodge into special session for one week for the purpose of standardizing 
the work of the three degrees. 


But the Hero of New Orleans, popularly called "Old Hickory," was not allowed to 
remain in retirement from public cares. In 1823 he was elected to the United States 
Senate, but he had already been put before the country as a candidate for the 
Presidency. At the time there was only one political party, the old Republican, and the 
four candidates, Andrew Jackson, John Q. Adams, Henry Clay, and William H. 



Crawford, were all members of it. The popular election in November, 1824, proved 
indecisive. Though Jackson received the largest vote, his electoral vote was only 
ninety-nine to eighty-four for Adams, forty one for Crawford, and thirty- seven for 
Clay. 


HE WAS DEFEATED IN THE HOUSE OF REPRESENTATIVES 


The election was now carried to the House of Representatives, as provided by the 
Constitution. When the vote was taken on Feb. 9, 1825, Adams received the vote of 
thirteen states and thus was elected, while seven states voted for Jackson, and four for 
Crawford. Clay had thrown his influence to Adams, and when he became Secretary of 
State in the new cabinet, Jackson and his followers became convinced that a "corrupt 
bargain" had been made between Clay and Adams. 


Inspired by this belief and feeling that the true will of the people had been thwarted, 
Jackson resigned from the Senate and threw his energies into the campaign for the 
Presidency at the next election. Backed by an efficient organization which effectively 
used the press as well as other agencies of propaganda, and after a bitterly fought 
campaign lasting almost four years, Jackson was elected over John Q. Adams, and 
was inaugurated on March 4, 1829, as seventh President of the United States. 


The turbulent events of the following eight years cannot be understood without a 
comprehension of people who put Jackson into office. Among the supporters of the 
new President were included three classes: the southern aristocratic planters who were 
imbued with the Jeffersonian ideas of democracy; the laboring classes of the north; 
and the frontiersmen of the region west of the Appalachians. The last named group 
was easily the dominant one and gave its character to the Jacksonian Democracy. It 
was this group which Andrew Jackson truly represented. 


The outstanding characteristic of this pioneer frontier democracy was its devotion to 
the idea of equality of opportunity. To these people, social antecedents counted for 
little. They did not ask a man from whence he came but they expected him to play a 



man's part. Everyone had his opportunity to achieve success; he who failed received 
scant consideration, while the man who showed the qualities of leadership was soon 
accorded fitting recognition. 


The frontier idea of equality was not a theory which would make everyone alike. 
There was nothing of the communistic idea in it. Each man had an equal opportunity 
to gain wealth and distinction. Property was acquired by hard toil under the most 
discouraging conditions. There was no thought of equal distribution whereby the 
shiftless and indolent would benefit by the exertions of the ambitious. 


The frontiersman was ever ready to co-operate with his neighbors when there was 
need, he was hospitable and helpful, but was far from being communistic in his 
conception of society. The democracy of the frontier well illustrated the idea that 
brotherhood means not literal economic, social and political equality, but equality of 
opportunity, and is to be attained by justice and not by communism. 


The equalitarian ideas of the frontier were well illustrated in politics. The man who 
was a successful Indian fighter was expected to make the best Judge or Congressman. 
It was thought that any upstanding man was qualified for any office, and 
consequently these western Democrats opposed the idea of a permanent office- 
holding class. They believed ardently in political democracy, equality of economic 
opportunity, and just as ardently opposed monopolies and special privilege. 


Of this class Jackson was the typical and outstanding representative. Because he 
interpreted their will so accurately, the era in which he occupied the presidential chair 
has been called the period of "Jacksonian Democracy." 


No President of the United States has more truly represented the people who elected 
him than did Andrew Jackson, and this is one of his chief claims to greatness. When 
he performed the acts which marked his Presidency he was but carrying out the will 
of the new democracy. It has been said that Jefferson inaugurated "government of the 
people, for the people," but that it remained for Jackson to add "by the people." 



"TO THE VICTOR BELONG THE SPOILS!" 


This explains why President Jackson allowed the "spoils system," the idea of "to the 
victors belong the spoils," to be applied to the national civil service. The new 
democracy were ardent believers in the idea of rotation in office; the spoils system 
had long been practiced in the states; and it was inevitable that it should now be 
applied to those holding office under the national administration. If Jackson had not 
introduced it some other President would have done so. He did not apply the system 
as extensively as later Presidents for, during his eight years in the Presidency, only 
about one-fifth, or 2,000 out of approximately 1 1,000 holding office under the 
Federal Government, were removed. 


Likewise, his refusal, in 1832, to sign the bill rechartering the Second Bank of the 
United States was due largely to the belief of himself and his constituency that it was 
aristocratic and monopolistic in character and dangerous in a democratic government. 
That he truly interpreted the will of the people was shown by his re-election in 1832 
with the question of the bank re-charter as the chief issue. Jackson has been severely 
denounced for his lack of knowledge concerning finances, but history has vindicated 
him in this matter. The United States has never gone back to the plan of having its 
finances handled by a single privately controlled corporation. Could he have had his 
way "hard money" would have taken the place of the paper money which flooded the 
country. Furthermore, he opposed, though he could not prevent, the passage of the 
bill in 1836 providing for the distribution among the states of the surplus money 
which had accumulated in the Treasury since the national debt was paid on Jan. 1, 
1835. This distribution, which was sponsored chiefly by John C. Calhoun and Henry 
Clay, encouraged reckless expenditures and was a material factor in bringing on the 
panic of 1837. In this matter Jackson deserves credit which biographers and historians 
generally have failed to give him. 


And so in all the other political controversies of his two turbulent administrations, he 
acted as he thought the people wished. In suppressing the nullification movement in 
South Carolina he lost the support of the southern aristocracy but retained the 
adherence of the chief elements of his following who were intensely nationalistic. 



When he refused to enforce the Supreme Court decision protecting the Cherokee 
Indians from the State of Georgia he acted in accordance with his own feeling and 
that of the frontiersmen, that the best thing for the Indians was removal beyond the 
Mississippi River. He did not oppose internal improvements of a national character, 
but stopped the drain from the national treasury to pay for local improvements within 
the states. 


HE WON AMAZING DIPLOMATIC VICTORIES 


In diplomacy he achieved a record which surpassed that of such statesmen as John Q. 
Adams and Henry Clay. Besides negotiating numerous commercial treaties, he 
secured the opening of the West Indies trade by negotiations with England. This 
matter had been pending since the Revolution and all previous attempts to settle it had 
failed. Likewise, Jackson secured a settlement of the indemnity claims against the 
French Government growing out of the Napoleonic wars, which his predecessors had 
tried repeatedly but unsuccessfully to settle. 


All of Jackson's policies were most bitterly assailed by his political opponents and 
have been severely criticized since. But throughout the eight years of his Presidency 
he met and consistently overcame all opposition. The final triumph of his career came 
in 1836, when, by his personal support, Martin Van Buren, who was pledged to carry 
on his policies, was elected as his successor. 


While Masons may differ in their opinions concerning the political questions of the 
Jackson administration, they all should honor and respect him for the open stand he 
took for the Masonic Order during the Anti-Masonic movement. When thousands of 
Masons, if they did not openly renounce the Order, at least were afraid to defend it, 
Jackson boldly proclaimed his attachment to the fraternity. Even when the Anti- 
Masonic party, in 1832, placed William Wirt [see note] in the field as a candidate for 
the Presidency against him, he refused to equivocate. During his residence in 
Washington he was an honorary member of Federal Lodge, No. 1. When his duties 
permitted he did not hesitate to attend lodge functions and otherwise openly show his 
loyalty to the Order. As an illustration of this he wrote a letter to the Grand Lodge of 



Massachusetts, during the heat of the Anti-Masonic excitement, declaring that "the 
Masonic Society was an institution calculated to benefit mankind and trusted it would 
continue to prosper." 


After his second term as President expired in 1837, Jackson retired to his home, the 
"Hermitage," near Nashville, Tenn. While he continued until his death to maintain a 
keen interest in politics, he was not able to actively participate. During his whole 
Presidency his health had been bad and during his closing years his physical 
condition was feeble. 


Much has been said about Jackson's violent qualities but little about the gentler side 
of his life. His wife had died late in 1828, and from then to the end of his life he 
worshipped her memory. In his room he kept her picture constantly before him, and 
each day he would read from her Bible— something which probably most of his 
detractors did not do. In 1839 he joined the Presbyterian church and from then to the 
close of his life was a professing Christian. At the "Hermitage" he was very 
affectionate in his relations with the family of his adopted son who lived with him. 
Towards his servants he showed kindness and consideration. 


The disease which had for so long been undermining his constitution finally 
overcame him, and he died on June 8, 1845. The cause of his death was announced as 
dropsy and consumption. When the news spread over the country there was almost 
universal mourning. So bitterly had he been hated by political enemies that these 
showed little regret at his passing. But the great majority of people sincerely grieved 
at his demise. Throughout the country eulogistic addresses were delivered, and in the 
larger cities, such as New York and Washington, funeral processions were held, in 
which the Masonic bodies occupied prominent positions. 


The feelings of his Masonic brethren were shown in the tribute prepared by the 
Chaplain of the Grand Lodge of Tennessee, who said: 



"The hand of the spoiler has been among us. His grasp has been laid upon the pillars 
of our edifice, and one of its stately columns lies in the dust * * The life of Andrew 
Jackson was a beautiful illustration of Masonic Benevolence. In him it was an 
expansive, a diffusive principle * * * The grave holds this noble jewel of Masonry. In 
republican simplicity, he reposes * * * Disturb not his slumbers, by party execrations. 
Let us give his foibles to oblivion, and enshrine his virtues in our 'heart of hearts'. 
Whilst a grateful people award to him their need of praise, be it ours so to pass the 
level of time, as that we may greet him in the 'Holy of Holies above." 


BIBLIOGRAPHICAL NOTES 


Of the many biographies of Andrew Jackson the best is Bassett, John Spencer, The 
Life of Andrew Jackson, II vols. Doubleday, Page and Co., New York, 1911. Parton, 
James, Life of Andrew Jackson, III vols., Houghton, Mifflin & Co., New York, 1888, 
is interesting but often not reliable. Parton accepted hearsay as fact and lacked in 
critical discrimination. Other useful biographies are Brady, Cyrus Townsend, The 
True Andrew Jackson, J. B. Lippincott Co., Philadelphia, 1906; Brown, William 
Garrott, Andrew Jackson (The Riverside Biographical Series, No. I), Houghton, 
Mifflin Co., New York, 1900, and Buell, Augustus C., History of Andrew Jackson. 
Pioneei, Patriot, Soldier, Politician, President, II vols., Charles Scribner's Sons, New 
York, 1904. There are others but those named are best. 


For general information concerning the Jackson period and Jackson democracy there 
are numerous books available. Schlesinger, A. M., New Viewpoints in American 
History, The MacMillan Co., New York, 1922, contains an excellent chapter on 
"Jacksonian Democracy." Other interesting books are MacDonald, William, 
Jacksonian Democracy (Albert Bushnell Hart ed., The American Nation; a History, 
Vol. XV), Harper and Bros., New York, 1906; Ogg, Frederic Austin, The Reign of 
Andrew Jackson (Allen Johnson, ed., The Chronicles of America Series, Vol. XX), 
Yale University Press, New Haven 1919; Peck, Charles Henry, The Jacksonian 
Epoch, Harper and Bros., New York, 1899; and Turner, Frederick Jackson, Rise of 
the New West, 1819-1829 (Albert Bushnell Hart, ed.. The American Nation: A 
History, Vol. XIV), Harper and Bros. New York, 1906. 



Much information on the period 1825 to 1845 was obtained from political 
newspapers of the time: the National Intelligencer, the National Journal, the United 
States Telegraph; the Washington Globe; and the Washington Union. Information 
concerning the Anti-Masonic Party is contained in the Masonic Service Association 
Bulletin, No. 10, and THE BUILDER March, 1921. 


Information concerning Jackson's Masonic record was obtained from The 
Freemason's Monthly Magazine, Vol. IV (1845), p. 349, A. B. Andrews, "Andrew 
Jackson the Freemason," The New Age Magazine, Vol. XXIX, pp. 3-6; William L. 
Boyden, "Andrew Jackson, Grand Master of Masons," The New Age, June, 1904, pp. 
71-73; and the Proceedings of the Grand Lodge of Tennessee 1813-1847, pp. 77, 375, 
578-579. 


NOTE BY EDITOR— According to Dr. Albert G. Mackey, Mystic Tie, New York, 
1856, William Wirt, Anti-Masonic candidate for President, had been an Entered 
Apprentice, and did not renounce the Order until his nomination, even then his 
renouncement was equivocal and half-hearted and, as he himself frankly 
acknowledged, based on hearsay only. 


— o — 


St. Louis Unit Shriners' Hospitals for Crippled Children 


THIS is one of eleven hospital units now organized, all of them financed and 
managed by the Shrine. 


The St. Louis or base unit, which receives patients from the St. Louis area and to 
which the other units will forward especially difficult cases, was formally opened 
April 13, 1924, at which time fifteen patients were already being cared for. The 
building is a truncated "L" in shape, and stands at the comer of Kingshighway and 



Clayton avenue; the entire plant, including lot, building and equipment, represents a 
cash outlay estimated at from $800,000 to $900,000. It stands opposite Forest Park, of 
which it commands an unobstructed view. The lot itself cost $150,000. Moolah 
Temple, St. Louis, provided the entire equipment at a cost of $25,000. From the 
kitchen in the basement to the commodious operating room on the top floor 
everything is as complete as modern scientific skill can make it; throughout there has 
been an unstinted effort to provide the children patients with every possible comfort. 


Children of every color, creed, and nationality are welcome. A child to be accepted 
must be a cripple, not over fourteen years of age, of sound mind, and his condition 
must admit of being so corrected as to render him self-supporting in after life. No 
child whose parents are able to pay for treatment is admissible. 


Herewith is given a complete list of Shriners' Hospitals as now organized, their staffs 
and board of governors, and the general board of trustees. It will be observed that 
there are eleven of these, including the unit at Honolulu, which has no plant of its 
own, but uses Kaukeolani Hospital. 


THE ELEVEN UNITS 


Board of Trustees 


Sam P. Cochran - Chairman 


Dallas, Texas 


W. Freeland Kendrick - Vice-Chairman 



Philadelphia 


Forrest Adair - Secretary 

Atlanta, Ga. 

Jas. R. Watt, Albany, N.Y. 

Dr. Oscar M. Lanstram, Helena, Mont. 

John D. McGilvray, San Francisco, Cal. 
Arthur W. Chapman, Winnipeg, Manitoba. 
Jas. E. Chandler - Imperial Potentate 

Kansas City, Mo. 

Jas. C. Burger - Imperial Deputy Potentate 

Denver, Colo. 

David W. Crosland - Imperial Chief Rabban 


Montgomery, Ala. 



Clarence M. Dunbar - Imperial Ash. Rabban 


Providence, R. I. 

Advisory Board of Orthopedic Surgeons 
Dr. Robert B. Osgood, Chairman, Boston, Mass 
Dr. Michael Hoke, Secretary, Atlanta, Ga. 

Dr. W. Edward Gallie, Toronto, Can. 

Dr. Edwin W. Byerson, Chicago, III. 

Dr. John C. Wilson, Los Angeles, Cal. 

Shreveport Hospital 

Chief Surgeon - Dr. Herbert A. Durham 
Superintendent - Miss Byrd Boehringer 
Opened - September, 1922 
Capacity - 50 Beds 

Board of Governors - J. H. Rowland, Chairman: L. E. Thomas, H. S. Weston, 
Secretary, W. B. Farrar, Shreveport; J. P. Haller, New Orleans, La. 


St. Louis Hospital 



Chief Surgeon - Dr. LeRoy C. Abbott 
Superintendent - Miss Estelle D. Claiborne 
Opened - April 8, 1924 
Capacity - 110 Beds 

Board of Governors - Henry F. Niedringhaus, Chairman; P. S. Kaull. J. W. Alcorn, J. 
E. Bishop, Secretary; I. L. Hedges, Wm. J. Kennedy, Geo. T. Matthews, Walter 
Wimmer. 


Twin Cities' Hospital 

Chief Surgeon - Dr. Wallace H. Cole 
Superintendent - Miss Caroline B. Hallberg 
Opened - April 14, 1923 
Capacity - 60 Beds 

Board of Governors - C. E. Ovenshire, Chairman; Geo. K, Belden, A. B. Chamberlin, 
Minneapolis: Wm. K. Gill, Duluth; J. Harry Lewis, Secretary; Oscar Hallam, Rev. J. 
W. Holland, Wm. Aull, St. Paul, Minn. 

San Francisco Hospital 

Chief Surgeon - Dr. Walter I. Baldwin 
Superintendent - Mrs. Gertrude R. Folendorf 
Opened - May 26, 1923 



Capacity - 50 Beds 

Board of Governors - John D. McGilvray, Chairman; Earnest C. Hueter, Chas. G. 
Gebherdt, Jos. Heineberg. Arthur Joel, Frank Kessling, Wm. H. Worden, Secretary. 

Portland Hospital 

Chief Surgeon - Dr. R. B. Dillehunt 
Superintendent - Miss Letha Humphrey 
Opened - Dec. 9, 1923 
Capacity - 50 Beds 

Board of Governors - Geo. L. Baker, Chairman; Geo. W. Stapleton, D. G. Tomasini, 
W. J. Hofmann, Secretary: Frank Grant, H. J. Blaesing, Carl Tipton. 

Springfield. Mass.. Hospital 

Chief Surgeon - Dr. R. N. Hatt 
Superintendent - Miss Harriett McCollum 
Opened - Feb. 21, 1926 
Capacity - 60 Beds 

Board of Governors - George M. Hendee, H. H. Caswell, Chas. A. Fraser, A. H. 
Phillips, Henry O. Olds. F. C. Smith, Fred R. Brown and Chas. H. Beckwith. 


Montreal Hospital 



Chief Surgeon - Dr. A. McKenzie Forbes 
Superintendent - Miss Louise M. Dickson 
Opened - Feb. 9, 1925 
Capacity - 50 Beds 

Board of Governors - A. A. Bittues, H.J. Elliott, Walter G. Hager, William Maclaier, 
Walter Taylor, Thomas Currie and W. Williamson. 

Honolulu - Hawaii 

Ward Space Rented from - Kaukeolani Hospital 
Chief Surgeon - Dr. Jas. Warren White 
Superintendent - Miss Sarah Bloom 
Opened - Dec. 19, 1922 
Capacity - 30 Beds 

Board of Governors - Harry N. Denison, Chairman, Guy H. Buttolph, Kirk B. Porter, 
Hugh C. Spencer, Secretary; Chas. G. Heiser, Harry S. Hayward, Frank E. Thompson, 
John A. Young, Honolulu, H.I. 

Spokane, Washington 

Ward Space Rented from - St. Luke's Hospital 
Chief Surgeon - Dr. Charles F. Eikenbary 
Superintendent - Miss Grace Bratton 



Opened - Nov. 15, 1924 
Capacity - 20 Beds 

Board of Governors - Henry A. Pierce, Chairman; Hugo E. Oswald, Sam Kimbrough, 
Will Murgittroyd, Glen Pattee, Harry A. Garrett, C. Bert Clausin 


Salt Lake City, Utah 

Ward Space Rented from - St. Mark's Hospital 
Chief Surgeon - Dr. L. Huether 
Superintendent - 
Opened - Jan. 15, 1925 
Capacity - 20 Beds 

Board of Governors - F.C. Schramm, Chairman: C. H. Fischer, M. E. Lipman, Leon 
Sweet, W. J. Lynch, James W. Cherry, Salt Lake City; John E. Carver, P. F. 
Kirkendall, Ogden, Utah. 


Winnipeg, Canada 

Ward Space Rented from - The Children's Hospital 
Chief Surgeon - Dr. A. A. Murray 
Superintendent - 
Opened - Jan. 16, 1926 
Capacity - 20 Beds 

Board of Governors - A.W. Chapman, Chairman; W. A. McKay, Vice-Chairman; 
Alex Thompson, Secretary-Treasurer; W.F. Taylor, James Mackie, H.T. Hazelton, 
Clarence C. Field, W.H. Carter, Winnipeg, Man 



o 


A Masonic Hospital for Crippled Children for the Philippines 


By BRO. LEO Fischer, Philippine Islands 


AS editor of The Far Eastern Freemason and as associate editor of The Cabletow, the 
two Masonic journals of the Philippine Islands, and as a leader in Masonic activities 
in the Far East, Bro. Fischer is peculiarly well qualified to write on this subject. Our 
thanks are extended to him for this good word from the Philippines. May 
T.S.G.A.O.T.U. grant that our far-away brethren be successful in their magnificent 
charity. 


IT is a far cry from the vast domain of the continental United States to the 
palmfringed shores of the Philippines and a comparison of the scant resources 
available to the small body of Masons in these Islands with the enormous wealth at 
the command of the great army of Masonry in the United States is out of the question. 
Yet the Craft in this Far Eastern Archipelago is constantly giving evidence of a noble 
ambition, an ardent desire, not to remain behind its brethren in the United States in 
Masonic work, and every great movement in American Masonry finds an echo in the 
Philippines. 


Although the Masons of these Islands are putting forth every effort to maintain their 
young Grand Fodge, give the largest sum of Masonic education possible to the Craft, 
support the various charitable enterprises they have initiated, and hold their own 
against numerous hostile elements and influences of which our brethren in America 
have no idea, yet they have for some time past been contemplating the taking up of 



one form of Masonic charity that has but recently been given attention in the United 
States: a 1 Masonic Hospital for Crippled Children. 


As early as 1923, a number of enthusiastic Scottish Rite Masons who meet every 
Tuesday at a luncheon in the Masonic Temple on the Escolta, Manila, under the 
leadership of the Deputy for the Supreme Council of the Southern Jurisdiction of the 
United States, M. W. Bro. Frederic H. Stevens (then Grand Master of Masons of the 
Philippine Islands), discussed plans to found a hospital for crippled children in 
Manila. The establishment of an orthopedic ward at the Mary Chiles Hospital was 
contemplated. But illness compelled Bro. Waldo N. Lemmon, the director of this 
hospital, who had considerable experience in that line and to whom the brethren 
interested in the plan had assigned a prominent part in the work, to return to the 
homeland. It was then considered best to start the movement as a general Masonic 
venture, and on July 29, 1 924, a number of the most active Master Masons of the 
Islands met in the Masonic Temple and organized a corporation for the purpose of 
building, equipping and maintaining in the City of Manila a Masonic Hospital for 
Crippled Children. 


The list of incorporators was headed by Wenceslao Trinidad, the M. W. Grand Master 
of the M. W. Grand Lodge of the Philippine Islands; Frederic H. Stevens. 111. Deputy 
of the Supreme Council, A. & A. S. R. of the Southern Jurisdiction of the United 
States, and the representatives of various other Masonic bodies. 


It included Americans, Chinese, and Filipinos, and the fair sex was represented by the 
wife of the Deputy for the Supreme Council, Mrs. Frederic H. Stevens. The M. W. 
Grand Master was chosen honorary president and the 111. Deputy for the Supreme 
Council and Governor-General Leonard Wood honorary vice-presidents of the 
corporation. The officers elected were W. W. Larkin, president; Teodoro M. Kalaw, 
first vice-president; Major-General James H. McRae, second vice president; F. E. 
Hedrick, treasurer; and Joseph H. Schmidt, secretary. Much enthusiasm was shown 
and the newly elected officers entered upon their duties with great vim and vigor and 
have been performing them with constancy and zeal ever since. 



A membership campaign was the first move undertaken, of course. Membership in 
the corporation is limited to regular Master Masons; the wives, daughters, sisters, 
mothers and widows of regular Master Masons; and such organizations and 
associations the membership of which is composed of these eligibles, as the Board of 
Directors may from time to time determine. 


There are several classes of membership. Life membership may be secured by the 
payment of an entrance fee of $250, there being no annual dues for this class. 
Sustaining membership requires no entrance fee, but the payment of $50 per annum 
for dues for five years. Regular membership may be obtained by paying an entrance 
fee of $5.00 and $1.00 per annum for dues. 


THE BRETHREN RESPONDED 


The response was very satisfactory. At last Philippine Masonry seemed to have found 
that worthy object of a concerted effort for constructive work in general charity, as 
distinguished from that extensive to Masons and their wards alone, for which it had 
been looking for years. The Scottish Rite bodies and a number of Blue Lodges and 
individual Masons subscribed as life or sustaining members, and applications for 
regular membership kept pouring in. And we venture to say that the response would 
have been more general were it not for a few factors militating against it; the drive for 
the Masonic Home, school and dormitory; the unsatisfactory condition of business; 
the poor means of communication with the provincial lodges scattered throughout the 
large group of Islands; and others. Enthusiastic workers have been lecturing and 
canvassing for the hospital, and others have wielded their pens for it until at present 
the corporation has fifteen life members, thirty-three sustaining members, and 525 
regular members. 


Last January Mrs. W. J. Williams, the wife of a brother who hails from Australia, 
organized a dancing recital for the benefit of the Masonic Hospital for Crippled 
Children, and on two successive nights she and seventy of her pupils, mostly 
American children, delighted appreciative audiences at the Grand Opera House of 
Manila. The net proceeds of the noble work so performed by Mrs. Williams and her 



pupils totalled $2,200.00. The performances were well patronized by the general 
public and a considerable number of broad-minded Catholics gave their assistance 
towards the success of the good work. 


THE FUNDS ARE NOW IN SIGHT 


The funds on hand are almost sufficient to establish a ward for crippled children in 
one of the local hospitals. Bishop C. B. Mitchell, of the Methodist Episcopal Church, 
a very enthusiastic Mason, has offered the use free of charge of the staff and facilities 
of the Mary Johnston Hospital, in the district of Tondo, Manila, an excellent location 
for a charitable institution of any kind. We expect soon to hear of the materialization 
of the plan cherished by the Masons of the Islands. In the meantime, the drive for 
members and funds continues. "The Cabletow" and the "Far Eastern Freemason," 
official organs of the Grand Lodge of the Philippine Islands and the Scottish Rite 
bodies of the Valley of Manila, respectively, which reach practically every regular 
Mason in the Philippine Islands, are constantly active in behalf of the Hospital and a 
number of the enthusiastic workers of the corporation never miss an opportunity to 
make propaganda for it. 


The success of the Masonic Hospital for Crippled Children will show to the Masonic 
world that the seven thousand regular Masons of the Philippine Islands are capable of 
conceiving great things and carrying them to a successful conclusion. 


* * * 


DESCRIPTION OF THE HEADQUARTERS BUILDING FOR THE THIRTY- 
SIXTH TRIENNIAL CONCLAVE, KNIGHTS TEMPLAR 


WHEN Sir Knights from all over the United States assemble in Seattle for their 
Thirty-sixth Triennial during the 28th to 30th of this month, they will find themselves 



in one of the most unique structures that has ever been erected in the country. The 
perspective of it, published in THE BUILDER on page 100 of April last, furnishes 
but a slight conception of it. The designs were made in the offices of Sir Knight 
Herbert Ainsworth Blogg, A. I. A., Seattle, to whom THE BUILDER is indebted for 
the description of the building embodied in the paragraphs below. 


Sir Knight Blogg is a member of Bethlehem Commandery, No. 10, and an Institute 
Member of the Washington State Chapter of the American Institute of Architects. Mr. 
Henry H. Hodgson, Associate of the Washington State Chapter, A. I. A., who was 
designer in Mr. Blogg’ s office at the time the designs were made, is responsible for 
much of the success of the design and its development. Sir Knight Henry Bittman was 
the structural engineer. Sir Knight Ludwig Livergreen was the general contractor; and 
the electric work was done by Bro. Evans of the City Electric & Fixture Company, of 
Seattle. 


The exterior design is that of a feudal castle of the time of the crusades. The mass of 
the plan consists of two buildings with a court between. The entrance is from the 
south, and leads over a drawbridge into the large court which is 23 feet wide by 94 
feet long. From this court entrances lead into the Washington State headquarters on 
the west. At the north end of the court is the keep, or main tower. The ground floor of 
this keep contains the executive offices for the control of the building. Adjoining the 
keep is the north entrance with massive gates. All approaches from the court to the 
buildings are by inclines. 


The national colors will fly from the staff on the keep and the Beauseant, battle flag 
of the Templars, will fly from a turret at the southwest angle of the west building. 


The Washington State headquarters building is 57 feet wide and 118 feet long and 
contains a balcony 23 feet wide around three sides. In this building are quartered the 
twenty-four subordinate commanderies of the State of Washington and space for 
information, registration, hotel, and transportation services. Thirteen commanderies 
have quarters on the main floor and eleven in the balcony. 



The northwest headquarters building, which is 63 feet wide and 92 feet long, besides 
containing quarters for the state headquarters of Oregon, Montana and Idaho, has a 
ladies' bower. In this building will also be found telephone, telegraph and 
stenographic service. Direct telephone connection will be in service to all the 
principal hotels and to the central executive office. Each commandery will have a 
telephone through a private branch exchange. The exterior of the buildings is painted 
to represent the stone work of the feudal period. 


* * * 


AN EARLY USE OF "CHAPTER" 


THE word "lodge" has become so completely identified with the Blue Lodge body, 
and "chapter" has become so generally linked with the local body of Royal Arch 
Masons, that any divergence from this custom arouses curiosity. A case of this kind is 
met with in the Beteilhe MS. account of the founding of the First Lodge of Boston, at 
the Bunch of Grapes Tavern, July 30, 1733. That account begins with the following 
heading: "At a Special Chapter of Free & Accepted Masons." Did this use of the word 
have any special significance? The question was submitted to Bro. Gilbert Daynes, 
Associate Editor, England, whose reply, given in full immediately below, indicates 
that "chapter" and "lodge" were once used interchangeably: 


The word "Chapiter" or "Chapter" appears in two of the Statutes of Labourers. First, 
in 1360, when the Statute of Labourers received Parliamentary confirmation, and its 
observance was enforced under strong penalties. The reference is "that all alliances 
and Bovines of masons and carpenters, and congregations, chapters, ordinances and 
oaths betwixt them made, or to be made, shall be from henceforth void and wholly 
annulled." (Gould, History I. 340.) 


In 3 Henry VI. c. 1., A.D. 1425, we read "whereas by the yearly congregations and 
Confederacies made by the Masons in their general Chapiters assembled," etc., and 



also "Our said Lord the King.... bath ordained and established, that such Chapiters 
and Congregations shall not be hereafter holder." (Gould, I. 351-357). 


The word "Chapters" is met with in all the editions of the Constitutions up to and 
including the edition of 1784. In the 1723 edition the second regulation runs as 
follows: 


"II. The Master of a particular Lodge has the Right and Authority of congregating the 
Members of his Lodge into a Chapter at pleasure, upon any Emergency or 
Occurrence, as well as to appoint the time and place of their usual forming." 


There is no definition of either the word "Lodge" or "Chapter" given by Anderson, 
nor is the difference between them, if there was any difference, anywhere indicated 
by Anderson. In the 1738 edition, the old regulation, as above quoted, is given, but 
the words "at pleasure" are omitted. The New Regulations, also given in that edition 
do not touch upon that part of the Old Regulation No. II which is under discussion. 
The editions of 1756, 1767 and 1784 have similar references to "Chapters" in the 
Regulations. 


In the history given by Anderson in the 1723 edition of the Constitutions, he mentions 
on page 35 "and because such Agreements were suppos'd to be made at the General 
Lodges, call'd in the Act CHAPTERS AND CONGREGATIONS of MASONS it was 
then thought expedient, etc." This refers to the Statute of Henry VI, part of which 
Anderson gives in a note o i the same page, to which he gives the title, "Masons shall 
not confederate themselves in Chapters and Congregations." In the second edition, on 
pages 73 and 74, Anderson again sets out the Statute of Henry VI using the word 
"Chapters." 


In the General Laws of the Old Lodge, held at the Saracen's Head, Lincoln, and 
founded 7th of September, 1730, the third of its By-Laws reads as follows: 



"3. Upon emergent occasions such as the proposed Brothers going out of Town or the 
like the Mar may convene the lodge for that purpose and hold a Chapter for the 
Election and Institution of such Members if he see good." (A. Q. C. Vol. IV, p. 101.) 


In a letter by M. Broughton (not a Mason) from the Duke of Montagu's, at Ditton, to 
the Duke of Rickmond, dated New Year's Day, 1734-5, the following sentence 
occurs: 


"On Sunday Night at a Lodge in the Library, St. John Albemarle and Russell made 
chapters: and Bob [Robert Webber] admitted apprentice; the Dr. [Dr. J. T. 
Desaguliers] being very hardly persuaded to the Latter, by reason of Bob's tender 
years and want of Aprons." (A. Q. C., Vol. XXX, p. 190.) 


A considerable amount of the discussion upon this paper in Quatuor Coronati Lodge 
was as to what was meant by the word "Chapters." 


It is interesting to note that in the earliest Minutes of R. A. contained in the Minute 
Book of a Bristol Lodge, 1758, the word "lodge" is used. The last actual Royal Arch 
meeting recorded is that on Sunday, May 6, 1759, when "a Royal Arch Lodge" was 
held. In A. Q. C. Vols. XXX and XXXII there are papers with reference to Royal 
Arch Masonry, which might help you in coming to some definite conclusion as to 
whether Anderson, or others, during the period 1723 to 1743, used the word "chapter" 
as referring to something different from the ordinary "lodge." 


* * * 


THE LOUISIANA RELIEF LODGE 



By BRO. JOHN A. DA VILLA, Grand Secretary, Louisiana 


EIGHT Masonic lodges of the City of New Orleans united in forming a Relief Board 
on the 28th of April, 1851. This Board continued to operate for three years, when the 
following resolution was presented to the Grand Lodge and adopted: 


"Whereas, the Masonic Board of Relief, established in the City of New Orleans, has 
proved itself entitled to the confidence of this Grand Lodge therefore, Be it resolved, 
That the said Board of Relief be and is hereby constituted into a regular lodge, for the 
special purpose of its creation, and the Grand Master is hereby authorized and 
empowered to grant a Charter or Warrant of Constitution to them, under the title they 
now hold or such other as they may select." 


On the first day of July, 1851, this charter was granted, under the title and designation 
of Louisiana Relief Lodge, No. 1. 


The Grand Lodge law governing this matter states: 


"The members of said lodge shall consist of its ofl6eers, who may be selected from its 
constituents at large, Past Masters and the Masters and Wardens in office (or their 
proxies), of such lodges as shall hold membership in the same." 


And further: 


"Said lodge shall have no power to confer degrees nor to send representatives to the 
Grand Lodge, nor shall it be required to pay any dues, fees or charges to this Grand 
Lodge." 



The proceedings of this Grand Lodge are replete with praises for the services of the 
Relief Lodge during the years when the yellow fever scourge paid practically an 
annual visit to the cities of the South. 


The work is still continued and we have the unique honor of having the only lodge 
restricted to relief work in the world. The work of the lodge is limited to the care of 
sojourning Masons and is the same class of work done by the Relief Boards of the 
country; but we have the advantage, we believe, in that the Master and Secretary 
handle all the affairs of the lodge between meetings and pass upon all cases presented. 


The lodge meets quarterly and is never closed, but is called from refreshment to labor 
and vice versa and is therefore always ready for an emergency. Any two of the 
constituent lodges constitute a quorum. 


* * * 


THE REASON FOR POOR BOOKS 


CRITICS of Masonic literature, outside as well as inside the Craft, often charge us 
Masons with encouraging the circulation of books of such poor quality as would 
make impossible their use by any other class of readers. There is a certain amount of 
truth in this indictment, for it would be easy to name certain Masonic "histories" that 
no competent historian would deign to read; works on symbolism that draw scorn 
from symbologists, properly so-called; treatises on the "Ancient Mysteries" - more 
especially of Egypt - too puerile for any use except by the waste basket; and various 
other writings, callow, uninformed, dull. 



There is a reason for this, such a reason as reflects no discredit on the average 
intelligence of the Craft. There are many subjects in Masonry itself, essential to a 
knowledge of it, to understand which such knowledge is needed as outside the Craft 
usually falls only within the province of specialists. A reading about King Solomon's 
Temple calls for some dealings with archeology; the "Liberal Arts and Sciences" of 
the Second Degree carry one back into Medieval history; the H. A. Legend has 
connections with ancient myths and forgotten astrologies. And so on. The member of 
a lodge who may become interested enough in such subjects to seek literature on 
them naturally cannot be expected to possess the special knowledge that would enable 
him to read with critical discernment. "The more excellent way" for such a reader is 
to seek counsel of those who, by virtue of some special knowledge, may be able to 
give him a just appraisal of any book he may be tempted to read. 


— o — 


EDITORIAL. 


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


ASSOCIATE EDITORS 

LOUIS BLOCK, Iowa 
ROBERT L. CLEGG, Ohio 
GILBERT W. DAYNES, England 
RAY V. DENSLOW, Missouri 
GEORGE H. DERN, Utah 



N.W.J. HAYDON, Canada 

C. C. HUNT, Iowa 

CHARLES F. IRWIN. Ohio 

A.L. KRESS, Pennsylvania 

R. J. MEEKREN, Canada 

JOSEPH E. MORCOMBE, California 

JOSEPH FORT NEWTON, New York 

ARTHUR C. PARKER, New York 

JESSE M. WHITED, California 

DAVID E. W. WILLIAMSON, Nevada 


Time to Prepare for the Celebration of the Bicentennial of American Masonry 


IN the Question Box and Correspondence Department of this issue the reader will 
find a communication from Bro. Robert J. Newton in which that brother, who has 
long had at heart so sincerely the high purposes of the Craft, urges that it is now time 
for American Masonry as a whole to make plans to celebrate the two hundredth 
anniversary of the founding of American Freemasonry. His suggestion is timely and 
his proposal is wise. Surely the founding of our Fraternity on these shores was an 
event of such far-reaching consequences, not alone to Masonry here and abroad but to 
our nation as well, that some suitable celebration thereof is morally binding on US all. 


There may be a possible disagreement as to the date. Pennsylvania may wish it to be 
held in 1930 in remembrance of the St. John's Lodge that was evidently at work in 
that city in 1730 - the first American lodge of which we have records. Massachusetts 
may desire to set the date in 1933, to recall the founding of the First Lodge at Boston 



in 1733. But there cannot be any serious difficulties on this score when the fact itself, 
and as a whole, is such as to make details a matter of inconsequence. 


There is a real sense in which this bicentennial is a date for Freemasonry throughout 
the whole world. The Craft did not begin here. It is not as ancient as it is in England 
and in Europe. Like our population and our culture it was in its beginnings an 
importation from abroad. Nevertheless it has had here a development so unique, and 
because of its size and social activities it has come to wield an influence so wide that 
American Freemasonry has come to be something more than a fraternity, something 
more than a secret society, but has grown to be one of the public institutions like the 
school and the home, with ramifications extending everywhere. 


Moreover, the American Craft has achievements to its credit other than its mere size. 
To organize forty-nine Grand Lodges within the borders of one country, and to so link 
them together without violating the sovereignty of any one of them as to leave each 
state free but all states united is in itself a thing to be proud of. Of the same case is the 
fact that here the Higher Grades have grown to a position of power and prestige not 
everywhere found, and yet at the same time exist in harmony along with the Grand 
bodies practising the Craft degrees; so also is the fact that along with these 
specifically Masonic organizations are a number of Side Orders, many of them 
national in scope, which, though they are not strictly speaking in the Masonic family, 
are related to it. The co-existence of so many governing bodies in one great family 
exhibits the vitality and the unity of the American Craft, and is a culmination of two 
hundred years of activity of which each American Mason may legitimately feel 
proud. 


It would be most appropriate for all Grand bodies to unite in celebration at the George 
Washington National Masonic Memorial when the time comes. That Memorial was 
brought into existence as a monument to the unity of American Masonry, and the 
mere fact that a celebration would be held within its walls would in itself help to 
make that unity more close and enduring. 



Held under such auspices a celebration would familiarize all American Masons with 
the early history of the Craft in America; would make clear the contributions of 
Masonry to American civilization; would set free from local obscurities the grand 
ideals that have actuated it from the beginning and continue to inspire it; and would 
be a powerful stimulus to all wise and worthy activities in which it is now engaged. 


It would be best of all if these good results could lie embodied and made permanent 
by means of a national Masonic museum and library, which perhaps might lie given a 
home in the Washington Memorial itself. At the present time books, documents, and 
mementoes are scattered throughout the states, separated oftentimes by thousands of 
miles, so that any investigator into the original records must either leave many of 
them untouched or else must spend a small fortune in traveling expenses. Could the 
proper foundation for a strictly national collection be laid the time might come, after a 
generation of development, when a student could find almost anything needful at 
Alexandria, and at the same time such a foundation could be made, by means of cross 
reference systems and other familiar devices, an approach to the contents of all state 
libraries and museums and thereby bring into focus the total wealth of all American 
Masonic resources of this kind. 


— o — 


THE LIBRARY 


Freemasonry and the Egyptian Mystery Religions 


THE SECRET OF ANCIENT EGYPT. By Ernest G. Palmer. Published by William 
Rider & Son, London. May be purchased through National Masonic Research Society 
Book Department, 1950 Railway Exchange, St. Louis, Mo. Cloth, illustrated, 108 
pages with index. Price, postpaid, $1.35. 



THIS is a magnificent little book. "The author follows and amplifies the theory 
advanced by the late Mr. Marsham Adams that the Great Pyramid was an ancient 
temple of Initiation, and that it was constructed in such a manner as to constitute a 
symbolic monument of the secrets contained in the so-called Book of the Dead. The 
Book and the Pyramid are thus held to be mutually explanatory, and to enshrine the 
esoteric truths taught by the Hierophants of Ancient Egypt." 


The disadvantage with many books on Egypt, more especially on Ancient Egypt with 
its confused history and its strange religions and philosophies, is that they are either 
written for specialists or else are priced at a figure that puts them out of reach of the 
majority of readers; The Secret of Ancient Egypt is a welcome exception to this rule. 
The author has his own share of erudition but has not permitted this to overburden his 
mind or his book. With a great deal of skill he has disentangled from an immense 
number of facts such as are of most interest to a modem man, especially to a Mason. 
The author himself is evidently a member of the Craft, for one of his chapters is 
devoted to "Masonic Traces." 


He says that the Mysteries of Ancient Egypt continue to hold the center of interest 
among Egyptologists and that we may expect in the future to continue to leam more 
of the inner meaning of the ancient hieroglyphics and symbolism. "It is admitted; 
however, that more has been done in this field by actual excavation and translation 
than by interpretation of the symbolism which veiled the deeper meanings of the 
ancient Wisdom Religion, whence Masonry itself derives much of its meaning and 
ritual. Hence this little book may find a place in the literature of a vast subject, not so 
much as an expression of finality, but as a contribution to that symbolic 
interpretation, which, it is hoped, may be greatly extended in future." 


Marsham Adams' famous theory stands at the center of Mr. Palmer's book. The 
Adams' theory is that The Book of the Dead was in reality the script of an initiation 
ceremony and that the Great Pyramid was not the tomb of some dead King, but a 
temple, like one of our own Masonic Temples, in which a few selected men and 
women were initiated into the Egyptian Mysteries. 



"In the ancient world," writes our author, "to be unacquainted with the Mysteries was 
to be considered one of the 'uninitiate vulgar'. In our day the word 'mystery' conveys 
something vague and indefinite or uncertain. Not so in the old times, when it was a 
very definite instruction in the meaning of life, its origin and its immortal nature. It 
comprehended in its lower degrees or lesser mysteries a teaching of all that stood for 
culture in those days: letters (in Egypt the hieroglyphs and hieratic scripts), chemistry, 
history, mathematics, physics, etc." 


The author makes it clear that the center of the initiatory ceremonies was a drama 
strikingly like that of H. A. in our own Third Degree. The analogy is so close that Mr. 
Palmer is of the opinion that the very ancient ceremony employed in Egypt may have 
descended to the Masonic Fraternity of today. On this subject he quotes Mr. James 
Bonwick: 


"The theory of Hiram Abiff may suggest itself to the members of the Mystic Craft. It 
will be instructive for them to compare the story of Osiris with the story of Hiram, his 
death, interment, and raising. Perhaps the Orient Freemasons may be disposed to go 
further back than Solomon's Temple and insert the name of Osiris as at first in their 
Mysteries." 


In support of this theory Mr. Palmer points to a number of items in the Masonic 
ceremonies identical or nearly identical with the same kind of things in the old 
Egyptian rituals. 


In this same connection the author's note on "The Origin of Freemasonry" (page 101) 
is good to be quoted in full: 


"There appear to be only three theories to account for the resemblances in Masonry to 
the Egyptian Mysteries - resemblances which are too numerous to be accidental. 



" 1 . The Mysteries of Egypt must have been in continuous operation through the ages 
and have later been reconstituted in Masonry. 


"2. Masonry deliberately borrowed much of its workings from Ancient Egypt without 
any continuous lineal descent. 


"3. The Egyptian Mysteries, after having formed the basis of the Eleusinia of Greece 
and probably of the Roman Collegia, having ceased to be represented, have continued 
to inform or inspire secret societies, which have transmitted some of the ancient 
workings to the Masonry of today. 


"With regard to the first of these theories, it is known that the Egyptian Mysteries 
ceased to be celebrated. When they were definitely abandoned is doubtful. The Edict 
of the Emperor Theodosius, A. D. 373, abrogating all other religions but Christianity, 
was opposed by the wealthy and powerful Sacred College of Philae, and it is known 
that the Mysteries of Osiris and Isis were celebrated on that island as late as A. D. 
453. The votive inscriptions on the walls of the temple prove it. So we can definitely 
affirm that the old workings were in existence at that date, if not afterwards. 


"With respect to the second theory, it is sufficient to say that Masonry is known to be 
of ancient derivation, and some of the resemblances are such that they would not 
suggest themselves for adaptation: some of them being too trifling, while others 
imply a knowledge of Egyptology which has only been obtained recently, and long 
since the Masonic Fraternity has been formed. 


"Champollion deciphered the Rosetta Stone about the year 1820, and the first Lodge 
of Speculative Freemasonry is stated to have been founded about A. D. 1700. 


"The third theory is the one which commands the support of all the best authorities. 
Herodotus states the Grecian Mysteries were derived from the Egyptian. In a similar 



way other and later bodies received the tradition, and a study of the various occult 
societies of the Middle Ages might show the line of descent. Some of the 
Hierophants, after accepting Christianity, still acted as Stewards of the Mysteries, 
and, with some of the arcane knowledge, passed on, perhaps unconsciously, some of 
the forms which had their origin in Ancient Egypt. In the lapse of ages, however, 
much has been lost and much has been added. The Masonic tradition of some 
connection with King Solomon is very definite. It should be remembered that Moses 
was a priest of Heliopolis, one of the most ancient centres of the celebrations of the 
Mysteries in Egypt and he is stated in the Scriptures to have been instructed in ail the 
Wisdom of the Egyptians. Solomon also was probably an Egyptian initiate, as he 
married a daughter of the Pharaoh of his day. It is possible, therefore, that some of the 
Egyptian modes may have been indirectly transmitted by this line, through various 
other societies. The Keepers of the Mysteries, as St. Paul called them, would build 
new organizations, which they would inspire with the ancient ideals, involving the 
inclusion of some of the old forms and methods, to suit the needs of a new day. This 
implies, however, not adaptation or deliberate borrowing of the outer forms, but a 
transmission of some of the ancient workings to new foundations by the Custodians 
of the Ancient Mysteries." 


* * * 


TRANSACTIONS OF THE SOMERSET MASTER'S LODGE, No. 3746. 1924 


THE 1924 transactions of this research body are chiefly taken up by an article on the 
Royal Cumberland Lodge, No. 53, at Bath, much of which consists of excerpts from 
Minute Book No. VIII, running from October, 1818, to December, the very 
interesting period immediately following the union of the two rival Grand Lodges in 
England. There are some interesting illustrations of the Masonic Hall at Bath 
including a plan of the arrangement of the lodge room at its dedication. This shows 
the "lodge" in the middle (where the altar would be in an American lodge room) 
covered with white satin. By this "lodge" we are probably to understand the chart, or 
diagram, placed on a low stand, as is yet to be found at Bristol. 



There is also an interesting account of an installation in 1 827, when the Master elect 
was taken by the Master and Past Masters to an ante-room, where "a Lodge of 
Installed Masters having been opened in due Masonic Form.... The accustomed 
ceremonies took place." After which "The Board of Installed Masters was closed, and 
the Brethren in Procession returned to the Lodge room" where the new Master was 
invested and installed. The noteworthy point is the hesitation between the phrase a 
"Lodge of Installed Masters," which was the earlier form, and a "Board" which is the 
present description in England and the British Empire generally. The real reason for 
changing the name was doubtless to discourage the idea that the "secrets of the chair" 
formed a degree, as the articles of Union had so specifically stated that pure ancient 
Masonry consisted only of three. 


There is an exceedingly interesting account of some old MS. Royal Arch rituals 
belonging to Sincerity Chapter, No. 261, of Taunton, in Devonshire, by Comp. H. H. 
Hallett, the Scribe E. of the chapter. These show a form of work variant from the 
modern English arrangement, though much closer to that than to the American ritual. 


Bro. J. W. Hobbs has collected into one place under the heading "Our Mediaeval 
Brethren" most if not all the principal and significant allusions to mediaeval architects 
and Master Masons. Much of this of course has been published many times before but 
it is a very useful article. We may remark the use of the word Ashlar, under the form 
"asselars" as apparently meaning, without qualification, stones squared and ready for 
the builder's use. 


* * * 


WHY THE MASONIC LODGE? 


GREAT TEACHINGS OF MASONRY. By H. L. Haywood editor of THE 
BUILDER. Published by George H. Doran, New York, as Vol. 11, M.S.A. National 
Masonic Library. For sale by National Masonic Research Society. Blue cloth, index, 
bibliography, 187 pages. Price, postpaid, $2.15. 



AN observer of an inquiring turn of mind looking down from a circling airplane upon 
Main Street, anywhere in America, might reasonably ask himself, Why all this 
apparently aimless hurrying to and fro ? At intervals the streets are full of people 
madly dashing about. Presto! They become empty again. Everybody has disappeared 
somewhither. What has become of them? What objective induces folk thus to hurry 
from hither to yon ? 


If our fancied observer seriously desired an answer to his question he would do well 
to come down to earth, take note of the place, time, and manner in which people 
assemble in groups and inquire under what leadership and for what purposes they 
come together. A community may best be judged by its groupments, its homes, 
churches, schools, places of business and amusement - in a word, its institutions - and 
by the manner and extent to which they are frequented; an individual, by the way, 
divides his time and thought among them. To make the point clear, one may ask 
oneself, What would Main Street be like if its schools, its churches or its lodges were 
incontinently sponged out of existence ? How would the lives of Dr. and Mrs. 
Kennicut and their neighbors be affected? Which brings us to our question, Why the 
Masonic Lodge? 


One has only to walk with a limp to discover how many people have a touch of 
rheumatism now and again, and the fact that Freemasonry is the thing uppermost in 
my own mind may account for the number of questions that come to me, directly or 
indirectly, as to the worth-whileness of the Masonic Lodge. 


I don't know how many Masons of more or less prominence in public life, whom I 
have approached to act as speakers or in connection with civic work, have admitted 
that they rarely enter a Masonic Lodge unless invited to make an address. One of my 
oldest friends, a man active in affairs, was made a Mason at the same time as myself. 
I venture to guess that he does not attend lodge once a year. Another, the president of 
a thriving business enterprise, now in his second year as a Mason, tells me that he 
does not yet see what inducement there is to attend lodge at all! 



All of these men value their membership in the Fraternity very highly. They pay their 
dues. They could in no wise be indeed to dimit. Yet they do not appreciate the 
activities of the lodge enough to attend its meetings. Nor is their attitude different to 
that of three-quarters or more of the Fraternity For lodge attendance continues to 
hover around 20 per cent And the number of unaffiliates grows apace. 


Doubtless the World War, or its aftermath, has called into question the worth- 
whileness of Freemasonry along with that of every other human institution. Perhaps 
the many hundreds of thousands of men who have been made Masons during and 
since the war are voicing this query. Maybe the great Masonic temples and memorials 
that are rising upon every hand art provoking inquiries. Possibly our feasting, dancing 
and gratulation are attracting a dubious attention. At all events, unless I am the more 
mistaken, the number of persons is increasing both within and without the Fraternity 
whose attitude toward the Craft has in it an element of dubiety, if not of challenge. 


As to the public, possibly the traditional attitude of silence and secrecy is still 
justifiable. Possibly not. Opinions will differ on that question. As to all who are 
entitled to Masonic light, there can be no two opinions. Every Master Mason should 
be able intelligently to state the reasons for the faith that is in him. All should receive 
enlightenment to the uttermost degree. 


The need of the hour and the man of the. hour have happily met in the publication by 
the editor of THE BUILDER of the most recent, the most acceptable and, one is 
tempted to say, the only adequate answer to challenging inquirers, The Great 
Teachings of Freemasonry, which appeared as a volume of the National Masonic 
Library. 


The joyous and refreshing appeal of this particular volume is not merely its newness. 
A number of Masonic books of exceptional merit have recently appeared. The 
extraordinary virtue of this book is its modem-mindedness. Here at last is a book on 
Masonry that a business man, a mechanic, a school teacher, a society woman, can 
read with pleasure and understanding. This book any ordinary person would be 
disposed to leave lying about the living room or take upon a journey, or recommend 



casually to a friend, and could do so without suspicion of being a propagandist. 
Haywood's Great Teachings, in short, is a plain, simple, straightforward contribution 
to current literature. The subject is one in which the general public is, and has a right 
to be, genuinely interested. The style is pitched upon a literary plane distinctly above 
the ordinary, but is withal so simple that a child can understand it. Here is a book 
equally as interesting to a profane as to a member of the Craft. 


Bro. Haywood faces squarely the question: "Why the Masonic Lodge?" or, in his 
phrase; "What is it all about ? " He ! explains with sweet reasonableness and engaging 
candor why Masonry employs ritual and symbolism, the meaning of initiation and 
secrecy, and the Masonic theory of the good life. The fact that Masons meet upon the 
level leads him naturally to show why Freemasonry is the champion of liberty and 
democracy. He makes clear how the brotherhood of man, as understood by 
Freemasons, underlies their attitude toward religion and gives the Craft its 
universality as a world- wide institution. He points out that belief in the brotherhood 
of man implies faith in the Fatherhood of God and in the endless life, and shows how 
naturally brotherly love expresses itself in brotherly aid and charity. The Masonic 
conception of human nature as educable finds expression in the motto of the 
Fraternity, “Let there be light.” This affords a firm basis for the comprehensive 
interest of the Craft in all means and agencies for education, especially the American 
free public school system. The lodge itself is depicted as a school for the inculcation 
of the "Great Teachings" of the Fraternity. Thus the very table of contents of this 
noteworthy addition to our literature lends itself to simplicity of exposition and comes 
home, in the phrase of Bacon, to men's business and bosoms. 


Liberty, democracy, industry, religion, brotherhood, charity, education - what more 
significant or more timely watchwords could be selected for an institution which 
numbers millions of members in its world- wide distribution and takes rank with the 
home, school and the church as among the most universally present and active 
institutions in American life! Each peals out like a bugle call a challenge to 
worthwhile service. Each is eloquent, not only of individual self-expression and self- 
development - character building - but also of social and civic cooperation for the 
common weal. 



The question whether the Craft is discharging its full responsibilities to its members, 
to community, state and nation, and to mankind, has been generally agitated during 
and since the World War, and there has arisen in certain quarters a strong demand for 
"direct action." Attention is called to the prestige, number, wealth and potential 
influence of the Craft, and it is argued that steps should be taken to line up on a united 
front, bring about effective mass action in favor of those things for which Freemasons 
traditionally stand - such, for example, as the improvement of the public schools - and 
bear down opposition. Conservative brethren, on the other hand, call to mind the 
landmarks prohibiting political and sectarian discussion under lodge auspices and 
deprecate departure from the time-honored routine of the standard work. 


Nothing could be more timely, or helpful, to progressives and conservatives alike, 
than a fresh analysis and interpretation of Masonic fundamentals in the light of 
modern scholarship and present day conditions. The most extreme schools of 
Masonic opinion can find common ground in Bro. Haywood's presentation of the 
great teachings of the Craft. Each will be helped to see the other's point of view. All 
will be enabled to stand together on his broad platform and continue working in 
fraternal harmony and brotherly love for the common weal. 


The educational programs of the National Masonic Research Society and the Masonic 
Service Association, and of the various Grand Lodge Bureaus organized under their 
inspiration or auspices, have enormously increased the demand among lodges for 
Masonic speakers. One of the most serious problems in connection with this effort is 
that of supplying in sufficient number speakers who can be relied upon to keep their 
remarks within due compass and square them by the ancient landmarks. No book yet 
published could be more helpful in clarifying the mind of a- speaker, or more useful 
in the preparation of Masonic addresses, than Haywood’s Great Teachings. May it 
find its way into the hands of all who have occasion to counsel and direct the Craft. 


Sidney Morse. 



THE FAMOUS CALIPH 


THE CALIPH OF BAGDAD. By Sylvanus Cobb, Jr. Published by The Masonic 
News, Detroit, Mich. May be purchased through National Masonic Research Society 
Book Department, 1950 Railway Exchange, St. Louis, Mo. 8 vo., 224 pages. Price, 
postpaid, $2.15. 


THE keen interest with which this story was read as it appeared serially in The 
Masonic News clearly demonstrated that it should be issued in book form. The Caliph 
of Bagdad was originally published in serial form in the New York Ledger, in 1868, 
under the title of The Mystic Tie of the Temple, and created a demand which justified 
the publishers in putting out a large edition in book form. Although there were several 
subsequent reprints it eventually became out of print and very hard to procure, and the 
present republication in The Masonic News and in book form has again offered an 
opportunity to read one of the best works of fiction by this popular writer. 


The scene is laid in Bagdad in the ninth century, and like all the stories of Bro. Cobb, 
the plot is exceedingly strong. 


Dagon, the hero, returning to Bagdad, his native city, impelled by a desire to relieve 
the distress which has been caused by the tyrannical Caliph. He comes from 
Jerusalem, where he has been a Brother of the Mystic Tie, but in Bagdad he finds the 
conditions have made it necessary for the Brotherhood to use the fraternal principles 
and practices to an extent he had not conceived. The adventures and thrilling 
incidents which Dagon and his associates undergo before the story reaches the 
satisfactory climax make it a fascinating and most delightful tale. 


To ah this is added a thread of Masonic interest, bringing out the true spirit of 
fraternity and making it not only splendid fiction, but also one of the best Masonic 
stories that has been written. 



After finishing the work for humanity they were engaged on in Bagdad, we became 
curious as to what became of them. 


"Do you ask what became of the Brotherhood of the Cryptic Temple? Their 
institution was founded upon the eternal principles of Brotherly Love and Truth; and 
it found a support in the hearts of men which neither the lapse of time nor the hand of 
adversity could overcome. It lives today, as it lived then; and were Gedaliah of the 
olden time to drop this evening into our Temple, he would find his work well carried 
on. He could meet us on the Level, and he could leave us on the Square." 


Silas H. Shepherd. 


* * * 


MYSTICISM IN MATHEMATICS 


MYSTICISM IN MODERN MATHEMATICS. By Hastings Berkeley. Published by 
Oxford University Press: New York, 1910. May be purchased through the National 
Masonic Research Society Book Department, 1950 Railway Exchange, St. Louis, 
Mo. Blue cloth, index, 264 pages. Price, postpaid, $2.95. 


FREEMASONRY was traditionally said not only to be founded upon, but 
synonymous with geometry. Geometry was the branch of mathematics first to be at 
all fully investigated. Not until comparatively modern times was algebra evolved 
from arithmetic; but its development has been so far reaching that now geometry 
takes a subordinate place; its propositions become but special cases of algebraic 
formulae. It is refreshing to those who have struggled in school and college to grasp 
what it was all about to come across a serious criticism of the fundamental positions 
of mathematicians. 



What the author would have us understand by mysticism is the apparent tendency of 
mathematical writers to suppose that their symbolic conventions really lead to new 
conceptions of quantity and space, wider and more general than those of common 
sense. This he insists is pure illusion. He shows to begin with that the term "algebraic 
quantity" gives us no wider idea of what "quantity" means but is simply shorthand for 
two separate conceptions, quantity proper and the direction in which it is measured. 

In the same way he criticises, in the most illuminating manner, imaginary roots to 
equations; imaginary quantities; imaginary points; points at infinity; and finally the 
non-euclidean systems of geometry which lead to suppositions and wonderful 
properties of space that cause parallel lines to meet, and straight lines to return upon 
themselves like circles if carried far enough. The book, however, though clearly 
written, and not requiring any more than an elementary acquaintance with the subject, 
will be of interest chiefly to those who have studied the subject and have felt like a 
friend of the author, who told him that he had abandoned the study “because," as he 
expressed it (with an obviously intentional touch of humor), he found that "it required 
a kind of low cunning which he was destitute of." 


— o — 


"Read for today, read for tomorrow, but - today and tomorrow - to develop the habit 
of keeping in touch with what the world is thinking and doing, lest that day come 
which finds us marooned, isolated, side-tracked, dead but not buried.” - John Adams 
Love. 


* * * 


A NEW BOOK BY DUDLEY WRIGHT 


DRUIDISM, THE ANCIENT FAITH OF BRITAIN. By Dudley Wright. Published 
by E. J. Burrows & Co., London, England. May be purchased through the National 



Masonic Research Society Book Department, 1950 Railway Exchange, St. Louis, 

Mo. Green cloth, 7 1/2 by 10 1/2 inches. Illustrated, index, 192 pages. Price, postpaid, 
$9.20. 


THIS deals with Druidism under the following heads: origin and creed; initiatory 
ceremonies and priesthood; the bards; magic; monuments, festivals; and finally its 
relationship to other religions. The work is very largely a collection of facts, 
statements and opinions drawn from all quarters. Viewed in this light it is of very 
considerable value, though the student will find the lack of exact references very 
annoying. The reader, however, who is only seeking a general impression will find a 
very full account of most of what is known, and also a great deal that has been 
conjectured, about the religion of the Ancient Britons, set out in a clear and readable 
narrative. 


As a matter of fact there is really very little certainly known about the Druids. It is 
very probable that such brief accounts as we have of them in the classical authors are 
not very much more to be relied on than eighteenth century allusions to the 
"Brachmans" of India and the Sages of Persia. They were made under quite analogous 
circumstances, by highly cultured writers theoretically admiring the simple life 
without attempting to live it. But if the classical accounts must be received with 
caution, later accounts can hardly be accepted as of any value at all. 


Modern research following the comparative method, and using critically such records 
as have come down to us in conjunction with surviving folk customs, and parallel 
material from elsewhere, would lead us to a very different picture of the Druid 
religion than the traditional one. The Druids and Bards were probably more like 
"medicine men," "Shamans" and "witch doctors" than the venerable philosophic 
priesthood that we have had pictured in the past. It is not at all likely that Druidism 
was a monotheism; it is far more likely that it was a fertility cult, holding in 
veneration a form of the universal earth mother, with a masculine satellite as husband 
or lover. Much of the religion was doubtless pure primitive magic. A special 
characteristic of the cult was the close organization of the Druids into a great gild or 
society - if one may trust the older accounts. Into this society the chiefs or rulers of 
the various tribes seem to have been incorporated. One is much struck by the 



parallelism that appears between this and some of the inter-tribal secret societies of 
West Africa. 


It was a favorite hypothesis of earlier generations of Masonic students to suppose that 
Draidism was the original of Speculative Masonry. Fellows, who published his 
"Mysteries of Freemasonry" in the first half of the nineteenth century, elaborated this 
theory in great detail and with considerable learning, though he was by no means the 
originator of it. He supposed that, after the suppression of the Druid organization by 
the Romans, a remnant of the survivors continued it in secret under various disguises, 
the later one being that of a craft gild or society. He assumes that the Royal Arch was 
the culminating revelation in which a few well tested initiates had the true purpose 
and meaning of the society revealed to them. Unfortunately for this supposition, 
though Fellows is not to be blamed for ignorance at the time he wrote, the system of 
seven degrees (the Blue Lodge and Chapter), which he fitted into a Druidic dress, was 
very far from ancient, was not indeed when he wrote a century old. Even the three 
Symbolic Degrees in their present arrangement do not go further back than 1730. 


Nevertheless, there may be a kernel of feet under all this speculation. Draidism was 
the indigenous cult of the original people of Britain and Western France, and 
indigenous religions have a way of leaving traces in all sorts of unexpected quarters. 
Speculative Freemasonry certainly originated in Britiain whatever relation its 
mediaeval forerunner may have had with similar organizations in France and 
Germany. And finally there is much in Druid rites and ideas that has a direct 
counterpart in the archaic survivals of Masonic ritual. While there is not the slightest 
reason for supposing that the craft organization was a lineal descendant of the Druid 
gild, yet it is by no means impossible that certain traditions may have come down 
front Druid times and been incorporated into Masonic forms, not consciously or 
deliberately; but as part of the mental furniture and cultural atmosphere of the social 
strata from which the early Operative Masons were drawn. At least the Masonic 
reader of Dudley Wright's book will find many curious coincidences. It is a great pity 
that such a book could not have been made more useful by the addition of references 
and authorities and a little more critical discrimination in presenting the material 


R. J. Meekren. 



CULTURAL BACKGROUNDS OF SOLOMON'S TEMPLE 


THE TEMPLE OF SOLOMON, A STUDY OF SEMITIC CULTURE. By Phillips 
Endecott Osgood. Published by the Open Court Publishing Company: Chicago: 1910. 
A limited number may be purchased from the National Masonic Research Society 
Book Department, 1950 Railway Exchange, St. Louis, Mo. Paper, illustrated, 69 
pages. Price, postpaid, 75 cents. 


THIS monograph contains a most interesting re-construction of Solomon's Temple, 
together with a discussion at the reason for, and meaning of, its various parts. 


The author is very modest in his estimate of his attempts. "I do not claim," he says (p. 
30), "to have found a solution which will set the discussion at rest," but only "to add 
to the collection a reconstruction I have not been able to find, but which seems just as 
probable as any. Certainty is happily beyond the reach of any man." (One must 
suppose here that he meant "unhappily" and not "happily" as he is made to say by the 
printer.) 


His method of approach is first to consider the character of the Hebrew religion at the 
time of King Solomon. He takes the widely accepted theory of the gradual evolution 
from a primitive form of worship in patriarchal times to the lofts monotheism of the 
prophets and post-Exilic writers, and notes that Solomon's time stands between the 
two. Then he collects; all available information regarding the temple types of early 
eastern Mediterranean civilizations, and of the later and derived forms in Phoenicia. 
Then he glances briefly at the temple construction of Egypt and its essential features, 
and then comes to a consideration of the actual descriptions and measurements of the 
temple as given in the Old Testament and in Josephus. 



The outstanding feature of his reconstruction is that the Middle Chamber was really a 
small open court with a peristyle running around it. One is naturally inclined to 
dissent from this at once; but after reading the arguments in favor of it, it is difficult 
to maintain that the author may not be right. 


He then discusses the ornamental features, and their origin and significance, their 
connection with very primitive religious ideas, and their possible idealization at 
Jerusalem. With respect to this part of his work it is possible to think that the author 
has not allowed sufficient weight to the early Mediterranean cultures, Mycenaean and 
Minoan, which the most recent discoveries show to be almost certainly a continuous 
development from neolithic times, and possibly quite as old, if not older than the 
civilizations of Egypt and Mesopotamia. And this civilization had always precisely 
the same type of religion that is found in Asia Minor and Palestine as far back as we 
can go; and which survived in Greece, amid other and alien deities and ideas of 
worship, right up to Roman times. But into this one can hardly go further here. The 
book, though small, is a most valuable one. The argument is clear, is well supported 
by evidence so carefully and critically employed that it is hard to find a doubtful point 
that is not noted by the author himself. The references are fully given, and a good 
working bibliography is appended. The only fault one can find is with the proof 
reading. One probable error has already been pointed out. There is an unnecessary "e" 
in "peristylar" on page 19, while on page 13 "stone" is turned into "store" in two 
consecutive sentences. But these are trifling blemishes in a monograph that should be 
of great interest to Masonic readers. 


* * * 


"WHAT SHALL I READ?" 


ON "CULTURE" AND "A LIBERAL EDUCATION." By Jesse Lee Bennett. The 
Arnold Company: Baltimore. May be purchased through the National Masonic 
Research Society Book Department, 1950 Railway Exchange, St. Louis, Mo. Board, 
92 pages. Price postpaid, $1.60. 



WHAT shall I read? It is not difficult to answer that question if one reads for 
amusement, merely to pass the time. But what of the man who is conscious of leaving 
a mind in his head and wished to bring that mind under the influence of the best 
minds of the race, and of "the best that has been thought and said in the world?" The 
selection of books then becomes a more difficult task. 


Mr. Bennett has undertaken, and that with brilliant success, to act as father and guide 
for such as these, who seek for culture as well as amusement when they read. Not that 
culture is a stiff forbidding thing to be done under compulsion! Far from it! Mr. 
Bennett makes it plain by every artifice of emphasis that nothing is more delightful, 
or even more exciting. 


But he has done more than that. Under the general heads of history, science, 
philosophy, belles-lettres, travel, archaeology, poetry, polities, the fine arts, etc., he 
has laid out a series of lists, mostly of new books, reinforced by a battery of sparkling 
comment and such advice as only a man can give who knows what he is talking 
about. The reader who follows him will have his exceeding great reward: he also will 
come to know what he is talking about on almost every subject about which one may 
care to talk. 


— o — 


What to Read in Masonry 


ON MASONIC PHILOSOPHY 


ON the opening page of his Lectures or) the Philosophy of Masonry, Bro. Roscoe 
Pound briefly defines Masonic philosophy as "the science of fundamentals," also as 



"organized Masonic knowledge," and then throws the problem of that branch of 
Masonic learning into the form of three questions: "What is the nature and purpose of 
Masonry as an institution?" "What is - and this involves what should be - the relation 
of Masonry to other human institutions, especially to those directed toward similar 
ends?" "What are the fundamental principles by which Masonry is governed in 
attaining the end it seeks?" 


Bro. Pound approaches these questions indirectly by means of a critique of four 
eminent Masonic teachers - William Preston, Karl Christian Friedrich Krause, Dr. 
George Oliver, and Albert Pike - and concludes with a contribution of his own in the 
shape of a chapter on "A Twentieth-Century Masonic Philosophy: The Relation of 
Masonry to Civilization." In prosecuting these designs he shows Wm. Preston to have 
held that knowledge is the aim of the Masonic life: "By making the lectures epitomes 
of all the great branches of learning, the Masonic lodge may be made a school in 
which all men, before the days of public schools and wide-open universities, might 
acquire knowledge, by which alone they could achieve all things." Krause looked 
upon the Fraternity as a social institution, like government, church, and school, the 
aim of which is to secure and preserve social order: "Thus, he conceives that Masonry 
is working hand in hand with church and state, in organizing the conditions of social 
progress: . ." To Oliver the great end of Masonry was religion: "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." Albert Pike made a metaphysical approach: "To him 
Masonry is a mode of studying first principles and its end is to reveal and to give us 
possession of the universal principle by which we may master the universe." 


In Ye Editor's own little book entitled The Great Teachings of Masonry an 
elementary approach to a philosophy of Masonry was made by a different method. 
The fundamentals and principles of the Craft were released from their context in 
ritual, law and custom and expounded as separate ideas, from a modem point of view, 
in non-technical language. The fundamental idea underlying the eighteen chapters in 
that volume was that Freemasonry is an actually existing institution, now at work in a 
world fundamentally changed from that world of the eighteenth or earlier centuries 
when it came into existence in its present form; and that the task of Masonic thought 
now is, What is the aim of Masonry in modern society ? What does it mean, or what 
may it be made to mean according to present modes of thinking? The presupposition 
behind this study was that Freemasonry is a vital organism, not a stereotyped 



mechanism, and like all living things must adjust itself to changed and changing 
conditions, else it perish. 


Upon considering such matters, how important they are, and how necessary it is that 
they be understood lest the Fraternity go off on false tracks and waste its energies, it 
is occasion for surprise that there is not a larger literature in the English language on 
Masonic philosophy. Such, however, is the melancholy fact. One may comb through 
all the lists now extant but will find no more than a handful of works dealing with 
Masonic philosophy per se. This feet is recommended to the attention of reflective 
Craftsmen, more especially to such-as have some literary ability; opportunity calls 
loudly to authors in this field. 


But while there are few books that deal with Masonic philosophy properly so-called, 
as does Bro. Pound's own memorable work, there are a number that treat of it 
incidentally, or from special points of view. To this group belong those studies that 
interpret Freemasonry as a form of mysticism, occultism, or Rosicrucianism; and 
those collections of essays - such as were written by Bro. J. T. Lawrence in which 
Masonic principles are expounded separately. A number of these - and some of very 
doubtful value - have been included in the list below. 


A review of all such books, in addition to the periodical literature on the same general 
theme, will disclose the fact that thus far almost no writer has attempted a 
sociological study of Masonry. This hiatus is difficult to account for, all the more so 
in view of the current interest in sociology. Surely there is need for such a work! 
Freemasonry is a public institution; it has influenced the social order in which it 
exists, and in turn has been influenced by that milieu; it is therefore a proper theme 
for sociology, the science that deals with all forms of social organization. 


American interpreters of Masonry usually take their point of departure from history 
and jurisprudence; as a result they arrive at conclusions, often, that appear to leave 
Masonry in a social vacuum, as if it were a thing unrelated to other social 
organizations in its own world; and as if it could live and work untouched by the 
influences of its environment. This partial, and even parochial, philosophy of the 



nature and purposes of Masonry would receive a needed correction frame 
thoroughgoing and scientific Masonic sociology. Such a study should appeal to 
professional sociologists themselves, most of whom habitually overlook the fraternal 
institutions in American life. 

Ancient Freemasonry, Frank C. Higgins. 

Ancient Mystic Oriental Masonry, Dr. R. S. Clymer. 

Arcana of Freemasonry, Dr. Albert Churchward. 

Brothers and Builders, Joseph Fort Newton. 

Builders of Man, J. G. Gibson. 

Builders, The, Joseph Fort Newton. 

Ethics of Freemasonry, The (Little Masonic Library), Dudley Wright. 

Ex Oriente Lux, Alfred H. Henry. 

Freemasonry, Its Aims and Ideals, J. S. M. Ward. 

Freemasonry. Its Symbolism, Religious Nature and Law of Perfection, Chalmers I. 
Paton. 

Freemasonry: What, Whence, Why, Whither, Sir John A. Cockbum. 

Genius of Freemasonry, J. D. Buck. 

Golden Remains of Early Masonic Writers, George Oliver. 

Gospel of Freemasonry, Bascom B. Clarke. 

Great Teachings of Masonry, H. L. Haywood. 

Historical Landmarks and Other Evidences of Masonry Explained, George Oliver. 
Illustrations of Masonry, William Preston. 

Keystone, The, John T. Lawrence. 



Lectures on the Philosophy of Freemasonry, Roscoe Pound. 

Masonic Initiation, W. L. Wilmshurst. 

Masonic Problems, The, J. G. Gibson. 

Masonry and Society, j. G. Gibson. 

Master's Lectures, The, Worshipful Master of Evans Lodge, No. 524, Illinois. 
Master's Wages, A (Little Masonic Library), Carl H. Claudy. 

Meaning of Masonry, W. L. Wilmshurst. 

Meaning of Masonry, The (Little Masonic Library), Albert Pike. 

Men's House The, Joseph Fort Newton. Morals and Dogma, Albert Pike. 
Mystic Masonry, J. D. Buck. 

Old Past Master, The (Little Masonic Library), Carl H. Claudy. 

Origin and Antiquity of Freemasonry, Albert Churchward. 

Origin and Evolution of Freemasonry, Albert Churchward. 

Perfect Ashlar, The, John T. Lawrence. 

Philosophical History of Freemasonry, Augustus C. L. Arnold. 

Rationale and Ethics of Freemasonry, Augustus C. L. Arnold 
Religion of Freemasonry, Henry J. Whymper. 

Science and the Infinite, Sidney T. Klein. 

Secret Tradition in Freemasonry, A. E. Waite. 

Speculative Masonry, A. S. MacBride. 

Spirit of Masonry, William Hutchinson. 

Star in the East, The, George Oliver. 



Symbol of Glory, The, George Oliver. 

Symbolic Teaching, Thomas M. Stewart. 

Theocratic Philosophy of Freemasonry, George Oliver. 
True Principles of Freemasonry, M.R. Grant 
What is Freemasonry? Fred J.W. Crowe 

— o — 


THE QUESTION BOX 
and CORRESPONDENCE 


WANTED: COPY OF "THE CLIQUE" 


We have had an urgent request from the library of the U. T. Grant Company, New 
York City, for a copy of the poem entitled "The Clique." This is believed to be a 
Masonic poem; the author is unknown. Information will be appreciated. Write to THE 


BUILDER. 


* * * 


A SET OF MACKEY'S ENCYCLOPEDIA FOR SALE 



I have for sale a set in perfect condition of The Encyclopedia of Freemasonry by 
Albert C. Mackey, 1921 edition. Will be pleased to communicate with any brother 
who may be interested. 


J. P. St. Clair, Belen, N. Mex. 


* * * 


ANOTHER EMPLOYMENT BUREAU 


Please add to the list of Employment Bureaus published on page 127 of THE 
BUILDER for April the following: 


Masonic Free Employment and Service Bureau of Brooklyn and Long Island, Inc.; 
office, Brooklyn Masonic Temple, 317 Clermont Ave., Brooklyn; Secretary, Ralph E. 
Moore, same address. 


Henry D. Cotter, Brooklyn, N. Y. 


* * * 


ROBERT COMYNS AS A PROVINCIAL GRAND MASTER 


May I suggest that you insert on page 87 of THE BUILDER for March last the 
following addition to Bro. Haywood's list of Provincial Grand Masters: 



In 1737 the Earl of Darnley appointed Captain Robert Comyns as Provincial Grand 
Master for Cape Breton and Louisburg and renewed his appointment under date of 
1738 with the words "excepting such places where a Provincial Grand Master is 
already appointed." The appointment was revived by Lord Cranstoun in 1745. 


Reginald V. Harris, Halifax, Canada. 


* * * 


WANTED: INFORMATION ABOUT THE GAVEL 


I am desirous of learning when the gavel was first introduced into an American 
legislative gathering, to be used by the presiding officer. Tradition and the 
information I have gathered seem to indicate that the gavel was brought in by one of 
our presiding officers from his Masonic Lodge. I shall greatly appreciate any 
information that a reader can furnish me on the subject. 


William Wright, care Yale University Press, 
522 Fifth avenue, New York, N. Y. 


* * * 


COMPLETE SET OF "THE SACRED BOOKS OF THE EAST" FOR SALE 



For sale a complete set of The Sacred Books of the East published by the Oxford 
University Press. This set is bound in three-quarter morocco, gilt top, and is really a 
most exceptional buy for anybody who is interested. Ten of the volumes are entirely 
out of print, and if they can be obtained at all. command high premiums. Will furnish 
price and all other particulars on request. Address 


H.V.C., c/o THE BUILDER 

1950 Railway Exchange, St. Louis, Mo. 


* * * 


MASONIC RELIEF AND EMPLOYMENT BOARD, WICHITA, KANSAS 


In the list of Masonic Relief and Employment Bureaus published in THE BUILDER, 
April, 1925, page 127, 1 do not find mention of our own Relief and Masonic Board of 
Wichita, Kans. Up to the end of last February our Board had placed in various 
positions 682 brethren, during March it placed 1 12. Our secretary is Bro. Joseph L. 
Kirk: the manager of our Employment Department is Bro. Frank W. Brown. 


Carl Klein, Wichita, Kans. 


* * * 


WANTS INFORMATION ABOUT "THE ORDER OF TRUE KINDRED" 



I am searching for some data regarding the history and origin of "The Order of True 
Kindred." I have been connected with this Order and have been trying to learn 
something about its beginnings, but thus far my information has proved indefinite. I 
have searched the library but at this time have not been able to learn anything except 
that which is said in Mackey's Encyclopedia under "Heroine of Jericho" and "Good 
Samaritan," which are degrees in the Order, but the Order itself is not dealt with so far 
as I can learn. Any information about this subject will be most welcome. 


Albert W. Trippensee, 2041 Atkinson Ave., Detroit, Mich. 


* * * 


MORE ABOUT DANIEL BOONE AS A MASON 


I can add another item to the discussion of Daniel Boone as a Mason published by 
you on page 190 of THE BUILDER for June last. In digging among old Kentucky 
archives in search for materials for a story of Masonry in Kentucky I came across an 
interesting record. On page 32 of Allen's History of Kentucky (1872) appears this: 
"The procession was accompanied by several military companies and the Masonic 
and Odd Fellow Fraternities in rich regalia." This excerpt is from a description of the 
ceremonies attending the re-interment of Boone's remains on Sept. 13, 1845, in 
Frankfort, Kentucky, following their removal from Missouri. The account also says 
that the funeral oration was delivered by Honorable John J. Crittenden, who will be 
remembered as a Mason and as a Governor of Kentucky. I think we are safe in 
claiming Boone to have been a Mason in view of all that has come to light so far, 
although not of a definite nature. 


Henry Baer, Ohio. 



ON DISCLOSING THE BALLOT 


If in the ballot on an application to join the lodge a black ball is found, and a brother 
afterwards says that he east it, is he liable to have proceedings taken against him for 
violating the secrecy of the ballot? 


A. H. T., Georgia. 


This depends entirely on whether there is any specific law on the point in the 
jurisdiction concerned. But though in some jurisdictions it is definitely held to be an 
offense this would seem to be a real reductio ad absurdum. There is always a 
tendency for a law or regulation to become an end in itself quite regardless of its 
purpose, and this is a ease in point. The common law, as one may term it, of Masonry, 
is that the members of a lodge should be agreed before a candidate can be admitted. 
There are many ways in which agreement can be reached, and the simplest is for the 
presiding officer to ask for any objections. The indications are that this method was 
often employed in the early days. But for obvious reasons a secret method of 
expressing opinion would in many eases be found advisable, and the simplest 
mechanism for this was the ballot box. But though this means of reaching a decision 
came to be practically universal, and was gradually made a matter of legislation and 
minute regulation, it was all in the interests of the brother who was adverse to the 
proposal, but who for personal reasons, good, bad or indifferent, did not want it to be 
known. It was with this in view that Mackey, Morris and other writers on Masonic 
jurisprudence laid down the canon that no one has a right to say he did not east a 
black ball; for if all who were favorable thus revealed how they voted, the objecting 
brother would be discovered by a process of elimination, and the purpose of the 
ballot, which is to protect him, nullified. That is to say the whole paraphernalia of the 
ballot box and the rules and regulations concerning it serve no other purpose than the 
protecting of a brother Mason's personal secret. But it remains his secret, and not that 
of the lodge or the Craft, and if he chooses to reveal it, that is his own affair entirely, 
and except where Grand Lodges have legislated to the contrary, he is at perfect liberty 
to do so, and even there it is his right to do so though his Masonic rulers have 
mistakenly it from him. 



THE SYSTEM OF SWEDENBORG 


Will you please give me a short sketch of the system of Swedenborg ? 


C. J. M., Philippine Islands. 


Swedenborg was a mystic whose logical and scientific mind led to the clothing of his 
visions in an extraordinarily complex, but on the whole consistent, material 
symbolism. The keynote of it all is that God is infinite love, and that only in love do 
his Creatures find their highest welfare and the true end of their being. There is little 
to be wondered at that in the period (1730-1780 roughly speaking) when Masons all 
over Europe were seeking to amplify and explain Masonry as an ancient system of 
occult wisdom, his doctrine should have been seized upon as material for the 
fabrication of "high" degrees. S. Beswick, in his work The Swedenborg Rite and the 
Great Masonic Leaders of the Eighteenth Century, gives an account of the rite in 
America in 1870, which he says consists of six degrees, comprising E. A., F. C. and 
the M. M., and three additional ones named Enlightened Freemasons, or Green 
Brother; Sublime Freemasons, or Blue Brother, and Perfect Freemason, or Red 
Brother. This work may be consulted but the historical assertions of the author must 
be used with great caution. 

enable them to be easily turned. Their appearance on the Pillars seems to be due to a 
confusion with the ornamental curved capitals of the two Pillars of the Porch, as 
described in the Old Testament. The original speaks of a "crown" on the "chapiters," 
and the Rabbis explained this by a Hebrew word meaning "pommel," but which 
might also be translated "ball" or "globe." From this it was generally understood, until 
modern times, that the Pillars were of one of the Five Orders of Architecture, which 
as they were detached, bore on their capitals ornamental balls to finish them off. 
Actually it was the capitals themselves that are said to be curved or globular, being 
possibly on the model of the lotus columns of ancient Egyptian temples. 



POINT WITHIN A CIRCLE AND THE PARALLEL LINES 


We have a Study Club in our lodge. At the last meeting a question was asked about 
the Point Within a Circle and the Two Parallel Lines and there was quite a discussion 
about it. Could you tell me in the Q.B. what is authoritatively known about this 
symbol, its origin and real meaning? 


There was a discussion of this question in THE BUILDER in 1918 (Vol. IV, p. 206) 
and again in 1921 (Vol. VII, p. 172, and p. 367), but it can hardly be said that the 
matter was finally disposed of. The greatest number of those who have sought to 
elucidate the mystery have turned either to the occult or to druidical circles, sun 
worship and phallicism. One great advantage of symbols is that every man can extract 
his own meaning from them. In this ease there is undoubtedly a coincidence. The two 
pillars and stone circle, or similar emblem of primitive sex worship, is curiously 
parallel to the Masonic symbol; but there is no reason for believing that there is any 
connection between them. As a matter of fact there is no definite reference to it in the 
Masonic Rituals before the latter part of the eighteenth century. Preston speaks of the 
Two Parallel Lines; Browne of the Point Within a Circle; while Hutchinson may be 
referring to it when he derives the word "Mason" from the Greek mesouraneo, "I am 
in the midst of the heavens;" and adds, "which conjecture is strengthened by our 
symbols." 


These authorities represent more or less independent lines of tradition, and this would 
throw the origin back several years at least. On the other hand there is no mention of 
it in the Ritual evidence of 1760, nor was it known at all in Europe if one may judge 
from negative evidence. 



One possible hypothesis is that it is an abbreviated form of the diagram of the lodge. 
An early account describes this as a sort of ring containing a representation of K.S.T. 
and on the outside two pillars were drawn. The more likely explanation is simpler 
still. From the beginning of the eighteenth century at least Masons had referred to the 
“principles” of geometry, as a point, a line, a superfine and a solid, and this was 
doubtless not new. In early Masonic designs geometric diagrams appear evidently 
intended to represent these four, as also the angles, squares, horizontals, and 
perpendiculars referred to in the catechism. In one of these designs at least the figure 
representing the surface is a circle. What probably happened, when the elaborate 
moralizations of Masonic emblems came into vogue, was that a selection was made 
of these diagrams, and a "beautiful illustration" attached to them (as the stock phrase 
went) about the Sts. John and the Master Mason, while the rest went into the discard 
with much else that had survived from the seventeenth century. 


* * * 


WHAT IS THE PURPOSE OF MASONRY? 


Our first Grand Master, the wise King Solomon, said that “of the making of books 
there is no end." I have been reading a number about Masonry and I also see several 
Masonic magazines and I would like to ask a question, "Has Masonry any object or 
ideal?" 


C.T., Montana 


The question is a short one but it would require another book to give anything like an 
adequate answer, if an answer that would be accepted by all could be given. The most 
that we can do here is to give some indications as to how an answer might be found. 



Just as a system of symbols, such as that employed by the Craft, may have certain 
quite obvious and simple and perhaps even superficial meaning while yet capable of 
more recondite significance and of combination in many different ways, so that each 
individual can find what he needs, so Freemasonry has certain simple and patent 
objects in view, and ideals to follow. In the first place it is a brotherhood; its members 
are bound to certain reciprocal duties and obligations. It is true that these are such as 
any just and upright man would carry out to all mankind, but as charity begins at 
home, so the lodge is a seed plot for benevolence and morality - or should be. It is 
something to be bound by a special obligation to perform our general duties towards 
some men, as the beginning thus made may lead, and in many if not most cases 
certainly does lead, to a more sensitive realization of our obligations to all men. 


But again, Speculative Freemasonry is based on an Operative craft. The original 
organization was in the first place for the mutual benefit and protection of its 
members, as it is today in changed circumstances, but secondarily, and no less 
essentially, for the service of society in the building of houses for the dwelling of men 
and the erection of temples for the worship of God. Freemasons should still be 
builders in a Speculative sense. They should be always ready to discharge public and 
social duties, and to individually use their influence for the good of the community - 
and as a matter of fact to a very large extent they do. 


This of course is all sufficiently obvious, and is probably not in the least the sort of 
thing the question refers to, which we suppose is rather directed to possible collective 
objects of the Craft as an institution. It is possible that any organization must have 
some kind of objective, conscious or unconscious, just as every living organism has. 
And just as the individual organism reacts and adapts itself to its environment, so 
Freemasonry being very much alive adapts itself to the social environment in which it 
is found. Every lodge in this sense, and every jurisdiction, may have its own objects 
or ideals, more or less variant from those of its fellows; and still more will they vary 
in different countries and among different races. In the British Isles the ideal would 
seem to be intimate personal friendship; and the object, active benevolence. In Europe 
it would seem that a definite action on society to realize the ideals of personal liberty, 
education, freedom of thought and speech were more the objective; and when an 
organization of men have such aims they will almost inevitably tend towards political 
action, even if the border line be not overstepped. What are the present characteristics 
of American Masonry it may be safer to let readers decide for themselves. 



R.J.M. 


* * * 


ADD "MASONIC PROFICIENCY" TO OUR VOCABULARY 


I note the difficulty you have expressed in the paragraph at the foot of page 5 1 of your 
February issue entitled, "A Vocabulary Wanted." I can with your desires because 
there are times when we all have trouble in fitting our stock of words to what we are 
trying to name. 


The question which you raise is one that we have discussed at this office [The 
Masonic History Company], I have never found the objection myself that some of my 
brethren have expressed as to the words "study" and "education." Both have deserved 
and occupy respectable places in Masonic literature but I have been somewhat 
surprised that a greater use is not made of the words "Masonic proficiency." This is 
the desired end of Masonic training and Masonic education and to me it has a 
somewhat better significance and has not the unpleasant connections that you have set 
forth in regard to the other two words mentioned in your article. 


Our English brethren impress upon every candidate the necessity of making a daily 
advancement in Masonic knowledge, and I rather like this expression. The whole 
sentence sounds, as indeed it is, ritualistic, but many of my brethren might think it not 
sufficiently brief, and somewhat pedantic in style, at that. 


However, "the progress in Masonic proficiency" is a fair substitute for it and 
"proficiency" is not a bad word to indicate what we are all aiming at. 



I suggest that we make a larger use of it because it has, I dare say, been somewhat 
neglected in comparison with the two words that you have criticised and which have 
been, I am frank to admit, over- worked. 


Robt. I. Clegg, Illinois. 


* * * 


TWO LETTERS CONCERNING "ALLGEMEINES HANDBUCH" 


I was very much interested in the article on "Prince Charles Edward Stuart, G. M.," 
written by W. Bro. J. E. Shum Tuckett of England for the May issue. 


Regarding the Allgemeines Handbuch der Freimaurerei, which neither Bro. Tuckett 
nor Bro. Dring could find, I am pleased to identify this as Wolfstieg No. 1302. The 
work is fully described in the text of the first column, page 92, and in the notes 
practically filling the second column. The Handbuch is really a third edition of 
Lenning's Encyclopaedic der Freimaurerei, which appeared at Leipzig 1822-1828. 
The first edition contains nothing on the subject; the second edition, published 1863- 
1879 - and the one which Gould used - contains an article that was revised for the 
third and latest edition of 1900-1901. 


Brethren able to use a German Masonic Encyclopedia will find the Allgemeines 
Handbuch a most excellent reference volume. I consider it an indispensable work, it 
contains articles on subjects not to be found in any other Masonic encyclopedia. A 
further reference to German works can be found in my article on pages 94-95 of the 
March, 1923, issue of THE BUILDER, entitled "German Masonic Writers." 



J. Hugo Tatsch, Iowa. 


May 18, 1925. 


On page 146 of the May issue (1925) of THE BUILDER, in the article "Prince 
Charles Edward Stuart, G. M.", is a statement which one reads with surprise. It runs 
as follows: "Gould's authority is Allgemeines Handbuch der Freimaurerei, s. v. Stuart, 
Karl Edward, but neither Bro. Dring nor I can find it, and it is not in Wolfstieg's 
Bibliography." 


The Allgemeines Handbuch der Freimaurerei is probably the best known, certainly 
the most scholarly Masonic encyclopedia in existence. It is listed in Wolistieg's 
Bibliographic der freimaurerischen Litteratur in Volume I, page 92, number 1302. 
The most recent (third) edition of the Handbuch began to appear in 1900, so R. F. 
Gould, writing in 1882, must have used the second edition (1863-1879), in which the 
articles on Charles Edward Stuart appear under Karl Eduard Stuart, Volume II, page 
99, and following (here the v. Wachter matter), and under Stuart III and Stuart (Karl 
Eduard ), really two articles, in Volume III, page 336, and following, where the 
charter of the Arras chapter is given and much other information. 


The unreliability of the character of v. Wachter is beyond all doubt, but one should 
also consider the fact, referred to in the last mentioned article in the Handbuch, that 
Charles Edward Stuart, the Pretender, was in later life a weak drunkard and 
financially dependent on an enemy of Masonry, the pope, and financially dependent 
on an enemy of Masonry, the pope, and may well have denied the Order. 


Chester Nathan Gould, Illinois 



ON REGULATING ADVANCEMENT TO THE HIGHER DEGREES 


Below are two letters that arrived too late to be included in the symposium "Should a 
Grand Lodge Regulate Advancement to the Higher Degrees?" published in THE 
BUILDER last month, on page 261 : 


At the Communication of the Grand Lodge of Utah held on Jan. 17 and 18, 1922, the 
following standing resolution was adopted: 


RESOLUTION - SOLICITATION FOR HIGHER DEGREES 


"No member of the Craft, within this Jurisdiction shall apply for or receive any 
Scottish Rite or Royal Arch degree until at least one year has elapsed since taking the 
third degree and before and until he shall have qualified himself in the catechism of 
the Master Mason's degree, provided that this section shall not apply to Masons who 
have received the third degree prior to Jan. 1, 1921. No Master Mason shall solicit for 
said higher degrees from any Mason who has not been a Master Mason in good 
standing for at least one year prior to such solicitation." ( Proc. 1922, page 46.) 


This resolution was introduced by concerted action of the Masters of all the Salt Lake 
City lodges and I do not recall that there was any lengthy debate or discussion. 
Conditions in this Jurisdiction seemed to call for such regulation, and in my opinion 
the operation of the resolution has been beneficial both to the Blue Lodges and to the 
Royal Arch and the Scottish Rite bodies. 



It is my personal opinion that it is both the inherent right and the duty of Grand Lodge 
to protect newly-made Master Masons from ill-advised importunities to hasten into 
the so-called "higher degrees," thereby often depriving such newlymade Master 
Masons of the opportunity and the desire to assimilate the teachings of the Blue 
Lodge. 


B. R. Howell, Grand Master, Utah. 


I wish to state that the Grand Lodge of New Mexico has never taken any action in 
regard to this. In my opinion a year's time should elapse between a candidate's 
receiving his Third Degree and his petitioning to a membership in Royal Arch or 
Scottish Rite bodies, but I think this action should be taken by these bodies in 
preference to the Grand Lodge. 


Jaffa Miller, Grand Master, New Mexico. 


* * * 


FOR A MASONIC BICENTENNIAL 


The year 1930 will be the two hundredth anniversary of the establishment of 
Freemasonry in the territory which is now the United States of America. I assume that 
this is also the two hundredth anniversary of the founding of the Masonic Order in the 
New World, but shall ask some historian to verify that fact. 


The credit for the introduction of Freemasonry in America is given to Daniel Coxe, of 
New Jersey, who was deputized by the newly organized Grand Lodge of England to 



organize the Craft in the Colonies. From this humble beginning the Order has now 
grown to a total strength of three million men. 


The leaders of American Freemasonry should now begin, if they have not already 
done so, to plan for a fitting national or international celebration of this important 
bicentenary. A national committee, with representatives from every Grand Lodge, and 
from the York and Scottish Rite bodies should be formed to organize this celebration. 


A Masonic World Congress should be held at some central point, or perhaps at the 
National Capital, with a Masonic exhibition or exposition in connection, showing the 
work of Freemasonry throughout the world. 


We have five years to make this a worthwhile exhibition, five years to finish up work 
now under way, and five years in which to begin and carry through a program of 
constructive work which we shall be proud to exhibit to the world. 


Every Grand Lodge should complete its orphanages, homes and schools and its 
institutions for the aged, and all other projects now under way or contemplated. 


Most important of all, we should begin and carry to completion in the next five years, 
the plans for a chain of Masonic Tuberculosis Sanatoria, located to serve all parts of 
the country, built and maintained for the care of American Freemasons suffering with 
consumption. As pointed out in THE BUILDER of last December are 40,000 cases 
needing hospital treatment at all times and 5,000 deaths a year from this infectious 
disease. 


Within five years we could raise the money needed, $12 500,000, to build ten 
hospitals with five thousand beds. We could build and equip them and open them to 
our suffering brethren. What better exhibition of practical Masonry could we show to 
the world ? 



Nineteen-thirty should be a year of dedication. In that year we should dedicate a large 
number of new Masonic institutions to the service of Freemasons. And in that year 
we should dedicate American Freemasonry to a larger measure of service to the Craft, 
to each other, to mankind, and to God. 


Robert J. Newton, Texas. 


* * * 


WHO ARE CLANDESTINE? 


Bro. Rowan tells us on page 88 of THE BUILDER for March that a Mason is 
clandestine unless a believer in both God and the Bible. How then is it that New York 
maintains fraternal relations with Massachusetts? Bro. Hamilton on page 2 of THE 
BUILDER for January, 1925, tells us that while "every applicant must profess his 
belief in a Supreme Being ... he may be obligated upon the sacred writings of his 
own religion. We hold that this meets the requirements regarding the Volume of the 
Sacred Law." 


After all, is the requirement of a belief in God more than merely formal? Philosophers 
have agreed for years - and in the light of modern theological upheaval even the man 
in the street realizes - that the term "God" defies definition. Nor does Freemasonry 
dogmatically define any concept of T.G.A.O.T.U. Surely Emerson's pantheism is as 
acceptable to Masonry as the monotheistic Yaweh of Judaism, or the Trinity of the 
Episcopal Church. Just suppose for the purposes of argument that such a thing as an 
atheist could possibly exist, and further that such an intellectual monstrosity knocked 
at the door of the lodge. If this supposed candidate were actually an atheist it is quite 
probable that the answers to the constitutional interrogatories would be satisfactory 
but untrue. Who ever heard of a candidate denying a belief in God? 



This talk of God and the Holy Bible confuses the issue! How simply Bro. Scudder 
puts it on page 99 of the April BUILDER when he says: "The conflict is not over God 
and the Holy Bible!" Bro. Scudder delineates the position of the Latin Lreemason 
with such sweeping force that to paraphrase the Biblical passage I say: "Brother, 
brother, almost thou persuadeth me to become a Latin Lreemason!" 


We must face the gross, bald feet that Grand Lodges have not been actuated by 
spiritual motives to any great extent in determining questions of "regularity"; that the 
real question is one of territory and material is too well known to need discussion. In 
discussing this question Grand Masters are wont to express themselves in no 
uncertain terms. Witness the words of Bro. Beach recorded on page 9 of the 1923 
Proceedings of the Grand Lodge of Illinois. In his report as Grand Master after 
touching upon the dissolution of the Spanish Grand Orient into seven regional Grand 
Lodges he goes on to say: "The moral influence of the Grand Lodge of Illinois and all 
other regular Grand Lodges should be exerted against the outrageous and impudent 
assumptions of this spurious spawn of the illegitimate Spanish Grand Orient." In the 
light of present usages of the Grand Lodge of Illinois the attitude of Bro. Beach is 
absolutely above criticism. The only comment on the matter appears in the Report of 
the Committee on Grand Master's Report at page 53, where it is said that the "portion 
of the Grand Master's Report pertaining to the Spanish Grand Orient is of no small 
moment and will require considerable serious thought and attention. This matter, 
therefore, is referred to the Committee on Jurisprudence." The Committee on 
Jurisprudence indorsed the sentiments of the Grand Master in their report at page 142, 
without comment. In the face of this there can be no doubt that Masons owing 
allegiance to the Grand Orient of Spain or any of its numerous progeny are 
clandestine. 


As an Illinois Mason loyal to my Grand Lodge I not only admit the legal right of 
Grand Lodge to declare Masons clandestine but am jealous of that right. But as a 
Speculative Mason I am confused by having my right to hold Masonic fellowship 
with thousands of earnest Masons abolished, revived and abolished again for reasons 
little more than economic by a few brethren composing Grand Lodge committees. 



Grand Lodge, the creature of the several lodges of Freemasons, has no purpose to 
exist other than to aid the lodge in its Masonic labors. The function of a Masonic 
lodge is not to confer degrees for a consideration, but is to furnish the Craftsmen with 
what is necessary to enable them to fit their minds as living stones for that spiritual 
temple, that honest not made with hands, eternal in the heavens. In the light of this it 
behooves Grand Lodges to devote more attention to spreading the cement of brotherly 
love and less to squabbles about what subordinate lodges shall be permitted to make 
Masons in a given territory and incidently collect the fees. This is a duty owed both to 
the great body of Masons and the innocent candidate seeking light at their hands. 


Perhaps it is presumptuous on my part to comment in this decided fashion upon a 
question so adequately dealt with by such eminent brethren and W. A. Rowan and 
Townsend Scudder. Yet somehow 1 feel that as it is good for statesmen to get the 
sense of the people so it is wholesome for those high in the Fraternity to know the 
attitude of the humble Craftsman who sits on the side lines. Why not decide questions 
of recognition, which concern the rights of every Mason in both jurisdictions 
concerned, by the referendum? It was not so long ago in the history of the Fraternity 
when each Mason decided this question for himself. It would not be inconsistent with 
the theory of Grand Lodge Masonry nor with the Ancient Landmarks to refer these 
problems to the brethren laboring in the several lodges for decision. It would serve to 
clarify the whole situation, educate the average side liner and hasten the day when 
Masonic Universality will be realized in fact. God speed that day! 


Roy W. Johns, Chicago, 111. 


— o — 


YE EDITOR'S CORNER 


The May number of THE BUILDER, devoted to English Masonry, brought forth 
more letters of congratulation than any number published during the past five years. 
All credit for this belongs to Bro. Gilbert W. Daynes, Associate Editor for England, 



who had the entire number in charge. We hope that Brow Daynes can find it possible 
to prepare another special number to cover English Masonry from 1813 to the present 
time. 


* * * 


Bro. Sidney Morse has given us for free distribution a supply of his "The Golden 
Hour in Freemasonry." It is one of the most useful and interesting things of its kind 
that has ever been prepared. Write your name and address plainly and send along a 
two-cent stamp. 


* * * 


Winter is our busiest season. It was so busy this year that Ye Ed. more than once felt 
like the rabbit, famous in song and story. Here is the latest version of the story: 


Sambo: "The dogs and me almost got one old rabbit, but at the last moment he went 
and climbed a tree." 


Sam: "But rabbits never climb trees." 


Sambo: "By George, this one had to!" 



To which the following bit of homespun philosophy, taken with thanks from the 
cover of the May issue of the Virginia Masonic Journal, may be apropos: 


What We Need! 

A little more Kindness, and a little less Creed 
A little more Giving, and a little less Greed, 

A little more Laugh, and a little less Frown, 

And a little more Helping a man when he's Down. 
A little more "WE" and a little less I 
A little more Laugh, and a little less Cry, 

A few more Flowers along our pathways of Life 
Instead of on our Graves at the end of the Stife.