October - November, 1949
Contents
FROM OUR CONTEMPORARIES OVERSEAS In Memoriam
JOHN PAUL JONES - FREEMASON THE BROTHER ON THE COVER
COLONIAL FREEMASONRY OUR BOOK TABLE
A Short History of Freemasonry to 1730 MAGNA EST VERITAS ET PRAEVALET
FROM OUR CONTEMPORARIES OVERSEAS
Translated from the Dutch by Anton F. Bos, M.P.S., Lansing, Michigan
"To Kneel Or Not To Kneel?"
The Algemeen Maconniek Tijdschrift, official Masonic Monthly for the Netherlands, under the heading "Voices from the Quarries," regularly publishes articles and comments submitted by various distinguished members of the Craft. In its issue of May 15, 1949, appears a letter from Brother A. Nijhuis, a member of Eensgezindheit Lodge No. 150, F. & A. M., of Rotterdam, in which he takes exception to the custom of kneeling at the Altar. He writes:
"There is something that always bothers me when I witness an initiation, namely, that the candidate is placed in a kneeling position to take the obligation, and is 'accepted' while kneeling. At the time I was initiated, the chairman of the reception committee of our Lodge prepared me for it and gave an explanation without which I would not have knelt.
"The relationship of a free human being to the Supreme Mystery is not properly expressed by a kneeling position. As a free man I consider kneeling in conflict with personality. Our Protestant fathers have felt this very strongly. They always stood and still stand at prayer in the church, although at the present time many so-called 'Liberal-Protestants' remain seated.
"The rite of initiation is, in my opinion, no static entirety. It must never become a dogma, but remain a directive 'in mind and in main.' If it does not, then the Freemasons are just as orthodox as the Roman Catholics, the Dutch Reformed, etc."
As might be expected, many Dutch Masons did not agree with Brother Nijhuis and, in the June 15, 1949, issue of Algemeen Maconniek Tijdschrift we find under "Voices from the Quarries" the following contribution by Brother W.H. Appel, of L'Astre de l’Orient Lodge No. 26, F. & A.M., of Vlissingen, which we consider well worth passing on to our readers:
"Kneeling Before The Altar of Truth"
"It is not my intention to enter into a polemic with Brother Nijhuis. As a rule we do not always convince one and another and that is not the intent of this letter. Yet, it seems my right that, for the sake of the different point of view, I offer my own opinion in regard to this part of our initiation ceremony.
"It is, of course, Brother Nijhuis prerogative to consider that kneeling before the Altar of Truth is in conflict with one's personality, because the feels that the relationship of a free man with the Supreme Mystery is not properly expressed by a kneeling position. I see it differently, however.
"It is assumed that we join the Order as free men and should remain so, according to a fundamental requirement of Freemasonry. But what is meant by a free man? Let me express it in my own way: A free man is one who lives according to his own principles: who is intellectually independent; who can subdue and control his passions; who does not accept things on authority or 'just believes,' but who in his own individual way searches for the highest possible source of Life itself. This "highest source" I find difficult to describe, yet I know that Christianity calls it God ! We speak of the Light and the Truth, which must allude to reality which is the foundation of all things to which we are obligated, and to which all of us, including the free men, feel bound. The actual concept of how is a matter for anyone's thought-power. In consequence, I consider myself bound, which means dependent upon. And with this understanding of dependence of my human smallness upon that ineffable or Supreme Mystery, which is the basis of all things, I bend my knee, free from any ecclesiastical or whatever dogma, in all humility. Too, I bend my knee because I thereby express or symbolize my reverence for the Creator of the Heavens and the Earth, the Supreme Architect of the Universe, knowing that without kneeling there can be no raising; knowing, too, that the rising toward the Light, toward God, is forever our supreme aim.
"Naturally, not every Mason will express it in the same vein; yet, why not just think about it really being in conflict with the personality, with the free soul, when a free man, in reverence and humility bends his knee for the Highest he is able to imagine!"
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JEAN ROUMILHAC, M.P.S.
Brother Jean Roumilhac was born at Compeigmac (Haute Vienne), France, November 2, 1892, and died suddenly on July 28, 1949. A solemn Lodge of Sorrow was held September 17, 1949, for his memory, co-jointly by the Grand College of Rites and the Grand Orient of France.
Our Brother was initiated an Entered Apprentice March 18, 1920; passed to a Fellow Craft on December 16, 1920, and was raised to the Sublime Degree of Master Mason on November 10, 1921, in Parfaite Union Lodge, Marseilles, France; serving as its Worshipful Master from 1935 to 1938. He was a member of the Grand College of Rites, Chapter of Marseilles, and the Council of the Grand Orient of France, and, at the time of his death, served as the First Deputy Grand Master. He became a member of the Philalethes Society in 1938 upon the nomination of the late Brother Silas H. Shepherd.
Allister J. McKowen
Secretary
"The Philalethes Society"
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HISTORY has many times dealt with John Paul Jones and his period. She has occasionally any permitted herself to be dazzled by his boldness and gallantry; at other times she has donned the garments of a prosecutor and belabored him. Rarely has she tried to disentangle the inner from the outer man, or separate the essence from the froth.
Statements made concerning John Paul Jones, credited with having been the founder of the American Navy, particularly about his early life, often conflict. The youngest of five children, John Paul, afterwards called Jones, was born July 6, 1747, at Arbigland, Parish of Kirkbean, Stewarty of Kirkcudbright, on the north shore of Solway Firth, Scotland, in the southwest country which produced among others Robert Burns. He was a descendant from Cadwallader Jones, who came to Virginia from Wales in 1623, but who went to Scotland in 1699. He left an estate on the Rappahannock to which William Jones, John Paul Jones' uncle, succeeded. William Jones' heir was William Paul, of Fredericksburg, who changed his name to Jones upon taking charge of the estate. It was this inheritance to which his brother, John Paul, so it is claimed, succeeded, and he likewise changed his name to Jones.
The early part of the 18th century saw a tremendous spurt in the growth of Freemasonry. The period being a troubled one, men instinctly sought to band themselves together, pledging to protect each other in a democratic brotherhood of man. The most conspicuous men on both sides of the Atlantic sought the shelter of Freemasonry. Among these were George Washington, Anthony Wayne, Paul Revere, Robert Morris, Baron De Kalb, Thomas Paine, and a host of Colonial leaders who became the generals and statesmen of the Revolutionary War.
John Paul Jones saw the Light of Freemasonry in St. Bernard Lodge No. 122, at Kirkcudbright, Scotland, November 27, 1770, and thereafter took an active part in the Craft. There seems to be some controversy, however, whether Jones received all the degrees in this Lodge. In a booklet, "The Story of the R. W. Joseph Monfort," Harry W. Gowen, the author, says: "John Paul Jones took only the E. A. Degree in Masonry in Scotland; he took the F. C. and M. M. Degrees somewhere in America ..... If the lost records of Royal White Hart Lodge No. 2, of Halifax, North Carolina, are ever found, I believe it will be discovered that he took them there." Jones was a frequent visitor at Fredericksburg Lodge No. 4 and while at Portsmouth, New Hampshire, fitting out the Ranger, he visited St. John's Lodge No. 1.
For the enlightenment of our readers we take pleasure in presenting on page 2, a fac-simile of John Paul's petition for membership in the Lodge St. Bernard No. 122, the original of which now reposes in the archives of the Museum of the United States Naval Academy, Annapolis, Maryland.
John Paul Jones was a man of action, energetic and daring. He never lost a battle or failed in a mission. Like most men who have a touch of genius, he was consumed by a desire for the unattainable. He is remembered chiefly for two feats: victories over the Drake and the Serapis. His genius, however, lay not in the defeat of these stronger ships, but in the use he made of inexperienced men and sparse material
On January 26, 1913, 121 years after his death, John Paul Jones' body, with due ceremonies, was placed in a crypt and mausoleum beneath the domed Naval Chapel, at the National cemetery at Arlington. It is a magnificent tomb, of marble and porphyry, and around the elevated casket runs a circle inscribing in shining letters with the names of the ships he made famous: the Ranger; the Alliance; the Bon Homme Richard, and the Ariel. No other United States Naval Commander has a tomb so imposing, a shrine so lustrous! - W.A.Q.
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Frederick Gibson Butler was born at Laurium, located in the Upper Peninsula of Michigan, on May 12, 1915, and he is of English-German descent. His father served as mining engineer for many concerns, and "Gib" seems to have inherited a flair for physics, mathematics and engineering.
Our Brother received his education at the Houghton (Michigan) High School and Michigan College of Mining and Technology. His first positions were varied - pattern clerk and alloy-pouring foreman in a steel foundry; a brief period with the Chrysler Corporation, and with the Ford Motor Company on one of their famous small community enterprises. In 1939 "Gib" and his father made topographical surveys for the State Parks Division of the Michigan Conservation Department. In 1940 he moved to Lansing, where he worked for a time as bridge designer for the State Highway Commission. He then joined the engineering department of the Oldsmobile Division of General Motors, where he is now engaged as the theoretical mathematical designer on experimental engines. The higher mathematics, physics and theoretical mechanics are not only his livelihood, but his hobby as well His other love is Freemasonry.
Brother Butler was initiated October 1, 1937, in L'Anse Lodge No. 547, F. & A.M., of L'Anse, Michigan; was 'passed' April 5, 1943, and raised to the sublime degree of a Master Mason April 26, following, in East Lansing Lodge No. 480, F. & A. M. He is a member of Capital Chapter No. 9, R.A.M.; Lansing Council No. 29, R. & S. M., and Lansing Commandery No. 25, K.T., all of Lansing, Michigan. For a time he lectured in the three Symbolic Degrees of East Lansing Lodge No. 480 until the pressure of work became too great. He now limits his Masonic activities to editing the Lansing Commandery sponsored and very popular "Lansing Commandery News."
We are indeed proud to present Brother Frederick Gibson Butler as a member of the Philalethes Society. L.E.W.
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By Wm. H. Knutz, M.P.S.; Evanston, Illinois
(Introductory Note. - "Colonial Freemasonry, an amplification of a talk given at the Evanston (Illinois) Northshore High Twelve Club, in the spring of 1947, is presented as a brief story of the important part Freemasonry played in the forming of our country. It is intended to be a presentation of stirring events leading to definite understandable results. Without philosophy, theology and symbolism, it should not frighten the readers we are trying to interest. This thesis contains nothing new and has been told time and again in many ways. It is intended to be a condensation of facts drawn from many sources and every effort has been made to attain this objective. - Wm. H. Knutz).
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THEY HAD no friends to welcome them, nor inns to entertains or refresh their weather-beaten bodys, nor houses or such much less towns to repair to, to seek succoure.... Besides, what could they see but a hideous and desolate wilderness, full of wild beasts and wild men?" Thus wrote William Bradford, Governor of Plymouth and early Colonial historian, over 300 years ago to describe conditions experienced by the first settlers in Plymouth Colony.
William Bradford was comparing a new and uncultivated, unsettled country with the older culture of England. Gradually, and over the period we know as Colonial times, changes were wrought. Our eastern coast became more settled and the discomforts and dangers of earlier days lessened. Yet, a comparison of life in even later Colonial days with today affords great contrasts.
Housing conditions by our present-day standards were primitive. Cities were small, unkept and unsanitary. Perhaps the greatest contrast, and one that had the most retarding influence, may be found in differences in the methods of travel and communications. Then, time to cross the Atlantic Ocean was measured in weeks. Now, it is measured in hours. Travel on land was on foot or horse back, and communications took the same tortuous time.
Why did men leave comparative security and comfort of established homes in Europe and England to endure the dangers and hardships of a primitive land? The answer is that man will dare any hardship to obtain freedom. Most of our pioneers came to America to escape religious persecution. The desire to worship in their own manner, to establish homes, businesses and achieve security is always strong.
Unfortunately, many early settlements were composed of Colonists interested only in freedom for themselves. Consequently, minority interests enjoyed few privileges and for a time persecutions continued. No doubt, Freemasonry, the exponent of liberty and justice, exerted its influence; for many Freemasons took leading roles in the stirring events which resulted in establishing our democratic form of government.
Early Freemasonry came to North America from England. The Craft here was passing through the formative stage at the time Freemasonry in England was undergoing strife and changes. A brief review of 18th century Freemasonry in London will help us to understand the contemporary period in the Colonies.
During the first decade of the 18th century Freemasons of four London lodges united in forming a Grand Lodge and elected a Grand Master. There were Other lodges there, as well as Scotch and Irish Masons working. Many of them did not subscribe to the customs and policies adopted by the 1717 Grand Lodge and other Grand Lodges were formed. Between 1717 and 1813 there were as many as five rival Grand Lodges in England, not all active at the same time. One of the latter, formed in 1751, became a strong contender for supremacy and was known as the Antient Grand Lodge, while the 1717 Grand Lodge was termed the Modern. Adherents to the former were called "Antients" and those of the latter were known as "Moderns." These terms, however, did not refer to their relative ages but to the different forms and ceremonies practiced. The 'Antients' resented certain omission of parts of the ritual; for they stated that an Antient Mason could with propriety sit in a lodge of Moderns, but a Modern could not sit in a lodge of Antients. There were other differences, of course. The "Modern" Grand Lodge was largely supported by the nobility and aristocrats. Members of the "Antient" Grand Lodge were mostly craftsmen; hence the rivalry between Antients and Moderns became acute and it was not cleared until their union, in 1813.
One key to the cause of this rivalry can be found in a section of the Constitutions of the United Grand Lodge, which states: "Pure antient Masonry consists of three degrees, and no more, viz., those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Royal Arch."
This rivalry extended to the Colonies and at times was also most bitter. The Revolution occured at the heights of this rivalry and here, as in London, the Moderns were supported by men of wealth. The Antients were mostly working men. Modern lodges contained more tories; Antients more patriots.
It is claimed that the first Freemason to come to North America was John Skene. He was made a Mason in 1684 in Aberdeen Lodge, Aberdeen, Scotland, settled at Burlington, the capital of East Jersey, and was its Deputy Governor from 1685 to 1690. Records of Masons and Masonry began to appear in the early part of the 18th century, and as the Craft grew in numbers lodges were formed. In the second quarter of the century Masonry became more formal.
The stone bearing the square and compasses and the date 1606, found in Nova Scotia, and the story of the lodge formed in Rhode Island in 1658, have no proven Masonic significance. We know that lodges could have been working at dates earlier than are recorded. For, "according to old custom," previous to regulations adopted by the Modern Grand Lodge, in 1723, seven or more Masons could gather and form a lodge. No dispensation, charter or formal act of any other body was required. Then, too, the regulations of 1723 were not generally recognized for a long time, and many lodges were formed without benefit of dispensation or charter.
Daniel Coxe was appointed Provincial Grand Master of the Provinces of New York, Pennsylvania, and New Jersey by the Grand Lodge of England in 1730. He was the first to suggest, in 1732, a union of the Colonies, and this suggestion was repeated by Benjamin Franklin in 1754.
Henry Price was deputized "Deputy Grand Master of New England and Dominions and Territories thereonto belonging" in 1733 by the 1717 or Modern Grand Lodge of London. In the same year Henry Price formed the first Lodge in Boston, Massachusetts, in 1783 named "St. John's Lodge," located on King Street, near Long Wharf. The second Lodge in Boston was formed in 1738 and named "Masters Lodge." A third was formed in 1752 "according to old customs" and named "Second Lodge," located on Union Street, near Mill Pond. In 1756 this Lodge petitioned the Grand Lodge of Scotland for a charter. Due to infrequent meetings and delays in communications, the charter was not received until four years later, when it became known as "St. Andrews Lodge." It may be of interest to record that the aforementioned "Masters Lodge" conferred the Master Mason Degree only.
Fredericksburg Lodge No. 4 in Virginia, was formed "according to old customs." Here George Washington was raised in 1753. In the records of this Lodge are found the oldest known minutes referring to the Royal Arch degree in North America. Under date of December 22, 1753, the minutes state that "three Brethren were raised to the degree of Royal Arch Mason." Fredericksburg Lodge was regularly constituted in 1758.
Colonial lodges were small. generally having fifty or less members. Minutes of this period show that lodge procedure was about the same as now. Business was transacted, candidates elected and degrees conferred. Differences, however, did exist. Many lodges conferred only the Entered Apprentice and the Fellow Craft Degrees. Business was conducted in the E. A. Degree, as it is now in lodges under English Constitutions. The Master Mason Degree was frequently conferred in lodges formed for that purpose. Many Masons did not advance beyond the Fellow Craft Degree, and others were satisfied to remain Entered Apprentices. Lodge officers were not always Master Masons. For example, Major Archibald Anderson was elected Junior Warden of American Union Lodge in Roxbury, Massachusetts, the night before he was made a Master Mason. Occasionally a lodge would assume the authority of warranting the forming of a Peso lodge; and sometimes these lodges called themselves Grand Lodges.
During the 18th century events which had a profound effect on the Colonies and Freemasonry were taking place. Of major importance was the conflict between the English and the French for supremacy in the Colonies. These conflicts are called the French and Indian Wars and they continued for years. Naturally there were many British soldiers stationed in the Colonies, and as traveling or military lodges were common in the British Army, a number of them were working in the British Colonial army.
At the close of the French and Indian Wars, in the last half of the 18th century, there were about 50 military lodges in the Colonies. They were warranted by both the Antient and the Modern Grand Lodges of England, by the Grand Lodges of Scotland, Ireland and the Provincial Grand Lodges of Massachusetts. Pennsylvania, and New York. At the time hostilities started in the Revolution, the number of military lodges had increased about 50%. At the close of the French and Indian Wars there were, in addition to the military lodges, about one hundred lodges warranted by the Grand Lodges previously named. Military lodges greatly accelerated the growth of Colonial Freemasonry. The outcome of the French and Indian Wars resulted in removing France as a contender for Colonial supremacy.
George III became King of England in 1760 and soon the British Parliament began adopting a number of acts affecting the Colonies, for the purpose of raising revenue to pay for the French and Indian Wars. Taxes, disposition of lands and the quartering of British soldiers in the homes of Colonists were particularly irksome. In as much as these acts were adopted in the early part of the reign of King George III, and because he was in sympathy with them, historians date the beginning of the Revolutionary period as 1760.
Now is the time to recall the rivalry between the Modern and the Antient Grand Lodges in London, and that the Scottish and Irish Grand Lodges were in sympathy with the Antients.
The first lodge formed in Boston, later named St. John's Lodge, owed allegiance to the Moderns. Its members were mostly aristocrats and some were tories. James Otis was an exception, a staunch patriot and the author of the words, known to every school child: "Taxation without representation is tyranny. He was eloquent and for a time exerted great influence. Later his character changed and he became known as the "mad dictator of Boston."
St. Andrew's Lodge, after working for 8 years, "according to old customs," received a warrant from the Grand Lodge of Scotland and was therefore 'Antient' in form. Its membership was largely composed of men determined to make the Colonies independent. In 1769, Joseph Warren, a member of St. Andrew's, was deputized "Grand Master of Masons in Boston and within 100 miles of the same." This placed St. John's Lodge and St. Andrew's Lodge in the same general area, and warranted by different Grand Lodges. However, exclusive jurisdiction was not then recognized and is not today in some parts of the world. Joseph Warren was raised in 1761 and he became Master of St. Andrew's in 1768. He was made a Royal Arch Mason in St. Andrew's Royal Arch Chapter, in 1770, and later served as its High Priest. Paul Revere also was a member of this Chapter. Chapters of this period were generally attached to lodges.
The rivalry between the Antients and the Moderns in London was reflected in the relations between St. Andrew's and St. John's Lodges. The latter denied the privilege of visitation to members of St. Andrew's and termed them irregular and clandestine. St. Andrew's retaliated toward the members of St. John's, the majority of them being sympathetic toward the British. John Rowe, the Grand Master, was most emphatic in his sympathy. In contrast, his nephew of the same name, and a member of St. Andrew's, was a patriot. He made the now famous inquiry, "Whether tea would mingle with salt water," and later wrote in the minutes of the lodge: "Consignees of the tea took up the brethren's time." St. John's termed St. Andrew's a "nest of sedition." Others called it the "headquarters of the Revolution."
Acts of violence started with the Boston Massacre in 1770. In 1772, Abraham Whipple, a member of St. John's Lodge in Providence, led a party which burned the British ship Gaspee. In the same year a Committee of Correspondence was organized in Boston to alert and protect the people against the oppressive acts of England. Similar committees were organized in other Colonies and out of them grew the Continental Congress.
In 1773 England repealed all taxes except those on tea. Attempts to force collection of the tea tax thoroughly aroused a majority of the citizens of Boston and their resistance to this won the sympathy of patriots throughout the Colonies. In Boston, ships containing cargoes of tea were anchored at Griffin Wharf, and authorities refused to accept them. By law twenty days were allowed to pay the tax and unload the cargo. At the end of this period the cargo was subject to confiscation. England, being determined to collect the tax or confiscate the tea, threatened to sink the ships if they left the harbor unloaded. There were a number of town meetings and on the 16th of December, just as the twenty-days grace expired, a band of men disguised as Indians boarded the ships and threw the tea into Boston harbor. Members of St. Andrew's Lodge took an active part in the "Tea Party." Joseph Warren, together with Paul Revere, John Hancock and others are credited with organizing and leading the party. The minutes of St. Andrew's indicate the activity of the members in this historic event. The cost of the tea destroyed was ca. $75,000, and England passed an act to close Boston harbor until the amount was paid. This aroused the Colonies and it probably was the spark that led to uniting them in the coming struggle for freedom.
History is made by determined individualists and the Colonies had a generous share of such men to lead through the Revolutionary period. They were willing to sacrifice wealth, security and even life to attain independence. Dr. Joseph Warren, one of the great leaders of his day, was an organizer of exceptional ability. President of the Provincial Congress, Grand Master of Masons, he was commissioned a Major General. Following the battle of Lexington and Concord, April 19, 1775, he was killed at the battle of Bunker Hill, which actually took place on Breed's Hill, June 17, 1775. Thus at the beginning of the Revolution, the Colonies lost a leader who would have undoubtedly achieved fame comparable to Washington or Franklin, and Freemasonry lost a Grand Master.
Paul Revere was Joseph Warren's most trusted associate. He was a worker rather than a planner and organizer, talking little and accomplishing much. He acted as messenger for the Committee of Correspondence, traveling on horseback which in those days required many hours of hard riding. One of his rides, famous in history and poetry, was his midnight ride to Lexington to warn the countryside that the British were coming. Among his skills we may list engraving, working in silver, casting bells (many still in use), dental work, and the art of rolling copper into sheets. The company he founded to work in copper is still a leader in this field. In 1795 Revere supplied the fittings for the "Constitution," and the Essex," two of the first three ships ordered by the U. S. Navy. Copper for these ships was rolled in England. In 1803, when the "Constitution" was re-coppered, Revere rolled the metal, the first rolled in America.
Revere was commissioned a Lieutenant Colonel, but did not see much action. His skill in metals kept him busy making the tools of war. His accomplishments in Freemasonry were considerable. About these Esther Forbes says: "He was entering a carefully selected group based on neither wealth nor prestige, but entirely on character. . . . The society was a silent, but powerful influence on Boston. The brethren met on a common footing and did much to promote the idea of the brotherhood of man, and also of the American Revolution." In Freemasonry Paul Revere followed closely in the footsteps of Joseph Warren, serving St. Andrew's Lodge as Master and later becoming Grand Master.
One Freemason, mentioned but little, left a work that has endured throughout the years. Amos Doolittle, a native of Connecticut, served in the Colonial Army under Benedict Arnold, and made the engravings of the skirmish at Lexington which have been reproduced many times. Engraving was his vocation and his subjects were numerous and varied. His illustrations of lodge degrees have been copied and used in nearly every Masonic jurisdiction in the United States. He made the plates for the "True Masonic Chart," designed by Jeremy Cross, an indefatigable worker in lodge, chapter and council Masonry.
The earliest record of Freemasonry in Philadelphia is that of St. John's Lodge, under date of December 8, 1730. This lodge was formed "according to old customs," and has the distinction of numbering one of our best-known patriots among its members. Benjamin Franklin, made a Mason in St. John's Lodge, in 1731 had capacity for leadership, which is evidenced by his becoming Provincial Grand Master of Pennsylvania in 1734. He was publisher of the Pennsylvania Gazette and was the first to reprint the Anderson Constitutions of 1723. This reprint is now classified among the rare books of the Craft. Announcing it the "Gazette" printed, in 1734, the following advertisement:
"Just Published . . THE CONSTITUTION OF THE FREEMASONS: containing the History, Charges, Regulations, etc., of the most ancient and Right Worshipful Fraternity, London printed. Reprinted by B. Franklin in the year of Masonry 5734. Price: Stitch'd 2s6. Bound 4s."
Franklin was the most versatile of all the Colonial leaders. As a printer and philosopher his writings were widely read. As a scientist he proved lightning and electricity to be the same natural force; invented bifocal lenses, and made many other contributions to scientific progress. As a statesman and diplomat he performed services of the greatest value for the Colonies. He was the founder of the University Of Pennsylvania and received honorary degrees from the Universities of St. Andrew, and Oxford.
The first Continental Congress met at Philadelphia on September 5, 1774, Peyton Randolph, Provincial Grand Master of Virginia, presiding. At this time there were working in Philadelphia four Modern, five Antient, and one Scottish Lodges. On May 10, 1775, the second Continental Congress met, also in Philadelphia, and continued in session for a number of weeks. This Congress commissioned George Washington as Commander-in-Chief of the Colonial forces on June 15, 1775.
In this second Congress, Brother Richard Henry Lee expressed the desire of all patriotic Colonists in these stirring words: "Resolved, that these United Colonies, are, and of right aught to be, free and independent states, and that they are desolved from all allegiance to the British Crown...." During the sessions of this Congress Thomas Jefferson wrote the Declaration of Independence, which on July 4, 1776, was unanimously adopted, Brother John Hancock being the first to affix his signature. This he did with a bold hand - so that King George III would have no difficulty in reading his name.
Masonic membership of the early days is not always easily determined. Due to fires, dissolving of lodges or carelessness, minutes and records are often missing. It is, however, believed that 31 of the 56 signers of the Declaration of Independence were Freemasons. Thomas Jefferson's membership in a Masonic Lodge is as yet in doubt, as the Grand Lodge of Virginia does not accept him, although the Charlottesville Brethren like to claim him on the ground that he once marched in a Masonic procession. The American Lodge of Research spent years to find Thomas Jefferson's name, but in vain. Of course, new light may break forth on him, particularly as to his ever having been a Freemason, but until such time as absolute proof is available, he should not be listed as having been a Freemason.
Grave differences often arose between Colonial leaders during the Revolution, and the interests of one section of the country differed from those of another. Personalities varied; some were in favor of direct, aggressive action; others favored compromise in the settlement of difficulties. The influence of Benjamin Franklin during these trying times was of incalculable value. At home he obtained agreements whereby differences threatened unity. In France he obtained financial aid, without which the successful termination of the Revolution would have been greatly prolonged, if not made impossible. Franklin's democratic ways and his affection for people made him very popular in France. During his stay he was elected a member of Lodge "des Neuf Soeurs" (Lodge of the Nine Sisters), in 1777. In 1778 he assisted in the initiation of Voltaire and, in 1779, was elected Master. He was also elected to honorary membership in Lodge "de Saint Jean de Jerusalem," and in Lodge "des Boils Amis."
Philadelphia, centrally located, was the scene of great military activity. It was on a line through this area and easterly to the lower Hudson river that England hoped to divide the Colonies, disrupt supplies and communications, and win an early victory. On Christmas Day, in 1776, Washington crossed the Delaware and surprised the Hessians at Trenton. Following this victory, reverses were encountered and the British entered Philadelphia in September of 1777. Washington retired to Valley Forge and established H.Q. for the winters of 1777 and 1778. This marked the darkest hour of the Revolution. The resources of the Colonies were meagre. A glance at the population figures of the principal cities of this period will provide a measure of the man-power of the Colonies. New York with 33,000 inhabitants; Philadelphia, 28,000; Boston, 18,000; Baltimore, 13,000, and Providence, 6,000. Washington's forces at Valley Forge were reduced, by illness and desertion, from 15,000 to 5,000. Money was lacking; food, clothing and other supplies were woefully inadequate. The winter campaigns proved real hardships. In contrast, the foe had superiority in numbers and wealth, and all the implements of war money could buy. Valley Forge witnessed no battles, but it was a place where the souls of men were tried. Here intensive training prepared the Colonial Army for the decisive engagements which were yet to come.
The defeat of Burgoyne at Saratoga, October 1777, rekindled the hopes of the Colonists, helped win the aid of France, and marked the turning point in the struggle for freedom. With France on the side of the Colonies, England feared a blockade and evacuated Philadelphia in June 1778. In the same month, Washington took Monmouth and the British were forced to retreat to New York. The opportunity to divide the Colonies was passing.
After Saratoga the Colonial forces still had a rough road to travel. The British campaigned in the southern Colonies with considerable success and, in 1780, took Charleston and won the battle of Camden. Cornwallis led his troops from North Carolina into Virginia, in March of 1781, with the hope of capturing Lafayette. In this move he was unsuccessful and had to retreat to Yorktown. Washington moved from his campaign in New York and, with the French fleet holding the British fleet at bay, effected the surrender of Cornwallis on October 19, 1781.
Throughout the long struggle for independence Freemasonry played an important part. Military operations often interrupted Masonic communications. Nearly the entire membership of some lodges entered military service. Of course, there were many Freemasons in the British Army, and it is gratifying to note that the bonds of fraternal fellowship was often used to relieve suffering, and on several occasions was the means of saving lives.
George Washington placed great confidence in his Masonic associates, as many of his generals belonged to the Craft. Baron von Steuben was a Mason who had served under Frederick the Great and was probably the best-informed military man of his time. At Valley Forge he gave the green troops the training that contributed much to the victories which followed. Too, he wrote the regulations for this training and they are basically sound today.
Marquis de Lafayette, another Mason, was so impressed by the struggle of the Colonies for independence that he left his native France and joined the Colonial forces as a member of Washington's staff. Later he became one of his most trusted generals. There are many records of his attendance at Lodges and at Grand Lodge Communications. Some Masonic authors say he was made a Mason in France before coming to America; others say that he was raised in a Military Lodge in Morristown, New Jersey, in 1777; some claim that he became a member of the Craft at Valley Forge.
George Washington was an active Freemason. His letters show his high regard for the Craft, and his choice of words on subjects outside of Freemasonry indicate the deep influence the fraternity exerted on his life. Made a Mason in Fredericksburg Lodge No. 4, Virginia, on August 4, 1753, he became the charter Master of Alexandria Lodge No. 22, on April 28, 1788, and was re-elected on December 20, following. Inaugurated the first President of the United States on April 30, 1789, while still Master of his Lodge, he acted as Grand Master at the laying of the cornerstone of the United States Capitol in Washington, September 18, 1793. On this occasion he wore the Masonic apron made by Madame Lafayette and presented to him by her famous husband. This apron prominently displays the initials used in the Royal Arch Chapter Keystone. It will be remembered that Fredericksburg Lodge No. 4, the Lodge in which Washington was raised, has the oldest known minutes of the conferring of the Royal Arch Degree in America. They are dated December 22, 1753, about five months after Washington was raised. It may be reasonably assumed then that he wore this apron as a Royal Arch Mason.
Washington attended many Masonic events. Never a seeker of titles or honors, he rejected the suggestion that he become king, and refused to become Grand Master of Masons in America. He died December 14, 1799 and was buried with Masonic honors on December 18. His character is ably described by Joseph Fort Newton in these words: "In the whole story of the race there is no man to surpass him in disinterested nobility, in practical capacity, solid wisdom, and majesty of moral character."
Many of the Generals of the Revolution, and officers of the army and navy, were Freemasons. Colonial leaders of this period from all vocations and stations in life were members of the Craft. To record all the names, their accomplishments and affiliations would fill a large volume. We list just a few of those best-known: Baron DeKalb; Nathanael Greene; Robert Howe; John Paul Jones; Henry Lee; Israel Putnam; Ethan Allen; Patrick Henry; Philip Schuyler; John Sullivan; Anthony Wayne, and Andrew Jackson who entered the Colonial army at the age of thirteen.
No doubt, many think of late Colonial days as the formative period of our Nation where freedom was solidly arrayed against oppression, where most of the Colonists were heroes, and the chosen representatives were statesmen; where all Freemasons were true to their trusts. Such impressions are gained from elementary histories and, of course, paint a picture which is all too idealistic. It is true, many men active at that period possessed character above reproach. Washington, Franklin, Lafayette, Warren, and Revere, to name a few, had such characters. But some men in any period can be found unable to withstand temptation or the stress of circumstances. Benedict Arnold, a brilliant military leader, and a Freemason, failed to measure up to the trust placed in him. His traitorous attempt to surrender West Point to the British caused Washington to exclaim: "Whom can we trust now !" Sir John Johnson, Provincial Grand Master of New York, deserted his office and became an officer in the British army. Franklin's own son William, a captain in the French and Indian Wars, comptroller of the Postoffice, and Provincial Grand Secretary of the Grand Lodge, was in sympathy with the Crown and was imprisoned for a time. In 1782 he went to England and lived there until his death, in 1813.
The surrender of Cornwallis at Yorktown marked the end of hostilities and the beginning of the long and difficult task of uniting the Colonies into a self-governing nation. First a system of fundamental laws was needed. For this purpose the Constitution was drafted, but approval took considerable time. Delaware was the first to ratify this document, December 7, 1787. Rhode Island was last, May 29, 1790. Only three of the thirteen Colonies gave unanimous approval. The total vote was 1071 for and 577 against. Final ratification formed the Colonies into a union of states.
It was early recognized that the Constitution would need amendments. No provision was initially made to define the rights of the people. Washington, James Madison, George Mason, and Thomas Jefferson, worked diligently and the result was the adoption of ten amendments. Madison wrote nine of them. And, these amendments are now known as the "Bill of Rights."
To us, the words freedom, liberty, justice and Freemasonry have a like import. Freemasonry flourishes where people are free, and languishes where they are oppressed. Need we then wonder that so many men prominent in public service are Freemasons. Thirty-three of the 83 Justices of the Supreme Court, up to 1940, were Masons. In the same period, seventeen of the 48 Secretaries of State were Masons. Thirteen of the 32 Presidents of the United States, including Harry Truman, were Masons. Many of our Senators, Representatives and Governors are Masons. The reverse of the Great Seal of the United States bears Masonic significance. Yet, Masons as a group have never been active in politics. On the other hand they have wholeheartedly supported good government whether it is administered by Masons or by those who do not belong to the Craft.
Sidney Morse has said: "All Freemasons should know that the idea of union originated in Colonial Freemasonry; was developed and advocated by Freemasons, and was realized under their leadership. Indeed, Freemasonry was the only institution in which the leaders of all the different Colonies could meet upon common ground."
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References:
"A Basic History of the United States," by Charles A. Beard and Mary R. Beard. (Blakiston Co., Philadelphia ) .
"The Rival Grand Lodges of England," by Charles C. Hunt. (The Educational Bureau of the General Grand Chapter. R.A.M., of the United States of America ) .
Mackey's "Encyclopedia of Freemasonry," (The Masonic History Co., Chicago, Illinois).
"Freemasonry in the Thirteen Colonies," by J. Hugo Tatsch (Macoy Publishing & Masonic Supply Co., New York, N. Y.)
"Freemasonry in the Revolution," by Sidney Morse. (The Little Masonic Library; Masonic Service Association of the United States, Washington, D.C.)
"Paul Revere," by Esther Forbes. (Houghton Mifflin Co., Boston, Mass.)
"The Builder," a series of articles by Harry L. Haywood .
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The holding of office in a Masonic Lodge is usually of greater benefit to the individual than is generally recognized. Going through the chairs develops individuality and changes men from diffident and hesitating speakers to men having clean-cut opinions which they are able to express with ease and force before their fellowmen. It develops self-reliance and the ability to handle matters of an executive nature while giving a more sympathetic knowledge. More important than that, it makes them realize more clearly what Freemasonry really means.
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Countless centuries have passed while the great first Truth, or the lost word, has been sought, found and lost, cultivated, perverted, its subtle golden threads permitted to fade out of human consciousness, or to become associated with so many totally different habiliments of racial traditions, misinterpretations, and materiality as to seem to be not one religion, or Truth, but a thousand and one, and each one different from and at war with the rest.
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Freemasonry trains the mind of men and dispels ignorance, superstition and bigotry. The Fellow Craft, if he has been duly and truly prepared and made the necessary proficiency in his degree, is not only a moral man, but also a man of knowledge whose reason leads him away from superstition and bigotry. In the Third Degree, the spiritual nature of Freemasonry becomes more apparent, for it is here he learns the lesson of the One God and the immortality of the soul in a manner he is not liable to forget.
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Mackey's Encyclopedia of Freemasonry
(Revised Edition with supplement by Harry Leroy Haywood, F.P.S. The Masonic History Co., Chicago, Ill. - $18.00, the set, 3 Vols.)
No review could ever do justice to this great and enduring work, now in a wonderfully bound new edition with a third volume supplement by Brother Haywood. A Freemason may never have the means to accumulate a library of books on his Craft; but if he has these three volumes, he has the essence of the thousands of volumes that have been written on the subject. Even more, in Brother Haywood's third volume, the Freemason will have at his fingertips the results of later Masonic research that has added much to the treasure of knowledge that Albert Mackey collected and the late Brother Robert Ingram Clegg, F.P.S., enlarged upon.
I recall that when I was about fifteen, my father became a Mason. He purchased the old brown leather, two-volume edition of this famous work. Perhaps I shouldn't have, but those books had a tremendous attraction for me. Much of it I could not understand, much was hidden from me. But those books made me aware of the great traditions of the Craft, opened whole new vistas of life and learning. They made me hunger for Masonic Light, even when I was a boy. I learned of Knighthood, Mystic Chivalry, the Ancient Mysteries, and the Cathedral Builders. History became a vital, living thing, a wonderful tapestry of many glowing colors. I could truly say, at a later date, that I was inspired to solicit the privileges of Masonry by a favorable opinion of the institution, a desire for knowledge and sincere wish of being serviceable to my fellow-men. Those old books of Mackey had made me a Mason "in my heart" long before I became one in fact.
A glance at the article headings - Apron, Four old Lodges, Charity, Masonic Crimes, Druidical Mysteries, Esoteric Masonry, Kilwinning, Lesser Lights, Master Mason, North in Masonry, Rite of the Philalethes, Rowlinson Manuscript, Rosicrucianism, Square and Compass, Tarot - are but a quick sampling as l swiftly turn the pages.
Brother Haywood has much new and important to say about the Guilds, the Three Degrees, Hiram Abiff, the History of Freemasonry, and much that is new and unknown to the Craft in general.
This set of three volumes is a MUST for every Freemason, newly-made and otherwise. It is particularly so for the brother who desires to increase his own stature, and a basic reference library for every Masonic student and editor.
I often spend hours over these books, sometimes reading haphazardly, other times with a definite purpose. But either way, I replace them on my shelves assuredly a more erudite, if not a better, Mason.
L.E.W.
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A Short History of Freemasonry to 1730
(Douglas Knoop and G. P. Jones; Manchester University Press, Manchester 15, (England).)
This is almost a pocket-size book of only 148 pages, including a full index. But the old adage that "precious things come in small packages" certainly applies to this volume. It is another MUST for a Mason interested in his Fraternity.
It explodes many of the myths of Freemasonry that have plagued us for so many years. It presents in a scholarly and interesting fashion the development of Freemasonry from the Medieval Period to 1730, when the Grand Lodge system was well on the way to becoming a permanent institution. And do not be too sure about that Guild-origin theory in its entirety. Knoop and Jones have some interesting new light to throw on that subject.
The book traces the earliest development of the Mason's Word; the system of Three Degrees; English, Scottish, and Irish contributions to the Craft, and the possible origin of the Royal Arch. On the latter subject they present some astounding ideas that reveal new insight on the early Craft workings and their later developments.
It is (unfortunately) one of the few Masonic books that is thoroughly scholarly, and presents the facts in a clear manner, a guess being a guess, a theory being a theory, and nothing more.
If you are searching for the latest in Masonic research, by all means add this book to your library. L.E.W.
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In the Second Degree it makes us pass from the Perpendicular to the Level, an enigmatic formula, but very eloquent for the Apprentice who has become worthy of participating in the work of the Fellow Craftsmen. The Perpendicular is represented by the Plumb, which invites him to descend into the depths of his own being and to sound those depths. Then begins the work on the Rough Ashlar to fit him for Equality among his informed companions.
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True religion has for its purpose the final union of Man with a universal God, and rests upon a knowledge of the nature of the relations existing between God and Man - Franz Hartman.
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The order of the Carter is the highest Order of Knighthood in Great Britain. It was established between 1344 and 1350, the exact date being uncertain because of the loss of all its original records. According to the common legend King Edward III picked up a garter dropped by the Countess of Salisbury at a ball, and placed it on his own knee, with the remark, in response to the notice taken of the incident: Honi soft qui mat y pense (Shamed be he who thinks evil of it). To this incident the foundation name and motto of the order is usually ascribed.
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Few people seem to realize that Frederickburg was named after Frederick the Great, king of Prussia, who is credited by Masonic tradition as being at the head of the Rite of Perfection and Grand Master of the Grand Lodge of the Three Globes at Berlin from 1740 to 1757.
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MAGNA EST VERITAS ET PRAEVALET
By PHILIP H. COAD, F.P.S.
Cleveland, Ohio
WHEN PERPLEXED and confused by the bewildering storms that are sweeping over our world, the winds of uncertainty can easily dash us on the rocks of insecurity. When floundering in this sea of doubt there is one refuge, one peaceful harbor wherein to cast anchor. I refer to our Masonic Philosophy which binds man to man. As individuals, our influence may be limited to our immediate neighborhood, collectively it can go far and the potency of Masonic teachings may sway the thinking of millions beyond our borders and the world be stabilized. Too much to hope for? Probably, but not too doubtful in its result to make the efforts worthwhile.
Despite the advance of "education," using the word in its generally accepted sense, many millions of people are still wallowing in darkness. Confucius, who is much quoted in these days, said: "Learning without thought is labor lost; thought without learning is perilous." And again, we must admit there is such a thing as "misteaching." Misinformation is quite common in some countries, not innocently or carelessly given, but deliberately, and with purpose - the intention being to pervert and distort the truth. The need for thinking was never greater, but the use of the mind analytically was never less.
Freemasonry dares to challenge the thinking mind - it endeavors to inculcate in the individual the desire to bring Lux e tenebris. The G.A.O.T.U. said, "Let there be light . . ." and there was light!
The renowned Masonic author, Joseph Fort Newton, wrote: "All great minds love the light. It is the mother of beauty and the joy of the world. It tells men all they know and their speech about it is gladsome and grateful. Light is to the mind what food is to the body; it brings the morning, when the shadows flee away, and the loveliness of earth is uncurtained. This is the mystery of light. It is not matter, but a form of motion; it is not spirit though it seems closely akin to it; it is the gateway where matter and spirit pass and repass. Of all that is nature it the most resembles God, in its gentleness, in its beauty, and in its pity."
From the earliest days ancient people looked towards the East, the place of the rising sun, from whence came light to illume the day; everything connected with the Sunrise and the Dawn was worshipped - but while the dawn was an occasion of rejoicing, the night was a time of foreboding and fear.
While light is generally expressed as knowledge, it is more than that - it is truth. It has been said that knowledge is the mind's awareness of a fact, while truth is the mind's understanding of the meaning of that fact. One may heap up facts like grains of sand, with little or no connection or bearing upon each other; it is only when these facts are brought together connectedly, when it is learned how they bear upon each other and what import they hold for human life that one learns the Truth.
Let us keep this in mind, in this jostling world where men love and fight, make and unmake themselves, there are within us these forces that make for goodness, beauty and truth; there are the means for building another Temple in our being the foundation of which is light and truth the eternal verities. To quote Seneca, Veritas Nunquam Perit (Truth never dies) and in the language of the Templars, Magna est Veritas et Praevalet - great is truth and it prevails! (Lake Erie Zephyrs).
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New Members
Harry P. Francis; Pittsburgh, Pennsylvania
(Recommended by Edwin E. Gruener, M.P.S.)
Dr. G. K. Frisbie; San Diego, California
(Recommended by James K. Remick, M.P.S.)
Burt Q'Part; Grimsby Beach (Ont.), Canada
(Recommended by Charles E. Holmes, F.P.S.)
Dr. Frank H. Reinsch; Los Angeles, California
(Recommended by Reynold E. Blight, F.P.S.)
Glen E. Rick; Mt. Clemens, Michigan
(Recommended by J. Fairbairn Smith, F.P.S.)
Carl Frank Wood; Petersburg, Virginia
(Recommended by Wm. Moseley Brown. F.P.S.)
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Recent visitors at the home of President Walter A. Quincke included: Dr. A. M. Bradley, M.P.S., Muskogee, Oklahoma; Francis A. J. de Haan, M.P.S., San Francisco, California; L. B. Blakemore, M.P.S., Chicago, Illinois, and V. M. Burrows, M.P.S., Long Beach, California.
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The Philalethes - October-November, 1949; Volume 4, Number 7. - Walter A. Quincke, F.P.S., Editor-in-Chief. The official publication of the Philalethes Society, 274 South Burlington Avenue, Los Angeles 4, California, where all communications should be directed. - Publication schedule: Eight (8) issues per year or volume: January: February; March; May (April-May); July (June-July); September (August-September); November (October-November), and December. - Annual subscription, in the United States of America, $3.00; elsewhere, $4.00, payable in advance. The columns of "Tile Philalethes" are reserved for the literary contributions of the Society's members, and the material is selected for its quality and timeliness rather than upon name. All published material, however expresses the ideas and opinions of their contributors only, and in no way need the same be the opinion of the Society.
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The future of Freemasonry will be determined by loyal and constructive obedience to its peculiar spirit and tenets. Otherwise our Lodges will become mere clubs. like thousands of other such organizations, useful and delightful in their degree, but in nowise distinctive and far removed from the original meaning and intent of the Craft.