Volume XV Number 1
Contents
It Seems To Me Philalethes Will Have Large Share
The Roman Catholic Index Chat and Comment
Masonry Under Two Flags Clandestine
The Works of Avery Allyn In the Interest of the Brethren
FREEMASONRY TODAY Notes, Queries and Information
Published bimonthly at
Franklin, Indiana
By
THE PHILALETHES SOCIETY
JOHN BLACK VROOMAN, F.P.S., Editor, P.O. Box 402, St. Louis, Mo.
ELBERT BEDE, President, 2316 N. E. 42nd Avenue, Portland 13, Oregon
DR. CHARLES GOTTSHALL REIGNER, First Vice President, 4035 Belle Avenue, Baltimore 15, Maryland
ROBERT H. GOLLMAR, Second Vice President, 1221 Oak Street, Baraboo, Wisconsin
CARL GREISEN, Executive Secretary, 401 Masonic Temple Omaha 2, Nebraska
RONALD HEATON, Treasurer, 728 Haws Avenue, Norristown, Pennsylvania
PUBLICATION COMMITTEE
A.L. WOODY, F.P.S., 3502 Wesley Avenue, Berwyn, Illinois
EDWARD J. FRANTA, F.P.S., Langdon, North Dakota
LAURENCE R. TAYLOR, F.P.S., c/o The Indiana Freemason, Franklin, Indiana
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by John Black Vrooman, Editor
THAT - it is time to think seriously about the activity of the Philalethes Society, take inventory of the past and the present, and lay careful plans for the future.
It is a little more than thirty-three years since the founders of our Society completed the structure which we now occupy with so much pride. On October 1, 1928, the Philalethes Society came into being, like a wobbly colt, scarcely able to stand on its own legs, and seeking support in the struggle for existence.
Most of the pioneers who laid the foundation are gone. Meekren, Reginald Harris, Voorhis - they stand alone, the bulwark of the "founding Fathers." The rest have gone before, looking down, no doubt, on the efforts of the present generation, giving us their blessing, but, none-the-less, silently urging us not to let the torch of enthusiasm go out.
What happened to that devoted band of zealous Craftsmen who were so anxious to create and maintain the great quest of Masonic Study and Enlightenment? What would they do today to inspire us to greater efforts and more diligent attention to our former principles ?
The answer is clear. They had a Goal, and they started with nothing. Their enthusiasm, devotion and foresight was boundless. The organization they knit so well, was scattered, faltering and flimsy, but in spite of Depression, War and lack of understanding, they proceeded and progressed. Theirs was the vision, theirs the pursuit of the gleam.
The first years of the Society were a struggle against adverse circumstances. Loosely-knit, far separated and without unifying force, the past few years have shown that a concentration of effort and unifying of purpose has brought surprising results.
What has happened? From a probable maximum membership of a hundred scattered members, we now have members in practically every part of the world. Where previously we had outposts, we now have groups.
Figures from the Executive Secretary at the end of 1961 show that we have a full complement of 40 Fellows, and a membership of 610, or a grand total of 650 diligent, intelligent and active workers in the quarries. This is not enough. Every member must become a worker and a searcher. Drones and dead wood are not needed.
What your capacity is determines your activity, and what your desire and interest is will tell us how much to count on you. You are the Philalethes Society, and what we do in the next decade will be determined by the activity, alertness and zeal of every member.
The value of our affiliation with the Society needs no elaboration. The exchange of ideas among us, with the easy access to accurate and exact knowledge on Masonic subjects has been demonstrated again and again. The Fellowship of our membership is beyond compare, and in addition, the several "Bonus Books" that have been given the members have demonstrated that we have something rare and elusive - the ability to convey Masonic information. Make use of your membership.
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Philalethes
Will Have Large Share
In "Masonic Week" Activities
MASONIC WEEK in Washington, next February looms as one of the outstanding Masonic events possible to imagine, and, as usual, the Philalethes Society will have a prominent part in these activities, both through its Masonic Workshop, as well as because of the prominence which many of its officers and members have enjoyed in the many Masonic meetings which revolve about this important period.
The annual Masonic Workshop, to be held at the Washington Hotel, Friday evening, February 16, will be in charge of Brother Charles Gosnell, M.P.S., who is arranging a splendid program. This meeting takes on the atmosphere of a laboratory for Masonic research, with talks, discussion and question and answer periods about details of research, methods, ways and means and fundamental principles by which interested Masons may find out the how and the who of gathering Masonic data.
Prior to the meeting of the Masonic Workshop, the Executive Committee of the Philalethes Society will have its annual meeting, under the able direction of Brother Elbert Bede, F.P.S., President, with other officers present. Plans for the coming year, budget plans, as well as other matters of importance will occupy the attention of the group, that a full report may be made at the Masonic Workshop, as to just what is contemplated, and how the Society will carry on its activities in a better way during the coming year.
Between the meeting of the Executive Committee and that of the Masonic Workshop, there will be a social hour, or get-together of members for fellowship and good will.
As a special feature of the Masonic Workshop, and in order to have something special as an inspirational and stimulating tonic, Bruce H. Hunt, M.P.S., a Past Grand Master of the Grand Lodge of Missouri and presently the Grand Secretary-Recorder of the Grand Chapter, Council and Commandery of Missouri, has been asked to make a short address on "The Philosophy and Background of Masonic Research."
Brother Hunt spoke last year at the annual Conference of Grand Masters on the affirmative side of the question, "Should Lodges of Research Be Encouraged by Grand Lodges." His dissertation was so vivid and clear, and his reasoning so logical and true that what he will have to say on Masonic research will be very important and conclusive. He has been extremely active in Washington Masonic affairs for many years, and his acquaintance with and knowledge of the precepts and aspirations of Masonic Week give him a background of familiarity that will enable him to point to the fundamental concepts of Masonic research in an emphatic way. This is a splendid opportunity to have one endowed with knowledge give us the facts which are essential in Masonic research.
Brother Charles Gosnell, M.P.S., has not announced the full program for the Masonic Workshop. His work as chairman of the program and his background of research and study have pointed him out as peculiarly fitted to arrange such a program. Experience and contact with the leaders of the Craft have given him ample opportunity to formulate a splendid program.
It is known, however, that Brother Conrad Hahn, M.P.S., distinguished editor of the Masonic Service Association, has been co-operating with Brother Gosnell, and that there will be a panel of Masonic students, who will discuss the problems of Masonic research, then throw the matter open for general discussion. Panels can be most interesting, and we anticipate a large audience-participation in the fundamental study of what can be done to make Masonic research easier to the average Mason.
It is well known and recognized that Masonic Week, as such, is concerned with the meetings which commence on Monday, February 19, when the Masonic Service Association of the United States holds its forty-third annual meeting, the Grand Masters' Conference, the Grand Secretaries' Conference, and the last meeting that of the George Washington Masonic National Memorial Association, and that these and no others, are the officially sanctioned parts of "Masonic Week." The philosophy of the gradual assembly of other small research and intellectual groups, however, has given many who are not eligible to partake of the major meetings, an opportunity to mingle with and learn from the Masonic leaders who come to Washington at this time.
The Allied Masonic Degrees, with the Grand College of Rites, and the many other Masonic groups whose chief reason for existence is Masonic study and Masonic fellowship, usually meet on the week-end prior to the meetings of the larger groups, discuss topics of Masonic importance, transact their business, and then quietly slip away. But many, if not most of those who attend the larger meetings are members of the smaller groups, and an added source of fraternal contact and pipeline of Masonic knowledge and information is opened to them because of the informality of the small groups. Don't overlook the influence of the small groups, of the Masonic leaders who take time to visit them, and the close contact with Masonic study. There is something in Washington these days that is most valuable, and which the "average Mason," who is neither a Grand officer or eligible to attend the "meeting of the Brass," can well afford to sit in on and relish. The "little man" rubs shoulders with his leaders, and by so doing, has an opportunity to listen and learn. Some of the power of the leadership transfers itself to the led, and everyone is helped by the fellowship. May it always be that same way!
"Masonic Week" in Washington has grown in influence and stature, and he who has the privilege of attending the many sectors of this very interesting occasion will find himself well rewarded.
Philalethes Members - Don't forget the meetings of the Society at the Washington Hotel, Friday, February 16. Come and enjoy the fine fellowship, splendid program and inspirational enthusiasm.
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THE PHILALETHES SOCIETY
Cordially Invites You
To Attend
THE MASONIC WORKSHOP.
Washington Hotel,
Pennsylvania Avenue
at
Sixteenth Street.
FRIDAY, FEBRUARY 16, 1962.
Eight O'clock Sharp.
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of Forbidden Books
by EMMETT McLOUGHLIN, M.P.S. (Arizona)
(Author of: PEOPLE'S PADRE; AMERICAN CULTURE AND CATHOLIC SCHOOLS; CRIME AND IMMORALITY IN THE CATHOLIC CHURCH)
VERY MUCH CONFUSION prevails in the minds of both Protestants and Catholics regarding the Index of Forbidden Books. Some Catholics deny its existence because they have not studied the Catholic Religion for themselves, and nuns when teaching catechism say nothing about it because they know practically nothing about it. Priests as a rule do not teach their people about it because, in a Democracy that is supposed to guarantee freedom of thought, they cannot explain the inconsistencies of American freedom of thought and the restrictive legislation of the Church that will not let its people think. Catholic bookstores routinely will say there is no such thing because they have never had a copy of it for sale.
The Index is based on ancient laws of the Church which forbid the reading of anything at all that might disturb the Catholic, be he priest or layman, in the smug confidence of the divine origin of his religion. This rather vague prohibition of earlier centuries has been codified in the Code of Canon Law, which is now used to govern the Roman Catholic Church. The moral theology textbooks point out the guilt, as far as sin is concerned, in violating these laws; and the Code of Canon Law itself prescribes the ecclesiastical penalties for this violation.
The Index may be divided into two parts. They are, first the part that condemns books by title and by author; second, and by far the most important, the section that condemns books by type or category. The listing of books condemned specifically by title and author comprises the lesser group of forbidden books. It is obvious that even an efficient Vatican "Congregation" or department could not possibly keep up with the volume of books being published around the world. If the slowness of the Roman Catholic "congregations" is also taken into consideration it can be realized that this specific list of books would be antiquated by the time it were published.
Some books are being routinely condemned by title and author, and their listing appears in current issues of Acta Apostolicae Sedis, the official periodical of the Vatican. They are also listed in the Commentary on Canon Law published by Bouscaren. These books are usually of Italian, French and German authors, because the members of the "congregation" in Rome do not seem to be too familiar with the books published in the English language; or, if so, they are published in such profusion that the Hierarchy cannot keep up with them. If a recompilation of books condemned by title and author is routinely published, it is not widely circulated, at least in the English speaking world. It is certain that the average Catholic priest does not have such a list available, nor does the average Catholic family.
Most books that are condemned are forbidden by category. The following summary is taken from the Roman Catholic textbook Moral Theology by Reverend Heribert Jones, published by the Newman Press, Westminster, Maryland 1952, p. 269 seq. All Roman Catholic textbooks, whether written in English, or, as is more common, in Latin, teach exactly the same to the finest detail, because the censorship of books is contained in the Code of Canon Law which is obligatory on all Roman Catholics in the world.
Ecclesiastical Legislation on Books
The Church's laws concerning books are divided into those that treat of censorship, and those that deal with the prohibition of books.
What is said of "books" in the two following chapters applies also to newspapers, magazines and other publications, unless it is evident that "books" are to be understood in the strict sense (C. 1384). Pamphlets and leaflets, too, come under these regulations; but duplicated and mimeographed material is not included (unless it is published in this form), e.g., the duplicated lectures of a professor for the convenience of his students.
The Censorship of Books
1. Books to be submitted to the Church's censorship, whether written by the clergy or the laity, are the following: (1) the Books of Sacred Scripture as well as annotations and commentaries thereon; (2) books that treat of Holy Writ, Theology, Church History, Canon Law, natural theology, ethics and other cognate sciences; prayer books and books of devotion; books that contain religious, moral, ascetical, mystical or similar teaching, and other such books that are of special interest to religion and morality, even though their purpose is to foster piety; (3) sacred pictures, no matter by what process they are to be printed, and whether to be published with prayers or not (C. 1385).
Permission for publication must be given in writing. The "nihil obstat" (nothing prevents it) of the censor should precede the "Imprimatur" (let it be printed) of the Bishop. Generally the name of the censor is also to be added (C. 1393). In the printed book itself the name of the censor need not be published; but the "Imprimatur" (let it be printed) and the name of him who granted it must be indicated, as well as the time and place of the granting. This may be placed at the beginning or at the end of the book (C. 1394).
Translations and new editions (not mere reprints), require a new approbation. This is not required for the separate publication of articles that have appeared in periodicals (C. 1392).
II. Permission without censorship is required for the publication of a work by:
1. The laity when writing for newspapers or magazines that are hostile to the Catholic religion or good morals (C. 1386).
This permission is granted by the local Ordinary. In as far as this entails co-operation in the sins of others, confer 150.
2. The diocesan clergy even when they write books on secular subjects or when they contribute to, or edit, periodical literature or daily papers. (C. 1386).
3. Religious who must first obtain the permission of their major superiors and then that of the local Ordinary when they publish a book, or write for daily papers or periodical magazines or edit the same (C. 1385, 1386).
The "Local Ordinary" is either the bishop of the diocese wherein the convent is situated or the bishop of the printer or the publisher.
III. The violation of these laws is usually a grave (mortal) sin.
In less important matters there is only a venial sin, more so in case permission alone is required than when the work must also be submitted to ecclesiastical censorship.
The Prohibition of Books
I. The Extent of the Prohibition. A forbidden book is one which, without due permission, may not be published, read, retained, sold, translated, or in any manner whatsoever communicated to others (C. 1398).
II. Books forbidden by the common law of the Church are:
1. Editions of the original text of the Sacred Scriptures published by non-Catholics; likewise translations of the same made or published by them.
2. Books that in any way defend heresy or schism or that tend to undermine the foundations of religion.
3. Books which, of set purpose, attack religion or morals.
4. Books of non-Catholics which professedly treat of religion unless it is clear that they contain nothing contrary to Catholic faith.
5. Books published without due ecclesiastical approval which treat of Sacred Scripture, or contain annotations and commentaries thereon or translations thereof into the vernacular; books containing new apparitions, revelations, visions, prophecies or miracles or which seek to introduce new devotions.
6. Books which attack or ridicule any Catholic dogma or defend errors proscribed by the Holy See; books which disparage divine worship, or seek to undermine ecclesiastical discipline, or avowedly defame the ecclesiastical hierarchy, the clerical or religious state.
Therefore, a book is forbidden which contains a collection of defamatory accounts concerning various popes or of the priestly or religious states, not, however, if the person of one individual pope or a certain religious Order is disparaged.
7. Books which teach or approve of superstition, fortune telling, divination, magic, spiritism and other such practices.
8. Books which declare duels, suicide and divorce to be lawful; furthermore, books that treat of Freemasonry and similar secret societies, maintaining that they are useful or that they are harmless to the Church and civil society.
9. Books which, with avowed intention, treat of, describe or teach, lewd or obscene matters, such as the methods of birth control.
10. Liturgical books containing unauthorized changes so that they no longer agree with the authentic editions approved by the Holy See.
11. Books which contain apocryphal indulgences, or such as have been condemned or revoked by the Holy See.
12. Also forbidden are all images, however reproduced, of Christ, the Blessed Virgin, the Angels, Saints, or other Servants of God that are not in keeping with the sentiment and decrees of the Church.
N.B. Besides those named there are other books proscribed by the special decrees of competent authorities (Cf.C 1395).
IV. The violation of the laws on the prohibition of books is in itself a grave (mortal) sin; but in matters of lesser moment there is only a venial sin.
To retain forbidden books is a mortal sin if one keeps them for more than a month. It is not sinful to keep a book for a short time either because one intends to surrender it to the authorities or because he is awaiting permission to read it.
Censures "Latae Sententiae"
Individual Excommunications
An excommunication "Speciali modo" (in a special way) reserved to the Holy See is incurred by:
Those who publish, defend, or who knowingly read or retain without the requisite permission books of apostates, heretics or schismatics, or books nominally proscribed by Apostolic Letters, provided such books have actually been published (C. 2318) .
Excommunication deprives a Catholic of the Sacraments of his church. He cannot go to confession, receive communion, be married, or receive the Last Rites. He cannot even be buried in a Catholic cemetery even if he owns a plot and his wife is already buried there. (C. 2260, 2261).
Average Catholics and most Protestants do not realize the extreme implications of the above regulations. A grave of mortal sin means hell fire for Catholics for all eternity if they die without repentance which usually involves going to confession to a priest.
This means eternal hell fire for a Catholic layman who writes an article for the Christian Science Monitor, or Church and State Review, or the Christian Century without permission. ( C. 1386) .
This means eternal hell fire for a priest who writes regularly for the New York Times, the Saturday Evening Post, or the National Geographic Magazine without permission. (C. 1386) .
This means that your Catholic neighbor is excommunicated and condemned to hell forever if he reads your copy of the King James or the Revised Standard Bible. (C. 1399).
This means excommunication and hell forever if he merely reads the Book of Mormon of the Latter Day Saints, Science and Health of the Christian Scientists, the Great Controversy of the Seventh Day Adventists, or any writings of Luther, Calvin, Zwingli or any other Protestant theologian or historian. (C. 1399).
A Catholic hangs over the pit of hell with a mortal sin on his soul if he reads a book defending American freedom of thought, American freedom of worship, American separation of Church and State because all of these "errors" have been "proscribed by the Holy See." (C. 13996).
In the light of the above it is difficult to understand how Roman Catholics and their priests can reconcile their acceptance of the Index and its ramifications with the principles and freedoms of American Democracy.
An intelligent, sincere American cannot be an intelligent sincere Roman Catholic, for a sincere Catholic must accept and live up to everything his church teaches, not merely the doctrines or laws that he agrees with.
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News, achievements and items of interest about our
Fellows and Members - Discussion and comment on
Mutual Topics.
- Pfan Mail arid Observations -
BROTHER AND MRS LEWIS KAASA of Aloha Oregon, a short distance from Portland, were injured December 10 when their car collided with a city bus in Portland. Both were hospitalized and are reported in fair condition. Brother Kaasa is a Member of the Philalethes Society of many years standing.
F. WILLIAM E. CULLINGFORD, F.P.S., had a pleasure that is not extended to many, when, on December 12, he installed his son, John Francis Cullingford, as Master of Phalanx Lodge No. 31, Charlotte, North Carolina.
The senior Brother Cullingford is 90 years old, and has served in the quarries for many years in Masonic activities. It is a pleasure to note that his son is following in his illustrious father's footsteps.
Writing to the Editor, Brother Cullingford says, ".... I am not quite 90. In response to an inquiry, I stated that, on December 9 I would be starting my ninetieth lap on this mundane sphere. Of course it was an honor and a great pleasure to install the officers of Phalanx Lodge - especially my son, whom I personally raised only a few years ago. How often do you suppose such a chain of events happened in other Lodges and to other Brethren?"
FROM NORTH CAROLINA AGAIN, we learn that at a banquet in connection with the recent Fall Reunion of the Scottish Rite Bodies in the Valley of Greensboro, Brother Earley W. Bridges (M.P.S.) was signally honored. In the name of the Greensboro Council, Order of DeMolay, Ed White, Master Councilor, presented a portrait of Brother Bridges to the Greensboro Masonic Museum.
Brother Bridges has long been active as Curator of the fine Museum at Greensboro, and this recognition is both timely and good. Congratulations, Brother Earley.
ONE OF THE "OUT OF THE ORDINARY" Events of recent times was that in which Brother Paul W. Reigner, son of our illustrious First Vice President of the Philalethes Society, was given the Scottish Rite degrees from the 4th through the 32nd, with Dr. Edgar Cordell Powers, 33d, Sovereign Grand Inspector General for Maryland, and a corps of distinguished officers of the Baltimore Scottish Rite bodies conferring the work.
A Chaplain in the Navy, he has served in every part of the world, conducted services in the Antarctic, and just recently, was commissioned Senior Chaplain abroad the U.S.S. Constellation, just commissioned at the Brooklyn Navy Yard.
The honors gained by Chaplain Reigner are a continuance of his splendid service to God and Country, and aide highly deserved. We join in offering congratulations for his latest honors.
THE CONTROVERSY about the proper meaning of the word Philalethes continues unabated, and two messages reach us in this regard. The first sent by Alphonse Cerza, F.P.S., Life, former President of the Society, saying that Peter Tatooles, M.P.S., is now on a trip to Greece, and intends to explore the meaning of the word Philalethes, and pass on the information for further clarification.
The other, from J. W. Burness, of Athens, Greece, writes as follows: "May I add my comments to the discussion going on in your Chat and Comment column, not, I hasten to add, as an 'intellectual giant', but as a 'man on the spot', i.e., in Greece. First of all, to illustrate my point, I shall tell you of the small Scots boy who was sent by his mother to buy a two-shilling sheep's head, and was told to instruct the butcher to cut it off as near the tail as possible. The whole discussion has, it seems to me, been started because someone cut off the head of the Philalethes too near the tail.
"The name of the Society is quite appropriate and correct. The roots, as all agree, are Philos - a friend, and Alethes - the truth. But when the second half of the compound word begins with a vowel, the first part is cut off at the "l", i.e., Phil-as in philanthropic; phil-harmony; phil-adelphia, and Philip (meaning phil-ippos, a lover of flowers). When the second part begins with a consonant, then Philos becomes philo, i.e., philosophy, (i.e., love of wisdom;) philology (love of literature). The important point is to dissect the compound word at the proper point. In Philadelphia, for instance, if the same argument was to be used, as in the case of Phila-lethes, then, from brotherly love, the name of this fine city could be twisted to mean love of oracles, i.e., Phila and Delphia (that relating to the oracles at Delphi).
"The Hon. James K. Chelos, the friend of Brother William Moseley Brown, will be pleased, but assuredly not surprised, to know that his, and my opinion, are fully supported by a professor of Ancient Greek at the University of Athens, to whom I showed my letter. I hope that this 'shot' may terminate the 'battle' and that Philalethes will not seek to change its name which describes its aim so concisely."
ONE OF THE NICE WAYS in which a wife has shown her appreciation for her husband's election and installation as Worshipful Master of his Masonic Lodge was taken by Mrs. Georgina F. Himes, of Los Angeles, California.
On December 15, George H. Himes, M.P.S., was installed as Master of Melrose Lodge No. 602, F. & A. M., in Los Angeles, and Mrs. Himes took the unusual way of recognizing this honor by presenting a bound volume of congratulatory letters from his friends, and especially the officers of the many Masonic and civic organizations of which he is a member.
OUR EXECUTIVE SECRETARY, Brother Carl R. Greisen, F.P.S., has written the Editor that he has completed the data needed to publish a complete roster of the membership of the Philalethes Society as of the first of January. This is a very greatly-needed document, and one which will enable the membership to become more closely-knit and better acquainted one with the other. It is expected that the roster will be in the hands of the membership within the next few weeks.
It has also been decided by the Executive Committee that there will soon be another Bonus Book issued to the membership, this being the splendid dissertation "The Degrees of Masonry" by Dr. Charles Gottshall Reigner, F.P.S., First Vice President of the Society. This book is outstanding in its interpretation and understanding of the philosophy of Masonry, and will be a most valuable addition to a Masonic library.
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by ALLEN E. ROBERTS, M.P.S.
Brother Roberts has been awarded the Philalethes Certificate of Literature for 1961.
5. Masonry in the Spring of 1862
LINCOLN HAD ASSUMED CONTROL of much of the Northern railroad system on the day he declared a state of rebellion existed. Early in 1862, Daniel C. McCallum, a member of Valley Lodge No. 109, New York, was appointed military director and superintendent of railroads for the Federal government. The organization he established helped pave the way for the ultimate victory for Union forces.
In an attempt to disrupt the Confederate railroad between Atlanta and Chattanooga, a group of Ohio soldiers, led by a civilian spy named James J. Andrews, captured a train call the General. The tenacity of the conductor of the General, William A. Fuller, foiled the bridge-burning plans of the raiders. They were all captured within a week after the train had been stolen from Big Shanty, Georgia.
Among the raiders was Marion A. Ross, of whom William Pittenger, another member of the "train stealers," wrote: "Ross was a Freemason, and some of the members of the fraternity visited him, and gave him assurances of friendship, together with some small sums of money, which he generously used to procure us all a little greatly-needed addition to our food."
Ross, along with Andrews and six other raiders, was executed. The others were never brought to trial. At their first opportunity they attempted to escape by attacking their guard in "broad daylight." All but six were successful, and those six who were recaptured were exchanged in March 1863. All of the survivors of the expedition were the first to receive the newly created Congressional Medal of Honor. The other soldiers were awarded the medal posthumously, except for one whose relatives could not be located.
After five days o f bombarding Forts Jackson and St. Phillip at the mouth of the Mississippi, Flag Officer David G. Farragut ordered the vessels under his command to heave up their anchors. At two o'clock on the morning of April 24th the ships set sail; an hour later they were under fire by Confederate shore batteries, gunboats, and rams. "In one hour and ten minutes after the vessels of the fleet had weighed anchor, the affair was virtually over." The boldness of Farragut's feat was something the Southern forces had not expected, and he went on to take New Orleans. The way was paved for a Mason named Benjamin Butler to become the most unpopular man in that city.
Butler issued his "General Orders 28" on May 15th stating any woman who insulted his soldiers would "be regarded and held liable to be treated as a woman about town plying her avocation." The order created so much controversy he had to defend it by claiming the real ladies of New Orleans did not interfere with his troops; the prostitutes, and would be "street walkers" would spit in his soldiers' faces, call them "monkeys" and other terms not too lady-like.
Throughout the war Butler remained a controversial figure. To some he was cruel, a despot and everything unsavory; to others he was an efficient administrator and general. The controversy did not end with the war; it continued into the reconstruction period. He was to help lead the fight to impeach Andrew Johnson; help pass bills submitted by the "Radical" Republicans to keep the South subjugated; all of which was to make the term "Republican" a nasty word in the vocabulary of the former Confederacy for the next one hundred years, and "Southerner" just as vile to the Northern press and politicians.
An episode occurred between the Mason Farragut and Winfield Schley who was to become a member of Benjamin B. French Lodge, No. 15, District of Columbia. Soon after the commander had sent Schley up the Mississippi in the little gunboat Winona to do some reconnaissance, he heard heavy gun fire. He signalled Schley to cease firing and return, but the sound of shots continued. After the Winona had returned, its commanding officer was ordered aboard the flagship. When he had arrived, Farragut lashed him verbally for disobeying his command. Then he turned to his subordinate and said, "Now, young man, come into the cabin with me, I have something more to say."
Inside the cabin, Farragut produced two glasses, a bottle of sherry, and the statement: "Young man, if I commanded a gunboat and got into a mixup with the enemy, and was getting the better of him, I'll be damned if I'd see a signal, either!"
While McClellan was marching up the Peninsula toward the capital of the Confederate States of America, the Grand Lodge of Connecticut met. The Grand Master, Alvan P. Hyde, took note of what was transpiring in the South: "This terrible civil war is still raging, desolating our country, and causing Brothers of different jurisdictions to meet each other in battle array."
Ariel Ballou, Grand Master of Rhode Island, told his Grand Lodge he did not care for the proposal for a Masonic convention to try to pour oil on the troubled waters of the country. He felt any convention of Masons would "place our order in a false position, and render it open to the charge of being a selfish and political institution of which our enemies would not be slow to avail themselves."
General George Stoneman, a Mason, made a balloon ascension from Gaines' Mill on May 21st. He reached the unheard of altitude of 500 feet and had a complete view of Richmond "with the aid of a glass."
Two days later, the First Maryland, commanded by John R. Kenly, a Mason, was attacked at Front Royal, Virginia, by Jackson's forces. Nathaniel P. Banks, another Mason, was informed that the Confederates planned to encircle and destroy his army, so he retreated through Winchester into Maryland.
Nathan B. Forrest was in Mississippi on the same day, May 23rd, harrassing the Federals. He took time out to answer a letter he had received from a member of his Lodge, Angerona, No. 168, Memphis, Tennessee. Forrest proved the fighting men were not always careful of their phrasing or language when he wrote: "I had a small brush with the Enemy on yesterday I suceded in gaining their rear and got in to thir entrenchments 8 miles from hamburg and 5 behind farmington and Burned a portion of thir camp at that place they wair not looking for me I taken them by Surprise they run like Suns of Biches I captured the Rev Dr Warin from Illanois and one fin Sorel Stud . . .'
The Grand Secretary of Missouri Anthony O'Sullivan, was particularly thankful for many of the Masons in the Union army who, while in St. Louis, "discharged their duties as soldiers, [but] never forgot their covenants as Masons." He later took to task a writer from another grand jurisdiction who had written phrases O'Sullivan considered un-Masonic.
The Masonic governor of Pennsylvania, Andrew G. Curtin, issued an order stopping the enlistment of three months' volunteers. He congratulated the people because "the emergency which seemed to require them" had passed. Two months later he issued a proclamation calling for more troops. He then instituted a system of caring for the children of men killed during the war, and thereafter became known as "the soldiers' friend."
Beauregard evacuated Corinth, Mississippi, on May 30th, leaving the city to the forces of Halleck. The following day, McClellan's forces crossed a winding, swampy stream called the Chickahominy, and arrived in sight of the church spires of Richmond. Johnston, expecting McClellan to be reinforced by McDowell, which was never to happen because of Lincoln's perpetual fear of an invasion of Washington, attacked the Federal forces near Seven Pines and Fair Oaks Station.
Late in the afternoon of May 31st Johnston was severely wounded. At two o'clock on June 1st, General R.E. Lee was given command of the Army of Northern Virginia. Among the generals fighting with Jackson in the Shenandoah Valley was Turner Ashby, "a man of striking personal appearance, about five feet ten inches tall, with a well-proportioned figure, graceful and compact, black eyes, black hair, and a flowing black beard.... He seemed to have been left over by the Knights of the Golden Horseshoe."
As the sun set in the west on June 6th, covering the Blue Ridge Mountains with a deeper blue, one that was almost purple. Turner Ashby. the daring Confederate general and a well-liked Mason, lost his life. He was shot two days before the Battle of Cross Keys when he endeavored to drive off a Federal advance party.
Ashby's body was buried in the cemetery at the University of Virginia; four years later it was "disinterred by the Faculty and Students . . . to be taken to Winchester, Virginia, where it was to find its final rest in the Stonewall Cemetery, October 25, 1866." During the reinterment, "the Masonic Fraternity, representing 15 Lodges, and numbering 300 members," preceded the hearse to the grave. There Masonic services were held with ten thousand people looking on. The master of Winchester Hiram Lodge No. 21, William R. Denny, conducted the Masonic funeral which was concluded by Rev. James B. Avirett, a Mason who was also chaplain of the "Ashby Brigade."
A verse from the poem entitled "Ashby," would be suitable for many a Mason before the bitter strife had ended:
Earth, that all too soon hath bound him,
Gently wrap his clay,
Linger lovingly around him,
Light of dying day,
Softly, the summer showers,
Birds and bees among the flowers
Make the gloom seem gay.
An episode of a different nature occurred after a battle at James Island, South Carolina. Major Sissons of the 3rd Rhode Island, bearing a flag of truce, and accompanied by three officers, all of them Masons, approached a group of Confederates. The Major remarked to the Southern officer who approached: "I suppose by the tools you carry I have the honor of meeting a Craftsman, as well as an enemy in war?"
The Confederate officer replied: "You do, and I am happy to meet you as such." He then sent for some of his fellow Masons. They "cracked a bottle of wine" and drank to "the health of the Craftsmen, whether in peace or in war."
The Grand Master of New York, Finlay M. King, took the Confederacy to task. He did not think the South should have left the Union just because Abraham Lincoln had been elected. "He is not of my choice any more than he is of yours.... I did all I could, in my capacity as a citizen, to prevent his election . . . but he was elected! . . [He] is the President of the United States, and I bow with all deference and due solemnity, as all good Masons ought to bow, to the majesty and power and irrevocable decrees of those authorities. "
Only 45 Lodges were represented when the Grand Lodge of Texas met on June 9, 1862. Grand Master George W. Van Vleck graphically described the conditions that existed: "Our once prosperous and happy country has almost become desolate War, with all its trials, suffering and carnage, sweeps over our loved land."
The Grand Lodge of Wisconsin heard the Committee on Foreign Correspondence say on the following day: "When we pronounce the sentence of ex-communication against our brethren, and undertake to place them beyond the pale of recognition for other than purely Masonic reasons, we expose ourselves to like indignities at the hands of others, and jeopardise the prosperity, if not the very existence of our institutions."
In the meantime, George B. McClellan and his Army of the Potomac, was knocking at the gates of Richmond. The North prayed for his success, so bloodshed would cease; families would be reunited; and Masons could meet once again about the altars of their Mother Lodges.
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Membership in the Philalethes Society
by FRANK H. WILSON, M.P.S. (Mass.)
Frank H. Wilson, M.P.S., and Area Chairman of the Society for Area No. 5, (Northeast section of the U.S.), is one of our most ardent and devoted workers. What he has written here, relative to membership activities of the Society, is important and essential. It is hoped that each reader will read this important article, and use some of the ideas suggested, that we may realize our goal of a thousand new members for the coming year.
THE SUCCESS of any organization depends upon numerical growth. Any organization that is satisfied with its present status and has no desire nor makes any effort for growth and usefulness is in a very poor condition and will soon be surpassed by those who exert effort for growth and development.
In planning the work of membership committees we have one definite premise to work upon and that is that increased membership must be the result of the effort of all the members of The Philalethes Society and that no one member or group of members could hope to make a substantial increase in membership without the utmost in co-operation from every member.
We can well draw the conclusion that the building of the membership in our society can only be accomplished by the individual effort of the members in each and every State in the entire country. This co-operation can be obtained by enthusiastic and inspirational work by the membership committees and through placing responsibility upon the area chairman and the State Representatives.
From past experience we found that the most effective method of securing new members was by personal contact, for there are few who approach us voluntarily.
We should encourage our members to become more "Blue Lodge minded" by taking an interest in newly raised Master Masons and suggesting to them that they become members of "The Philalethes Society." Special invitations together with literature and an application blank may be mailed to them to join. This invitation then to be followed up by a personal contact by committee members. A record of all such contacts of prospective members should be made for future guidance.
If all our members would contact some one eligible to join, our objectives would not only be reached but exceeded many times. In addition to this we should recommend Brother Freemasons for membership in our Society and send their names and addresses to the Chairman-Membership Committee, Kenneth F. Curtis, 2455 Raeford Road, Orlando, Florida.
More important perhaps than anything else is our attitude towards our Society's future. If we put our effort into our Society's objectives we could fill our place in its purposes. Membership on committees calls for the same fundamental principles and executive ability as are so essentially necessary in conducting a business.
In man's struggle to live, certain essentials are basic to survival. An adequate number of new members in our Society is essential to survival. If we have losses and can offset these losses by the addition of new members we "hold our own" in the struggle to live, but if we can show a membership gain we make progress, are building up our Society and we have a healthy and virile organization.
"Where there's a will, there's a way." When members become harder to get, the solution is to work harder, there is a way, we have the will. Tell Master Masons what The Philalethes Society offers, its purposes, its activities, who the members are, the benefits of membership, and how to become a member.
The spirit of our Society is in fine shape and all over the country we find devoted and dedicated Masons working earnestly for it. So let us sufficiently impress our Brother Masons with the work of our Society.
We of the membership committee are making our Society's history and shaping its future, its current history depends upon our accomplishment, we are the legatees of those who founded and maintained it, we are the guardians of it today and the trustees of its future. We have a responsibility and an opportunity, let us build membership to build The Philalethes Society. New members are the Society's life insurance.
The U.S.A. is the leader among the nations of the world in the struggle for human liberty and peace, it is appropriate that we plant the standards of our Society in every corner of the globe.
The final progress for the membership campaign must be measured in recorded numbers. There is no more important facet of one's responsibility than to build membership.
It is vital that we retain present members as well as add new ones each year. We may compare ourselves to a business, to have good years in times of prosperity, and make the most of opportunities in the good years of economic cycles to be strong in other years. This calls for the acceptance of responsibility, for planning, for work, in short it is a call for leadership. Our success is a reflection of our leadership. Let us build membership, for growth, and to increase the influence of Masonry for good everywhere.
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The word clandestine is derived from the Anglo-Saxon "helan" and means something secret or hidden - a meaning preserved in "conceal"; "hell," the hidden place, is from the same word. Helan is descended from the Latin "celare," hide; and on this was built the Latin word, "clandestinus," secret, hidden, or furtive.
Later, in the English language, clandestine, thus derived, came to mean a bad secret - one that must be indulged in furtively.
Now a secret may be innocent. It is something done without the knowledge of others; but a clandestine act is one done in such a way as to elude observation.
Clandestine Masonry is a kind of irregular and unlawful secret society falsely claiming to be Masonic.
In our Constitutions a clandestine Mason is defined as one claiming to be a Free and Accepted Mason not having received the Degrees in a Lodge recognized as regular by the Grand Lodge of that particular State.
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They Have Passed The Veil
DR. C. L. ROMAN, M.P.S. (Quebec)
NATHEN S. TUCKER, M.P.S. (Ohio)
HERBERT A. GAST M.P.S. (Mo.)
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by WILLIAM T. HASTINGS
(Continued from last issue)
BORN IN SCOTLAND in 1803, he reached New York about 1828, and in 1833 began selling books. His first establishment was a "a bookstall on Chatham Street consisting simply of a row of shelves, protected at night (or in the day time when the owner was peddling or attending book auctions) with wooden shutters, an iron bar, and a padlock." He had his later shop in many locations but from 1863 to his death in 1870 he was "the Antiquarian of Nassau Street." He bought books and pamphlets lavishly, and after his death 350,000 volumes were sold at auction, besides eight tons which were carted away as refuse. "Between 1842 and 1870 he issued twenty-eight catalogues of his books. These catalogues are full of his antiquarian reminiscences, his quaint and shrewd opinions, and curious speculations." (14)
The general tone of the biographical sketches is that of half-humorous acceptance of Gowans as a "character." A considerably less tolerant or friendly view is that of the Masonic scholar and book collector, Enoch Terry Carson, whose library was presented to the Massachusetts Grand Lodge library. Carson's Masonic Bibliography lists the First and Second Editions of Allyn's Ritual and in a subjoined note says in part:
"The stereotype plates of the Philadelphia Edition fell into the hands of one William Gowans, a dealer in old books in New York - he continued to print the book for some twenty years, retaining the original imprint and date, 1831, and selling it at $5 per copy on account of its scarcity. (?) Besides he kept other publishers from nosing into his nice little dish of fat by claiming copyright, which was a falsehood almost equal to some of those contained in the ritual."
In a flyleaf note in one of his copies of the Ritual Carson again refers to "old Gowans," to his reprinting the Philadelphia Edition, "always retaining the imprint 'Philadelphia 1831'." This "always" was a slip on Carson's part, as we have seen, but his reiteration of the essential statement is important. (15)
What evidence is there that some copies of the Ritual bearing the imprint "Philadelphia 1831" were actually published later by Gowans in New York? In the Carson collection there are three copies with the 1831 title-page. Two of them are bound in full calf, identical in size and in the slightly yellowed, rather thin paper. Copies identical with these in appearance and binding are in the library of the Grand Lodge of New York, in New York City. The "stereotype by J. Howe" is clear and undamaged. The third copy with the 1831 imprint is a somewhat larger book (one inch taller), on whiter paper. It is bound in cloth, a type of binding closely resembling that used in the Gowans New York Edition of 1850. In this copy the "HOWE" of the stereotype note shows a battered "E." Other peculiarities of this copy are the distribution of the full-page illustrations as in the Boston Edition and their printing on heavier paper. More important is the fact that the full-page illustrations are not from the original plates used in the Boston Edition and the genuine Philadelphia Edition, but are redrawn with some carelessness in details - less shading, almost blank faces. This looks like an intermediate step in the evolution of the admitted Gowans edition.
Minor support of this view is perhaps provided by "A Catalogue of Books on Freemasonry and Kindred Subjects by William Gowans," published in 1858. (16) It contains a full page advertisement of Allyn's Ritual, a reproduction of the title-page of the book with the date of 1852, and the price of $5. At the end of the pamphlet is a "Catalogue of William Gowans' Publications." It lists seventeen titles, among them "Allyn, Avery: A Ritual of Freemasonry . . . with Notes and Remarks . . . 12 emo. pp. 269. $5.00. 1831." (17) This list is followed by a list of "Remainders of Editions by other Publishers."
It does not require great acumen to deduce from the data thus casually supplied by Gowans that at some time after the collapse of Clarke's publishing venture in 1832 or 1833, Gowans picked up the stereotype plates of the Ritual with any "remainder" of unsold copies and proceeded to do business with what he had acquired. There was probably an interval, for Gowans was only 30 in 1833 and hardly launched as bookseller and publisher. (18)
That Allyn's Ritual enjoyed celebrity abroad seems at first extraordinary, since it is so closely tied to the anti-Masonic fever in the United States during the years immediately following the abduction of William Morgan. But the discourses of the anti-Masonic orators and preachers reveal that to certain types of dedicated spirits social, political, and religious principles were at stake. To one group the Masonic ritual was blasphemous and unChristian; to another it involved threats to political democracy. To some the Order seemed to support social stratification to the disadvantage of the common man. It is not surprising, therefore, that in a Europe alerted to the threats from secret clubs, (19) and particularly an England in which the ferment for evangelism and for greater economic and political opportunities for the masses was working, Allyn's book should seem to have a message, to confirm their fears.
This was the beginning of the era of cheap books, aimed at providing educational advantages, political and cultural, for the working classes of Great Britain. (20) The first English publication of Allyn's Ritual belongs to this movement. In the publisher's lists it appears alongside the writings of Richard Carlisle, William Hone, and others who suffered persecution, financial loss, and imprisonment in the cause of free speech and a free press, against censorship by church or state. (21) It appeared in Shebbear, Devonshire, in 1835, in a modest 16 mo format. (22)
Of the work of the publisher, Samuel Thorne, it is possible to learn something from the biography by his son, Samuel L. Thorne. (23) In the opening chapter his character is summed up: "The father of a numerous family; the master of a large farming, printing, and scholastic establishment; an earnest Liberal in politics; one of the first members of a growing Christian community; a preacher over fifty years; an editor of newspapers and magazines; and connected with the executive of the Bible Christian denomination for half a century: giving, working, suffering, in the cause of liberty, and for the gospel of our Lord Jesus Christ." The Bible Christians were Wesleyan Methodists, of apparently extreme convictions. They were convinced that the Established Church perpetuated class distinctions; that the clergy were idle and often dissipated or corrupt. The Bible Christians, says the biography, were "not only a working, but also a witnessing Church." If his father, he adds, "was a political dissenter, he was brought into that attitude by religion."
The biography is based upon Samuel Thorne's journals, but the material drawn from them deals almost exclusively with the journalist's religious life and experiences, only casual reference being made to his work as the official publisher for his denomination, though his imprint appeared "on hundreds of thousands of books and periodicals."
Thorne reproduces the main text and the full page engravings (redrawn) of the Philadelphia Edition, with virtually no change except respellings to conform to English usage, (24) and the dropping of a few notes. That the book was specially prepared for English readers is clear from the title-page and from the preliminary matter in the text. To the Philadelphia title-page is added "an account of the kidnapping and murder of William Morgan." Allyn's name is dropped from the title-page and "By a Traveller in the United States" takes its place. This might be thought to refer only to the "abridgement" of the Morgan story, but the new "Preface" to this edition, dated April 30, 1835, is clearly by the "traveller." He praises Allyn, his book, and his "disclosures." But his last paragraph implies that the present volume is his own:
"The compiler, while travelling in America, by reading several publications, and conversing with persons who had seen the iniquity of the system, discovered its evil tendency, and now presents to the English public what he trusts will be found to be the most complete system of Freemasonry ever yet published.'' (25)
The "Introduction" by Allyn to the Philadelphia Edition is dropped, except for his account of his becoming a Mason and his disillusionment. The story of Morgan and that of the meeting at the Genesee County Court House in September 1826 are added. There is a new "Introduction" which seeks to state the general case against Masonry. Clarke's "Publisher's Preface" to the Philadelphia Edition is retained under the heading "From another Writer." (26)
It may further be noted that the 1851 edition contains also ten pages of "Testimonies on the Subjects Discussed in the Work."
In 1838 a translation of the Shebbear Edition was published in Leipzig. The title-page follows faithfully enough that of 1835. At the end, however, we find the "traveller in the United States" dropped, and we read "drawn from English writings by a Friend of the Light." At a superficial glance the text appears to be unchanged. (27)
Thirty years later, in 1868, another edition of the Ritual, an independent venture, was brought out in England. This was a London Edition, published by Reeves and Turner with an undated title-page, which is here reproduced. (28) It is a reprint of the original Boston Edition. It contains the uncut text of the section on Phi Beta Kappa. It omits, however, the author's name from the title-page, and his "Dedication to the Freeman of America." Curiously enough, too, it carries on the title-page the quotation from Moore which first appeared in the Philadelphia Edition, and was repeated in the Shebbear Edition of 1835. The full-page illustrations are from new plates, done with coarser lines than the originals. They are grouped at the beginning, not distributed as in the first and third American Editions, nor grouped at the end as in the Philadelphia Edition.
For final evidence of the special character of Avery Allyn and his Ritual of Freemasonry - whether you describe it as dynamic or diabolic, sensible or sensational, constructive or destructive - we must return to the United States. If Allyn stole from Morgan, Bernard, Webb, and Cross, he suffered retaliation not only abroad, where there was no copyright protection, but here at home. On May 7, 1833, John W. Carter deposited for copyright entry in the office of the Clerk of the U. S. District Court of the East District of Tennessee, at Knoxville, the title of a book to which "he claimed right as proprietor, to wit: The World's Wonder or Freemasonry Unmasked; To which is added a key to the Phi Beta Kappa, Orangeman, and Odd Fellows societies." The book was published by Johnston and Edwards, at Madisonville, with title-page dated 1835. (29) The title-page quotation "who stole the livery of the court of Heaven . . ." fits the book and its author with an aptness of which he was presumably unaware.
It need not detain us long. It is a reprint, with constant slight transpositions of words and rephrasing of minor details, of the Philadelphia Edition of Allyn's Ritual. Allyn's "Introduction" and Clarke's "Publisher's Preface" are omitted, being replaced by an eight-page crude, semi-illiterate "Preface" by Carter. At least the spelling is illiterate, the grammar imperfect, and the thought rather pretentious yet juvenile. (It is surprising that the printer did not correct the formal errors.) Difficulties in the path of the semi-literate are avoided by stepping aside. The Masonic cipher of the Royal Arch Chapter is omitted. The Greek motto of Phi Beta Kappa is just skipped, and the letters of the Society are given as "B.K."
The illustrations are grouped at the end, as in the Philadelphia Edition. They are crudely redrawn. As in the Philadelphia Edition, also, the "Penalties" are omitted.
Inquiry in Madisonville and Knoxville has not uncovered Mr. Carter. Among Madisonville printers are listed Henderson, Johnston & Co., Edwards & Henderson, Johnson and Edwards. "Johnston and Edwards" does not appear, unless the epidemic of misspelling within the text has spread to the title-page. In any case no help toward the identification of Carter is provided. The World's Wonder may well serve both as his monument and as his tomb.
ALLEN'S WRITINGS
The remaining documents with which the name of Avery Allyn is associated require relatively brief treatment.
His Book of Oaths and Penalties was published in Philadelphia by Clarke in 1831. (30) Copyrighted by Clarke, the "Preface by the Publisher" is merely promotional, and contains no reference to Allyn, though his Knights Templar diploma is reproduced.
The text is in the main extracted word for word from Allyn's Ritual. It usually follows it in punctuation, capitalization, and use of italics. Sometimes it adds ironic exclamation points. The obligations of three degrees described in the Ritual are omitted from Oaths and Penalties, but it gives them for two degrees from the description of which the Ritual omits them. Finally it gives oaths for twelve degrees which are not mentioned in the Ritual. (31)
At the end, in smaller type, is printed the report on the "true nature of Masonic oaths and obligations" which was presented to and adopted by the United States anti-Masonic Convention at Philadelphia on September 11, 1830.
There are two anti-Masonic almanacs which report to be by Allyn.
The general subject of anti-Masonic almanacs would repay fuller treatment than it has had in the past. They were an ingenious, some would say unscrupulous, adaptation of a vehicle which was close to the heart (or at any rate, the habits) of the common man. The cover cartoons of the sufferings of poor blind candidates, the narratives illustrated by crude woodcuts - especially the Giddins story, which got full treatment in the 1828 Almanac which bore his numb and was reprinted in the New England Antimasonic Almanac for 1829 - the head notes and the side note quotations of obligations and penalties, and the inclusion in the monthly calendar of Morgan dates, all served to keep the cause alive.
The two almanacs which directly concern us (Plates IV and V) were both published by Clarke in 1831, for the year 1832. The first was entitled No. II. The Antimasonic Sun Almanac for the year of our Lord, 1832 . . . by Avery Allyn. (32) The year before (1830) Clarke had issued The Sun Anti-Masonic Almanac for . . . 1831. Allyn's name did not appear. The 1832 almanac follows the same general lines; it has some new drawings, and at least two verbatim quotations from the Ritual. It also advertizes "that excellent work," as well as The Book of Oaths, "now in the press." There is little evidence that Allyn himself had even a finger in the preparation of this almanac, except perhaps for the quite enthusiastic references to the Ritual and to the larger almanac.
This second almanac is in quarto format. Its title begins boldly: Allyn's Anti-Masonic Almanac. For the year 1832. The cover illustrations are drawings from other almanacs used as a frame. (33) In the almanac the usual pictures or notes at the top of the pages are omitted, and at the bottom of each page carrying a monthly calendar there are notes by Allyn in his characteristic ironic vein. They include pass words, penalties, the identification of Libbeas Chapman and Weisshaupt, and so on. Following the almanac proper, there are as in other anti-Masonic almanacs, a series of quotations in promotion of the cause. Among them there are three extended quotations from Allyn's "Introduction" to the Ritual. Pretty certainly Allyn was himself largely responsible for this almanac.
Finally, I shall list briefly, for the record, three statements by Avery Allyn which are not generally available. I expect to quote them in full in another context.
The first is the Affidavit of March 28, 1829, in which he made a declaration under oath of what he had been told regarding Masonic activity in smuggling out of the country Richard Howard, one of the alleged murderers of William Morgan. (34) By one of those accidents which make research exciting, when looking for something else I found the full text of the affidavit in the Ulster County Palladium and Antimasonic Journal of Kingston, New York, in the issue for April 15, 1829. (35) Subsequently I discovered that about one-third of it was printed, with substantial accuracy, in the New England AntiMasonic Almanac for 1830. (36)
The second item is excerpts from a letter addressed by Allyn to Daniel B. Brinsmade, dated from New York, March 28, 1829, and also printed in the 1830 Almanac. (37) It elaborates some details of the Morgan-Howard business.
The final item in the Avery Allyn bibliography is a letter by him written in the Johnstown, New York, jail, in which he had been confined as a result of the uproar occasioned by his putting on an exhibition of Masonic ritual at the neighboring village of Fonda's Bush. This also was printed in the Ulster Palladium. (38)
NOTE OF THANKS
I hope later to make more full acknowledgment of the generous assistance given me in my study of Avery Allyn. For the moment I wish to thank all the librarians and others whose co-operation is implied by the footnotes in this article. I am grateful to Dr. George C. Groce, co-author of The New York Historical Society's Dictionary of Artists in America, for his study of the full-page engravings in the Ritual which lent support to my conjecture that they were from drawings by Jarvis F. Hanks. I am also particularly indebted to two Masonic authorities, Dr. William L. Cummings of Syracuse, New York, and Col. James R. Case of Bethel, Connecticut, for their helpful replies to my many inquiries.
(14) DAB
(15) The note concludes: "Gowans was an old fraud. He has gone to his reward. I think him as mean now that his is dead as I did when he was alive!"
(16) A copy is in the library of the Grolier Club. The prefatory "Advertizement" says the first edition of the Catologue was published in 1848. This is the fourth edition. A similar Catologue is bound up in the Ritual carrying dote of 1858.
(17) The price of the Boston Edition and the original Philadelphia Edition was $1.25.
(18) lt will be noticed that the 1831 edition is listed as a Gowans publication. Will a copy with that date and his name sometime furn up?
(19) See John Robison's Proofs of a Conspiracy (1797) and the Abbe Barruel's Memoires pour Servire . . . (1797-98) Fully discussed by Vernon Stouffer in New England and the Bavarian Illuminati," 1918.
(20) See Altick, R D.: The English Common Reader (1957), esp. pp. 240-46, 260, 267, 275.
(21) See Holyooke G.J.: Life and Character of Richard Carlile. Also see William Hone's Three Trials for Publishing Three Parodies (London, 1818), and his Ancient Mysteries (London, 1823).
(22) The titlepage is reproduced from a copy of this first English edition in the Library of the Masonic Grand Lodge of Massachusetts. There is another copy in the library of the New York Historical Society. A copy with the date 1844 adds the name of a London publisher, James Gilbert. Copies dated 1848 and 1851 list as London agents Partridge and Oakey. The 1851 copy is described as of the eighth thousand. The English Catalogue of Books Published from January, 1835 to January, 1863 (1864), lists it (p. 649): "12 mo, 7s, Gilbert, [18] 35; People's Ed., 12 ma., 1/6. Partridge.
(23) Samuel Thorne, Printer. The Library of Congress has a copy of the second edition, London, 1875.
(24) In the Phi Beta Kappa section, to the Philadelphia misprint of "Howard" for "Harvard" is added "Hannock" for "Hancock."
(25) A footnote in the 1848 edition gives explicit credit to Allyn: "Mr. Allyn attained to the highest degrees of Freemasonry, and it is to him we are indebted for the account of the ceremonies of those Degrees."
(26) Except for the omission from the concluding paragraph of references to earlier editions of the Ritual and to Phi Beta Kappa.
(27) Title-page from a copy in the library of the Grand Lodge of Massachusetts.
(28) From a copy in the library of the New York Historical Society. The date is given in The English Catalogue of Books . . . January 1863 to January 1872, the entry (p. 322) running as follows "Ritual and Illustrations of Freemasonry, & a Key to the Phi Beta Kappa, 12 mo, 3s.6d. Reeves & T. 1868." Later copies exist, with the imprint "William Reeves." These are also undated, but one copy contains the advertisement of the "second edition 1908 of Markhom's Old Pewter Ware" and in another copy the list of books for sale has at the end ''William Reeves, Publisher of Masonic Literature . . . All Rights Reserved. MCMXIV." From 1831 to 1914 is quite a run.
(29) Photostat from a copy in the library of Duke University.
(30) The titlepage here reproduced is from the copy in the library of the Historical Society of Pennsylvania, the only perfect copy I have been able to locate. The Library of the Grand Lodge of Massachusetts has a copy lacking only the title-page. The little book is in 16 mo, pp. vi, 96. It measures 2 5/8 by 4 1/8 inches. The library of the Grand Lodge has also a copy of a much thinner book of identical dimensions, The Freemasons' Bosom-Companion, or Book of Oathes and Penalties. Boston: Printed by Leonard W. Kimball, 1835. It is not copyrighted. It appears to be an unauthorized reprint, even to the exclamation points, of portions of Allyn's Oaths and Penalties. It omits some of the early degrees and stops with Knights Templar.
(31) It lists in all forty degrees.
(32) "Sun Almanac" because sponsored by Clarke's short-lived Antimasonic newspaper, the Philadelphia Sun. It is a standard size almanac, in 12 mo., with a relatively dignified cover picture borrowed from Allyn's Ritual. See photostat from a copy in the Cornell University Library.
(33) See photostat of a copy in the library of the American Antiquarian Society.
(34) There are numerous references to the affidavit. It is summarized briefly and commented on by William L. Stone in his Letters on Masonry and Anti-Masonry pp. 237-39. No account of the Antimasonic agitation contains its text.
(35) Copy in the New York Public Library. I have presented photostat to the library of the New York Grand Lodge and to Dr. William L. Cummings.
(36) Pages 22-24.
(37) Page 21.
(38) September 2, 1829. It has been reprinted, in part in Tillotson: Ancient Craft Masonry in Vermont, Chapter Vll.
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RECOMMENDED MASONIC READING
by ALPHONSE CERZA, F.P.S. (Life), Ill.
IN THE MONTH of December, 1961 the Missouri Lodge of Research mailed to its members volume 18 of its Annual Transactions. This year an outstanding book was created by Brother Allen E. Roberts (M.P.S.) entitled House Undivided.
It deals with Freemasonry during the conflict of 1861-1865 which is being commemorated at the present time. The book deals with a subject that has been crying for years to be developed by a capable Masonic researcher and writer. The book is well worth reading by Masons.
The subject is presented in chronological order. Enough general history is mentioned to develop the subject in logical form. The emphasis is on the Masonic items during the period, with ample quotes from many sources making this a treasure house of information. It is written in a nice easy-to-read style and displays a tremendous amount of digging and searching.
In addition to presenting the basic facts there are many unusual and interesting items such as the one about the Irish girl who saved the life of her brother and showed her familiarity with the sign of distress. Throughout the book the neutrality of the Craft, its gentle attitude towards the weaknesses of men, and its influence for good are well illustrated.
Copies are still available to nonmembers at $5.00 a copy from The Missouri Lodge of Research, Trenton, Missouri.
For years Brother Wilmer Edgar Bresee, Grand Historian of the State of New York, has written articles of Masonic interest. Several months ago a number of them, plus a few new ones, were published in pamphlet form under the title Along Masonic Trails. This interesting booklet of seventy-eight pages, with an adequate index, contains some biographical sketches, some novelty items, mostly of an historical nature. All of them are worth reading and are handled skillfully and in an interesting manner.
Copies are available from Mr. Wilmer E. Bressee (M.P.S.), 160 East Street, Oneonta, New York. The price is $1.65 postpaid. The net proceeds are to be devoted to Masonic charitable work.
The latest Transactions of The American Lodge of Research contains an article entitled "King Solomon and His Temple in Masonic and Popular Legend," by Brother Alex Horne (M.P.S.), of California. Since the symbolism of the subject plays a large part in the Masonic degrees this item will prove of interest to all serious students of the Craft. The article has been reprinted in booklet form and is available from Mr. Alex Horne, 2135-29th Avenue, San Francisco 16, California, at fifty cents a copy so long as the supply lasts.
The November, 1961 issue of the New Age, was set aside for the treatment of one subject. This is the fourth such issue and is entitled "Our U.S.A." It is a short short history of our country interwoven with some biographical material and the idealism which has made America great.
Copies are available at fifteen cents each from the Supreme Council, 1733 Sixteenth St., N.W., Washington, D.C.
For many months The Indiana Freemason had reprinted copies of a series of radio talks on the subject of Communism. The series ended in the December, 1961 issue. It is a nice clear discussion of the subject and space does not permit a summary of the entire series.
It is announced in the last installment, however, that copies are available free by writing Radio Station, WXLW, Indianapolis, Indiana.
POAU has just published a pamphlet entitled Federal Aid to Parochial Schools, by C. Stanley Lowell. It is a report of what transpired at a Congressional committee hearing last year. It is the clearest and shortest treatment of the subject which I have ever read.
This fifty one page booklet is available for fifty cents from POAU, 1633 Massachusetts Ave., N.W., Washington, D.C.
The December, 1961 issue of The Freemason (of Portland, Oregon), has reproduced from the 1961 Year-book of the Grand Lodge of Scotland an interesting piece entitled "Prince Hall Freemasonry." It is a short article which contains all the important historical facts on this subject.
Some years ago the late Brother Norman B. Hickox, then the Worshipful Master of Evans Lodge in Evanston, Illinois, wrote and published a beautiful volume entitled The Master's Lectures. Permission was given by Evans Lodge to reprint this book and the job has been done by the Taube Printing Co., 209 Sycamore St., South Bend, Indiana. The book sells at $3.50 a copy, postpaid. The book consists of a number of lectures on topics of special interest to Masons as well as other information.
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In the Interest of the Brethren
by S.L. BIULLINS, M.P.S. (England)
OFTEN THE ORIGIN of the signs are indeed "veiled in allegory and illustrated by symbols" and that of the 2nd degree is so well described in the Book of Joshua.
The ritual tells us that it was in this position that he prayed fervently to the Almighty to continue the light of day, that he might complete the overthrow of his enemies. We now turn to the book of Joshua beginning at chapter 10, verse 12.
"Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon.
"And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
"And there was no day like that before it or after it, that the Lord hearkened unto the voice of man: for the Lord fought for Israel."
Thus it may be said that symbolically we are Joshuas in that we should all pray fervently to the Almighty that He might continue the light of His countenance upon us, that we might continue our inward battles against envy, malice and fear; and all other evils which beset the human race.
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The President's Corner
ALMOST EVERY TIME we look at the front page of a newspaper we read of another demand for higher wages by the members of some union. I am reminded that, in the early operative days of Freemasonry, the Lodges and Guilds had some of the characteristics of labor unions. They were parties to the regulation of wages for their members, they sought wage increases and imposed some regulations as to who could accept certain work and who could be employers.
Today we are no longer operative and don't collect wages paid in silver and gold, but there are Speculative wages of great value to be earned and received in every degree of Freemasonry. Most familiar to us are the Wages of a Fellowcraft, Corn of Nourishment, Wine of Refreshment and Oil of Joy. We have been informed by reliable researchers that there was a time when these actually were a medium of exchange in which wages were paid. The symbolism that may be developed from these is almost limitless. Here is a suggestion:
The Wages of a Fellowcraft teach that we shall be rewarded according to our worthiness.... that greater efforts bring greater rewards.... that by honest toil we provide ourselves with the Nourishment which our efforts make necessary; with the Refreshment to which our efforts entitle us; with the Joy that comes from knowledge of a task well done.
Those who desire to earn the wages of any degree of Freemasonry need never be on the roll of the unemployed in our Fraternity. A peculiarity about the wages we earn in Freemasonry is that we don't have to go to an employer to have them increased. We care for that personally and individually through the amount of effort we are willing to give to the study of Freemasonry; through the amount of service we are willing to give to Freemasonry. Paid holidays are a popular development of rather recent years, but Masonic wages are earned only when we are working at Freemasonry. In the effort to earn Masonic wages a holiday is a total loss.
Let us be students and workers and get all the fringe benefits without asking for them.
I hope to see a goodly number of Philalethes members at our annual meeting in Washington in February. Meantime make nominations of worthy Brethren whom you believe would be interested in what Philalethes is doing. Also give thought to the idea of holding group meetings.
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Welcome to New Members
Martin Marx, 14 Briarcliff Dr., Monsey, New York.
Wilson E. Spry, 12 Colegrove St., Sidney, New York.
Glenn Roy McArthur, 777 Nebraska Ave. S.W., Huron, South Dakota.
Schuster Coe Blackburn, 3303 Frisby St., Baltimore 18, Maryland.
Robert A. Burri, Ohio Masonic Home, Springfield, Ohio.
Alphonse Thiers Cassiere, P.O. Box 576, Fontana, California.
George Franklin Moulton, P.O. Box 647, Ottawa, Illinois.
Alfred E. Farrant, 91-12-113th St., Richmond Hill 18, New York.
Loyd D. Durden, 507 S. Edgewood Dr., Dothan, Alabama.
E.R. Kohl, 2238 Fairview Ave., Easton, Pennsylvania.
James Zalmor Stevens Hunt, 96 Church St., Willimantic, Connecticut.
Andrew Eugene Duggar, 31 W. Gore Ave., Rear Apt., Orlando, Florida.
Lawrence J. Angela P.O. Box 15, Gardner, Kansas.
Lloyd Otto Miller, 4801 Connecticut Ave., Apt. 206, Washington 8, D.C.
Irving L. Helter, 4696 North Lake Drive, Milwaukee 1, Wisconsin.
John Henry Saul, 369 S. Main, Pendleton, Oregon.
Edward Moseley White, 2075 Mountain Road, West Suffield, Connecticut.
Louis Edward Starr, 725 Failing Bldg., Portland, Oregon.
Richard W. Salisbury, 532 S. Poplar Centralia, Illinois.
William Sartor Hiscon, Rt. 3, Winnsboro, Louisiana.
Fred G. Mann, 203 London St., Petersborough, Ontario, Canada.
Edmund F. Ball, 1707 Riverside Ave., Muncie, Indiana.
George E. Riches, 1124 E. Whitman, Pocatello, Idaho.
Charles Merton Winegar, 533 S. Main, Moscow, Idaho.
James William Burhoe, 25 Southmayd Rd., Waterbury, Connecticut.
Fred W. Hanson, 32 S. 1300 E, Salt Lake City 2, Utah.
Frank J. Nist, 120 S. E. Beech Drive, Beaverton, Oregon.
Dr. John Edward Charles Askin, Box 66, Paris, Illinois.
Ray Kersch, 2637 Broad St., Easton, Pennsylvania.
Charles Holmes, Sr., 35 Eldridge Ave., Staten Island 2, New York.
Welton Emerson Austin, 105 Tiona Street, Punxsutawney, Pennsylvania.
Dwight W. Robb, Box 1137, Vineyard Haven, Massachusetts.
Clinton Andrew Shibles, 31 Gage St., Penacook, New Hampshire.
Horace Munsel Norton. Sigman, 2 Raymond Terrace, East Norwalk, Connecticut.
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CARL A. MILLER, M.P.S., (Ill.)
(An address at Peoria, Illinois, June 3, 1961)
WHAT mission has Masonry to perform in this day and age of the world? What part is it to play in the achievement of the twentieth century?
Are Masons going to be what they were intended to be? It is not altogether a question of more Masons and more Masonry. We have in the State of Illinois alone more than a quarter of a million Master Masons and 61,483 Scottish Rite Masons and thousands of York Rite Masons. Did you ever stop to estimate the moral force of this great body of men standing shoulder to shoulder in a righteous cause? Does any one dare say that the nearly one thousand Lodges and thirty-six Scottish Rite Bodies and the many York Rite Bodies in this state alone are not a moral force from which might radiate great influences for good in every community ?
We need an educating force to train these men and to make them shining exemplars of the teaching of the Fraternity. Masonry can do a great deal in an educational way.
The mother who trains her sons to be God-fearing men, good, true and patriotic, renders the state an immeasurable service though her voice is never heard in the halls of legislation.
The Institution of Freemasonry may be likened very much to the mother, for it is the purpose to instill into the hearts of her members a Jove for morality, truth, and integrity which should make manly men, intelligent citizens and courageous voters.
What is more needed in the world today than an educated, high minded citizenship? The time has come when men who regard the teachings of the Fraternity, must stand for political integrity, the observance of law, and a strict regard for the relations of man to man. To do this, Masonry does not need to enter the political forum or the mart of commerce, but must through its systems of symbolic teachings impress upon the minds of men to be more attentive to civic duty, and to stand fast for the right.
The duties and obligations of Masons do not end with the Fraternity. They extend beyond it, and are intimately associated with our relations known as family and state. While politics as such, are forbidden in the Lodge room, yet it is enjoined upon all men to be law-abiding citizens and strictly observant of the duties of citizenship, because a government such as ours demands the highest type of character. We as individual Masons should be very much interested in our public: school system, particularly in elections to choose school directors and the selection of those who are charged with the responsibility of administering school affairs.
We must be interested in our public school systems to the extent that the children of America be given in their schools the benefit of those essentials which not only contribute to their education, but also prepare them for citizenship in this great land of ours. There is nothing controversial about the education of our children. This is a subject upon which every parent and every person who gives any thought to the future of America should concentrate his most serious thought and consideration.
The future of America depends upon the proper education and training of our young people, and it is the business of we who are voters and the heads of families to see to it that our children are given the kind of instruction that will fit them for citizenship that they may appreciate the benefits of our American Way of life.
Now, what has all this to do with Freemasonry? Through our system of visual teaching of moral, ethical and philosophical truth, we are seeking to influence the minds and hearts of men. Our purpose is to create within the individual, moral power that will cause each Mason to stand in his community as an exemplar of all that is good, true, and worthwhile.
Those who approach the Scottish Rite in the proper spirit and who absorb and take unto themselves its high idealism are creating within themselves a power that makes for stability of character; a power which challenges the admiration and respect of their fellow men.
More and more we are realizing that if this great nation of ours is to endure and occupy its rightful place of power and prestige among the nations of the world, we Masons must stand squarely, without evasion or modification, for those great principles which the Founders of this nation deemed so vital to the stability of this Republic, and which are the very foundations upon which rests the superstructure of Freemasonry.
The need for sober, serious analysis of grave problems of this day was never greater, nor the need for individual emphasis more imperative. Only by being Masons in name and deed can the Fraternity meet the issue of citizenship, and it is a duty incumbent on all members of the Craft to meet the conflicting opinions of the day with sane judgment, and extend every honest effort toward the perpetuation of American ideals, thereby guaranteeing the government of their nation, and the future of its cherished institutions. Let us keep our vigil and measure up to our responsibilities.
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Ulysess Grant's father and two brothers were members of the Masonic Lodge at Galena, Ill. The father often told friends that Ulysses intended to petition for the degrees but in the press of duties in the army and the presidency, it was delayed.
In 1871 he told a group of Knights Templar that when he returned home he would petition Miner's No. 273.
The Grand Master arranged to make him a Mason "at sight" but Grant died before this could be accomplished.
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Notes, Queries and Information
On Items of Masonic Research
by JAMES R. CASE, F.P.S.
1962 - No. 1
THE NUMBER OF LETTERS CONTAINING QUESTIONS which relate to matters of fact in Masonic history and biography, seem to justify their treatment in a column separate from the Editor's CHAT & COMMENT, where they hove previously appeared.
Our members and readers are invited to send in material appropriate for use in the new column, especially information concerning research currently under way. The Editor will assist the sponsor of this column, which will be supervised and run by Brother James R. Case F.P.S. but ALL COMMUNICATIONS should be addressed to the mailing address of the magazine.
63 - Madison (February 1959) - "The Rev'd James Madison," present at the installation of John Blair as Grand Master of Masons in Virginia, October 14, 1778, was the clergyman and educator who was born near Staunton in 1751. A graduate of William and Mary in 1771, he served as president of the college from 1777 until his death in 1812. He was elected the first Protestant Episcopal Bishop of Virginia in 1790. There has never been any question of his membership or prominence in the Fraternity as it is well documented.
James Madison (1751-1836) president of the United States, has often been claimed as a Freemason, without any evidence in support. It is quite evident the similarity of names and titles, and the fact that both were Virginians, facilitated the mistaken identification.
James Madison, the former President, in a letter written to Stephen Bates during the anti-Masonic frenzy, commenting on a publication which he had been asked to criticize, gave his own position in the following words -
". . . ignorant as I was of the true Character of Masonry and little informed as I was of the grounds on which its extermination was contended for; and incapable as I was and am, in my situation of investigating the controversy. I never was a Mason, and no one perhaps could be more a Stranger to the principles, rules and fruits of the institution. I had never regarded it as dangerous or noxious; nor on the other hand as deriving importance from any thing publicly known of it. From the number and character of those who now Support the Charges against Masonry, I cannot doubt that it is at least Susceptable of abuses outweighing any advantages promised by its patrons.'
We are indebted to our Treasurer, Brother Ronald E. Heaton, F.P.S. for the above information, supplied to him by the Editor of The Papers of James Madison, now in process of preparation for publication at the University of Chicago.
(While the above proves, in his own words, that James Madison the President "never was a Mason," the fiction has by this time been so fossilized into pseudo Masonic history that it will be repeated as fact for years to come. J.R.C.)
137 - Roll of Honor - The October 1961 issue of the Philalethes Magazine printed the National Sojourners Roll of Honor of Military Masons and Masonic Patriots, with a ballot form facilitating the choice (by those interested) of the 1962 increment of five names to be added, from a long list of nominees. Several hundred readers of the magazine surprisingly chose to abstain from the invitation to participate in the poll.
138 - Congress - A research project to determine the Masonic membership of the 12,000 or more men who have sat in the Senate or House of Representatives under the Republic, is being initiated by Brother Jerry R. Erikson, M.P.S., Post Office Box 424, Pico, California. He will be glad to exchange letters with those doing research work on the group, either the entire list, or the various state delegations.
137 - Fake Washington Letter. (December 1961) The appeal to Past President William Moseley Brown. F.P.S. (P.G.M. Virginia), now sunning himself in St. Petersburgs Florida, was not in vain. He gives his opinion as follows ". . . There is not the slightest bit of evidence that George Washington ever wrote or said what is here imputed to him. Not only is the statement not in Washington's style, but he never, except in rare instances and then to Masonic Brothers, said or wrote anything regarding his Masonry, which was very sacred and personal to him. All his writings indicate this unmistakably. Then again, he would never have boasted of his connection with the Masonic Fraternity. I have never seen any letter known to have been written by Washington which sounded a bit like this quotation. In the absence of more conclusive evidence I must regard it as spurious. A reward should be offered by The Philalethes Society to anyone who can produce the original of the Washington letter in question but beyond the peradventure of a doubt showing that it is a genuine Washington letter. "
From other readers better situated for research than Brother Brown happens to be this winter the original queries remain. To whom was the letter allegedly addressed? Where did it first appear in print? What is the actual source?
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Sir Thomas Malory was an English prose writer of the fifteenth century. All that is known of him is that he was a Knight and that he finished his Morte d'Arthur in 1469. His significance as an early writer of modern English prose can hardly be exaggerated.
In chapter xvi he writes: "Then Merlin came thither and took up Balin, and gat him a good horse, for his was dead, and bade him ride my out of that country. I would have damosel, said Balin. Lo, said Merlin where she lieth dead. And King Pellam lay so, many years sore wounded, and might never be whole till Galahad the haughty prince healed him in the quest of the Sangreal, for in that place was part of the blood of our Lord Jesus Christ, that Joseph of Arimathea brought into this land, and there himself lay in that rich bed. And that was the same spear that Longius smote our Lord to the heart."