Contents
The New Windsor Cantonment Rufus Putnam
Allen E. Roberts, F.P.S. Masonic Retirement
Roscoe Pound's Perceptions of Masonic Philosophy Masonic Philosophy and Roscoe Pound
Fredericksburg Revisited Philalethes Society Organizational Meeting
Lodges of Research and The Speculative Art A Missing Basic In American Freemasonry
The Lodge, The Mason, and the 47th Proposition Books of Interest to Masons
Freemasonry Signs and Symbols Our Forgotten Presidents
Philalethes
Society President in Official Visit
Through Masonic Windows
Jerry Marsengill, FPS Editor
2714 Park Place
Des Moines, IA 50312
Alphonse Cerza, FPS, Life, Assoc. Editor
237 Millbridge Road
Riverside, IL 60546
John Black Vrooman, FPS, Life
P.O. Box 402 Editor Emeritus
St. Louis, MO 63166
OFFICERS
Robert L. Dillard Jr. F.P.S. President
P.O. Box 1850
Dallas, Texas 75221
Bruce H. Hunt, F.P.S. 1st Vice President
P.O.Box 188
Kirksville, Missouri 63501
Stewart M.L. Pollard F.P.S. 2nd Vice Pres.
8120 Fenton Street
Silver Spring, Maryland 20910
S. Brent Morris FPS Executive Secretary
5088 Lake Circle West
Columbia, MD 21044
John Mauk Hilliard, FPS Treasurer
30 - 70 48th St. Apt. 3-G
Astoria, New York 11103
Ronald E. Heaton F.P.S. Treasurer Emeritus
728 Haws Avenue
Norristown, Pennsylvania 19401
LIVING PAST PRESIDENTS
Philalethes Society
Lee E. Wells
Alphonse Cerza, FPS (Life)
Dr. Charles Gottshall Reigner, FPS
Judge Robert H. Gollmar, FPS
William R. Denslow, FPS
Robert V. Osborne, FPS
Eugene S Hopp, FPS
Dwight L Smith, FPS
EXECUTIVE SECRETARY EMERITUS
Carl R. Griesen, FPS
CONTENTS
The Wonk
The New Windsor Cantonment
Allen E. Roberts, F.P.S. Does It Again!
Masonic Retirement
Roscoe Pound's Perceptions of Masonic Philosophy
Masonic Philosophy and Roscoe Pound - A Response to Wm. Weisberger's Paper
Fredericksburg Revisited
Philalethes Society Organizational Meeting
Lodges of Research and the Speculative Art
A Missing Basic in American Freemasonry
The Lodge, The Mason and the Forty-Seventh Proposition
Al Cerza Reviews Books of Interest to Masons
Freemasonry Signs and Symbols
Our Forgotten Presidents
Philalethes Society President in Official Visit to SW Chapter
Through Masonic Windows
On the Cover:
A 1928 interior space study by John Woolson Brooks, one of the founders of Brooks, Borg & Skiles, an architectural firm that has helped shape the downtown Des Moines, Iowa area. During its 1982 convention the Iowa Chapter American Institute of Architect bestowed its Lifetime Achievement award on Brooks posthumously.
Picture courtesy of Brooks, Borg & Skiles Architects and Engineers.
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by Allan D. Parsons, MPS
Chairman, Membership Committee
Wonk, unlike Oink, Meow, Whinny, Moo, Woof and Bow-wow, is not an onomatopoetic or echoic word invented to imitate the sound made by an animal. Instead it is, according to Paul Dickson, compiler of the recently published "Words," current slang for "one who studies excessively."
A little knowledge, most of us have heard reiterated over the years, is a dangerous thing. What the Philalethes Society does is to take the middle ground. Its scholars seek more light in Masonry and impart it to others. This enables the average Mason (and there are millions of them) to learn much about the history of the Craft, its activities for more than two and a half centuries, its prominent members and answers to such questions as "whither are we headed as well as "whence came we?"
A well informed Mason, you will surely agree, is a better Mason. The reasons are too obvious to repeat here. It is important for members of the Craft to learn and enjoy the light they obligated themselves to seek in their progress through the three degrees.
Prospective members of the Philalethes Society don't have to become wonks. They can, however, read the Philalethes Magazine which is chockfull of research articles, biographies of outstanding Masonic leaders, provocative papers and even trivia. Such reading motivates members to a greater interest in the Fraternity, enables them to be prepared to answer the inevitable questions asked by nonmembers, to attend Lodge more frequently and as we've pointed out to become better Masons.
We need new members and they need us. You, too, can become a better Mason by sponsoring petitioners to join our worthy endeavors. It isn't too much to ask that you make the effort.
Incidentally it was William Saffire echo pointed out that wonk spelled backwards is know.
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Ohio Gets New Lodge For 1st Time in 4 Years
Copper Penny Lodge, No. 778 - the first new Lodge in Ohio in four years - was officially constituted by the Grand Lodge of Ohio in Ceremonies on Nov. 30, 1982.
M.W. Brother Vernon E. Musser, Grand Master of Masons in Ohio, accompanied by nearly all of the Grand Lodge officers, conducted the Ceremony of Constitution and then formally installed the officers of the new Lodge.
Copper Penny Lodge will be located in Vienna, Ohio, near Youngstown in the 25th Masonic District. Until its new Temple is completed, the Lodge is meeting in the home of William Farr Lodge in Girard, where the constitution ceremony took place.
This brings to 676 the total number of Lodges in Ohio, even though in recent years the Grand Lodge has had more than 680 Lodges. A number of consolidations has reduced the number.
The name of the Lodge has a unique history: At one of the early meetings of the organisers, all decided to throw in pennies to build a fund to purchase a building and lease some land. Since all had contributed pennies and they are made of copper, it was decided to name the Lodge Copper Penny.
The dispensation was granted to the Lodge in October, 1981, and the charter was issued in October, 1982. The sponsoring Lodge is William Farr Lodge, No. 672.
Only one Past Master was among the original organisers, Brother Glen F. Wireman, and so he served as Worshipful Master during the dispensation period. The newly installed Worshipful Master is Howard F. Everett. Seventeen new brethren were raised while the Lodge was under dispensation, bringing the total number listed on the charter to 53.
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Program of Meetings - Allied Masonic Bodies
Friday to Sunday, February 11, 12, 13, 1983
Hotel Washington, Washington, D.C.
Friday, February 11, 1983
7 or P. M - Annual Assembly and Feast—THE PHILALETHES SOCIETY
29th Meeting
Robert L Dillard Jr. President
Brent Morris Executive Secretary
Saturday, February 12, 1983
8:30 A M - REGISTRATION
9:30 A.M. - GRAND COLLEGE OF RITES OF THE U.S.A
52nd Annual Convocation
M.I. James D Penney Jr., Grand Chancellor
M.I. Herbert A Fisher Grand Registrar
10:30 A.M. - GRAND MASTER'S COUNCIL, A.M.D.
50th Communication
V. DeMoville P. Jones Sovereign Master
V. C Clark Julius, Secretary
11:30 A.M. - GRAND COUNCIL, ALLIED MASONIC DEGREES OF THE U.S A
51st Annual Communication
M. V William B Smith Sovereign Grand Master
R. V Robert L Grubb Grand Secretary-Treasurer
Open for the receipt of the Grand Master's and Grand Secretary's Reports. All A.M.D. members are invited to attend.
RECESS
12:30 P.M. - LUNCHEON (Dutch Treat)
2:00 P.M. - INSTALLED MASTER'S COUNCIL A.M.D.
50th Annual Communication
M.V James H Horne Sovereign Master
R.V Robert L Grubb, Secretary
To confer the Installed Master Degree on Masters of Councils present who have not been installed. All Installed Masters are invited to be present
2:30 P.M. - COUNCIL OF THE NINE MUSES No 13 A.M.D.
50th Annual Communication
R V Robert L Grubb, Sovereign Master
R V Robert L Grubb Permanent Secretary
All A.M.D. members are invited
3:00 P.M. - GREAT CHIEF'S COUNCIL No O KNIGHT MASONS
17th Annual Meeting
E Donald H Smith Excellent Chief
M E Walter M McCracken Scribe
3:30 P.M. - GRAND COUNCIL, KNIGHT MASONS OF THE U.S A
17th Annual Meeting
M E Walter M McCracken, Great Chief
V E Ray Scarborough, Grand Scare
4:30 P.M - SOCIETAS ROSICRUCIANA IN CIVITA TIBUS FOEDERATIS
M W Laurence E Eaton Supreme Magus
R. W. John Phillip Berquist, Secretary-General
RECESS
6:00 P.M. - ANNUAL BANQUET, ALLIED MASONIC DEGREES
M V William B Smith presiding
Speaker To be announced
All present for any of the meetings may secure tickets
8:00 P.M. - GRAND COUNCIL, ALLIED MASONIC DEGREES
Labor resumed Committee reports, routine business, Election and Installation of Grand Officers and closing
10:00 P M - MASONIC ORDER OF THE BATH OF THE U.S.A
61st Assembly
M H Henry Emmerson. Commander-General
R.H Harold D Elliott, 2nd Keeper of the Bath Records
11:00 P M - YE ANCIENT ORDER OF CORKS
57th Cellar
M W Thurman C Pace, Grand Bung for the Americas
R W Robert A Tilkey, Prov Grand Bung of the U S A
Sunday, February 13, 1983
7:30 A M - CONVENT GENERAL. KNIGHTS OF THE YORK CROSS OF HONOUR
Breakfast in the Hotel
M E John Harris Watts Grand Master-General
M E Stanley W Wakefield, Grand Registrar-General
9:00 A.M - THE SOCIETY OF BLUE FRIARS
52nd Year - Thirty-Eighth Annual Consistory
M I Dwight L. Smith. Grand Abbot
R I Henry Emmerson, Secretary-General
9:30 A M - THE GRAND PRECEPTOR'S TABERNACLE, H.R.A.K.T.P.
51st Ingathering
V E William O. Peacher M D Preceptor
R E George M Fulmer Registrar
10:00 A M - THE GRAND COLLEGE OF AMERICA HOLY ROYAL ARCH KNIGHT
TEMPLAR PRIESTS
51st Ingathering
M E Walter Bruce Wilson Grand Preceptor
R E George M Fulmer Grand Registrar
HOTEL
Hotel reservations must be made by addressing a post card or letter to Hotel Washington, Mr Muneer Deen, Manager, Pennsylvania Avenue and Fifteenth Street. Washington D.C. N.W. 20004 Call attention to the fact that you are attending the Annual Meeting of the Allied Masonic Degrees. It will be well to ask for a confirmation. Reservations should be requested at least two (2) weeks prior to your arrival.
50th ANNIVERSARY DINNER
The 50th Anniversary Dinner will be held at 6:00 p m on Saturday, February 12, 1983. Reservations are not necessary. Purchase your tickets from the Committee on Dinner on the morning of the dinner Ladies are invited
LADIES COFFEE HOUR
At 10:00 am on Saturday, February 12th our ladies will meet for coffee in the room posted on the bulletin board in the hotel lobby
Committee on Time and Place
Marvin E Fowler, Chairman
1904 White Oaks Drive
Alexandria. VA 22308
Herbert A Fisher, Secretary
553 Caren Drive
Virginia Beach, VA 23452
Henry Emmerson
148 Elm Street
Cresskill, N J 07626
Robert L Grubb
P O Box 220547
Charlotte, N.C 28222
Harold V B Voorhis
105 New England Avenue
Summitt, N J 07901
Stanley W Wakefield
41 Amherst Drive
Hastings-on-Hudson N Y 10708
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Article No. LXIII
by James R. Case, FPS and John J. Levulis, MPS
The cantonments of the Continental army during the American Revolution were groups of log buildings erected to shelter personnel during the winter months. They were temporary structures, abandoned when the army went on campaign in the spring, the components soon carried off by neighboring residents, often re-used for a building on the farm, or becoming fuel or fencing.
The first one, occupied at Valley Forge 1777-1778 was of hap hazard design and rough and ready construction. The one at Morristown 1779-1780 was begun late in the year, a heavy snow causing real hibernation. Putnam's Division at Redding, Connecticut 1778-1779 had more time and better weather, erecting standard buildings on a regular plan. When the army moved to New Windsor 1782-83 the engineers had profited by former mistakes, there was plenty of time, material and tools, and regularity was a feature of the whole layout.
Following the victory at Yorktown on October 19, 1781 the Continental Main Army hurried north to resume locations in the Hudson Highlands, with the implied threat to New York City; the troops under Wayne, St. Claire * and Gist * having been detached and sent to the southward to serve under Major General Nathanael Greene. The French auxiliaries remained at Williamsburg for the winter. While there at least two lodges were held among those officers who were not inhibited by religious beliefs.
During 1782 there were few confrontations on the battle-field except in the south. Wilmington, North Carolina was evacuated by the British in December 1781, and Savannah July 12, 1782. With departure of the Red Coats from Charleston, South Carolina in December 1782 all the British forces in America were concentrated at New York City, Halifax and Quebec.
General Washington * was detained by Congress at Philadelphia for several months, then moved to Newburgh where he established his quarters in a house now a national shrine. Major General Sir Guy Carleton took over the British High Command in April.
Peace negotiations were in progress but Washington was cautious. While the several brigades were widely dispersed, the men were kept in readiness to co-operate in case of necessity, in spite of the fact that a cessation of hostilities had been announced by Parliament. Washington practised what he preached, being convinced that the "readiest way to procure a lasting and honorable peace is to be fully prepared vigorously to prosecute war." We hear the echo today.
During May 1782, General Washington received the notorious "crown letter" from Major Louis Nicola * who, reflecting on all the deficiencies of government by the Continental Congress and state rivalries, suggested the advantages of a monarchical system for America, and further that Washington be the head. Nomination as "king" was indignantly rejected by Washington, not only for himself, but as an idea he thought would be repugnant to every native born American.
The first of May 1782 was a festive day at West Point when a celebration was held in recognition of the birth of a Dauphin and heir to the throne of France. A "colonnade" or bower had been erected and decorated for that observance, and on St. Johns Day in June it sheltered the joint banquet and meeting of American Union and Washington Military lodges. The Commander-in-chief was not present for that event, having gone to Philadelphia to confer with Rochambeau *, and afterwards making a tour of the Saratoga battlefields and the defenses on Lake Champlain.
While at Newburgh on August 10th he acknowledged the gift of a Masonic Apron and sash from Brothers Elkanah Watson and Francois Cossoul, members of the Orient of a French Rite at Nantes. This is the only apron listed on the inventory of Washington's personal effects when his estate was appraised, and is now on display in the Museum of Washington-Alexandria Lodge in the George Washington National Masonic Memorial.
The French army under Rochambeau, being no longer needed in America, were ordered to the French possessions in the West Indies. To avoid the British fleet the transports were to leave from Boston, and the French began their march northwards. By agreement the allied armies were to be concentrated briefly on the Hudson for a joint review by the commander-in-chief and Rochambeau.
The Continental units were moved down the river by water, the flotilla of bateaux, whale-boats and larger craft making a spectacular water-borne parade. Unfortunately no imaginative artist has ever undertaken to depict that unique display. The joint demonstrations took place on the area between Verplanck's Point and Peekskill. Several diarists left accounts of the reunion and we include an extract from that of Dr. James Thacher *.
"The whole army was paraded under arms this morning in order to honor his Excellency Count Rochambeau on his arrival from the southward. The troops were all formed in two lines, extending from the ferry, where the count crossed, to headquarters. A troop of horses met and received him at King's ferry, and conducted him through the line to General Washington's quarters, where sitting on his horse by the side of his excellency, the whole army marched before him, and paid the usual salute and honors. Our troops were now in complete uniform and exhibited every mark of soldierly discipline. Count Rochambeau was most highly gratified to perceive the very great improvement which our army had made in appearance since he last reviewed them, and expressed his astonishment at their rapid progress in military skill and discipline. He said to General Washington, "You have formed an alliance with the King of Prussia. * These troops are Prussians." Several of the principal officers of the French army, who have seen troops of different European nations, have bestowed the highest encomiums and applause on our army, and declared that they had seen none superior to the Americans.
"Eight battalions have been selected from the army to perform some grand maneuvers and a review. The evolutions and firings were performed with that regularity and precision which does them honor, and which received the full approbation of the numerous spectators, and of the American and French officers who were present."
The French resumed their march over the road to Boston, while the Continentals returned to West Point and vicinity overland, exposed to a heavy rain enroute. Dropping off some brigades at their former camp sites and outlying stations, the bulk of the Main Army which was to be "'hutted" at New Windsor were ferried to West Point. They toiled up over Butter Hill, now Storm King Mountain, and to an area near New Windsor which had been marked out by engineers under Major Stephen Rochfontaine. *
Thacher says in his diary that as far as combat was concerned "our summer was inactive, more than likely our winter will be tranquil." Major General Horatio Gates returned to active duty, and as senior officer present, took over administrative command of the cantonment.
Early in November the work of getting under cover was begun in earnest. Enlisted men erected log cabins which were of standard design, placed at regular intervals, with those for company and field officers in the rear. The general officers found their accommodations with nearby householders and Washington occupied a building still preserved at nearby Newburgh. Hospital, bakery, kitchens, storehouses and other service buildings were erected. A parade ground was smoothed over and a spot found for the cemetery. Shops for the farriers, gun-smiths, tailors and "post exchanges" under licensed sutlers were provided. In the center an "Assembly Hall" or "public Building" was planned at the suggestion of Rev. Israel Evans *, an army chaplain with the New Hampshire Brigade. Work was begun on Christmas Day but the building was not ready for use until mid February when it was announced that divine services would be held.
Based on experience gained at Valley Forge and Morristown, this cantonment was well planned with labor performed by the soldiers themselves "Fatigue" was and ever since has been the usual army procedure to keep the soldiers out of trouble, such as men in camp with time on their hands always find or make.
The troops which finally arrived about November first were mostly from New England except that the Rhode Island brigade was posted at Saratoga on the northern flank, the Connecticut line was near Fishkill, and several New York and New Jersey regiments were in garrison at West Point. Units from Pennsylvania, Delaware and Maryland were in the southern department. Planned for the Main Army, the "hutts" at New Windsor were never entirely completed as projected and never completely filled. The cantonment was used for little more than six months before the Continental army melted away, the last care-taking detachment going to West Point. The Assembly building was damaged by lightning and the whole establishment put up at auction. With all the time and labor and material devoted to the project, it became "government surplus" before it was utilized to the full. The first of many such transactions. But several momentous matters transpired during those few short months.
A lot of imagination has been built into the "Publick building," "new building," "assembly room," "place of Whorship on Lords Day" or "Temple" as the recreation building was variously called. In size it was either 40' by 80' or 30' by 110' in the form of an "oblong square" laid out on a north and south axis according to Hayden. The timbers were hewn, squared, and numbered in the forest. Smaller rooms at either end were planned for offices and court martial hearings. The open "big room" with its puncheon floor could hardly have been acceptable for the traditional dancing school.
First mentioned on Christmas Day in 1782, the roof was shingled by mid-February when "it was so far finished as to admit the troops to attend public worship." The work and material had been apportioned to the several regiments and did not move very fast in competition with the housing which had priority. When it was ready the soldiers brought their own seats, a certain number of benches having been ordered made according to standard specifications. Brigadier General Benjamin Tupper * supervised erection of the building, designed by Brigidier General Rufus Putnam *.
Hayden in his book "Washington and His Masonic Compeers" ignored the facts and confused the calendar when he stated the "Hall" was built primarily to serve as a lodge-room for the military lodges, many of which "existed in the army at this period." On the contrary army lodges were small, met in secluded places that could be tiled, and none are known to have been with the troops at New Windsor. But stirring events did occur in and around the "Temple."
As reduction and consolidation of the Continental forces took place, the officers were concerned about their status and pay when retired. A delegation from New Windsor returned from an appearance before Congress in January 1783 with a most discouraging report, and in mid March the now infamous "Newburgh Address" was circulated. This was an anonymous letter, a defiant challenge to Congress, calling upon the officers to meet and plan for collective pressure to get what they wanted. Washington learned of the eruption of such sentiments and countered by calling the officers together, addressing them in person and pleading for moderation, thereby squelching what might have become a take over of government by the military. Many historians have covered the story adequately and the details will not be given here. The reputed author of the letters was Major John Armstrong * who some writers alleged was instigated by General Gates.
From the steps of the, "Temple" the proclamation of the cessation of hostilities was read, fittingly, on the anniversary of the affair at Lexington and Concord eight years before. There was plenty of powder in the magazine and now a salute from the artillery and the impressive "feu de joie" became common expressions of collective applause and response to good news.
An "Order of Merit" had been established by Washington and the "purple heart" had been awarded to three recipients, all enlisted men and all Connecticut natives, as it happened, who had distinguished themselves in certain exploits. One of the original decorations is on display at New Windsor today. This award was revived during the recent World War II and nowadays is given in recognition of honorable wounds incurred in action against the enemy.
The Order of Cincinnati was organized while the remnant of the Main Army was at New Windsor, a full account appearing in this series in the magazine for August 1983.
In May 1783 Congress voted a system of certificates, furloughs and final pay, and ordered a general discharge. Many of the enlisted men did not wait to complete the paper work at New Windsor, but took off for home, most of them shouldering the musket they were privileged to retain. If the weapon did not reach home with them, it had been cashed in to speed-or feed-the bearer on his way home. By mid-June a Provost squad was left at New Windsor and they soon left for West Point. Much of the buildings and material that was not carried away was disposed of at auction, and the acreage reverted to the owners.
The commander-in-chief made a final tour of the nearby battlefields and defenses, going as far west as Fort Schuyler, previously Fort Stanwix, standing at the present day Rome, New York. Most of his Worrtes were over, and when he reported to Congress in late August he weighed in at 204 pounds, standing an impressive six feet three.
While attending Congress and advising on demobilization procedure and post war militant matters, he was accommodated in the house owned by Dr. John Cochran *, retired Surgeon General of the army. Mrs. Washington returned to Mount Vernon and in mid-November General Washington moved back to West Point. From there he went to New York for the take over of the city from the British, the story of which will be related in the October issue.
The New Windsor Cantonment of today is a restoration of the area by the Temple Hill Association. The original aspect has been restored and its relatively minor importance of 1783 greatly enhanced by the present day appearance, accessibility and publicity. A commendable example of patriotic endeavor.
* Indicates Freemason
References or Bibliography
Encyclopedia of American History - Richard B Morris
Field Book of the American Revolution - Benson L. Lossing
George Washington Vol V - Douglas Scott Freeman
Masonic Encyclopedia - Henry W. Coil
Washington & His Masonic Compeers - Sydney Hayden
Washington at Temple Hall - A. Elwood Corning
Washington-Man and Mason - Charles H. Callahan
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The first Grand Master of Masons in Ohio and the Father of the North West Territory was a big six footer with a heart and mind to match his height and bulk. Humbly born at Sutton, Massachusetts in 1738, orphaned at an early age, practically self educated, Rufus Putnam rose in the world by strength of character, dependability, discretion, and overall excellence which rendered him worthy of the preferment accorded by his fellows.
As soon as his apprenticeship to a millwright terminated, he was off to the wars against the French and Indians. He applied himself diligently to further the practical training received under British sapper or engineer officers and when discharged became a land surveyor. His liking for and learning in history, geography and mathematics were later put to good use.
In company with his cousin Israel during 1773 he explored and surveyed the Yazoo bounty lands on the Mississippi which veterans of the colonial wars hoped to obtain by grant from the crown for their services. While this particular deal fell through, Putnam's outlook was ever after towards the west, and finally gratified in 1788 when he led a pioneer party for the Ohio Company of Associates (which he had organized) and founded the city of Marietta.
In the meantime he had served in the Revolution, at first as a resourceful engineer, constructing the siege works at Boston, and defensive ones at Newport, New York City, and in the Highlands of the Hudson. Not being permitted to have his separate construction corps, he took command of an infantry regiment and fought creditably at Saratoga. Later he returned to duty in the Hudson Highlands, where he rebuilt the defenses of West Point following Arnold's defection. He left the army in 1783 as a Brigadier General by brevet.
He championed the claims for pay readjustment on behalf of the common soldiers in a hearing before the Massachusetts assembly and was chairman of the officers committee petitioning for bounty lands in Ohio. At the same time he is said to have been interested in land speculation in Maine. When the Ohio venture finally materialized he went out with high hopes which eventually were realized far beyond his wildest dreams.
Appointment as Judge of the Territory in 1790, and as General of Militia are indicative of his place in the new settlement. He was designated Surveyor General of the North West Territory by Washington and served as such until 1803. In 1793 he succeeded in negotiating a peace treaty with the Indians where others had made no progress. In 1802 he presided at the Ohio Constitutional Convention. It would appear that he did not, and did not
need to seek any elective office in the new state.
Putnam had been made a Mason in American Union Lodge at West Point in 1779. He sat as Junior Warden when this famous military traveling lodge brought its altar to rest at Marietta in 1790, and served as Master for seven different terms. During a visit to Philadelphia in 1792 he became a Royal Arch Mason, and in 1808 was elected the first Grand Master of Ohio although infirmity prevented his attendance at the convention or presiding later.
Appreciating the value of virtuous education, which he had been forced to acquire by his own endeavors, he became an advocate of extension of the common school system and the encouragement of higher learning. He assisted in organizing Muskiagus Academy, which became Marietta College, and was also a trustee of Ohio
University at Athens. He was also active in promoting Sabbath Schools and a Bible Society. His own improvement
continued and he acquired some reputation as an archeologist and surveyor of the Indian mounds. He was an earthly and steadfast opponent of slavery.
Rufus Putnam's home at Rutland, Massachusetts still stands. The house which he built at Marietta, and where he lived until his death in 1828, has been preserved entire within the sheltering walls of the Campus Mattius Museum, where many military and Masonic mementos of our brother and this hero of 76 may be seen. Several of the principal city streets bear the names of his associates in the army and in Masonry.
His name will never be forgotten, and his fame will never fade. His memory endures because among the four square foundation stones which he laid are those denominated brotherhood, freedom, education, and religion.
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Does It Again!
Virtue Will Triumph, Allen E. Roberts' latest motion picture received a bronze award for Human Relations on November 5, 1982. It was presented during the 25th annual International Film and TV Festival of New York. Out of over 100 entries it placed third. Many of the films in competition were produced with multi-thousand dollar budgets for multi-millionaire industries.
This was Roberts' 12th film. Each has received an award in international competition. Few, if any other, film producers can make this claim. As far as we know, no Masonic film produced other than by him has ever received an international award.
Virtue Will Triumph was produced for the Supreme Council, 33d, AASR, Southern Jurisdiction. The Grand Commander, III. Henry C. Clausen and III. Harold K. Johnson, Director of Education and Americanism, were not happy with the previous production of William Hogarth's 12 engravings of "Industry and Idleness." They commissioned Roberts to give them a production their Valleys could use to help young folks, particularly, to distinguish the moral value of a productive life. Virtue Will Triumph is the result.
The story is narrated by a true American hero, General Harold K. Johnson. Johnson is one of the few survivors of the Bataan death march during World War II. His long army career culminated as Chief of Staff of the Army during the Presidency of Johnson. Roy Rogers, who has received many humanitarian awards during his long career as a Western star, narrates the prologue and epilogue.
An art and drama critic, Roy Proctor, who saw the roughly edited version of the film wrote: "What do 18th century English painter-printmaker William Hogarth, veteran cowboy king Roy Rogers and Highland Springs documentary moviemaker Allen E. Roberts have in common? A 12-minute film called "Virtue Will Triumph," which was locked into its final form yesterday at a Richmond film studio. Across two centuries, the three also have in common their membership in Freemasonry, which made it all possible."
Actually, it was the Scottish Rite, SJ, that made it all possible. It is seeking ways to make Freemasonry more visible and viable today. It is now considering other films to tell Freemasonry's story.
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Have You Paid YOUR DUES?
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by Hugh A. Cole, MPS
Reflecting on lessons taught by our fraternity there come to mind the phrases "in manhood...we should apply that knowledge to the discharge of our respective duties to God, our neighbors, and ourselves, so that in age,...we may enjoy the happy reflection consequent on a well-spent life, and die in the hope of a glorious immortality." Some of us intend the savings of a lifetime employment may enable us travel and rest in retirement. But our inexperience in travel may find us unprepared or incapable to cope with the consequent strain and challenge travel envolves. Travel in fraternal tour groups may avoid some of this strain, however. If not travel, then perhaps we look forward in retirement to the opportunity for activities and tasks we previously had not the time nor inclination to take up. Some such desires however call upon us for added learning, practice, and expenditures our minds and bodies are unable to respond to then. Some exceptions are those having excelled in achieving something in another vocation or a vocation in retirement that they had left for that phase in their lifetime, maybe beyond the limitations earlier in life, or some new interest, talent, or enjoyment.
Instead of waiting for the arrival of retirement, it may ease the change in life style, by studying and testing ourselves to develop and prepare a retirement plan tailored to ourselves. It calls upon us to consider what talent, skill, interest, ability we exhibit and the extent we might desire to involve ourselves. Make up a sort of physical and mental profile of ourselves to review.
There is a saying that we age on the outide though not on the inside, a reference to the inner self or the physical temple as opposed to the spiritual temple. One thing sure, those of us who have lived actively and energetically may soon become uneasy and lose our better health were we to give way to complete inactivity and lack of exertion in retirement. Perhaps those of us who work physically in employment ought to consider some mental capacity in retirement, while those who work mentally in their occupation ought to seek some physical interest in retirement.
We ought to consider in our plan for retirement some portion of our time and effort devoted to the needs and welfare of others. An opportunity abounds within the Masonic family of organizations and poses many perhaps unrealized benefits for the retirement years. Much depends upon what you observe in the community or area where you live. Incidentally, I wonder why it is that many bid farewell to family, neighbors, friends and all with which they are familiar and accustomed to in life to move miles away to an entirely strange place for their retirement years! That is just the time in life we are opposed to new things and seek comfort in what we come to accept as the normal and secure familiarities! But no matter where you reside in retirement there are the same opportunities offered by the Masonic family of organisations.
Your observations may bring to mind some examples I have noticed and mention for consideration. The lodge, chapter, valley, etc. often have a secretary who may welcome a volunteer to aid in clerical work (addressing and mailing notices and cards, filing, typing, corresponding, running copiers, preparing and distributing publications for instance.) The building housekeeping committee or group are apt to have some decorating, cleaning, repairing, and landscaping work for which a volunteer would be considered. Each of the organisations have need for instructors to teach or assist in teaching ritualistic work to members or candidates. In fact, learning and imparting ritualistic work is a most beneficial exercise to keep the mind alert as we advance in years, and it costs no doctor bills! There is always a need for those to work for the Blood Sharing Program, the Endowments and Almoner's Funds, and hospitality programs. There shall never be known the comfort a friendly visit brings those confined to their bed or home, those ill and hospitalised, those who are lonely, and those new to the community or having lost a loved one.
The Masonic Service Association has for many years conducted a program attending to the comfort and assistance of those who are patients in Veteran Hospitals and welcome volunteers. The community hospital has work for which volunteers are needed as well as calling upon patients who are members of the Masonic family of organizations. Meals on Wheels is another voluntary program some enjoy participating in serving those in need.
For self enrichment there are an array of crafts making items both to satisfy the market for them, and to perfect a skill lying latent within our ability. One brother comes to mind for picking up cast away furniture which he delights in repairing and selling at nominal prices. Often he has a buyer before he decides whether or not it can be fixed. Another transports residents of a retirement home to a weekly "fish fry" at a neighboring town. There were some who shared transporting others to another city for medical treatment several times weekly. One brother regularly calls upon widows of Masons to see if there are chores, repairs, or transportation with which he may assist. He then keeps the lodge informed with what he learns of the ladies on his visits to them. Birthday cards are addressed and mailed to lodge members by a retired and infirm brother of one lodge.
Have you a way with words, find it challenging to compose prose or poetry, or do you enjoy researching and studying? There is always the need for authors, poets and editors in a great many Masonic family of organization's publications and groups. Contributing to the general stock of knowledge may possibly also enrich your life! Should some of your material become published there is also the possibility for receiving some financial gain.
Have you traveled, are you an amateur photographer, do you find pleasure sharing experiences and knowledge with others? You may find pleasure in preparing speeches or programs for presentation to groups. Have you ever considered theatrical possibilities offered by players groups and in the conferring of degrees by the several Masonic appendant bodies?
We should not overlook Masonic golfers, pilots, musicians, philatelists, campers, travelers, entertainers, and a host of other pursuits for consideration. This reminds me of a group that like to post or coach candidates while on fishing trips. Nearly everywhere there are Masonic related or non-Masonic needs in which we may seek fellowship, inner reward for having accomplished something of merit, enriched our lives, and cultivated some of those attributes with which the Divine Creator blessed us. The wisest among us realistically prepare for tomorrow's life-style, to ease into retirement for a fullness of life and happy anticipation.
With every rising of the sun,
Think of your life as just begun,
The past has cancelled and buried deep,
All yesterday; there let them sleep.
Concern yourself with but today;
Grasp it and teach it to obey
Your will and plan.
Since time began, today has been
The friend of man.
You and today: a soul sublime
And the great heritage of time.
With God himself to bid the twain,
"Go Forth, brave heart; attain Attain!"
- anonymous
"He has achieved success who has lived well, laughed often, and loved much, who has gained the respect of intelligent men and the love of little children; who has filled his niche and accomplished his task; who has left the world better than he found it, whether by an improved poppy, a perfect poem, or a rescued soul; who has never lacked appreciation of earth's beauty or failed to express it; who has always looked for the best in others and given the best he had; whose life was an inspiration, whose memory a benediction. " - anonymous (above from "A Treasury of Masonic Thought" by Carl Glick)
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Roscoe Pound's Perceptions of Masonic Philosophy
by Bill Weisberger, MPS
From the Grand Chapter of Research of Royal Arch Masons of Ohio
A. Introduction
Masonic philosophy primarily is a product of European civilisation This paper, however, is devoted to an eminent American Masonic scholar who gives us vivid and penetrating interpretations of varying philosophies of the Craft. This study, then, has two purposes: first to describe briefly the career of Roscoe Pound as a social and a legal philosopher, and then to examine his perceptions about major philosophies of Masonry.
This study emphasizes two major theses. The first is that major "isms" of European philosophy acutely affected the thinking of this American scholar. The second thesis is that pertinent tenets of these "isms" were involved with the philosophical development of Masonry and well illustrated to Pound the institutional significance of the Craft.
Roscoe Pound, who was born in Lincoln, Nebraska in 1867, spent his early life in that city and was reared in a culturally opulent environment. His father Stephen Pound occupied a central place in the affairs of Lincoln, first engaging in the practice of law and then serving as a judge. His mother Laura, a teacher, taught Roscoe at age three to read. The young Pound proved to be intellectually aggressive, learning in grade school Greek, Latin, and German, and expressing great interest in English literature and history. (1)
Pound developed into an intellectual giant at the University of Nebraska and then at Harvard. Although a classics major, Pound, under the guidance of Dr. Charles E. Bessey, became deeply immersed in the study of botany, became preoccupied with the taxonomy of plants, and consequently cultivated an interest in the postulates of Darwin. (2) As a result of working with Bessey, he developed a "taxonomical turn of mind," displayed astute interest in scientific methods, and would effectively utilize both as a student of law. (3) At Harvard Pound studied under Christopher Langdell and learned in light of the case method that law was a science operating according to specific methods and principles. As Pound would learn from Professors Ames, Keener, and Thayer, law consisted of principles that required specific applications to an ever changing American society. (4)
As a result of publishing numerous articles that revealed the social and economic utility of law in American life, Pound during the first decades of the 20th century was appointed to prominent positions. As Dean of the Nebraska University Law School, he revised significantly its program, introducing such courses as public law and jurisprudence and believing that legal education was required to give lawyers a sense of professional cohesiveness. (5) Pound, by 1907, was in Chicago, serving on the faculty of the Northwestern University Law School and working with social workers at Hull House to show that law could be used as a vehicle for the reform of urban society and for that of the criminal justice system (6) As a result of developing his legal philosophy of sociological jurisprudence, Pound in 1910 was appointed to the faculty of the Harvard Law School, was named six years later as dean of that school, and held the position for twenty years.
Pound's concepts of sociological jurisprudence constitute the basis of legal pragmatism and were important to American philosophical thinking. This school of jurisprudence emphasized social forces in legal development, the relativity of legal doctrines to time and place, and the need to use law as an instrument for achieving needed changes in society. Under the influence of Darwinist thinking, Pound believed that "law is not an end," but was rather a social mechanism needed to bring justice and liberty. (7) Consequently, Pound also supported the common law tradition, maintaining that this legal tradition evolved in many states and at the same time guaranteed the preservation of natural liberties. (8) As a pragmatist, he attacked fixed categories of law, believing that laws had to serve the interests of social groups arising from economic, technological, and urban changes in American civilization. (9) To Pound, law was to protect such social interests as general security, public health, property, and morals. By protecting these interests, law was required to change and was to assist society as an instrument of socialization. (10) In the view of Pound, law was a dynamic ingredient needed for the reform and development of American institutions. (11)
In light of his great interest in philosophy and in law, Pound well might have gravitated to Masonry; he was quite active in the affairs of the Craft, serving as Master of Lancaster Lodge #54 in Lincoln and being appointed as Deputy Grand Master of Massachusetts - a year prior to being named as Dean of the Harvard Law School. (12) Yet, the most significant contributions of Pound to the Craft were his explanations of Masonic philosophies.
B. Pound and the Philosophies of Masonry
In Masonic Addresses, Pound examines varying philosophical legacies of the Craft; he develops a sound strategy, explaining how philosophers of the Craft view its purposes, its basic principles, and its relationship to other institutions in society. The strength of Pound's analysis is his clear presentation of the views advanced by Masonic philosophers. His weakness is, in some cases, an inadequate description of the cultural environment in which the Masonic philosopher wrote.
William Preston was most certainly a product of the English Enlightenment. Three major features of the British Enlightenment probably produced an impact upon the thinking of Preston: an admiration for the tenets of ancient culture, an endorsement of a deistic God who is perceived as The Supreme Architect or Creator, and a respect for the mechanistic laws explained by Newton in the Principia. (13) In his Illustrations of Masonry, Preston presents an Enlightenment version of the Masonic philosophical legacy.
Classical and mechanistic ideas abound in Preston's Masonic philosophy; Masons can discover knowledge through their senses and thus through induction. Like the philosophers of ancient Greece and Rome, Masons realize that the senses and mathematics can be used to determine the laws governing the universe and Nature. To Preston, geometry and the globes are Masonic embodiments of the new knowledge of the Enlightenment:
The Globes are two spherical bodies, on the convex surface of which are represented the countries, seas, and various parts of the earth, the face of the heavens, the planetary revolutions, and other particulars . . .
Geometry treats of the powers and properties of magnitudes in general, where length, breadth, and thickness are considered, from a point to a line, from a line to a superficies, and from superficies to a solid... (14)
Pound offered several perceptions about Preston's philosophy. To Pound, Preston's Masonic philosophy showed that the chief function of the Craft was to diffuse knowledge; Preston's philosophy also stressed that what made Masonry a significant institution in society was its morality. (15) Pound thought consequently that Preston was a significant contributor to Masonic philosophy, but was not exceptionally imaginative.
Pound, on the other hand, seemed to sympathize greatly with the views of Karl Krause. Krause, who belonged to a Dresden lodge and who later was excommunicated from it, was an early 19th century legal and Masonic scholar. This German thinker had attachments to the Enlightenment and to Romanticism. As an enlightener, he believed that law and Masonry were intended to maximize human potential; as a romantic, he viewed societies and nations evolving in organic patterns and in light of legal traditions. (16) To Krause, law was the basis of the moral order and the keystone for the organisation of society and the state. Consequently, law served the functions of uniting the social organism and of enabling individuals to perfect themselves within the state. (17) To Krause, Masonry, like law, was essential, for both taught morality and emphasized the place of Justice. Masonry, too, served as a needed ancillary institution, working in conjunction with other institutions within the state to achieve progress and to attain human perfection. If successful in her noble aims, Masonry then could elevate the state from an imperfect social order to a perfected moral one.
Pound, too, offered perceptions of the thinking of Johann G. Fichte, another significant German Masonic philosopher. Fichte was a product of the post-Kantian idealist revolution and held appointments at the Universities of Jena and Berlin. As an idealist, Fichte believed that humans were endowed with reason by the World Spirit and in light of possessing consciousness could determine external and internal knowledge; to Fichte, reason enabled humans to understand the external principles of Nature. More importantly, Fichte, as an idealist, claimed that reason permitted humans to have an internal or subjective world of values, to achieve freedom, and to understand the "Great Idea and Plan of the Absolute World Spirit." (19)
Fichte, who served as a grand lodge officer of Prussian Masonry, interpreted Masonic philosophy in an idealist vain. In his letters, Fichte explained that Masonry was a cosmopolitan institution dedicated to training men from various walks of life, for service to a great international moral order. (20) According to Fichte, Masons, through reason and will, determined the destiny of their own moral universe and in light of their actions exemplified proper conduct and values. Consequently, the morality and values of Masonry were essential for the shaping of Fichte's world community.
Human society must be in a process of continual progress...AII humanity ought to be a moral community and a thoroughly just state. The relations of individuals and states ought to be ordered by the eternal rules of right prescribed by reason... (21)
Masonic concepts of idealism, too, emerged in America and were especially reflected in the thinking of Albert Pike. Pike, who was a participant in the Civil War, an eminent lawyer especially well versed in the Roman law, and a prolific Masonic writer, provided much substance to Masonic philosophy. (22) Like Fichte and other idealists, Pike emphasized the place of mind, believing that reason and will enable humans to discover the laws of Nature, to formulate values, and to secure spiritual freedom. What Pike gave to 19th century American Philosophy was a European twist; he was a Hegelian, explaining Nature and values in light of the dialectic. This was a philosophical tool that was based on the belief that the Absolute Plan and Spirit could be explained according to thesis, antithesis, and synthesis. (23)
Pike, then, provided illuminating interpretations of Masonic concepts and symbols. In Morals and Dogma, he examined such doctrines as justice, liberty, spiritual freedom, toleration, and benevolence; Pike, moreover, investigated these and other concepts against the background of the Scottish Degrees and encouraged his readers to interpret them in their own way. He also developed a systematic approach to the study of Masonic symbols, utilizing the Hegelian dialectic to explain their relationship to each other and equating these symbols with the moral and philosophical tenets of Masonry.
Of the Universal Equilibrium in the Deity, between the Infinite Divine Wisdom and the Infinite Divine Power, from which result the Stability of the Universe, the unchangeableness of the Divine Law, and the Principle of Truth, Justice, and Right which are a part of it... (24)
Pike, thus perceived the principles and legends of Masonry as being essential for an understanding of the laws of the universe and for attaining inner freedom. (25)
The Masonic thought of Pound, which was vastly different from that of Pike, appeared to be quite grounded in the concepts of legal pragmatism. An extension of the Enlightenment legacy that emphasised the application of reason for the improvement of society, pragmatism did well fit into the American philosophical environment; it was based upon only operable principles and repudiated fixed standards and traditions that did not foster the development of American institutions and society. Pragmatism during the 19th century tended to be practical, individualistic, and reformist. (26)
As seen, Pound was a proponent of sociological jurisprudence, believing that laws evolved in society and that those that were viable would assist in the amelioration and reform of social, economic, and political institutions. Pound undoubtedly took a short philosophical step, claiming that Masonry was grounded in legal maxims and that some of its landmarks enabled the Craft to function as a viable and a needed institution especially in America. Pound maintained that such landmarks as a belief in Deity, a persistence of personality, a Book of the Law, and the symbolism of the Craft made Masonry a significant institution in America. (27)
Pound then perceived American Masonry as being a legally accountable and republican institution. Its landmarks reflected physical and ethical laws that could be constructively construed for the shaping and even the reform of American institutions; its Constitutions contained the venerable teachings of the common law tradition, and its leadership, in fostering the republican principles of liberty, justice, and toleration, operated in accordance with the doctrine of the separation of powers. (28) Moreover, Pound believed that what gave 20th century American Masonry its philosophical dynamism was its commitment to improving American society and its efforts to resisting authoritarian states. (29)
C. Conclusion
Pound was well versed in European and American philosophy. He showed that Masonic thinking was intimately related to major philosophical currents in 18th and 19th century Europe; moreover, he revealed cogently that a few eminent philosophers, especially during the Enlightenment, gave vivid interpretations of the ideas and ideals of Masonry. To some extent, Pound showed the impact of Masonic philosophy upon America.
However, Pound did not emphasize several major points about the importance of Masonic philosophy. He didn't well explain the connections between the philosophies and symbols of the Craft. Furthermore, he offered few comments about the varying philosophical implications of Masonic morals and values.
Were he alive today, Pound probably would have recognized the importance of philosophical concepts relating to a Masonic civil religion. That is to say that there are certain traditions, symbols, and philosophical and moral concepts which are meaningful to behavior in American society. Consequently, the study of civil religion is involved with myths, with civic piety, and with the democratic faith. (30)
Thus, Pound would probably have been the first person to agree that an American Masonic Civil Religion would revolve around explanations of such symbols as the All-Seeing Eye and square and of such Masonic tenets as benevolence, justice, and virtue. Yet, explaining the philosophical ingredients of such a civil religion should serve as the basis of another study.
Footnotes
(1) David Wigdor, Roscoe Pound: Philosopher of Law (Westport: Greenwood Press, 1974), pp. 3-17.
(2) Wigdor, Pound, pp. 21-22.
(3) Ibid., pp. 24-27.
(4) Ibid., pp. 36-47.
(5) Ibid., pp. 107-109
(6) Ibid., pp. 141-147.
(7) Ibid., pp. 118-119.
(8) Ibid., p. 119.
(9) Ibid., pp. 208-209.
(10) Ibid., pp. 215-215.
(11) Ibid, pp. 218-221.
(12) Roscoe Pound, Masonic Addresses and Writings of Roscoe Pound (Richmond: Macoy, 1953), viii.
(13) Bill Weisberger, "The World of John T. Desaguliers, Proceedings of the Ohio Grand Chapter of Research, XV (1977-1980), 75-77.
(14) Pound, Masonic Addresses, p. 16 and p. 18.
(15) Ibid., pp. 20-21.
(16) Roland N. Stormberg, An Intellectual History of Modern Europe (Englewood Cliffs, Prentice-Hall, 1975), pp. 230-238.
(17) Pound, Masonic Addresses, pp. 34-35.
(18) Ibid., p. 42.
(19) Pound, Masonic Addresses, pp. 107-112: and Stromberg, Intellectual History, pp. 221-222.
(20) Pound, Masonic Addresses, p. 124.
(21) Pound, Masonic Addresses, p. 159 and p. 164.
(22) Ibid., pp. 68-69.
(23) Stromberg, Intellectual History, pp. 268-277: and Pound, Masonic Addresses, p. 74.
(24) Pound, Masonic Addresses, p. 80.
(25) lbid., p. 83.
(26) Henry S. Commager, The American Mind; An Interpretation of American Thought Since the 1880’s (New Haven: Yale University Press, 1950), pp. 96-98.
(27) Pound, Masonic Addresses, pp. 257-258.
(28) Ibid., pp. 265-270.
(29) Ibid., pp. 100-103.
(30) Russell E. Richey and Donald G. Jones (eds. ), American Civil Religion (New York: Harper and Row, 1974), pp. 16-18 and pp. 21-41.
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Masonic Philosophy and Roscoe Pound
A Response to Wm. Weisberger's Paper
by Louis S. VanSlyck
District Education Officer, 18th Capitular District, Ohio
The Ohio Chapter of Research has just been treated to another enlightening paper by Bill Weisberger. Companion Weisberger recently completed his PhD program at the University of Pittsburgh, majoring in European history, with his doctoral thesis entitled: "The Cultural and Organizational Functions of Speculative Freemasonry During the Enlightenment: A Study of the Craft in London, Paris, Prague and Vienna." With the present paper he has stepped from 18th and early 19th century Europe to discuss very late 19th and early 20th century American Masonic Philosophy. In particular he is telling us about the impact of Roscoe Pound on the redirection of that philosophy.
It is probably true that those individuals who are recognised as great personalities can be generally classified in two ways. There are those who add directly to the mainstream of civilization development, and those whose impact is to redirect it along a different course. Companion Weisberger reminds us that around the turn of the century many people were taken up with the novel ideas of socialism, communism, and fascism. A strong voice of opposition was that of Roscoe Pound. From our situation in 1980 this may seem to have been an easy stance to take, but it probably was not so easy at that time. Not only Freemasonry, but all Americans, undoubtedly owe much to Roscoe Pound, and others, who opposed these political philosophies.
Freemasonry has been defined as a system of morality, veiled in allegory and taught by symbols. In the last two and a half centuries a few individuals stand out because of the impact they have had on directing Masonic thought and philosophy. Certainly the 2nd and 3rd Grand Masters, Dr. James Anderson and J.T. Desaguliers, must be acknowledged for their impact on the early historical and religious philosophy, even though Anderson was likely guilty of inventing much of the historical.
A little later came William Preston. Surely all historians would agree that no single individual did more to develop the symbolic philosophy of Masonry. Much of todays ritual and lectures are the direct result of Preston's work. In may jurisdictions the second degree lecture has sentences and even long paragraphs which remain word for word as he wrote them two hundred years ago.
Anderson and Desaguliers lived in the early to middle 17 hundreds. Preston's impact was in the late 17 hundreds and very early 1800's. By this time Freemasonry was in what can best be described as a turbulent or chaotic state; at least from a global point of view. Two rival Grand Lodges had existed for 50 years in England. France had hundreds of degrees under dozens of bodies claiming various legalities. Degree peddlers in America made comfortable livings travelling from state to territory. Lewis and Clark, one a Mason and the other a Mason to be, explored the Louisianna Purchase.
Somehow, Masonry not only survived, but thrived. The Mother Supreme Council of the Scottish Rite, located in Charleston, South Carolina, overwhelmed by the exigencies of geography and distance, gave up half of what was then the United States in forming the Northern Masonic Jurisdiction. By 1851 the rival Grand Lodges in England merged and formed the United Grand Lodge which is now by far the largest in the world. And, by the way, they also gave birth to the Supreme Grand Chapter of England which is now the largest group of Royal Arch Masons in the world. But I'm digressing.
By the end of the 1860's the civil war was over and a confederate general, Albert Pike, had become the Sovereign Grand Commander of the Southern Masonic Jurisdiction, Scottish Rite. Again, incidentally, he is the only confederate general to be buried in Washington, D.C. Pike was one of the most prolific writers and profound philosophers that Masonry has known. I don't know if others may have said it, but it is the opinion of your speaker that he was unusually lucky to have lived in a generation when his ideas were well received. Albert Pike was a metaphysicist. Perhaps that can best be defined by example. Let me quote some of his writing:
"The clasped hands is a symbol which represents the number 10, the sacred number in which all preceding numbers are contained, . . . "
and,
"Modern Science strikingly confirms the properties of numbers, and that they govern the universe. "
and one more,
"For 3 is the first number which is composed of even and odd; and 4 is a square whose side is equal to the even number 2; but 5, being generated, as it were, out of the preceding numbers, 2 and 3, may be said to have an equal relation to both of them, as to its common parents."
The reason I'm bringing up these quotations about "sacred numbers," numbers "governing the universe," and numbers having "parents," is because so much Masonic Philosophy in the late 1800's was involved with this kind of thought. Masonic symbolism was becoming abstruse. It was leaning toward esoterica, the occult, numerology, and etc.
For the last half of the 19th century Albert Pike dominated Masonry in America, at least in the minds of those who were inclined toward numerology or the metaphysical. Perhaps because of his narrowness of philosophy, or perhaps because of the changing times, Pike's ideas were not overpowering after 1900, although they still had, and still have, great force within the Southern Masonic Jurisdiction, Scottish Rite.
As the influence of Albert Pike wound down, after his death in 1891, Masonic Philosophy was without the strong steerage that he had provided. Into this void came Roscoe Pound, another prolific Masonic writer and with the credentials of the title; Dean, Harvard Law School, he was able to redirect the mainstream of Masonic Philosophy.
Earlier I gave an often quoted definition of Masonry. Namely a "System of morality, veiled in allegory, and taught by symbols." I like to think of this as an Albert Pike definition. Opposed to it would be a "Roscoe Pound" definition: instead of the word "veiled" it would be the word "revealed." Where Pike would hide his system of morality behind a cloak, Pound would openly reveal it. Masonic symbolism was no longer to be esoteric, it was to be used for revealing our system of morality.
The purpose of this discussion is not to discredit or detract from the works or ideas of Albert Pike. He was surely one of the men who made Masonry great. However, if one reads the forward which he wrote to his "Morals and Dogma" one finds a plea that the work be available only to members of the Scottish Rite. Certainly the book reveals no Masonic "secrets," such as duegards, signs, or means of recognition. In much detail and with profound depth it attempts to explain Masonic Philosophy. This begs the question, "why should it be confidential?" Was Albert Pike embarrassed by his bent toward the metaphysical? The answers don't matter here, what matters is that Masonry did not continue that path but was redirected toward conventional and rational philosophy. Although we have not been as successful as we would like to be in getting our light out from "under a bushel," we are always ready to take the opportunity to express our beliefs and tenets in public.
In conclusion then, we can recognize Roscoe Pound for redirecting philosophy along more rational paths in both politics and in Freemasonry. Again, on behalf of the Chapter of Research, let me thank Companion Weisberger for reminding us of the contributions of this treat American.
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by Thomas Rigas, MPS
The Commemorative Communication and Celebration of the 230th Masonic Birthday of George Washington at Fredericksburg in the 250th Year of his Birth....
Two hundred thirty years have passed, but Brother George Washington’s footsteps still seemed to echo in the Masonic Lodge at Fredericksburg, Virginia on November 4, 1982. The spirit of the past still lives on for our superhero and beloved Brother George Washington in one of America’s most historic Masonic lodges Fredericksburg No 4 AF&AM.
It was here that Brother Washington was Initiated by completing the Entered Apprentice or First Degree in Freemasonry on November 4, 1753 It was here, in 1982, that Brother Washington’s Mother Lodge commemorated his 230th Masonic Birthday in the 250th year of his birth.
It was an overflow crowd that filled the Old Lodge Room, in this once important seaport and former home of many early American patriots. On display were the Bible on which Brother Washington took his Masonic Obligations, the Minute Book recording his Initiation, Passing and Raising, the Trowel that he used at the laying of the Cornerstone of the United States Capitol (property of Alexandria-Washington Lodge No 22 AF&AM, Alexandria, Virginia), the Gavel used by Brother Washington in presiding at the Capitol Cornerstone lasting (property of Potomac Lodge No 5 AF&AM of the District of Columbia), and many other historic items related to this festive event.
The activities began at historic Fredericksburg Lodge at 9 00 a.m. on the 4th of November when the United States Postal Service installed a temporary postal station where cacheted envelopes were franked with a special Masonic postmark noting the November 4, 1752 date of Washington’s initiation First Day Covers, stamps and commemorative coins were available for purchase from vendors, including the George Washington Stamp Club, which held a brief meeting there at 1:30 p.m.
At 2:30 p.m., Fredericksburg Lodge No 4 held a Special Communication in the Old Lodge Room, where a standing-room-only gathering received the Most Worshipful Grand Master of Virginia, MW Brother Lloyd Ulrich Jefferson. The initial presiding officer of this Tiled Lodge observing the 230th Masonic Birthday of Brother Washington was Worshipful Brother Norman Call May, Master of Fredericksburg Lodge, and the lodge was closed by the MW Brother Jefferson, Grand Master of Masons, Virginia.
At 3:30 p.m., the MW Grand Master of Masons in Virginia convened a Tiled Lodge in the main Lodge Room of
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George Washington, The Freemason
1732 - 250th Birthday - 1982
February 22, 1982
To commemorate the 250th Birthday of Brother George Washington, First President of the United States, an unprecencented set of five Masonic First Day of Issue covers was sponsored by four different organisations. Proceeds from sales of these sets benefit Masonic charity or building funds.
George Washing on Masonic National Memorial - Two imprinted envelopes with First Day of Issue or pictorial postmarks reproduce the 46 x 18 Allyn Cox murals of Washington clothed as a Freemason. These murals were presented to the Masonic National Memorial by the Grand Lodge of California exactly 25 years ago on February 22, 1957. Because of the extreme width of the murals and their proximity to massive pillars within the building, a single photograph cannot now capture either mural in its entirety 1982 as the 50th Anniversary year of the Memorial Building.
Grand Encampment of Knights Templar of the U.S.A. This imprinted envelope reproduces the new U.S. postage stamp design, along with a photograph of a Houdon bust which may have provided the basis for the stamp design. The Knights Templar Eye Foundation is a charity to service to mankind."
Ancient Accepted Scottish Rite of Freemasonry, Northern Masonic Jurisdiction of the U.S.A. - This imprinted envelope reproduces a portion of the Allyn cox portray of Washington laying the U.S. Capitol cornerstone in Masonic ceremony clothed as Master of the lodge. The U.S. Postage Service has never depicted this significant historic event because it was done in Masonic ceremony with Washington as President and Master.
Louisiana Lodge No 102, F&A.M. - This envelope reproduces a design of George Washington’s Home Life considered for issuance as a stamp in 1932 The design was rejected and has never become a postage stamp perhaps the Postal Service will reconsider it when first class postage becomes 25 cents before Washington’s 255th Birthday
The set of 5 envelopes shows George Washington, the Freemason and President laying the U.S. Capitol Cornerstone. It also shows him as a churchgoer, and family man. A theme was proposed in 1979 "humanizing" Washington’s pursuits as a man on a 250th Birthday stamp set in 1982, since the U.S. Postal Service has used only busts of Washington or full-length portraits as a soldier for all stamps issued in his honor except in 1937 and 1939. The stamp set was rejected in favor of another single stamp bust. 16 souvenir cards available from the address below used the proposed theme.
The 1982 anniversaries of George Washington’s Masonic degrees (March 3, August 4, and November 4) are being honored with another set of 3 envelopes. The set contains special Masonic pictorial postmarks from Fredericksburg, Va. For information on either Masonic set of George Washington 250th Birthday First Day or Masonic Anniversary covers, send a stamped, self-addressed envelope to: J.R. Allen, Box 26135, Richmond, Va 23260-6135
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Fredericksburg Lodge for a Commemorative Communication in observance of the 230th Masonic Birthday of Brother Washington, with all of the Grand Lodge line officers in attendance. Introductions and reception of prominent guests were completed and following this, MW Brother Edward Herman Cann, Past Grand Master of Masons in Virginia, Past Master of Fredericksburg Lodge, and presently Worshipful Master of Edward H. Cann Daylight Lodge No. 1752 AF&AM of Fredericksburg, Virginia, delivered a most eloquent lecture entitled "The Fredericksburg that Influenced Washington." MW Brother Edward H. Cann, Worshipful Master of Fredericksburg Lodge in 1932 during Brother Washington's 200th year of birth, also Mayor of Fredericksburg, Virginia during our nation's Bicentennial, was Chairman of the 250th Anniversary of the Birth of George Washington Committee.
Following the closing of this Grand Lodge Communication, a buffet dinner was held at 6:30 p.m. at Secobeck Hall at Mary Washington College, with an overflow crowd being also accommodated at a nearby restaurant. The evening program followed at 8:00 p.m. in the Dodd Auditorium of the George Washington Hall at Mary Washington College, with the MW Brother Jefferson again presiding, while RW Brother Reynold J. Mathews acted as Master of Ceremonies.
The Scottish Rite Players of the Valley of Alexandria then presented an excellent performance of the play entitled "The Traitor," depicting an episode between General Washington and Benedict Arnold. The performance was open to Freemasons, their families and guests, as well as the general public.
And thus, another fine tribute was paid to America's superhero and our beloved Brother George Washington, whose memory lives on in the hearts and minds of Americans from all walks of life, but especially by his Masonic brethren everywhere.
Of special significance to this writer as a Masonic biographer and historian, were the courtesies extended to me in covering this festive Masonic event, and for allowing me to photograph the activities in the Tiled Lodges, as well as the historical objects on display during this special Commemorative Communication of the MW Grand Lodge of Virginia, and also Fredericksburg Lodge. All photographs, as well as color slides, will be included with other research material in the files of Famous Freemasons in the USA, a Masonic biographical research project maintained by this writer in Chicago.
Brother Washington, of course, after being Initiated in November 4, 1752, was passed on March 3, 1753, and was Raised to the Sublime Degree of Master Mason on August 4, 1753. He remained a member of Fredericksburg Lodge until his death in 1799.
Alexandria Lodge No. 39 of Virginia, which was chartered by the Grand Lodge of Pennsylvania, met on June 24, 1784, and Washington was an invited guest. At this meeting he was elected an honorary member of Alexandria Lodge. That lodge asked for and received a charter from the Grand Lodge of Virginia, becoming No. 22, and had requested that George Washington be named Worshipful Master in the new charter. George Washington's name appeared the first of four Brothers named, thereby appointing him the Worshipful Master on April 28, 1788. Alexandria Lodge No. 22 re-elected Washington unanimously as its Worshipful Master on December 27, 1788, and it is believed that the officers of the lodge were installed on that date.
The Grand Lodge of Maryland, by invitation, laid the cornerstone of the United States Capitol on September 18, 1793, and Brother Washington officiated as the President of the United States, and as a Past Master of Alexandria Lodge, which also had an honored place in the program. The gavel and trowel used by Brother Washington at this ceremony were on display in the Tiled Lodges at Fredericksburg on November 4, 1982.
Alexandria Lodge No. 22 conducted the Masonic funeral ceremonies for its Past Master, George Washington, at the vault at Mount Vernon, Virginia on December 18, 1799.
Brother George Washington's Masonic life began at the Lodge in Fredericksburg while he was still a minor, not yet twenty-one years of age, but at a time that he had attained the high station of Major, being Adjutant of the Northern Neck of the Colony. At his death in 1799, he was still a member of his Mother Lodge at Fredericksburg.
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Philalethes Society Organizational Meeting Nov. 13, 1982
GRAY LODGE, HOUSTON, TEXAS
At 12 noon lunch was served, preceding which several activities had taken place: Display of Masonic books; sale of Philalethes jewelry; and enrollment of members in the new Chapter.
Sixty-five Brethren registered at the meeting, and fifty-two became members of the Chapter.
After lunch, about 12:50 p.m., the Brethren moved into the lodgeroom, being called to order by Brother R.A. Ford.
R.W. Brother Robert L. Dillard, Jr., President of The Philalethes Society, proceeded to grant a DISPENSATION for a Regular Chapter of the Society to be named WM. M. TAYLOR CHAPTER, and appointed R.A. Ford as President, Leonard F. Bunch as VicePresident, and George H.T. French as Secretary/Treasurer, to serve until a Charter be granted by the Executive Board, and Officers elected according to the By-Laws of the Chapter.
President Dillard availed himself of the opportunity to explain the origin, purposes and operation of the Society.
Brother John E. Jack Kelly told about the creation and operation of the Southwestern Chapter of The Philalethes Society, at San Antonio. Brother Kelly had participated m the creation of this Chapter and had acted as its first Secretary/Treasurer. He commended the Chapter's May 1981 retreat in Ingram.
Brother T.J. Burnett, Jr. proceeded to stress the common purpose of dissemination of Masonic knowledge which motivates Texas Lodge of Research and The Philalethes Society. It so happens that the President of The Philalethes Society is the current Master of T.L.R.; and the Senior Warden of T.L.R., Brother Kelly, has just addressed the audience. Furthermore, four Past Masters of T.L.R. are present here; Brothers Ford, Walker, French and Burnett.
Brother L.L. Walker, Jr. read a thought provoking paper which dealt with speculative studies in current Lodges of Research. Several questions arose from the audience which were intelligently answered.
Finally, Brother Wayne Poorman presented a well prepared paper on Stone Masons & the Church in the Middle Ages. It was very well received.
The meeting then entered into a business session which considered the By-Laws to be presented to the Executive Board in February 1983, followed by a Resolution presented by Brother Walker as follows:
Be it resolved
That, pursuant to Dispensation issued by The Philalethes Society on November 13, 1982, bearing the signature of the President and the seal of the said Society, a Chapter of The Philalethes Society to be called Wm. M. Taylor Chapter be formed in Houston, Texas, as of that date.
That application be made to The Philalethes Society for a Charter, such application to be filed with the Society no later than January 1, 1983.
That all qualified Masons submitting application for membership prior to the filing date of the said Charter application be and become Charter Members of Wm. M. Taylor Chapter.
President Ford announced the following meetings: Saturday, February 12, 1983, at noon, at Holland Lodge No. 1, Houston, Texas; Saturday, May 14, 1983, at 12 noon, at Rosenberg Lodge No. 881, Rosenberg, Texas; Saturday, August 13, 1983, the place as yet undecided.
The President followed with a short appeal for papers to be presented at future meetings.
It was decided to use the Texas Commerce Bank, in Houston, Texas, as depository of the Chapter's funds.
Meeting closed at 2:30 p.m.
In the foyer of the building we had a table at which we displayed and sold good, sound Masonic books.
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Lodges of Research and The Speculative Art
by L. L. Walker, Jr., MPS
Masonry has been spoken of as "the speculative art." The origin of the phrase does not matter here. It is a good phrase and an apt one in that it well describes what Masonry is, or ought to be.
Coil has commented that, "The principal basis for distinction between the old and the new Masonry was that the latter was more completely founded on moral and intellectual principles and gave greater opportunity and encouragement for speculative contemplation and completely disregarded the fact that an applicant or a member might be a working stonemason, architect or builder, as well as an 'accepted' that is, theoretic Mason."
A brief commentary on "Speculative Masonry" is a part of the Fellow Craft lecture. It is a nice bit of rhetoric which rolls easily from the tongue of the lecturer, but it is not an explanation in the best sense. We should, therefore, pause here to say what we deem the word "speculative" to mean in this context.
To be speculative is to be contemplative, disposed to inquire of the reason or meaning of things through abstract reasoning. To be a speculative Mason is to see in Masonry a philosophy embodying beliefs insusceptible of proof, a philosophy which invites a man to gain insight into the nature of the ultimate by intuitive or a priori means. The speculative art is the systematic examination of Masonic teachings so as to discover for oneself what answers are offered as to the nature of the ultimate.
Although speculative contemplation probably was not the primary purpose in the minds of the founding fathers of the modern Order, the simple ritual which they devised, or which evolved during the formative years, seemed to invite introspection and self-examination of one's moral values. Judging from the time apportioned to Labor and to Refreshment, however, it may be supposed that early Masons looked upon a communication of the lodge even more as an opportunity for conviviality than as an occasion for moral enlightenment.
Indeed, one may wonder whether the injunction to philosophical inquiry implicit in the substance of the ritual has ever been any more explicit in the practices of the lodge than it is today.
But, whether we conceive of Freemasonry as a practical exercise in fraternalism and benevolence, or simply as an opportunity for social activity among men of one's own choosing, the fact is that neither concept is wholly acceptable unless it includes the further concept of Freemasonry as an Order, based on moral and intellectual principles and expressing itself through speculative contemplation. It is all the more puzzling, then, that neither the lectures nor the catechisms of the Three Degrees illuminate to any extent the candidate's understanding of the philosophical premises of his new-found way of life.
Nor has enlightenment been materially aided by the writing of the past. Within a century or so of our modern beginnings there had already arisen that school of Masonic mythology - "the age of fable," Coil has called it which would dominate the thinking of the Order throughout most of the 19th century and into the 20th. The focus was upon the supposed primordial nature of Masonry. Fancy was more colorful than fact; imagination more appealing than reason. For a very long time otherwise rational men, when writing about Masonry, seemed to suppose that the very nature of the subject freed them from the ordinary constraints of scholarship. There was no conscious differentiation between fact and fancy, if indeed the writers recognised any. So pervasive was the popular acceptance of this mythologizing that the story of Masonry assumed a literary form almost uniquely its own, being neither authentic history nor intentional fiction, and generations of Masons have in all innocence repeated and elaborated upon these tales.
Then too, over the years the Masonic press has done the Craft a disservice by continuing to reprint old and discredited works long after the value has been disproved; for the sake of economy, often printing from the original galleys without benefit of editing, modernisation or explanatory prefaces. Such books, offered to unsuspecting buyers, have helped to perpetuate the age of Masonic mythology.
The effect of this long engrossment in our own supposed antiquity has been to divert us from anything resembling contemplative speculation or philosophical inquiry. In this country, as far back as the time of the Anti-Masonic movement, the lodges of that day seem to have been wholly unable to project any credible image of a contemplative order, even in their own defense. In the present day, a time of serious decline of membership, many who propose remedies do so in terms of activities rivaling those of the local service clubs. Thus, it would seem that the Masonic Order has never truly understood itself as a speculative society.
Perhaps recognition of that fact was one of the reasons for the establishment of Quatuor Coronati Lodge. There would have been other reasons, either expressed or implied, but, if Freemasonry had generally practiced "the speculative art," there would have been no need for a separate lodge to undertake the same practice.
This is not a history of research lodges, and it is enough to say that the lodges which followed Quatuor Coronati all owe their inspiration and their pattern of operation to the "Mother Lodge." The Philalethes Society, while not a constituted lodge, undertakes to perform many of the functions of a research lodge and so comes within our purview.
The research lodges in the several States have the virtue of serving as focal points for study, research and writing within their respective jurisdictions.
The Society aspires to the same ends through a loosely structured organization operating on a generally nationwide basis. If the formal statement of purpose of all of them could be laid one beside the other, they would undoubtedly say much the same thing: that is, that each body exists to promote, encourage, conduct and foster Masonic research and study. The truth seems to be that Masonic research and study prevails in our country only to the extent that these special lodges are able to encourage it.
Having so said, we must now pose this question: To what end is this research and study directed Judging from the literature produced by these lodges, we must suppose that the concern is and has been to five fields; first, the origins of the Order, second its structural evolution; it symbology; its history; and last, the lives of its prominent men. These lodges continue year after year to examine these things and to write about them with varying degrees of knowledge and ability, but with not over much duplication of effort, for the field is great and the laborers are few. Yet, when this has been done there persists the uneasy feeling that we have examined the discrete existence of the Order but not its essential nature. That this essential nature should be examined is at least the implied responsibility of every research lodge.
Several things are clear. The working lodges, for whatever reasons, long ago eschewed the practice of speculative contemplation. The research lodges, which for the better part of a century have carried the burden of study and writing, have not given an appropriate degree of emphasis to the philosophical studies which alone can disclose how, or whether, a man's life can be changed by the fact of his being made a Mason. It is not enough to praise Masonry and say that its practice can change a man's life. Unless one can say how this can be so, one has said nothing.
Nor is it enough for members of research lodges to say that Masonic speculation has no interest for them. Those who have with serious intent taken membership in research lodges have, by that act, set themselves slightly apart from other Masons. Their commitment is thus not simply one of membership. It is the commitment to inquiry; the commitment to ask not only "who" and "when" and "how," but to ask the seminal question "why," and to hazard some answers to that question.
One such question is this: What are the ultimate responsibilities of a Mason by reason of his being a Mason?
The obligations and the lessons of the working tools point toward discipline and the mastery of the self. This takes one into the realm of consciousness and behavior, the realm of human psychology. May we then properly speak of a "psychology of Masonry" as we speak of the psychology of religions Perhaps we should, for the Craft makes implied demands for conduct of a certain order, and thereby seems to expect Masons to respond to social stimuli in a manner somehow conditioned by the obligations assumed and the lessons learned.
Can we adequately say what it means to be a Mason unless we can draw our answers from speculations about the psychological effect of the Masonic experience? At a time when the fraternity laments its lack of access to the minds of the young men upon whom it must rely for its perpetuation, it behooves some members of the Order to so speculate as to provide a basis for contemporary answers to ageless questions. It is evident that if members of research lodges do not answer these questions they will not be answered.
Here it must be granted that not all Masons - not even all members of research lodges - consider themselves of a philosophical bent; yet they are all Masons. What escapes so many is that Masonry is, philosophically, a way of looking at both life and death, rooted in certain elementary teachings about the nature of the divine and the destiny of the human soul. At its best it is a simplified moral philosophy which seeks to bear directly upon human action in the real world, and a kind of prologomenon to the fact and nature of death as man's final act in that real world. To the extent that he has ever questioned morality, or has ever asked himself about the destiny of his own soul. Every Mason is a philosopher of sorts. If this be true of all Masons, how much more true must it be of those Masons who make the commitment to inquiry.
Research lodges, for all their laudable efforts and accomplishments, have not been eminently successful in that field of inquiry which would seem to invite their noblest efforts. Members profess to find greater pleasure and satisfaction in reading and writing about people and events than about ideas, and the research lodges accommodate themselves to the interests of their members. There seems to be no awareness on the part of the research lodges that, because of the abnegation of speculative contemplation on the part of the Craft lodges, they alone bear the burden and the responsibility of the cultivation, even the survival, of that spirit of philosophical inquiry which, by any definition, is the essential part of Freemasonry.
Let no research lodge, in its own defense, say that the field of speculative contemplation is too narrow for the interests and talents of its members. When we have exhausted the study of the meaning of Freemasonry, we will have already exhausted the need for the study of its past.
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MEMBERSHIP IS THE LIFE'S BLOOD OF ANY ORGANIZATION
HAVE YOU DONE YOUR PART?
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A Missing Basic In American Freemasonry
by Mervin B. Hogan, MPS
The health of Freemasonry concerns every Mason. In the United States evidence suggests the presence of a basic condition. What American Freemasonry is facing is a matter of knowledge, education, or understanding which is not easily come by nor readily attainable. The purpose of this paper is to direct attention to the lack of acquaintance with that ancient branch of mathematics known as geometry by the vast majority of American Masons. It is a situation or consequence resulting largely from educational practices of many years standing in this country.
In 1978 the Grand Lodge of Texas conducted a computer study based on 3,479 questionnaires returned from 764 lodges to evaluate various social and economic impacts on the Masonic Order. One of the findings was that for the future welfare of the Craft there is an increasing need for appropriate, judiciously conceived and executed Masonic education. The programs must be something more than just entertaining; they must be planned to include the basics upon which Freemasonry rests.
The educational level of Texas Masons was found to be well above the general population level: 7% had less than a high school background; 43% were high school graduates; 30% had graduated from college; and 7% had two college degrees. This valuable sampling is doubtless fairly typical of the other Masonic jurisdictions of this country.
These educational statistics may seriously mislead Freemasonry. Some 50 or 60 years ago if a person had graduated from an American high school he had been required to pass a course in plane geometry. From that time forward credit for a course in plane geometry has not been a general graduation requirement. Today, one or several college degrees is no assurance that the holder has had the slightest academic training in geometry. Consequently the extent of formal education at this time is no indication of any background in geometrical principles held by a member of a lodge. Among holders of college degrees at present those with majors in mathematics, engineering, physics, and chemistry are primarily the only ones who have had to pass a high school level course in plane geometry.
Freemasonry employs the classical figure for the 47th Proposition of Euclid's Elements to indicate its foundation upon geometry. To fully grasp the uniquely elevated position of this particular emblem among the arcana of the Order, the first edition of The Constitutions of the Freemasons, by Dr. James Anderson, and published at London in 1723, should be consulted. The frontispiece shows the Duke of Montagu handing over the Book of Constitutions to his successor, the Duke of Wharton, in an impressive allegorical composition which has become justly celebrated. In the lower center it carries the first published symbol of modern Freemasonry: Euclid's textbook illustration for the 47th Proposition. Immediately below it are the lower case Greek letters: epsilon, upsilon, rho, eta, kappa, alpha; spelling "Eureka" in that language.
Architecture and the tools of the builder's craft are utilized by speculative Freemasonry as its basic symbols. The implications related thereto underlie its comprehensive philosophy and its unique practice of instruction. In addition, the Craft employs the science of geometry symbolically as the figurative representation of man's inclusive learning and knowledge, since geometry is the foundation of the builder's art and skill, this choice follows naturally. The horizontals, perpendiculars, and right angles of geometry are the obvious requisites of every designed structure. The selection is also made because of the well established and long recognised, traditional rationale underlying the universal, formal, educational curricula of the human race.
When Plato wrote over the portal of his school, "let no one ignorant of geometry enter here," he did not mean that questions relating to lines and surfaces would be discussed by his disciples. On the contrary, the topics to which he directed their attention were some of the deepest problems - social, political, moral - on which the mind could exercise itself. Plato and his followers tried to think out together conclusions respecting the being, the duty, and the destiny of man, and the relation in which he stood to the gods and to the unseen world. What had geometry to do with these things? Simply this: That a man whose mind had not undergone a rigorous training in systematic thinking, and in the art of drawing legitimate inferences from premises, was unfitted to enter on the discussion of these high topics; and that the sort of logical discipline which he needed was most likely to be obtained from geometry; the only mathematical science which in Plato's time had been formulated and reduced to a system.
To suppose that so perfect a system as that of Euclid's Elements was produced by one man, without any preceding model or materials, would be to suppose that Euclid was more than man. We ascribe to him as much as the weakness of human understanding will permit, if we suppose that the inventions in geometry, which had been made in a tract of preceding ages, were by him not only carried much further, but digested into so admirable a system, that his work obscured all that went before it, and made them be forgot and lost.
The intangible rewards inherent to the pursuit of learning are stressed by the motto of the Pythagorean Brotherhood: "A figure and a step onward: not a figure and a florin." The school of Pythagoras attracted large numbers of students. Some of these attended as auditors, while the more qualified were eligible to be initiated into an inner circle of advanced and mystical learning. The school continued actively for at least a century after the death of Pythagoras, and it preserved its esoteric character as a society of fellows searching for the divine laws of knowledge.
The rigors of learning are recognized in several anecdotes which history has recorded. Tradition informs us that Euclid once stated to his king Ptolemy, who, as is easily understood, found the demanding study of the Elements to be irksome, "There is no royal road to geometry." History also tells us that Alexander the Great requested Menaechmus to teach him geometry concisely, but got for his answer: "O king, through the country there are royal roads and roads for common citizens, but in geometry there is but one road for all."
Although some 300 different proofs or demonstrations of the 47th Proposition have been published, the one presented by Euclid has stood supreme and unique throughout the centuries because of what mathematicians refer to as its simple, elegant analysis and presentation.
The varying opinions of Masonic authorities regarding this geometrical symbol extend over a wide range. In his voluminous Lecture of the 28d - "Knight of the Sun, or Prince Adept" - in Morals and Dogma, Ill.. Albert Pike, 33d states; "Thus far the Ritual, in the numbers mentioned by it, is an allusion to the 47th problem of Euclid, a symbol of Blue Masonry, entirely out of place there, and its meaning unknown." By way of contrast, in his Introduction to Freemasonry, Carl H. Claudy expresses the opinion: Except the All-Seeing Eye, the 47th Problem of Euclid contains more real food for thought than any other [symbol] in the lecture of the Sublime Degree. Yet the 47th problem of Euclid generally gets less attention and certainly less understanding than all the rest."
The Fellowcraft is informed that: "Geometry, the first and noblest of sciences, is the basis on which the superstructure of Masonry is erected." In some instances this communication is abbreviated to the brief, succinctly profound instruction: "Geometry is the basis of Freemasonry."
Many of our contemporary monitors have abridged the original American discussion of this Euclidean figure, as associated with the Master Mason Degree. This information was introduced by Thomas Smith Webb in 1797 when he first published his enduring Freemason 's Monitor. This writer informs us:
"The Forty-Seventh Problem of Euclid was an invention of our ancient friend and brother, the great Pythagoras, who, in his travels through Asia, Africa and Europe, was initiated into several orders of priesthood, and Raised to the Sublime Degree of Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things, and more especially in Geometry, or Masonry. On this subject he drew out many problems and theorems; and among the most distinguished, he erected this, which, in the joy of his heart, he called Eureka, in the Grecian language signifying, I have found it; and upon the discovery of which, he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences."
Although essentially orphaned by the Craft, the justly esteemed hybrid composition known as "The Dew Drop Lecture" presents more about the relationship of geometry to the Craft than do most others It is readily available in several standard references of the Order.
Geometry may be easily misunderstood in its cosmic import, and its basic relationship to all building or construction may also be readily overlooked. Man inherently tends not to note, observe, and scrutinise, nor to investigate those features of the natural world and universe to which he is exposed from birth. The universal presence of geometry dictates its persistent importance to the Mason individually and to Freemasonry collectively. A personal knowledge of this oldest of the sciences enables a Mason to realize the intellectual and spiritual wealth which the Craft presents him in the hope that he will be stirred by the symbolic provocation into furthering his self-development and growth.
The biographers of Sir Isaac Newton state that during the fall of 1661 when he first entered Cambridge University he purchased a book on the stars. He found he could not understand it because he was unacquainted with geometry. To remedy that serious deficiency he bought an English edition of Euclid's Elements and made a cursory examination of the book. He quickly set it aside because - in his own words - he found the contents so "self-evident' he concluded it was a "trifling book."
His serious error in judgment was driven home to him in 1664 when he took the examinations for a scholarship at Trinity College; to which he was fortunately elected on April 28, 1664. Fortunately, indeed, since one of his examiners, Dr. Isaac Barrow, Lucasian Professor of Mathematics, reported adversely; stressing young Newton's inadequate knowledge of geometry.
Newton took to heart the criticism of his peer and studied geometry with such diligence that he soon realized he had sadly erred when he jumped to the ill-considered conclusion that the subject was a trivial matter. In fact, as he was to demonstrate later, he mastered the essentials of geometry with impressive thoroughness.
In 1686 when he was 44 years old, Newton published his profound volume, The Philosophiae Naturalis Principia Mathematica, which is ordinarily identified simply as the Principia. With this erudite work he gave to the world his mathematical explanation of universal gravitation. He had arrived at the conclusions of his research by means of the calculus; a new branch of mathematics which was one of his great inventions or discoveries. He fully realized that other mathematicians were traditional geometricians knowing nothing of his newly discovered principles and would doubtless raise objections to his proofs if presented in that form.
Newton then demonstrated his full mastery of geometry by recasting his proofs in geometric form. He characteristically published his geometric demonstrations without accompanying explanations, which created the situation where only the most able and outstanding mathematicians were able to follow and grasp his brilliantly concise reasoning.
Unlike many highly gifted persons, Newton received recognition early. He was not only a singly respected legend in his lifetime but was regarded with awe as an intellect more than human. The poet William Wordsworth referred to the statue of Newton in the Trinity College chapel as:
"The marble index of a mind forever
Voyaging though strange seas of thought alone."
Alexander Pope was equally unrestrained when he wrote:
"Nature and Nature's laws lay hid in night:
God said 'Let Newton be! and all was light."
Pythagoras is largely a legendary figure about whom very little is actually known other than he was born on the island of Samos about 580 B.C. He is credited as history's first genius and the founder of Greek mathematics. He elevated the geometrical knowledge of his time from the realm of empirical fact to that which we would recognise as proof. To him is ascribed the proof of the geometrical proposition (or Pythagorean theorem) that in a right-angled triangle the area of the square on the hypotenuse equals the sum of the areas of the squares on the other two sides.
Euclid's image in history is every bit as obscure as that of Pythagoras. About 300 B.C. he compiled and wrote his monumental Elements of Euclid. During the two centuries or so between Pythagoras and Euclid, the Greeks had collected and discovered a large number of geometrical facts and been impressed with the need to organize them in some kind of system. This systematising by Euclid created the first science out of the straggling geometrical knowledge. It is not known just how much of his Elements is collected material and how much he discovered himself. Pythagoras' right-angled triangle theorem became Proposition 47 in Euclid's text.
This accumulation and understanding of geometrical knowledge by the Greeks took a great period of time. There are various theories and opinions extant in the world but the consensus among specialists is that the Great Pyramid was built in 3900 B.C. by empirical rules of geometry based on practical experience. Or, Euclid's organised learning did not appear until 3,600 years later. This time span suggests a fact of human learning. Regardless of one's age it seems contrary to nature to expect a person lacking suitable
preparation to start studying geometry in the form Euclid presented it in his Elements. One simply cannot leap 3,600 years of human intellectual advance so lightly. At least the aspiring student should be made aware that he is embarking on a strenuous undertaking when he starts his study of geometry.
The individual Mason need not master all the 13 chapters or books of the Elements nor have a formal academic course in geometry. It is not even necessary to learn geometry from a textbook. Many carpenters and construction experts have impressive knowledge of the geometry of right-angled triangles. They are adept in the use of the steel square and all the technical date imprinted on the faces of that tool. The ordinary person pays little or no attention to all that numerical tabulation and isn't even curious as to its presence; he appears to assume it is only some kind of esoteric decoration. Any good handbook on the steel square will prove to be a mine of specialized geometrical information. It is essential that the study be approached with diligent seriousness. Little will be gained as long as one's attention is not concentrated.
If one has a problem which challenges or puzzles him, the first thing to do is to try a few experiments. In other words, do things and make things which are designed to yield or produce, as a consequence of experimental actions, various observed results intimately related to the problem. By arranging, organising, or systematising and analyzing the determined results, it is hoped and anticipated that an interpretation of the studies will indicate some aspects or features of the problem which lend some further understanding of, or insight into, the problem. The desired goal is clearly a comprehensive grasp of the problem. Finally, on the basis of these successively related efforts, one may justifiably start to reason about the various data encountered and discovered.
When one has established a method that appears to work, he may proceed to the possible discovery of a logical, exact, or rational demonstration (or proof) of the method. This perfecting of the study or analysis of the problem follows, however, at the end of the chain of events; experiment and observation are at the beginning. It is thus seen, and it is important to understand, that mathematics is truly an experimental science.
For Freemasonry to prosper as a declared religious, philosophical, and educational brotherhood dedicated to the fatherhood of the Supreme Architect, all Masons must have some appreciation of symbology and particularly strive to become adept in their knowledge of geometry as it relates to the principles of the Order. Otherwise Masonry can drift painlessly into a fraternal organisation solely where convivial pleasures are its goal and program.
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The Lodge, The Mason, and the 47th Proposition
by Mervin B. Hogan, MPS
The sacred number 3 is repeatedly recognised in Symbolic Masonry; particularly in the Third Degree. One of the primary regulatory tenets of the Craft specifies that a minimum of three Master Masons is required to constitute a Lodge of Master Masons.
The Master Mason is informed that three grand columns or pillars support the Masonic Lodge; they being known as the pillars of wisdom, strength, and beauty. The pillar of wisdom represents Solomon, King of Israel, whose wisdom contrived the undertaking of building at Jerusalem the Temple to the most high God of Israel. The pillar of strength relates to Hiram, King of Tyre, who supported and strengthened Solomon in this glorious undertaking. The pillar of beauty is assigned to Hiram Abif, the widow's son, whose creative skills and original workmanship beautified and adorned the Temple.
Among the numerous legends which grew out of the building of the Temple is one that involves King Solomon, King Hiram, and Hiram Abif as the established administrative and executive authority in charge of the holy enterprise.
Tradition states that each of these three Grand Masters had a staff or rod of office and each staff was of an exact known length. That of the First Grand Master was five units, that of the Second Grand Master was four units, and that of the Third Grand Master was three units in length. By the unanimous consent of these three Grand Masters it was accepted that the three of them had to meet and agree to assemble their three staffs in a 3-4-5 right-triangle before an authorized executive session pertaining to the Temple could be convened.
Each Grand Master's staff was of a distinct and distinguishing color. King Solomon's was yellow, King Hiram's red, and Hiram Abifs blue. These are the three principal colors of nature's rainbow, as well as being the three primary light colors which when combined produce white light.
To the mind of man from time immemorial the noble metal gold has always typified the radiant glory of the sun. When man worshipped that life giving sphere, divine light and wisdom were denoted by gold. since gold is represented by the color yellow, the latter is esteemed as the most exalted of colors. The sun is associated with the Worshipful Master in Freemasonry since this heavenly orb rises in the East to announce and illuminate the day, while the "Master rises in the East to open and govern his lodge." So it is fitting to assign the color yellow to the office of Master; yellow being also a symbol of wisdom.
Red, crimson, or scarlet are words commonly used rather interchangeably for essentially the same shade of color. It has long been a symbol of fire, one of the four elements of the ancient world. Red signifies ardor, dignity, fervency, love, and zeal; all characteristic attributes of strength and support. Shades of this color comprise the spectacular displays of nature in the skies of the West as the sun is setting at the close of the day. Red is appropriately associated with the office of Senior Warden as the symbol of strength.
Air was the second of the ancient world's four elements (fire, air, earth, and water) and was denoted by the color blue. This widely used color symbolises many things, including benevolence, constancy, fidelity, friendship, hope, immortality, perfection, and eternal truth - among various others. Blue is the color of the vaulted heaven in its endless expanse, whereby it effectively suggests the beauty and universality of Masonry. It is truly the color of the Craft and identifies with each individual Mason. The candidate learns that as a lone pilgrim on the arduous path of life he is greatly restricted by the multitude of limitations inherently imposed upon him as a "Widow's Son"; that is, lacking the protection, advantages, and benefits of his male parent. The Junior Warden in the South at the meridian of the day relates to the color blue as the symbol of beauty.
Tradition states that it took seven years to build Solomon's Temple. The number 7 was peculiarly sacred or mystic. Here it is the sum of the lengths of the staffs of King Hiram and Hiram Abif. When King Solomon's length of 5 units is added, the significant number 12 results. Numerically this is also 5 times 4 or 2 times 6. Geometrically it is the number of lines of equal length that constitute a cube. It is the number of months comprising the zodiac, as well as the number of oxen supporting the Brazen Sea of the Temple. The list of examples is readily extended to an impressive length.
Pike (Morals and Dogma, pg. 9) notes that when, within the Temple, looking outward toward the "great eastern gateway:...The pillar or column on the right, or in the south, was named, as the Hebrew word is rendered in our translation of the Bible, JACHIN: and that on the left [north] BOAZ. Our translators say that the first word means, 'He shall establish'; and the second, 'In it is strength. "' He goes on to clarify:
"The word Jachin, in Hebrew... meant as a verbal noun, He that strengthens; and thence, firm, stable, upright.
"The word Boaz...means Strong, Strength, Power, Might, Refuge, Source of Strength, a Fort... Strengthening.
"The former word [Jachin] also means he will establish, or plant in an erect position . . . It probably meant Active and Vivifying Energy and Force; and Boaz, Stability, Permanence, in the passive sense."
The phallic implication is clearly evident. This thought is extended in the figure by the triads: male, female, offspring; father sky, mother earth, nature's produce; and sun moon, blazing star. The 3 unit !eg represents generative and transmissive essences while the 4 unit leg implies the associated gestative and receptive qualities.
Historical dates are a bit fuzzy when we try to place King Solomon on time's chart. The Temple was built about 950 B.C., some 400 years prior to the birth of Pythagoras, who antedated Euclid by about two centuries. This is as accurately as these noted personages have been identified in the context of history. Of marked concern is the fact that when the Temple was built, the term geometry essentially embraced a collection of empirical facts and practices. It yet had some 650 years to go before it would become the world's first science and the foundation of mathematics.
As pointed out, the 3-4-5 right-triangle had a prominent place in the administrative relationship of the three Grand Masters at the building of the Temple. It followed naturally that King Solomon would use that right-angled triangle as the symbol in the Masonic ceremonies to convey to the candidate many truths pertaining to the individual being.
The triangle was presented to the candidate as shown in the figure. The even number 4 is feminine and the staff of that length was placed horizontally. The 3 unit rod was placed vertically as 3 is odd and a masculine number, and the 5 unit rod was then added to the figure as the triangle's hypotenuse. The number 5 is also masculine since it is odd.
The concepts suggested are expanded appreciably in the literature of mythology. The Egyptians worshipped the god Osiris, his wife Isis, and their son Horus. The Greek's Zeus was the son of the god Cronus and his wife Rhea. With the Romans, Jupiter's (or Jove's) father was Saturn and his mother Ops. The Norsemen worshipped Odin as the almighty father, his wife Frea as the symbol of universal matter, and their son Thor as the divine mediator. Such trinities were worshipped by many people spread across the face of the globe.
To the individual Mason the 47th Proposition of Euclid has a highly personal significance in addition to its moral and philosophical implications. In the physical body of each human there are both male and female attributes in varying intensities. When the male drive or generative quality and the female responsive and gestative nature work together unitedly, they build a new body which is a joint achievement. That common product or new body - the hypotenuse - is the individual temple rebuilt: that "house not made with hands, eternal in the heavens."
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Al Cerza Reviews Books of Interest to Masons
The 1982 volume published by the Missouri Lodge of Research is entitled "A Documentary of Prince Hall and other Fraternal Orders." The book is the result of the joint effort of the late Henry W. Coil, Sr., Harold V. B. Voorhis, and John M. Sherman over a period of many years. John M. Sherman, former Librarian of the Library of the Grand Lodge of Massachusetts, did all the original research of the records and material in the Boston area relative to the subject; Harold V. B. Voorhis served as the consultant; and Henry W. Coil, Sr., organized the material and wrote the commentary and observations on the subject in the first instance. The final product reflected the active work of Coil and Sherman.
This fine informative book covers every phase of the subject concerning the Prince Hall Organization and related groups; it reproduces or describes all extant records about the Prince Hall Organization and other Black groups that call themselves "Masonic." There emerges from the material presented the clear fact that a great deal of what has been written on this subject both by Blacks and Whites alike has been erroneous because most of these writers have relied on the fraudulent book written in 1902, by a W.H. Grimshaw, a Prince Hall member, which contains a great deal of fabricated information. Records that have come to light in recent years and the analysis of this material will cause any reasonable person to the inescapable conclusion that the Prince Hall Organization had an improper start, secured a charter from the Grand Lodge of England by making erroneous representations, worked briefly under the charter, was erased from the roll of regular lodges in 1813 when the United Grand Lodge came into existence, it issued a declaration of independence in 1827, and has worked outside the mainstream of regular Freemasonry ever since. This is a book to be read and studied by everyone interested in a history of the subject. It is not a volume intended to be polemic in the area of whether the Prince Hall Organization should or should not be given any degree of recognition, an area which is for each Grand Lodge to determine on their own.
Available at $10.00 a copy, from the Missouri Lodge of Research, P.O. Box 480, Fulton, Mo. 65251.
The Acacia Fraternity was formed at the University of Michigan, in 1904 and its membership at the start was restricted to members of the Craft. It has existed at various colleges all over the country ever since with success. We now have a book entitled "Acacia Fraternity, the Third Quarter Century," written by Delmer Goode. After a brief statement of the background of the group there is presented a description of the work of this college group since the year 1954. Much biographical material appears in the book. Ably researched and well written makes this an interesting book to read.
Available at $11.35 a copy, from Acacia Fraternity, National Headquarters, 3901 West 86th St., Suite 430, Indianapolis, Ind. 46268
Many years ago H. L. Haywood wrote "The Newly-Made Mason" which was designed to familiarize the old and new member about the various things relating to the Craft. The manuscript turned out to be too long and it was divided into two books. The first bore the planned title; it has been reprinted and is available at ten dollars a copy. The second volume was entitled "More About Masonry" and completes the story. This second volume is now available in a soft cover edition at $5.95 a copy. Postage must be added to these prices; for one volume this amounts to $1.50, and add 25 cents for the second volume. Both volumes are available from Macoy Masonic Publishing Co., P.O. Box 9757, Richmond, Va. 23228.
Each year the Proceedings of the Midwest Conference on Masonic Education are printed and these volumes are becoming collector's items. Many of the volumes have been out-of-print for years. A few of the proceedings of the following years are still available.
The 1965 Proceedings contain the following papers: Masonic Education for the Candidate; Masonic Guidelines - Ohio Technique; Concerning Masonic Education for Members; Discussion by three panels of the following subjects: Opportunities for Action by the Local Lodge, by the Grand Lodge, and by Each Individual Member; Some Thoughts on the Future of Masonic Education; Masonic Education of Lodge Officers.
The 1956 Proceedings contain the following papers: Analysis of the Essential Divisions of Masonic Education and Evaluation of Methods Applicable to Each; What Should the Candidate be Taught? Open Discussion of Masonic Publication; Methods and Comparative Costs of Reproducing Masonic Materials; Three Books and Life (reviews of three books by Carl H. Claude and an issue of Life Magazine); Professional Education Methods Applied to Masonic Education; A Cooperative Effort: A Proposal for Masonic Maps; Masonic Misinformation; Topics and Scope of Masonic Research that Need to be Done; Types Masonic Literature: Annotated as to Purpose and Availability; The role of the Masonic Education Committee in Relation to the Masonic Student; A Program for the Use of Lodge Talent; and How to Investigate a Candidate.
Available at $3.50 a copy each, from Dr. Dawson E. Grim, 4300 E Avenue N.E., Cedar Rapids, Iowa 52402.
The Dream Lives On, by Brother Glenn L. Archer and Albert J. Menendez, tells the story of Glenn L. Archer and the history of Americans United for the Separation of Church and State. It describes the early struggles of the group and how it succeeded in helping to preserve one of the cherished First Amendment rights. This book is well written and makes interesting reading. The financial help given by the Scottish Rite, Southern Jurisdiction, and the support of its officers is presented.
Available at $14.95 a copy from Americans United, 8120 Fenton St., Silver Springs, Md. 20910
Beginning with the January, 1963 issue of the Monroe Masonic News (New York) there appeared a column with the heading "Dear Herman," in which the Editor, Herman A. Sarachan, M.P.S., presented questions asked by the readers of the editor plus the answers prepared by him. At the request of the Board of Directors of the Masonic Service Bureau of Rochester he selected, edited, and arranged 276 of these questions and answers and a book was published in 1979. It has enjoyed wide readership because the questions are of a general nature and are frequently asked by members of the Craft. There is now available a soft-cover edition of this book. The price is $6.00 a copy and may be ordered from the Masonic Service Bureau, 875 East Main Street, Rochester. N.Y. 14605.
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by James E. Kelley, MPS
FREEMASONRY is a system of symbolism, allegory, and hieroglyphics. Here we find every Masonic mark, character, sign, token, word, emblem, fact, or figure is symbolic; where we find the most important truths are conveyed, lessons taught, and duties inculcated veiled in allegory, imparted by means of signs, or expressed by hieroglyphics. By these signs and Symbols, Freemasonry teaches the lessons of Life and Death, the relationship of Man with his God, and Man with his fellow Man.
Signs constitute a Universal language of communication which existed long before the spoken word was forthcoming.
However, it has been substantiated that every secret society has derived some conventional mode of distinguishing strangers from those who are nonmembers; and Freemasonry, in this respect, must have followed the universal custom of adopting such means of recognition. It has been said that Masons derived their custom of having signs of recognition from the Monks of old, but Masonry can trace the existence of the use of signs to remote antiquity. Through research, it has been confirmed that in the Ancient Mysteries the initiates were always instructed in signs. No doubt, the present signs given to the initiate have been consummated through these findings. Through instructions, we find certain signs, a token, word, and the perfect points of entrance constitutes a mode of recognition wherever brethren meet, in whatever part of the world it may be, whether or not they can understand each other's language, by day or by night, if one be deaf and the other mute, they can, nevertheless, recognize each other as brethren. The giving of the word is somewhat more difficult. By the token or grip, we make ourselves known to the blind, by the sign unto the deaf, and by the word and grip by day or by night.
The signs and symbols that pertain to the legends of Freemasonry are here enumerated.
DUE GUARD: A sign of recognition which derives it name from its object, which is to duly guard the person using it as regards to his obligation. The Due Guard is of American origin, however, in some of the old rituals, circa 1757, the expression is used but only in reference to what is now called the sign. Its meaning is to teach every brother to set a watch over his words, his acts, and thoughts, and constantly warn him to remember his solemn obligation, never to forget the penalty of a broken vow and violated faith.
PENAL SIGN, which marks our obligation, and reminds us of the dreadful penalty entailed thereby - being no less than death. It also intimates that disobedience shall be judgment of God by the sword of human Justice.
TOKEN, an Anglo-Saxon word meaning sign presage, type, or representation; that which points out something and which is to teach, show, or instruct. By a Token, we show or instruct others as to what we are.
THE WORD: The evidence is conclusive that from the earliest times there was a Word. This is, at least, no modern usage, but it must be admitted that this Word, whatever it was, at first was a mere mark of recognition.
PERFECT POINTS of ENTRANCE: These are so called because they refer to four important points of the initiation. The Guttral refers to the entrance upon the penal responsibilities; the Pectoral, to the entrance into the lodge; the Manual, to the entrance on the covenant; and the Pedal to the entrance on the instructions in the Northeast.
SYMBOL, a Greek word, to suspect, devine, compare, a word of various meaning, which the Ancients used to denote a sign, a mark, watchword, signal, token, etc. Its meaning is still more various in modern times. Symbols are generally used synonymous with emblems. It is not confined, however, to visible figures, but embraces every representation of an idea by an image, whether the later is presented immediately to the senses, or merely brought before the mind by words.
Freemasonry is a complete system of symbolic teachings and can be known, understood or appreciated only by those who study its symbolism and make themselves thoroughly acquainted with its occult meaning. To such, Freemasonry has a grand and sublime significance. We find its symbols are moral, philosophical and religious; and all these are pregnant with great thoughts and reveals to the intelligent Mason the awful mystery of life and still more awful mystery of death.
We also find Symbolism is an expression of an idea, which is derived from the comparison of contrast of some object with a moral conception or attribute. Thus, the plumb is a symbol of rectitude; the level of equality; the beehive of industry. To study and compare all of the visible objects and to elicit from them the moral ideas which they are intended to express is to make oneself acquainted with the symbolism of Freemasonry.
Thus, we find Freemasonry to be a system of symbolic architecture. The grand superstructure to be erected is the cosmic temple of humanity. Therein, labor is nobility and all is dedicated to work and worship. Man, the rough ashlar, is symbolically taken from the quarry of life, is hewn, squared, polished, and made well fit for his place in the great and living temple - the chief foundation stones of which are truth and righteousness; whose main pillars are wisdom, strength, beauty; whose adornments are all the virtures; the keystone of whose world o'erspanning arch is Brotherhood; and whose Master Builder is the Great Architect of the Universe. Finalizing of the signs and symbols pertaining to the Characteristics of Freemasonry is destined to reign. The victory of right is sure; Truth will prevail; true light will shine. The Consummation of Freemasonry will be the reign of Universal Brotherhood.
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by John R. Nocas, MPS
February is the month when we honor our Presidents. Masons, of course, pay special tribute to the thirteen Presidents known to be members of the Craft, particularly George Washington. But there were fourteen Presidents, before Washington, who receive so little attention in school textbooks that most students cannot name even one. These are our forgotten Presidents. We refer, of course to the Presidents who served under the most difficult circumstances - the years of conflict with Great Britain for independence and then the years trying to unite the colonies into one Nation. We honor them today!
Of the fourteen Presidents, elected for one year terms, four were Masons.
Our Fraternity has the distinct honor of providing two "first" Presidents. Not only was George Washington a Mason but Peyton Randolph, the first President of the Continental Congress, was also a member of the Craft. The other three Masonic Presidents were Henry Laurens, Arthur St. Clair and John Hancock.
The greatest of these early Presidents was Brother John Hancock. He was held in such high esteem by the leaders of the colonies that he was elected President three times. It was under his Presidency that the war effort against Britain was initiated in earnest and Washington appointed to direct it. And it was John Hancock, as President of Congress, who boldly and alone affixed his signature to the Declaration of Independence on July 4, 1776. It was another month before the others began to sign it. Brother John Hancock - an unknown President, but remembered and honored today!
The fourteen Presidents of the Continental Congresses and later of the "United States" under the Articles of Confederation are:
Brother Peyton Randolph (1721-1775) was elected the first President of the Continental Congress in September, 1774. He served as master of the Lodge at Williamsburg, 1773, and was the last Provincial Grand Master of Virginia.
Henry Middleton (1717-1784) was the second President of the Continental Congress. He served from Randolph's resignation in October of 1774 until May of 1775. He was a wealthy South Carolina plantation owner. Born in London, he and General Arthur St. Clair, a Scotsman, were the only nonnatives of these early Presidents.
Brother John Hancock (1737-1793) was elected President in May of 1775, reelected the following year and served to October of 1777. Hancock was a leading Boston merchant, a Major-General in the Massachusetts militia and the first Governor of Massachusetts. The British General Gage said of him and Samuel Adams: "Their offenses are of too flagitious a nature to admit of any other consideration than that of condign punishment." He was made a Mason in Marchants Lodge No. 277, Quebec, in 1762 and affiliated with St. Andrew's Lodge of Boston that same year.
Brother Henry Laurens (1724-1792) served as President from November of 1777 to December of 1778. He was a South Carolina merchant. On a diplomatic mission to Holland he was captured by the British and confined in the Tower of London from October, 1780 to December, 1781. He was exchanged for Lord Cornwallis. He is thought to be the first person in America to be cremated at death. He was a member of Solomon's Lodge No. 1, Charleston, S.C., and Grand Steward of the Grand Lodge of South Carolina in 1754.
John Jay (1745-1829) served as President from December of 1778 to September of 1779, when he was elected Plenipotentiary to Spain. He was a New York lawyer and, at 34, the youngest of these early Presidents. Later he was to become Governor of New York and the Chief Justice of the U.S. Supreme Court. There is no proof that he was a Mason but Denslow's quotation, in "Ten Thousand Famous Freemasons," of a letter Jay wrote to Washington is tantalyzing: "The dissolution of our government threw us into a political chaos. Time, Wisdom, and Perseverence will reduce it into Form, and give it Strength, Order, and Harmony. In this work you are a Master Builder and God grant that you may long continue a Free and Accepted One."
Samuel Huntington (1731-1796) was President from September of 1779 to July of 1781. He was a signer of the Declaration of Independence and later Governor of Connecticut. He was President when The Articles of Confederation were adopted on March 1, 1781 the date when Maryland, the last of the thirteen colonies, signed the document. The Articles united the colonies under the title "United States."
Thomas McKean (1734-1817) served as President from July of 1781 to November of 1781. He was a signer of the Declaration of Independence and said to have written Delaware's first Constitution, later becoming Governor of that State. He may have been a Mason, but no proof.
John Hanson (1715 - 1783) of Maryland was elected "President of the United States in Congress Assembled" in November, 1781 - the first to begin his term of office at the start of the federal year provided by the Articles of Confederation. This is the date when the nation, previously existing by general agreement only, bound the states in a legal government.
Elias Boudinot (1740 - 1821) of New Jersey served as President from November of 1782 to November of 1983. He signed the Treaty of Peace with Great Britain in Paris, September 1783. He was the first President, 1826, of the American Bible Society.
Thomas Mifflin (1744 - 1800) was President from December of 1783 to June of 1784. He was a merchant, Major-General in the revolutionary War, signer of the Constitution and Governor of Pennsylvania.
Richard Henry Lee (1732-1794) was President from November of 1784 to October of 1785. He was a member of the Virginia House of Burgesses and later United States Senator from that State. He was the author of the "Resolution for Independence" in the Continental Congress, June 1776: "These United Colonies are, and of right ought to be, free and independent states; that they are absolved from all allegiance to the British crown, and that all political connection between them and the State of Great Britain is, and ought to be totally dissolved." He might have been the author of the Declaration of Independence but, in his illness, Thomas Jefferson was asked to write it.
Brother John Hancock was again elected to the Presidency in November of 1785 but due to ill health resigned in May, 1786.
Nathaniel Gorham (1738 - 1796) was President from June of 1786 to February of 1787. He signed the Constitution as a delegate from Massachusetts.
Brother Arthur St. Clair (1734-1818) served as President from February of 1787 to November of 1787. He was a Major-General in the Revolutionary War. Previously, as a lieutenant under General Wolfe in the battle on the "Plains of Abraham" at Quebec he seized the colors from a fallen soldier and bore it until victory had been won by the British. He was the first Governor of the Northwest Territory, 1787. His original lodge is not known but it may have been an English military lodge. He signed a request in 1791 for a charter for Lodge Nova Caesarea Harmony No. 2 of Cincinnati and is recorded as visiting this lodge many times.
Cyrus Griffin (1749-1810) a Virginia jurist, was elected President in January of 1788. He headed the Congressional Court of Appeals, the forerunner of the U.S. Supreme Court. New Hampshire, the last state to ratify the Constitution, did so on June 21, 1788. Griffin, the last of our "forgotten" Presidents served to March 4, 1789 when the new government under the Constitution became effective.
These are our early Presidents - forgotten for two hundred years. We pause for a moment today - in remembrance!
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Philalethes Society President in Official Visit to SW Chapter
Robert L. Dillard, Jr., F.P.S., president of the Philalethes Society, made his first official visit to the Southwest Chapter and was the guest speaker at a luncheon meeting in San Antonio, Texas, at noon on August 14.
The meeting was attended by a record number, 56 members and guests, presided over by Robert L. Hasbrook, Chapter president.
As secretary-treasurer of the Commission on Information for Recognition of the Conference of the Grand Masters of Masons in North America Brother Dillard delivered an informative address titled "The Current Situation in International Masonry."
It included the latest reports on legitimate Masonic Lodges recognized by this official body, as well as clandestine Lodges outside the pale which do not meet the standards of recognition.
Dillard gave his support and encouragement to the organization of the Southwest Chapter and installed its first officers at a meeting in San Antonio on October 28, 1978.
Dillard is Past Grand Master of the Grand Lodge of Texas, and was introduced by Robert B. O'Connor of San Antonio, also a Past Grand Master. Among other prominent Masons present was George R. Bob Scott of Waco, Texas, Grand Junior Warden; John E. Jack Kelly, Grand Tiler, who served two terms as secretary-treasurer of the Southwest Chapter; and Bryan A. Naylor of San Antonio, Deputy District Grand Master of Masonic District 39-C. Yanev L. Russell, M.P.S.
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EVERY MEMBER
GET A MEMBER
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by Allen E. Roberts, FPS
Brotherhood continues to be put into action between Freemasons and Knights of Columbus. From the Wisconsin Masonic Journal we learn the Ninth Annual Brotherhood Night was celebrated in Plymouth. The speaker at the banquet was the Grand Prelate of the Grand Commandery. He spoke of the similarities and differences between the two groups. He urged all of them to practice Brotherhood throughout the year.
New Zealand Freemasonry has been taking steps to make Masonry more visible in the communities. The New Zealand Freemason records something of what's going on. "It is no longer sufficient for our lodges to 'make Masons'," the editor writes. "The old guard may protest that this was enough in their day and in their fathers' day. It is not enough in the world of 1982." The Grand Master made this quite clear: "If we ourselves cannot see in our organization a purpose in the community which is wider than our specific aims then we will never draw to our ranks the type of men we need. The obligation is there to ensure that collectively and individually we lift our sights and aspire to a higher role in society and to the destiny which beckons at this very moment."
Among the many projects being undertaken by Lodges are: donations of books, or money to buy them; distribution of food to the needy; assisting handicapped Scouts; sponsoring a child through "Save the Children"; providing a "halfway house" for battered women; working with the Lions to furnish a "burn bed" for a hospital. The list goes on. So does the visibility of Freemasonry in New Zealand.
The Proceedings of the Grand Chapter of Kansas had this poem by John Hall entitled "At Day's End" that's worth clipping:
Is anybody happier because you passed his way? Does anyone remember that you spoke to him today?
The day is almost over, and its toiling time is through; Is there anyone to utter now a kindly word of you?
Can you say tonight, in parting with the day that's slipping fast, That you helped a single brother of the many that you passed?
Is a single heart rejoicing over what you did or said; Does the man whose hopes were fading, now with courage look ahead?
Did you waste the day, or lose it? Was it well or sorely spent? Did you leave a trail of kindness, or a scar of discontent?
As you close your eyes in slumber, do you think that God will say, "You've earned one more tomorrow by the work you did today?"
Congratulations to the Grand Lodge of Oklahoma. Several months ago it dropped its hospital visitation program because of the lack of funds. But, according to the pages of The Oklahoma Mason, representatives of the Grand Lodge met with M:W: Thomas R. Dougherty, "of the National Hospital Visitation Program." For some reason the item didn't recognize him as Chief of the Hospital Visitation Program of The Masonic Service Association. Anyhow, "the trustees voted to participate in the program." Oklahoma is asking for volunteers. It noted: "The Field Agent would not be a salaried employee but would be reimbursed for his expenses." It also covered some of the things the Visitors would do: "The Field Agent and his volunteers should visit the hospital at a regularly scheduled time and perform such duties as visiting patients, reading to them, writing letters for them, shopping for them, contacting their families and lodges, etc." The MSA, and the vast majority of Grand Lodges supporting this program throughout the land deserve the plaudits of all Freemasons. It's good to know Freemasonry hasn't forgotten our veterans - those men and women who gave more than their lives for our country.
C.V. McLain, Jr ., Editor of The Masonic Monthly, is concerned and asks: "Are we really taking the time, and patience, to sort out and eliminate those things which really tarnish the Masonic image in our community? Are we dwelling on the major, the really important things or are we content to spend our time 'nit-picking' over those trivial things that satisfy our own ego?"
He later suggests: "Before we spend time worrying about new members, we should get about the business of doing whatever is necessary to keep our present membership. We can hardly accomplish any goal when we have members going out the back door as fast as they come in the front door."
The Empire State Mason informs us that Former President and Brother Gerald R. Ford, participated in a motion picture entitled The Good Old Days for the Grand Lodge of New York. The 20 minute film tells the story of the Research Laboratory at Utica. Some years ago the Grand Lodge wanted this story told through a motion picture. It found the cost would be about $150,000. Then the State Department of Education determined such a film would be to its advantage and would do the job for $65,000. Whether or not the Grand Lodge would have spent this sum isn't noted, but it was fortunate. A lady agreed to underwrite the entire cost. The Grand Lodge now has a motion picture that cost it nothing that will certainly enhance the image of Freemasonry in New York. An excellent article called "The Good Old Days" is included in the magazine. The "film is based" on this article.
Speaking of motion pictures, the Supreme Council 33d, Southern Jurisdiction, now has Virtue Will Triumph available. The story covers the adventures of two young men as told through the 1747 engravings of Brother William Hogarth. It recently received the bronze award in Human Relations from the International Film and TV Festival of New York. Its narrated by General and Brother Harold K. Johnson, former Chief of Staff, and Brother Roy Rogers of Western films stardom .
The Square and Compasses of the Grand Lodge of India relates an interesting story. Prince Albert Edward (later King Edward VII) wanted to be initiated into Freemasonry when he was Price of Wales. Queen Victoria didn't like the idea. While he was visiting in Sweden in 1868, King Charles XV learned of his frustration, and the Prince was initiated into Freemasonry. Later the United Grand Lodge of England planned on electing him an Honorary Past Grand Master. The Grand Lodge of Scotland stole "a march" over their English brethren by electing the Prince of Wales, the Grand Patron of the Grand Lodge of Scotland. But in 1874, Albert Edward was elected Grand Master of the United Grand Lodge of England.