Contents
Are We Making Members or Masons A Tribute
Who is Who In Freemasonry LIGHT
Mary Baker Eddy's BOAT The Mormon Baptism of William Morgan
General Joseph Dickson A Little On Masonic Symbolism
Army Lodges Go Dark FURTHER LIGHT
No Man for His Worldly Wealth or Honors The Infinite Versatility of Euclid's
Preston's Lectures Books of Interest to Masons
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
Bruce H. Hunt, F.P.S. President
P.O.Box 188
Kirksville, Missouri 63501
Allen E. Roberts, FPS, 1st Vice President
Drawer 70, 1-A South Holly Ave
Highland Springs, VA 23075
John R. Nocas, FPS, 2nd Vice President
P O. Box 2366
Inglewood, CA 90305
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)
Judge Robert H. Gollmar, FPS
William R. Denslow, FPS
Robert V. Osborne, FPS
Eugene S Hopp, FPS
Dwight L Smith, FPS
Robert L Dillard Jr., FPS
EXECUTIVE SECRETARY EMERITUS
Carl R. Griesen, FPS
CONTENTS
Are We Making Members or Masons?
Tribute
Who is Who in Freemasonry
Light
Mary Baker Eddy's Boat
The Mormon Baptism of William Morgan
General Joseph Dickson
A Little on Masonic Symbolism
Army Lodges Go Dark
Further Light
Masonry Regards No Man. . .
The Infinite Versatility of Euclid's 47th Proposition
Preston's Lectures
Al Cerza Reviews Books of Interest to Masons
Through Masonic Windows
On the Cover:
The cover illustration is a stained glass window of Brother Benjamin Franklin from the George Washington memorial on Shooter's Hill, Alexandria, Virginia. The picture is used by permission of Marvin Fowler, Secretary Treasurer of the George Washington Memorial Association.
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Are We Making Members or Masons ?
Every Masonic periodical seems, at one time or another, to carry an article entitled: "Are we making Masons or members?" If we are to believe what these brethren have written, it is a crime, if not a mortal sin, for a man to join the Masonic fraternity without immediately devoting his entire life to working in the lodge.
Personally, I like sustaining, dues paying members. I say, God bless them. They are the unsung heroes who, by the mere act of paying their dues, keep the doors of our temples open and keep the treasury in condition for the lodge to continue its work. The lodge of which I was Master had 1200 plus members. If everyone of that 1200 had attended lodge we would have needed a building six times as large as we had. We used to serve dinner, at lodge expense, before every meeting. If 1200 members had shown up for that dinner, the menu would have been a fairly thin one. But, just by paying dues and not attending these brethren helped the work of the lodge. When they did come we welcomed them. We valued them and wanted to keep them.
In contrast to this attitude, about 20 years ago, a Master of a metropolitan lodge wrote in his trestle board: Why would a man pay dues to an organization he never attends?" The Master was trying to shame some of the brethren into coming to lodge. His message had the opposite effect. Instead of raising attendance, he lowered his membership. Approximately 200 brethren, living out of town and out of state, read him carefully and demitted.
The Philalethes Society has grown, in the past ten years, from approximately 750 members to more than 3000. We can still use more. We have brought the magazine to a four color fully illustrated publication and have increased the number of pages. We intend to still do more. The more members we have, the more money we have to use for the work of the society. With the magazine, the more magazines we print each issue, the less the cost for the individual magazine. Let's make a few members!
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March 15, 1983
Dear Brothers:
Word has reached me that soon Brethren Dennis E. McCormack and Derrick C. Hobson will be presenting their 300th illustrated lecture, and that a special program will take place to commemorate this event. It has not been my pleasure to meet either of these two able and devoted brethren, but over the years, from time to time, I have heard of their fine work and how the voluntary contributions collected at these lectures have been given to various Masonic charitable groups.
Only distance between my home and the place where the 300th presentation is to take place prevents me from attending. But I will be there in spirit and want to use this means of expressing my appreciation for the work done by these two brethren. I symbolically extend my hand to these two brethren in Masonic greeting, as I say:
Brethren Derrick C. Hobson and Dennis E. McCormack I commend each of you for your able and devoted work over the years in presenting 300 illustrated lectures before Lodges and Royal Arch Chapters, at your own expense, and making the voluntary contributions collected at these meetings available to various Masonic charities. It is not common to be able to spread Masonic Light and engage in a charitable project at the same time. Spreading information about Freemasonry among our members is commendable because an informed Mason is a better Mason. And to do charitable work is an important function of Freemasons. You have discovered the formula of doing both things at the same time. Freemasonry is in your debt.
May your work be an example for other Freemasons to follow in some way so that Freemasonry may profit thereby, and that additional contributions be made to make this a better world in which to live.
Fraternally,
Al Cerza
We very much appreciate this fine tribute. In our visits to the United States we have been received and entertained by W. Bro. Whitfield Johnson, Past Grand Master of Masons in Massachusetts, W. Bro. Hugh A. Cole, Chairman Illinois Research Committee, Brother Wilbur Allaback, Florida, historian, and Bro. Ronald E. Heaton, Pennsylvania, historian. Their cooperation in the lecture project, and their friendship is highly valued. In turn, we have had the pleasure and privilege of greeting them in Birmingham.
Fraternally,
W. Bro. Derrick C. Hobson, Past Assistant Grand Director of Ceremonies, United Grand Lodge of England.
W. Bro. Dennis E. McCormack, Past Provincial Grand Warden, Provincial Grand Lodge of Warwickshire.
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This is a question many of us have asked over and over again. There has been no current source under one cover to give us the answer. We can often find who was who in William Denslow's great work, 10,000 Famous Freemasons. This was closed out in 1962. This leaves a great gap.
When we learned that Allen E. Roberts, F.P.S., our First Vice President, was going to take on this monumental task, we asked him why. Here's part of his reply:
"I'm in the last stages of completing a manuscript on the history of Freemasonry in America. I'm trying to weave the history of the country and Freemasonry together. Trying to determine who the Masons were who were involved in the building of this country has been difficult. Ronald Heaton, F.P.S., James R. Case, F.P.S., and Bill Denslow, F.P.S., their books and writings, have certainly helped. But they cover Freemasons of the past. We have nothing current.
"Hardly a week goes by that I don't receive phone calls or letters from Masons who 'wish there was a current "Who's Who" in Freemasonry.' So, I've decided to take on the time-consuming and expensive job To do it I'm forming a corporation we're calling 'Anchor Communications.' I've been promised some help. We hope to have the first edition out by the end of the year."
You can help Al. If you feel you've "demonstrated notable achievement in your occupation, community, country, and especially Freemasonry, thereby helping to make your country a better place in which to live," send along your biography. Women, and men who are not Freemasons, but who worked for the benefit of Craft, will also be included. To be complete, it must include the many famous Freemasons in foreign countries.
It will help if your biography follows this form: Full name; Occupation; Father's name; Mother's maiden name Education; Spouse's name; Names of children; Career record; Professional organisations; Civic activities; Writings and special achievements; Religion; Military record; Awards. In Masonry Mother Lodge; Location; Date made Master Mason; Masonic offices held (if any); Member of appendant bodies; Masonic awards and citations; Clubs; Home address; Business address.
The editors of the biographies will put them in a standard format and return them for your corrections and approval. You will then learn how you may obtain a copy of the valuable book.
Send them as soon as possible to: Anchor Communications, Drawer 70, Highland Springs, VA 23075.
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by Emerson C. Reed, MPS
Philosophic Lodge of Research, A.F. & A.M. Hartford, Connecticut
Abstract:
Light is examined to see how it is a force for good, passing down through the ages. Masonry uses light as a source of knowledge and information. The Fatherhood of God, the Brotherhood of Man and the Hope of a Glorious Immortality is the goal.
Foreward
Light has been with mankind since the beginning of time. In the Holy Bible, Genesis, Chapter 1 reports on this situation. Light has been discussed and written about by many writers, scientists, engineers and teachers throughout the ages. Reference matter is voluminous. The present paper therefore, obviously, cannot be written to cover all facets of the subject, as it is designed for a halfhour presentation. It is written to cover some of the situations where Light has lessons to teach in the "Blue Lodge" degrees. Interpretations of Light in this paper are those of the Author, based on observations made during his masonic life. This paper will, the Author hopes, prove to be of interest to those of the Craft who care to learn more about "Masonic Light." It is the Author's hope that, in the future, additional sources of "Masonic Light" will be researched to promote Masonic knowledge.
What is Light? This question, "What is Light?" was asked of a few persons on the street. Answers were varied, as follows:
A - Light is energy at a wave length that is sensitive to the optic nerve.
B - Light is knowledge or information
C - Light is the opposite of darkness.
D - Light is the property that makes it possible to see.
E - Light is a gradation of color
F - Light is related to electricity so that we can see.
G - Light is a God-given condition. He created it.
H - Light is illumination, a medium of vision.
All of the above answers have validity, as they are all suggested in Webster's dictionary. The Masonic Service Association, in its Pocket Masonic Dictionary, suggests that Light is a symbol of knowledge.
Every person feels that Light is desirable. As a candidate first approaches Masonry in darkness, he has thoughts of Light, and as he hears the reading from Psalm 133, "Behold how good and how pleasant it is for Brethren to dwell together in unity," he longs for Light both physically and intellectually.
All three of our Blue Lodge degrees put emphasis on Light, both to see physically and to obtain Masonic knowledge. As pleas are made for "Light - More Light - Further Light," it is fitting that with the Holy Book on our altar that the quote from the First Book of Moses - Genesis, Chapter 1, Verses 1-3, be given for each degree.
"In the beginning God created the heaven and earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be Light: and there was Light.''
Blindfolding a candidate is symbolical of the fact that he is in darkness and now prays for Light. It is masonically fitting that his first glimpse of the Lodge is centered on the Book of Sacred Law and the square and compasses, our "Three Great Lights." Early in our Masonic career we learned one of our first lessons that the Holy Writings are the rule and guide of faith, the square to regulate our actions and the compasses to limit our desires. We learned that Masonry is universal and non-sectarian. All Brothers have a belief in one common God, and at our Altar, therefore, Christian, Jew, Mohammedan, Buddist, Gentile, Confusian may all join together to serve mankind in a spirit of Brotherhood.
In our Lodge rooms we have burning tapers in the South, West and East called the "Lessor Lights," to illuminate our altar. These Lights represent the sun, moon and Master of the Lodge. Masonically the sun rules the day, the moon governs the night and the Worshipful Master rules and governs his Lodge with equal regularity - teaches and gives instruction. Thus our knowledge is centered at our altar with Light for all Brothers to follow. It is reported that Lodge rooms originally had three windows located in the East, West and South to light the Brothers to, at and from their work, which was to obtain and spread masonic knowledge and principles.
The North had no light or window, as the sun or moon rays never approached this location to light the interior of the temple.
It is fitting that Entered Apprentices stand in the Northeast corner of the Lodge as this location is between the dark of the North and the light of the East. These Brothers are just beginning their journey to Light in Masonry, as they are still on the fringe of darkness. As we progress in Masonry, Brothers are reminded, regularly, that Light is important. Our Grand Lodge emphasises Light through the publication, "The Light in the East," which gives knowledge about happenings at our Masonic Home and Hopsital. Light, about our principal charity, thus is spread to Friends of the Fraternity. This again emphasises the fact that Light is knowledge.
Lodge communications in many locations around the world have been connected to Light by "the Light of the moon." Very probably times for meetings were connected with ability to see while traveling to and from the Lodge. In former days, poor transportation and rough roads made traveling without Light difficult, and often dangerous. In Connecticut, in the past, many Lodges scheduled communications by "The Light of the Full Moon." St. Paul's, No. 11, Litchfield; Putnam, No. 46, South Woodstock, and St. Luke's, No. 48 Kent are Lodges that still adhere to this ancient tradition.
Light has been an important word since the beginning of time. All religious groups and orders, and other similar bodies have used candles or other lights in their ceremonies through all ages. Ancient history points out that Light has been used as a source of knowledge on many occasions. A study of the history of Egypt and a study of our own American Indians point out that Light has long been a guiding factor for mankind in his search for goodness. At the present time we still often mention "The Guiding Light."
As Masons all know the Book of the Law is the Greatest Light in our Lodge Room. The Holy Writings shed Light that points out the rule and guide of faith. The present paper points out, for example, that in the Old Testament of the Holy Bible, Light is the handmaiden of knowledge. A few of the Chapters in the Old Testament are listed and selected to show this fact. Genesis, Chapter I shows Light as the creation of heaven and earth, with the sun, moon and stars being created. It also points out that Man is created in the image of God . Psalm, Chapter 19 shows God's glory in the creation. Psalm, Chapter 104 shows the power and eternity of God's glory. Second Chronicles. Chapter 16 and Psalm, Chapter 11 teaches us that God is the "All Seeing Eye," who is aware of all our actions.
Speculative Masonry, as we know it today, dates from the early 1700's. However the principles, teachings and philosophies probably originated in the pre-speculative masonic societies. Mankind has always had man searching for the better life. One such man from the middle ages was Jacques Demolai, last Military Grand Master of the Knights Templar. It was around his life that the Order of DeMoly was founded. At the beginning of this paper we asked, "What is Light?" We might have asked, "What is Masonry?", as both indicate Knowledge as answers. This knowledge is a belief in the Fatherhood of God, the Brotherhood of Man, and the hope of a Glorious Immortality. To be effective, all Brothers should apply their knowledge to service and civic activities of their communities, to the promotion of religious liberty, to the support of law and order, and to the backing of charities. Thus the deeds of all Brothers will show our communities what Masonry really is, so that our Light may grow brighter every day.
In closing, it should be pointed out, that at the start of each masonic year, that our definition of "Light" can be expressed very well in the Charge to the Master, at the time of his installation. If the Worshipful Master gave the proper "Light" and the Brothers follow the "Light," Masonry will have done its job. Let us think about this Charge regularly.
LET YOUR LIGHT SHINE
"I would not give much for Masonry unless it can be seen. Lamps do not talk, but they shine. A lighthouse sounds no drum, it beats no gong, and yet far over the water its friendly spark is seen by the mariner. So let your actions shine out your Masonry. Let the main sermon of your life be illustrated by your conduct, and it shall not fail to be illustrious."
Reading List For "Light"
1. The Holy Bible
2. Websters Dictionary
3. Pocket Masonic Dictionary - Masonic Service Association
4. Masonic Ritual - Grand Lodge A.F. & A.M., Connecticut
5. Masonic Installation Ceremony - Grand Lodge A.F. & A.M., Connecticut
6. Officers Manual - Grand Lodge A.F. & A.M., Connecticut
7. Grand Lodge Report, 1976, - Grand Lodge A.F. & A.M., Connecticut
8. "What is Masonry?" - Masonic Service Association
9. One Hundred Questions about Freemasonry Masonic Service Association
10. The Great Light in Masonry - Little Masonic Library, Volume III
11. Encyclopedia of Free Masonry Albert G. Mackey, Section on Light
12. Encyclopedia Americana - Sections on Egypt, Indians and Middle Ages
13. A Treasury of Masonic Thought - Carl Glick
14. M.H.H. Light in the East - Grand Lodge A.F. & A.M., Connecticut
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by Ernest A. Neath, MPS
The Masonic Fraternity held a warm spot in the heart of the founder of one of the major Christian religions, First Church of Christ, Scientist, according to an article which appeared in the Summer 1982 issue of the Quarterly News, published by the Longyear Historical Society in Brookline, Mass.
It seems as though in September, 1892. Mary Baker Eddy was presented a gift of a rowboat, by the members of First Church of Christ, Scientist in Toronto.
In those days, the scarcity of roads brought into use other methods of transportation for delivery of goods and people. Such was the case with the elegant "ladies skiff" presented to Mrs. Eddy.
The Quarterly News article describes the rowboat as being 16 feet 5 3/4 inches long, 3 feet 9 inches wide, and constructed of cedar planking on an oak and ash frame with walnut decks. It was handsomely fitted with nickel-plated brass rails and plush seats. It was varnished inside and out.
The significant thing of interest to Masons is a glass plaque with Masonic symbols painted on the underside and set into the foredeck.
The emblem in the center of the plaque is a cross and crown which is recognised by Knights Templar Masons as well as by members of the Christian Science church. Although it more closely resembles the emblem of the K.T., the emblem differs from both applications inasmuch as the cross tilts to the left, rather than the right.
Quoting directly from the Quarterly News; "Mrs. Eddy thought highly of the Masons. Many years before, when her first husband passed on in Wilmington, North Carolina, the Masons saw to it that the young Mrs. Glover was safely returned to her family in New England. Afterwards she always remembered their kindness and considered them to be an honorable group."
"This memory was reflected in Mrs. Eddy's thank-you letter to the Toronto church members when she wrote: 'The symbols of Freemasonry depicted on the boat wakened memory, touched tender fibres of thought, and I longed to say to the Masonic brothers; 'If as a woman I may not unite with you in Freemasonry, nor you with me in Christian Science yet as friends we can feel the touch of heart to heart and hand to hand, on the broad basis and sure foundation of true friendship's 'level' and the 'square' of moral sentiments."
The presentation of the boat to Mrs. Eddy was made only a short time before she legally established the Christian Science Board of Directors, and founded the Mother Church.
As for the boat, it has been restored and is owned by Bostons Museum of Transportation. The approximate cost for the restoration was $12,000.
Permission to quote from the Quarterly News article was given to Ernest A Neath via letter dated 30 September, 1982, signed by Mrs Constance C. Johnson director of the Longyear Historical Society
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The Mormon Baptism of William Morgan
by John E. Thompson
William Morgan, widely believed at the time to have been murdered by a coterie of Masons after his mysterious disappearance from the steps of the Canandaigua Jail in 1826, later became one of the first persons to receive by proxy the new Mormon rite of Baptism for the Dead in the year 1841. (1) How this came to be is quite an interesting story. It is also one of the strongest evidences of the continuing influence of both Masonry and Anti-Masonry upon the young Mormon Prophet, Joseph Smith, Jr.
Morgan left behind a widow, Lucinda Pendleton Morgan, and two small children, Lucinda Wesley Morgan and Thomas Jefferson Morgan. (2) Lucinda Morgan herself was barely twenty-five years of age at the time, and if contemporary reports be believed, a petite blue-eyed blonde pleasing to the eye. (3) Just as her husband's death became a potent symbol of the evils of Masonry that catalysed into being a political movement, Lucinda rapidly became a living reminder of the evils of a Craft that would leave a young woman a widow in the bloom of her maidenhood.
Within a year after her husband's passing, Lucinda's name was virtually a "household word" in Western New York. Her name and situation was repeatedly mentioned in presses of all editorial persuasions, from Masonic to AntiMasonic. She was questioned repeatedly on the disappearance of her husband and had even prepared an affidavit on the subject. (4) Her contention throughout this period was that her husband would not have left her voluntarily for any period of time without telling her. She was sure that he had been a victim of foul play and fully supported the AntiMasonic Movement.
In October of 1827, in the heat of an election campaign, a corpse was discovered on the shore of Lake Ontario, which some speculated might have been Capt. Bill Morgan. Prominent AntiMasonic politicians felt it important for their campaign that the body be positively identified. Lucinda examined the body and testified that she was certain that it was her husband, even though none of the clothes on the body belonged to him. (5) George W. Harris, a Batavia silversmith and acquaintance of Morgan, of whom we shall have more to say later, also seemed sure that the corpse was Morgan. (6) But before the body could by John E. Thompson be moved to Batavia, a Canadian woman arrived, possibly at Masonic instigation, and claimed that it was her son Timothy Munro, who had recently drowned. The body was buried in Canada, but the mystery surrounding the affair was never finally cleared up.
The next year, Lucinda Morgan was kept busy by attending a number of Anti-Masonic functions as well as with other business matters relating to her husband's disappearance. One of the more important of those affairs was her visit to the Le Roy, New York. Convention of Seceding Masons on July 4. Again in the company of George W. Harris, Lucinda supplied the convention with information on Masonry, which was later published. (7) It is interesting to note that the Canandaigua Anti Masonic Publisher William wine Phelps, who later was an early convert to Mormonism, was present at this meeting. It is not known whether Lucinda had met Phelps at an earlier time, but here is certainly one occasion when she could have made his acquaintance. In the next year or so, Lucinda's path might have crossed Phelps's two or three more times, but after that, several years would pass before they would meet again in Far West, Caldweld County, Missouri. (8)
In 1830, Lucinda Morgan decided to remarry. This decision was not particularly surprising, since her husband had been, in her view, abducted by the Masons more than three years before and murdered. And, in addition to her two small children, she had to consider the fact that she had a long life yet in front of herself. Some Anti-Masonic politicians were surprised at the timing of the marriage, having hoped she would have waited until after the 1832 elections. Others were surprised at her choice of a husband, feeling that Frank Granger, a prominent Anti-Mason from Canandaigua had the inside track. (9) But on November 23, Lucinda wed the Batavia silversmith, George W. Harris. (10)
There was a generation gap between them. Harris was twenty-one years older, having been born April 1, i780, in Berkshire County Massachusetts. (11) Very little is known about his early life but we do know that he had already settled in the vicinity of Batavia, New York, by May 18, 1815, for his name appeared in the land records of Gennesee County at that time. (12) His occupation, as we have already noted, was apparently a silversmith or jeweler. (13) When William and Lucinda arrived in Batavia, Harris housed them over his shop. (14) Though Lucinda had known George for years before the nuptials, it is possible that she saw him more as a father figure than a husband. In almost twenty wears of marriage, they had no offspring. (15)
Shortly after their marriage, the Harrises seem to have disappeared. We do not really know what happened. It is possible that the press tired of Lucinda once she was no longer the pure and living symbol of the terrors of Masonry. It is more likely however, that George and Lucinda were tired of the limelight and simple moved from New York to escape the media. Whatever be the truth of the matter, by 1834, the Harrises were living in Terre Haute, Indiana.
It was in Terre Haute that George and Lucinda Harris became Mormons. Sometime in the fall of 1834, the Apostle Orson Pratt, on a missionary journey between Clay County, Missouri, and Kirtland, Ohio, stopped at Terre Haute and proclaimed to any who would hear the message of the Restored Gospel. The results of that work he laconically recorded in his diary: At Terre Saute, I preached a few times, and baptized George W. Harris and his wife....(16) By late November, Pratt was on the road again and by August 5, 1835, George and Lucinda had left as well. (17) But their paths would cross again in the Mormon subculture.
By the fall of 1837. George and Lucinda Harris were already residing among the Saints in Far West, Caldwell County, Missouri. About that time, the Prophet arrived with his Counselor Sidney Rigdon for a visit. On the sixth of November, a meeting was held to appoint a committee to survey lands for gathering and also to adjust "many difficulties." (18) At this time, the Zion Presidency of John Whitmer, David Whitmer and W.W. Phelps was beginning to be perceived as too independent of the First Presidency of the Church. Many of the difficulties, then, had to do with this ecclesiastical power struggle, a struggle which later culminated in the dismantling of the Zion Presidency altogether and the excommunication of its members.
But we know that another matter was also discussed, a very sensitive one indeed. Oliver Cowdery, one of the three witnesses to the veracity of the Book of Mormon, had been indiscretely sharing that Smith has been involved in "a dirty, nasty, filthy affair" with a young woman named Fanny Alger. (19) There is little question about the veracity of Cowdery's information. William McLellan, onetime Mormon Apostle, stated that Emma Smith had told him that she had caught her husband and Fanny in loco extremis. In McLellan's colorful way of expressing it, she "looked through a crack in the barn and saw the transaction!" (20) Emma very easily could have told Cowdery the same story.
The Prophet, who no doubt knew the facts of the case better than anyone, was apparently seeking some sort of retraction from Cowdery which he could use for purposes of public propaganda. He arranged to have witnesses partial to his side present at the meeting. On February 15, 1838, perhaps to answer the charges in an earlier letter of Cowdery's about the matter, Apostle Thomas B. Marsh and George W. Harris testified "relative to what Oliver Cowdery said about the girl." (21) Marsh and Harris testified that Cowdery said Joseph had never "confessed the crime" to Oliver and that Cowdery had never shared this with anyone else. (22) Cowdery, of course, remembered the meeting differently. He stated that he refused to lie, so they shook hands and separated. (23)
Regardless of who was telling the truth, it is interesting to note that this delicate discussion between the Prophet and Cowdery took place in the home of George W. Harris, a man who was not as yet a particularly important person in the world of Mormonism. (24) Smith must have already felt that he could trust Harris with extremely sensitive information. It may be that Joseph Smith had already taken George and Lucinda into his confidence regarding plural marriage. In 1842, Sarah Pratt was sought by Joseph as a plural wife. She happened to discuss the matter with Lucinda. Later, Sarah left this record of the conversation:
Mrs. Harris was a married lady, a very great friend of mine. When
Joseph had made his dastardly attempt on me. I went to Mrs. Harris to unbosom my grief to her. To my utter astonishment, she said laughing heartily: "How foolish you are! Why I am his mistress since four years." (25)
It may be then, that Joseph stayed with the Harrises during this visit to Far West in the fall of 1837 and that he took Lucinda, now 36, to his bosom. That would certainly explain very well why Joseph felt secure enough with the Harrises to have his discussion with Cowdery in their house.
At any rate, from that time, George W. Harris' star rapidly rose in Mormon circles. By February 24, 1838, he was already a High Priest and a member of the Far West High Council. At that meeting, a letter was read from Joseph Smith which stated that he had again left Kirtland, Ohio, for Far West, this time for good. George W. Harris was one of three members of the Council who spoke regarding the need to properly greet the Prophet and his family when they arrived. He was appointed one of three persons to make preparations to meet the Prophet enroute and welcome him. (26) He carried these instructions out to the letter. The Prophet noted that when he arrived in Far West on March 14, "We were immediately received under the hospitable roof of George W. Harris who treated us with all kindness possible." (27) One supposes that this hospitality extended to the continuation of the relationship with Lucinda. This time, though, the presence of the Prophet's wife and children may have hampered them a little.
On September 2, 1838, the Patriarch Joseph Smith Senior, the Prophet's father, personally blessed George Washington Harris and declared him to be of the lineage of Ephraim. (28) On the same occasion, the Patriarch blessed Lucinda Pendleton Harris, Lucinda Wesley Morgan, and Thomas Jefferson Morgan. (29) Thomas Jefferson's blessing contains an allusion to the disappearance of William Morgan: "In connection with thy stepfather who is a father to thee." (30)
At the same times Harris' prestige and land holdings grew while he remained in Missouri. Like the Prophet, Hyrum Smith, and Sidney Rigdon, George W. Harris owned land in both Caldwell and Daviess County, in Mirabile Township and Adam-ondi-Ahman respectively. (31) He may have been a member of the very secret Danite society. At least one observer has thought so. (32) He was a participant in the last expedition to Daviess County, which resulted in the raid on Gallatin and the burning of Millport in October of 1838. (33) And he was prominent enough among the Mormons to be later indicted by the State of Missouri for treason and other crimes. (34)
It is not surprising then, that the Harrises, after the loss of their Missouri home, moved with the Saints to Illinois. What is interesting, however, is that they eventually moved into a house directly across the street from the Prophet in Nauvoo after having been explicitly invited by him in writing. (35) Next door to them was a Judge Cleveland, reportedly a Mason, and his wife. (36) They, too, had been explicitly invited by the Prophet, for Mrs. Cleveland was also a plural wife and Joseph apparently wanted to keep her nearby. (37) We see, in these two plural wives Joseph's continuing fascination for both Anti-Masonry and Masonry.
Though, in New York, Anti-Masonry had been dominant enough to influence the contents of The Book of Mormon, in Nauvoo, Masonry bounced back with a vengeance. Joseph Smith was raised a Master Mason. His brother Hyrum transferred his membership from Palmyra, New York, to Nauvoo Lodge. The Nauvoo Lodge quickly became the largest and most powerful in the State of Illinois. It rapidly became caught up in controversy. That fascinating story has been well told elsewhere by both Masonic and Mormon historians. But I shall not delve into it here.
It is interesting to note that George W. Harris had briefly been a Mason in Batavia, New York. He was reportedly expelled from the Craft just a few days before Morgan's disappearance. (38) He never again had anything to do with the order. Even when Mormons were rushing to join the Lodge in Nauvoo in 1842, Harris steered clear.
Harris' aversion to Masonry had no negative impact on his star in Nauvoo. It remained high in the vault of the Mormon heavens dependent only on Lucinda's marriage to the Prophet. In 1841-1845. George W. Harris was, among other things, a Member of the Nauvoo High Council, President of the Nauvoo city Council. President pro tem of the Nauvoo city Council, Alderman at Nauvoo, and Acting Associate Justice. (39) He is mentioned in a revelation as a member of a "high council for the corner stone of zion." (40) As a result of his membership in the High Council, Harris had a room in the Nauvoo Temple.
On August 12, 1843, when the Nauvoo High Council read Joseph Smith's revelation on polygamy. it was already old news to at least one member - George W. Harris. His wife Lucinda had already been living with the Prophet Joseph Smith as a plural wife for almost six years.
On June 10, 1844, George W. Harris, as President pro tem of the Nauvoo City Council signed the following bill for removing the press of the Nauvoo Expositor:
Resolved by the city council of the city of Nauvoo, that the printing office from whence issues the Nauvoo Expositor; and also of said Nauvoo Expositors which may be or exist in said establishment; and the mayor is instructed to cause said establishment and papers to be removed without delay, in such manner as he shall direct. (41)
It did not matter that they did not have legal authority to do so. (42) It did not matter that the sole reason for declaring it a "public nuisance" was that it publicly dared to state that Joseph Smith was a polygamist and had established a political Kingdom of God on earth, both of which were true. (43) The press had to go and the Mayor, conveniently none other than Joseph Smith himself, saw to it with a vengeance. (44)
Joseph and Hyrum Smith were, in a matter of days, incarcerated in the Carthage Jail, about eighteen miles from Nauvoo, for their role in the illegal destruction of the Expositor. On June 27, a mob rushed in and killed them both, but not without a fight. Joseph reportedly wounded three or four men with a six-shooter that he had been given. (45)
In his last moments, Joseph stood at the open window and dramatically cried out "O Lord My God!" E. Cecil McGavin explained those words as follows:
This was not the beginning of a prayer, because Joseph Smith did not pray in that manner. This brave, young man who knew that death was near, started to repeat the distress signal of the Masons, expecting thereby to gain the protection its members are pledged to give a brother in distress. (46)
McGavin's interpretation is sustained by the account of Joseph's death found in Times and Seasons, July 15, 1844:
They were both Masons in good standing. Ye brethren of "the mystic tie," what think ye! Where is our good Master Joseph and Hyrum? Is there a pagan, heathen, or savage nation on the globe that would not be moved on this great occasion, as the trees of the forest are moved by a mighty wind? Joseph's last exclamation was, "O Lord My God!" ...
With uplifted hands they gave such signs of distress as would have commanded the interposition and benevolence of savages or pagans. (47) But there was no help for the widow's son that day. He died.
Shortly after the bodies of Joseph and Hyrum were returned to Nauvoo for burial. Lucinda Harris, interestingly enough, was noticed as mourning with family members over the loss of the Prophet. B.W. Richmond wrote:
While the two wives were bewailing their loss, and prostrate on the floor with their eight children, I noticed a lady standing at the head of Joseph Smith's body, her face covered, and her whole frame convulsed with weeping. She was the widow of William Morgan, of Masonic memory, and twenty years before had stood over the body of her husband, found at the mouth of Oak Orchard Creek, on Lake Ontario. She was now the wife of a Mr. Harris, whom she married in Batavia, who was a saint in the Mormon church, and a high Mason. (48)
What Richmond did not know and could not have guessed, was that Lucinda was once again standing over the body of her husband, this time, the Mormon Prophet Joseph Smith.
As soon as the Nauvoo Temple was ready, George W. Harris and Lucinda Harris received washings and anointings and endowment on December 12, 1845. (49) Then, on January 22, 1846, just five years after she baptized her dead husband William Morgan. Lucinda Harris was sealed to Joseph Smith, Jr. for eternity. (50) It is interesting to note that George W. Harris himself stood as Joseph Smith's proxy, which virtually proves that Harris was aware of the relationship at the time. The next day, Lucinda was sealed to George W. Harris, her legal husband, for timer. (51)
Nonetheless, after Joseph's death, there is no clear evidence that there was any marital felicity between George and Lucinda. The 1850 census shows that they were already living separately by August 9, 1850. (52) On March 12, 1856, the District Court of Pottawattomie County, Iowa, informed Lucinda that George W. Harris was petitioning for divorce "and charging you therein with willfully deserting him, and without reasonable cause absenting yourself for more than three years,... (53) Apparently, the divorce was uncontested.
In 1852, Brigham Young had ordered all members of the Church still in Iowa to come immediately to Salt Lake. George W. Harris, who had been president of the High Council in Kanesville, conveniently chose to ignore the order. On October 7, 1860, he was finally excommunicated from the Church and he died in a state of apostasy later that year after almost thirty years in the Church he helped to build. (54)
About the time that George W. Harris died. Lucinda Pendleton Morgan was reportedly residing in Memphis, Tennessee. She apparently joined the Catholic Sisters of Charity and worked with the Leah Asylum of Memphis. (55) She later died in obscurity. Thus ends the fascinating story of the woman who at one time was the public image of Anti-Masonry, the widow of William Morgan. She outlived three husbands only to die herself. "And whose wife will she be in the resurrection?" According to Mormon belief, it will not be William Morgan, for whom she had proxy baptism performed in 1841. Nor will it be George W. Harris, her second legal husband, to whom she was only sealed for time. Ah! Sweet reunion!
NOTES
1. See Card File on Nauvoo Baptisms for the Dead. Genealogical Society of Utah. Salt Lake City, Utah.
2. See Partriarchal Blessing Index, Genealogical Society of Utah, Salt Lake City, Utah.
3. B.W. Richmond, as reprinted in the Deseret News, November 27. 1875.
4. Lucinda's affidavit was sworn September 22, 1826, before Daniel Chandler. J.P. It is printed in David Bernard, Light on Masonry: A collection of all the most important documents on the subject of speculative Freemasonry. (Utica, New, York: W. Williams, 1829), p. 1
5. William L. Stone, Letters on Masonry and Anti-Masonry (New York, 1832), pp. 228, 287-288. The incident is also reported in the period press.
6. Inquest testimony of George W. Harris, quoted by Mervin B. Hogan, "The Cryptic Cable Tow Between Mormonism and Freemasonry," presented before Arizona Research Lodge No. 1, F & A.M., February 24. 197O, p. 12.
7. A Revelation of Free Masonry as Published to the World by a Convention of Seceding Masons (Rochester: Weed and Heron, for the Lewiston Committee, 1828).
8. It would not be that surprising if we discovered that Lucinda attended the Eli Bruce trials in Canandaigua. Phelps, of course, would not have missed them for the world.
9. American Masonic Record (Albany, New York), December 11, 1850.
10. The marriage was duly noted in the Wayne Sentinel (Palymra, New York), December 3, 1880. That was, of course, a paper published near the home of the Mormon Prophet Joseph Smith, Jr. See also American Masonic Record, December 11, 1830, where the date is given.
11. See Patriarchal Blessing Index, Genealogical Society of Utah, Salt Lake Arty, Utah.
12. Indenture, Made May 18, 1815. True copy recorded February 26, 1822, by R. Coffin, Clerk. Genesee County Deals. Genealogical Society of Utah, Salt Lake City. USA Film 987 172, p. 217.
13. See Inquest testimony of George W. Harris quoted in Hogan., "Cryptic Cable Tow," p. 12. See also 1850 United States Census, Iowa, Pottawattamie County, District Line 12. Family #177. where Harris is called a Jeweller.
14. See Inquest testimony of George W. Harris as quoted in Hogan, "Cryptic Cable Tow." p. 12.
15. This was, of course, George W. Harris' only marriage. So it is possible that he was more truly in love, at least in the beginning.
16. Elden J. Watson (comp.) The Orson Pratt Journals (n.p., 1975). p. 44. The diary entry is dated August 21, 1834, but covers event up to Jan. 2, 1835. Pratt states that he did not leave Clay County until a few days after the 21st and that he travelled slowly at first, being very sick. It may be that he did not arrive in Terre Haute until October or November, 1834, which he did not leave until "late November." In favor of a later arrival for Pratt in Terre Haute is not only his sickness, but also the fact that he does not seem to be aware of the presence of two Mormon missionaries who preached in Terre Haute, but were gone by the 7th of October. Nathan West and Levi W. Hancock held two meetings in Terre Haute, then "arrived Winchester, Randolph County, Indiana on 7th of October." The fact that they did not mention Pratt's presence in Terre Haute, but later mentioned running into Z. Coltrin, suggests that Pratt arrived in Terre Haute some time after the 6th of October. For Nathan West and Levi W. Hancock, see Journal History of the Church, The Historical Department of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, under the date September 13, 1834.
17. The records of the August 5, 1835, census of Terre Haute, taken by Charle T. Noble, is printed in H.C. Bransby, History of Vigo County, Indiana (Chicago: S.B. Nelson, 1891). pp. 430-485,
18. The Elders's Journal of The Church of Latter Day Saints (Kirtland, Ohio) 1, 2 (November, 1837): 27.
19. Oliver Cowdery, Letter to Warren A. Cowden, dated January 21, 1838, written at Far West, Misssouri. Original located in the Huntington Library in San Marino, California. Xerox copy in the Archives of the Reorganised Church of latter Day Saints. Independence, Missouri. Microfilm copy in the Historical Department of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah .
20. William McLellan. Letter to Joseph Smith III, dated July (September 8), 1872. Original located in the Archives of the Reorganized Church of Latter Day Saints. Independence, Missouri. Material quoted is on page two of the letter.
21. Elders' Journal of the Church of Jesus Christ of Latter Day Saints 1, 3 July, 1838): 45.
22. Elders' Journal (July, 1838): 45, Of course, Cowdery may not have needed Joseph to have "confessed'' to him in order to have first-hand solid information, since Emma Smith reportedly caught them in the very act. Just such a technicality Joseph might have used to excellent advantage. For a discussion of evasive denials of polygamy for public propaganda purposes, see Jerald and Sandra Tanner, Joseph Smith and Polygamy (Salt Lake City: Modern Microfilm, 1966).
23. Powdery, Letter of January 21, 1838. Cowdery states that his real conversation with Smith was before the witnesses were called in and that as far as the Fanny Alger matter was concerned. "I strictly declared that I had never deviated from the truth on the matters, as I supposed was admitted by himself." Those seeking further information on the Fanny Alger matter, including quotation from other primary sources on the matter, should consult Fawn M. Brodie. No Man Knows My History: The Life of Joseph Smith, 2d ed. (New York: Alfred A. Knopf. 1979, pp. 458-459.
24. Elders' Journal (July, 1858): 45.
25. Sarah Pratt, quoted in Wilhelm Wyl, Mormon Portraits: Joseph Smith the Prophet, His Family and His Friends (Salt Lake City: n.p., 1886), p. 60.
26. The Conference Minutes and Record Book of Christ's Church of latter day Saints, belonging to the High Council of Said Church or their Successors in Office, Caldwell County Missouri, Far West: April 6, 1838. Original in The Historical Department of The Church of Latter-Day Saints. Salt Lake City. Utah. Page 100 of my typescript copy.
27. The Scriptory Book of Joseph Smith Jr. - President of The Church of Jesus Christ, of Latter-day Saints In All the World, Far West April 12th 1838. Original in The Historical Department of The Church of Jesus Christ or Latter day Saints, Salt Lake City, page 16. For a printed edition, see 11. Michael Marquardt (transcriber). Joseph Smith 1838-1839, Diaries (Salt Lake City: Modern Microfilm, 1982), p. 1.
28. Patriarchal Blessing lndex. Genealogical Society of Utah. According to the Patriarchal Blessings Index, the text of the blessing is found in Patriarchal Blessing Book, Vol. 3 p. 4, which is in the possession of The Historical Department of The Church of Jesus Christ of Latter day Saints, Salt Lake City. Unfortunately, for reasons known only to the Mormons themselves, these volumes have never been made available to general historical researchers. Their policy has been to restrict the contents to direct lineal descendants of the person in question, which must be proved before release of the information. In some cases, they have given access to the very books to such Mormon historians who were considered safe. This restrictive policy has made it virtually impossible for me to gain access to the actual blessings of Harris and his family.
29. Patriarchal Blessing Index. Genealogical Society of Utah. Lucinda Pendleton Harris' blessing is located in Patriarchal Blessings Book, Vo. 3, p.6. Lucinda Wesley Morgan's is in Patriarchal Blessings Book, Vol. 5, p. 8. Thomas Jefferson Morgan's is in Patriarchal Blessings Book. Vol. 3, p. 9
30. This phrase from Thomas Jefferson Morgan's Patriarchal Blessing (see note 29) is actually typed onto his card (for no particular reason that I could see) in the Patriarchal Index, Genealogical Society of Utah, Salt Lake City.
31. According to Record Book A, Adam Ondi Awmen Mo., George W. Harris claimed the following land in Daviess County: "RY8, T60, S34, NWQ also S28." See H.G. Sherwood papers, original in The Historical Department of The Church of Jesus Christ of Latter-day Saints, Salt Lake City. As for Caldwell County, a display card prepared by Lyndon Cook shows for Harris: "FW SE SE S MIRABILE TOWNSHIP."
32. Juanita Brooks (ed.). On The Mormon Frontier: The Diary of Hosea Stout, Vol . I (Salt Lake City: University of Utah Press, 1964), p. 14 (foot-note).
33. Among those claiming Harris was there under oath in Court testimony were John Cleminson, Reed Peck, John Corrill, George M, Hinkle, Burr Riggs, and William W. Phelps (who, it will be recalled met Harris over a decade previously in New York). All of these men, significantly, (except Phelps who was already excommunicated and later rejoined) were Mormons at the time of the expedition and all of them were then in the process of leaving the Church in disgust because of what had happened in Missouri. See Senate Document 189 (Salt Lake City: Modern Microfilm. n.d.)
34. See for example, Missouri, Boone County, Circuit Court Records, 1839. Joint Collection, University of Missouri Western Historical Manuscript Collection - Columbia & State Historical Society of Missouri Manuscripts. George W. Harris is listed as defendant in the true bill of a treason indictment known as State vs. Joseph Smith Jr. et al and in the true bill of an indictment for Arson known as State vs. Jacob Gates et al. These cases were nor tried, however, since the defendants fled the state to Illinois and the State of Missouri exercised only the feeblest of efforts to extradite even Joseph Smith, let alone smaller fish.
35. Letter of Joseph Smith Jr. to G.W. Harris, May 24, 1839, located in ''Copies of Letters &c 1839." MS F312#2, The Joseph Smith Collection. The Historical Department of The Church of Jesus Christ of Latter-day Saints. The letter states: "I write you to say that I have selected a Town lot for you just across the street frown my own, and immediately beside yours one for Mr. Cleveland.''
36. See Letter of Joseph Smith Jr. to G.W. Harris, May 24, 1839. See also Letter of Joseph Smith, Jr. and Emma Smith to Judge Cleveland and Lady, May 24, 1859, also found in MS F312#2. The Joseph Smith Collection. Regarding Cleveland's Masonic connection see Reed C. Durham, Jr. . "Is There No Help For The Widow's Son?'' in Joseph Smith and Masonry No Help For The Widow's Son (Nauvoo. Ill.: Martin Publishing Co., 1980). pp. 16-17. I am quite aware of the tenuousness of the evidence on this point and so am simply leaving it on Durham's authority.
37. See note 35. Sarah Cleveland probably began her plural marriage to the Prophet in Quincy. Illinois in 1839. Sarah Pratt, who was not sympathetic told Wilhelm Wyl that "Sarah Cleveland kept a kind of assignation house for the prophet and Eliza R. Snow." (Mormon Portraits, p. 90). Mrs. Cleveland would have only done so if she herself had already become a plural wife and understood the system. On January 15, 1846, she was sealed to Joseph Smith for eternity and John L. Smith for time but she stayed with her legal husband until they died. (Joseph Smith and Polygamy, p. 43).
38. David Seaver, Freemasonry at Batavia, N.Y., 1811-1891 (Batavia. N.Y.: Hall and Co., 1891). quoted in Hogan, "Cryptic Cable Tow," p. 14.
39. See Journal History of the Church, The Historical Department of The Church of Jesus Christ of Latter-day Saints, under the following dates: Jan. 28, 1842; May 22, 1842; June 23, 1842; July 20, 1842; Sep. 3. 1842; Sep. 4, 1842; Sep. 9, 1842; Mar. 30, 1843; Apr. 5, 1843; Apr. 19, 1843; June 25, 1843; July 11, 1848; Feb. 5, 1844; Mar. 1, 1844; Apr. 3, 1844; Apr. 18, 1844; May 8, 1844; May 25, 1844; June 7, 1844; June 10, 1844; June 17, 1844; July 1, 1844; p.1.: Oct. 7, 1844, p. 3: Feb. 3, 1845, Apr. 7, 1845, p. 2: and Oct. 6, 1844. p. 4. This is a very incomplete list of Harris' activities in Nauvoo. He also travelled to collect money for printing in 1840, among other things. See Times and Seasons 1, 9 (1840): 139-140.
40. Doctrine and Covenants 124:131-132. The revelation, dated January 19, 1841, appears only in Utah editions of the Doctrine and Covenants.
41. "Bill for Removing the Press of the Nauvoo Expositor," Deseret News, No. 29, September 23, 1857, p. 226. In the debate on the fate of the Expositor, Alderman George W. Harris spoke in favor of the destruction of the press. See Nauvoo Neighbor, June 19, 1844.
42. Dallin H. Oaks, "The Suppression of the, Nauvoo Expositor," Utah Law Review 9 (Winter 1965): 862-903. Thomas G. Alexander, "The Church and the Law," Dialogue: A Journal of Mormon Thought 1 (Summer 1966): 123-128. George R. Gayler, "The Expositor Affair, Prelude to the Downfall of Joseph Smith,'' Northwest Missouri State College Studies 25 (February 1961): 3-15. James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake city Deseret Book 1976), p. 192.
43. Nauvoo Expositor June 7, 1844, p. 4.
44. Brigham H. Roberts (ed.), History of the Church of Jesus Christ of Latter-day Saints, 2d ed., Vol. Vl. purportedly written by Joseph Smith Jr. (Salt Lake City: Deseret Book, 1973), p. 448.
45. Brodie, No Man Knows My History, p 393. Donna Hill, Joseph Smith The First Mormon (Garden City, N.Y.: Doubleday, 1977), p. 416.
46. (Cecil McGavin. Mormonism and Masonry (Salt Lake City: Bookcraft, 1956), p. 17.
47. Times and Seasons, July 15, 1844. For another explication of the link between Joseph's death cry and the Masonic signal of distress, see Heber C. Kimball as quoted in Orson F. Whitney, life of Heber C. Kimball (Salt Lake City: Deseret Book, 1979). p. 11
48. B.W. Richmond (See Note 3).
49. Nauvoo Temple Endowment Register. The Genealogical Society of Utah.
50. Nauvoo Temple Sealing Record, Genealogical Society of Utah. It is interesting to note that at one time it was feared that the record of this sealing was lost, so it was performed a second time. The record states that President Lorenzo Snow decided ''that they be repeated in order that a record might exist." On April 4, 1899, Joseph F. Smith and his wife Edna stood as proxy while Joseph Smith Jr, was resealed to Lucinda Morgan and ten other women. Files of H. Michael Marquardt.
51. Nauvoo Temple Sealing Record, Genealogical Society of Utah.
52. U.S. Census, Iowa, 1850, August 9, 1850. Pottawanamie County. District Line 12, Family #177. "G.W. Harris age 76 [sic. Jeweller. B. Mass." No others mentioned at home.
53. The Bugle (Council Bluffs, lowa). March 12, 1856.
54. Brooks (ed.), On The Mormon Frontier, p. 14
55. Hogan, "Cryptic Cable Tow," p. 21
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A Typical Mason and Patriot
by Charles C. Templeton, MPS
From the Wm.M. Taylor Chapter, of the Philalethes
It is not unusual to hear that a Mason living during the American Revolution was a patriot. In fact, it would be unusual to find such a Mason who was not an American patriot or else not a loyal servant of the British Crown. This paper is about Joseph Dickson, of general interest only as a typical Mason patriot, but of interest to me because he was one of my great-great-great-great grandfathers. I learned about him through no effort of my own, but through a distant cousin from Tennessee who wrote a genealogy of the Dickson descendants. (1) From this book I also discovered that General Dickson's life and Masonic activities were described in 1926 in a paper appearing in the New Age, the Scottish Rite magazine. (2) Consequently no new ground is broken in this paper, but it rather recalls old memories in a new generation.
Brother Dickson was born in Chester County, Pennsylvania in 1745 of Scotchlrish parents. These Scots were "planted" in Ulster by King James I of England from 1609 onward in his effort to create a Protestant population in Ireland among the native largely Catholic group. (3) Unfortunately this religious controversy has disturbed Ulster to the present time. The generally Presbyterian "Irish" Scots by 1660. were in turn made a minority by the established Episcopal Church of England and Ireland. Hence they came to America in search of religious freedom. (4) It is ironical that in North Carolina in March 1773 Brother Dickson joined other citizens of Rowan County in presenting to the Royal Governor a petition requesting that Presbyterian ministers be granted the privilege of performing the ordinance of matrimony.
Brother Dickson married Margaret McEwen in Pennsylvania before 1764. Soon thereafter he moved to Rowan County, N.C., he later moved to Lincoln County, N.C. in 1778-81. In 1803 he bought land in Rutherford County, Tennessee (Murfreesboro), where he lived until his death in 1825.
A sketch of Phalanx Lodge Number 31 at Charlotte, N.C., lists Brother Dickson as Junior Warden in 1797. In 1799 he appears as Senior Warden. He was still a member of this Lodge in 1802. The fact that General Dickson was buried at Murfreesboro with Masonic and military honors (Brother Andrew Jackson was present, and Murfreesboro was the state capitol at that time) indicates that he was a member of the Mount Moriah Lodge Number 18, which was founded under dispensation in 1817. Its first Master was William Lytle of North Carolina, who served as captain during the Revolution and was a companion of arms with Brother Dickson.
A summary of the public career of Brother Dickson is now appropriate. (5) Before the Revolution he moved with his kinsmen from Pennsylvania to Rowan County, N.C. There he engaged in cotton and tobacco planting. He was a member of the Committee of Safety in Rowan County in 1775. He was commissioned captain in the Colonial Army the same year. He served under Colonel McDowell in 1780 At the Battle of King's Mountain (Oct. 7, 1780) as Major of the "Lincoln County Men" he rendered heroic service.
He opposed Lord Cornwallis' invasion of the state in 1781, and for brave and efficient conduct was promoted to the rank of colonel in the militia. After the close of the war he was made brigadier general. He was clerk of the Lincoln County Court in 1781, and a member of the State Senate in 1788-95. During this time he was appointed one of a commission to establish the University of North Carolina at Chapel Hill. He was elected to the Sixth Congress of the United States, serving from March 4, 1799 to March 3, 1801. When the election of President of the United States devolved upon the House of Representatives, he assisted to elect Thomas Jefferson over Aaron Burr (more of this later). Moving to Tennessee in 1803 he settled in that portion of Davidson County which subsequently became Rutherford County. He served in the Tennessee House of Representatives from 1807 to 1811, being Speaker during the last two years.
In 1795-96 he was one of the Elders who founded the Goshen Presbyterian Church located near his home (now about two miles from Mt. Holly, N.C.) Later he was one of the charter members of the Presbyterian Church of Murfreesboro, Tennessee, which was organized in April, 1812, under the name of Murfrees Spring and was the first church in that place.
The most exciting event during Brother Dickson's term in Congress was the election of a President by the House of Representatives, the only such election which has occurred in the history of the United States (the Constitution has since had Amendment Xll to modify this situation). As candidates of the Democratic-Republican party opposed by the Federalist party, Jefferson and Burr each received an equal number of electoral votes, even though Jefferson was intended to be the candidate for President and Burr for Vice-President. Some of the Federalists (hating Jefferson more than Burr) determined to take advantage of their majority in Congress to elect Burr. Brother Dickson was a Federalist and on the early ballots voted for Burr. At this point let the National Intelligencer of February 13, 16 and 18, 1801 (page 97 of the Annals of Congress 1799 - 1801) continue the story. (6) "On going into the thirty-second ballot, General Jospeh Dickson from North Carolina declared that it is high time to come to a final vote, and that he would henceforth vote for Mr. Jefferson....Jefferson was elected on the thirty-sixth ballot.
This should teach us to be politically active, without becoming personally embittered. This is a lesson that I, myself, have not fully learned. Yet we should be thankful that our Masonic predecessors have left us a good example.
Footnotes
1. Smith, Austin W., The Dickson-McEwen and Allied Families Genealogy Cookeville, Tennessee, July 1, 1945.
2. Comstock, Charles, "The Yankee in the Southland, " New Age, May 1926.
3. Encyclopedia Britannica, 14th Edition (1929), Vol 12, pp 608-611, "Ireland History."
4. ibid. Volume 18, pp 446-449, "Presbyterianism."
5. Biographical Directory of the American Congress, 1774-1927, p. 907.
6. The National Intelligencer, February 13, 16, and 18, 1801; Annals of Congress 1799-1801, p. 97.
----o----
by Norman C. Dutt, FPS
The Craft Degrees of Freemasonry provide a complete philosophy. This cannot be denied. Is there anything more to be asked of a man than that he pay due homage to his Creator, be faithful to every trust, and exemplary in his conduct towards all mankind?
The question may arise then, what are the Degrees of Mark Master Mason and Royal Arch that are mentioned in the Constitution of various Grand Lodges? Are those two Degrees recognised as integral parts of Ancient Craft Freemasonry?
Freemasonry as we practice it is patterned upon the Mason's Guilds, the scope being widened at some time to encompass non trademen. These professionals were more prone to use the written word and had mental training associated with such, than of physical labor. It is logical to assume their influence was exerted and felt. A school of thought exists that credits Francis Bacon with much of the ritual. This statement is not included for it authenticity but to illustrate a point, also could those Masonically famed such as Dr. James Anderson and others of that era of the changeover and establishment of Freemasonry as we know it today.
Though differing in makeup, the Craft. Mark, and Royal Arch all have one thing in common, a reference to something lost. Whether this took place by a criminal act, wanton destruction, or a careless act is important that only the legend be used.
It is essential to demonstrate adherence to trust and meticulous attention to ethics of conduct by mankind in general whether in authority or subservient.
In the USA The Mark Master Mason Degree and the Royal Arch Degree are controlled and worked by a Royal Arch Chapter. The Mark Master is a single degree in England, having its own Lodges and Grand Lodge. In Scotland the Mark is part of the Craft Degree system. In both countries the Royal Arch is one degree and is controlled and worked in Chapters. The English Constitutions of Freemasonry state, "Pure Ancient Craft Freemasonry consists of the Entered Apprentice, Fellowcraft, and Master Mason Degrees including the Supreme Order of the Holy Royal Arch." In the USA the various Royal Arch Chapters control and work the Past Master and Most Excellent Master Degrees.
Technical education requires of an apprentice that he become, both in practice and theory, thoroughly proficient in his trade. Having reached that proficiency he is accepted as a competent journeyman. Should he desire to extend his knowledge further he may do so by entering upon a higher trades course and thus qualify for a Clerk of Works, a Foreman or the various equivalents. Should he have the ability and the ambition he may then progress further with a University Degree. These advanced studies give him a greater understanding of his own trade and a general working knowledge of allied trades.
Having due regard to the high degree of specialisation of this modern era there can be no doubt that trade requirement dictated to our ancient brethren a somewhat similar system of training from apprentice to journeyman and thence to supervisor.
Masonic mention of the College of Architects at Rome should also be referred to. The Superintendent of the castings gives rise to the thought that his knowledge and practical experience went further than actual construction work, thus differing somewhat from the present day architect.
The influence of the religious intellectual seems to appear in the sequence of the Craft in that, having arrived at the Journeyman's stage, the Fellowcraft is introduced to the symbolism of integrity and preparedness for death with no defined allusion to leadership training. This the Mark Master Mason Degree provides. In its symbolism it indicates that the artisan is required to apply his abilities to their fullest extent and even if his work is initially rejected, he should wait patiently for recognition. It demonstrates in a negative way that confusion arises when a chief executive is either negligent or careless. The ceremony includes the circumstance without indication of the manner in which it arose. It is immaterial as this does not affect the illustration of how he, as a leader should act.
Thus with the same location, at a period some four years or so earlier than the happenings of the Master Mason's Degree, with a figurehead who receives only scant restricted mention in the Craft and a ritual of great similarity to the Craft, the Mark Degree presents the moral of integrity in both ruler and ruled.
With the Holy Arch confusion may arise if it is not recognised that the legend upon which it is based occurred over a long period of time and has gathered together to form a complete picture. It should be appreciated that its government by three, one of whom for practical purposes is constituted first amongst his peers, represents unity in leadership in three different spheres of normal living national, political and religious, its reference to - and need for - the three central figures of the Craft Degrees and its tripartite symbolism referring us to past, present, and future; duty to God, neighbor and self; and the rewards attendant thereto both in this life and that which is to come, teach not only that which is to be obtained by self-discipline but for greater results to be obtained from unity in fraternal brotherhood.
The Degree of Royal Arch Mason is founded upon the destruction of the first Temple and the building of the second Temple. The ceremonies have an interesting and graphic historical setting, and a profound and reverential significance. This Degree is the complement of the Master Mason's Degree an unfolding into a second volume of history of that which was lost, to its final recovery. This Degree brings to light many essentials of the Craft contained only in this Most Sublime Degree and explains many cryptic passages of the first three Degrees incomprehensible to the Master Mason.
As the student of languages makes a cross reference in a dictionary to gain a clearer understanding of a word, and the more elaborate the preparation of that dictionary the greater the scope for research, so may the student of Freemasonry make cross reference from one Degree to another and thus gain a greater understanding of that which the whole structure is intended to convey. Each Degree is worthwhile only if it be part of his preparation and, though seeking and receiving assistance, in the interpretation which alone he may find for himself in his cross reference of one to the other.
Hurry slowly, says the sage. Wait twelve months says the wise author of the Master Mason ritual and thereby form a solid and sound foundation of thought upon which to build a superstructure perfect in all its parts and most honorable to the builder.
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We regret to announce that Bett McCaughey, wife of Charles
K.A. McGaughey, F.P.S. passed away recently. We extend our
heartfelt sympathy to Charlie in his bereavement.
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Article Number LXVII
by James R. Case FPS
The sequel to activity of Masons in Lodges held in the Continental Army during the American Revolution was generously summarized by Charles H. Callahan in his book "Washington the Man and the Mason". His encomium cannot be supported in its entirety on the basis of surviving records, as he states. Factual material, uncovered by research during the years since his book was published in 1911, had it been known then, would have subdued his enthusiasm to some extent in the words we excerpt.
"The best proof that those warrior craftsmen lived up to their Masonic professions and rendered acceptable service amid forlorn conditions is the warm support given the military Lodges by the commander-in-chief and his principal subordinate officers. In those nomadic temples, during the eight years of privation, some of the most distinguished men in the history of America received Masonic light and afterwards became potent factors in the organisation and work in both the grand and subordinate bodies under the more dignified and comprehensive American system.
"Their existence accounts also for the number of famous revolutionary characters known to have been members of the Order whose Masonic records cannot be consecutively traced, and no discovery made of the time or place of their initiation, passing or raising . . .
"There were others about whose admission into the Fraternity little or nothing is positively known and perhaps never will be, yet some of these men became among the most prominent of the early Grand Masters and were zealous workers under the independent American plan."
"The revolution over and the army disbanded, the military Lodges as a rule ceased their labors. Their warrants were lost, their minutes scattered or destroyed in the confusion and, in consequence, one of the most interesting epochs in the history of our Fraternity lies buried in impenetrable darkness. Numbers of the revolutionary officers, who had been members of the Order before the beginning of military operations, identified themselves with these traveling Lodges and at the conclusion of hostilities returned to their native states or took up their residences in other sections of the country to continue, in their old or adopted homes, active participation in fraternal work..."
"Innumerable others were instrumental in the establishment and promotion of the American institution of Masonry as it is today. And what a power they grew to be! What a tremendous stimulus they gave to the Fraternity! They were political philanthropists who had founded the greatest governmental asylum the world has ever known, and emerging from the conflict with hearts filled with fervent love of humanity, they donned the insignia of Masonry, and laid deep and strong the foundation of the greatest fraternal organization in the annals of the human race - our present system of the American Grand Lodge with its constituent subordinate bodies. "
St. John's Regimental Lodge
The first army lodge among those in American units was chartered by Dr. Peter Middleton, Deputy Grand Master of the Provincial Grand Lodge of New York. It was "warranted for the Masonic Brethren in the Colonial army" according to Charles H. McClenachan in his "History of Freemasonry in New York". Delegated to represent the Masons in the New York State Line at the Convention held in Morristown, New Jersey during the winter of 1779-80, considering the matter of a General Grand Master for the United States, was Captain Charles Graham, who may have been a member of this lodge, which is known to have been meeting in the vicinity.
No minutes of the lodge during the war period have survived, but after the New York soldiers were disbanded at or near West Point in late 1783, the warrant remained in the hands of someone who invoked it to open a lodge at Clark's Town, Orange county in 1784. In 1789 the officers of a lodge working in Warwick under the Clark's Town charter, petitioned for a charter of their own, but instead the location of St. John's Lodge seems just to have been moved over the mountain.
In 1822 St. John's Lodge at Warwick, now Number 18, was in arrears for dues over three years or more, and although given an extension from year to year, appears to have been ceased to exist by December 1825.
An article by Robert W. Reid in the Transactions of the American Lodge of Research, Volume 11 pp 221-242 elaborates the story of St. John's Regimental Lodge.
American Union Lodge
The most famous of traveling lodges in the Continental army was organized in the Connecticut Line on February 15, 1776 under a warrant issued to the Master by Richard Gridley, Deputy Grand Master of St. John's Provincial Grand Lodge at Boston. It moved with the army to New York City and was permitted to work in the jurisdiction as "Military Union" by Dr. Middleton.
So many casualties occurred in the Battle of Long Island that work could not be resumed until three years later at the Cantonment in Redding, Connecticut. Then moving to the Hudson Highlands, work was carried on at opportune occasions until demobilisation in the late spring of 1783.
The Secretary carried the records back to his home in Connecticut, but the warrant was kept by the Master Jonathan Heart, who had it in his military chest when he entered the army of the Confederation and was ordered to the Northwest Territory. It was then invoked for organization of a lodge at Marietta, Ohio in 1791 which has a continuous existence since that time.
The history of the lodge during the Revolution and later when sitting in Marietta, was written by Charles S. Plumb in 1931 and provides interesting reading. A list of all names on the roster of the lodge in the war period with annotations, was printed in the Transactions of the American Lodge of Research Volume VI pages 356-461.
A scrutiny of that list, incomplete as it is, reveals that at least sixty became petitioners or charter members of lodges after they went home from the war, thirty-two are known to have become Masters and there were five who attained the Grand East.
A Second St. John's Lodge
A modern lodge, that is, one working under authority of the Grand Lodge at London through Provincial Grand Master was established in 1760.
It "lost" its charter in September 1776 when some of the officers and members quit the city with the American army and took the charter with them. The Loyalist members who remained in the city continued to meet, and in February 1783 accepted a warrant from the newly organized Atholl Grand Lodge of Ancients.
After the war, most of the former members returned and surrendered the charter, declared their allegiance to the new lodge, and asked for help in recovering lodge funds from the Treasurer who had taken them with him into exile in Nova Scotia. One of those returning to the fold became Grand Secretary.
No minutes of the lodge for the early days and war times have survived but there are indications in various references that the lodge was at work if not vigorously so. It met at Fishkill and perhaps was not principally composed of military personnel.
Independent Royal Arch Lodge
The earliest date to which this lodge goes back is December 15, 1760, the oldest list of officers dates from 1785, the minutes prior to 1795 are missing and probably lost. But from old certificates that have turned up, and from statements of members who affiliated elsewhere, we know that this lodge followed the Main Army until the very last days of its activity in 1783. It is certain that the Mark Degree and some form of the Royal Arch degree was conferred in this lodge and through members leaving the army, these degrees were disseminated in New York, Connecticut, Ohio and possibly elsewhere.
The enabling charter was carried off by a patriot Master and members whose names are not known. The lodge is unique as it appears to have been held among non-commissioned officers, as was the case in a few British army lodges. Masonic historians lament the lack of minutes, but persistent members have assembled a fragmentary but firm framework for a lodge which played a very important part in development of the American system. Some of the traditional color and customs of the old days have been brought down by tradition and are rigorously continued in the present day lodge.
The facts are well summarized in the third volume of the lodge history assembled by August A. Perse and published in 1975.
Pennsylvania Artillery - Lodge No. 19
Colonel Thomas Proctor commanded an artillery unit which was to accompany the punitive expedition under Major General John Sullivan against the hostile Indians in the Finger Lakes region. He was an aggressive patriot, an active Mason and an artillerist of some repute. The warrant granted him under date of May 18, 1779 was the first of several issued by the Grand Lodge of Pennsylvania to be held in the Continental army units of no less than five states.
Contemporary diaries mention a meeting held in the Colonel's marquee on St. Johns Day in June 1779. At Wyoming on July 27th the bodies of two Brothers earlier killed by the Indians were decently reinterred with appropriate ceremony. Perhaps the funeral dirge was played by the "entire band of music" which Proctor had attached to his regiment, composed of Hessian POWs taken at Trenton.
The warrant was apparently taken to Fort Pitt by Captain Isaac Craig and invoked for Masonic work among the officers in the garrison. That naturally led to the later organization of a regularly chartered lodge in the community.
The warrant may also have been used down the Ohio as authority to hold lodge at the military outpost at Louisville, and to have been encouragement for organization of Nova Caeserea Lodge at Cincinnati, the first regularly chartered lodge west of the Alleghenies.
When a new lodge was proposed in Philadelphia in 1787 under Thomas Proctor as charter Master, he was permitted to take the old number 19. The lodge assumed the name of Montgomery later in its career and carries on today, the tenuous successor to an army lodge.
Washington Military Lodge
The first lodge to take the name of the most illustrious American Freemason of all time was instituted at West Point, November 9, 1779 among officers of the Massachusetts line, most of whom had been made in American Union Lodge, held in the Connecticut line, which was being transferred elsewhere. No minutes have survived, but a nominal roll was built up around the reports dutifully made to the Grand Lodge, and a history of a sort compiled which appears in the Transactions of the American Lodge of Research. Volume IX, page 250ff.
Looking over that list, scantily annotated, it appears that more than forty became petitioners or charter members of lodges after they went back home, seven are known to have been Masters and one became Grand Master.
Although Washington Military Lodge went dark as the army was dispersed in June 1783, it was not noted as "extinct" in Grand Lodge records until December 8, 1785.
Lodge No. 20, North Carolina Line This lodge made no returns to the Grand Lodge and no records of any sort are extant. Based on its number it was warranted on or after May 1, 1779 and before October 4, 1779. A North Carolina detachment was at Stony Point under command of Hardy Murfree, and soon after they were ordered south to join Major General Benjamin Lincoln. In the field they fought as a "flying camp", a hit and run force, and conditions were not favorable for any Masonic meetings. The lodge chest and effects were captured when Charleston surrendered to the British May 12, 1780 and thus forever lost. Tatsch states that William Polk a later Grand Master of Masons in North Carolina was among the members of this lodge but he was not on active duty after June 1878.
Lodge No. 27, Maryland Line
This lodge was warranted by the Grand Lodge of Pennsylvania under date of April 4, 1780 with Mordecai Gist as Master, Otho Holland Williams and Archibald Anderson as Wardens. The Maryland Brigade was then on the march to service in the Carolinas and could not have done much work. All the property of the lodge was lost with the baggage captured by the enemy at Camden August 16, 1780. It is said that General Gist recovered the charter after the recovery of Charleston and revived the lodge four years later. Quite possibly he had obtained a new charter and took the familiar number for old times sake.
Union Lodge, Danbury Connecticut
On April 19, 1980, the anniversary of the fighting at Lexington and Concord a half dozen medics in Continental service, stationed in the hospital and medical supply center at Danbury, were instituted as a Lodge under charter from John Rowe, Grand Master of the former St. Johns Provincial Grand Lodge, now re-asserting his prerogative. The army men had associated with them two local doctors and several other residents. Within a few weeks the members in the service had been transferred elsewhere, leaving the charter with the townsmen, now including several newly made Masons. The first initiate was Dr. Josiah Bartlett, who had "proposed himself" and who was active in Masonry upon his return home, and became a Grand Master of Masons in Massachusetts. This lodge is one of the few in Connecticut with an unbroken record over 200 years and more.
Lodge No, 28, Pennsylvania Line
A warrant bearing this number was issued at an undetermined date, but the sequence indicates it was between April 4 and August 4, 1780. There were ten or more Continental regiments from Pennsylvania on the register January 1, 1781. Some wintered at Morristown and others were ordered into Virginia to reinforce Lafayette. After Yorktown several were sent south to serve under General Greene. There were many Masons among the field officers of the Pennsylvania Line and it is regrettable that absolutely no records, or even reference to this lodge have survived. While it is unknown what, if anything, they may have done, being on campaign they had little time and less opportunity to undertake very much.
Pennsylvania-Union Lodge No. 29
Upon the recommendation of Thomas Proctor a warrant for this lodge was granted on July 27, 1780 to forty-eight petitioners whose names are to be found on a duplicate copy. At a meeting in Philadelphia February 6, 1781 the lodge considered the plight of the widow and children of Captain Adam Bitting, killed in a riotous mutiny on Christmas eve preceding. One hundred pounds were raised for immediate relief and ten pounds per year pledged for the education of the oldest son.
Union was disrupted after the seige of Yorktown when Continental regiments were consolidated and Pennsylvania regiments dispersed. In answer to the routine summons to attend Grand Lodge in December 1781 the Master regretted the notice was late in arrival, the distance too great and the weather unfavorable. In 1783 a similar letter explained some further difficulties. The Master had removed to the western part of the state, taking the warrant and other papers with him. A group left behind in a Maryland town apparently carried on under a former Master and perhaps with a duplicate charter, later becoming a constituent of the Grand Lodge of Maryland.
These irregularities led to a decision in Grand Lodge on December 27, 1783 to recall all travelling warrants, which ended the regularity of any remnants of the war time lodges. Some warrants may never have been invoked, most of them disappeared without a trace.
Hiram's Delaware Regimental Lodge
Lodge Number 30, if we accept the numerical sequence, was warranted on or after August 4, 1780. Since they had jewels they may have been meeting earlier, in anticipation of their charter. The Delaware Continentals were closely engaged at the Battle of Camden and were the last to surrender. The following report is on record -
The Warrant & Jewells of Hirams Delaware Regimental Lodge were
taken at the Battle of Camden the 16th of August, 1780, by the British Troops & supposed by some of Col. Tarlton's Legion they being in a waggon brought into Camden the day after the action. Geo. Purvis, Secry, to said Lodge & in Camden when ye waggon
came in
Co. David Hall, Master
Not much work could have been done, if the dates given above are correct. Purvis was a POW until the end of the war, and Hall had not been with the troops in the field after October 1779.
Lodge No. 36 - New Jersey Brigade
The fighting was over in the northern department by September 2, 1782 when this new traveling lodge was warranted on the petition of Rev. Andrew Hunter and twenty brethren to be held in the several cantonments of the New Jersey Brigade and not elsewhere. No citizen was to be initiated while the traveling lodge was sitting in the vicinity of one already in existence.
The descriptive and restrictive terms written into the warrant may be indicative that the conduct of some of the earlier lodges charted in the army had not been as careful in making Masons and keeping records as the Grand Secretary thought exemplary.
Tatsch in his chapter on military lodges printed the text of this warrant which cost six pounds ten shillings. The original, preserved in the archives of the Grand Lodge of Pennsylvania, is believed to be the only extent charter of an American military traveling lodge. It was surrendered December 20, 1784 with no record of work done or men initiated having survived.
McClenachan deprecates the importance of army Lodges, questioning what progress, what returns, what successes were achieved by the military Brethren as not being within his powers to ascertain, nor would he presume that matters of serious moment would come to light if there was revelation of perfect records.
It is clear, however, from the records and traditions of the military Lodges of the American Revolution, that they only met and worked when the army was in cantonment or winter quarters, or when meeting places were available that could be duly tiled. Lodge was opened at other times and places to keep up the fellowship and to pass along knowledge of the lectures and ritual, often in an officer's tent or "hut". Little could be accomplished or even attempted, when the army was in the field or on campaign.
Nevertheless, the inspiration gained from the experiences in the army lodges, unquestionably led to the spread of Masonic light far and wide as the pioneering American traveled in a due westerly course. Fragmentary tid-bits or corroborative information uncovered here and there, and properly evaluated and correlated, may lead some present day enthusiasts to bring up some more finished work that will diminish McClenachan's criticism.
Bibliography or References
Freemasonry in the 13 Colonies, J. Hugo Tatsch
HISTORY of Freemasonry In Maryland, Schulze
HISTOTY of Freemasonry in New York, McClenachan
History of Freemasonry in South Carotina, Mackey
History of American Union Lodge, Charles S. Plumb
Proceedings Grand Lodge of Massachusetts, Vol. I reprint passim
Roster of American Union Lodge, Transactions - American Lodge of Research Vol Vl pp 356-401
Roster of Washington Military Lodge, AmerLoRe Transax Vol IX pp 250-281
Roster of Revolutionary War Veterans, AmerLoRe Transax Vol V & Vl passim
Masonic Encyclopedia, Henry W. Coil
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by Emerson C. Reed
Philosophic Lodge of Research,
A.F.& A.M.
Hartford, Connecticut
Abstract
Light or Knowledge, God's White Light, is examined to see how it can be used by Masons and other Good Men to make our world a better place to live in. This Light is examined after it is broken up into various forces for good, from passing through Man's life prism. Further Light can always be obtained, but the search for complete knowledge can never be reached. The goal of the Fatherhood of God, the Brotherhood of Man and the hope of a Glorious Immortality is not static. All good men should strive for further knowledge.
Foreward
As stated in a previous paper on Light, the Author mentioned that reference matter on Light is voluminous. He discussed at that time some of the lessons directly related to "Blue Lodge" degrees. The present paper discusses how God's White Light can pass through the prism of mankind and emerge as various tenets to be used by men of good-will to make the world a better place in which to live. These tenets include Brotherhood, Truth, Charity and many more facets for good. The final goal of perfect white light may never be reached. This is so for the goals of all professions. Take a Doctor for example. He goes through many years of education, followed by internship and residency. He opens his practice, but if he is to be a good doctor, he must continually study. He never comes to a static goal. Thus it is with Masonic Goals. They are not static. Study and research must continue, in order to move towards the Goal of our Father in Heaven.
This paper again gives only "Partial Light." However it is hoped that it will inspire other Brothers to join in bringing "Further Light" to the Craft. There are many paths that lead towards our Home in the Grand Lodge on High, and this Author hopes that the present paper will make travel on these paths slightly easier, and that this paper will encourage others to help clear paths.
In a previous paper. Further Light, the Author discussed some of the situations where Light has lessons to teach in the "Blue Lodge" degrees. In the present paper. Further Light in masonry is discussed. Every Mason should understand that even though he is a Master Mason, he has still received "Light in Masonry but partially."
The search for Light must continue all through life.
Throughout the ages many of the greatest writers and teachers have expressed universal fundamental truths. Masonry has adopted these truths and made them part of our work. As the writer, Milton, wrote, "Light is the prime work of God." And God, as all Masons know, is the greatest symbol of mankind. All of our goodness revolves around the Fatherhood of God.
Some of the truths that Masonry and men of goodwill practice are the Brotherhood of Man, Charity, Truth, Justice, Fortitude, Prudence, Temperance, Friendship, Love of Home, Love of Country and Immortality of Man.
In physics we learn that if we take White Light (God) and let it pass through a glass prism (Mankind), the light is broken up into various colors - red, orange, yellow green, blue, indigo and violet, with various gradations of color in between, (representing the truths that all men practice.) How these truths are practised depend upon the standards of each man, (how perfect the prism is.)
Masonry can perhaps be considered as a tool, designed to make Masons into better prisms, or persons. Man has always been a builder from the days of early mud huts, through the pyramid era, through the cathedral era, to the present skyscraper era.
Each structure that has been built, was built on the hopes and aspirations of the builder. Thus our Masonic degrees, based around the building of the temple, give our Brothers light, knowledge and truth to use for the betterment of all mankind. It is perhaps fitting that Masons are Builders, and that their prisms of life should be made as perfect as possible. As Owen Scott once said, "Masonry's mission, therefore, to the individual, is to uplift his character and establish a nobler mankind."
As the Light for Brotherhood emerges from our prism, we may perhaps think, Why do we have Brotherhood? Well Masonry is based on the Fatherhood of God, so if we have a common Father, all must be Brothers. As Masonry is world-wide, we should strive for world-wide recognition of the entire human race as one family.
Our Light of Charity is taught in our Entered Apprentice degree and is again stressed in the Master Mason degree. We may think of Charity in terms of aid to the unfortunate. This is important, but we should perhaps consider it in a broader meaning, giving affection and goodwill towards all mankind. This means giving fellowship and helping to lift mankind both spiritually and morally. True Charity extends to all the wants and needs of mankind.
The Lights of Truth and Justice run together as they shine through our human prism. Truth is one of the Great Tenets of Freemasonry. If we support Truth, Justice will be given to mankind. Truth is an ethical idea. Therefore it is not the private property of our fraternity, but is an ideal for all societies, groups and individuals in our world.
The Light of Fortitude signifies courage. This courage may be physical, to withstand the pain of physically doing a worthwhile physical task. However it maybe moral, to give strength to make undesirable decisions. Our Master Mason degree forcefully brings out fortitude. As we strive for worldwide Brotherhood Fortitude will be needed of all true Brothers.
The Lights of Prudence and Temperance shine in all Masonic Lodges. Prudence means Wisdom or Knowledge, and Temperance means Moderation. In the Book of the Law in Proverbs Chapter 8, Verse 12; Chapter 12, Verse 23 and Chapter 13, Verse 16, relationships between Prudence and Wisdom are noted. Temperance is a necessary tenet for mankind's survival. Self-indulgence, whether in drink, food, idle thinking or similar activities, leads to defect in performing our work to build a better world. We should train our minds and bodies for creative thinking.
One of the colors which comes through our human prism is Friendship. While we may recognize our relationship as Brothers, we may not be Friends. Being a Friend means being a Companion, a Supporter, a person who is really liked, a person who is very close. It means a relationship with all mankind, binding all together by a spiritual kinship.
Colors called Love of Home and Love of Country appear as rays after passing through our human prism. From primitive society days on, all men have had strong ties to the home. Men's families: wife, children, parents, brothers, sisters; and the community or country in which they live are bound to man by tender and patriotic feelings. Man will fight and die to maintain his family home. All of the values or light rays that support this cornerstone of good existance is cultivated by Masons and other good men. These colors inspire aspiration, love of beauty, obligation, tenderness, love of home and community, honesty, learning, law observance, study and unselfishness, to name a few. If a man works for a good home life, he will automatically work for world peace. This promotes a feeling of Brotherhood, Happiness and Contentment.
As we practice as Masons, the lessons taught by the Light passing through our prisms of life, we finally see the Light of Immortality. Under this Light we are all equal in the presence of death. Here money, education, station in the earthly life have no bearing. We meet here finally on a common ground to be judged by the "Supreme Ruler" in heaven, our God, on what we have done for mankind in general. The final judgment is made on how well we have tried to use the Lights emerging from our human prism.
As Masons we might ask, "How can we obtain knowledge to help us to improve the quality of the Lights coming from our prism of life?" The following suggestions, made by Allen E. Roberts, might help to improve Light. He suggests formation of Masonic Study Groups to 1) arouse more interest in the teachings of Freemasonry, 2) obtain more participation in the activities of the Lodge and the Grand Lodge, 3) arouse more enthusiasm for Freemasonry, 4) make more dedicated Master Masons, 5) study and obtain a knowledge of the history, philosophy, and symbolism of the Craft, 6) develop speakers for Lodge programs, 7) help the growth of Masonic leaders and 8) develop Masonic teachers, writers, and researchers. All of the above merits discussion papers, as we move on the premise that the "Search for Light is never-ending."
Masters of Lodges also have a part in improving the Light that Brothers seek. Brother Roberts also suggests that Light can be improved by the type and quality of programs developed by the Master. A good program might include 1) speakers on various subjects of interest to Brothers, 2) good degree work, 3) a usable Lodge library, 4) good communication with Brothers, 5) A Masonic education program, and 6) making the Lodge a vital part of the community. Again the subject matter for the Master to incorporate would make a good paper.
Dwight L. Smith, in answer to a young Mason who asks, "What's it all about?" suggests the following answers. 1) You must desire further Light; 2) Find your own niche in Ancient Craft Masonry; 3) Ask questions; 4) Express opinions and ask why; 5) Talk about Further Light with Brothers; 6) If you don't see anything significant or worthwhile in what goes by the name of Masonic "education" programs, look elsewhere. Perhaps a "do it yourself' program; 7) Further Light cannot be bought; and 8) You have received light in Masonry but partially, you must have the desire for Further Light to add to the sum total of your understanding.
In closing, we might say, as our Brother Conrad Hahn once said, "Masonic knowledge is a life-long experience. No-one stops learning." We can also practice a statement attributed to one of our early Brothers in New England, as given in the Indian Freemasonry, February 1980, which states, "Wisdom is knowing what to do. Skill is knowing how to do it. Virtue is doing. That is our Masonic call to greatness. The purpose for the continuation of Freemasonry is to make Good Men Better. Thus Masons will spread God's White Light through our prisms of life to make the resulting colors as perfect as possible, a never-ending task.
Reading List For "Further Light"
1. The Holy Bible
2. A Treasury of Masonic Thought - Carl Glick
3. The Indiana Freemason February 1980
4. Short Walk Bulletins - Masonic Service Association of United States
Vol XXXIII, September 1955, No. 9
Vol L, January 1972, No. 1
Vol L, February 1972, No. 2
Vol L, March 1972, No. 3
Vol L, May, 1972, No. 5
Vol L, June 1972, No. 6
Vol L, September 1972, No. 9
Vol L, October 1972, No. 10
Vol L, November 1972, No. 11
Vol L, December 1972, N0. 12
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Although Thomas Jefferson has been claimed by many to be a member of the Masonic fraternity, and has even been listed in a number of Masonic Bibles as one of our Masonic presidents, no evidence exists to show that he was ever a member of the fraternity. From some of his writings and some of his private remarks, it is more likely that Jefferson was passively hostile to the Masonic order. Certainly, he did or said nothing to make us believe that he was one of its supporters.
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Masonry Regards No Man for His Worldly Wealth or Honors ...
We are taught, early in our Masonic career, that it is the internal and not the external qualifications which Masonry regards. We learn that civil position and all worldly honors are laid aside when a man enters the Masonic Temple. We further learn that all preferment in Freemasonry is founded on real worth and that a man's position in the profane world will gain him nothing in Freemasonry. We all learn that don't we? Eventually we can all hope for a number of the rewards which Masonry gives her votaries who toil long and hard hours in the quarries of Freemasonry.
Then, when the awards are given out, many times we see brethren who have never devoted time to the work of the fraternity, standing in the front of the line and getting the lion's share of these awards. Some of us even become slightly disillusioned.
Masonry has many awards which it presents to deserving brethren. Far too many times, these honors, which are meant to reward, are used to punish. Those who, for one reason or another, do not conform find that the honors which they most desire are never given them. Many times it seems that some of our brethren find out what it is that a brother most desires and then keep him from ever getting it. This is not sour grapes. I personally have had more donors than any one man could deserve. I am a Past Grand High Priest, a Past Grand Master of the Grand Council, belong to many honorary organisations, have been honored by the Scottish Rite with KCCH and, if I never get another honor, will have had much more than my share.
For every honor which I have received, I know of brethren, far more deserving, who have never gotten any particular rewards. I know that Freemasonry owes no man anything, but I also know that we have a large number of "medal grabbers" in the fraternity who want anything and everything as long as they can get another title and a different collar to wear. When they do get into these organisations many of them then devote their time to keeping others out of them.
We sometimes see it even in the local lodge. How many times have you seen a Master appoint some well meaning incompetent because he was afraid that the man who should have been appointed would be far better than he could ever be? How many time have you seen the best men kept out of office because they were workers, not politicians and had offended someone?
How many times have you seen a brother, appointed in one or another Grand Line, get another appointment in still another Grand Line and third Grand Line so that he is serving in all of them at once? We all know the syndrome. Meanwhile, some well qualified and deserving brother is sitting on the sidelines, never asked to do anything, because he has offended someone and he must be punished. [In Freemasonry, this is referred to as true brotherhood.]
If a man wants to get ahead in the fraternity, he must be careful to offend no brother. He should never express an opinion without first checking with those in authority to see if he has the proper opinion. He must be careful to pas the proper slavish devotion to the idea that proper recitation of the ritual [flourish of trumphets, ruffles of drums] is the purpose of the whole institution.
If this seems too bitter a condemnation, look around at the students of Freemasonry and the Masonic writers in the country How many of them have been kept down in the various Grand Bodies merely because they have said something which someone clothed with a little brief authority has found offensive?
If a man once gets the first appointment he may be able to weather the storm and go to the second step. This is known as "Him what has, gets!" When a man is invited to his first honorary organization, he opens the door to more and more invitations. Take any proceedings, of any body, and read the list of titles and honorary organisations to which the presiding officer belongs. Why? Because he has made it to be the head of the body, mainly. Since he has made it in one place, then he is fit material for all the rest of the organizations.
Since our hypothetical brother is now in the "him what has, gets" phase, check the various proceedings around the country and watch the various heads of the various bodies present the awards for distinguished service. One Grand will give his particular award to some other Grand and then the second Grand will reciprocate in kind.
A few years ago, Dwight Smith, in his reviews of various Grand Lodges kept a running count of the various Grand Lodges where the Grand Masters swapped medals. It would amaze you. To some extent it reminds a person of the old story where the small college calls the Secretary of State and informs him that he has just been elected their "Man of the Year" and is invited to receive an honorary degree and be their commencement speaker. The Secretary of State informs them that he can't be present on that date. The small college representative then asks, "Do you know of anyone else we can get for 'man of the year?"'
Meanwhile, some deserving brother is standing in the wings, receiving nothing, not even thanks, in many cases, and doing the main part of the work of the fraternity.
Most of us know that he should get some awards. We know he is deserving. We also know that, probably, he doesn't suffer fools gladly and has offended someone in a position of high authority. Consequently, instead of trying to get him some of the honors he deserves, we sit back and allow him to be punished by being deprived of the honors "so justly his due which have never been paid him." Few of us are crusaders. I have broken my last lance in any type of combat. I do not believe, however, that awards, Masonic or civil are intended to reward honest labor and that to give them to someone merely because he has a number of other offices or positions cheapens them.
Honors should be given as rewards and never withheld as punishment. To keep a deserving brother from getting some award or some invitation which he deserves is not only spiteful but is against the basic nature of the Masonic institution. Remember, "Masonry regards no man for his worldly wealth or honors. Internal and not external qualifications make one worthy to be a Mason."
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The Infinite Versatility of Euclid's
47TH PROPOSITION
by Mervin B. Hogan, MPS
Infinite and eternal - infinity and eternity - are concepts which actually are much beyond the grasp of most mortals' minds. The ideas connoted by these words are rather closely related since infinite time is eternal, or eternity is an infinity of time. Generally we tend to use infinite and infinity to identify something immeasurable or of inconceivably large magnitude; while we think of eternal and eternity as referring to infinite time or duration, timeless everlasting, continuing without intermission, as endless or immeasurable time. The words and the thoughts or ideas they relate to are encountered by many of us primarily in the realms of theology and religion, and philosophy.
Infinity in several different meanings is found in the study and presentation of various topics in geometry and mathematics.
In plane geometry the word similar is employed with an explicit, technical meaning. By definition: Polygons (plane figures with any number of straight sides) that have their corresponding angles equal, and their corresponding sides proportional, are called similar polygons. In similar polygons those lines that are similarly situated with respect to the equal angles are called corresponding lines. Corresponding lines are also called homologous lines.
The ratio of any two corresponding lines in a similar polygons is called the ratio of similitude of the polygons.
The primary idea of similarity is likeness of form. The two conditions necessary for similarity are:
1. For every angle in one of the figures there must be an equal angle in the other.
2. The corresponding sides must be proportional.
In the case of triangles (polygons of three sides) either condition implies the other. The basic geometrical theorem is:
Two mutually equiangular triangles are similar.
An applicable corollary is:
Two right triangles are similar if an acute angle of the one is equal to an acute angle of the other.
I. Infinitely Increasing Triangles
Among the ever amazing properties and symbollic potentials of Euclid's 47th Proposition or, if you chose, the Pythagorean Theorem, is its inherent ability to graphically illustrate the geometrical increase in size of an original or given triangle to an infinitely large similar triangle, accompanied by an infinite number of like geometrically similar right triangles.
In Figure 1, ABC is any given right-angle triangle with mutually perpendicular legs a, AC and b. BC, and hypotenuse c, AB. Draw the line AD, y, perpendicular to c, AB, and draw line DC, x, as an extension of line BC, b; denoting the point of intersection as D
a. Triangle ACD - Fig. I
Since triangle ACD is similar to triangle ABC, it
follows:
x = a, or x = a (a) = CD (1)
a b (b)
y = c, or y = c (a) = AD (2)
a b (b)
and a = a(b) = b(a) = AC (3)
(b) (b)
b. Triangle ABD - Figure 1
y =a(c) = AD (4)
(b)
x + b = a2 + b (b) = a2+ b2 = c(c) = BD (5)
b (b) b (b)
c = c (b) = b(c) = AB (6)
(b) (b)
The factor a/b for triangle ACD in equations (1), (2) and (3), and c/b for triangle ABD in equations (4), (5), and (6), is, respectively, the ratio of similitude of that triangle in terms of the original or given triangle.
The next step is clearly the addition of triangle ADE in Figure 1, which simply creates the enlarged triangle BDE, similar to the original triangle ABC. The two triangles to now algebraically evaluate as is done above, are ADE and BDE. The two indicated successive steps are repeated without any restriction whatsoever, the figure being an ever increasing triangle composed of a corresponding ever increasing number of similar component triangles; the increase in the number being limitless or infinite, and the consequent triangle infinite in size.
II. Infinitely Decreasing Triangles
The fabulous 47th Proposition from Euclid's ancient classic also has the inherent capability of illustrating graphically the geometrical reduction in the size of the given figure to a similar one infinitely small; accompanied by an infinite number of identically similar right triangles diminishing in size successively.
In Figure 2, ABC is any given right-angle triangle with mutually perpendicular legs, a, AC, and b, BC, and hypotenuse c, AB. Draw the line CD, y, perpendicular to c. AB, intersecting at point D. Denote the length AD by x, which gives c-x = BD.
c. Triangle ACD - Figure 2
Since triangles ACD and BCD are similar:
x = y, or y = x (b) (7)
a b (a)
y = c-x, or y = (c-x) (a) (8)
a b (b)
From equations (7) and (8)
(b) x = (a) (c-x), or x = a(a) = AD (9)
(a) (b) (c)
y = b(a) = CD (10)
( c)
and a = a( c) = c(a) = AC (11)
( c) ( c)
d. Triangle BCD B Figure 2
By equation (10) y = a(b) = CD (12)
( c)
and c B x = c - a2 = b (b) = BD (13)
c ( c)
and b = b ( c) = c (b) = BC (14)
( c) ( c)
The factor or ratio a/c for triangle ACD equations (9), (10), and (11); and b/c for triangle BCD in equations (12), (13), and (14), is, respectively, the ratio of similitude of that triangle in terms of the original triangle.
Next, drop a perpendicular from point D to leg a, AC, intersecting at point E, and a second from the same point D to leg b, BC; forming four similar triangles, each considerably smaller than the original given triangle ABC. The ratio of similitude for each of the triangles is readily determined algebraically by the above corresponding expressions.
Each successive step of erecting the two mutually perpendicular lines to the respective hypotenuses doubles the number of triangles within the given triangle. It is the continued repetition of this doubling procedure which leads to an infinite number of triangles regularly diminishing in size as they approach the status of being infinitely small triangles; all confined within the boundary of the three sides of the original triangle ABC.
Masonic Significances
Clearly the above presentation is just having about as streamlined as possible to communicate successfully with the reader having an elementary knowledge of the geometry of similar triangles and a like acquaintance with rudimentary algebra. The topic is by no means as simple or obvious as the necessary brevity might imply to the unwary reader. You may well need some assistance from a Brother whose mathematical skills somewhat exceed your own.
In the same vein, quiet inquiring discussion of a symbol with a compatible Brother can be most helpful. As with all symbolism, the abstract thought, ideas and concepts which the above topic hopefully stimulates are limitless in their possibilities. It is just this fact that makes the 47th Proposition such a cornerstone symbol for all of Freemasonry. Each mind must apply itself to a serious study of the symbol to achieve edification of that mind. The number of interpretations or meanings of a symbol may well approach the number of those aspirants seeking personal significance.
Basically and right to the point: don't discount in the least the personal development and value accruing from the mental exercise experienced in wrestling intellectually and emotionally with each and every symbol.
While each Mason has his own ideas and concepts, as well as his emotions, regarding the Supreme Being, to many of the Brethren this foundation stone of all Masonry is generally viewed as infinitely wise infinitely knowing, infinitely powerful, and infinitely extensive or all-pervading. In other words: the Omniscient, Omnipotent, and Omnipresent Being.
By way of contrast, an infinitely small quantity is identified as an infinitesimal. Personified, each of us in the heavenly macrocosm, or infinite universe, is an infinitesimal minuscule speck, or microcosm, inhabiting an infinitesimal cinder constituting its place in the Supreme Being's order and scheme of things.
Each Mason should ever recall "the sacred name of Deity, before whom all Masons, from the youngest Entered Apprentice who stands in the Northeast corner of the lodge to the Worshipful Master who presides in the East, together with all other created intelligent beings should humbly, reverently, and devoutly bow."
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by George H. T. French, MPS
If one merrily goes along in the customary routine, memorising and reciting what we today refer to as the Lectures on the Three Degrees, there is no problem. But immediately upon asking How, Why, When, Which and Where, there arise many uncertainties.
Confusion in Lecture Land
Within Ceremonial Masonry there are three separate and distinct activities: ritual, lectures and remarks. And confusion in lecture-land is due principally to the fact that many Masonic writers have confused the esoteric catechistical lectures with the published non-esoteric Illustrations and Remarks.
Then there is the fact that the Lectures have been changing over the centuries. First, because they are somewhat explanatory of the ritual, and consequently change with it. Second, because many of their passages have been removed and incorporated into the ritual.
Another source of confusion is that, as the ritual and rubrics have gone changing both in content and style over the centuries, a given word has come in time to mean an action or a concept different from the original. A good example is the very word "lecture", and here follow five different uses for this one word in Masonry.
1. Talks presented in lodges in the early 1700's, not all of which were purely Masonic in content, as in some cases the subjects were paramasonic or even extramasonic.
2. The Prestonian Lectures. Upon his death, William Preston requested the yearly exemplification of his Lectures on the Three Degrees as rehearsed in Antiquity Lodge No. 1, E.C., during his mastership.
3. Thomas Smith Webb, when teaching the ritual and lectures in New England in the early 1800s used the word "lecture" to denote the teaching of the ritual from instructive tongue to attentive ear.
4. Preston's Remarks, published in his book Illustrations of Masonry (1774), were written in running prose - not questions and answers - and in many ways were explanatory of his unpublished catechistical lectures.
5. Finally the Catechistical Lectures. Preston's real contribution to the Craft was his compiling of the Catechistical Lectures. These are the basis of the "Lectures", or "Catechisms", or "Sections" as exemplified in the English Lodges of Instruction, and sometimes in Lodges. Whereas the monologue type of lecture delivered in our Lodges immediately after the Degree Work, is not derived from Preston's Catechistical Lectures but from the Remarks published in his Illustrations of Masonry. This paper will deal with Preston's Lectures, not with his Remarks.
Before Preston
If one were to judge by excerpts from available early exposures, one would conclude that the lectures in the 1700s were fragmentary and disconnected, containing some limited symbolic instruction. (1) Besides which, they would seem to have been anybody's business, and masters of lodges decided on details of ritual and lectures as freely as they decided on candidates. (2) Even so, there was beginning to appear some evidence of formality, attempted elegance and distinctive impressiveness in the work.
Preston Appears
At that time there appeared William Preston (1742 - 1818), the English ritualist and compiler, who conceived the magnificent idea of setting the Masonic lecture system, and with it the ritual, on a sound and proper footing. (3) This he accomplished by devising a system of lectures, which does not mean that he invented the lectures or wrote them. What he did was carry on the ancient traditions correcting refining and amplifying the old workings, welding together lectures, addresses and eulogies, into a complete system. (4)
The old custom of teaching by way of catechism - questions and answers - was still in use when Preston arrived on the scene. By this time the catechisms were gradually becoming known as lectures - catechistical lectures. They contained a body of knowledge about building and architecture and the arts together with a code of precepts and rules relating to conduct and living. (5) Some of the questions, however, seemed to be intended merely to test the bonafides of the person examined, as both the question and answer were distinctly arbitrary. (6)
So Preston, without changing the contents of the lectures, placed the lectures within a coordinated system devised by him. And by 1772 he had arranged and digested to his entire satisfaction the whole of the Lecture on the First Degree. The Lecture was essentially designed to afford an indirect rehearsal of the ceremonies, accompanied by a running commentary and explanation. It must be understood that the Lecture was not a part of the ceremony of conferral but an explanation of the ceremony.
He then proceeded to exemplify his Lecture before the Officers of the Grand Lodge in London, England, at a Gala Meeting on May 21, 1772, together with an Oration. The Oration was so well received that he decided to publish it, along with a description of that day's proceedings, and other matters. This amalgamation constituted the first edition of his Illustrations of Masonry (1772).
The whole venture was so successful and well accepted that he decided to complete the Lectures for the Three Degrees. This he accomplished by 1774, after which there followed in 1775 a second edition of Illustrations of Masonry containing his Remarks on the three lectures. (7)
Content of Lectures
The object of the Masonic system, in Preston's mind, was to encourage Masons to study and acquire knowledge, and also to provide the system of the knowledge to be acquired. (8) Striving toward this goal, he built up a complete system of knowledge, clause by clause, section by section, lecture by lecture.
In this desire to spread knowledge, the Brethren were very much the children of their age. They lived in an age of great intellectual curiosity, when human knowledge was being extended by travel, by voyages of discovery, by research in the natural sciences.
Preston's Lectures afforded an indirect rehearsal of the ceremonies, accompanied by a running commentary and explanation. They were embellished with symbolical, philosophical and moral discourses so as to represent the Art of Masonry in a finished and complete form, and were compiled in the rounded metaphorical and flowing English of his time. They were so cunningly contrived that much study and meditation were necessary to fully understand their content.
It will help to understand Preston's work as a compiler if one realises that Freemasonry had three separate areas of activity In the first place, there were the words which accompany the rubrics of the ceremonies of degree conferral and constitute the so-called ritual. In the second place, there were catechistical lectures which were esoteric and delivered in question and answer form, to instruct the newly-made Mason. Preston compiled, exemplified and taught the catechistical lectures on the three Degrees. And in the third place, there were the Remarks containing excerpts from and explanations of the catechistical lectures, and these were written and printed in clear text. They were published in Preston's Illustrations of Masonry, and constitute the basis of the post-ceremonial lectures (so called) delivered today to the Candidate in many American jurisidictions.
Preston's original First Degree Lecture had six sections, his Second had four, and his Third had twelve sections, soon reduced to seven. There was an Introduction and a Conclusion to each Section, and each Section consisted of several Clauses.
From the middle of the eighteenth century the opening sections of the Lectures on the First and Second Degrees presented a fairly full description of the conferral ceremony, communicating the secrets whereby the Mason could prove himself when traveling. The remaining Sections comprised additional questions and answers devoted to subjects not directly connected with the ceremony, as for example, the reasons for the method of preparation, the symbolism of the Candidate's entrance, the form of a lodge, the numerical significance of the composition of a lodge, and other such symbolical and moral explanations.
As a whole, little symbolism appears until the latter half of the eighteenth century, when the Exposures of the 1760s give some first indications. (9)
As the questions increased in number, and symbolism started to appear, there shows up a decided transition in lecture content from the early type "earthy" catechisms to the work-wages symbolical theme as shown in the following comparative sample:
Q. Why were you made a FC?
A. For the sake of the Letter G.
Q. What does the G denote?
A. Geometry, or the fifth Science.
Q. Did you ever work?
A. Yes, in the building of the Temple.
Q. Where did you receive your wages?
A. In the Middle Chamber.
Q. When you came into the Middle Chamber, what did you see?
A. The resemblance of the Letter G.
Q. Who doth that G. denote?
A. The Grand Architect and Contriver of the Universe.
A careful comparison of the several Syllabus books (described below) which contain answers (and not all of them) reveals a remarkable diversity in lecture contents. There are differences in the knocks, in the number, order and content of the Clauses, and in the Conclusions. One is driven to the feeling that there was no standard version of Preston's Lectures 1, 11 and 111 Degrees, and that changes were made from time to time. (11)
Another point is that although Preston's most valuable contribution to Freemasonry was his compilation of the Lectures, paradoxically they are hardly known except to a few specialists. This obscurity is due to three reasons:
1. Few copies of the Lecture still exist.
2. There are fewer still of those copies which provide the answers, for many presented the questions without the answers.
3. Both the printed questions and the manuscript answers are coded, misspelled and very difficult to decipher. (12)
This, however, has changed recently because Preston's three Lectures are now available in plain English, due to the magnificent efforts of Brother Percy R. James, who deciphered and successfully published them in several issues of Ars Quatuor Coronatorum, commencing with Volume 82 (1969), pages
Source of Contents
Preston, upon turning his attention to the Masonic Lectures, spared no pains nor expense. He frequently visited other lodges delving into the most out of the way places in search of Masonic lore and wisdom. He also entered into an extensive correspondence with Masons in England and overseas.
He did not seek to change the nature or teachings of the Society, for he was neither an inventor nor an innovator, His work was that of elaboration rather than creation, his principle contribution consisting in the enrichment of the Lectures. Basically, he built on the Test Questions and Answers used in the ceremonies of the Operative Masons, as they appeared in the old manuscripts, the earliest of which was the Edinburgh Register House MS (1696).
The several known copies of Preston's Lectures present numerous variations, suggesting that more than one person was involved in their completion. As a matter of fact, Preston himself told us that he had the help of "zealous friends". (13)
Another source of Lecture variability were the Brethren who, under Preston's direction, taught the material in the study classes. Although the Lecturers, Sectionists and Clause-holders were expected to memorize their parts (Lectures, Sections and Clauses), some of them inserted the answers to the questions on the interleaves of their copies of the Syllabus. In doing so they resorted to several forms of disguise - the omission of vowels, alternate lines written in reverse order, half sentences on alternate lines. Thus errors have sprung from the difficulties encountered in transliterating those confusing notes.
An additional source of inexactitudes was the fact that many of those manuscript additions were entered outside the study-class, with all the attendant evils of faulty memory.
Lectures in Lodge
When the spacious, unhurried days of the eighteenth century arrived, much instruction was given in the lodge itself in the form of catechistical lectures. As a matter of fact, it was not unusual for lodge by-laws to require such working at every meeting, with penalties for absence or misdemeanor.
Bro. Seymour, being Intoxicated with Liquor, interrupted the R.W.M. Bro. Wooler in the course of his Lectures in Masonry, therefore it was unanimously agreed that he should be fined one Bottle of Wine for such offence. (14)
Once the floor work or "Making of a Mason" was over, the Brethren gathered round the trestle-table with the Master sitting in the East. He directed questions to the Senior, or to both Wardens, and sometimes used the "circular method" going round the table to each brother in turn.
The Lectures were an essential part of the evening's proceedings. Whether there happened to be a candidate or not, one or the other of the Lectures was rehearsed, while on those occasions when a Brother was either Initiated, Passed or Raised, the suitable Lecture followed the event. However, in most of the early Lodges the work was confined to the Lecture on the First Degree, which may be explained by the fact that in those days a large number of Masons never progressed beyond the Degree of an Entered Apprentice.
Preston's Diffusion
Preston conceived that the purpose of Freemasonry was to instruct, and to spread knowledge of the seven liberal arts and sciences. Knowledge was not only power - said he - but the ameliorating influence which would aid in the Masonic objective of controlling the passions. In his own words:
Every free and accepted Mason, therefore, who desires to understand the elementary principles of the Order, should be earnest in acquiring a competent knowledge of the Lectures.
Preston was dedicated to a three pronged activity:
1. He collected information on Masonic lore and practice by travel and extensive correspondence.
2. He compiled the Lectures, in some cases working by himself, and sometimes with the cooperation of "zealous friends".
3. He disseminated the Lectures by publications and by lodges of instruction.
These three distinct activities will be further emphasised if one enumerates the many feats of Preston's amazing industry.
1. He compiled the catechistical Lecture on the First Degree of Freemasonry, and rehearsed its full six Sections before Grand Lodge Officers in London at a Gala Meeting in May 1772.
II. The Oration given at the above mentioned Gala Meeting, with a description of the performance, formed the body of the first edition of his book Illustrations of Masonry (1772).
III. He compiled and completed the Lectures on the Three Degrees. These Lectures were in manuscript code, and Preston did not publish them.
IV. In 1774 he wrote a Prospectus of Private lectures on Masonry, intended to arouse interest in and win support for a Program in which he proposed to instruct the Brethren in twelve courses at weekly meetings, as outlined in the chapter called Remarks.
aide-memoire for the Preceptor. (15)
V. Preston himself wrote the books used for the instruction. They were entitled Syllabus, each Lecture being divided into Sections and Clauses, generally of pocket size with blank sheets interleaved. The Lectures were catechistical and the printed matter consisted only of the questions and these given in a manner so highly abbreviated that they would convey little information to the uninitiated. The Syllabus, as printed, was more in the nature of an aide-memoire for the Preceptor. (15)
VI. The Remarks that appeared in the second and all subsequent editions of his Illustrations of Masonry carried excerpts of the Lectures and "outlined" the whole series of Private Lectures.
VII. Finally he wrote The Pocket Manual or Freemason's Guide to the Science of Freemasonry, which was a vest pocket size book. The Manual is a combination of the Syllabus, or Books of the Courses, and the Remarks from the Illustrations. Part I (first Degree) was published in 1790. Part II (second Degree) was published in 1792. No copy has been found of Part III. (16)
To promote these Lectures, Preston established a number of Masonic bodies: 1. the Lodge of Instruction found within the Lodge of Antiquity in about the year 1774; 2. the Harodim Lodge constituted in 1790, which became merged in the Lodge of Antiquity two years later; and 3. the Chapter of Harodim which functioned in London between 1787 and 1801. (17)
Conclusion
The study of Preston's Lectures, as the study of so many subjects in Freemasonry, brings out the fact that our Craft is a live institution, always adapting itself to surrounding conditions, and always changing. But permanently directed to the betterment of the individual Mason.
And now, what more adequate than to close with a paragraph from Preston himself:
Without much instruction, and more exercise, no man can be skillful (sic) in any art; in like manner without an assiduous application to the various subjects treated in the different lectures of Masonry no person can be sufficiently acquainted with the true value of the Institution.
References
1. H.W. Coil, Conversations on Freemasonry, Transactions Missouri Lodge of Research, Vol. 32, p. 91.
2. H.W. Coil et al., Coil's Masonic Encyclopedia, New York, 1961. page 568.
3. J.R. Rylands, The Fellowship of Knowledge, The Collected Prestonian Lectures, London, 1965. Page 400.
4. G.P.G. Hills, The Collected Prestonian Lectures, London, 1965. Page 16.
5. J.R. Rylands, The Collected Prestonian Lectures, London, 1965.
Page 405.
6. W.P. Campbell-Everden. Freemasonry and its Etiquette, New York, 1955. Page 373.
7. P.R. James, William Preston's First Lecture of Free Masonry, A.Q.C., Vol. 82 (1969), page 104.
8. J.R. Rylands, Collected Prestonian Lectures, London, 1965. Pages 405-6.
9. Norman Rogers, Collected Prestonian Lectures, London, 1965. Page 449.
10. Harry Carr, The Freemason at Work, London, 1976. Page 105.
11. P.R. James, The Lectures of English Craft Masonry, A.Q.C., Vol. 79 (1966), page 144.
12. P.R. James, William Preston's First Lecture on Free Masonry, A.Q.C. Vol. 82 (1969). Page 104.
13. P.R. James, William Preston's Third Lecture of Free Masonry, A.Q.C., Vol. 85 (1972). Page 73.
14. P.R. James, The Lectures of English Craft Freemasonry, A.Q.C., Vol. 79 (1966). Page 141.
15. P.R. James, William Preston's First Lecture of Freemasonry, A.Q.C., Vol. 82 (1969). Page 104.
16. P.R. James, ibid., p. 142 - 3.
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MEMBERSHIP IS THE LIFE'S BLOOD OF ANY ORGANIZATION HAVE YOU DONE YOUR PART?
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Al Cerza Reviews Books of Interest to Masons
In 1953 there was published "The Freemason s Pocket Reference Book, " written by Pick & Knight. A third edition has been revised by Frederick Smyth. Past Master of Quatuor Coronatic Lodge.
This new 399 page book is a veritable miniature Masonic encyclopedia arranged in alphabetical order with a variety of subjects designed to please every taste and answer many questions. Some items are related to the Craft in England, but there is an abundance of general information as well as topics of special interest to Masons in the United States.
Available at 7.95 Pounds a copy from Frederick Muller Limited, Dataday House, 8 Alexandra Road, Wimbledon, London SW 19 7 JU, England.
"Symbolism in Craft Freemasonry," by Colin Dyer, was first published in 1975 with a hard cover, and has been out-of-print for some time. It has been republished with a soft cover plus an index.
Available at $13.50 a copy from Macoy Publishing and Masonic Supply Co., P.O. Box 9759, Richmond, Va. 23228.
There has been published by the Supreme Council of the Scottish Rite, Southern Jurisdiction, an Index of the contents of the New Age Magazine for the year 1982. This excellent eighty page Index was prepared by Dr. Chris A. Pouler, a Member of the Society of Indexers, of London, England. This is the first Index of the magazine prepared by him and it maintains the excellent format of the prior Indexes prepared by his father Aemil Pouter.
Available at $2.00 a copy from the Supreme Council, 33d, 1733 Sixteenth St., N.W., Washington, D.C. 20009.
The Supreme Council of the Scottish Rite, Northern Masonic Jurisdiction, has published a number of Educational Packets that are useful as teaching aids. They are
A Tradition of Diversity; $3.00 each.
George Washington: American Superhero; $3.00 each.
Sir Francis Drake and the Age of Exploration; $3.00 each.
Available from Educational Program. Museum of Our National Heritage, P.O. Box 519, Lexington. Mass. 02173.
The Masonic Service Association, 8120 Fenton S., Silver Spring, Maryland 20910, has published the following items in recent months:
"At the Sound of the Gavel," containing ten suggested lodge programs. The Foreword has some brief comments on how to organize successful lodge programs, Then follow the details on holding special programs for the following events: Fathers' and Sons' Night; Patriarch's Night; Masonry in America; Flag Day June 14th; George Washington Celebration; Thanksgiving Observance; Sts. John Days: "Songs of Masonry"; Check the Right Answer Contest A Surprise Evening "You Can't Do It." Available at $2.63 a copy.
"Masonic Feasts." an updated reissuance of the popular Table Lodge booklet. Available at $2.13 a copy.
A revised edition of "Masonic Questions Answered by the Courts". Available at $1.88 a copy.
"Masonry Under Two Flags," collection of stories describing incidents which occurred during the War Between the States. Available at $2.00 a copy.
The Royal Arch Mason Magazine is one the outstanding Masonic magazines published. Each issue contains articles of general Masonic interest. It has been the practice of the magazine every so many years to have issues of the magazine permanently bound with a detailed index of the contents.
These bound volumes have been welcomed by Masonic scholars interested in having the magazine preserved in permanent form for use over the years. A few copies of these specially bound books are still available, as follows:
Volume 11, containing the issues for the years 1973-1975, available for $7.50 while limited supply lasts;
Volume 12- 13, containing the issues for the years 1978-1981, available for $11.00 while limited supply lasts.
Send order to the Royal Arch Magazine, P.O. Box 569, Trenton. Missouri 64683.
The Midwest Conference on Masonic Education has been meeting annually since 1950. Its Proceedings have been published each year. A few of the past volumes are still available.
The 1978 volume contains the following papers: In Memory of Conrad Hahn; Grand Master's Area Educational Meetings; Masonic Education in Ontario; Masonic Education in Massachusetts; Use of Masonic Reading Lists in Iowa; Using Masonic Periodicals; The Freemason; Masonic Forum; Masonic Audio Visual Programs; Masonic Education Through Biography Preparing and Presenting Open House Programs; Whatever Happened to the Written Word; and Masonic Scholarship and Essay Contest.
The 1979 volume contains the following papers; Goals for the Future; Using the Masonic Service Association to reach the Grass Roots; Masonic Public Relations; A Grand Secretary Looks at Masonic Education; Writing a Lodge History; Checklist for a Lodge History; Masonic Classics; H L. Haywood, Masonic Encyclopedist; Editing a Masonic Magazine; Improving Communications Through Appendant Bodies; Masonic Education Around the United States; Printing and Distribution of a Masonic Book; and Bring Masonic Education to the Grass Roots.
Copies of the 1978 volume are available at $6.00 a copy, and the 1979 volumes at $7.00 each, from Dr. Dawson E. Grim, 4300 E. Avenue, Cedar Rapids, Iowa 52402.
Unfortunately, over the years many fine Masonic talks have been presented on Masonic subjects and these talks have not been preserved in written form. Utilizing a modern tool, the American Lodge of Research has preserved three fine talks on Masonic subjects on cassettes and is making copies available since they are suitable for lodge programs. Here is the list of these cassettes: "200 Years of Freemasonry in New York," by Dr. Allan Boudreau, M.P.S. Librarian, of the Grand Lodge Library of New York. This was a talk presented at a meeting of the New York Historical Society. "General George Washington," by Wendell K. Walker, F.P.S., Grand Secretary of the Grand Lodge of New York, being a talk presented before a meeting of a Chapter of the National Sojourners. "Masonic Vignettes," by Wilmer E. Bresee, Grand Historian of the Grand Lodge of New York, being a selection of a number of items from two of his books.
Available at $6.00 each, from The Secretary, The American Lodge of Research, Masonic Hall, 46 W. 24th St.. New York. N. Y. 10010.
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by Allen E. Roberts
Dr. Charles R. Glassmire, Editor of The Maine Mason, is concerned: "I see real tragedy in those lodges where the incoming Master has made excellent plans, only to have them pushed aside and forgotten in the pressure of everyday work, family commitments, apparent lack of cooperation from fellow officers, the working of degrees, and any number of other distractions.... Programs planned and then abandoned tend to make routine business meetings dull and boring, thus decreasing attendance and further diminishing the percentage of real Masons."
Balloting continues to be of concern in many areas. In the Masonic Light of South Carolina the SGW notes: "One of the hinderances that could prevent our Fraternity from flourishing in full bloom, is the unfortunate use of the blackball to keep a good man from joining our ranks.... Keep in mind that a blackball, because of business rivalry or personal rancor, is unworthy of a Mason. Neither from enmity nor for vengeance should another good man be kept from joining the Brotherhood."
A worshipful Master. writing in The New Mexico Freemason" is concerned about those who join "Rites" and forget their Lodges. "If it wasn't for the ... Lodge there would be no Rite to join!" he said. "It's the men who are active and run the Lodge that make all the other bodies possible. Think about that, and think about what you owe to your Lodge "
The Virginia Craftsmen, well into their 21st year as a Degree Team, will be in Marietta, Ohio, on July 4. They will help American Union Lodge No. I and Harmar Lodge No. 390 celebrate Independence Day by conferring the Master Mason work. An Independence Day banquet is planned for the evening.
The Grand Lodge of Massachusetts celebrated 250 years of Freemasonry early in April. Dignitaries from most states and many foreign countries joined in the festivities.
C.V. McLain, Jr., Editor of The Masonic Monthly of Alabama, is concerned about the vast amount of informality that's creeping into Masonic Lodges "Informality," he notes, "like the tiny termite, burrows its way into a group or organization until the group becomes everything but what it was designed to be." He fears, "The new members, upon finding themselves in the midst of a group who appears to lack the proper respect for what they are attempting to convey, rapidly lose interest and turn to something else somewhere else that they feel will supply them that something they are seeking."
A new publication is in the making. For many years there has been a need to update William Denslow, F.P.S., great work, 10,000 Famous Freemasons. Anchor Communications, Box 70, Highland Springs, VA 23075, will publish a "Who's Who in Freemasonry." It is seeking biographies of Freemasons, and men and women who have helped the Craft, who "have demonstrated notable achievement in their occupation, community, country and especially Freemasonry, thereby making their country a better place in which to live." If you fit into this category, or know someone who does, send a biography to the above address. The target date for publication is late 1983.
It's official! The Grand Lodge of Spain is a reality. "To The Glory of The Great Architect of the Universe/ French National Grand Lodge/ Consecration & Constitution/ of the/ Grand Lodge of Spain/ &/ Installation of the Grand Master/ of the Lodge of Spain" read the heading of the program of the historic event which took place on November 6, 1982, in the Hotel Castellena, Madrid. It is composed of ten Lodges, all chartered by the Grande Lodge Nationale Francaise between 1978 and 1982. The new Grand Lodge has lost no time in going to work. It reported to Robert L. Dillard, F.P.S., then President of The Philalethes Society, and Secretary-Treasurer of the Commission on Information for Recognition of the Conference of Grand Masters of Masons in North America, that it had chartered six more Lodges. This is excellent news, indeed. For over 40 years there has been resentment in many quarters because Freemasonry was cast along with communism in Spain. Yet the taxes of American Freemasons were being used to help the dictator Franco May the new Grand Lodge continue to grow strong and spread the principles of Freemasonry thoughout Europe.
Grand Secretary Robert A. Hinshaw, of Ohio, in his Bulletin, lists "Eight Steps to Sure Stagnation":
"1. We've never done it that way before. 2. We're not ready for that. 3. We're doing all right without it. 4. We tried it once before. 5. It costs too much. 6. That's not our responsibility. 7. It just won't work. 8. Criticize the Secretary." Or you can do what one Grand Lodge is reported to be doing - banning the showing of all Masonic films and prohibiting Masonic education in any form, other than the ritual.
The Oregon Freemason, edited by Sally Temple, has come out in a new format. It's 8 1/2 by 11, and is being published by the Portland Valley of the Scottish Rite, in cooperation with the Grand Lodge. Vol. 1, No. 1 had to be put together in a hurry and under exasperating conditions - Mrs. Temple was moving her office while the transition was being made. Again we say, the Scottish Rite certainly proved its good judgement in giving the job to Mrs. Temple. She needs good Masonic material to print. Why not send her something? Her address is now 709 S.W. 15th Ave., Portland, OR 97205.
Grand Master Dee Brown wrote in The Oklahoma Mason: "In recent years the word "Square" has fallen into ill disrepute. It has become slang; not conversant with current fads and styles, oldfashioned, unsophisticated and conservative, For some unknown reason, this concept of a Square has been more readily accepted by current society in general. The time has arrived to restore being a Square' to its original stature. I feel it is encumbent upon all Masons to make a concentrated effort to be influential in this restoration.