Contents
From the Editor's Quarries Notes and Queries
Grand Lodge of Pennsylvania Freemasonry In Israel
Truth: Conceptualism Of Historical Research F.U.E.L. For The 90's
Should We Seek the Truth Speculations on the Broached Thurnel
French Masonry Today The Wages of a Masonic Traveler Part II
The Symbolism of the Anchor 225 Years Of Freemasonry In Winchester, Virginia
the philalethes
The Journal of Masonic Research and Letters
Charles S. Guthrie, FPS Editor
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LIVING PAST PRESIDENTS
Philalethes Society
Robert V. Osborne, FPS
Robert L Dillard Jr. FPS
Bruce H. Hunt, FPS
Allen E. Roberts, FPS
John Mauk Hilliard, FPS
Wallace MacLeod, FPS
A Bonus Issue
CONTENTS
Editor's Quarries
by Charles S. Guthrie, FPS
Notes & Queries Annual Assembly/Feast/Forum
Grand Lodge of Pennsylvania - Dedicates the "Friend to Friend - A Brotherhood Undivided" Monument by Thomas W. Jackson, FPS
Freemasonry in Israel
by Leon Zeldis, MPS
Truth: Conceptualism Of Historical Research
by David Crockett, MPS
F.U.E.L for the 90's - Part I
by Richard C Friedman, MPS
Should We Seek The Truth?
by Alien E. Roberts, FPS
Speculations on the Broached Thurnel
by Jack Brooksbank, MPS
French Masonry Today
by Michael L. Segall, MPS
The Wages of a Masonic Traveler – II
by Isaiah A. Wiles, MPS
The Symbolism of the Anchor
by Rick E Gustalson, MPS
When Your Address Changes
225 Years of Freemasonry In Winchester, Virginia
by Jeffery G Burcham, M.M.
Through Masonic Windows
by Alien E. Roberts, FPS
ON THE COVER
The "Friend to Friend - A Brotherhood Undivided" Monument was dedicated by the Grand Lodge of Pennsylvania on August 20, 1993. This monument was an idea of Brother Sheldon A. Munn and was created by Brother Ron Tunison renowned sculptor and historical artist.
Photo courtesy of the Grand Lodge of Pennsylvania F. & A.M.
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I am writing this on December 30, 1993. As we begin a new year of The Philalethes, we look forward to publishing more quality material during the coming months. We have some good manuscripts on hand, but we are always on the lookout for more. Keep 'em coming. Hope to see you in Washington February 18--and hope you get this before that time.
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Morgan Affair Papers Added to Livingston Masonic Library Archives.
The Livingston Masonic library recently added to its archives a series of 32 manuscripts dating from 1827 to 1831 which shed light upon the prosecution of Freemasons following the disappearance of William Morgan. These important documents were originally the property of Victory Birdseye, the special counsel employed by New York State to investigate the Morgan affair, and include transcriptions of witness testimonies, discussions of legal aspects of the Morgan affair, and significant information concerning the environment in which the anti-Masonic movement flourished.
These papers descended through the Birdseye family before coming to rest at the Livingston Masonic Library. For further information concerning the Victory Birdseye papers, or to arrange an appointment to see them, please contact Kathleen M. Haley, Librarian, Livingston Masonic Library, 71 West 23rd Street, New York, NY 10010-4171, or call (212) 7414505.
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I have been a member since 1955. Also, I worked for Al Cerza on his membership committee. I still have some early Philalethes copies I didn't quite use when mailing out hundreds of copies [to brothers] which the members had suggested would become possible members, and many did. I was able to get over 100 to join. One of those was having difficulties trying to get in Florida. I recommended him and signed for him and he came in. He was Captain Kenneth F. Curtis. He became a very active member and got around 300 to 400 members in the same way .... enough to double our size from a small number. We then took off and from that we became very strong from a weak group to what we are today. I will always feel that Kenneth Curtis should never be forgotten by our Craft.... Can you tell me if we have any Philalethes members still around from the 1955 era or before? I certainly would like to know ....
Edmund R. Sadowski, MPS
1924 North 74th Court
Elmwood Park, IL 60635
(312) 456-2092
Anyone wishing to contact Brother Sadowski may do so at the above address--Ed .
"The Masonic Conspiracy"
I always enjoy reading every article published in each issue. However, the October, 1993 issue is especially good. The article ["The Masonic Conspiracy"] by E . Scott Ryan is excellent in my thinking and I think everyone should read it and think about it ....
Oliver Foster London, MPS
152E. "Walnut Street, Apt. 101
Kingston, PA 18704-4822
"Can Masons Practice What We preach?"
I share the concerns expressed by Brother Terence Tennis, MPS, in the October, 1993 issue. Freemasonry's lessons of toleration and universal brotherhood are well-articulated in our rituals and lectures, and centuries of tradition proscribe discussion of sectarian religion and partisan politics. It would nevertheless appear that some of our brethren today are unfamiliar with these teachings.... I try to be familiar with these teachings.... I try to look beyond the shortcomings of some of our members, hoping that in time we will display, within and without the lodge, the excellent teachings that the fraternity professes. Still, there are good men our there who will never petition a lodge because of what they observe from a handful of vocal men who wear Masonic rings.
Some of the hurdles that Brother Tennis outlines in his letter will be easier for us to jump than others. Ageism, I suspect will cure itself in a few years, and racist attitudes are a lot less prevalent among the younger members of my acquaintance than among the older ones. On the other hand, because the majority of our members happen to be conservative Republicans, many of them have made a leap of logic to assume all Masons think and vote that way. Trust me, we don't. One friend of mine criticized Brother Tennis, contending that the barbs he tossed at Jesse Helms and J. Edgar Hoover violated the very principles he sought to engender. Perhaps so, but just the same, every conservative Mason who was offended by that comment has gained a better understanding of what the more liberal - leaning of us endure when the President is gratuitously derided at Masonic functions.
Liberalism and conservatism are equal partners in the Great American Debate. While the two groups seem to disagree on just about everything, neither one is justified in questioning the other's patriotism. And precisely because the two rarely agree, we should all, liberal and conservatives alike, leave our political soap boxes at the door when we enter the Masonic Temple. Our eighteenth-century brethren saw the importance of fraternal harmony. They concentrated their efforts on those areas of charity and fellowship on which all men of good will can agree. We who stand at the threshold of the twenty-first century could learn from their wisdom.
Gregory A. Durbin, MPS
5627 Vicksvurg Drive
Indianapolis, IN 46254
Home (317) 293-6704
Work (317) 262-6165
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Annual Assembly/Feast/Forum
of The Philalethes Society
Hotel Washington. Washington, D.C.
February 18, 1994
Lecturer: Cabell F. Cobbs, MPS, PGM, Virginia
Topic: "Where Are We Now?"
Assembly, 6 p.m., sharp; Forum follows the Feast
The Investment: $29 for the Feast - for reservations
made by February 10; thereafter $35.
(Tickets will be available at $35 in the lobby until noon)
For reservations send your check for $29 to.
The Philalethes Society
PO Box 70 - Highland Springs, VA 23075
Cabell Cobbs is an attorney and a dynamic speaker. He is a knowledgeable Masonic researcher and writer. He is at present serving as Senior Warden of Virginia research Lodge No. 1777, AF&AM. He is a member of The Masonic Brotherhood of the Blue Forget-Me-Not, which honors Masonic writers and educators. He is an Honorary Fellow of The Phylaxis Society of Prince Hall Masons. He is also a Fellow of Virginia Research Lodge.
Ladies are welcome to attend the Assembly and Feast.
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Grand Lodge of Pennsylvania Dedicates the Friend to Friend A Brotherhood Undivided Monument
By Thomas W. Jackson, FPS
There have been recorded in the annals of Freemasonry numerous examples of the Masonic Brotherhood of Man transcending circumstances which would drive them apart. Far more examples were never recorded. Many, both recorded and unrecorded, occurred during times of greatest stress when the very concept of Brotherhood was being challenged. Freemasonry has responded unfailingly in answer to the question, "Can the concept of the Brotherhood of Man survive when conditions exist whose very purpose is to drive apart?"
On July 3, 1863, this question was again answered when General Lewis A. Armistead, leading his division during Pickett's charge, was mortally wounded by Union defenders. (He was to die two days later.)
Prior to the Civil War, Brother and Brigadier General Lewis A. Armistead and Brother and Major General Winfield W. Hancock were classmates at West Point Military Academy. Upon graduating, they served and fought side by side in the U. S. Army. However, when the South seceded from the Union, Armistead made the decision that his loyalties lay there while Hancock remained with the Union forces. They were never to meet again but ironically were wounded yards and minutes apart at Cemetery Ridge on that fateful day. Armistead led the charge, his saber held high with his hat placed thereon. It was while leading this charge that he received the wound that would take his life. Hancock, while seated upon his horse directing the defense, was shot through the thigh and survived.
Brother and Captain Henry Bingham, Hancock's Staff Assistant, came upon Armistead and administered aid to him, not as an enemy to enemy but as Brother to Brother. Bingham also attained the rank of General, served thirty-two years in the House of Representatives and became known as Father of the House.
Upon being informed that Hancock, too, was wounded, Armistead stated that he was truly sorry. Historians have debated the meaning of Armistead' s words because there were those who assumed that he was apologizing for choosing to fight with the Southern forces. It is acknowledged, however, that what he meant was he was sorry that it was probably his men who were responsible for the wounding of his old friend.
Among the personal effects given to Captain Bingham were his Masonic pocket watch and Masonic watch charm. These he asked, along with other effects, be conveyed to General Hancock and, in turn, to his family. This occurrence has been historically verified. (It is a requirement that only monuments depicting occurrences historically verified may be placed on a battlefield.) So once again the principles of Masonic Brotherhood carried beyond man's inhumanity to man.
On August 21, 1993, the Grand Lodge F. and A.M. of Pennsylvania dedicated and presented to the U. S. Department of the Interior a larger-than-life monument commemorating this event. The monument honors all Freemasons and veterans who fought in all wars and conflicts of our country. The site selected was on the grounds of the National Cemetery Annex. Part of this ground had already been consecrated by the interment of servicemen since the National Cemetery itself was filled to capacity. After much negotiation, this site was approved.
The events of the dedication were attended by an estimated more than 35,000 participants and viewers. In addition, seventeen Grand Masters were among the sixty-one distinguished guests from the United States, Canada and Puerto Rico. The dedication programs began on Friday evening, August 20, with the Grand Master's Reception, followed by a formal Patriotic Banquet for all distinguished guests and their ladies. On Saturday, August 21, 1993, at 9.30 a.m., the Dedication of the monument and the Laying of the Capstone took place. This was followed by the official presentation of the monument to the U. S. Department of the Interior, National Park Service. At 1: 30 p.m. a Friend to Friend Dedication Parade was staged in Gettysburg with six divisions stretching two miles comprised of approximately 3,500 participants. It included the whole family of Freemasonry as well as bands, Civil War re-enactment groups and the Civil War Masonic Association.
That evening, one thousand Members and guests attended the Friend to Friend Dedication Banquet. The speaker for this Banquet was Brother and Lieutenant General Robert D. Springer, U.S. Air Force, Retired. Brother Springer was the Inspector General of the U.S. Air Force immediately prior to retirement.
He is a 1950 graduate of the former Patton School operated by the Grand Lodge of Pennsylvania and a Member of Abraham C. Treichler Lodge No. 682 in Elizabethtown, Pennsylvania.
The weekend was the climax to almost three years of preparation which began with a dream of a central Pennsylvania jeweler and registered Gettysburg battlefield Guide, Brother Sheldon A. Munn. Brother Munn walked into my office on October 24,1990 with aproposal of commemorating Masonic Brotherhood by erecting a monument displaying that precept on the battlefield at Gettysburg. He had spent a considerable amount of effort in developing his thoughts and had a professional quality drawing of what the monument might look like. (This concept, out of necessity, was changed since it could not be historically verified.)
I gave his proposal to our R.W. Grand Master who assigned the then R.W.Senior Grand Warden, Brother George H. Hohenshildt, MPS, to serve as Chairman of a committee to study it. The committee continued to function through all phases of preparation, development, erection and dedication, performing a herculean task.
Multitudinous meetings were required not only with the planning committee it itself but also with the construction company, the U.S. Department of the Interior, and members of the U.S. Congress. The Grand Lodge of Pennsylvania is the first private organization to be authorized to place a monument on a National historic site.
Many requirements must be met to place any monument on federal property and much more so on a national battlefield. There were times when the possibility of failure of the project cropped up, but thanks to the tenacity of Brother Hohenshildt and his committee, along with the assistance and help of members of Congress, the National Park Service and private individuals, who wish to remain anonymous, this great day in Freemasonry came into fruition. Mr. Jose Cisneros, Superintendent of the Gettysburg National Military Park, perhaps expressed this tenacity most profoundly when he said during the dedication that he admired the persistence displayed by the Craft in dealing with the bureaucracy of government.
The nationally renowned sculptor and historical artist, Ron Tunison, was selected to develop and craft the statue. It was to become the second statue of his placed on the Gettysburg Battlefield. During the period of time that he was workirlg on the monument, he was so impressed with the Masonic Fraternity that he is now Brother Ron Tunison, a member of a lodge working under the jurisdiction of the Grand Lodge of New York.
Carved into the base of the monument and highlighted in gold is its title, " Friend to Friend A Brotherhood Undivided", with the Masonic emblem centered thereon.
The monument itself is unique in that, although cast in bronze, it utilizes a new technique showing colors such as fleshtone, blue and gray. It is the first of its kind to be placed on the battlefield. Surrounding the monument is a one-hundred-foot long granite viewing plaza with a wall arching 270 degrees. The plaza is composed of over two hundred granite pieces and contains twenty-nine granite blocks in which are carved and highlighted in gold the names of each State which sent men who were engaged in the battle.
In addition to the statue and viewing plaza comprising the memorial, the Grand Lodge also provided a new parking area, an entry plaza with a lighted flagpole, a wayside describing the memorial and events leading up to its erection, paved walkways throughout the Annex and enhanced landscaping.
The completion of this full undertaking in the span of time available was almost unbelievable in itself. Ground was broken on March 25, 1993 which allowed for just under five months to complete the work, including the landscaping and laying of the sod.
Brother Ron Tunison has captured in bronze and frozen in time the very soul of the Craft expressing this truest meaning of Masonic Brotherhood. The dedication ceremony created an unforgettable impression upon those attending. Most Worshipful Brother George P. Pulkkinen, Grand Master of the Grand Lodge of Maine, wrote after the dedication. The following excerpt from his communication perhaps defines the lasting impression left with those of us who had the opportunity and privilege to attend. "For years, perhaps forever, Freemasons have attempted to share the message of Freemasonry with those around us. I dare say that never has that concept been shared so eloquently as you have done with the Friend to Friend Masonic Memorial. The powerful message of Brother helping Brother, under direst of circumstances, speaks most powerfully of man's ability and willingness to go out of our way to serve a fallen Brother. It is truly ennobling."
This monument should stand not only to remind us of the precept of the Brotherhood of Man within our Craft but also to remind us that even in this day the impossible dream of one man, with our unanimity of purpose, can become reality.
Thomas W. Jackson, FPS
R.W. Grand Secretary of the Grand Lodge of Pennsylvania
Editor's Note: For more on this, and hundreds of other episodes of Brotherhood in action, read Allen E. Roberts' House Undivided: The Story of Freemasonry and the Civil War
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by Leon Zeldis, MPS
Israel is privileged by having in its capital city the site of Freemasonry's legendary cradle: the Temple built in Jerusalem by King Solomon almost exactly three thousand years ago. It is rather surprising, then, that historically our craft was introduced in this part of the world only in relatively recent times. Its full development had to await the consecration of the Grand Lodge of the State of Israel, in 1953. Individual Masons may have visited the country, even stayed for some time (among Napoleon's officers, for example, many were Freemasons), but there was no organized Masonic activity until the second half of the nineteenth century.
What is not generally known is the involvement of American Masons in the first stirrings of Masonic activity in this country.
Indeed, the first recorded Masonic ceremony in Israel (then part of the Ottoman Empire) was performed by M.W.Bro. Robert Morris, past Grand Master (1859) of the Grand Lodge of Kentucky. (1) The event took place on Wednesday, 13 May 1 868, in the Cave of Zedekiah, better known as King Solomon's Quarries, deep under the walls of the old city of Jerusalem. Morris was then on a Masonic pilgrimage to the Holy Land, looking for traces of Ancient Freemasonry.(2) The men who joined Morris in a Secret Monitor ceremony were the few Freemasons he had found in Palestine: Charles Warren, then on an archeological mission for the Palestine Exploration Fund of London,(3) and later first W.M. of the premier Lodge of Research, Quatuor Coronati No. 2076; the Turkish governor of Jaffa, Noureddin Effendi, member of Lodge Amitie Clemente of Paris, who held the 28 degree in the A.A.S.R.; Henry Petermann, Consul of Prussia in Jerusalem; R. Beardsley, of Elkhart, Indiana, then serving as American Vice-Consul in Jerusalem; and several officers from the British vessel Lord Clyde, then at anchor in Jaffa.
The "American Connection" in the development of Freemasonry in Israel did not stop here, for Robert Morris's untiring efforts brought about the creation of the first regular Masonic Lodge in Palestine. Royal Solomon Mother Lodge No. 293 was chartered by the Grand Lodge of Canada (Ontario) on 17 February 1873. Most, if not all its founding members were American settlers living in Jaffa, who belonged to a Christian sect, the Church of the Messiah. In 1866, they had left Jonesport, Maine, for the Holy Land, with the avowed intention of founding an agricultural settlement and preparing for the Second Coming. (4) Robert Morris was supposed to be the lodge' s first Master, but it appears that he could not arrive, and Bro. Rolla Floyd, one of the leaders of the American group (called "The Palestine Emigration Society"), took his place. Other lodge members whose names have been preserved are John Sheville, C . F. Tyrwhilt Drake, George May Powell, Sam Bergheim, James Hilpern and Peter Bergheim. The lodge had a fitful existence. It initiated a number of Arab and Jewish members, but the group met with hard times, some died, others went back to the United States, and the whole enterprise disintegrated among bitter mutual recriminations and accusations of financial irregularities. This situation naturally affected the lodge, which stopped reporting to the Grand Lodge of Canada and was eventually erased in 1907.
The next Masonic lodge to be formed in Israel was officially established in Jaffa (The Royal Solomon Motha Lodge was supposed to meet "at the City of Jerusalem or adjacent places in Palestine, " though there can be little doubt that its meeting place was in Jaffa). Around 1890, a group of Arab and Jewish Brethren petitioned the Misraim Rite,(5) based in Paris, and founded the Lodge "Le Port du Temple de Salomon" (The Port of Solomon's Temple), working in French. Not long after its creation, the Lodge received a large number of affiliate members, French engineers who had come to build the Jaffa-Jerusalem railway, the first in Palestine. One of the financial backers and promoters for this pioneering effort was Haim Amzalak, (6) father of Joseph. The influx of French engineers led some writers to conclude that they had founded the Jaffa Lodge, though this was not the case. Another colorful figure of the time was a Christian Arab called Iskander Awad, who Anglicized his name to Alexander Howard. Brother Howard was a rich man, owning hotels in Jaffa and Jerusalem. He was the local agent for Cook's, the British travel firm, and ran a stagecoach service. His own home in Jaffa served as a Masonic Temple, and the ornate marble entrance stands to this day (though the place is now a furniture store). There is a motto in Hebrew -Shalom Al Israel engraved over the door. The legend is connected with the 18ø degree of the Scottish Rite, Chevalier Rose-Croix. In fact, Howard called himself Le Chevalier Howard He built some of the first houses outside the walls of Jaffa and gave his name to a street.
In 1906, realizing that the Misraim Rite was irregular and unrecognized by most Grand Lodges of the world, the Brethren of the Jaffa Lodge decided to change its affiliation to the Grand Orient of France. They adopted a new name, Barkai (Dawn), and eventually become integrated into the Grand Lodge of the State of Israel. Lodge Barkai is the oldest in the country still in existence and, though it now works in Hebrew, its ritual preserves many features of the French Masonic tradition.
Three other Lodges were constituted before World War I, when the country became a British Mandate. Under British rule, a number of Lodges were chartered by several Grand Lodges, particularly those of Egypt and Scotland, and the Grand Orient of France, which was extremely active in the entire Middle East. Some of these Lodges are still in existence to this day, while others disappeared for diverse reasons.
Special mention should be made of the five German-speaking lodges founded in Palestine in 1931 by the Grand Master of the Symbolic Grand Lodge of Germany. With great vision, M.W. Bro. Otto Muffelmann realized that the rise of Nazism in Germany sounded the death knell for Freemasonry in his country traveled to Palestine and, with the help of German Brethren who had emigrated there escaping the Nazi's racist laws, founded Lodges in all the main cities: Jerusalem, Tel-Aviv and Haifa. Soon after, Freemasonry was in effect banned in Germany, the Lodges disbanded and many Brethren met their death in the concentration camps. The German lodges in Israel kept living the flame of German Freemasonry during those dark days and, after the Allied victory, were successful in reestablishing regular Freemasonry on German soil.(8)
A partial union of Israeli Freemasonry was achieved on January 9, 1933, when the National Grand Lodge of Palestine was constituted, bringing together all the Lodges that had been working under Egyptian and French jurisdictions. The Scottish lodges, however, refused to join in, and only a few Grand Lodges recognized the new sovereign body. Finally, in 1953 Masonic unity was achieved and, in an impressive ceremony conducted in Jerusalem by Brother the Earl of Elgin and Kincardine, Past Grand Master of the Grand Lodge of Scotland, the Grand Lodge of the State of Israel was consecrated. M.W. Bro. Shabetay Levy, mayor of Maifa, was installed as the first Grand Master. All lodges then working in Israel turned in their charters and were admitted into the new Grand Lodge, which quickly established fraternal relations with regular Grand Lodges throughout the world.
The number of Lodges working under the Grand Lodge of the State of Israel grew during the years, reaching some 70 active lodges at this time. The last to raise its columns was the French-speaking Lodge "France" No. 77 in Jerusalem, consecrated in January 1993, in the presence of the Grand Master and Grand Office-Bearers of the (regular) National Grand Lodge of France.
Israel is a country of immigrants, similar in that respect to the United States. The heterogeneous composition of its population is also reflected in the large number of lodges operating in foreign languages. The two official languages in Israel are Hebrew and Arabic. Apart from these two, however, there are lodges working in six other languages: English, French, Spanish, German, Romanian and Turkish.
Not only in the languages they use, but in their rituals as well, diversity characterizes Israel Freemasonry. Hebrew and Arabic-speaking lodges mostly work according to standard rituals approved by the Grand Lodge, based on the ritual of the Grand Lodge of Scotland. Foreign language lodges generally use the rituals habitual in their countries of origin. Lodge Raanana, for instance, which was founded by immigrants from South-Africa and Rhodesia, uses the Netherlands ritual. Spanish-speaking lodges use the A.A.S.R. ritual, widely used in Latin America and Spain.
Freemasonry plays an important role in the successful absorption of new immigrants and their integration in Israel society. What is more important, perhaps, is that Freemasonry is one of the few institutions that actively promotes better understanding between the different ethnic and cultural segments of Israel society, particularly between Jewish and Arab Brethren, and this owing to our wise tradition of avoiding religious and political controversy within the lodges.
In Grand assemblies, three Volumes of the Sacred Law are opened side by side upon the altar: the Hebrew Bible (Tanach), The Christian Bible and the Koran. Furthermore, there are three Grand Officers to bear these books. The official seal of the Grand Lodge encloses the symbols of the three great monotheistic religions within the square and compass. No statistics exist about the distribution of Israel Freemasons according to their religious affiliation, for the simple reason that no such question is asked when they join. A rough estimate would be about 80% Jewish, 15% Christian and 5% Muslim. Some lodges are composed mostly of Arab Brethren, though Arabic-speaking Jewish Brethren are welcome. Frequent joint meetings are held between lodges and, recently, a project was launched by W. Bro. Juan Goldwasser, of La Fraternidad Lodge in Tel-Aviv, to encourage mixed social meetings in the homes of Brethren, to foster better knowledge and understanding between the different communities.
Individual lodges and Grand Lodge itself perform numerous charitable activities, including donations of expensive medical equipment to hospitals, help to the blind, and food for the needy. The Order maintains a parents' home in Naharliya, a resort town near the Lebanese border.
This year, the Grand Lodge of the State of Israel, under the leadership of M.W. Bro. Itzhak Barzilay, celebrates its 40th anniversary. A gala function will be held in Jerusalem on 26 October. When you read these lines, the event will be history. However, our doors are always open to Brethren from any recognized Grand Lodge who visit Israel individually or in a group. Once a year, A Mark Master degree in English is held in King Solomon's Quarries and, except for the Summer months July-August), at least one Lodge is working every day.
Forty years is not a very long time, but is enough to look back, measure the strides we have made, and undertake with renewed determination and confidence the great work that lays ahead. We must bring, to a region with a long history of strife and hatred, our message of enlightenment, toleration and fraternal love.
Footnotes
(1) Rob Morris is best remembered for his co-authorship of the Order of the Eastern Star, a Masonic order for women, created at a time when women were not even allowed to vote. See 'Rob Morris, Founder of Eastern Star' by David B. Dibdrell, Thc Scottish Rite Journal, November 1992, pp. 12. 12-15.
(2) Which resulted in his book Freemasonry in the Holy Land, New York, 1872.
(3) See Bro. George H.T. French, FPS, 'Sir Charles Warren', The Philalethes, Vol. 39, February 1986, No. 1, p. 10.
(4) Their story served as the basis for a film written and directed by Dr. Yael Katzir, of Tel-Aviv: To Brave a Dream (1992).
(5) The records of the time appear to have been destroyed. My inquiries at the present headquarters of the Misraim Rite have produced no information on this matter.
(6) Sraya Shapiro, "Visionary who made Jerusalem habitable for modern man", The Jerusalem Post, 29 August 1993,p.7
(7) A similar role was played by some German-speaking Lodges in Chile.
Brother Alexander Pope (1688-1744) on Writing
[From Essay on Criticism. Pope was an eighteenth-century English author and member of Lodge No. 16 meeting at the Goat at the Foot of the Haymarket Tavem in London.--ed.]
As those move easiest who have learn'd to dance.
In words, as fashions, the same rule will hold, Alike fantastic if too new or old: Be not the first by whom the new are tired, Nor yet the last to lay the old aside.
Whoever thinks, a faultless piece to see
Thinks what ne’er was, nor is, nor e'er shall be.
Words are like leaves; and where they most abound
Much fruit of sense beneath is rarely found.
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Truth: Conceptualism Of Historical Research
by Davie Crockett, MPS
Introduction
The following preface to this introduction concerns a fictitious advanced organizer, and contains more than a grain of truth about historical research:
It seems there was an immodest researcher who was challenged: could he identify an old relic if hoodwinked. The researcher accepted the test, he was properly invested and presented with a well-attached elephant's tail to examine. The oversight committee did allow reference books in a separate room from the elephant, but each time the gentleman left his books, he was carefully hoodwinked and never actually saw the beast. The sightless-searcher solemnly began the project by diligently examining the evidence. He wiggled the tail, searched through his books; he sniffed the odd object, then explored for more light; he harked for sound, in the hunt for truth; and, indeed, in spite of distress, he is said to have occasionally sampled the taste of the tail! Finally, after long weeks of exploring, he wrote down five words which were given to the wire services, "Blind man to present research. "
When the celebrated day arrived at some farm in New Hampshire, a tremendous crowd gathered . . . the budding scholar proudly took his station amongst the assembly, still hoodwinked, with the elephant beside him and the tail in his hand. He was asked one question: "Your function?" He waved the tail in his hand with some considerable force and almost screamed beneath the securely fastened black hood: "To ascertain the object I hold in my hand, " he shouted, "It has a missing bucket," he cried. "But it's a blind snake," he roared, "wed to dean out am outhouse!"
Two Problems in Historical Research
The elephant story depicts two problems in historical research: A. the evidence problem, and B. the researcher problem, meaning there are least five reasons for researchers to blunder:
1. Mistaken Opinions
Researchers routinely select documents or extracts from other publications to prove one notion or another. The meaning of that information is usually estimated by someone's opinion. Although quoted extracts from some letter of George Washington are impressive, truth is complex. Indeed, an author may be attempting to prove one point, and Washington may have meant something totally different. Sometimes researchers attempt to evaluate information by comparing it to well-known and accepted evidence. Often they are successful, but commonly it is a guess for a person in the twentieth century to evaluate information by comparing it to well-known and accepted evidence. Often they are successful, but commonly it is a guess for a person in the twentieth century to figure out if some character was accurate in selecting the words he wrote to describe something. Details are often forgotten as time passes, so there is an opportunity for George Washington's memory to be as bad as everyone else's. I do not mean to be negative about opinions; frequently opinions are helpful to explain evidence, provide background material, and for several other reasons. Thus my only point is that just because some author happens to think Washington or Robert F. Gould believed something, does not make it true. Also interesting is that isolated opinions may be accurate from one perception, but inaccurate from another. Hence, "With malice toward none, with charity for all," we all occasionally blunder with our opinions.
2. Mistaken Evidence
Evidence is a fascinating and complex subject. In general, historical evidence is classified as an "Intentional Record of Fact and/or a Relic or Unpremeditated Transmitter of Fact" Barzun and Graff, 157).
Intentional facts include (a) chronicles like court documents, diaries, biographies, genealogies, and some inscriptions; (b) oral records like ballads, stories, and recordings; and (c) various works of art like portraits, medals, film, etc.
On the other hand, relics or unpremeditated transmitters of facts include items like (a) human remains, unpremeditated facts in letters, literature, business records, many public documents, and some inscriptions, (b) language, customs, and institutions, or (c) tools, artifacts, etc.
In any case, classifying and interpreting what evidence means is a key-stone of research. Whether written documents (primary evidence), or books and other printed matter (secondary evidence), or relics, etc., each offers a variable view of truth. Historical research is difficult because evidence is a variable.
3. Mistaken Facts
(This means a mistaken actual event or the mistaken existence of something.) Researchers may have problems establishing facts because the evidence they base their opinions on may not be accurate. For example, it is thought that because of a scholarship-age requirement at King's College in England in the late 1600s (i.e., age twenty), the birth-year of Sir Robert Walpole (1676-1745), the great prime minister of England, is deceptive in school records, and contradicts Walpole's real age. Conclusions fail if facts are not accurate.
4. Mistaken Objectivity
This is related to the first mentioned opinion problem. Objectivity indicates that researchers are fair, open minded, and analytical when they examine the evidence. The problem is that it is far easier to be unfair, illogical, and misinformed than to go through the incessant intellectual work of objective analysis. There is a great old expression that explains the basic problem in historical research: It's tough to be objective about the subjective. " (It's very difficult to be fair about what we think.)
5. Mistaken Truth
Truth in our context means to conform to all the facts of reality. If we have missing information (which is virtually always the case), the weary researcher can only try to approach the truth by (a) discovering more evidence or (b) learning something new from old evidence. The problem is, researchers may declare the truth when they haven't found it.
Responsible Research
So much for my synopsis of historical research problems.
On the other side of the coin, responsible research is unquestionably one of the most accurate methods of learning that exists. We try to put our opinions aside so we may objectively examine the evidence. Hopefully, we may then learn something new. The goal is one of our fundamental beliefs--to seek the truth. Yet there does seem to be a tendency in the Craft routinely to accept our symbolic history and simply refute the tremendous work that has been done in our documented history. As a result, we may have a history with polarized light rather than a more appropriate simultaneous light (i.e., accepting symbolic and documented history). Hence my approach in this essay includes four parts:
I. A review of the non-fiction book problem.
II. A brief summary of some early Masonic research.
III. A section on the characteristics of a few Masonic scholars.
IV. In conclusion, to conceptualize elements required to find further light.
PART I.
The Non-fiction Book Problem
In view of the various problems in research, it is relatively safe to submit that virtually all of history, including that of Freemasonry, has been distorted by inaccurate books. In any event, the key struggle in writing history appears to be finding, organizing, and explaining correct evidence which accurately fits into a fair image of reality. But assuming an author could find all the relevant evidence, is it practical to expect that the researcher can share every scrap of evidence he has collected in writing a book? If the compassionate reader answers "no," I would heartily agree; yet truth has no boundaries, and if you want to be fussy; limiting evidence in a book is an unfortunate, but necessary, sacrifice for readers to consider.
There are other problems in non-fiction: well-meaning authors may distort reality by offering a theory without making it clear that it is a mere theory. Most of the time it would enhance a dearer understanding of the truth by simply admitting there is no evidence concerning some mystery. How about when an author gets all wound up with his opinions and proclaims "Abe was a fine man! " (So wasn't Babe Ruth and Harry Houdini? The question is, what is the evidence and what does he mean by "fine?") Occasionally we write like this: "Long ago George cut down a cherry tree." [The cherry-tree tale is an 1806 creation, seven years after Washington was dead, by the imaginative English clergyman, bookseller, and writer, Reverend Mason Locke Weems (17591825)]. I think you get the idea.
What About Masonic Books?
The magnitude of the Masonic book problem was addressed by the late and distinguished English Masonic scholar, Reverend Herbert Poole (1885-1951), Master of Ouatuor Coronati Lodge and a leading authority on the Old Charges and Norman church architecture. As his masterpiece, he edited the most reliable (1951) edition of Robert F. Gould's History of Freemasonry. Concerning his opinion of published Masonic history, Poole is quoted as follows:
"There is a strong and very sound tendency in this lodge [meaning Quatuor Coronati Lodge] to look with considerable suspicion at much of the highly imaginative so-called Masonic history which has been offered to the Fraternity during the last two hundred years. Some of our great students [see Crawley in this paper] may, perhaps have been too ruthless in their objection to anything which cannot be proved; yet it may safely be said that it is almost entirely due to the activities of this 'school' that we have any sort of basis of solid fact for our history-that we do know what we know and what we do not know--that we are able, on the whole, to say just where certainty ends and imagination begins (Poole, AQC 51, [1938], 6).
Poole's words remind me of a dart in a bull's eye. The whole point in our search for light is to try to learn the difference between what is known and what is not known, rather than naively to proclaim that we know everything. Truth is an infinite concept and is a mat of known and unknown information; the idea is to separate what we do know from inevitable and perfectly reasonable ignorance. Thus the book problem directs truthseeking readers to concentrate on references recommended by authentic Masonic scholars. Enter Quatuor Coronati Lodge Transactions (AQC) and Bernard E. Jones. The late Bernard E. Jones (1879-1965), Quatuor Coronati scholar and author of the 604-page Freemason's Guide and Compendium, offers practically a text-book on the Craft. The Compendium boasted its twentieth printing in 1988 and includes a bibliography which refers to leading Masonic research by about seventy Quatuor Coronati scholars. It states, in effect (p. 343), that the finest references are a set of Quatuor Coronati Lodge Transactions.
The rare complete set of Quatuor Coronati Transactions offers:
(1) Wide-ranging specialized research by Masonic scholars.
(2) Scores of reliable references and hundreds of specific details in each research paper.
(3) Discussions of specific research by other members.
(4) Stubborn, unrepentant intellectual integrity, in my opinion the most cherished characteristic of the Transactions.
For instance, there are usually about twenty-five or thirty (no more than forty) "inner-Circle" Masonic scholars from around the world in London's "Premier Lodge of Research. " We other mortals may feel we do not relate to their work and, indeed, some of the information in their Transactions is a mystery to me.
Numerous Freemasons have no interest in Masonic research and we certainly respect their wishes. On the other hand, since our fraternity is interested in light, it is fitting and proper for our lodges to help their own members find light if they seek it. The facts are that Quatuor Coronati Lodge has published the equivalent of three sets of the Encyclopedia Britannica since 1886, in addition to numerous text-books written by its members, which expand on specialized subjects. Although there are few complete sets of AQC around the world, there is simply no other source of reliable Masonic research which compares to it. Further, it would have been, and it remains, impossible for Quatuor Coronati Lodge to have published its magnificent work since 1886 without the support of the Correspondence Circle members. Hence it is not a matter of accepting or understanding everything they write; truth is not that simple, and scholars do not agree among themselves. The issue is for lodges to support respected Masonic research.
Therefore, regardless of the wide range of Masonic subject matter in AQC, I think every regularly constituted lodge could benefit by joining the Quatuor Coronati Correspondence Circle, and beginning to build an up-to-date Masonic library, including subscriptions to journals like The Philalethes. It is time for us to climb into the year 2000 and dispense with inaccurate, if not outdated, descriptions of history.
Returning to single-volume Craft references (wide-ranging information, like an encyclopedia), recommended by Quatuor Coronati scholars, Bernard E. Jones's Freemason's Guide and Companion is a classic example. Another trustworthy reference, perhaps easiest to use, are the two 4 1/2 " x 6 1/2 " volumes, The Pocket History of Freemasonry (350 pp.), and The Freemason's Pocket Reference Book (399 pp.), both by Fred L. Pick (QC scholar) and G. Norman Knight (QC indexer), (London, 1983).
Concerning specialized reference books, there are many important references which cannot be identified in this brief paper; however, the more reliable references are routinely found in AQC.
It is relevant briefly to touch on poor reference books. I think it fair to state that unreliable reference books, in contrast to the magnificent work in AQC, simply exaggerates and distorts history. It is unfair to demand perfection because we all blunder, but romantic or illogical writing is also unfair and distorts what Freemasons seek: truth. Poor references also ignore or distort the origin of their information. The entire affair is a bit analogous to the king who was wearing no clothes; such sources, exactly like the King, are seemingly unconscious of their ignorance.
Poor references routinely make sensational statements which contradict well-known, published facts in documented research. Grossly inaccurate references give chills to those who know of, and respect, documents which record past reality.
It is fair to summarize the use of Masonic books by saying, "Seek only the finest reference books, period."
Part II:
Brother Scholar, What Have You Learned?
Our next approach is to touch on early documented Masonic history so that we may offer a few examples of polarized light. Our source is the simple but reliable, QC reference book: the 1983 edition of The Pocket History of Freemasonry. It has been updated by scholars seven times over the past forty years. Here is an extract from that accurate little volume: "The history of Freemasonry is not so much the story of the development of a Craft Guild, culminating in such organizations as the Masons Company of London, as the development of a body of moral instruction communicated by means of meetings held under the seal of secrecy" (1983 ed., 93). We might add, with our publicly recognized lodges, we are obviously not a secret organization today. The idea is that "moral instruction imparted in secret meetings" is one notion of understanding early Masonic history, and that idea is in sharp contrast to the romantic historians who search isolated bits of symbolism. To illustrate the fascinating complications of speculative Masonry before about the eighteenth century, it is difficult even to define the speculative Masonry of the 1600s, much less the earliest Craft. For what it may be worth, and for purposes of communication, we will define the earliest Craft as our first nonoperative "ancestor," whose Craft "clearly correlates" with our present moral traditions (i. e., an unknown judgmental decision). Although my definition is vulnerable with one theory or another; and in spite of the fact that none of us knows what our earliest traditions were, if you will permit me to persist in the "dear ancestor" idea, virtually all serious scholars today readily accept that the Craft is at least as old as the 1621-46 period Many of them hold that symbolic teachings of working tools is a relatively recent (1700s) introduction (Ward, AQC 91[19781, 85; Pick and Knight, FPRB), 330; Dyer, AQC 88 [1975], 175).
Furthermore, scholars are well aware of symbolism in medieval churches, gravestones, paintings, relics, etc.; but without a crystal ball they do not have proof that it means speculative Masonic symbolism. In fact, to the contrary, Herbert Poole (AQC 61 [1948], 153), and FPRB point out "there was certainly an esoteric element in operative masonry as early as in 1600, and probably earlier," and even the word "speculative" in our earlier history (meaning before approximately 1717-1730) "simply means 'non-operative. ' It cannot be taken as meaning esoteric" (Pick and Knight, FPRB, 322).
To summarize available evidence before approximately 1717-1730, we have old documents and other clues that indicate the Craft existed in England as early as the approximate period of 1621-46; but we do not have air-tight evidence that can define either early Craft symbolism or other Craft ritual details.
Hence, if one happens to be the sort of individual who is interested in an objective, rather than a romantic, approach to Masonic history, especially before George Washington was born in 1732, he must dearly admit ignorance of many specific details of the early Craft. For instance, Craft symbolism is so vague before the 1700s that for practical purposes we can be sure of nothing. As far as the 1600s' word, sign, and grip are concerned in England, we only know they used a sign in the 1680s (Plot), and that they had tools in the 1680s (Holme); but moralizing on the tools is not mentioned, and an English Word is not mentioned in the 1600s.
The elephant man cautions us about unknown facts, especially before about 1717-30.
Meanwhile, in scattered locations around the world, Masonic students stubbornly stroll into libraries and thumb through oceans of evidence, seeking new answers to old questions.
Predictably they will rediscover more evidence in future years, but let us briefly sample some of the early evidence, particularly that dated before 1730. This evidence is well-known, but is often refuted by many who insist on polarized symbolic history, rather than more appropriate, simultaneous, Masonic truth (i.e., accepting symbolism and documented history).
1730 is important in Masonic research because in that year was printed an unauthorized London publication of Masonic ritual by Samuel Prichard, called Masonry Dissected. This thirty-two page pamphlet went into thirty known editions in England, eight in Scotland, and is the first known reference in print of the Hiramic Legend in the Third Degree (it is discussed at length in Harry Carr's World of Freemasonry). Scholars think Prichard's 1730 publication was probably used a great deal by Freemasons at that time, just as it is used by scholars today, to help them understand the ritual thirteen years after the Grand Lodge was organized. Many scholars believe that ritual underwent gradual organization after the first Grand Lodge was organized on June 24, 1717, at the Goose and Gridiron Alehouse in Losldon (Dyer's Prestonian Lecture, "In Search of Ritual Uniformity," 1974, and Hewitt's, "The Grand Lodge of England: A History of the First 100 Years, " 1967).
Before Prichard's publication of ritual in 1730, between 1696 and 1730, there are sixteen (mainly Scottish) question and answer catechisms. They have been studied extensively, and this is a brief summary of what they mean: "It is probable that, before the Craft finally settled on the building of King Solomon's Temple and the loss and subsequent recovery of certain knowledge, other prototypes were tried and out perhaps by small groups of Masons in isolated parts of the country. The evidence in favor of the Temple Rite as a general basis is over whelming, but the Graham manuscript of undeniable authenticity, and the Slade manuscript of dubious parentage, at least hint of rites based on Noah's Ark and the Tower of Babel " (PHF, 65).
Furthermore, " It is uncertain just what ritual was in use in pre-Grand Lodge days, but the Edinburgh Register House MS of 1696 and the Chetwode Crawley MS of c. 1700 indicate that at least two separate degrees were conferred" (Pick and Knight, FPRB, 282-3). Let us not forget one very important evidence for scholars of ritual history. The existing sixty-two years of the minutes of the Scottish Haughfoot Lodge, the earliest purely non-operative Scottish lodge (except for the first twelve years) begin with the December 22, 1702, entry fragment and authenticate the same ritual in the Edinburgh MS and Chetwode Crawley Ms (Carr, World of Freemasonry, 290). So there is some evidence of two degrees. Yet the other catechisms indicate a variety of ritual in the early 1700s.
So there is some evidence of two degrees.
What about the 1600s? For over 300 years scholars have known about Dr. Robert Plot's 1686 book, The Natural History of Staffordshire. It describes the "Society of Freemasons . . . as spread more or less all over the nation . . . they call a meeting (or Lodge as they term it in some places), which must consist of at least 5 or 6 of the order, whom the candidates present with gloves, and so likewise to their wives, and entertain with a collation (reading) according to the custom of the place. This ended, they proceed to the admission of them, which chiefly consists in the communication of certain secret signs, whereby they are known to one another all over the nation . . . [they] can shew any of these signs to a Fellow of the society, whom otherwise they call an accepted mason .... " The study of words used by Plot in 1686 is particularly interesting and may help shed more light on pre-Grand Lodge-era Freemasonry.
We have other well-known and credible evidence around the turn of the century: Sir George Tempest in 1705-6, Jonathan Belcher in 1704, Edward Hall in 1696, Randle Holme in 1688, Elias Ashmole in 1646, etc. As we drift back in time, our attention is directed toward information known by Masonic scholars since it was published by Charles Burman for J. Roberts in 1717. This matter blends with later information to become significant. We are in the northwestern part of England, a dozen miles from the seaport of Liverpool. The town is called Warrington. We are reading Burman's publication of a 347-year-old diary of a gentleman who became a Freemason in this town, and who incidentally was a member of the Royal Society in England. The diary entry is marked 4:30 p.m., on October 16, in the year 1646: "I was made a Freemason in Warrington in Lancashire with Coll Henry Mainwaring of Karincham in Cheshire. The names of those who were then of the lodge, Mr. Rich Penket, Warden, Mr. James Collier, Mr. Rich Sankey, Henry Littler, John Ellam, Rich: Ellam and Hugh Brewer. "
The above diary was owned and written by that curious character, Elias Ashmole. According to one of the leading Masonic scholars of the Quatuor Coronati Lodge, Dr. Chetwode Crawley, Mr. Ashmole was one who "having led a life of almost bewildering diversity: Chorister, Solicitor, Artilleryman, Commissioner of Excise, Cavalry Captain, Astrologer, Alchemist, Botanist, Antiquary, Historian, Herald, Collector of Curiosities, and Doctor of Medicine, it is no wonder he added Free-Mason to his string of titles to consideration (Crawley, AQC 11 [1898],5). Some distinguished scholars (McLeod, The Grand Design, 49) have suggested that Ashmole may correlate with operative masonry because of his occupation as a "master gunner." In Scotland such folks were often called the "King's Master of Works. " It would seem, in view of Ashmole's wide-ranging occupations, that such theories have no end, but indeed scholars must be open-minded without contrary proof.
In any event, Ashmole's is the earliest recorded initiation in an English lodge; and research on his diary entry indicates (Rogers, AQC 65 [1952], 35-53) that the members of the Warrington lodge were gentlemen of some social standing and not stone-masons. The seven members of the lodge at Ashmole and Mainwaring's initiation were obviously speculative Masons before the 1646 meeting, but research has found nothing in an earlier English lodge. Of further interest to Masonic scholars about that diary entry is that the stone-masons' Sloan Manuscript No. 3848 is dated that very day and was written by Edward Sankey, who was a son of Richard Sankey, a member of Ashmole' s speculative lodge. Although there is no symbolism in the Old Charges, to be sure, this does not necessarily mean Ashmole did not use symbolism; it simply implies that the non-symbolic Old Charges were used by speculative masons in England in 1646.
Herbert Poole points out that (AQC 61 [1948], 126) the Old Charges had two types of charges after the 1583 Grand Lodge family: (1) "Charges General," which were simple morality, such as being true to God, avoiding treason, being true to one another, secrecy, chastity, honesty, etc.; and "Charges Singular, " which were of an operative character, like accepting and completing work, not supplanting other Masters, taking of apprentices, paying fair wages, etc.
Poole also suggests that the "Charges General" were for all Freemasons, "including (Poole suggests this word as the intent of the meaning) Masters and Fellows"; and that the "Charges Singular" were intended only for Masters and Fellows . My interpretation of Poole' s idea is that he felt early speculative Freemasons may have utilized the General Charges, and the operative masons both sets. Again, mere theory. At any rate, we have the Old Charges in 1646. We may have heard of Moray's Scottish initiation in 1641, which appears to be an example of the Scottish custom of their operative lodges' accepting non-operative members. It is also well-known of the 1621 inner fraternity of "The Acception," who accepted non-operative masons within the London Masons' Company. What happened in the "old days"?
Although we are stretching the evidence to the breaking point before 1621, for those enthusiasts of the Middle Ages, there are two delightful bits of controversial evidence that scholars occasionally banter about. The first is the Hitchin Tile, a "striking relic for which we have no parallel" (Pick and Knight), a piece of unusual tile. Presumably it dates as early as the 1300-20 period, and may be nearly 700 years old. The Hitchin Tile with the Due Guard is from an English church-wall built in the 1300s, and is shown in AQC 61, [1948], 126. The second old relic is a four-inch brass square inscribed, "I will striue to liue with loue and care upon the level by the square," dated 1507 (AQC 82 [1969], 255). Both relics are fascinating, but with sincere respect, it would be a simple task to find a Masonic scholar who declared that the Hitchin Tile and the Baal's Bridge Square taken together prove nothing about the Craft. The simple reason is that there is no conclusive primary written evidence even close to that period which proves speculative masonry existed. Elephant men demand irrefutable Craft proof. They want diaries, journal entries, and writings that specify the Craft, not symbols from the Middle Ages and stone-masons' relics that could objectively mean anything.
Let us now touch briefly on some early evidence associated with the Craft ritual, the "Old Charges" (Hawkins, AQC 26 [1913], 6-21; Baxter, AQC 31 [1918], 33-55]. Although earlier Old Charges are indicated (McLeod, AQC 99 [1986], 99-122), we are referring to the earliest existing manuscript of the 113 Old Charges, the 600-year-old Regius Poem of 1390, which mentions a master "in order that he who was most worshipped should be so named" (1. 45). He should be "bothe steadfast and trewe" (1. 89); members should become like "systur and brother" (1. 204), love well God, respect the secrecy of the Lodge, " "lyen withoute care and stryf" (1. 374), "swere the same ogth" 1. 487) Hughan, AQC 1 [1886-88], 50). There are found other parallels in today's ritual, including the Seven Liberal Arts and Sciences.
There is no other Craft in Great Britain with anything like the points in the Regius Poem, written 700 years before Columbus discovered America. It mentions the Quatuor Coronati, the patron saints of stone-masons from about the year 400 to 1600. The Quatuor Coronati Legend refers to nine Christian martyrs who were killed because they would not reject their Christian beliefs. Four of them were stonecarvers, one an apprentice, and four others were Roman soldiers.) For that reason, Robert F. Gould and eight other Masonic scholars selected exactly nine founders for the Quatuor Coronati Lodge No. 2076 to warrant the lodge on November 28,1884.
One important question concerning the Old Charges is, do the Old Charges, which are virtually all of English character (Scottish Old Charges include loyalty to the English King), prove speculative masonry existed before the approximate 1621-46 period? My humble opinion is that they do not. With due respect to the argument that the guild system and operative lodges in England were virtually extinct when the rather different Grand Lodge Manuscript No. 1 was written in 1583 (Hamill, The Craft, p. 130), as I see it, the whole point of the Old Charges is the clear correlation of language between all the Old Charges; and that correlation indicates that some words used in our ritual parallel moral instructions written for stone-masons. In a word, somebody borrowed somebody else's language at some time, and we have a chicken or the egg problem. Moreover, as will later be debated, speculative masonry originated in the 1600s and borrowed the Old Charges to form a basis for its ritual; for all we know, the origin of the Craft has a margin of error of centuries, and it is pointless to debate without new evidence in the form of a diary, etc. As research evidence stands today, we have no "objective, " clear proof of the Craft before about the 1621-46 period.
For those interested in references to Masonic research before the 1717 period, I recommend papers by five distinguished Masonic scholars who were also Prestonian Lecturers:
1. Batham, Cyril N. "The Grand Lodge of England (1717) and its Founding Lodges." AQC 103 [1990], 22-52. (An Authority on the early Grand Lodge period history.)
2. Draffen, George S. "Scottish Masonic Records," AQC 64 [1951], 63-75. (An authority on Freemasonry in Scotland.)
3. Dyer, Colin. "Some Thoughts on the Origin of Freemasonry." AQC 95 [1982], 120-69. (An Authority on symbolism and ritual.)
4. McLeod, Wallace. "The Old Charges," AQC 99 [1986], 120-50. (An authority on the Old Charges).
5. Poole, Herbert. "The Substance of Pre-Grand Lodge Freemasonry. (AQC 61(1948), 117-54.
Part III.
Characteristics of a Few Masonic Scholars
This essay on Masonic research requires some insight into the characteristics of the many gifted Masonic scholars who have worked to shed light on authentic Masonic history. Robert F. Gould is often noted as one of the leading early Masonic scholars of the authentic school of thought, and so he was. But there were a handful of other equally magnificent early scholars who are often overlooked. In the last year or so I have become a fan of the indisputably grand Irish scholar of Trinity College, Dublin: Dr. William John Chetwode Crawley (1884-1916). Crawley is described in Freemason's Pocket Reference Book as one of the most "brilliant" members of the Quatuor Coronati Lodge. Such superlatives are not often found in this book. Crawley was indeed a remarkable Masonic scholar as we shall see.
The Premier Lodge of Research has had magnificent intellectual discussions in its Transactions, some colorful, but all in all, even with Herbert Poole and Douglas Knoop, they invariably express their mutual respect for their fellow members. The following is an example of Crawley's crossing swords with Gould in 1895. One interesting aspect of these remarks is that Crawley, who was commonly thoughtful and polite, and was highly complimentary of Gould on this and other occasions, almost always shows a bit of his professorial side to Gould. Although in recent years, (quoting Quatuor Coronati scholar John Hamill), ". . . From documents that I have recently rediscovered, it would seem that Gould was guilty of more than mere discourtesy [Gould did not acknowledge assistance in his three-volume Masonic history], for evidence has come to light that he was not the author of at least two important early chapters of the work, facts which beg the question of how much of the rest of the history was his own original research and writing" (Hamil, AOC 94 [1981], 229-300.
In any event, regardless of what Gould wrote or didn't write in his famous history, there is ample evidence that he was unquestionably a leading scholar of authentic Masonic history. With that background, let us explore Crawley's comments concerning Gould's paper, "Masonic Celebrities":
"Brother Gould attaches great importance to the discovery of variations between Anderson's James Anderson, author of the 1723 Constitutions of the Freemasons] official account of the early days of Grand Lodge and the account to be deduced from the Records of Grand Lodge and other contemporaneous authorities. The greatest praise is to be given to Bro. Gould for his minute and exhaustive researches on this and similar points. But we must remember that too much stress can be laid on such variations, and very different inferences can be drawn from them. For instance, Brother Gould seems to think that the religious tolerance of Anderson's version of the Old Charges, ' 1. Concerning God and Religion' played a title-role of the dramatic episode that occurred on St. John's Day, 1723. It will take a great deal to convince any literary student that the rank and file of the Freemasons of 1717-23 were conversant with the tenor of the pre-existent Old Charges . . . if we must have an inference, it seems far more likely that the dissension was between those who saw in Freemasonry only an excuse for 'joyous companions' meeting together, and those who, like the Humanitarians, hoped to see in it something higher.... All the same, Bro. Gould's latest word deserves and will receive the fullest attention from every Masonic student. He has earned the right to be heard on any side and in any cause, and his great reputation will be enhanced by this most valuable paper" (Crawley extract, AQC 8 [1895], 146).
As one reviews Crawley's thirty major papers in AQC (eight on Irish Freemasonry), a significant work on "The Old Charges and the Papal Bulls, " ten additional short articles or reviews, and his numerous other important comments, such as his remarks on Gould's paper above, the emerging picture of Crawley is one of a widely-read research scholar of the highest level who did his best to see that truth was published about Masonic history.
Regarding conceptualism of Masonic research, we might reflect on the astonishing fact that a great deal of Masonic research is still based on reference books that were published before Quatuor Coronati Lodge was founded. For example, Mackey died in 1881, 112 years ago; and Crawley made the above statement in 1895, ninety-eight years ago. Scores of volumes of serious Masonic research have been published since Crawley died in 1916; and even today many papers ignore the enormous work that has been done in the past century and quote Mackey's history, which is often the leading Masonic reference in lodge libraries. In contrast, Crawley was keenly aware of inaccurate books in his lifetime. Consider the following Crawley statement: "The publication, in 1840, of the medieval " Poem on the Constitutions of Freemasonry" marks the beginning of the study of the real history of Freemasonry in the British Isles. Down to that date, the magical names of Cabiri and Chaldeans, of Egyptians and Eleusinians, of Druids and Dionysiacs, of Johannites and Pythagoreans, of what and whom you please, had been indiscriminately paraded as the direct progenitors of English Freemasons. The fabric of the English Craft stood obscured, for friend and foe alike, by a haze of assumption and assertion that served not only to alienate the learned, to beguile the half-learned, and to set the unlearned agape" (Crawley, AQC 27 [1914], 158).
Crawley's punch line, referring to the naive opening their mouths wide with wonder when they read Mother Goose, illuminates the fact that Crawley loved truth, and that he despised historical fiction disguised as fact. On the other hand, he did have a grand Irish wit, which is revealed in his yarn about a red-hot poker being applied inappropriately at his initiation. It is preserved in his paper, "Antidotes of Irish Masonry" (AQC 9 [1896], 9):
Pressing his hat on his forehead, the applicant for Masonic honours shot out of the kitchen like a bolt of lightning, and fleeing through the open door, he bounded the limestone steps, and ran for his life. "Come back! roared the cook; "Hould him!; cried the boots; "Catch him!" shouted the waiter, but he sped away faster than before . . . " (Crawley, AQC9[1896],9]-
In spite of Crawley's wide knowledge and robust humor, he routinely emphasized missing evidence. He was described by Wonnacott in his obituary as having " . . . extreme modesty which was one of his greatest characteristics .... " (AQC 29 [1916], 241). As purely authentic as Crawley was, with his life centered in academics, with the degrees of Doctor of Laws and Doctor of Civil Laws, in spite of his bold efforts to teach others honest history, even today we have Masonic history based on romance and fiction.
Some books claim Freemasonry has an origin from stone-masons, and there are those who believe it. Other books claim Freemasonry did not come from stonemasons, and there are those who believe that. There are books with magical visions of evidence, exactly like the hoodwinked elephant man, which prove nothing; and there are those who believe that. You may also be able to hear the echo of Crawley's words: "Assumption and assertion alienate the learned, beguile the half-learned, and set the unlearned agape. "
Crawley's above remark obviously emphasizes that it is wiser to be aware of and openly to accept our ignorance, than to create or accept fiction. Indeed, that is one task of Masonic research, and the elephant man would have been wiser to state that he did not understand the evidence available than to call the elephant's tail a blind snake.
The other scholar whom I have chosen, Brother Eric Ward (1904-1987), helps to illustrate the concept of the missing elephant. In recent years, even among the Quatuor Coronati members, Freemasons seemed quietly to accept the mere theory that Speculative Freemasonry evolved from stone-masons. Finally, in 1978, the delightfully eccentric, late Quatuor Coronati scholar, Brother Eric Ward, offered one of the first theories contradictory to the well-accepted Transition Theory. Ward, who was a formidable opponent, seemed to amuse himself on occasion by challenging traditional beliefs. Even fellow-members of that hearty, but straight up scholarly, lodge were occasionally unable to ascertain if he were serious or not, and thought better of "flying a kite" with Brother Lt. Colonel Eric Ward of Cleveden, West England.
To introduce Ward, it might be helpful to state that he vigorously disagreed with that more well-known scholar, Harry Carr (editor of AQC, 1961-72), specifically with Carr's theory of 600 years of Craft ritual, which held that Craft history included a transition from stonemasonry to Speculative Masonry. In brief, Carr had collected operative Masonic traditions in Scotland, which he held correlated with a very different operative masonic tradition in England, where most leading Masonic scholars now believe Speculative Masonry began. Then, abracadabra! Brother Carr created an English medieval Speculative heritage. Ward was not impressed. Ward did agree that Freemasonry probably began in England, but at a much later period than Carr believed; moreover, Ward held that Carr's blunder was that traditions in England and Scotland would be treated separately. With sincere respect for Scotland, Ward emphasized that her Middle Ages extended 200 years beyond England's, and there was a significant time lag in the much smaller population of Scotland, not to mention totally different stone work and operative masonic culture (Ward, "The Birth of Freemasonry, " AQC 91 [1978], 96).
Ward was also interested in another debated issue: the use of the word " Freemason" in English history, which notes that English stone-carvers, who had no speculative characteristics, in the Middle Ages were called " Freemasons" because they made exquisite limestone carvings called freestone (not found in Scotland). Ward held the following: until new evidence is found which clearly equates a Speculative element in medieval stonemasons, such as moralizing on working tools, or of English stone-masons using a word, sign, and grip for the purpose of belonging to a lodge, or of English operative lodges in the seventeenth century similar to those in Scotland, then any "similarly seen between medieval operative masonry and modern speculative Free-Masonry is illusionary" (Ward, AQC 91(1978), 94).
In contrast to Crawley (who did not exactly fall all over himself to embrace theories with affection), Ward used theories to stimulate thought! Although he was certainly a colorful scholar, I think it is fair to state, based on the following comments by his Quatuor Coronati brethren, that Ward was not considered an idealist with illusions; the Colonel did his homework. We can almost visualize Brother Ward smiling to himself before beginning his nearly bell-ringing introduction to his 1978 controversial theory about how Freemasonry was born. The bold military Englishman minced no words in introducing his theory: "This study is concerned with the age of our Society. It is not an attempt to make it seem older than it is, for an unquestionably great history does not need to be given an artificial patina nor to be held together by elastic bands" (AQC 91 [1978], 94])
Briefly to interpret the impact of Ward's May 18, 1978, paper, "The Birth of Freemasonry, " the following extracts from the Quatuor Coronati discussion are helpful: "No doubt the Brethren present feel that they have been privileged to be present when the first salvo has been fired in a controversy which will be wide-ranging, and the echoes of which will remain for a long time . . ., if Bro. Ward had not existed it would have been necessary to invent him " (Cooper, AQC 91(1978), 87.)
"I am slightly disappointed that in demolishing, as far as English Freemasonry is concerned, the theory of a gradual transition from purely operative to Free and Accepted or Speculative Masonry, Bro. Ward has not detailed the theory with which he would replace this long-held idea. Are we to expect a further installment? " (Howe, AQC 91 [1978], 87). ". . . he may be surprised to hear that I am in complete agreement that there is no direct and unequivocal transference from operative to non-operative Freemasonry, that the 'origins' of modern Accepted or Adopted Masonry lie somewhere around the beginning of the 17th century" (Cryer, AQC 91 [1978]. 88).
Brother Mendoza politely opposed Ward's thesis: "The connecting link between the accepted and Speculative epochs can be found in trade regulations, building records, mason guilds, some old MS Constitutions and the records of the London Masons' Company" (AQC 91 [1978], 89). Ward was not moved by this remark. He replied: "If as Bro. Mendoza maintains, a connecting link between English operative and accepted Masonry can be discerned in trade regulations, building records, and mason gilds, he will render an outstanding service by publishing his discoveries" (AQC 91, [1978], 97.
The late Brother Dyer, whose paper "Some Thoughts on the Origins of Speculative Masonry" is highly recommended, was rather jovial with Ward at one point: "I do wonder whether Bro. Ward realizes the sort of dreadful penalty of which he must be in danger in propounding heresy as he has tonight .... I do not necessarily agree with his method of presentation, I do agree with him about the myth of six hundred years--and I am prepared to be burnt with him" (AQC 91[1978], 90).
Brother Jackson commented on several points including: ". . . we have only genuine information about three masonic bodies meeting during the century [meaning in England in the 1600s] . . . the first is the Acception which was the inner circle of the London Company of Masons. Surely this cannot be considered as 'independent of the Mason trade' ? " (Ward replied that it was not in any sense an operative lodge (AQC 91 [1978], 97). "The next case is Ashmole's initiation near Warrington in 1646. There is not enough information to prove that this was a lodge at all. It was more likely to have been just a meeting of friends who got together to take some of their other friends into the fraternity . . . . "Finally we learn about the lodge at Chester in 1665, just after the Restoration. There is no evidence to show that this was anything more than a convivial gathering of leading tradesmen in Scottish Lodges .... " (Ward replied: "With the certain knowledge of numerous well documented operative lodges having existed in 17th-century Scotland, it is conceivable that all records of similar bodies in a much larger England with its incomparable nation, county, and town archives, should have become lost? . . . Until evidence is found to disprove the above I hold the belief that the Acception at London, the Lodges in Warrington and Chester, besides those un-named to which Plot refers and to none of which have operative functions ever been ascribed, can only be seen as a 17th-century phenomenon" (AQC 91[1978], 97.
Probably the most inclusive overview of what Ward's research represented, historically, was given by Cyril Batham: " Bro. Ward is the first to put forward the theory that our present day Freemasonry is something that originated in the 17th century and had no previous history but borrowed formalized legendary material from the medieval masons . . . others, even if their ideas do not coincide with those of Bro. Ward, have all suggested that something new did arise in the 17th century .... It has been so easy in the past to assume that, because operative masons' lodges in Scotland changed in character to become nonoperative and Speculative, the same thing happened in England, but why should they have done so? There is no evidence to support such an assumption. Moreover, if such was the case why are there no English lodges of the antiquity of Mother Kilwinning, the Lodge of Edinburgh, and the Lodge of Melrose St. John, all in existence before 1598, and more than a dozen others in the following century? Why is it that there is evidence of Speculative Masonry in England before there is in Scotland? " (Batham AQC 91 [1978], 92).
Harry Carr was the leading opponent of Ward's theory, but he was rather mild in his published remarks in contrast to some of their other discussions: "The transition from operative to Speculative masonry . . . was the original business, which gradually changed its character according to the needs of its time, but with perfect continuity throughout" (AQC 91 [1978], 93].
Ward had lengthy remarks addressed to Harry Carr: "Bro. Carr contests my assertion that in 17th-century England there was a new movement, doubtless being convinced that English and Scottish Masonry were all of a piece, and over-influenced by conditions in Scotland where the urban or territorial lodge was ubiquitous. No such lodges are known to have existed in southern England at that time, nor does the term "lodge" appear in the records of the various companies which, insofar as they were allowed to do so, regulated the trade and catered for the welfare of their members. The London Masons' organization throughout its existence as a fellowship or livery company was never described as a lodge and the same applies to the similar, if lesser, companies which existed at Bristol, Norwich, and other provincial centers" (AQC 91 [1978], 96).
To contrast Ward with Crawley, they are practically opposites, but in the tradition of the Quatuor Coronati Lodge they both insisted on clear evidence to form conclusions. Clearly, as Ward's 1978 paper, "The Birth of Freemasonry" illustrates, the evidence continually provides new information that helps us learn who we are and where we came from. Crawley was especially gifted at identifying and explaining relevant evidence in the context of its period in history. Crawley's flowing use of accurate words to set the record straight is legendary in the AQC Transactions; indeed, his research was not only exact, but he explained specific references with pure logic derived from a lifetime of learning about history.
So much for my rather plain presentation of the meticulous intellectual integrity of the Quatuor Coronati scholars. What is our conceptualized conclusion of Masonic research?
IV. Conclusion
Not withstanding what has been learned about our history, I would conclude that historical research consists of interpreting incomplete evidence and the finest scholars are aware of that fact. That is to infer we may think we have complete evidence, but in fact, we are only examining a small part of reality. The so-called polarized light that exists between symbolic history and documented history is bridged by those who plug away at seeking the truth. Concerning the concept of seeking the truth in Masonic research, or any history for that matter, it seems to me that there are seven concepts to consider:
1. Be aware of ignorance.
Learning dies when one knows all. Awareness of ignorance was routinely emphasized by the brilliant scholar Crawley.
2. Establish reasonable goals. Research begins with a question.
3. Be objective.
Put opinions aside, focus on understanding evidence. Use only the finest reference books.
4. Don't blindly accept theories. Remember the "Ward Principle. "
5. Organize what has been learned. Understanding relationships between various concepts in any body of knowledge vastly improves the ability to make new perceptions (Ausbel 1978).
6. Find new evidence or derive new conclusions from old evidence. Without new data, seeking truth is impossible.
7. Start over.
There is always more to learn. We do not achieve truth; the wisdom of humility is that we only approach the truth.
Indeed, there is an elephant missing.
Another interesting idea concerning conceptualism of Masonic research is related to "organizing what is known." I am referring to exploring the fundamental cause of our blunders, which is that we tend to interpret many of our perceptions (if not all) inaccurately. That is to state that the acts of seeing, hearing, etc., are correct, but we are inexact when we interpret our perceptions. On a routine basis there is wide range of comprehension each time we perceive, depending on our existing structure of knowledge of that specific subject. In a sense, we see but we do not fully understand! Or worse, we distort reality. There is always some trivial detail that we do not understand about evidence. Thus it is rational, as Ward and Crawley tried to teach, at least to attempt to be aware of what we do not know. The idea is to seek further light, and that is not remotely possible if we behave as if we comprehend everything.
To summarize my conclusion: if every individual rang a bell to benefit from what he lacked, the wisest people would swing a sledge hammer and bang away at the one marked "ignorant, seeking light from reliable sources. "
On a closely related concept, perhaps it is time for scholars to do some research on living Freemasonry. From a point of view of research, we are certainly ignorant about it. For instance, what empirical research has been published concerning practical methods of improving learning in the lodge, or to improve interest in the Craft? This is not referring to a survey-based chart of declining membership, etc., with proposed solutions. I am thinking of a validated study, of an experimental group and a control group of Freemasons, which is directed towards proof that there is a practical solution to our obvious attendance problem at meetings. I submit, if we are to serve Craft problems, such questions are fundamental to the most responsible levels of Masonic research. Moreover, a reasonable argument could be made that there is a need to strengthen the practical worth of Masonic research.
To end on a positive note, the central concepts of Masonic research are clear: to learn, to seek new light, to approach the truth, and to provide information of value. These are good purposes.
References
Barzun, Jacques and Henry F. Graff. The Modern Researcher. New York: Harcourt Brace Jovanovich College Publishers, 1992.
Carr, Harry. World of Freemasonry. London: 1985. Thc Freemason at World. London: 1985. Fisher, David. Historian's Fallacies. New York: Harper and Row.
Jackson, A.C.F. English Masonic Exposures, 1760-69. London: 1986.
Jones, Bernard E. Freemason's Guide and Companion. London: 1988.
Knoop, Douglas; G. R. Jones: and Douglas
Hamer. Early Masonic Pamphlets. London, 1978. Pick, Fred L., and G. Norman Knight. Freemason's
Pocket Reference Book and The Pocket History of Freemasonry London: 1983.
Quatuor Coronati Lodge. AQC Transactions. 105 Volumes. London: 1886-1992. Cited as AQC
The Collected Prestonian Lectures. 3 volumes. London: Quatuor Coronati Lodge, 1925-60; 1961-74; 1975-87
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by Richard C. Friedman, MPS
I. Arise Freemasonry!
Has it a name? It has. Will you give it to me? Place yourself in the proper position to receive it and I will.
I have some thoughts to share with you, but you must first place yourself in the proper mental position to receive them and I will. That position involves opening your mind and at all times attempting to remain positive.
In doing this, your path may be beset by dangers and difficulties and even your Masonic career may be threatened.
Therefore summon to your aid all of your fortitude and come with me to Vision Island a tropical Masonic Paradise.
In order to get to Vision Island this good ship of Freemasonry needs F.U.E.L. Fun, Unity, Education and Leadership
FUN
If it's not fun don't do it that seems to be the credo of the 1990's. Therefore along with every other competing element in life, Freemasonry needs to inject FUN into its workings. There is much evidence that Americans like fun and will find it regardless of the obstacles placed in their path. The history of the Shrine is indicative of this trend. The Shrine has proudly been called the "playground of Masonry. "
Any brother with an eye to the long range realizes that our talent pool of active men willing to participate fully in all of the branches of the Masonic tree is dwindling.
If we believe that fun was one of the driving forces behind the Concordant body movement, in particular the Shrine, we need to learn the lesson of its success.
Therefore we must conclude that FUN needs to be a key element in Masonic Renewal at the Blue Lodge Level.
Ok, you may be asking, that's the "why," but what about the "How"?
The how is in a combination of old and new. At a very basic level we must re-define what we see as fun - Is a degree, done with skill and love, Fun? I think so. Is a Masonic discourse given with the intent of enlightening and providing Masonic information Fun? Yes!
Fun, to me, means doing something different from what I do for a living. Carl Claudy said many years ago, that the one thing we have to offer a Freemason is Freemasonry !
Today's fun needs to involve our families. This means opening up our Lodge rooms and inviting our families in not grudgingly, but with the sure knowledge that as their families' support goes, so go our Masons.
Many of our tiled meetings do not need to be so we can have open official visits, open education nights and programming for the family which will balance all the closed meetings.
We sometimes forget that when a man becomes a Mason, his wife has every "what's in it for me?" question that he does. Our answer must be more than "Gee, Mrs. Jones, you will be left our, patronized, left home to mind the house and your manners, and we will have one ladies' night in the entire year to praise you and thank you for your support." With that kind of answer, the woman of the 90's will not support her husband in his Masonic work and the Fraternity will be the ultimate loser.
An open official visit by a District Deputy, for example, tells the wife that it is just as important for her to hear the Grand master's message as for her husband she is part of the team!
Eating together is fun, social events (if coordinated and not obligatory) are fun, having a choice is fun, being proud of your Masonry and sharing it with the family is Fun.
UNITY
Unity is a loaded word in New York State Masonry and I believe was placed in the title of this conference because of its charged electricity.
You see, our Grand Lodge has a Committee on Unity which is empowered to investigate our relationship with Prince Hall Masonry. Sadly, New York State does not recognize Prince Hall Masonry as being "regular."
We can never be unified as whole men or as a Fraternity as long as we allow this festering sore to linger. Many young men who are interested in the Fraternity ask why there is a separation, or more to the point, a defacto segregation?
I understand why Prince Hall would want to retain its own identity they have earned the right.
Racism is a two way street. I get disgusted when I read in the Phylaxis about "Caucasian Masonry", or any time that I see the family of Masonry so designated and divided.
To have unity, we must drop the pretense of the regularity argument, look the racists within both our organizations in the eye, and say with love and firm resolve "Peace, that here on the broad platform of brotherly love, the high, the low, the rich, the poor may meet together with one common purpose, the perpetuation of each others' friendship and each others' love. "
Pretense of regularity? Precisely we all know that record keeping and charter granting in the colonies was a totally shotgun approach and that if we applies the same level of scrutiny to all lodges of that time, many of our Masonic heros, would be as irregular as can be with one exception they were white.
Exclusive jurisdiction is an American invention, used and perpetuated to continue a not-so-subtle racist stance. We do not need to merge with Prince Hall nor do they want that.
We need to recognize Prince Hall Masonry as a full, rich, regular, and historical part of Masonry, grant them full recognition and give all men who seek Freemasonry an equal choice.
When I spoke similar words to a leadership conference recently, I was asked by a very highly place Brother, about falling out of amity with some of our sister Grand Lodges.
For myself, I am already out of amity with all those Grand Lodges who, for the sake of racism or racial purity in Masonry, would deny the reality which already exists.
We must have the courage to place the ancient Masonic principles, so eloquently stated in the Old Charges, ahead of our fear and prejudice If this means not being able to visit lodges in jurisdictions who promote racism, so be it.
In his wonderful "I have a Dream" speech, Martin Luther King dream that one day his children would be judged by the content of their character and not by the color of their skin. Masons have always espoused that sentiment in theory. Isn't it about time we granted Dr. King his wish in reality?
Unity also refers to our own internal unity. One of the shining lights that Masonry offers is the spirit of Brotherhood and love for one another. Nothing does our ritual demand or teach so strenuously.
I have personally known this feeling coming to me, and from me, and nothing keeps me more tied to Masonic apron strings than this. When my mother was dying, it was Masons who called each day to offer support and who, unasked, set up a hospital room in my living room. During several miscarriages, it was my brothers who shared my grief. When my son was born, it was Masons and their ladies who shared our joy, were the first visitors, provided his god-parents, and signed his petition to Lodge dated for the year 2012.
My instinct tells me that if all we did was to concentrate on helping, caring and brotherly love; if all we did was to live in reality the life that our ritual enjoins us to; if all we did was proudly to take care of ourselves and others; Masonic membership would take off like a rocket, because it just isn't being cone anywhere else and people long for this in their lives.
The beauty of the Craft, however, us that it offers this and so much more.
The final installment of F.U.E.L. for the 90's will appear in the next issue
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Addendum to "Through Masonic Windows"
by Allen Roberts FPS
In the "Windows" column for October 1993 I asked the following: A question: Distortions concerning many historical aspects of Freemasonry are still running rampant. Not too long ago I mentioned some that were perpetuated in an honorable publication. I thought I was doing it, and the Craft, a service. Golly! Was I wrong! I was thoroughly condemned. Now for the question: Should those of us who find Freemasons originating, or recycling, falsehoods about the Craft report the truth? Examples: Thomas Jefferson was NOT a Freemason, neither was Patrick Henry, yet we read over and over again that they were; the Masonic signers of the Declaration of Independence, the Constitution of the United States, the role of Freemasonry in the formation of this country, are frequently exaggerated. Should we bring down the wrath of the exaggerators by correcting these errors? Please let me hear from you. And thanks.
Thank you! I've heard from many of you. What follows are excerpts from some of these replys:
I support you wholeheartedly. Not that I always agree with all that you have to say, but keep on saying them! The inaccuracies and distortions of history that so often Masonic writers of yesteryear and, sadly, of today, purport to be bona fide truth (TRUTH in all caps) are most often myths and/or figments of fertile imaginations. Such miscarriages should be addressed. Not necessarily to remove such thinking from our Masonic ritual and history, but to identify those speculations and to provide the Mason with an understanding as to how some bit of lore fits in and helps to establish the moral teachings of our Craft. The average, run-of-the-mill Mason needs to know that the lessons in morality, proper conduct, friendship, and Brotherly Love are meet and right and worthy of emulation. He also needs to learn that the vehicle used to convey the messages (the ritual and the lectures are fables, parables, and similitudes. -George B. Yeates, MPS., Virginia.
oOo
My answer is yes, a thousand times yes. Not maybe not it depends but yes. The history of Freemasonry is vibrant, dynamic, and appealing, without embellishing the truth. We have nothing to hide. Why must we stretch the truth? Will it make Freemasonry better, more appealing? Will it bring us more members? No. All that we can gain from Iying is to give more ammunition to our detractors. Tell it like it is. Tell the truth. As it says over the doorway to Victoria College, University of Toronto, (Wallace McLeod's School) "THE TRUTH SHALL
MAKE YOU FREE. " Nelson King, MPS, Toronto, Ontario, Canada.
oOo
(By the way: This reminds me that for four decades I've been claiming that the best way to stop gossip is to tell the TRUTH.)
oOo
* Freemasons have the right to believe what they read in creditable Masonic publications. We use these publications as a base or reference for our personal Masonic understanding. If official and all creditable Masonic publications print misinformation and unfactual data, how can we call ourselves an honorable fraternity? [He included an account of a play that portrayed George Washington and (the non-Mason) Thomas Jefferson as Masons. The play was interesting and well written, but he scored it low because of the error in including Jefferson.] I talked with several other District Chairmen and found out they scored the play as I did. The play did not win. It appears that your message is getting out.
Freedom of thought and willingness to accept the ideas of others make two of the foundation stones of Freemasonry. When reading The Philalethes I learn that Masons certainly do have different ideas. I particularly get upset by all the critical or negative letters. After I "cool down," I usually come to the conclusion that the writer has a right to his opinion. We must allow our Brothers to voice their ideas; however we also must insist on factual accuracy. Harry E. Hackman, Jr., MPS.
oOo
* We should incur the wrath of our exaggerators by correcting the falsehoods we create. It is better to receive "flak" from within our Fraternity than adding fuel to the fire of the mason-haters without. Donald J. Panichi, MPS, Pennsylvania
oOo
Many have merely said, in much the same way:
* An unqualified yes!! Let's tell the truth whenever it is known.
oOo
* I continue to respond to those who are convinced that Thomas Jefferson was a Mason. Unfortunately my response is not what they want to hear. I recently corresponded with Heirloom Bible Publishers who have included Thomas Jefferson and James Madison as Masonic Presidents in their Masonic Bibles. Many of the questions I respond to are coming from their inclusion in these Masonic Bibles and they were NOT Freemasons. Robert E. Simpson, MPS, Charlottesville, Virginia.
oOo
Concerning Bob's comments on the "Masonic history" Heirloom portrays in its Masonic edition of the Holy Bible: The hierarchy of this company refuses to correct the verbiage in its "historical" portions that many of us have told them is wrong. This has been going on for decades. Should we make this widely known within the Craft?
oOo
* It is unfortunate that many who seek more light in Masonry are being referred to books, which were considered classics in the 19th century, still available in print or in their lodge (or Grand Lodge) libraries containing material which has long been discredited or disproved. Some original texts had even been virtually repudiated by the authors. Mackey's "Landmarks" come to mind.
Masonic magazines, which seem to be very efficient in keeping distortions in circulation, can be no better than the knowledge, skill or ability of their contributors and editors. One of the peculiarities of Masonic writers is the habit of repeating over and over a supposed truth which only a little reflection or study would disprove, but apparently we readers are not discriminating to the point where we demand anything better. The Craft needs leaders ... to report the truth. Please continue your efforts to bring out us out of the Age of Fable. Samuel B. Walker, MPS Connecticut.
oOo
* Brother Terence Tennis' letter on page 99 [October issue] should be read by all Brethren. We seem to be more interested in handing out titles and medals than in remembering our purpose and teachings. As for your search for the TRUTH, report it as you sincerely believe it to be! If you tell the truth, it will be with you at all times. Then, if new facts turn up later, you can point out where you were wrong; if they prove you to be correct, you will be a genius! Andon G. Manolis, MPS, Washington.
oOo
. . . When a writer of an article conveys false information, he/she is performing a gross injustice to their readership. The fact that Masonic writers continue to make erroneous and false statements is of even greater concern. Our Craft is under close scrutiny by many who are not members. Why should we give them more reason to find fault with what they do not understand? How easy for our detractors to point out that our own members do not know the correct facts and history of our Craft?
What I find even more disturbing is the attitude of those writers who condemn you, and others like you, who endeavor to provide correct information through constructive criticism.... I suspect they learned from their mistakes when they were students. In my opinion we are all still students in Masonry and in life, and we can learn from others.... Therefore, we should all be willing to receive that further light from well-informed Brethren. Ronald D. Mertens, MPS, PJGW, New York.
oOo
Brother Mertens also pointed out: "alas, Allen, not even you {know all the answers}!" To which I add: I awaken every morning shuddering at how little I do know! This is one reason I'm extremely happy with the vast amount of Masonic knowledge from throughout the world available from Freemasons on the Masonic forum of CompuServe.
oOo
Now, let me conclude by saying three things:
(1) The foregoing is but a small portion of the comments sent in answer to my question, but they are representative of the many received.
(2) Not a single response was received from anyone claiming we should perpetuate the myths and falsehoods running rampant (not even from those who have condemned those of us who endeavor to seek and report the truth nor from those who attempted to have the Executive Board fire me as Executive Secretary, and who attempted to have me kicked out of Freemasonry).
(3) Am I always correct? Not by a long shot! None of us will be. All of us must depend on the writings of those who have gone before us. BUT we can, and should, try to determine if earlier writers have been discredited.
For example: While writing my first full length book, House Undivided, I soon found that exaggerations and falsehoods about the American Civil War, and especially the events concerning Freemasonry, were numerous. In an attempt to determine the truth (insofar as I could) I searched through three of four books whenever possible to find what really occurred. What I found was amazing!
Should we condemn Albert Mackey and other early Masonic pioneers? I don't think so. But we should consider what they wrote in light of what has been discovered since they paved the way for those of today.
Let us resolve to continue to seek out that elusive substance TRUTH.
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Speculations on the Broached Thurnel
by Jack Brooksbank, MPS
The eighteenth-century lectures mention three immovable jewels, the Tarsel Board, the Rough Ashlar, and the Broached Thurnel, the Broached Thurnel being for Entered Apprentices to learn to work upon. Mackey's Encyclopedia of Freemasonry (1918) gives various interpretations of the Broached Thurnel, but states that "much difficulty has been met with in discovering what the Broached Thurnel actually was. " Some of Mackey's descriptions or designations of a Broached Thurnel are summarized as follows: A turning lathe (Krause); a stone cube with a pyramidal apex (old tracing board); turret or little tower (from the French "tournelle;" broach work by chisels, called Thernal, Thurmer, or turner (Speth); stone chiseled with a broach or narrow-pointed chisel (Speth).
The New Encyclopedia of Freemasonry shows alternate spellings of "Thurnel" as "Thurmal" or "Thurmel" which, among other things, is described in Scotland as a working chisel used for broached work. Higgins stated that a broach signifies a skewer, which in Greek is "obeloskoi" or Egyptian "needle type monolith. " The skewer, in French, is "brochette." Skewer, in English, is designated as a pin for holding meat compactly together, or a pin of wood or iron to pierce with. "Broach" in English can mean a roasting spit, any of various other pointed tools, boring bit, or church spire. " Broch" in English relates to prehistoric round stone towers found on the mainland and islands of northern Scotland.
One approach to this interesting subject may be to consider what task or predominant activity would have been delegated to apprentices or operative stone-masons. The extensive use of the chisel by stone-masons would suggest that some repetitive and primary use of the chisel would have been an essential element of the training and occupation of operative apprentice masons.
One function of using the chisel, at an early stage of stone work, would have been the chiseling of rows or lines of holes into the raw exposed stone in the quarry. Into these rows of holes would be driven wedges, causing blocks of stone to be split off, the blocks thereby having parallel and roughly flat faces, ready for subsequent shaping by more experienced workmen.
The quarrying of these parallel-faced pieces of stone would have been a very repetitive and labor-intensive activity, using many individuals. Consequently this would have been a very appropriate task and activity for numbers of apprentices. Chiseling large numbers of holes can be visualized as a good starting point for operative apprentices, requiring the nominal application of some learned skills, which would have provided repetitive opportunities to work with various types of stone. This activity would also require the understanding and use of the line, rule, compasses, and scribe to ensure that holes were in a straight line and located at the required uniform spacing and depth to ensure optimum conditions for wedging and splitting off the blocks of stone. The apprentice could thereby progressively become very familiar with the characteristics of various stones, together with the effective use and functions of the chisel in its various applications. He could also learn the use of the line, rule, scribe, and compasses, representing basic learning and skills essential to all his subsequent endeavors.
If this approach offers a reasonable or potential approach to our search for the elusive "Broached Thurnel," we might now ask if this function of producing holes, or the tools used in the process, may by the designation or description implied by the Broached Thurnel. If so, we can pose these questions: a) If a tool or combination tool, what sort and how did it acquire its name? And b) if a process, what were the descriptive elements or steps or features? The author, having had some training as a toolmaker and engineer, would like to speculate on a form of tool combination that might have been used for this task of producing repetitive holes in stone. One such form of tool could have been visualized, namely a chisel made from a round metal rod, supported in a hardwood sleeve, the sleeve being used as a convenient handle in addition to allowing the chisel to slide as it penetrated the stone. The point of the chisel could have been shaped to resemble a modern drill bit, whereby the chisel, with repeated hammering, would cause it to rotate as it penetrated the stone to produce a round hole.
The author would also like to speculate (with tongue in cheek) as a born Yorkshireman on a descriptive word that would relate to the task of producing holes in stone. Let us try to visualize an old Yorkshire stone-mason (such as the author's grandfather, Edwin) who may have directed his apprentice to produce a series of holes, spoken in a Yorkshire dialect, that would have sounded something like: "Er-lad-Brucht-Thanosal," interpreted as "Here you are, lad, broach, it thou (meaning you) knows it all, " meaning, " Here lad, broach it, you know how it should be done. "
This humorous speculation is somewhat out of place on these pages, but it does, however, help to remind us that many early trades named their tools for specific functions that described many craft processes by unique names and descriptions. It also encourages us to assume a broader-based search.
On the basis of a brainstorming session, with more serious intent, your author offers the following possible sources or derivations, in various combinations, of words that could have sounded like Thurnel. We should also bear in mind that well-known words or phrases of ancient origin, often spoken in various English dialects, would often be rendered in the written word with a variety of spellings, spellings that changed with the time and the skills of the scribe or recorder.
1. THORNAL--derived from thorn with awl (thorn: sharp-pointed barb; awl, pointed tool making holes).
2. Thronol--derived from through with an-hole.
3. Themhols--derived from them with hole (broaching them holes).
4. Tornol--derived from turn with hole (Broaching--turning chisel to bore hole).
5. Turnawl--derived from turn with awl.
6. Troholw--derived from thro with hollow (Broaching through with hollow.
7. Thefurnal--derived from the with furnicle or funnel (furnicle [oval stalk] or funne [from fanl], sleeved chisel).
8. Thefrenal--derived from ferrule or Fennal with Awl (broaching with ferrule-ringed sleeve) and fennal (rodtype chisel).
9. Therbnol--derived from terebara or terebro with awl (old English word terebara [gimie, borer] terebro [to bore or pierce]).
10. Thenawl--derived from the-nail-awl (broaching with a nail-type awl chisel).
11. Thenognel--derived from TheNoeglan-Oel (Old English Noeglan [nail]-oel [awl] type of chisel]).
12. Thenarl--derived from thenar or thenne with awl (thenar palm of the hand, thenne old English worker).
13. Thornal--derived from Thor-andawl (Thor, mythical god with a remarkable hammer).
14. Therdul--derived from The-Verasabdula (Latin, vera broach, sebule, awl) broaching awl.
15. Thegimawl--derived from Thegimlet-awl (gimlet, a small tool for boring holes).
16. Thernol--derived from ther-an-hole (to broach there an awl).
So by tenacious and sometimes very tenuous propositions, we can weave a web of tenable composite words, based on a variety of devices and functions. The possible alternate designations or interpretations will, however, allow us to extend our speculations on the broached Thurnel of the old charges and lectures. Whatever the derivation of the Broached Thurnel, the subject is an intriguing and challenging one that could produce many other interesting propositions.
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by Michael L. Segall, MPS
Very little is known outside France, particularly in the English-speaking Masonic world, about French Masonry. Most English-language Masonic encyclopedias seem to believe that it disappeared somewhere around 1877, after the Convent of Lausanne. Some people think that it is overwhelmed by problems, and divided into perpetually warring factions, since the beginning of the 20th century. It might be useful for our readers to have a description of French Masonry as viewed by a contemporary, experienced French Mason. Most French Masons do not think that there are any Masonic problems in their country, home of the second oldest Masonry in the world, if we speak in terms of Grand Lodge Masonry, possibly of the oldest in terms of Free Operative Lodge Masonry.
One of the first questions often raised by people who consult a Masonic encyclopedia is about the regularity of Masonry in France. The French, and the majority of continental Masons, have their own definition of regularity, very similar to the one used by English-speaking Masonry and just as ancient.
To be regular, a Masonic body must at least: 1) Have male membership only and receive no women visitors in Lodge; 2) Work a regular, traditional ritual, to the Glory of the Grand Architect of the Universe; 3) Display in the center of the Lodge the Bible, the Square and the Compass; 4) Be founded by at least three regular Lodges coming from a regular Grand Lodge; 5) Not be affiliated with any political party; 6) Not be affiliated with any specific religion or Church. French Masonry is very different from its Anglo-American counterpart. In a welfare state with relatively heavy taxes, which supports all hospitals, aged homes and other charitable activities, involvement with charities is unnecessary beyond what every Brother does on his own. The main activity of French Masonry is intellectual: historical, symbolic, moral, spiritual and philosophical. Most members are required to prepare once a year an original lecture on this type of subject. Most lectures are presented in Lodge, time permitting, and followed by a discussion where questions are asked, additional information brought, and different interpretations of the subject proposed. Such a lecture is required for promotion to each successive degree. True, there are many Masonic bodies in France, but there are just as many in the United States or the United Kingdom. Some of these bodies are regular, some are irregular. Some are recognized by US Masonry, some by UK Masonry, some by both and some by none. The same is true of Europe in general. In addition, some of the recognized bodies are definitely irregular, some of the unrecognized bodies actually regular. The French pay very little attention to being recognized or not by a foreign Masonic body, and mostly think of their diversity as of an advantage: a man or a woman have the right to join the type and variety of Masonic body of their choice, in accordance with their philosophical, spiritual or even political views, and within the rules of admittance of that body. Therefore the French consider that the more bodies, the better.
There are today about 80,000 masons of all kinds in France, 0.14% of the population. This is far less, percentage-wise, than in the United States or the United Kingdom, but France has nevertheless the greatest number of Masons of any continental European country. The reason behind the smaller number of members lies in the much stricter conditions of admission. The main French Masonic bodies are, by decreasing size:
a) The Grand Orient (or Grand East) of France (Grand Orient de France, G.O., G.O.F. or G.O.d.F.) has about 27,000 members in 650 lodges. Very involved in social, political and some charitable activities, it is politically left-leaning and closely associated with the French Socialist party. Since 1877, most lodges of the G.O. have abandoned all reference to the Grand Architect, as well as the Bible. Recently, a number of its lodges have started admitting women. For all these reasons, the G.O. is quite irregular and has very few international ties. The G.O. works a variety of rites, the two main ones being the French Rite and a largdy modified French Ancient and Accepted Scottish Rite (A.A.S.R.). The subjects of lectures and discussions in Lodge are mainly problems of society, ecology, human rights, the condition of the working class, problems of public health, AIDS and so on. The members of the Grand Orient are extremely vocal in public life and politics. They take the heavy responsibility, deplored by all other French Masons, of projecting worldwide an atheistic, left-leaning, politicking image of French Masonry as a whole.
b) The Grand Lodge of France (Grande Loge de France, G.L., G.L.F. or G.L.d.F.) currently has about 22,000 members in 550 lodges. Regular, and representative of the oldest and most regular Masonic tradition, it has existed in its current form for 100 years, in other guises for more than two centuries. The G.L. works the traditional Ancient and Accepted Scottish Rite in all of its lodges but two, which work the Rectified Scottish Rite (Rite cossais Rectifi, R.E.R.). With no political affiliation, the G. L. sets very high intellectual standards for its work, which is mainly philosophical, symbolic, moral and spiritual. It is not currently recognized by either US or UK Masonry, but has wide international ties with many regular both recognized and unrecognized Masonic bodies. The fastest-growing Grand Lodge in France, among a fast-growing Masonry, its membership has doubled in size over the last ten years and the rate of growth itself is rapidly increasing.
c) The National Grand Lodge of France (Grande Loge Nationale Francaise, G.L.N.F.) has about 13,000 members and 400 Lodges. Initially a very small Grand Lodge (a few hundred members), founded in 1913 by two irregular Lodges issued from the irregular Grand Orient, it was joined in 1964 by a number of Brethren from the G. L. which filled it out. Before that, most of its members were English and American military and some civilians. This caused French Masons to always consider it an Anglo-American colony on French soil rather than a French Masonic body. The G.L.N.F. is currently the only Grand Lodge recognized by the English and American Masonry. Being recognized despite its origins has rendered it extremely strict and rigorous, more so than even the United Grand Lodge of England. For instance, mentions of the Grand Architect of the Universe are followed by the qualification "who is God" or "the Revealed God". The G.L.N.F. has relations only with the Anglo-American Masonic world and with other national Masonic bodies created by either the U.S. or the U.K. Masonry. It mainly works the Emulation and A.A.S.R. rituals. Politically, it is moderately rightleaning. Working methods and lecture subjects are extremely similar to those of the G.L. because of the relatively large influx of G.L. members in 1964.
d) The Order of the Human Right (Ordre Maonnique Mixte International du Droit Humain, D.H.) accepts both men and women. Created in 1893, it is quite widespread outside France, mainly in Europe, and notably in England. The D.H. works a highly (and recently 1948) modified version of the A.A.S.R. and gives lodges the right to individually decide on whether to work to the Glory of the G.A.O.T.U. or not. Most Lodges don't. The same is true of the Bible. For all these reasons, the D.H. is irregular and has very few international ties, except with Lodges it has itself created. In France it has very close ties with the Grand Orient and, just like it, its lectures and discussions in Lodge are mainly about problems of society, ecology, human rights, the condition of the working class, problems of public health, AIDS and so on. The D.H. has about 8,000 members, mainly women, in 120 lodges.
e) The Grand Feminine Lodge of France (Grande Loge Feminine de France, G.L.F.F.) accepts only women candidates. It is issued from the Lodges of Adoption (related to of the Order of the Eastern Star) created at the end of the 19th century by the Grand Lodge of France for the wives, mothers, daughters and sisters of its Brethren. In 1948, the G.L. strongly helped these Lodges of Adoption federate themselves into the G.L.F.F. The rite of Adoption was abandoned for a modified A.A.S.R. The wisdom for women to work a masculine ritual remains to be proven. Despite the massive help received from the G.L. at the time of its creation, the G.L.F.F. reproaches the Grand Lodge its refusal to accept women visitors and has preferential ties with the Grand Orient. Under the influence of the latter, which allows women in some of its Lodges, it has become quite left-leaning too. It also has in common with the G.O. the subjects of its lectures and discussions in Lodge, plus typically feminine subjects such as contraception, abortion and feminism. Currently the G.L.F.F. has about 6,000 members and 150 Lodges. In principle, individual Lodges have the right to decide whether to have the Bible and work to the Glory of the G.A.O.T.U., but very few do.
f) The Traditional and Symbolic Grand Lodge (Grande Loge Symbolique et Traditionnelle), formerly Grande Loge Nationale Francaise Opra (because of the proximity of its building to the Paris Opera House), is commonly called "G. L. Opra. " It is the result of a schism of the Grande 'r/3 Loge Nationale Francaise. It was created in 1958 by a number of Brethren who, while in agreement with the principles of regularity and with traditional Masonic teachings, resented "the rigid and intransigent attitude of the G.L.N.F., as well as its blind submission to the United Grand Lodge of England". Perfectly regular according to the principles accepted by the vast majority of continental Masons, it mostly works the A.A.S R. Some Lodges work the Rectified Scottish Rite. Currently, the G. L . Opra has about 2,000 members in some 50 Lodges.
There are half a dozen other Masonic bodies, some of them irregular, with memberships of between 100 and 1,000. It would be far beyond the scope of this brief description of French Masonry to go into further detail about them.
All this of course affects the matter of visits. The attitude of the Grand Loge de France concerning visits to other bodies is that of the vast majority of French Masons, except the Grande Loge Nationale Francaise. The French, and Europeans in general, consider that a Master Mason is implicitly mature enough to visit any meeting of any organization without being "tainted" in any way, as long as the visited body accepts to receive him. Therefore French Masons go and visit anyone they wish, anywhere, including of course women' s Lodges. Only Brethren holding high office in the G.L. generally refrain from visiting irregular bodies, as their presence there might implicate the G. L. as a whole. Of course, regular French Grand Lodges only receive men in their Lodges and make sure, on an individual basis, that each conforms to their standards. The Grand Lodges also firmly advise against visiting those extremely small and few fringe groups that are truly suspect of shady activities.
The present status of mutual recognitions among the French Grand Lodges is a simple matter, since it is not necessary to recognize an organization to visit it. The notion of recognition, as practiced by the Anglo-American world, does not exist on the continent. No one really recognizes anyone, officially. When high ranking Brothers from one Masonic Body visit another, this implies that one recognizes the other, but there is no elaborate paper signing. High ranking Brethren from a regular body will, of course, only visit regular bodies officially, but they too may visit any other body as simple Master Masons.
A final point that may be important if one is to understand continental Masonry in general and French Masonry in particular, is that most US and UK-type Grand Lodges are small, recent and resented by local Masons as a kind of " foreign beach-heads" . As an indication, the only recognized Grand Lodge in France, the Grande Loge Nationale Francaise, represents only 15 percent of French Masonry. In Belgium, recognized Masonry represents about 1,000 Brethren. The decline which currently affects AngloAmerican Masonry also hits most of its representatives on the continent, while indigenous Masonry is in a period of accelerated development: as mentioned earlier, the Grand Lodge of France has doubled its membership over the last ten years and, with the increasing rate of expansion, expects to reach 50,000 members by the end of the century, seven years from now. French Masonry as a whole can be expected to reach the 150,000 mark by the same time.
French and European Masons, who have paid an immense toll to persecution since medieval times and notably during the Second World War, when tens of thousands of Brethren were killed by the Nazis and the communists just because they were Masons, do not view at all kindly the pretention of a few overseas Grand Lodges, who were never in danger, never persecuted and know very little about them, to act as self-appointed judges of their regularity. For the sake of world-wide Masonry it might be high time to implement the Fraternity we talk so much and do so little about, and accept each other as we are, with the imperfections that we all have, with our customs and our traditions, as bizarre as each might seem to the other side.
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The Wages of a Masonic Traveler Part II
by Isaiah A. Wiles, MPS
[In the December, 1993 issue, Brother Wiles gave his experiences as a Mason during the last years of World War II. Here he continues with his military and Masonic life.]
It was again time for travel in foreign lands, this time to West Germany. It was a busy time, but there were some off duty periods, free for Masonic service. In Wurzburg, Bavaria, from 1955 to 1958, German Masonry was still pretty much underground. We had temporary lodges under various U. S. Grand Lodges for the use of U. S. personnel. Americans staffed them. They were the away-from-home lodges for locally assigned Americans, who investigated and accepted petitions, balloted, and conferred degrees for the American lodges under whose authority they existed. They were helpful to the Germans in getting German lodges re-established. Selected Germans were raised in the American lodges and vice versa. The German lodge in Wurzburg was concealed in an apartment building, and the recognition badge was a small blue forget-me-not worn in the lapel. Church and politics were related, and at that time, it was said that the state supported church probably dictated actions politically disadvantageous for Masons. It was considered unwise to advertise one's Masonic membership. There was plenty of opportunity to serve Blue Lodges, Scottish Rite, Shrine, and Sojourners. I was honored to be commended for service to Scottish Rite, and was told that the Valley of Portland, Oregon, had been informed. In a series of trips to Edinburgh, Scotland, several of us Americans became life members of the York Rite in Saint Anthony of Leith, sitting in Trafalgar Lodge Building. We were told the Blue Lodge had been established by Lord Nelson's veterans. Artifacts of Nelson's battles were on display. We were able to interest the St. Anthony leadership in joining us in establishing a lodge in Frankfurt, Germany, under Scottish jurisdiction. This, at the time of my departure for Heidelburg, was serving well the American and German communities. I was proud to be a charter and founding member of St. Andrew. Most of us were invited back to Edinburgh to receive the Red Cross of Constantine. Duty in Heidelburg allowed some time to continue the associations already established and to add new ones. Especially important to me were visits to the Blue Lodge, whose Master was my Sergeant Major. I value the engraved cannon which the lodge presented to me. (A cannon in this case is a heavy wine glass used in toasting at tiled Masonic banquets.) It is said to be a device invented by Frederick the Great to keep the use of wine under the control of the Master, and in compliance with the rule of temperance. The cannon, a heavy wine-glass of relatively small volume, was loaded only on command of the Master, who was also the toastmaster. Drinking was observed in the European lodge buildings outside the lodge-room, before and after lodge, during social periods. Excessive use was not observed. In Heidelburg in 1958-59, my son John joined DeMolay, and I was drafted as an adult leader, serving for most of a year under the Scottish Rite and the great Scottish Rite youth leader, "Dad" Land.
After four years in Germany, duty moved me to Fort Ord, Monterey, California, and the usual military and Masonic welcome. There was plenty of opportunity for service in each category, the latter in Monterey and Salinas. It was a great Masonic experience to assist in the dedication of a new temple in Salinas, and to join in efforts to establish a new Shrine Temple in the same city. I learned about and joined the High Twelve Club. Again, Scottish Rite, Sojourners, and Shrine occupied much off-duty time.
My next assignment was Berlin, Germany, inside the wall, from 1962 to 1965. Spare time allowed participation in the usual American Masonic activities. Here we worked with Germans and visited each other's lodges. It was exciting to visit the Lodge of Three Globes (home lodge of Frederick the Great) and to be escorted by Colonel Schmidt, former physician to Kaiser Wilhelm.
American, French, British, and Russian military shared the responsibility for Spandau Prison and its Nazi convicts, Speer, Von Sherok, and Hess. Each nation in turn was responsible for one month each quarter. There was a working lunch each month for the four parties. The military coordination went fairly smoothly, and there was a great amount of interchange between us, especially in the Blue Lodge and OES. I presided at a Sojourners' chapter. Favorable publicity was generated when the national president of Sojourners, Major General Floyd Wergland, 33d, Chief Medical Officer for the U. S. Army in Europe visited Berlin. There was no Masonic communication with the Russians, and none with the French at this time. There had been with the French in Heidelburg.
Next was Fort Leonard Wood, Missouri, probably the largest army training center during the Viet Nam conflict. Here was also a great amount of Masonic activity. I would have liked more time to participate, but the military demands were great. I assisted Lt. General Leonard Heaton, 33d, the Surgeon General, in the dedication of the new Leonard Wood Hospital. There was time for participation in some Masonic activities, serving as president (Rajah) of the Shrine Club. One of my Masonic correspondents was President Harry Truman 330 A combined reunion for the Scottish Rite, York Rite, and Shrine turned out 1,100 new members of the three bodies, including the governor of the state. It was impressive and exhausting, and adjournment was late.
November, 1966, was time to retire after thirty-seven years of army service: National Guard, Reserve and Regular; corporal to colonel; and return to civilian status in Morgantown, West Virginia, my home. The Waynesville Missouri, Shrine Club, continued to be responsible for the Shrine Circus which would appear soon after my departure. My committees and I had completed the planning. The commanding general of Fort Leonard Wood had declared a day off for any of the forty or so thousand trainees who might want to attend. The club agreed to participate in charity programs at the post. A good profit for a good cause was assured. After a few days, on the post as a volunteer, my responsibility as technical director and actor in the production of an army training film was completed. My wife and I left the post and the life which we had learned to love. It would be good to be home again in Morgantown, West Virginia.
Having retired and settled down, there would be no travel and more time for Masonic service. Right? Wrong! Becoming Public Health Director in my county was as demanding as had been my military assignments. It did not require frequent change of residence; so, although it was late in the season, there might be a chance of growing roots. My Masonic memberships were, so far as possible, transplanted to West Virginia soil. High Twelve and Sojourners were non-existent in this area, so I dropped out. York Rite was active, and on the basis of my life membership in Edinburgh, I had a standing invitation to attend, but could seldom do so. I did not find an opportunity to participate in the work of the Red Cross of Constantine. My former scoutmaster recommended that I join the Grotto. Dubor Grotto initiated me and my two sons, who had come home for the occasion. Later I served as Monarch. Osiris Temple of the Shrine used me as a member of their Director's Staff, where for many years I did medical examinations and acted as master of ceremonies for the second section.. The Mountaineer Patrol used me in their parade group as an imitation Daniel Boone.
Scottish Rite gave the opportunity to help expand the Essay Program for High School Juniors and Seniors. Perhaps that is why I was one of the fortunate recipients of KCCH. The journey home was resulting in continued and improved Masonic wages. As chairman of the Education Committee, I played a minor role in starting Children's Clinics for Communication Disorders in West Virginia. This project, at first, had seemed to me to be a duplication of existing service, but later it was seen as filling in where other services weren't covering, and where our services were much needed.
In the 1970s, my wife, June, who had suffered a stroke in 1968, could no longer climb the stairs to attend OES. We demitted. She also gave up Daughters of the Nile in Oregon. She participated in a small way in Ladies' Oriental Shrine, and West Virginia Ladies of the 32d, as well as a Duborite Lady of the Grotto. She enjoyed Masonic-rated activities, both in West Virginia and in Florida during vacation visits. She encouraged me in my Masonic activities up to the time of her death from a debilitating and painful cancer on August 3, 1993.
For the years after my second retirement in 1979, we commuted to Florida for the six months of West Virginia winter. Again I have been a Masonic traveler. This resulted in my meeting that great Mason, William Hollis, 33d Active, Past Grand Master of Florida, member of the Supreme Council of the Scottish Rite and Sovereign Grand Inspector General in Florida. He recommended that I seek work and dual membership in the Valley of Fort Myers. This has proven to be excellent advice. It has been a wonderful association with wonderful people, without loss of standing in West Virginia. As an active member of the Charlotte County Scottish Rite Club, I was honored to serve as vice-president and president. Our club is responsible for the 10th degree at reunions, and we raise funds for children's clinics. Attending the Charlotte County Shrine Club on a weekly basis afforded the opportunity to meet Shriners from all over North America. This was especially useful in spreading the word when a small group of Southern Baptists decided on an antimasonic campaign. Not only Floridians, but Shriners, temporary visitors, became missionaries for the cause through their home affiliations. I still receive reports, journals, and pamphlets from many of them. It was a Masonic awakening. Hopefully we have relearned the value of eternal vigilance.
Becoming especially interested in the work of Araba Temple, I petitioned for associate membership, which was approved. Now I have also been accepted as a member of the Director's Staff. It has been possible to find a Sojourners Chapter and again become active. The Philalethes Society membership remains a source of interest.
Why all of this? It proves that a Mason can travel, work, and receive wages. He need never be a stranger, even in a strange land. He, if a frequent traveler, may never be able to go through the chairs or acquire great honor. There will probably be some helpful service that he can perform wherever he may be for whatever time he can spare, even if it is only sitting quietly in lodge, thus letting other brothers know that he cares. The opportunity to serve depends on becoming visible and being willing to do as much as is in the length of one's cabletow. There may not be great honor, but there will be great wages in knowing that the needs of mankind and Masonry have been served. It can be as satisfying to give as to receive. This too is a wage. It is not even necessary to receive credit in order to achieve great wealth on Masonic wages. Pride and self-satisfaction will make one glad to be a Mason. My profession has not given me great material reward, but service has been a great reward in itself. This, with Masonic wages, makes me a symbolic Masonic millionaire. What more can I desire? To serve better in whatever time and my cable-tow will permit.
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by Rick E. Gustafson MPS
It was late October 1991 and the phone rang.
"Daddy, it's for you," shouted out my four year old daughter Erica as she handed me the receiver.
"Hi Rick, this is Jim Justus," was the greeting, "I have a question for you. "
" Hi Jim, how can I help you? " I asked .
"Last Monday night I gave the Entered Apprentice slide lecture at St. John's Lodge No. 24," Jim explained. "The candidate, a former merchant Marine, asked me about one of the slides. "
"That's interesting," I said. "They're usually half asleep by the time of the slide lecture. "
"Yeah right, how true, " Jim chuckled. "Well anyway, he wanted to know the significance of the anchor in the slide explaining the Clouded Canopy or Starry Decked Heavens. I told him I never noticed it before and would make some inquiries."
"I never noticed it either, " I said . "This intrigues me. Let me check it out and I'll get back to you."
So began my search for the symbolism of the anchor. Not having the set of slides at my immediate disposal, I checked Allen Roberts' book The Craft and Its Symbols: Opening the Door to Masonic Symbolism. Sure enough, page 28 shows a picture of the slide. Granted, it wasn't exactly the same slide as used in Wisconsin, but it included all the essential components. It depicted a ladder with its several rungs leading to heaven. Next to the ladder slept Jacob, signifying that the image was the vision in his dream. The first four rounds were marked T,F, P and J which I quickly associated with the four Cardinal Virtues Temperance, Fortitude, Prudence and Justice. A shield containing a cross, an anchor (yes, here it was), and a heart marked the next three rounds. I deduced these as the 'three principal rounds' which Masonic ritual tells us are Faith, Hope and Charity. Roberts explains that Charity, if interchanged with Love, brings the meaning of the ritual to life as Love is eternal while Charity may end with the giving of alms. Thus, the rounds admonish us to have Faith in God, Hope in immortality and Charity, or Love, to all mankind. The symbols of the cross and heart have logical connections to faith and charity (or love) respectively. But why is the anchor a symbol of hope? My search continued.
Wisconsin' s explanation for the slide in the Master Mason degree picture lecture depicting the Anchor and the Ark is "The Anchor and Ark are emblems of a well-grounded Hope and a well spent Life. They are emblematical of that Divine Ark which safely wafts us over this tempestuous sea of troubles, and that Anchor which shall safely moor us in a peaceful harbor, where the wicked cease from troubling and the weary shall find rest." This explanation connects the anchor to the idea of hope.
Further exploration of the anchor's symbolism took me to the Encyclopedia of Freemasonry by Albert Mackey and Symbolical Masonry; An Interpretation of the Three Degrees by H. L. Haywood. Both verified the anchor as a symbol of hope. I found additional information in the June 1949 issue of the Masonic Service Association' s Short Talk Bulletin Anchor and Ark. From that publication, we find that the anchor is an ancient device. The metal anchor in the form we now know it was in use in ancient Rome before Paul's time. The Greek Stoic Philosopher Epictetus, who taught in Rome, connected ship and anchor to hope and said "We ought neither to fasten our ship to one small anchor nor our life to a single hope. "
Much of Freemasonry's symbolism parallels biblical symbolism. There are, however, no references to the anchor in the Old Testament and only four references to it in the New Testament. The quotation from Hebrews, Chapter 6 verses 18-19 is generally accepted as having made the anchor a Christian symbol of hope. It reads, "That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil. "
This same passage as interpreted in The Living Bible goes "He has given us both his promise and his oath, two things we can completely count on, for it is impossible for God to tell a lie. Now all those who flee to him to save them can take new courage when they hear such assurances from God; now they can know without doubt that he will give them the salvation he has promised them. This certain hope of being saved is a strong and trustworthy anchor for our souls, connecting us with God himself behind the sacred curtains of heaven. "
Books on church and Christian symbolism further connect the anchor to hope. In his book Church Symbolism: A n Explanation of the More Important Symbols of the Old and New Testament, the Primitive, the Medieval and the Modern Church, Frederick R. Webber describes the anchor as one of the oldest of all the symbols of our Blessed Savior. Always shown forming a cross, it originated in the days of the catacombs. This anchor-cross, found on the earliest Christian burial monuments is the symbol of our hope in Jesus Christ. A cross, an anchor and a heart are the usual emblems of Faith, Hope and Charity. This information strengthens the symbolism found in the slide depicting the shield with the cross, anchor and the heart as the three principal rounds of Jacob's ladder.
The explanation of the anchor gets more involved in Thc Encyclopedia of Religion. The author of the article, Elaine Magalis states that the anchor's religious significance became paramount only with the growth of Christianity and did not become a Christian symbol until well into roman times. As a symbol of steadfastness and hope, the anchor became one of the commonest symbols in the catacombs and on early Christian jewelry and seal stones. When the anchor appeared with the letters alpha and omega, it represented eternal hope. It represented hope in Christ when appearing with a fish. When combined with the dolphin, it came to mean either the Christian soul or the church guided by Christ. The speedy dolphin, represented with the anchor, illustrated Augustine's motto " Festinalente" or " Make haste slowly. "
Another early use of the symbol was to identify one of the earliest bishops of Rome. Legend has it that the persecutors of Bishop Clement tied an anchor around his neck and threw him into the sea. His followers prayers made the waters withdraw revealing a small temple where his body was found. He was frequently portrayed with an anchor around his neck or beside him.
As a symbol, the anchor's popularity grew until the medieval period at which time it largely disappeared. It reappeared as a symbol of Nicholas of Myra because of his patronage of sailors. As the attribute of hope, it represented one of the seven virtues in Renaissance art.
Other more exotic ideas grew up around the anchor in some forms of magic and mysticism. Magalis states that Evelyn Jobes, in her Dictionary of Mythology, Folklore and Symbols, describes the bottom of the anchor as a crescent moon (representing the ark, boat, nave, vulva, yoni, or female principle) in which is placed the mast (representing the lingam, phallus, or male principle), around which the serpent (representing fertility or life) entwines itself. With the crossbeam, the parts add up to the mystic number four. Thus, the anchor also symbolizes the four quarters of the universe, as well as the center of both the sun and the world. The entire symbol expresses the idea of androgyny and the union that results in new life.
Finally, our Masonic ritual tells us that hope ends in fruition, One meaning of fruition is the enjoyment of something attained or realized. The realization that the symbolism of the anchor is indeed hope, brings to a close yet another of those allegories which unfolds its beauties to the candid and industrious inquirer.
Bibliography.
Eliade, Mircea, Editor in Chief. Thc encyclopedia of Religion. New York. Macmillian Publishing Co. 1987 .
Grand Lodge F.& A.M. of Wisconsin. Multiple Letter Cipher. Dousman, WI. Grand Lodge Publications. 1987 .
Haywood, HL. Symbolical Masonry: An Interpretation of The Three Lodges. Washington D.C. The Masonic Service Association of the United States. 1923 .
The Living Bible. Wheaton, IL. Tyndale House Publisher. 1971.
Mackey, Albert G. Encyclopedia of Freemasonry and its Kindred Sciences. McClure Publishing Co. 1917
The Masonic Service Association of the United States Short Talk Bulkten – Anchor and Ark. Volume XXVII No. 6. Washington D.C. Masonic Service Association. June 1949.
Roberts, Allen E. The Craft and Its Symbols. Opening thc Door to Masonic Symbolism. Richmond, VA. Macoy Publishing and Supply Co., Inc. 1974.
Webber, Frederick R. Church Symbolism; An Explanation of the More Important Symbols of the Old and New Testament, the Primitive, the Medieval and the Modern Church. Cleveland. J.H. Hanson. 1938.
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225 Years Of Freemasonry In Winchester, Virginia
by Jeffery G. Bureham, M.M.
Part one of two installments to be concluded in the April issue.
I. In the Beginning
The history of Freemasonry in Winchester is long and interesting, stretching back two and one-quarter centuries to the days before the American Revolution and the birth of our great nation. From the time of the ancient Shawnee Indians to the age of post-nuclear technology and inter-galactic exploration, through terrible civil strife and wonderful prosperity, the Master Masons of Winchester have labored diligently in the quarries of Masonry and in behalf of their fellow men.
The broad and fertile valley known as the Shenandoah (meaning "daughter of the stars") lies between the western foothills of the Alleghenies, and the eastern rampart of the Appalachians known as the Blue Ridge. First explored in 1732 by a party of pioneers led by the inimitable Joist Hite, the Shenandoah has since played a significant role in the history of our Country.
The first settlers, primarily descended from German and Scotch-Irish stock, were enchanted by the rich natural beauty and abundant resources found in the Valley. They, being an industrious lot, quickly availed themselves of the power and properties of a small stream known as "Abram's Creek, " located immediately south of present-day Winchester, and thus established the first commercial operation in the area. Others soon followed and by 1744, the inhabitants had laid out the community of "Fredericktown," so named because it served as the county seat of Frederick County, which had been created the year preceding. The town consisted of a "Commons" and twenty-six lots, on one of which is situated the present Winchester Masonic Temple. In 1752, the town was incorporated and renamed "Winchester" in honor of Winchester, England.
Although organized Freemasonry did not appear in Winchester until 1768, it can be safely surmised that Masons visited and resided in and around the town for some years previous to that date. In 1748, a sixteen-year-old youth named George Washington arrived in the vicinity of Winchester for the purpose of surveying the vast holdings of his employer and benefactor, Lord Fairfax. Young Washington recorded his initial impressions of the area in his journal, writing that he "went through ye most beautiful groves of Sugar Trees and spent ye best part of ye Day in admiring ye Trees and richness of ye Land." In 1755, subsequent to being Raised to the Sublime Degree of Master Mason, the then Colonel Washington was placed in command of the frontier forces following the disastrous defeat of General Braddock at the hands of a combined French and Indian army. During this period, Washington wrote that he "rid post to this place . . . and found everything in the greatest hurry and Confusion, by the back Inhabitants floating in, and those of the town removing out . . . No orders are obey'd, but what a Party of Soldiers, or my own drawn Sword, Enforces."
George Washington remained in the area of Winchester for a period of ten years, during which time he purchased an "in lot, " located just north of the. old Post Office on Braddock Street, and an "out lot," situated at the northeast corner of Cork and Braddock Streets. On the "out lot" was erected a building, since expanded, which served at least occasionally as his surveying office, and which now operates as a museum. Additionally, George Washington was elected to serve the citizens of Winchester in the House of Burgesses from 1758 until 1765.
Other evidence exists of Masons residing in the area previous to the organization of a Lodge at Winchester. In 1785, John Crockwell volunteered to serve as the regular Tiler of the Lodge, stating that he had received the Fellowcraft degree in a traveling Lodge during the "Braddox War." Interestingly, it is known that two regiments of British soldiers commanded by General Braddock camped six miles north of Winchester for one night during their march. It is possible that the traveling Lodge to which Brother Crockwell refers was attached to one of these regiments, remembering that military lodges were very popular at that time.
Perhaps the best proof of the existence of pre-Charter Masons in or near Winchester, however, is evidenced by a tablet or tombstone, now located just inside the entrance to the banquet room in the Masonic Temple. It is dedicated to the memory of Dr. Robert Jonston, who died October 5, 1763 exactly four years and fifty-one weeks before Winchester Lodge No. 12 was "warranted." This tablet was initially installed in the original Anglican (now Episcopal) Church, which stood approximately one-half block from the site of the present Masonic Temple. When the church relocated to its present site, the tablet was put in storage. It was discovered by a local Mason after the Civil War, and subsequently donated to Winchester Hiram Lodge, where it has remained ever since. Nothing is known of Dr. Jonston save what appears on the tablet, and the only evidence of his Masonic affiliation appears from the square and compasses engraved at its head. Nevertheless, it is reasonable to deduce that Dr. Jonston was a member of the Craft who likely lived in the vicinity of Winchester at the time of his demise.
By 1768, a group of Masons, residing in or near Winchester, made application to the Provincial Grand Lodge of Pennsylvania, sitting at Philadelphia, for a charter, or "warrant" as it was then known. Favorable action was taken by the Pennsylvania authority; and on October 1 of that year, a "warrant" was issued to these Brethren, empowering them to form a Lodge to be known as Winchester Lodge No. 12, A.Y.M. ("Antient York Masons"). Thus began the history of organized Freemasonry in Winchester. It seems only fitting that the oldest town west of the Blue Ridge Mountains is also the home of the oldest Masonic Lodge west of the same, and the only Masonic Lodge in the Valley until Staunton Lodge No. 13 was chartered in 1786. Also significant is the fact that Winchester Lodge No. 12 was the first Masonic Lodge in Virginia to be designated by number. Perhaps most importantly, however, is the fact that the establishment of Winchester Lodge No. 12 predated the creation of the Grand Lodge of Virginia by a decade; and that the Masons of Winchester remained loyal to Pennsylvania for almost forty years previous to affiliating with the Grand Lodge of Virginia.
A few remarks should be made in regard to the Pennsylvania affiliation. First, although it may seem strange that our Masonic forefathers sought to organize through Pennsylvania, it should be noted that most of those who settled the Lower Shenandoah Valley had migrated through Philadelphia, and that many retained family and business connections there. It is more likely than not, therefore, that many of the original members of Winchester Lodge were lately removed from that city. For instance, James Gamul Dowdall, who served as charter Master of Winchester Lodge No. 12, was an importer and exporter of goods, with substantial commercial contacts with merchants in Philadelphia. Further more, it is important to recall that, in terms of travel and communications, Philadelphia was much more accessible to the residents of Winchester than Williamsburg or other areas of Virginia in which Masonic Lodges had been established. Because of logistics and demographics, therefore, and because no Masonic body was empowered with the authority to charter Lodges in the Commonwealth of Virginia, the Masons of Winchester looked to their Pennsylvanian brethren to assist them in their initial endeavors.
From the beginning, Winchester Lodge No. 12 was very active. Lodge minutes, although brief, are replete with references to degree work. Interestingly, the business of the Lodge was conducted in the Entered Apprentice Degree, and "Extra Lodges" were called whenever degrees were to be conferred. With regard to degree work, it was customary for the brethren to require petitioners to present themselves in the anteroom in order to be further interviewed previous to their admission. Moreover, in order to protect against the admission of clandestinely made Masons, the brethren frequently required applicants for affiliation to receive the degrees anew. Candidates were required to bear the expenses of refreshments and to pay the Tiler's fee (which, in the case of the aforementioned John Crockwell, was one-half shilling and a drink of toddy!)
The brethren of Winchester Lodge No. 12 had no permanent meeting place, and therefore held their meetings at John Sexton's tavern, and later at the homes of other members or in rooms rented for the occasion. Meetings were held monthly, and often included short lectures. Regular readings from the By-laws were required, as was the attendance of all members, who were subject to fine and further discipline for unexcused absences. According to the minutes of the communication held in August 1772, the fine for each unexcused absence was three shillings. Five months later, it was reported that Brethren absent for three consecutive meetings were subject to a fine of ten shillings per meeting missed, "unless good cause shown."
Another interesting feature of early meetings of Winchester Lodge involved visiting brethren. According to the minutes, visiting Masons were required to pay their fair share of the expenses incurred during the evening. Later, this rule was amended to require the visitor to pay a share of such expenses if he visited two or more successive meetings. For the first six years, the brethren of Winchester Lodge No. 12 met monthly; however, commencing in 1774 the minutes indicate less frequent communications. From October, 1774 until February, 1776, the Lodge remained dark. The precise reason for this period of dormancy cannot be ascertained. It is known, however, that actual hostilities between England and the Colonies erupted in April 1775 at Concord and Lexington, Massachusetts. Moreover the minutes of the communication held February 3, 1766 contain the following entry: "...B'r. Dowdall made a sensible & Judicious speech on the present unhappy contest between Great Britain & the Colonies, intimating this to the cause of the Lodge's long recess, as many of the Brethren were withdrawn in defense of our Rights & Privileges. "
The Lodge continued to meet sporadically for the next two years. During this time, a group of five Virginia lodges commenced meeting to explore the possibility of creating an independent Grand Lodge in Virginia. Noting that Virginia lodges were holden under charters from England, Scotland, Ireland, Pennsylvania and America, these Lodges proposed to meet at Williamsburg for the purpose aforesaid, to which meeting the brethren of Winchester Lodge were invited. After careful consideration, the members declined the invitation, noting that "The distance of our residence from the Capital would render an annual meeting extremely inconvenient to us, & more especially as there are none of the members of this Lodge who have any particular connection or concerns in that part of the country. Moreover, we hold at present our Charter from the Grand at Philad'a, whom we're bound to honor & esteem. . . " The Brethren at Winchester, however, commended the effort to create an independent Grand Lodge for the benefit of other Virginia Lodges, and concluded with the following: "It is however the opinion of this Lodge that should a Grand Master be elected for the CommonWealth. . .we know of none so worthy or deserving of that office as his Excellency General George Washington. Therefore could we attend would give him our vote. "
Winchester Lodge continued to meet until December 1777, after which it was forced to close its doors. The brethren did not again resume labor until February, 1785. It is likely that the pressures of the War for American Independence rendered further meetings impractical. It is known, however, that when the Lodge reopened, only four of its members remained. Of the other seventeen, eight had moved to other parts of the Country, one had returned to Ireland, six had died in action, one had died from other causes, and one could not be accounted for.
Despite the daunting circumstances confronting them, the remaining four members of Winchester Lodge No. 12 vigorously undertook to rebuild the Lodge. A letter was written to the Grand Lodge of Pennsylvania, explaining the difficult circumstances which confronted the Winchester brethren during the Revolution, which resulted in its failure to submit reports and correspondence. They wished to secure permission to resume labor. The Pennsylvania authority, for its part, replied favorably, noting that it approved "in the strongest manner of the Conduct and Proceedings" of the four remaining Brethren, and cited them "for their Zeal and Attention to the interests of Masonry . . . As a footnote, the brethren of Winchester Hiram Lodge No. 21 observed the sesquicentennial anniversary of the American Revolution in 1926 by installing a bronze tablet in remembrance of the six Winchester Masons who died during that struggle. The tablet was purchased at a cost of $70.00, and can be seen in the vestibule outside the entrance of the Lodge Room.
The next several years marked a period of renewed activity in Winchester Lodge No. 12. The minutes contain many references to degree work, as the brethren sought to regain their former strength. One of the more interesting aspects of lodge life during this time was the participation of the brethren in elaborate celebrations of Saints Days, particularly St. John the Baptist's Day. A procession through the streets of Winchester, followed by dinner, entertainment, and other merriment characterized these fetes, many of which lasted until the late hours of the evening.
On March 5, 1795, the Lodge voted to surrender its Provincial Charter and to accept another from the Grand Lodge of Pennsylvania. Clearly, the Brethren were desirous of retaining their affiliation with the new Pennsylvania body which had succeeded the Provincial Grand Lodge. Unfortunately, however, there existed an arrearage problem which precluded the Brethren from securing the new Charter. After years of negotiations, the Grand Lodge of Pennsylvania finally agreed to accept as settlement of this account the sum of $100.00 most of which was raised from the Winchester brethren by subscription. Following this period of unpleasantness, no further arrearage difficulties are noted in the minutes of either body.
The move toward affiliation with the Grand Lodge of Virginia, however, was inexorable and inevitable. One Brother who was expelled for "various crimes and misdemeanors" in 1797, appealed to the Grand Lodge of Virginia which apparently assumed jurisdiction over the matter. Although the outcome of the case was never reported by either body, it is interesting to note that the brethren submitted a formal report to Virginia authority rather than to look to Philadelphia for guidance.
For the first thirty-nine years of its existence, Winchester Lodge No. 12 clung to its Pennsylvanian heritage. The resolution of the arrearage issue mentioned above, however, coupled with a desire for more meaningful participation with other Virginia Masonic bodies, led some of the Brethren to petition the Grand Lodge of Virginia to create another Lodge at Winchester. This resulted in the creation of Winchester Union Lodge No. 66 by charter dated December 14, 1802. Little is known of this Lodge, which probably did not exist more than ten years. Its "raison d'etre," however, was soon obviated; for on January 5, 1807, the Grand Lodge of Pennsylvania granted permission to the Winchester Masons to surrender their warrant, On December 16, 1807, the Grand Lodge of Virginia adopted a resolution to issue a charter to the Winchester brethren, thereby formally establishing Winchester Hiram Lodge No. 21. The Brethren of Winchester Union Lodge No. 66 quickly "returned to the fold," and Winchester's second Masonic Lodge quietly passed out of existence.
Until 1809, Winchester Masons had no permanent meeting place. On July 3 of that year, however, the brethren voted unanimously to build a Masonic Hall over the addition to be built on the North end of the "Market House," located near the site of the old City Hall. Preparations were made and, on Saint John the Baptist's Day, 1810, the Masons of Winchester Hiram Lodge dedicated their new quarters and commenced occupancy of the same.
The next half-century was a period of growth and prosperity for Winchester Hiram Lodge No. 21. Membership increased steadily, and by all accounts the Lodge was financially sound. With regard to Lodge activities, the minutes are replete with interesting references. For instance, charges leveled against members for fighting, public intoxication, and sharp business practices were frequently addressed by investigation and mediation committees. Also, some of our early brethren apparently were " given to take of the grape," a situation made worse by the fact that the evening refreshments often included alcoholic beverages. The problem worsened to the point that, in 1811, the Lodge By-Laws were amended to provide for suspension or expulsion from membership for acts of intemperance. In a further effort to "clean up their act," the Brethren voted to require the Tiler to clean the Hall once every two months.
One of the problems which has plagued the Lodge since the early nineteenth century is the non-payment of dues. The brethren of that day were much less tolerant of delinquent Masons; on January 2, 1815, 28 were suspended for non-payment of dues, followed by 23 more on March 14, 1816. The members were similarly disposed when dealing with those guilty of unmasonic conduct. The minutes of the communication held October 2, 1817 noted that a previously expelled brother was "reexpelled" in consequence of other related charges and was deemed "unworthy of the countenance of all regular Masons, he having violated every principal of the Order." The intolerance of the brethren in some matters, however, was more than offset by instances of benevolence, particularly in regard to requests for assistance by sojourning Masons. For example, on February 19, 1819, the Lodge donated the sum of S20.00 to Brother Roger Hammel, "a distressed worthy Brother for the purpose of assisting him to bring his family from Ireland . . . "
In 1817, Archibald Magill was elected Grand Master of Masons in Virginia, thereby becoming the first Winchester Brother to be elevated to this high office. Most Worshipful Brother Magill was born near Winchester on March 20, 1764, and was an attorney, merchant, and legislator by profession. Masonically, he was raised in Winchester Lodge No. 12 and occupied several offices in that Lodge previous to demitting to become the charter Master of Winchester Union Lodge No. 66. Brother Magill reaffiliated with Winchester Hiram Lodge No. 21 following the demise of Lodge No. 66, and was a member of the Lodge when elected Grand Master.
In 1821 the old Market House was raised, the ground leveled, and a new one erected. Again, the Lodge was given permission to use the north end of the second floor of this building. Following a public procession which included members of the city government and local clergy, the brethren of Winchester Hiram Lodge No. 21 laid the cornerstone of the new Market House with Masonic ceremony. During the years thereafter, the brethren had occasion to lay the cornerstone for many local churches and public buildings.
On April 5, 1824, James Cushman, Grand Lecturer of the Grand Lodge of Virginia, visited the Lodge and presided during the conferral of the Fellowcraft Degree. Brother Cushman, who was very active with both the Grand Chapter and the Grand Council of Virginia, and who was instrumental in promoting the Cryptic Rite in Virginia, was a frequent visitor to the Lodge during the several years following, and served it as representative to the Grand Lodge during this period.
The celebration of Saints John's Days continued to receive great attention by the Brethren. Public festivities frequently marked the observance of Saint John the Baptist's Day, including formal processions through the streets of the town accompanied by bands and light infantry, stirring sermons and addresses delivered by local and state dignitaries, and sumptuous banquets.
Problems with alcoholism also continued to occupy the attention of the Lodge. In 1838, more stringent regulations governing the consumption of intoxicants in the Lodge room were passed. Twelve years later, the minutes note that charges of intemperance against a brother were dismissed in return for his promise to reform and to join the local chapter of the Sons of Temperance.
In 1853, the Brethren participated in laying the cornerstone for the Methodist Episcopal Church at Winchester. Among the distinguished guests present for the occasion was Edmund Pendleton Hunter, then Grand Master of Masons in Virginia. Most Worshipful Brother Hunter had affiliated with Winchester Hiram Lodge sometime prior to 1831, but had demitted some years previous to his election to the office of Grand Master. Sadly, he passed to his eternal reward the next year, thus becoming the first Virginia Grand Master to die in office. On November 18, 1854, the brethren voluntarily "taxed themselves $1 each to assist in relieving the necessities of the family of our beloved Grand Master deceased, " and further voted to request Grand Lodge to ask other Virginia Lodges to do the same.
Winchester Hiram Lodge continued to thrive even as the storm clouds of war were gathering on the horizon. The town in which it was located had become a thriving business community, serving as an important transportation center for goods and people, with access to road, rail and river. Vast quantities of foodstuffs and industrial products were produced in the vicinity of Winchester, thereby earning it the appellation as "the breadbasket of the Confederacy." As war approached, the forces of both North and South coveted the Shenandoah Valley. The South saw the Valley as a point of requisition for men and material; the North viewed its geographical situation as tantamount to a dagger aimed at its very heart. Winchester, in particular, became increasingly important as the geographical gateway to the Valley.
The final installment covering the period from 1860 to the present, will appear in the next issue Editor
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by Allen E. Roberts, FPS
Wonderful! Grand Master Donald R. Pohlman, MPS, tells us the Holy Protection Orthodox Monastery m Geneva, Nebraska, has authorized St. John the Baptist Research Lodge to use the Monastery facilities. Even more interesting is that the authorization was signed by Abbot-Bishop George Burke, a Member of The Philalethes Society. On July 3 the Monastery (in the "person" of the Research Lodge) hosted its second annual "Grand Masonic Dinner" Grand Master Donald Pohlman and Grand Master Frederick P. Nolen of the Prince Hall Grand Lodge were among the special guests. During the open discussion improved communications among all concerned was stressed. But the greatest amount of time was spent on the importance of Masonic education. Remember, the Grand Lodge of Nebraska followed Connecticut in recognizing Prince Hall Masonry. At the conclusion of the event, the Abbot-Bishop presented each of the guests with a copy of A Pilgrim's Path by the late John J. Robinson, FPS. (Also see also the feature article in this issue.)
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General James H. "Jimmy" Doolittle died at the age of 96 on September 27, 1993. He was a highly decorated serviceman, and had served his country as a flyer from the days of World War I. All know of his mission to bomb Tokyo, Japan, in the early days of World War II . It was considered to be a suicide mission. Not many know he was awarded many honorary doctorates in law, engineering, science, military science and others. He set severai records in the history of aviation, and among his many accomplishments was to pioneer blind flying. He was a Fellow of several aeronautic societies. Few people know that Doolittle was proud to be a Freemason. He received his degrees in Hollenbeck Lodge No. 319 in California. Proudly he told me he had received the 33d of the Scottish Rite on October 19, 1945, along with Harry Truman, "Hap" Arnold and Douglas MacArthur. His biography will be found in Who Is Who In Freemasonry.
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A giant step forward! On December 1, 1993, the Ahiman Rezon of the Grand Lodge of Pennsylvania was amended to permit dual membership within and without its jurisdiction. An action long, long overdue. Congratulations.
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Vindication? "Sins of Our Masonic Fathers" was the Short Talk Bulletin of the Masonic Service Association for December 1993. It was excerpted from a paper of the same name presented by J. A. Hammill, Librarian and Curator of the United Grand Lodge of England and published in ARS Quatuor Coronatorium in 1988. In brief, Brother Hamill believes the sins of our masonic (small "m" in English Masonry) fathers have been visited upon us. What are these sins. Silence! Not answering the anti-Masons' Among his writings: "In not countering criticism it [the UGL] allowed the falsehoods to become rooted as uncontested facts in the minds of the general public."!! For over 35 years I've been condemned by many, including the UGL, for saying the same thing, and for advocating our Masonic leadership stop turning the other cheek. Dozens of times I've pointed out the anti-Masonic decade beginning in 1826 wasn't brought to a halt until a few Masonic leaders determined to fight back. I've pleaded for some Grand Lodge to file slander charges against some of these purveyors of falsehoods. In 1984 the UGL decided, at long last, to answer these anti-Masonic bigheartily congratulated it.
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Norman Vincent Peale, D.D., FPS, died on December 24 as the result of a stroke suffered about two weeks earlier. Early news accounts of his death mention nothing about his many contributions to Freemasonry. The April issue of The Philalethes will carry a complete account of his life as a Minister, author and Freemason. It is an understatement to say that the millions of people he has reached during his long ministry will miss his words of wisdom.
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Why don't we know more about Wolfgang Amadeus Mozart, the Freemason, than we do? An Austrian Mason probably has the answer. Freemasonry was forbidden in Austria in 1795. It is likely Constance, his wife, and her new husband destroyed the letters he had written about the Craft. The music Mozart composed for Masonry certainly indicates he was interested in the lessons he had learned in his Lodge. It is known that he attended his Lodge, Zur Wohtactigkcit, on December 14 and 24, 1784; January 7, 14, 28, March 28, April 1, 16, 22 August 18, October 15 and December 19, 1785. It is believed he attended Lodges during his many European tours. His last known appearance in a Lodge was on November 16, 1791; he died on December 5, 1791, (Was he poisoned while on a trip to Berlin?) The Iyrics of nine of Mozart's compositions, available as Masonic music on a CD by Decca, has been made available in a library of the Masonic forum on CompuServe.
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Congratulations to the Grand Lodge of Oklahoma! According to The Oklahoma Mason these is no longer a restriction for membership for those whose income is obtained from the Iegal distribution, sale or manufacture of alcoholic beverages. Will this barrier be removed in those few Grand Lodges still bowing to the WCTU? A lengthy paragraph was also adopted to be recited concerning the "penalties" to be given during the lecture of the Entered Apprentice degree. As a matter of information: For the first couple of years after the "penalties" became an issue by a handful of bigots, wherever I presented talks or seminars I asked the audience how many were disturbed when they recited these for the first time. Not surprisingly (to me), even in high Masonic circles, a total of six hands were raised (out of hundreds present). Conclusion? Too many are overly concerned about an unfavorable impact.