Contents
The President's Corner Grand Lodge Library And Museum
From the Editor’s Desk Laurels and Darts
Strange But True Men And Masonry:
Chapter News The Theology of Crime
The Baltimore Convention Of 1843 In Search of Light
The Knights Templar and Religion The First Schism in Freemasonry
The Horsemen and Their Word Strange But True 2
WHAT COME YOU HERE TO DO An Appeal for Information
ANOTHER VIEW OF SYMBOLISM WHYS and WHEREFORES
Strange But True 3
Through Masonic Windows
the philalethes
The Journal of Masonic Research and Letters
Nelson King, FPS Editor
2 Knockbolt Crescent (416) 293-8071
Agincourt, Ontario FAX (416) 293-8634
Canada, M1S 2P6 CIS 71202,22
OFFICERS
Forrest D. Haggard, FPS President
6815 W. 78th Terrace
Overland Park, KS 66204 (913) 642-5519
Royal C. Scofield, FPS 1st Vice President
655 W. Maryland Ave.
Sebring, OH 44672 216/938-6240
Robert G. Davis FPS 2nd Vice President
P.O. Box 70
Guthrie, OK 73044 (405)-282-2037
Allen E Roberts, FPS Executive Secretary
P.O. Box 70, 110 Quince Ave.
Highland Springs, VA 23075 (804) 737 4498
FAX 804/328-2386
Henry G. Law, FPS. Treasurer
2608 E. Riding Dr. Wilmington, DE 19808
(302) 737-9083
Harold L. Davidson, FPS Librarian
The Philalethes Society 1903 10th St. W.
Billings, MT 59102 (406) 259-1552
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
CONTENTS
The President's Corner
by Forrest D. Haggard, FPS
Grand Lodge Library and Museum Named in Honor of Allen Earl Roberts
From the Editor's Desk
by Nelson King, FPS
Darts and Laurels
Men And Masonry Development: Through Mentoring by
C. Victor Ramey MPS
The Theology of Crime
by E Scott Ryan MPS
The Baltimore Convention of 1843
by Bob J. Jensen, MPS
In Search of Light
by Eugener Hobgood, MPS
The Knights Templar & Religion by
Jack J. Early MPS
The First Schism in Freemasonry
by Michael Jenkyns, MPS
The Horsemen and Their Word
by Thomas J. Berry MPS
What Come You Here To Do?
by John Day MPS
Bonus Book - Masonic Trivia and Facts
Annual Assembly, Feast & Forum
An Appeal for Information
by Ron Berger
Another View of Symbolism
by Howard R Stewart, MPS
Whys & Wherefores
by George Peter, MPS
Through Masonic Windows
by Alien E Roberts, FPS
ON THE COVER
A typical Fall scene in the middle United States during one of the unique seasons when all of nature is adorned with color. The holidays are approaching and the cool winds foretell of the onset of Winter.
Photo courtesy of The Iowa Development Commission, Des Moines, IA.
----o----
by Forrest D. Haggard, FPS
My initiation into the difference between the SCIENCE and the ART of our Craft came early. As a new Mason eager to use my new affiliation I visited a neighboring Lodge. I watched a degree and thrilled at the magnificent lecture on the sanctity and proper use of the Name of God. Leaving the Lodge Room I overheard that lecturer, loud and profane, dress down a young and new worker for a slight infraction of the floor work. That was my beginning of the understanding of the difference between KNOWING the SCIENCE and UNDERSTANDING the ART.
Freemasonry is an ART. It is speculative as well as operative. A major reason for our having enemies is that we do not post a sign that says NO THINKING BEYOND THIS POINT. All dictators, fundamentalist radical teachers and preachers post such a sign. Masonry teaches a man to think for himself. It encourages friendship, morality and brotherly love. The ability to think and to speculate is our art.
It is not the norm to be able to be both operative [a good ritualist who can memorize and repeat] and still be able to be speculative [a thinker who can explain meaning and philosophy and adapt to change]. As Dwight Smith once told me "When you find a Mason who can both memorize and think you have found a Leader! " Why is it that those who can do rote work are always in demand but artists usually starve?
Freemasonry is an art. It is an art in terms of its legends, moral teachings and allowance for human creativity It plays upon the spirit of man in the Hiramic legend and the use of the journey from darkness to light. The art of our Craft is not ornamental but a necessary structure to our continued existence. Science or operative work is a learned skill and may be perpetuated on a human level or can even be duplicated by some Media Form and thus passed on generation to generation. The art, however, is a gift from the Creator and can be lost. It may seem to the unknowing mind that Freemasonry will be maintained by the improvement and continuance of our science of human structures and memorization. The truth is that our basic traditions, customs, usages and Landmarks are Art forms and they will assure our continued vitality and life.
I am a clergyman and that, no doubt, influences my understandings. It is my opinion that the essence of Freemasonry is linked to the Creator of the Universe more than to human structure. The Science or operation of our Craft is important but the Art or ability to speculate of our Craft is profoundly necessary for our continued existence.
----o----
Grand Lodge Library And Museum
Named in Honor of Allen Earl Roberts
On Saturday, July 9, 1994, the Grand Lodge of Virginia named its Library and Museum in honor of Right Worshipful Allen Earl Roberts, a noted Masonic Historian and Author who is a Virginia Mason.
The ceremony was held as a part of many different activities which were included in a Masonic Family Day held on the grounds of the Grand Lodge of Virginia's Home and Office Building.
Most Worshipful Thomas F. May, Grand Master of Masons in Virginia, began the Dedication ceremony at 10:00 a.m. as the first activity of the day. Following a very meaningful prayer by Rt. Wor. Albert Earl Richardson, Most Worshipful Donald M. Robey, P.G.M. of Virginia, gave a brief account of the life and Masonic activities of Right Worshipful Allen Earl Roberts. He said that Roberts' activities in fraternal circles has spanned more than forty years. He is noted for his writing in the field of Freemasonry, having written over twenty-eight books on Freemasonry, an untold number of articles and regular columns for the Philalethes Society and numerous Short Talk Bulletins for the Masonic Service Association.
Robey spoke about Roberts' work as the owner of a film production company, "Anchor Communications" which specializes in audio/visual aids for business and fraternal organizations. He listed a series of Leadership Training films Roberts has produced which include 'The Pilot", "Growing the Leader", "Breaking the Bafflers to Communication", Planning Unlocks the Door", and "People Make the Difference ". These films have been used for many years by various Grand Lodges to develop leadership training for Lodge officers.
Grand Master May said that Roberts was raised a Master Mason in Babcock Lodge No. 322 in Highland Springs, Virginia on April 1, 1948, served as Worshipful Master of Babcock Lodge in 1959, served Virginia Research Lodge No. 1777 as Worshipful Master in 1966 and has been Secretary of that Lodge since 1973. Most Worshipful Stewart W. Miner appointed Roberts as District Deputy Grand Master for District No. 15-Bin Virginian 1974. Roberts served as Deputy Grand Secretary under Most Worshipful Archer B. Gay. He served as a member of the Committee on Masonic Education in Virginia for fourteen years. He is a Past High Priest and Past District Deputy Grand High Priest in the Royal Arch Chapter in Virginia and is a Past President of the Philalethes Society, now its Executive Secretary and writes a regular column "Through Masonic Windows " for their monthly publication.
The Grand Master listed the Masonic Medals awarded to Roberts which include the Josiah H. Drummond Medal from the Grand Lodge of Maine; Silver Medal of the General Grand Chapter of Royal Arch Masons, International; John Dove Distinguished Service Medal of the Grand Chapter of Royal Arch Masons in Virginia; the Virginia Craftsmen Distinguished Service Medal; Gold Medal of the Glasgow, Scotland, Compass Association; the James Case Medal of Excellence of the Masonic Lodge of Research in Connecticut and the George Washington Distinguished Service Medal by the Grand Lodge of Virginia.
Following the many accolades heaped upon Right Worshipful Brother Roberts for his many accomplishments for the Grand Lodge of Virginia and Freemasonry in general, the Grand Master had Brother Roberts and his wife Dottie, cut a ribbon which unveiled a Bronze Plaque affixed to the door of the Grand Lodge Library proclaiming it officially as the "Allen E. Roberts Masonic Library.
Following the unveiling, Roberts responded in his usual manner by speaking "off the cuff" about why he had done some of the things he had done in Freemasonry. A copy of his remarks are attached to this article. All in attendance gave Brother Roberts a well deserved round of applause and spent over an hour with him touring the Library facilities and Museum at the Grand Lodge office building.
As a token of appreciation and for future Masonic researchers, Roberts has donated many items of Masonic significance to the Library and Museum which he has collected over the years. He has also donated the original manuscripts of his writings to the Library The Library has been set up as a Registered NonProfit Corporation to encourage tax-deductible donations for future acquisitions for the Library.
----o----
Things That Drive Me Crazy:
As your Editor, I guess that I should let you know a couple of the things that drive me crazy.
When you submit a paper that you hope will be published, please only you submit the paper. Don't have two or three or four of your friends also submit it. And when they enclose a letter to tell me what a good paper it is and what a good writer you are, I really get my back up and your paper usually ends up on the bottom of my "IN BASKET" instead of on the top of my "OUT BASKET " to be mailed to the publisher. Also don't write to me and tell me that Grand Master or Past Grand Master So and So, asked you to write your submission. Honestly, this does not impress me. I'll decide if it is good enough to get published. That's what an Editor does, and that's what they pay me the big bucks for.
We have available for print about 120 pages a year, or space for 144,000 words, even less space when we have pictures [and we want pictures]. So if you send me a manuscript that is 29 pages long, chances are very good that it will also end up on the bottom of my "IN BASKET. "
I do not believe in censorship, but I do believe in good taste. We will not print any articles or letters that are abusive, scurrilous or libelous. We will print those articles and letters which we think will be of interest to our readers. If some one takes exception to anything that we print, we will be happy to print any article or letter giving the opposite viewpoint. We believe in the marketplace of ideas and we will try to promote discussion. We don't want to be really offensive to anyone BUT we will never stop printing material simply because it might cause some controversy.
----o----
Periodically your Editor will be awarding DARTS or LAURELS, with respect to items that come across his desk. Please note that choice of either a DART or a LAUREL expresses only the opinion of the Editor, and does not reflect the official position of The Philalethes Society
o0o
Laurel to The Grand Lodge of Missouri, and its Committee on Masonic Education for producing an excellent 12 minute video tape called "The Entered Apprentice. " I understand that this tape is given to all Missouri Entered Apprentices on their Initiation, and is to be taken home to show the family.
o0o
Dart to The Alexandria Gazette Packet, newspaper, for an article titled "PICTURES AND PRINT" by David Deal and Rudy Weitz, dated July 21, 1994.
MASONIC MYSTERY
BLAZES AS BEACON
Memorial Tower Houses George
Washington Memorabilia, Serves
As Meeting Place And
Offers Tours
Rising 300 feet above Shooters Hill, overlooking much of Alexandria and many of today's zoning laws, the George Washington Masonic National Memorial is grand, if not imposing structure. Visitors whose critical gazes fall upon the tapered stone building resembling an inverted ice-cream cone may come to wonder, "What is this doing here? "
The memorial serves as a lodge for the Ancient Free and Accepted Masons of Alexandria. The Masons, also known as Freemasons, are a fraternal organization with thousands of lodges in dozens of countries, but the Alexandria Lodge is no common clubhouse. The fireproof building was constructed over 10 years, between 1922 and 1932, as a place to house personal and Masonic relics connected with George Washington, a former Mason himself. The structure also has many rooms devoted to the traditions and teachings of prominent groups within the Masons.
The Masons wanted a building to match these important functions - hence the scale. As for the peculiar design, Masonic literature says it was based on drawings, of an ancient lighthouse at Ostia, near Rome, built around 50 A.D. at the mouth of the Tiber River.
What literature does not mention, however, is why this elaborate architectural throwback is located about a mile too far inland and about 2,000 years too late. Is it functional? In its location, the building could perform only a semblance of its ancient purpose - perhaps by helping nighttime traffic avoid beaching itself at the base of Shooter's Hill. The strange design can be explained only by the odd tradition the Masons have of identifying themselves with ancient cultures, taking much of their heritage from places where stone masonry has been practiced in the past few millennia, including the Taj Mahal and the Egyptian pyramids.
Contrary to common belief, the Masons, according to Don Robi, director of the memorial and head of the lodge, are not a super-secretive, xenophobic group: "A few passwords and means of identification are the only secrets in Masonry. . . . Masons could recognize each other in a completely dark room, " Robi said. The only two requirements for membership are that the applicant be male. and profess, a belief in a Supreme Being.
Robi said politics and business have no place in Freemasonry, which is a social activity that also funds many charities across the country such as children's hospitals and burn centers.
Although officially these is not supposed to be any religious discrimination, and indeed there are different religious groups within the organization, there seems to be a strong inclination towards Christianity On a tour given of the building, the grave, unsmiling guide informed the group in somber monotones just before stepping onto the high observation deck, "I always say this is about as close as a lot of people will ever get to Heaven. " Then he added, "Personally, I think Jesus Christ should be elected president."
Tours are given every day On a clear day the view from the top extends to the Washington Cathedral. The memorial number is 683-2007.
See you there.
Reprinted with permission of
The Alexandria Gazette Packet
1700 Diagonal Road, Elite 410
Alexandria, Virginia, USA 22314
o0o
Laurel to Donald M. Robey for his rebuttal in The Alexandria Gazette Packet newspaper published under Letters and dated July 28, 1994.
Piece On Memorial
Was Out Of Line
I am writing to express my displeasure with the tone of the article, about the George Washington Masonic National Memorial and Freemasonry, on page eleven of the July 21, 1994 issue.
The reporter starts out by stating "overlooking much of today's zoning laws, " implying that the Memorial is in violation of some city ordinance, which is not true. The Memorial, as it is seen today, was approved, and welcomed, by the city prior to any work being started.
Rather than have anything complimentary to say about the unique design of the Memorial, he childishly states, "resembling an inverted ice cream cone. " The prominent architect, Harvey Wiley Corbett, designed the building prior to 1920 and took his commission seriously as an opportunity to design a memorial that would satisfy the ideological spirit of the project, as well as to provide the physical manifestation of a tribute to Washington.
His comment about the Memorial being 'located about a mile too far inland and about 2000 years too late" is indicative of the inexperience of your writer and his need to say something, even if it shows his lack of knowledge of the thought and effort chat went into the Memorial being located where it is.
His "cute " comment chat the only purpose of the Memorial now is "helping nighttime traffic avoid beaching itself at the base of Shooter's Hill " is an indication that he failed to see the purpose of the Memorial being built. It not only houses many Masonic activities and city cultural events, it is a major tourist attraction in the Alexandria area and brings thousands of visitors to this city every year. Ms. Sheila Hill, Managing Editor
I fail to see anything "odd " about our fraternity being based on "ancient cultures. " Masonic Lodges came about when the building of castles and cathedrals began to decline in the sixteenth century in Europe and stonemasons began "accepting " members in their Lodges who were men of good moral character and prominent in their communities. By the beginning of the eighteen century, the Lodges were almost entirely made up of "accepted " members. This is the origin of the name "Free and Accepted Masons " commonly used today. The fact that our initiation ritual is based upon ancient traditions makes our fraternity unique in today's society, but with a membership of over two and one half million members in the United States, it is certainly not "odd. "
Again, your reporter shows his lack of experience by mis-spelling my last name and correct title, even after I gave him my business card and the courtesy of an interview that lasted over an hour. I am the Executive Secretary-Treasurer for the Association that owns and operates the Memorial. I am not the "head of the lodge" as he so incorrectly states. I served as the 'Worshipful Master" (presiding officer) of Alexandria-Washington Lodge No. 22 in 1975, which had the distinction of having President George Washington as the Worshipful Master of the Lodge in 1788, while he was serving as President of the United States. I served the Grand Lodge of Virginia as its "Grand Master " in 1987.
His statement that the only two requirements for membership are "that the applicant be male and profess a belief in a Supreme Being " are not the "only two" requirements for membership. A man who desires to become a Mason must seek out two members in good standing to vouch for the fact that they know him to be a man of good moral character, to even get a petition, to begin the process of becoming a member. After his petition for membership is read at a business meeting of the Lodge, it is not voted on until an investigating committee, of three members of the Lodge, personally meet the prospective member and make a report to the Lodge that they believe he is a proper person for admission. After his election to receive the three degrees to become a member, he must prove his knowledge of the degree he last received by answering a series of questions about the degree prior to advancing to the next. A coach is assigned to each candidate to assist him in learning the proper answers to the questions. For your information, a "degree " is a lesson teaching ceremony wherein the candidate to become a member is the principal character in the ceremony and no hazing is involved. The ceremony is solemn and based on sacred teachings handed down through many years of experience. The Masonic ritual dramatizes its philosophy of the importance of a moral life. It uses the tools of ancient stonemasons as symbols to teach these ideals. A Mason promises to build his life and character with the same care and precision that stonemasons used to construct the great cathedrals centuries ago.
Your reporter's observation that "there seems to be a strong inclination towards Christianity" seems to be based on his brief contact with myself and a comment that he states was made by one of our Tour Guides. Freemasonry is not a religion, even though it is religious in character, it does not pretend to take the place of religion or serve as a substitute for the religious beliefs of its members. Freemasonry complements, and draws members from, all major religions of the world. We don't keep statistics on the religions of our members, but I believe the percentages would probably equal the make up of our society of men who believe in a Supreme Being.
Masonry means many things to many people. This is true not only of the person who is not a Mason, but applies as well to Masons themselves. It has a different connotation in different situations. Someone has written that Freemasonry is honesty in business; fairness in work; courtesy in society; compassion for the sick and unfortunate; forgiveness for the penitent; love for our fellow man and reverence for God. It is all of these, but it is even more. Freemasonry is a philosophy to live by in today's misguided society.
We continue to think of and be proud of the fact that this Memorial is available for any organization who desires to hold an activity in the building. We only ask for a fair reimbursement of our actual costs for the use of any of the facilities. Many cultural events, memorial services, symphonies, choral performances and Masonic ceremonies and meetings are held in the Main Auditorium and other rooms in the Memorial. The grounds are utilized by residents in our community similar to a public park with all of the maintenance costs paid for by the Masonic Organizations throughout the United States. Many other services are provided to the City of Alexandria, too numerous to mention, as a courtesy to our fair city and its very cooperative management.
Incidentally, the "grave, unsmiling guide " your reporter referred to is one of the finest Christian gentlemen, and Masons, I have ever known. He is one of our most knowledgeable Tour Guides. He has retired, long ago, from his professional career, and works here a few days each week for a minimum wage to accommodate many of the nearly 50,000 tourists each year who are attracted to the City of Alexandria to visit the Memorial. I pray that when your reporter is in his seventies he is as knowledgeable, alert, attentive and gracious as Gene Brown, the Tour Guide with whom he spoke.
Reprinted with permission of: Donald M. Robey, PGM
Executive Secretary-Treasurer
The George Washington National Memorial Association
101 Callahan Drive
Alexandria, Virginia, USA, 22301
and The Alexandria Gazette Packet
1700 Diagonal Road, Suite 410
Alexandria, Virginia, USA 22314
----o----
What is the structure of a Masonic Lodge?
According to an Anonymous source the officers' structure follows:
Master:
Leaps tall buildings in a single bound
Is more powerful than a locomotive
Is faster than a speeding bullet
Walks on water
Gives policy to God
Senior Warden:
Leaps short buildings in a single bound
Is more powerful than a switch engine
Is just as fast as a speeding bullet
Walks on water - if the sea is calm
Talks with God
Junior Warden
Leaps short buildings with a running start
Is almost as powerful as a switch engine
Is faster than a speeding BB
Walks on water on an indoor swimming pool
Talks with God - if his special request is approved
Secretary
Lifts buildings and walks under them
Kicks locomotives off the tracks
Catches speeding bullets in his teeth, then eats them
Freezes water with a single glance
He is a step higher than God
From Allen E. Roberts' new book "Trivia and Facts."
----o----
Development Through Mentoring
by C. Victor Ramey MPS
It is likely that in some stage of your Masonic life, you have encountered a Mason who has had a significant impact on your Masonic achievement and on your greater understanding of the tenets of Masonry Perhaps it was a friend, a longtime Mason, or just a new acquaintance. This impact was indicative of the formative influence of others on your concepts about and interest in Masonry and the Masonic fraternity.
There are two general kinds of formative influence on learning the concepts of Masonry. They are role-model which is passive in nature and mentoring which is active in nature.
A role model's influence is basically passive in nature. A new Mason identifies with another Mason, a role model who possesses the qualities that he lacks and yet admires and wishes to emulate. By observing this role model's behavior and its consequences, the new Mason develops an image and mimics this behavior that evokes desired outcomes or accomplishments. Due to the individuality of the new Mason who is observing, the result of his imitation is likely to be only an approximation of the quality he thinks he desires. The process of observing can take place without direct interaction between the new Mason who is observing and the Mason whom he selected as the model. It is possible that the Mason selected as a role model by the new Mason may not be aware of his influence on this new Mason.
The second formative influence in achievement of the tenets of Masonry is that of a mentor. In contrast to the role model, the mentoring Mason has an active influence on the new Mason. A mentor is a person who leads, guides, and advises someone more junior in practice. A mentoring Mason can be viewed by the new Mason as a wise advisor, powerful sponsor, gracious host, careful guide, kind counselor, smart teacher, friend, and an exemplar. Masonic mentoring is the process by which the new Mason is guided, taught, and influenced. Mentoring Masons are those men who make a personal effort to foster and perpetuate Masonry to the highest levels possible by purposefully leading, guiding, and advising the new Mason.
Discussion
For the purpose of this paper, Masonic mentoring and mentoring Masons will be the central focus. It will be assumed that the mentoring Mason's influence will be positive.
Mentoring Masons seem to come in all shapes, forms, and guises. However Ramey (1990), identified four basic mentor types:
(a) The Traditional Mentor;
(b) The Step-Ahead Mentor:
(c) The Co-Mentor:
(d) The Companion Mentor.
The Traditional Mentor is one who is sufficiently able to give wise counsel to the new Mason. As an example, the elder of a group of Masons. This mentor usually has ten or more years in Masonry than the new Mason.
The Step-Ahead Mentor is a Mason who is able to pave the way, teach, or give valuable guidance to the new Mason. For example, a Mason of about the same age but with more years of experience as a Mason. This Mason is usually ten or more years older than the new Mason.
The Co-Mentor is one who is engaged in reciprocal or mutual relationships. The two take turns providing guidance and assistance. They provide help to one another in specific areas of Masonry The Co-Mentors are usually peers in both age and Masonic experience and are friends.
The Companion Mentor is a special form of Co-Mentor. Companion Mentoring can be either unilateral, i.e., with one new Mason giving to another, or it can be reciprocal with each providing guidance and assistance to the other.
Each of the above Masonic mentoring types can manifest itself in one or more of five distinctly different roles: as Educator, Sponsor, Coach, Counselor, and/or Confronter. Each role is used to facilitate learning and elicit contributions to the craft (Peters and Austin, 1985).
The mentoring Mason as an Educator shares knowledge about the lodge that can take years to acquire. This can include unwritten practices, idiosyncrasies, rules that can be loosely observed and rules that must be obeyed. The hallmarks of the Educator are identifying roles or conditions for the new Mason, introducing the new Mason to the group and teaching new skills/parts as needed. The tone of the mentoring Mason as an Educator is positive and supportive with an emphasis on the new Mason learning and applying specific new knowledge. The key skills of the Educator are the ability to articulate the philosophy/skills of the craft clearly and a willingness to reinforce the new Mason's learning. The consequences for the new Mason are the acquisition of a new philosophy for living and an increase in confidence, and broadened perspective of the craft.
The mentoring Mason as a Sponsor widens the exposure of the new Mason and reflects direct responsibility for guiding and developing the assets which the new Mason brings into the lodge. The new Mason is not just introduced to the other brothers of the lodge, he is made visible by serving on committees or working on projects that take advantage of his talents. The hallmark of this mentor is to inform significant others when the new Mason can make a special contribution that would result in letting his outstanding skill speak for itself. The tone of the Sponsor is positive and enthusiastic with an emphasis on long-term development of the tenets of Masonry in the new Mason. The focus of the Sponsor is polishing and fine-tuning the new Mason's ability so as result in significant contributions to the lodge. The key skills of the Sponsor are the ability to dismantle barriers to performance and develop Masonic relationships, with a willingness to let go of controls and willingness to provide access to information and people. The consequences for the new Mason of a mentoring Mason Sponsor are contributions to the craft, greater experience, and growth in the brotherhood of Masonry.
The mentoring Mason as a Coach experiences face-to-face leadership that observes the new Mason for cognitive, affective, and psychomotor skill development. The Coach mentor's observations provide data for constructive criticism m each realm of Masonry. Often the Coach will play the role of the devil's advocate by gently confronting and challenging the new Mason. The new Mason recognizes the mentor's role as such and trusts the mentor, which results in receptiveness to this form of Masonic mentoring. The hallmarks of the Coach are encouragement before or after a "first " and to make simple but brief corrections. The tone of the Coach mentor is encouraging, enthusiastic, preparatory, and explanatory. The key skills of the Coach mentor are his ability to express genuine appreciation and to listen effectively The consequences for the new Mason are enhanced confidence, skills, and improved performance in the lodge.
The mentoring Mason as a Counselor advises, actively listens, provides empathetic support, and encourages problem solving. The Counselor provides a milieu conducive to the introduction of innovative ideas by the new Mason and renders clear feedback to him. The hall marks of the Counselor are providing positive and caring support when problems alter the new Masons performance. The Counselor mentor can deter setbacks and disappointments, and speed his development. The tone of the Counselor puts emphasis on problem solving, positive feedback, supportive comments, encouraging remarks, and structuring dialogue with the new Mason. The key skills of the Counselor are the willingness to listen and the ability to give clear, useful feedback. The consequences for the new Mason are an enhanced sense of self as a Mason, an ability to problem solve, increased sense of accountability, and renewed commitment to Masonry.
The mentoring Mason as a Confronter clearly identifies alternatives and consequences to the new Mason. Confronters provide constructive, caring responses, and presents the consequences of unacceptable performance. The Confronter and the new Mason must recognize that change is imperative. The hallmark of the Confronter mentor is positive, calm, supportive, firm, with a clear focus on the need to study the craft. The hallmarks of the Confronter are resolution of aberrant beliefs or behavior. The tone of the Confronter is positive, calm, supportive, firm, with a clear focus on the need to comply with the tenets of Masonry The key skills of the Confronter mentor are listening and ability to give direct and useful feedback while discussing sensitive issues without becoming too emotional. The consequences for the new Mason with a mentoring Mason as a Confronter are a chance to succeed in living the craft.
In general, the ideal mentoring Mason can assess the new Mason's needs for the specific mentoring role necessary to support the new Mason. The best mentors inspire continued learning about Masonry, and help the new Mason develop tolerance and coping for both the struggles and applause as the philosophy of the Masonic Order unfolds.
Masonic mentoring is not a simple rubric. Rather, it is a complex process which when done Positively, is the best a Mason can give and when done Negatively can be traumatic to the new Mason, the mentoring Mason, and the craft.
The Positive mentoring Mason is an Empowering Masonic brother who creates a learning environment for the new Mason. The Empowering mentor educates, Sponsors, Coaches, Counsels, and/or Comforts the new Mason according to an assessment of what is needed to maximize performance in the craft. Then, an Empowered new Mason is motivated with praise, challenges, visibility, recognition, and trust in his abilities. The underlying message of the Empowering mentor is "Your are valuable a Mason," and "I respect, encourage, and promote your growth."
Mentoring Masons must be seen by the new Mason as trustworthy and men to be counted on. Inattentiveness, judgmental attitudes, and inconsistency of a mentor are characteristics of a Negative approach and will not build trust for a positive and successfully mentoring relationship.
The Pygmalion effect described by Rosenthal (1973) states that people sometimes become what we prophesy that they become. The power of expectation alone can influence the behavior of any Mason particularly new Masons. Through the mentoring process and with time as the needed catalyst, the most positive of behavior can be viable and therefore, enhance the whole fraternity
Summary
The basic Masonic mentoring types are Traditional, Step-Ahead, Co-Mentor, and Companion. Each of these types may be enhanced when the mentor accepts the role of Educator, Sponsor, Coach, Counselor, and/or Confronter.
At its very roots, Masonic mentoring is a brotherly transaction and interaction between the mentor and the new Mason. Mentoring in Masonry provides the vehicle for putting into context a personal value system: the teaching, practice, and philosophy of the Masonic order(s).
A successful way to acquire committed Masons, scholarly Masons, and esteemed Masons is to create them though planned mentoring. In order to elicit Masonic achievement from a new Mason, the mentor must be firmly committed to the components of positive mentoring and Masonic values. Fostering and perpetuating positive mentoring is the responsibility of every Mason, especially those of who have been around for a while. But more particularly, it is the responsibility of those who are in elected positions of leadership to provide the means and set the tone for annual long term, and consistent programs. Desired achievement of Masons requires Masonic development through mentoring.
"Come to the edge," he said.
They said, 'We are afraid. "
"Come to the edge," he said.
They came.
He pushed them . . . and they flew.
Gullaume Apollinaire (paraphrased)
Perhaps one of the traits of a dedicated Mason could be the willingness to take the risk of actively mentoring a new Mason. If each Mason purposefully took on the roles of Educator, Sponsor Coach, Counselor and Confronter to facilitate the teaching of a new brother the contributions to the craft would be heroic. The contributions to human kind would be legendary Maybe you can be the Traditional mentor or the Step-Ahead mentor, or the Co-Mentor and/or the Companion mentor. But be a Masonic mentor. Take the risk.
EDITOR'S NOTE
Dr. C. Victor Ramey, is a Professor of Education at Morehead State University, Kentucky.
----o----
The John Ross Robertson Chapter of The Philalethes Society provided an opportunity to become a member of The Society at this information booth at the One Hundred and Thirty-ninth Annual Communication of The Grand Lodge of Canada, In The Province of Ontario.
----o----
by E. Scott Ryan MPS
In our American Culture of religious pluralism and secular freedom, the relationship between religion and crime has been relegated to an analytic cult status. The idea that one can be turned away from crime by "getting religion " has been extensively preached and practiced, just as the idea that religion can be a criminological turn on, as well as a turn off, has been extensively ignored in both religious and secular quarters.
Dr. Baruch Goldstein, the Doctor of religious murder, in committing the horrid crime of the mass murder or Muslims at prayer in the Cave of the Patriarchs, was a unique example of the theology of crime, although this "very religious " Jewish mass murderer is in no way unique in the long history of "very religious " Christians and Muslims, among others, who've committed murder in the name of their religious theology.
In reflecting upon this modern crime in the name of the one God of a most ancient religion, one can only marvel in moral disgust at the unholy proclivity of some (most often the "very religious" who proclaim to be most holy) to turn the universal spiritual choice of one God for all men into one's religious God for oneself and one's group against other men, groups and religions.
Goldstein's religious criminality and criminal religiosity of a theology of divine hate, is not unique, nor, unfortunately, is its horror confined to his crime, for as unbelievable as it may sound (for those of us who believe that religion and crime should be incompatible) there were eulogies in his honor by some "very religious" voices from his Kach Party to include a rabbi's voice, whose invocation of their "holy man of God " confirmed their Nazi Kach-up criminality in catching up to Nazi-like hate.
The particular case of a Dr. Goldstein, as unique as it may appear (and please God it will be unique in never again reappearing) is illustrative of what is both general and particular in the theology of crime as the study of the God of crime, of a criminal God of divine hate. There is a tendency to relegate religious inspired criminality to cult status because cultists tend to be more extreme and, therefore, they're more likely to be deviant and sometimes more suicidal, as evidenced in Jim Jones and the Peoples Temple, and in David Koresh and the Branch Davidians among many others.
Nevertheless, while the theology of crime can be a disreputable, marginal and sometime suicidal phenomenon, it can also be a mainline and sometime homicidal aspect of reputable, in terms of non-deviant, religion.
One can easily document the religious criminality of the theology of crime and the criminal religiosity of divine hate in the criminal history of Judaism, Christianity and Islam from the Biblical Hebrew invocation to slay men, women and children, to the unholy office of the Catholic Inquisition, to the Islamic Jihad, to Protestant crimes against other Protestants who protested too much against established Protestantism, right up to the present day Islamic Hamas, the "God Gave Your Land To Me " religious cleansing of morally dirty Nazi-like Kach-ups, the Orthodox blessings of Serbian ethnic cleansing, and Christian fundamentalist inspired abortion clinic bombings and murder.
In spite of and because of our cherished freedom of religion (which must be cherished) and our Constitutional freedom of speech and expression (which is only free when it's free enough to tolerate the abuse of freedom) there needs to be a criminological determination as to what is not correct in religion. A correct criminological determination, however, should not be confused with correctness - which legislates the freedom to be hatefully wrong or worse, to be right, in being wrongly right in being hatefully right. Correctness infringes upon freedom, as bad laws proceed from bad cases, in criminalizing incorrect, wrong or hateful expression, in the hateful mistake that hate laws take in taking away freedom in the incorrectness of political or religious correctness.
Therefore, despite the serious and unaddressed problem that the theology of crime presents in both its reputable and disreputable religious manifestations, the easy and sinful temptations to ban a sinful holy man, or burn a hateful holy book, or outlaw an outside of the law cult, is wholly wrong. It's wrong because correctness is not correct in that what is corrected may be incorrect only in violating correctness, and what is popularly wrong or politically incorrect may be personally right or singularly correct.
Correctness is based on the socialization of truth which impoverishes truth as much as socialism impoverishes people.
Nevertheless, in refusing to limit freedom in reaction to the abuse of freedom in the further abuse of correctness, the need to establish a standard for distinguishing what is not correct in the religious rationalization that functions as a divine rationality for the theology of crime remains. Further, the implementation of that standard, in respect for freedom of speech and religion, needs to be applied internally within religion rather than imposed externally upon it.
Censor Emptor, let the censor beware, in being aware that do-good censorship does freedom no good; and Censored Emptor, let the self-censored beware, that religious censorship in the name of God or censorship of religion in the name of Man, does God or Man no good.
Therefore, in any criminological approach to correcting the theology of crime, a correct choice is called for - a spiritual choice that looks inward in correcting itself rather than outward in correcting others.
Just as there is correct and incorrect science, there is correct and incorrect religion in terms of "getting religion " in correcting crime or causing crime. The criminological analysis of the theology of crime in rehabilitating in getting religion has to incorporate rehabilitation in getting away from the religious crime of the theology of divine hate: defined as any theology that appropriates a divine or divine substitute for the purpose of hate.
The immediate educational issue is that of how to treat the criminality of divine hate rather than attempt to censor it, and to determine if there has been even one successful precedent.
Believe it or not, to those who are true believers who'd like to truly believe, and to those who are true unbelievers - in having no faith in the criminological prospect of treating religious crime-the most holy task of criminal rehabilitation can work even if it isn't written in any holy book.
In any criminological treatment plan, however, the diagnosis of the cause of the problem constitutes 90% of the cure. Therefore, the cause of the theology of crime - that of transcendent choice - needs to be clearly diagnosed.
A correct religious choice, be it that of a Christian choice for God in Jesus, an Islamic choice of surrender to the will of the Prophet, Muhammed, or the Enlightened choice in the way of Enlightenment of the Buddha, is that of universal spiritual chosenness wherein God is equally chosen by and for all men and women.
An incorrect religious choice in producing religious criminality is a criminal religiosity wherein chosenness becomes chosin-ness - a sinful choice - a term I've chosen to designate self-serving religious group chosin-ness as contrasted to other - serving, universal spiritual chosenness.
Furthermore, a chosin theological choice is a criminal sinful choice in the crime of sinning against others and in the sin of crime against others - which sinful crime and criminal sin can occur secularly as well as religiously It occurs in the religious chosin-ness of one transcendent God as one's God in transcending over and against others; and it occurs secularly in the secular chosin-ness of putting oneself (and/or one's group) in the place of one God in displacing God in the self-serving place of one's secular transcendence without the Transcendent.
The Hitlerian refrain of "Ein yolk, Ein Reich, Ein Fuehrer" (One People, one Realm, one Leader) was the ultimate example of this transcendent secular process of chosin-ness (wherein the idea of chosenness and a Chosen People was used for the idea of a new Chosen People - the Master Race). This Master secular cleansing adaptation of religious cleansing was the concentration camp parent of ethnic cleansing and a close cousin of religious cleansing. It was one that proceeded from its own secular transcendent version of chosenness: a religious cleansing wherein the religious concept of a Chosen People became that of a Chosin People - a People of Sin - when the new Chosen People, the Master Race, appropriated chosenness to themselves in eliminating the Chosen People, the Jewish People, as a Chosin People.
Obviously, chosenness is criminologically dangerous in becoming chosin-ness as are many theological concepts and transcendent constructs, in becoming most dangerous when they are religiously and secularly applied. What is often presented as the greatest religious good or secular virtue just as often presents itself as the greatest of criminal evils and vices.
The transcendent criminality of the theology of crime, in its many religious and secular variants, usually proceeds according to a particular theological construct - in one's being constructed by one God in acting for one's God, or in one constructing one's God in acting like a god in replacing one God for oneself - in a criminal concept of transcendent chosenness that generates a hateful religious or secular chosin-ness cowards others.
Most studies of the Nazi-type criminality typically focus on sociological factors such as unemployment, political instability, and psychological processes such as projected inadequacy; and all of these are often quite evident among the rank and file of the poorly educated and skinhead type common criminal. However, the deeper and more intractable cause of the criminal rationality in the theology of crime is found in the very opposite kind of uncommon criminal, such as a highly educated and intelligent Jewish Dr. Baruch Goldstein, M.D., or German Dr. Josef Mengele M.D., Ph.D. Both Drs. Goldstein and Mengele appear, at first, to be exceptions to the criminal rule; but, actually, while they are exceptions in terms of criminal statistics, they constitute the criminal exception that proves the criminal rule of the theology of crime.
The criminal rule of the theology of crime can be a highly educationed if not educated choice (in terms of a self-serving choice of one's education), but a true choice, nevertheless, of moral falsehood that's based on a moral lie of a criminally transcendent process, wherein the choice of one's chosen religious group (as in the case of Goldstein's religious theology) or one's chosen master race (as is the case of Mengele's secular theology) becomes the-ultimate angel and devil of death against others. Chosenness becomes an avenging angel against everyone in the choice of religious or secular chosin-ness as a virtue for one's group and a vice for others.
In both religious and secular cases of the theology of crime, one's God, either one's transcendent self in one's religious God or in one's God-like group, replaces one God for all men in the misappropriation of God and Misappropriation of men. Such chosen groups of people often pride themselves on being God like, or even just like God, in their group, but I'm sure, God isn't like them, nor would God ever be proud of being referred to by any of them.
Quite obviously, there will never be a "never again " to the ever again of ethnic and religious cleansing that appears again and again, until the criminal rationality of the theology of criminally regarding one's group as chosen and others as chosin is exposed. Further, it must be countered at the same level at which it encounters others- the spiritual - in educating both young and old, the highly and poorly educated, in a true universal spiritual chosenness with which to combat self-serving, transcendent group chosin-ness.
Any educational step in a rehabilitation direction in reducing the recidivist rate of the theology of crime requires religious and secular cooperation. Past conflicts wherein this criminal problem was exploited or ignored in putting blame on too little or too much religion needs to be resolved. The resolution to the theology of crime requires a correct determination as to what is explicitly
wrong in terms of being criminal in any transcendent theology that criminally manifests itself in any religious or secular group. In our secular society of religious freedom, we need to protect both secular and religious freedom by transcendent correcting of transcendent hate, without resorting to the hateful incorrectness of correctness.
Quite obviously, in the process of transcendent correction, a Jew, Moslem or Christian, as a monotheistic example, will be less influenced by someone from another religion as much as by a source within one's own religion.
In this respect, I recall the example of Pope John XXIII, a truly holy man of God who was never holy at wholly others expense, who was regarded as holy by not only many Catholics, but, also, many Jews. He truly earned his Pontifical description of His Holiness when he stopped a Catholic religious service - certainly not as an anti-Catholic, but as a pro-Catholic - when a denigrating reference to Jews evoked the age-old Christkiller stereotype, and he removed it. He was aware how others saw this age-old reference in its group invidiousness, and no matter how much religious tradition was behind it and no matter how much it was revered by many religious, he corrected a transcendent hateful reference with a transcendent love of God.
A Jew could never have corrected it, nor could a Protestant, nor could nor should the State, but corrected it was, as it should have been.
We need more such transcendent correction for not only "holy" rituals but also holy books - in emphasizing the distinction between man's inspired words of hate in speaking about God in contrast to the inspiration of a loving God speaking to man.
Organizations such as the Freemasons, who have Protestants, Jews, Catholics and other religions in their spiritual fraternity, might take the educational lead in having their respective religious constituents create a hate index for their respective religions. The purpose of such a hate index would not be that of hateful conversion but, rather, Godly inversion - a la Pope John XXIII - of exposing, correcting and removing hate.
It can be done, and I say it can as a Jesuit educated Mason (in realizing how supposedly incompatible groups can be compatible in educating each other), such that the greatest theology of crime would be to preach that it cannot be done, in the sinful, criminal and hateful.
----o----
The Baltimore Convention Of 1843
by Bob J. Jensen, MPS
The Baltimore Convention of 1843 had long lasting and important effects on Masonry in the United States, including the idea of standardizing the ritual among all Grand Lodges, the idea of a General Grand Lodge and a plan for the various Grand Lodges to solve mutual problems through future conventions. The results of the convention did not meet the expectations of many of the organizers, but to understand the need for such a program it is necessary to go back and look at what had transpired in Masonry in the United States since the 1780's.
In 1778, some members of Pennsylvania had suggested that George Washington should become Grand Master of all the American States, and in 1779 Pennsylvania passed a resolution to that effect. The Massachusetts Grand Master agreed, but was concerned about the prerogatives of present Grand Lodge Officers, and this idea died out, although over the next fifty years it was revived many times, always with less interest and no success.
The ritual of Masonry was always one of the most important parts of the system and often brought strong feelings among its members to the surface. The original Rituals of Anderson, Dunckerly, Preston and others were changed slightly as they evolved until 1797 when Thomas Smith Webb wrote his "Freemasons Monitor. " This and other adaptations spread across the United States in the early 1800's, while there were still many variations used in different areas. Massachusetts and New Hampshire went so far as to adopt a resolution in 1802 that said "In the three degrees, each Master should be indulged with the liberty of adopting historical details, and the personification of the passing scene, as most agreeable to himself, his supporting officers and assisting Lodge." Other similar references can be found indicating that the Ritual and Grand Lodge regulations and rules were many and varied and there were little variations which made for disputes among Masons in visiting different Lodges than their own. Many Grand Lodges adopted various forms of traveling lecturers, or as they were sometimes called "degree peddlers. " Many of these men made their living visiting Lodges, and for a fee, would teach the Lodge members whatever system of ritual they themselves believed was correct, or often some version of the Webb work. With no written ritual, the variations were many, the arguments must have been also, and as men moved westward they took their favorite ritual, sometimes with their own modifications, further confusing the situation.
On March 9, 1822, a group of Freemasons, who were members of Congress, instigated a move for unification by calling for a General Grand Lodge and called for a Conference to be held in February of 1823 in Washington. Strong opposition by Pennsylvania, New York and Kentucky stopped this plan before it was begun.
The Morgan Affair of 1826 saw the rise of the Anti-Masonic Party, degree exposes and the general decline of Masonry in most of the New England states, The first National Convention of the Anti-Masonic Party met in 1830 with delegates from nine states present. 1832 saw them nominate William Wirt for President. He had received at least his Fellowcraft Degree and had spoken favorably about Masonry Henry Clay, a Past Grand Master of Kentucky and Andrew Jackson, a Past Grand Master of Tennessee were also candidates with Jackson winning the election. In 1836 the Anti-Masonic party nominated William Henry Harrison, who was defeated by Martin Van Buren, with Jackson's help. The Anti-Masonic Party ceased to exist after this time. In Kentucky during this period, the sixty-six Lodges of the state had dropped to thirty-seven and the membership had been cut in half. Similar situations existed in many Grand Lodges. Pennsylvania noted that the Anti-Masons offered rituals, passwords, etc. for all degrees, making it very difficult to tell who was actually a Mason. Many Lodges turned away visitors because they could not prove themselves according to the work used by that particular Lodge. Many Lodges had lost so many members to resignation and death since the Morgan Affair, that when they resumed labor in the late 1830's and early 1840's, there were not enough members who remembered the work. The younger generation was given very poor instruction and visitations were very difficult between Lodges and Grand Lodges.
The Grand Lodge of Alabama meeting in 1839, voted to request all Grand Lodges to send a delegate to the City of Washington on the first Monday in March 1842, "for the purpose of determining upon a uniform mode of work throughout all the Lodges of the United States and to make other lawful regulations for the interest and security of the Craft." This Convention was held on March 7, 1842 in the Central Masonic Hall in Washington with ten Grand Lodges represented. These were Alabama, Connecticut, District of Columbia, Maryland, Massachusetts, New Hampshire, New York, Rhode Island-, South Carolina and Virginia. Michigan was not seated, as it was determined that the delegate was not chosen under constitutional principles. After due consideration, it was decided that not enough Grand Lodges were represented and that there was not enough time to formulate a uniform ritual that would be acceptable to all Grand Lodges. They voted to ask each Grand Lodge to appoint some well-versed Mason and style him as a Grand Lecturer to report to a Convention to be held the following year. The Convention then resolved that should a majority of the Grand Lodges adopt the appointment of Grand Lecturers, their first meeting should be held in the city of Baltimore May 8, 1843. They also recommended that each Grand Lodge give a certificate of good standing to each member, and that all business be transacted in the third degree, as it was felt that "Entered Apprentices and Fellowcrafts were not members of the Lodge and not entitled to the franchises of members. "
The 1843 Convention was held on May 8, 1843 and met until May 17th. Of the twenty-three Grand Lodges in the United States, sixteen were represented. Grand Lodges and their delegates present were Alabama - Edward Herndon, PGM; District of Columbia - Nathanial Seevers, Grand Lecturer; Florida -Thomas Hayward, PDGM; Georgia -Lemuel Dwelle, GL; Louisiana - E. Cruben (a visitor); Maryland - Daniel Piper, GL; W.E. Wyantt, Chaplain of the Convention; Charles Gilman (a visitor); Cornelius Smith S.G.W. (a visitor); and Joseph Stapleton D.G.M of the Grand Encampment (a visitor). Massachusetts - Charles W. Moore, G. Secretary; Missouri - Stephen W.B. Carnegy, PGM; Joseph Foster, SOW; Fred'k. Billon, PGS (a visitor); and Hiram Chamberlain, GC (a visitor); Mississippi - John Delafield GL; New Hampshire - Thomas Clapham; North Carolina - John H. Wheeler, GM; New York - Ebenezer Wadsworth, PGS; Ohio - John Barney, GL and W.J. Reese, GM (a visitor); Rhode Island - William Field; South Carolina - Albert Case, GC; South Wales - Edward John Hutchins PPD (a visitor) and Virginia - John Dove, GS. On the opening day John Dove was elected president and Rev. Albert Case of South Carolina was made Secretary. On the second day, an agenda was adopted declaring the objects and purposes were:
1. To produce uniformity of Masonic work.
2. To recommend such measures as shall tend to the elevation of this Order to its due degree of respect throughout the world at large.
No mention was made of the often quoted charge that the Convention planned to organize a General Grand Lodge. During the proceeding year, several Grand Lodges had made changes discussed at the 1842 meeting. Maryland ordered the Grand Secretary to procure certificates of good standing for Master Masons. Lodges in Virginia started conducting their business in the Master Mason Degree, and many appointed the recommended Grand Lecturers.
To accomplish the above stated proposals, four Committees were appointed:
1. On the work and lectures in conferring the degrees.
2. On the Funeral service.
3. On the ceremonies and Consecration and Installation.
4. On Masonic Jurisprudence.
The various Committees met and reported their ideas. The committee on work and lecturers gave a report and exemplified each degree that was adopted by the delegates. The Committee on Consecrations and Installations reported that the work of Thomas Smith Webb, republished in 1812, possessed the least faults and had a high claim to antiquity They did recommend six minor changes, three of them in the Installation ceremony. The only change of consequence was in the due guards of the second and third degrees, which were changed and made to conform to that of the first degree in position and explanation. According to the old system in England, the immovable jewels of the Lodge are the Rough Ashlar, Perfect Ashlar and Trestle Board. This Convention of 1843 changed that to consist of the Square, Level and Plumb. They also adopted a resolution to prepare and publish at an early date, a text book, to be called 'The Masonic Trestleboard, " to embrace three distinct, full and complete Masonic Carpets, illustrative of the three degrees of ancient Craft Masonry; together with the ceremonies of consecrations, dedications and installation; laying of cornerstones of public edifices; the funeral service and order of processions …. The Committee on Jurisprudence said that the reason this convention had been called was to remove various evils of the system. That because of the actions of individual Grand Lodges and lack of unity between them, the purity and unity of the work prevalent in Europe was therefore missing. To correct these evils, the committee had considered two plans:
1. A General Grand Lodge of the United States.
2. A triennial convention of representatives of the several Grand Lodges of the United States.
It went on to state, that they recommended the second course of action, which will best attain the ends proposed. Contrary to popular belief the 1843 Convention did NOT recommend the establishment of a General Grand Lodge. They did recommend that the several Grand Lodges enter into and form a National Masonic Convention. They also recommended that for the good of Masonry there should be a publication devoted to Masonry, and they suggested that the FREEMASON'S MONTHLY, edited and published by Charles W. Moore of Boston, Massachusetts was eminently useful and well-deserving of generous patronage, support and study of the whole fraternity.
The next Convention was called for 1846, et the city of Winchester, Virginia, but there were only eight delegates present. The next Convention was called for September 23, 1847 to be again held in Baltimore. This time only seven jurisdictions were represented. The Secretary was instructed to send copies of a constitution to all jurisdictions, with the instructions that if sixteen were in approval of the constitution as written before January 1, 1849, they would hold their next convention on the second Tuesday of July in 1849. Not enough passed it to hold the meeting. The idea of a General Grand Lodge arose again to unify Masonry and solve many small problems as they arose. Further efforts to meet were planned for 1855 and 1859, but were not held. The coming Civil War of the 1860's made this a dead issue and it was not until Rob Morris and the Conservator movement that we again see attempts to really standardize the Ritual.
In 1909, Most Worshipful Joseph W. Eggleston extended an invitation to the several Grand Masters of the United States to assemble at Alexandria Virginia on February 22, 1910 for the purpose of organizing a national Masonic Memorial Association with the object of erecting a memorial to George Washington. Twenty-six Grand Jurisdictions met and adopted a plan to create what eventually became the magnificent memorial we now have to the Father of our country. World War I saw a need for Masons to help servicemen. The United States Government would not let each Grand Lodge get involved, so eventually the Masonic Service Association of the United States was begun. These were not Supreme or General Grand Lodges, and the Grand Lodges that did join in these activities did so with the express idea that no such suggestion would be proposed.
What did the 1843 Baltimore Convention accomplish? A generally uniform Ritual, although many Grand Lodges made changes, and those new Grand Lodges formed after this time often used various parts of different Rituals they were familiar with, as their members came from many different areas. A Dues Card or Certificate of Membership was generally used after that time. The due guards of the 2nd and 3rd degrees were made to conform to that of the first degree and the immovable jewels were changed. Recently several Grand Lodges went back to working their business meetings in the first degree, allowing first and second degree members the privilege of voting and being full members, usually with the exemption of being Officers. Small changes still are made in the Ritual at various times. In recent years no call has come for a General Grand Lodge, and although some benefits might come from such an organization, all Grand Lodges jealously guard their own prerogatives and would not willingly give up their sovereignty to such an organization. The Baltimore Convention of 1843 was important as it did give some unification to the various Grand Lodges of the period, it gave them a place to iron out differences, it gave them a generally unified Ritual although Pennsylvania did not accept it, and others made changes as they thought best. It gave possibly the best minds in Masonry a chance to get together and discuss their various problems, and although they could not solve all of them, they succeeded in a more unified Masonry than had been seen since before the Morgan Affair of 1826.
Bibliography
Short Talk Bulletin January 1936, Masonic Service Association.
Baltimore Convention of 1843. Henry C. Chiles.
Short Talk Bulletin October 1986, Masonic Service Association.
The Convention That Changed the Face of Masonry. Allen E. Roberts FPS.
Conversations on Masonry. Henry W. Coil 1976.
Freemasonry in American History. Allen E. Roberts FPS, 1985
Stalwart Builders - A History of the Grand Lodge of Massachusetts. Thomas Sherrard Roy, 1980 Master Builders, Pennsylvania Vol l. 1731-1873. Wayne A Huss 1986
Kentucky Freemasonry 1788-1978. Charles Snow Guthrie, 1981
Goodly Heritage - 150 years of Freemasonry in Indiana. Dwight L. Smith 1968
EDIT0R'S NOTE:
Bro. Bob J. Jensen is the Worshipful Master of the Walter F. Meier Lodge of Research No.281 Grand Lodge of Washington.
----o----
by Eugene Hobgood, MPS
As of March 1, 1994, the nineteenth "Black History Month" had come and gone. Once again however, little African or African diasporan history had been dispensed.
When in 1976, Worshipful Brother Gerald R. Ford expanded "Negro History Week" into a full month, he explained that he was doing so because one week was hardly enough time to explore the history of a people. Brother Ford also supplanted the term Negro with "Black, " as was demanded by the times. There is a tradition among Freemasons of spreading a mortar that includes elements of various racial origins:
Two hundred years prior to President Ford's proclamation, Worshipful Bro. theory Washington who owned up to three hundred slaves, acknowledged the profanity of such ownership and the vulgarity of that institution, by supporting the "Society of Friends" a fraternal organization established by Worshipful Brother Benjamin Franklin, Major Andrew Ellicott, James Pemberton, Benjamin Rush and others, Freemasons all. That body functioned in part to support the Abolition Movement.
Further, President Washington allowed Margaret Thomas, a free-woman who had married his factotum, William Lee, to live with her husband at Mt Vernon - more about William Lee, later. Finally, George Washington wrote in his Last Will and Testament that all slaves whom he owned were to be set free upon his death.
While it is true that Worshipful Brother Washington kept slaves while he lived, it must be considered that it was within the Zeitgeist of that age, for members of the gentry to own slaves.
In any case, George Washington in his behavior in life as well as upon his death clearly expressed his awareness of the inhumanity of the practice of enslavement.
In 1948, Worshipful Brother Harry S. Truman integrated the Armed Forces, despite formidable opposition, which most members of the Craft are old enough to remember.
The Masonic tradition of spreading the cement of friendship and brotherly love not withstanding, the pavement on which we now stand, lacks foundation in that regard.
In New York State where I reside and practice Freemasonry (at Allied Lodge, No. 1170), no Masonic publication acknowledges Black History Month to the extent that any accomplishments of African-Americans, initiates or cowans are noted.
I've seen neither photograph nor dissertation about Bro. Bert Williams, an illustrious thespian and celebrated member of St. Cecile Lodge #568. Nor is there ever mention to my knowledge, of Samuel Fraunces. Bro. Fraunces an Afro-Caribbean, was owner and operator of what is arguably the most famous drinkery in New York City history, Fraunces Tavern. Samuel Fraunces was a member of Holland Lodge # 8. Over-looked as well, is the great Heavyweight Champion Jack Johnson, who was raised in Forfar Kincadine Lodge in Dundee, Scotland.
There are others of course. However, Black History should not be a celebration of only those who were Freemasons. Nor should Freemasons celebrate only those who were brethren. After all, Black History Month is intended to be a celebration of Black History.
As patriots, we should certainly make known the name of Benjamin Banneker. Banneker being freeborn, may or may not have been a Mason. But he was certainly closely associated with and probably a member of the Society of Friends.
Benjamin BaImeker was a Maryland farmer who like George Washington, was largely self educated. He taught himself astronomy and became noted in that science through the publication of his almanac during the Seventeen Nineties. Banneker was renowned for having built the first clock in the state of Maryland. The clock which is known to have kept accurate time for at least fifty years, Banneker built without ever having seen one. He had seen the workings of a pocket watch.
In 1791, Benjamin Banneker at the behest of then Secretary of State, Thomas Jefferson and the endorsement of President Washington, accompanied and assisted Major Andrew Ellicott with the surveying and laying out of the "District of Columbia " which was to be our nation's capitol, Washington, District of Columbia.
The name William Lee was mentioned above as Factotum to Worshipful Brother George Washington. Lee was far more to the father of our country than chief servant. He was so much an aide and confidant that Washington is said to have stated prior to going to Valley Forge, "I would journey nowhere without Billy Lee! "
George Washington thought so highly of William Lee that he as noted, saw fit to let Lee and his bride Margaret Thomas - a Free-woman, live as husband and wife in a conventional arrangement, at Mount Vernon. Where in American history have you read the names William Lee or Benjamin Banneker? Certainly not in your schoolbooks, nor sadly in those of your children. It is not intended here, to impute motive. Experience teaches that often what seems to be a slight, is in fact, merely an oversight. To wit;
The great collageist, Romare Bearden and another African American artist were strolling through the Metropolitan Museum of Art with its director, their friend Thomas Hoving. Romare Bearden brought to the attention of Tom Hoving, the sparse representation given to painters of color on the Museum's walls.
After a moment of stunned inarticulation, Thomas Hoving acknowledged that indeed that was the case, thanked Romare Rearden for pointing it out, apologized and proceeded to correct the Museum's neglect.
Similar unmindfulness could be blamed for the fact that a recent recruitment brochure which, among other inducements to potential brethren, lists twenty-four "Famous Masons," including such luminaries as Gene Autrey, Garibaldi, Norman Vincent Peale and John Wayne, without one famous Mason past or present of African descent being cited.
Is this an oversight? Perhaps. However, since racism and its manifold effects are rampant in the land, it would be difficult to accept this as a credible explanation.
Dr. Carter G. Woodson, upon founding Negro History Week in 1926, quipped, "Few of our college presidents could make more than ten percent on an examination on Negro History".
Nearly sixty years later, Black History Month comes and goes with scarcely more than passing reference to African-American scientists, inventors and others whose contributions have impacted greatly on our American society.
Consider the following:
Elijah McCoy; automatic lubricator for steam engines
Jan Matzeliger; invented the machine for mass producing shoes
Louis Latimore; among his other major contributions, invented the filament which made Edison's light bulb practical
Garrett Morgan; automatic stop light
Frederick McKinley Jones; movable refrigeration unit
A.J.Beard; car coupler for trains
J.A. Burr; invented the lawnmower
G.F. Grant; the golf tee
C.B. Brooks, automatic streetsweeper
G.T. Sampson; invented the clothes dryer
J.R. Winters; fire escape ladder.
The list goes on and on.
When educators urge a "Curriculum of Inclusion, " the above names provide compelling evidence of what heretofore has been missing from the education of our children, a curriculum of exclusion.
We as Masons should be, conversant with the principle of Cause and Effect.
When we see, read or hear reports of the savagery being perpetrated on our streets by young men, more often than not, of African descent, cause and effect are clearly at work. There can be no reaction without an action. There are no acceptable excuses for these young men engaging in such behavior as "Drive by shootings, " "Carjackings, " rapes and other unspeakable acts of violence, just as there was none for the owning of slaves by Worshipful Brother George Washington, Thomas Jefferson and other of our forebears.
Yet, there is and was in each instance, the principle of "Cause and Effect" at play.
The forefathers were born into the acceptability of the institution of slavery, and in the instances of Washington and Jefferson, had to grow beyond that state to one of rejecting it as the cruel practice it was.
The young men who spill innocent blood on our streets today without remorse, were born into a state of anomie, institutionalized, self loathing and induced atavism.
They know of no history with which they can identify And they, like their parents before them for generations, believe that they have no history worthy of the name. They, because they are constantly presented with evidence of European and Asian glory, without being told of any African glory whatever, become convinced that there is none. Because these youngsters have not been told of the greatness of Africans ancient and modern, they naturally are convinced that it does not exist and never has. Consequent of this mindset, in a small percentage of the diasporan African community, is an amoral bent which says "I don't give a Damn! " No doubt, the White youngsters who know of such as Alexander of Macedonia, Queen Elizabeth of England or John Adams, have a foundation upon which rests certain racial pride, ethnic identity And no doubt, these same youngsters are less likely to behave in a manner contrary to those elements which have established for them, self esteem.
On the other hand, the child who is without such past knowledge of self, is like the proverbial house without a strong foundation.... If the Black youngster has no knowledge of such as Queen N'Zinga of Matamba, Sesostris I of Kemit or Sojourner Truth, then that child is without a history; without racial pride and ethnic identity And that child is apt to behave in a manner reflective of that lack of self esteem.
When Carter G. Woodson instituted Negro History Week in 1926, and when Gerald R. Ford expanded it into Black History Month in 1976, they knew respectively that Africans were detached from their history, culture and ethos during the North Atlantic Slave Trade. Stripped bare, as it were.
The full awareness which those Africans had of the University of Senkore in Timbuctu; The security inspired by the civilization of the Empires of Songhai, Ghana and Mali, were gradually eroded away by the slaver's need to justify his deed, until the time arrived when even the memory of glory had faded and been replaced by the "Slave Mentality " which is self loathing and undefined anger.
Just as Dr. Woodson and President Ford recognized that Black pride is at best a fading ember which must be stoked and re-stoked until rekindled, so must we now be cognizant of that need.
Just as Freemasons of the past, spread the cement of friendship and brotherly love in their time we, the Freemasons of today, must re-light the flame of African History There is a West African term Sankofa, which means: it is in reclaiming the past that one enters the future. Civilization is memory, memory is self knowledge; Self knowledge is History. Without it, there is no civility Without civility, we shall all be lost.
----o----
The Knights Templar and Religion
by Jack J. Early MPS
The Cornerstone of Masonry, which at once is its first and greatest landmark, is the old, yet vital and simple faith in God. The interpretation of this faith is found in the Holy Bible.
Everything in Masonry has reference to God, speaks of God, points and leads to God.
Criticism of Masonry
Recently, Dr. James L. Holly, a Beaumont, Texas physician, charged in his book entitled The Southern Baptist Convention and Freemasonry that Masonry was too closely linked to pagan rituals and occultism. The Southern Baptist Convention meeting in Houston, Texas on dune 1417, 1993, received a year-long study of Freemasonry from its Home Mission Board. The primary criticism by the Home Mission Board of Freemasonry was leveled at the penalties in the ritual and the use of the term 'Worshipful Master" for a Masonic Lodge officer, as well as the implications that Masons' good works programs; for example, children's hospitals, language development centers, and philanthropies such as the Eye Foundation, can bring salvation.
Masonry -- A Personal Choice
The report from the Home Mission Board of the Southern Baptist Convention concluded its recommendations on the study of Freemasonry by indicating that it was up to individual Baptists to judge Masonic practices in light of Christian beliefs and Southern Baptist Doctrine.
Knights Templar and Religion
In my own religious background I have a great-uncle on my mother's side of the family who was a Baptist minister, and I have a great-uncle on my father's side of the family who was a Methodist minister. For the record I am an ordained United Methodist minister, and I have been a member of a Masonic Lodge for over forty years.
The teachings of Knights Templar are not contradictory with my religious beliefs but are complementary and supportive of those beliefs.
Masonry is not a religion, but it is religious; it is not a church, but a fellowship of men united through a mystical tie. Masonry deals with the attributes of a moral and spiritual life. Faith in God, the moral law and the hope of eternal life are as much facts in our human world as mountains and hills and seas are in the natural world. They are here; they are a part of human nature and Masonry speaks of these matters.
Christian Seeks the Celestial City
For me, Christian in John Bunyan's The Pilgrim's Progress is similar to Pilgrim in the ritual of the Order of the Temple. The Pilgrim's Progress, written over three hundred years ago, is a religious allegory depicting Christian as having left everything to fulfill his definite purpose to be on the right road to the Celestial City Fortunately for Christian, he meets companions on the road, Faithful and Hopeful, who help him through the Valley of the Shadow of Death. Along the way, Faithful faces a packed jury including Mr. Blindman, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Heady, Mr. High-minded, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Implacable. After many temptations at the hands of Giant Despair, Hopeful and passage over the River of Death, they pass through the waters to the Celestial City.
Pilgrim Seeks Christian
Knighthood
Pilgrim in the Order of the Temple has the assistance of the Junior Warden, who serves as his guide and companion on his journey to be admitted as a member of the Order of Christian Knighthood. In ancient times the members of the Order of the Temple were warlike and protective; however, in this modern era members of the Order of the Temple are encouraged to defend the weak, the innocent, the helpless, and the oppressed.
We are reminded in the Order of the Temple that: "Let brotherly love continue. Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. Keep your life free from love of money, and be content with that you have; for he has said 'I will never fail you nor forsake you'. " (Hebrews 13: 1,2,5 RSV)
Emerson said in a memorable address that, "the main enterprise of the world for splendor, for extent is the upbuilding a man, " and so it is for all Sir Knights of this Valiant and Magnanimous Order of Christian Knighthood!
Editor's Note: Rev. Dr. Jack J. Early MPS is the Eminent Grand Prelate of Kentucky.
----o----
The First Schism in Freemasonry
by Michael Jenkyus, MPS
When I joined the Fraternity of Ancient Free and Accepted Masons in 1989 I really had no idea of what it was about or what it would entail and found that at every "step" of the way I had many questions and few people to turn to for answers. Fortunately we had a reasonably stocked library in the Westboro Temple where Acacia Lodge, No. 561, GRC, shares premises with several other Lodges, and an even bigger library at Ottawa's main Masonic Temple on Walkley Road. Readings led me to write away for the course material for Ontario's College of Freemasons and to delve even deeper into our ancient and honourable organization.
One of my frustrations with the history of our Craft is based on the impenetrable wall which seemed to exist before 1717 when the Premier Grand Lodge was formed. Surely the four original Lodges must predate 1717? Were the references to "about 300 Lodges" existing in England, Ireland and Scotland by 1700, just somebody's assumption? Were they all the same or were some speculative and some operative? Why did "Antients" Masons in Quebec, for example, use the cabalistic initials "A.Y.M." (Ancient York Masons)?
As I delved through our standard "history text " for Ontario (Whence Come We? Freemasonry in Ontario 1764-1980) it struck me that each succeeding Grand Lodge grew out of a schism with an earlier Grand Lodge. (I am using the term Grand Lodge here in a general sense and it equally means Provincial Grand Lodge under the early English system). We only have to look at Ontario to see this in reality - The Schismatic Grand Lodge of Niagara (1802-1822) and the Grand Lodge of Ontario (1835/36) as well as our own Grand Lodge of Canada in the Province of Ontario, were all formed from schisms with an earlier "parent" organization.
So, back I went to looking at the London of 1717. The following are my preliminary "notes" on the Grand Lodge of York, also known as the Grand Lodge of All England and its schismatic offspring, the Grand Lodge of England South of the River Trent which appears to been the ancestor of the Premier Grand Lodge. For those readers wanting to follow-up these notes I found "History of Freemasonry in England from 1567 to 1813", by Leo Hyneman, Worthington Co., 747 Broadway, New York, 1889, to be a good source document as well as a copy of Anderson’s Constitutions of 1722. I would be pleased to hear from anyone who has further information on this interesting subject.
- - - - -
By 1700 there were an estimated 300 craft lodges in England, Ireland, Scotland and Wales; most were operative lodges with speculatives in their membership, although some were entirely speculative masonic lodges. Evidence points to the existence of a Grand Lodge at York providing "leadership" over many other Lodges in England. With London the largest and fastest growing city in Europe, it is not surprising that the largest number of craft lodges were found here. It is evident from available information about the formation of the Premier Grand Lodge (1) in London, that the founding members knew each other and determined that they had common interests, if not common "ritual" and that they desired something to serve as a centre for all masons in the City (closer to them than York) which could be counted on to meet their needs. A such, they decided to sponsor themselves as a "Grand Lodge pro tempore in DUE FORM ". It is interesting that these members did not originally call themselves the Grand Lodge of England. At first this Grand Lodge followed the unwritten laws and traditions, but as the number of member lodges increased there was a need for a body of written law. This was first prepared by Dr. James Anderson in 1722 and published. (A parenthetical note: By 1722, when the Premier Grand Lodge approved the draft Anderson's work, there were 20 Lodges in the jurisdiction.) Because there is no known surviving documentation on the first six years of assemblies of the Premier Grand Lodge, nor is there any definitive publication on the Grand Lodge of York, there has been speculation that the Premier Grand Lodge was the consequence of a rebellion by some London Lodges and their desire to be in control of their own governance, development and future goals, along the lines followed in both Ontario and Quebec at a later date. What is clear and unequivocal is that the Premier Grand Lodge was formed on June 24, 1717 and from it we can trace the development of Freemasonry across the globe.
The Grand Lodge of York and
The Grand Lodge of England
South of the River Trent (2)
York has always had a special place for Anderson's Constitutions of 1722. I the English and it is not surprising that 118
it is also special to English Freemasons. It was an ancient fortified Roman city, was the location of the first Masonic Grand Assembly in 926 A.D., became important as a "cathedral-city" and the centre of the rival "white-rose" Yorkists disputing the throne. From about 1561 there is evidence of the existence of a Grand Lodge of York which provided "leadership" for many lodges in England. Occasionally this Grand Lodge came into conflict with the prevailing " government" of the day: Queen Elizabeth tried to break up the annual meeting of the York Grand Lodge on December 27, 1561.
There is also reference to the selection of Francis Russel, Earl of Bedford, as "Grand Master in the North" in 1567 on the resignation of Sir Thomas Sackville, Grand Master 1561-1567. Did "The North" mean York? Given the legends about the first assembly of stonemasons at York in 926 A.D. and the development of the earliest of the "Old Charges", it is conceivable that a Grand Lodge of York provided a forum for the regulation of the affairs of English stonemasons and the Freemasonry as we know it spread southward. (Perhaps it was this which incurred the wrath of King Henry VI in 1425 (3).) As speculative masonry grew and the nature of the Lodges themselves changed, so too with the Grand Lodge of York, perhaps slowly evolving into a form of speculative Grand Lodge. After the English schism of 1751, Antients Freemasons did refer to themselves with the cabalistic initials "A.Y.M." standing for Ancient York Masons, and there are many records of Freemasons boasting of a connection with York.
By 1567, the Grand Lodge of York moved to establish a Grand Master for the South of England (England South of the River Trent) - and one was appointed in the person of Sir Thomas Gresham, an eminent merchant - in response to the demands from a growing and increasingly independent London. Apparently the Grand Lodge of York retained for itself the title "Grand Lodge of All England " while the other was entitled "Grand Lodge of England". For over a century there is no indication of problems; what is surprising is that records dating from the time of James Anderson Constitutions of 1722 indicate the existence of these two early Grand Lodges with the comment that neither one seems to have been active. For "inactive groups" they managed to attract the support and attention of some of the nobility (4). Anderson's Constitutions have been criticised for not referring to any central organization prior to 1717 even though his "History" section summarizes the evolution of Freemasonry from Adam, being saved by Noah and his sons, and spreading across the Middle East and Europe.
The "rebellion" which led to the formation of the Premier Grand Lodge sputtered throughout the period from 1587 until 1714. The English Civil Wars disrupted the effective governance and functioning of the Grand Lodge from about 1646 until 1663, when it was revived under the Patronage of Charles II, who had apparently been received into the Order during his French exile.. During the period following the Great Fire of London (1666) until 1717, Sir Christopher Wren held the Grand Mastership of the Grand Lodge of England South of the River Trent for the longest period (29 years). London Lodges accused him of having "little interest in the Craft", perhaps because they felt neglected. It is possible that there were Lodges in England (including London) and in Scotland who remained loyal to York throughout the 1717-1751 period, but who joined the fast growing Premier Grand Lodge. Were these Lodges instrumental in separating into the Antients, choosing that name to indicate that they were "more ancient" than the Moderns, who rose to prominence in 1717?
The Grand Lodge of York and its sister Grand Lodge of All England did not immediately expire in 1717. The General Assembly of 1705 was held under the direction of Sir George Tempest, Bart., then Grand Master and continued until at least the 1750's. By 1738, correspondence between the Grand Lodge of York and the Premier Grand Lodge ceased. Relations between York and London had been deteriorating over important issues such as: brethren of a York Lodge seceding and obtaining a new Warrant from London in 1738 (perhaps they had been expelled from the Grand Lodge of York); changes in the modes of recognition and examination which was interpreted as intending to exclude York Masons from southern Lodges (which changes might have been considered "modernistic" in nature); and the south's establishment of a Provincial Grand Lodge in the West Riding of Yorkshire.
This last action must have been seen as a final indignity and interference in the jurisdiction of York. By 1772, there are references in the minutes of the Grand Lodge of England (Moderns) that, although there was no communication with Antients Lodges, this prohibition did not apply to the Grand Lodge in York; or to any Lodges thereunder, nor to the Grand Lodges of Ireland or Scotland. In 1790, the Lodge of Antiquity severed its relationship with Grand Lodge (Antients) and allied itself with the "Grand Lodge at York", although it was quickly reinstated within English mainstream Masonic activities. The Grand Lodge at York appears to have ceased functioning as a major Masonic player between 1790 and 1813, during the union of the Antients and Moderns into the United Grand Lodge of Ancient Freemasons of England.
Several important considerations arise:
(a) did the Premier Grand Lodge grow and take control of the governance of Freemasonry, worldwide, in order to displace and destroy the earlier control of the Grand Lodge of York?;
(b) such documentation as exists on the events leading up to, and immediately after the 1717 formation of the Premier Grand Lodge, were written several years afterwards (1722). Certainly Anderson's Constitutions makes no reference at all to any Grand Lodge in existence before 1717. Is this possibly a rewriting of history to suit the conditions?; and
(c) Did the Grand Lodge of York and its original members become the schismatics of 1751 who called themselves "Antients"?
At various times in North America some Antients Lodges referred to themselves as "A.Y.M." or "Ancient York Masons", perhaps wishing to link themselves with York and its historical position in English history. There is no proof of any definitive linkage. The present American and Canadian custom of referring to "the York Rite", as distinct from the Scottish Rite, has no proven connection with York, the Grand Lodge of York, the Grand Lodge of All England or "A.Y.M.". The title of "York Rite" was fabricated at a time when our present systems of degrees in the Craft Lodge, Royal Arch Chapter (including the Mark degree), Council of Royal and Select Masters, and Knights Templars Encampment/Preceptory was being developed and modified.
Reference Notes
1. Care must be taken when referring to Grand Lodges during the period 1717 to 1813. There were:
Grand Lodge. As it was the first of several Grand Lodges, it became known as the Premier Grand Lodge. It was followed by:
Grand Lodge of Ireland,
Grand Lodge of Scotland,
Moderns Grand Lodge, sometimes confusingly referred to as Grand Lodge, and Antients Grand Lodge.
After unification in 1813, Grand Lodge was officially entitled the United Grand Lodge, which title it retains to this day.
2. The Act of 1425 is included in Anderson's Constitutions in its entirety.
* Tertio Henrici Sexti, Cap. I. An. Dom. 1425.
Title. Masons shall not confederate themselves in Chapters and Congregations.
" Whereas by yearly Congregations and Confederacies, made by the
" Masons in their General Assemblies, the good Course and Effect of the
" Statutes for Labourers be openly violated and broke, in Subversion
" of the Law, and to the great Damage of all the Commons, our said
" Sovereign Lord the King, willing in this Case to provide a Remedy, by
" the Advice and Asset aforesaid, and at the special Request of the
" Commons, hath ordained and established, that such Chapters and Con
" gregations shall not be hereafter holden; and if any such be made,
" they that cause such Chapters and Congregations to be assembled and
" holder, if they thereof be convict, shall be judged for Felons, and that
" the other Masons that come to such Chapters and Congregations be
" punish'd by Imprisonment of their Bodies, and make Fine and Ransome
" at the King's Will. Co. Inst. 3. p. 99.
3. Grand Masters of the Grand Lodge of York included:
| Sir Thomas Sackville | 1561 -1567 |
| Francis Russel, Earl of Bedford | 1567- ???? |
| Sir George Tempest, Bart. | 1705 |
| Rt. Hon. Robert Benson (Lord Mayor of York) | 1706-???? |
| Sir William Robinson, Bart. | ????-???? |
| Sir Walter Hawkesworth, Bart. | ??-1713 |
| Sir George Tempest, Bart. | 1714-???? |
| Charles Fairfax Esq. | ????-???? |
| Sir Walter Hawkesworth, Bart. | ??-???? |
| Edward Bell, Esq. | ????-???? |
| Charles Bathurst, Esq. | ????-???? |
| Edward Thompson, Esq., M.P | ??-???? |
| John Johnson, M.D. | ????-???? |
| John Marsden, Esq. | ????-1725 |
| Thomas Gresham | 1567 - ???? |
| Charles Howard, Lord of Effingham | ????-1588 |
| George Hastings, Earl of Huntingdon | 1588-Mar 24, 1603 |
| Inigo Jones | 1603 - ???? |
| William., Earl of Pembroke | ????-1630 |
| Henry Danvers, Earl of Danby | 1630 - 1633 |
| Thomas Howard, Earl of Arundel | 1633-1635 |
| Francis Russel, Earl of Bedford | 1635-1636 |
| Inigo Jones | 1636-1646 |
| (Disrupted by Civil War 1646-1663) Henry Jermyn, Earl of St. Albans | Dec 27, 1663-1666 |
| Thomas Savage, Earl of Rivers | Jun 24, 1666-1674 |
| George Villers, Duke of Buckinghashire | 1674-1679 |
| Henry Bennett, Earl of Arlington | 1679-1685 |
| Sir Christopher Wren | 1685-1695 |
| Charles Lennox, Duke of Richmond * | 1695-1698 |
| Sir Christopher Wren | 1698-1717 |
----o----
by Thomas J. Berry, MPS
(This article is taken from conversations with Bro. Dugald Keith Kerr, the former Grand Librarian of the Grand Lodge of Scotland, and an article by Archie McKerracher several years ago in the Scots Magazine. I am indebted to both for the details of the ceremony of the Horsemen.)
The Horsemen
The Horsemen was an old Scottish and English institution, a fraternity of men who worked with horses and had, among themselves, an intimacy much like the Masonic order. It was originally an order of those men who worked Clydesdale horses, first introduced by the Duke of Hamilton in the early nineteenth century. Prior to that time, oxen had been used for plowing and other farm work; but the breeding of the mighty Clydesdale and the development of the horse collar gave direction to the strength of the horse and changed all that. These great horses carried a mystique with their gentleness, size and strength which dominated the agricultural scene until the introduction of the tractor and the multiple - plow.
The Horsemen were the kings of the farms and were treated as such. In Scotland, the farm workers' houses were clustered around the farmhouse, unlike in England where the farm workers lived in villages apart from the farms. This tended to create a closer-knit community in Scotland among the horse workers and enabled the Horsemen to develop- their society much more strongly and rapidly than did other farm groups.
The Horsemen seem to have started in north-east Scotland, around Aberdeen, and spread over Scotland and eventually eastern England, until in the 1930s, with the impact of mechanization on the farms, they lost their dominance on and in the farm.
As a child in Scotland, I can remember horse-driven wagons as the dominant commercial conveyance in society. There were trucks and vans; but the milk, vegetables, bread and coal were delivered by horse. Even when I came to Canada in 1951, milk and vegetables were still delivered by horse. Further, I remember that as late as 1942, my uncle, who was a farmer near Biggar in Scotland, still had four Clydesdales to do the farm work. So the Horsemen were a force within my lifetime, not some long forgotten order. In fact, Brother Kerr informed me that, although its purpose has disappeared, there are still Horsemen around today.
The Order had its origin in the ancient Celtic ceremonies kept alive in the home of the Celt. The initiation ceremony stretches back to pre-Christian devil worship and witchcraft. There had to be thirteen initiates (the number that makes a coven); the Devil was present at some stage of the ceremony, and there was a hint of witchcraft, which had not disappeared but had gone underground among the farming folk in the North East.
The ritual is in broad Scots, and I will give a translation as I go along.
The Horsemen's' Initiation
"First I got on as Bailie loon (the foreman's apprentice)
"Sync (then) I got on for third (advanced to journeyman)
"And sync of course, I had to get
"The Horseman's grippin' word."
The candidate has received a single horse-hair in an envelope, thus letting him know that he is considered a candidate for the Horsemen.
Four Horsemen call on the initiate.
"Are ye going through the caffhoose (calfhouse) door?" he is asked.
He nods.
He is swiftly blindfolded, held tightly, and led across the farm-yard, carrying a jug of whiskey, a loaf of bread, and a candle bought with his hard-earned money. He hears other candidates from other farms, arriving in the same state as himself.
The oldest man present gives three knocks on the barn door.
"Wha tell ye tee come? (Who told you to come)" says a voice from inside.
"The Deevil (Devil). "
"Which wey (way) did ye come?"
" By the hooks and crooks o' the road. "
"How high is your stable door?"
"As high as tak the collar and harness. "
"Where were ye made a Horseman?
"In a Horseman's Hall where the sun never shone, the wind never blew, a cock never crew and the feet of a maiden never trod. "
The door opens and the young lads are bundled inside.
They are stripped naked to many bawdy comments and remarks, and forced to kneel before an altar formed by an upturned bushel basket on top of a sack of corn.
The senior Horseman steps forward and asks the lads to repeat after him the answer to his question.
"What is the tender on your oath?"
"Here, conceal, never reveal, neither write, nor cite, nor recite; nor cut, nor carve, nor write in sand. "
"What are ye needin' maist (most)?"
"Mair licht (more light). "
Then the Horsemen's oath is administered:
"And in failing may my body be quartered in four parts with a Horseman's knife and buried in the sea a ten fathoms from the shore where the tide ebbs and flows twice every twenty-four hours, or may I be torn to pieces by wild horses. "
The blindfold is now raised from the lad's eyes and pen and paper placed before him.
"Write coon the oath, just so ye don't forget it" is whispered in his ear.
The lad pushes it from him.
"Do as ye're tell (Do as you are told) is loudly demanded of him.
The lad shakes his head.
The lad is given a light tap on the shoulder and blindfold replaced.
The questioner moves on to the other lads, one by one.
Suddenly a cry of pain is heard and the sound of a horse chain smashing across someone's outstretched hand.
"Here, conceal, and never reveal," is thundered out.
"Tak him oot (Take him out). "
The sound of sobbing is heard as one of the initiates is dragged from the barn. He is finished on the farm and will have to pack his gear and seek for employment elsewhere.
The remaining initiates are dragged to their feet and the blindfolds removed. Whisky is passed around again and again until the lads are staggering and half-conscious. As midnight strikes, the lads are taken one by one to the furthest recess of the barn and presented to a horned, shaggy figure seated on a corn stook. One by one the lads are pushed to take the outstretched cloven hoof of the Auld Chiel (old child - the Devil); then they are led to another corner where the dark magic of the Horsemen's Word is whispered in their ear.
When all the lads are initiated, the whiskey and bread are passed around until the lads collapse in a drunken heap. The older Horsemen then raise their jugs in the final toast:
"Here's to the horse with four white feet
A chestnut tail and mane
A star on his face and a spot on his breast
And a master whose name was Cain. "
The lads were then carried to their homes and beds.
The foreman then takes a small oatcake from his pocket and places it beneath the lad's right armpit.
At five the next morning, sick and dizzy, the lad forces himself to dress and stagger out into the farmyard. Standing at the farmhouse door, the farmer watches as the foreman leads out the first pair of Clydesdales and makes them stand in the yard. He walks over to the farmer and says,
"Broon's a Horseman noo (Brown's a Horseman now); I'm giving him the second team. "
The farmer nods. He is aware of what had taken place in the barn last night, and he knows that neither he nor his family will ever be admitted.
The foreman walks across to the lad.
"Gies the cake (Give me the cake).
Don't let him see ye."
The lad gives the cake to the foreman.
The foreman goes over to the team and breaks the cake in half and holds the pieces to the horses' nostrils.
"They're yours," says the foreman to the lad.
The lad goes over to the team and whispers the Horsemen's word into their ears. The Clydesdales gently muzzle the lad. The stallion, seventeen hands high, nibbles at his fingers.
"Bloody witchcraft, " mutters the farmer, knowing that now he will have to pay the lad a Horseman's wages.
The Clydesdales, their smell of the foreman obliterated by the spices in the oatcake and replaced by the smell of the lad's sweat, allow him to lead them out of the yard. The "loon, " no, "Broon the Horseman" will never again have truck with the coo (cow) work. In the five years ahead he will have much to learn, but in the rigid social structure of his world, he has risen high. He is a Horseman and has the Horseman's Word.
As you can see, much of the ceremony reeks of the witchcraft of seventeenth century and earlier pagan rituals, which had not disappeared, but simply gone underground among the farming folk of north-east Scotland.
Further Training as a Horseman
After the youth had been initiated, he had to be able to recite portions of the Bible backwards three times in three years. His training went on for at least five more years with master Horsemen who admitted him into more and more secrets as he progressed.
He was told the first four rules of horsemanship: to make him (the horse) stand, to make him lie, to make him hip, to make him hie. What he learned was simply the ancient craft of horsemanship. It was not the word that gave him power, but knowledge handed down from prehistory. He learned that what the foreman had put under his arm and fed to the horses was an oatcake made from powdered pad (a fibrinous matter removed from a foal's mouth at birth), mixed with oils of origanum, rosemary, cinnamon and fennel, known as drawing oil. The aromatic spices cleansed the horses' sense of smell, and the lad's sweat replaced them, making him acceptable to them.
During the following years, he would learn the use and preparation of the several herbs and potions for-controlling horses and curing their ailments. He would also learn methods of temporarily disabling horses when he felt it necessary. For example, I have been told that if you want to temporarily cripple a horse, there is a particular hair on the fetlock, which, if pulled out, will cripple the horse until a new hair grows in.
There is also the story that toad's blood or pig dung smeared on the stable door would make the horses not leave the stable. The horse is totally repelled by toad blood and pig dung, so there is no mystery about it. There is the story of a horse dealer returning from the sales with a string of untethered horses behind him. He had the Horseman's Word and so a knowledge of spices and chemicals that were attractive to horses.
As a last point, I regretfully inform you of one other aspect of knowing the Horseman's Word. That is, their winning ways with women. Their experience in their initiation ceremony and possession of the Horseman's Word gave the horsemen a confidence when courting women. This might account for the astronomical increase in illegitimacy rates in north-east Scotland at the end of the nineteenth and early twentieth centuries.
The Horsemen's Word
Finally, the Horseman's Word. The final question given to the initiate (while he was sober) was,
"What is the first letter of your alphabet?" "O"
"What is the second?" "N"
"What is the third?" "E"
"The Word is Both as One"
" signifying the total empathy between horse and man, derived from the centaurs, our ancestors."
Not being a Horseman, I can present only what I have been told and have discovered. I have tried to give what I know of the ritual of the Horsemen, and also to give a flavor of the times and the society in which the Horsemen flourished. This, while not entirely satisfactory, presents a very interesting society to the readers and perhaps preserves it in some way, a society that has disappeared within our lifetime.
----o----
What did Freemasonry have to do with the Royal Canadian Mounted Police?
"The Mounted Police " act was passed in 1873 by the Canadian Parliament. That Fall 150 men marched across uncharted prairies to MacLeod, Alberta. This was named for the first Commissioner of the force, a Freemason. In 1903, "Royal" was added to the name. In 1920 it became "The Royal Canadian Mounted Police " In Regina in October 1894 Northwest Mounted Police Lodge No. 11 was instituted. In the early years only members of the force were permitted to join the Lodge. Later the membership became so scattered, "outsiders " were permitted to join. The motto of the force became "Maintiens le Drolt. "
From Allen Roberts' new book "Trivia and Facts. "
----o----
by John Day MPS
Is a question not asked of the candidate where the ritual is based on the modern English model of Freemasonry. It is, however, to be found in the old catechisms of freemasons and in some American rituals, where the question is asked of the entered apprentice before he is permitted to proceed to the Fellow Crafts degree With an eagerness as glib as it is unthinking he answers "To improve myself in Masonry. " He seeks to improve himself he says, not to improve anyone else, no mention whatever of improving the community or the government or even the world, only to improve himself in masonry.
As an Entered Apprentice he is admitted into a lodge of Freemasons for the first time to say with humility,
"Here I stand, rough and unpolished as the rough ashlar and in need of improvement, place your working tools in my hands and teach me their uses, that I may apply them in my labours to become that which we all seek, a perfect ashlar."
As he progresses through the ceremonies of the three degrees he learns a great deal about himself and how he might improve himself. In the character of a Freemason he Is expected to make himself a living stone, fit for a place in the spiritual edifice. He is instructed in the use of the working tools, in order that he might use them to correct what in himself might be defective. But once raised to the sublime degree and invested with its emblems he finds that his desire to improve himself has been given an entirely new interpretation. No longer is it the slow and painstaking work of chipping off the corners and the ugly excesses of his own nature to make a rough ashlar perfect.
Come to Lodge, memorize this lecture, attend this, that or the other training course, take office and all will be yours. After a while he will hear what has become common over recent years, Freemasonry needs improving, it needs remodelling, it needs modernization and renovation. These brethren are saying that Freemasonry itself, NOT FREEMASONS, needs to be improved and, with infinite conceit, they suggest that it is up to them to do the improving!
They come to Freemasonry seeking to leave their mark by changing our time honoured system, by making Freemasonry a society that they feel comfortable with. But comfort is not what Freemasonry is about. The job of our Craft is to instruct us and to challenge us, the role of Freemasonry is to leave its mark on us!
I was struck, some years ago, by a small piece of handwritten prose I found among a box full of old Masonic papers in a book dealer's store, it caused me quite considerable thought and, although I know not who penned it originally, I believe this gentle message of persuasion should ring out through our Lodges.
"My Brother, you have come hare to improve yourself, you say. You will have count less opportunities for self-improvement in Freemasonry, yet you may fail to recognise most of them. For their is nothing flashy about the erection of a Moral edifice within the heart of a Man. It is so simple that many Masons miss the point entirely. Neither is there anything easy about it. On the contrary, the Masonic way is so difficult it is seldom tried It will he a full time job the hardest job you have ever tackled but of all lifes experiences, few will be richer."
That there is confusion in the Temple few will deny. This confusion is caused by inferior designs on the tracing board. Our thoroughly distorted sense of values gets us all itchy and excited about the thought of improvements that should be made to modernise our noble institution. The way to change human lives is to change human systems, we try to persuade ourselves, as we listen to all that is banal, trite and meaningless in the world outside our Lodges. But as the dust settles we may yet see that the improvement needed is not within Freemasonry but within Freemasons themselves. Then as the picture comes into focus the realisation will hopefully dawn that the way to charge human systems is to change human lives, that sounds more like Freemasonry to me!
Freemasons have ably demonstrated that they do not like to stand in front of the mirror arid look at their shortcomings and imperfections, nor do they like being called upon to return to basics. Regardless of the direction we are heading we like to think it is forward. But sometimes the march forward can be suicidal and the only sensible thing to do is Halt, About Face, Forward March!
The attitude of many supposedly skilled and experienced craftsmen to the constituent lodges is a perfect example. Many Freemasons seem to spend a great deal of time worrying about the state of the Masonic charities and our image with the public through all sorts of endeavours, whilst at the same time the very essence of Freemasonry is draining away. The work of the lodges is being neglected, our system of education is breaking down, the ritual and ceremonial of the lodge is being ignored. But do these men of experience and supposed Masonic wisdom take any interest? No! Perhaps it is time they did, for before long there will be no new masons to take their places, they will all have decided that we have nothing to offer them any more.
No, the message of Jeremiah is not a pleasant one and seldom is it received with acclaim. I do not expect to be thanked for this message, none the less I hope that before I depart for the hereafter that I will be able to look back and see Freemasonry actually at work again. To see the emphasis once again placed on the Masonic way instead of the easy way, the importance of the individual instead of the mass, individual responsibility instead of Lodge responsibility, Lodge responsibility instead of Grand Lodge responsibility, a favourable image created by the lives of Masons instead of one manufactured for a price by the advertising world none of this is soothing music to our ears but we cannot escape the fact that such a way is the Masonic way.
So, in closing I bring a simple message and a simple plea, Freemasonry exists not for you or any of us to improve, but it exists as a way for us to improve ourselves, let us forget much of what has gone into our past and try one simple idea, LETS TRY FREEMASONRY before it is lost to us forever!
Editors Note:
Bra John Day is a Past Master of Templestowe Lodge No. 791, Victoria, Australia
----o----
Another Bonus Book From Your Society
Masonic Trivia arid Facts, by Allen E. Roberts
Cloth covered; 215 pages; comprehensive index' over 600 questions and answers; published by Anchor Communications; distributor, MSA; (retail price, $18.95) This book has been written mainly for The Masonic Service Association to help finance it’s activities for Freemasonry.
It's available from The Philalethes Society at a bonus price
through December 31, 1994.
Of this book, Wallace McLeod, FPS, Professor of Classics, says: "There are good books, and then there are bad books. And once you begin to browse, you will keep on bumping into one Masonic writer that you can depend on. And Allen E. Roberts has done it again."
Here's my order for _____ copies of Masonic Trivia and Facts at $10.00 per copy (which includes postage.) Enclosed is my check for $ ______ payable to The Philalethes Society.
Send my book(s) to:
Name ______________________________
Address ___________________________________
City ___________ State ________ Zip _____________
Send Order to:
The Philalethes Society - P.O. Box 70 - Highland Springs, VA 23075
----o----
Annual Assembly, Feast and Forum
Ladies are invited
February 24, 1995 - Hotel Washington
Washington, D.C.
Time: 6. p.m. sharp
Lecturer: Robert G. Davis, FPS
Assembly: Executive Board reports
Form: Open questions concerning Freemasonry
Feast: Investment - $28 each (until Feb. 15-$35 thereafter)
(Tickets at $35 will be available in the lobby until noon)
Send checks to
The Philalethes Society - PO. Box 70 - Highland Springs, VA 23075-0070
Call 800/424-9540 early for hotel reservations
(Look for further details in the December issue)
----o----
I am researching the history of Freemasonry in the Land, and had very much exhausted the sources of information available in Israel. My research has revealed to me that there might be some additional information available abroad. In the following paragraphs I'll try to briefly outline what is already known and specify what information is still needed. Brethren who can assist in finding such information are requested to contact me at my home address:
Ron Berger
2 Shahray St.
Jerusalem
96470 ISRAEL
Naturally, I'll be happy to refund photocopying expenses etc.
I- The first Lodge,
"Reclamation", 1868
The first lodge we know of in the Holy Land (not including Lebanon, where lodges are known earlier, such as the "Palestine " Lodge # 415 Scottish constitution that was founded in 1861) was a moot lodge that held only one meeting in Jerusalem in 1868. M. W. Bro. Rob. Morris, Past Grand Master of Freemasons in Kentucky, came to the Holy Land in that year on a Masonic pilgrimage, looking for "proofs " for the demands of the "Conservators" to establish one general ritual for all lodges in the U.S.A., based on "Historic facts". He was accompanied by V. W. Bro David W. Thompson, Past Grand Chaplain of Illinois, and Bro. Nazif Mesharka of Beirut was his local guide. On their way to Jerusalem they met four officers (?) of H. M. S. Lord Clyde (the flag ship of Lord Clarence Paget, commander of the British navy in the Mediterranean), then docked off Jaffa, namely Lindesay Goodrich, John Oxland R. N., Edward Gladstone and Rev. J. Every. In Jerusalem they also met Prof. Heinrich Petermann (the Prussian Consul) and Capt. Charles Warren, R. E., (later Sir and General Ch. Warren, founding Master of Quatour Coronati Lodge). These nine people, and possibly some more, met twice in Morris' hotel in Jerusalem and eventually held a moot lodge meeting in the quarries beneath the old city known as "King Solomon Quarries ". A few speeches where made there about the import of "reintroducing " Freemasonry to the Holy Land, and Morris conferred the degree of Secret Monitor on the present brethren. A report on the meeting appears in Morris' book "Freemasonry in the Holy Land ", and it is also mentioned by Warren in his "Underground Jerusalem".
Information needed: 1. Is there any documentation of previous Lodges that brethren know of? if so, I'd appreciate very much receiving bibliographic references and photocopies of documents. 2. The list of brethren above is only inferred, and so is the supposition that the degree of Secret Monitor was conferred. Is there any other description of the lodge in Morris' published works? 3. Morris left his Masonic library to the library of the Grand Lodge of New York. Among the many items there, there is probably a set of the various bulletins and periodicals Morris edited and wrote. Is there any mention of "Reclamation" lodge in them? Any information will be welcome. 4. Is there any information to be found in Warren's diaries, correspondence, etc.? 5. Did any other participant leave any written documentation?
II - The first regular Lodge, "Royal
Solomon's Mother Lodge " # 293 in
Jerusalem? Canadian Constitution.
Five years after he returned from the Holy Land Morris finally managed to get a charter for a regular lodge in the Holy Land, from the Grand Lodge of Canada (now in the Province of Ontario). The lodge worked in very irregular fashion from the very beginning, and It's charter was withdrawn finally in 1903, but it is known that the lodge still met some years after that date. Among the founders Appear the names of Morris (supposedly the first W. M.), Rolla Floyd (a survivor of the "American Colony" in Jaffa, an agent of the Thomas Cook Co., a guide and probably the first W. M.), John Sheville (another survivor of the "American Colony" in Jaffa) and Charles Netter (founder of the first agricultural school in the Holy Land). A member and W. M. in later years was William Hyatt (or Khayat), an employee of the British consulate.
Information needed: 1. Photocopies from the files of the Grand Lodge of Canada of any papers relating to this lodge, including correspondence, the minutes book that was sent to Canada in 1901 or 1902, references in Grand Lodge year books etc. 2. Any information regarding the role of Rob. Morris in procuring the charter, attempts to receive a charter earlier from other jurisdictions, possible participation in the consecration of the lodge (highly unlikely). A possible source is Morris' writings and publications in the library of the Grand Lodge of New York. 3. Any other information about the lodge.
III- The "Moriah" Lodge in Jaffa,
Turkish constitution
Very short lived, I know of very little documentation regarding this lodge, everything we have today being second hand. Even the number of the lodge is not certain and the names of members or any other details are not known.
Information needed: Anything whatsoever. Possible sources: Turkish archives, if those survived.
IV - The "Port du Temple de
Salomon " Lodge of the Order of
Mizraim in Jaffa
Going through quite a few phases of existence, this is Israel's oldest Lodge. The exact date of consecration is not known. It was once believed that the lodge was created in 1890 by French engineers working on the Jaffa-Jerusalem railway, but we now know it already existed in 1889, before they arrived in Israel. It lasted until 1905, when it changed loyalties and received a new charter as the lodge "L'aurore " # 3077 of the Grand Orient of France. It remained under this jurisdiction until it joined the National Grand Lodge of Palestine in 1942, following the closing of the French Grand Lodges by the Nazis. It changed it's name to Hebrew and still works today as Lodge "Barkai" # 17 of the Grand Lodge of the state of Israel.
Information needed: 1. Anything regarding it's consecration and years under l'Ordre de Mizraim. possible source -the order's archives in France and contemporary publications of the order. 2. Any documents regarding the years under the Grand Orient of France. Possible source - the archives of the Grand Orient. 3. Lists of members and officers, minutes etc. for both eras. 4. Also from Grand Orient sources - Any Information of the French "Moriah " lodge (Arab speaking) in Jerusalem.
V - Egyptian Lodges - "Nur el Khik
mat " # 125, "Palestine " # 157
Information needed. Any information available, possibly from Egyptian archives (if extant).
VI - Scottish Lodges - "Salah ed
Dine " # 1071, "Carmel " # 1085
Information needed: Any information available, possibly from the archives of the Grand Lodge of Scotland.
All the above lodges still extant in 1916 were closed at that date by order of the Ottoman authorities. A permission to open lodges was granted by the British High Commissioner in 1924, but only five lodges were able to reopen their doors, and only with great difficulties -L'aurore, the Egyptian and the Scottish lodges. The French Moriah Lodge, as well as the three earlier lodges were all history.
----o----
by Howard R. Stewart, MPS
The subject of Masonic Symbolism has been extensively covered in the literature, yet there are Masons who do not know the difference between a symbol and an emblem. Most dictionaries treat the two as synonyms that does little to clear the confusion. Actually, there is a significant difference. The flag of the United States is an emblem, but it becomes a symbol when a lump in the throat and a prickly sensation is experienced while standing with hand over heart listening to the strains of the Star Spangled Banner. A symbol is then a visible sign with which an emotion or spiritual feeling is associated. In Masonry the eye is always resting upon an emblem, but no symbolism is present until the spiritual emotion comes through.
In the 1920s, author D.D. Darrah said that in order to understand Masonry, a student must understand the symbols by which it conveys its principles and truths. At first glance, that statement represented a marked change, since less than a century before, Albert Pike had said.
The blue degrees are but the outer court and portico of the Temple. Part of the symbols are displayed there to the Initiate, hut he is intentionally misled by false interpretations [italics mine]. It is not intended that he should understand them; but it is intended that he shall imagine that he understands them. Their true explication is reserved for the Adepts, the Princes of Masonry. (1)
What was Pike's point? Why would anyone intentionally mislead a candidate by false interpretations? Surely he had a reason. It is possible that he and Darrah were saying the same thing, or at least implying the same principle, that being that a Mason must understand the symbolism of Masonry if he is ever to be a true Mason. And, in order to do that, he must search for the answers on his own. Pike thought and wrote in complex times. This can be shown through a contemporary of his, Albert Mackey, who regretted that the letter "G" was ever admitted into the Masonic system, fearing that the use of it as an initial would confine it to the English language and to modern times. (2)
I am not isolating these scholars for ridicule; rather to serve as examples of many who wrote in the declining years of an age of confusion, close on the heels of the fantasies and follies that poured from the pens of Masonic writers during the seventeenth and eighteenth centuries. The symbols of which Pike and Mackey wrote carried the same meaning as they do today, but modern researchers offer rational explanation rather than complication.
Prior to formal language, men used symbols and emblems as a means of communication. Were they Freemasons? No. These have been used by all men in all ages, and when the time came, the ritual-makers chose the ones that best served their purposes, added the working-tools of the stonemason, and attached spiritual meanings to them. This has since been refined into an understandable system that neither requires nor permits fanciful interpretation. Today's Mason would have not trouble with the system if he diligently applies himself and keeps an open mind.
Of course, residuals of the ancient cultures exist, and old beliefs crop up periodically Ecclesiastes said there is nothing new under the sun, and in the vernacular of today, that equates to "what goes around comes around." In the 1600s, Rosicrucian scholars added a twist to the ancient templar legend of the 120 year cycle, believing that at the end of 120 years the grave of their alleged founder, Christian Rosenkreuz, would be discovered and the Brotherhood revealed. More recently, author Umberto Eco added Foucault's Pendulum to the 120 year legend and wove a novel around it. Even the ancient science of alchemy comes around occasionally In 1993, a project to make gold from mercury was funded at a major American university Many of the institution's professors were upset by this, one of them comparing it to mining green cheese on the moon. That is how we look at alchemy today, but ancient alchemists not only believed that the transformation of base metals into gold was possible, they practiced it. Their search for the solution, felt to be a universal solvent that might also be the elixir of long or even eternal life, symbolized another transformation of great importance to Masonry--immortality of the soul.
It is generally accepted that during the seventeenth and eighteenth centuries, certain intellectuals known as Hermetic Philosophers sought admission into the fraternity, were accepted, and exerted considerable influence. These men were of extreme importance to Masonry since many of our symbols came with them or were introduced by them. Much of their knowledge had come from a series of translations compiled in Alexandria, Egypt, during the first, second and third centuries, under the banner of Hermes Trismegistus. When the bishops of the early Christian church set out to destroy the old civilizations, Alexandrian scholars translated old manuscripts into Greek and Latin in an effort to save them from destruction. The old civilizations did perish, but the translations survived. (3)
It was indeed fortunate for Masonry that the ancient knowledge survived, but at the time, only the learned few benefited. Until the thirteenth century, anything beyond commonplace occurrence was looked upon as mysterious or supernatural, and for most, determining where myth ended and reality began was difficult. Today, this is relatively simple, and although classical mythology retains a certain charm, only the savant takes it seriously However, another form of myth--the legend--continues to reflect our hopes and fears and dreams. One of these, the legend of Hiram Abif, is of great importance to Masonry.
The increased religious freedom that followed the Renaissance and the Protestant Reformation led to the concept of a rational God working through Nature rather than through miraculous acts. Philosophers revived the teachings of Pythagoras and Plato and sought to establish a natural religion based upon reason and free inquiry Out of this came the belief that the soul's only means of escape from the material world was by progressive steps or degrees of purification. No comment concerning the value of this concept to Masonry is needed.
In summary, I have mentioned the wide gulf of difference that exists between emblems and symbols. Admittedly, the wheel has not been reinvented. There is an abundance of literature on symbolism. Unfortunately, there are more than a few Masons who view the emblems their lodges as carpenter's tools and a Sacred Volume and can see no farther. This is written for them. They sorely need to learn two things: (a) that Masonic Symbolism is based upon serious and everlasting truths; and (b) that the story of how they came to Masonry is an educational and rewarding experience.
It is usual for an author to close with his own words, but the man quoted at the onset, D.D. Darrah, has summarized Masonic Symbolism so eloquently that his words seem more appropriate:
The whole system of Masonry has become a series of pictures with the lesson so harmonized as to leave a lasting impression upon the mind. It is an album of scenes drawn from life, through which there is Portrayed that never ending drama which commences at the cradle and ends with the grave. The symbolism of Masonry is simply human life in pictures--an illustrated picture gallery of the heart, a complete compendium expressive of man's constant duty to the God who made him and his fellow traveler in life's journey.
Notes
1. Albert Pike, Morals and Dogma (Washington, D.C. :Supreme Council, 33d 1950), 819.
2. Mackey's Revised Encyclopedia of Freemasonry (1966) 1:385.
3. Ibid 3:1257.
4. Delmar D. Darrah, Evolution of Freemasonry (Bloomingdale, III., The Masonic Publishing Co., 1920), Chapter XXIV.
EDITOR'S NOTE:
Brother Howard R. Stewart, MPS is the Worshipful Master of The Texas Lodge of Research.
----o----
by George Peter MPS
The disappearance of William Morgan in September of 1826 set the stage for one of the greatest shams in American history Many volumes have been written about the events that led to the alleged abduction of Morgan and the resulting turbulent era. And yet very little has been discussed concerning how and why the event became so blown out of proportion.
A brief review of the details are presented: Morgan somehow proved himself a Freemason to the point where he was accepted into local Masonic lodges. His personal characteristics of heavy drinking, neglect of family and nonpayment of personal debts caused the Freemasons to shun him. He was denied membership in one of the concordant Masonic bodies.
Morgan became disgruntled and teamed up with a local printer by the name of David Miller. The two advertised their intention to print all of the supposed secrets of Freemasonry This disturbing news upset some overzealous Freemasons who allegedly abducted Morgan from jail. Morgan was not heard from since.
A body was found in the Niagara River. A claim was made that it was that of William Morgan. Although it proved not to be the body of Morgan, this did not quell the taste for blood by the nonmasons who used the event to campaign against Freemasonry.
The Anti-Masonic political party was one manifestation of the fervor of the time. Churches expelled from their congregations any member who would not renounce Freemasonry. Most Masonic lodges were dissolved. A few remained in operation by meeting in secret. (1)
How and why could such fervor develop and why could an organization founded on such noble and lofty principles be the target of so much vilification and hatred?
Freemasonry was founded on most of the same principles supported by the church--the same church that turned against it. Roscoe Pound, Dean of Harvard Law School, 1916 - 1936, said of Freemasonry: "Society is divided sharply into classes that understand each other none too well. What nobler Masonic lecture could there be than one that took up the fundamentals of social science and undertook to spread a sound knowledge of it among all Masons? (2)
Dean Veranus Moore, former Dean, Cornell University School of Veterinary Medicine, said, "Brotherhood does not require us to like all people, but it does demand that we give exact justice in all our dealings. Masonry therefore is a great training school in which men learn brotherhood by practicing it toward fellow craftsmen and then, later, practicing it everywhere. " Brother Moore also talked about the sins of ignorance. He said, "No man who holds truth lightly or chooses to remain in ignorance or is intolerant of others can be a true Mason." (3)
An address by Fred P. Corson, President of Dickinson College, Carlisle, Pa., was printed in the Congressional Record on the occasion of the 150th anniversary of the ratification of the United States Constitution. President Carson was talking about the stability of our government. He said: "America owes its governmental stability and her success as a democracy to her spiritual foundation. Prior to 1787 the work of laying this foundation was by the Church and by the Masonic Fraternity It was no coincidence that of the six men who produced the Constitution, at least half were members of the craft. " He cited especially the work of Freemasons, Washington, Franklin, Hancock and Marshall. President Thomas Masaryk once said, "Its members... have always been ardent propagators of the ideals of humanity". (4)
Hundreds of writers of great renown, have spoken eloquently about the value to society of Freemasonry. There are lists of untold numbers of great leaders "who never deemed it derogatory to level with the Fraternity " and to give it their loyalty. (5)
Having this knowledge about the good influence of Freemasonry, knowing that many of the great leaders of the time were Freemasons (including our own Governor DeWitt Clinton), and being apprised of the principles taught by the Craft; it boggles the mind to try to understand how and why Freemasonry came under such ill repute.
This paper is to contend that there was a major factor and three elements that led to the birth of the anti-Masonic movement and the Anti-Masonic political party The major factor was jealousy mixed with greed, which grew in the hearts of those not privy to membership. Some had been denied. Others knew not how to become a member. They saw Freemasonry and Freemasons as an elite, secret society and they were easily convinced that conspiracies and evil came from inside those secret lodge rooms.
This common characteristic of human nature served as the fuel for igniting and inciting hatred for the unknown. But a fuel needs a mechanism to ignite it. Three groups served this purpose.
Politicians saw an opportunity to gain popularity by making false accusations and insinuations. Thurlow Weed was the most successful and most damaging in his use of the incident and to claim that he was the savior, "riding in on a shiny white horse. " Our own William Seward of Auburn and Millard Fillmore of Moravia made hay of the fiasco and gained political clout by using the Morgan affair as an issue. (6)
One would not have expected the clergy to lower themselves to this level of demagoguery, but such was not the case. Even former members of the Fraternity saw in this an opportunity to claim that the Freemasons were evil and that only in the church could souls be saved. And these same clergy knew full well that Freemasonry was not in the business of saving souls.
The third mechanism, which grabbed an opportunity to gain notoriety and to sell newspapers, was the press. New papers were born regularly with the one objective, to sell newsprint by leveling accusations at the Fraternity Any dirt would do despite its veracity.
The anti-Masonic movement was a conspiracy to promote individual causes. The press saw a dollar in it. The clergy saw an opportunity to win new converts. The politicians grabbed the opportunity to promote themselves. The times were ripe for suspicion and distrust. Uncultivated egos led people to believe that only their church, their politics, their way of life was the correct one. Others were ignorant and in the dark.
So what is new? Can such happen again? Who will lead the attack? Will there be another Morgan affair? This writer contends that such happens every day and continues to happen.
A perfect example of a 20th century "Morgan Affair" was the Vietnam fiasco. The same elements used the same egos, distrust, and suspicions to fan the flames to force the United States Government to fight a limited engagement in Vietnam. It cost America unnecessary loss of lives and great anguish. Whether we agree with this assessment or not, the fact remains that the debate about Vietnam was a one-sided presentation by the news media, the clergy and the politicians. A much more healthy situation would have been an honest and reasonable dialogue.
The three elements were successful in preventing an honest dialogue because the times were ripe for distrust of government. Also egos had been honed to a new level of uncultivation. Especially young people were prone to believe that the Government was evil and that we were sending boys over there to be slaughtered. The more difficult it became to fight a war to win, the greater became the number of Americans who were slaughtered.
Politicians used the situation to promote their political ambitions, the church switched from teaching the proper attitudes to have toward fellow human beings to preaching political diatribes from their pulpits. And of course the press, in consort with television and radio, made hay of the situation by selling more newspapers and air time. Distrust and suspicions served as the fuel to be ignited by these same three forces promoting their own agendas.
These same forces -- the news media, the clergy and politicians have not ceased in their biased and one-sided presentations of the various issues that confront us.
With new technology and advances in news gathering, the power of the news media has expanded to a dangerous level. Newspapers and other news media have become political action entities instead of purveyors of news. Church membership has dwindled because so many churches have been transformed into a series of political action groups. But even with these reduced forces, the church, by virtue of its tax exempt status (constitutional or otherwise), remains a formidable influence. Politicians will always be with us and will hop onto whatever bandwagon seems to offer a ride to power.
Think of the heyday these forces would have, and do have, with a "Morgan affair" today A recent bond issue defeat was headlined as follows: "Voters reject more jobs". (7) It could have said, "voters reject more State debt. " The latter would have been as much an opinion as the headline that did appear. An objective headline would have said, "Jobs Bond act defeated by voters. " Don't hold your breath waiting for that kind of objective reporting.
Yes we have had more than one "Morgan Affair " in this country and there are more born every day We will have more such fiascos because we don't seem to learn from history Few have seen fit to analyze the ''whys and wherefores" which made it possible for innocent forces to be caught up by the less noble characteristics of humans. The message is to be on the alert for demagogues who use any cause to further their individual programs. America must demand more objective reporting and more accurate assessments of events.
References:
1. The Morgan Affair -- by Richard Eades 1993.
2. Masonic Addresses and Writings -- Roscoe Pound, Macoy Publishing, New York 1953.
3. Address by Dr. Veranus Moore, Dean Veterinary College, Cornell University, Ithaca, NY @ occasion of cornerstone laying ceremony for Ithaca Masonic Temple 1926.
4. Congressional Record -- 1938 Address by Dr. Fred P. Corson,
President of Dickinson College.
5. Masonic ritual
6. The Morgan Affair and its effect on Freemasonry -- by R. Keith Muir, Transactions of Quatuor Coronati Lodge No. 2076, Volume 105, 1992
7. The lthaca Journal News, Nov. 3, 1993. EDITOR'S NOTE:
Bro. George Peter MPS, is the Grand Historian of The Grand Lodge of New York.
----o----
Who were the four distinguished men receiving the 33d of the Scottish Rite on the same day?
On October 19, 1943 Harry S. Truman, General Douglas MacArthur, General Henry H. "Hap" Arnold and General James H. "Jimmy" Doolittle received the 33d of the Scottish Rite.
----o----
by Allen E. Roberts, FPS
Dr. Allen LeRoy Robinson, MPS, has been elected Grand Master of Masons in Japan. That the Freemasons in Japan made a wise choice was evident in his inaugural address. He stressed two important themes: the need for harmony within his Lodges and Grand Lodge; and the importance of Masonic education. He noted the need for excellent ritualists, but he also praised those who believe the study of the many facets of the Craft are important. His predecessor also thanked those members who took the responsibility of " practicing out of the lodge those great moral duties which are inculcated in it. " (For over a quarter century, as men leave Babcock Lodge in Virginia, they read: "Practice Without Those Lessons Learned Ye have learned within.") Brother Robinson is considering having books written in English (American!) translated into Japanese, not only for his members, but to place in libraries throughout the country. It is his hope that the anti-Masonic furor there can be lessened if the truth about the purposes and teachings of Freemasonry become more widely available. Let's help this small jurisdiction in any way we can.
* * *
Are Grand Lodge and Grand Master Achievement awards meaningful? I've always believed they were, and comments on the Masonic forum attest to the fact they are. Several recipients have mentioned them, and would like their readers to believe their comments were made with their tongues in their cheeks. In answer to earlier comments, one fellow said: "I would never consider sleeping with my achievement award on -although I might put some special hooks in the center of the headboard so that when I take it off at night I can hang it over my head!! " Have you noticed how proudly many recipients of awards wear them on all Masonic occasions? Have you seen how prominently Lodge awards are displayed?
* * *
A Lodge bulletin included this story: Long before the building of King Solomon's Temple, every man brought what he could to help repair the building. On the day the blocks were to be repaired, one of the workers decided to stay home. He figured he would never be missed. But he had the only trowel. At the site a search was made for the trowel. It couldn't be found, so everyone went home. The building wasn't repaired and fell in ruins. Everyone brings different experiences to Freemasonry. Only by working together will we keep the Craft strong. You never know when you might have the only trowel available. Many buildings and organizations have fallen in ruins because people found other things to do. Do you have the trowel?
* * *
Articles from The Philalethes do get around! In a recent fifty-two page issue of Prince Halls Freemasons' Journal of Illinois we found the following: "Lodge Politics" by John Mauk Hilliard, FPS; "Through Masonic Windows" by Allen E. Roberts, FPS; "Freemasonry in Israel" by Leon Zeldis, FPS: "A Solution; the Easy Life" by Milton W. Lowrey, MPS; "Some Thoughts About Leadership in Craft (Symbolic) Masonry" by Herman Nickerson, Jr., FPS; and "The . Masthead That Few Read" by Allen E. Roberts, FPS. This is but one of the many outstanding publications that has standing permission to reprint our material. There are dozens of others doing the same that have never asked for our consent. Some of these we see, many we do not. It's good to know, however, that The Philalethes Society is continuing to spread the light of Freemasonry throughout the world.
* * *
J. Otto Tennant contributed "A Shopping Trip" to the Masonic forum of CompuServe (he believes his grandfather may have been the author): 'I must go shopping today. I am completely out of generosity and must get some more. I want to exchange the self-satisfaction I picked up the other day for real humility; they say it wears better. I must look for some tolerance, which is worn as a wrap this season. I saw a sample of kindness - well, I'm a little low on that, and one can never have too much of it. And I must try to match some patience I saw on a friend - it was very becoming, and might look equally well on me. And I must remember to get my sense of humor mended - and keep my eyes open for some inexpensive goodness. Yes, I must go shopping today. "
* * *
An article in The Oklahoma Mason urges everyone to "Use Your Library." The writer, Pauline Boyer Rodriguez, notes that books about Freemasonry aren't in great demand. As a result, libraries seldom, if ever, purchase them. She suggests it would be a good idea to pick up (or order) two books-one for your Lodge library and one to donate to a public library.
* * *
Congratulations to Richard S. Sugar, MPS, who has taken over from F. Lamar Pearson, FPS, as Editor of The Masonic Messenger of Georgia. Lamar succeeded our good friend the late Walter M. Callaway, Jr., FPS, The Georgia paper has been in good hands for many years, and it's good to know its excellence will be continued.
* * *
Anti-Masonry! You may remember that John J. Robinson, FPS, was working on a Christmas carol. He got this far before he died: "Deck the halls with the balls of Holly! " Someone recently asked: "What is an Ankerberg? " An English Mason replied: "From what I know, it is either: 1. A remedial drink also known as 'bitters', 2. A means of attaching a ship to land in the Arctic; 3. That thing American football players put between their teeth before the kick-off; 4. An Eastern bloc two-cylinder coach car which runs entirely on methane gas and Leninist dogma. I'm always wilting to help a man with a thirst for knowledge and enlightenment! " Interesting! But he could have added: An Ankerberg is a bigot who knows the truth about the generosity and wonderful principles of Freemasonry, but chooses to lie in order to fatten his coffers.
* * *
Seekers of Truth is the 60-year history of The Philalethes Society. It's cloth bound; 269 pages; illustrated; index. You may obtain copies at the special price of $7.00, postpaid, from the Society's Librarian. Make your check payable to: Harold L. Davidson, 1903 10th St., W., Billings, MT 59102.
* * *
For our Australian members: In October dues notices will be sent to all members of The Philalethes Society. You can save exchange fees, and other harassments, by remitting your dues to: Jack Worrell, FPS, PO Box 143, Capalaba, 4157, OLD Australia, and has done an excellent job for us.