Contents
The President's Corner The Darkness in the North
From the Editor's Desk The Heart and Center of Masonry
Are We Really Making Extraordinary Mason
When did Freemasonry Begin The Miter and the Trowel
Cardinals, Aprons and Titles The Quarries of King Solomon
A Man Who Has Impacted History Masonic Leadership Course on the Internet
Conan Doyle, Sherlock
Holmes
Through Masonic Windows
the philalethes
The Journal of Masonic Research and Letters
WEBSITE URL http://www.freemasonry.org/psoc
Nelson King, 2nd V. President & FPS Editor
2 Knockbolt Crescent (416) 293-8071
Agincourt, Ontario FAX (416) 293-8634
Canada, M1S 2P6 E-mail: nking@shaw.wave.ca
or 71202.22@compuserve.com
OFFICERS
Royal C. Scofield, FPS President
655 W. Maryland Ave.
Sebring, OH 44672 216/938-6240
Robert G. Davis FPS 1st Vice President
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Guthrie, OK 73044 (405)-282-2037
E-mail: bobg@ezin.ne
Allen E Roberts, FPS Executive Secretary
P.O. Box 70, 110 Quince Ave.
Highland Springs, VA 23075 (804) 737 4498
FAX 804/328-2386
E-mail: 71154.1022@compuserve.com
Henry G. Law, FPS. Treasurer
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(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
Allen E. Roberts, FPS
John Mauk Hilliard, FPS
Wallace MacLeod, FPS
Forrest D. Haggard, FPS
Our 50th Year of Publication
Contents
The President's Cornerby Royal C. Scofield, FPS
The Darkness in the Northby Sean ONeill MPS
From the Editor's Desk
by Nelson Klng, FPS
The Heart and Center of Masonry
by Forrest D. Haggard, FPS
Are We Really Making Masons?
by G Donald Prosser, MPS
Extraordinary Mason
by Eob Ellenwood, MPS
The Miter and the Trowel - Part ll
by William G. Madison, MPS
Cardinals, Aprons and Titles
by George Peter, MPS
The Quarries of King Solomon
by John Worlein, MPS
It is the Mason as a Man Who Has Impacted History
by Thomas W. Jackson, FPS
Masonic Leadership Course on the Internet
Conan Doyle, Sherlock Holmes and Freemasonry
by William E. Parker, MPS
Through Masonic Windows
by Allen E Roberts, FPS
ON THE COVER
An untitled painting of Wolfram Buhler of Germany, draws the viewer from the square and compasses, along the mosaic carpet, to the moon and sun, then three steps, past a gate to infinity where he meets with the All Seeing Eye--a journey all Freemasons are taking.
Wolfram Buhler has been a freelance artist for over a decade. His paintings have been shown in Washington, DC, as well as several places in Germany. He lives in Aschaffenburg, Germany. He has agreed to make further paintings available for members of The Philalethes Society.
The artist has graciously offered a limited number of this limited edition painting measuring approximately 29" x 35." The price, including postage and handlling is $200. Half of this will go to a German Masonic Charity and the Masonic Leadership Center sponsored by The Philalethes Society. Make check payable to The Philalethes Society and indicate it is for this limited edition and send to the Executive Secretary.
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by Royal C. Scofield, FPS
The Future of Freemasonry rests on Masonic Education and The Philalethes Magazine can fill a good portion of this need.
Our Society needs more members and more Chapters to create additional interest for our members. A suggestion has been made to establish a new Chapter in Northwestern Ohio. There is ample membership in the area, which now belongs to Western Reserve Chapter, to create a new Chapter. I wonder how many of our existing Chapters could sponsor a new Chapter and thus help the Society to grow and prosper. Such Chapters can interest many Master Masons to be a part of an International Masonic Society with members in many countries .
To illustrate, your President journeyed to Ontario, Canada on July 5th to visit two of our Chapters. On the morning of July 6th the Brethren and Ladies of Lux Quaro Chapter of London and of Dr. George T. Kennedy Chapter of St. Thomas gathered at the Ei-Ro Shrine Club in St. Thomas for a breakfast feast. There was a fine attendance of Brethren and the food was excellent. Everyone enjoyed the conviviality.
Following breakfast all present gathered at the St. Thomas Old English Church. It was built in 1822 - 1824 and is in fine condition. Inside, the Church is divided into small family pews which remind me of the old Churches in Boston. Behind the Altar is a large three section stained glass window. The section of the left side shows an Altar with Square and Compasses as an Entered Apprentice. In the large center section is a cup and under it a regular Square and Compasses. On the right can be seen the three, five and seven steps stairs of the Fellowcraft. This window was a gift to the Church in 1931 from St. Thomas Lodge No. 44 GRC, St. David's Lodge No. 302 GRC, and Talbot Lodge No. 546 GRC, in memory of the Church's many Masonic Members.
The Mayor of St. Thomas, Bro. Stephen Peters BA., MPS, a member of St. Thomas Chapter of The Philalethes, greeted all present and welcomed us to St. Thomas. Then I was called on to bring greetings from The Philalethes Society. I enjoyed telling them of several trips I had made to Canada from the time I was twelve until I was a teenager on a bicycle.
It was a beautiful summer morning and I was delighted to be with this friendly group of Canadian Ladies and Brethren. Such gatherings add pleasure to the day and can increase lifelong friendships. Prior arrangements for my trip were made by Bro. Don Cosens of St. David's Lodge No. 302 GRC, and Dean Paddon of Talbot Lodge No. 546 GRC, both Lodges being in St. Thomas. I sincerely hope we will see some of our Canadian friends at our Semiannual Meeting in October in Minneapolis. Perhaps we will be able to visit other Chapters during our term of office.
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by Sean O'Neill, MPS
Although a Masonic Lodge is surely a house of the unusual, as we look about the inside we may be struck by a peculiar fact; there are lights everywhere except somewhere in particular: the North.
Why is this so? The famed Masonic writer Albert Mackey notes that in harmony with a Scandinavian superstition no Lodge of Masons lights the North, as "no light could relieve the gloom of that cardinal point". Albert Pike, prolific Masonic authority, wrote that "the northern realm of gloom was called "the place of the death and revival of Adonis... because to Greek imaginations (it was) the final bourne of all things, the abode of winter." It is of interest that Pike cites a mythical rebirth, which he parallels to the seasonal shift from winter to spring. Could it be the darkness before dawn, the death that presages birth? We observe in the Master Mason's degree that the unfortunate Grand Master, portrayed by a soon to be enlightened individual, is disposed of in the Northeast corner, and then conveyed West for the ensuing drama, which takes place in the vicinity of the North.
The Northeast, the birthplace of all Masons, is in the creative area between the North and East; thence to the East for the full birth of Light and to the mid-day sun in the South at meridian, or middle-age. In the West is the growing dimness of old age. The North, a place of darkness, may be the death before the rebirth of the sun and the resurrection of man in the Northeast corner. But what in the North could bring about this miracle? Cold anc darkness do not create life.
Perhaps the North is dark because, as Virginia's Mentor's Manual says "...it symbolizes ignorance of things Masonic," but since our rituals and symbols portray our understanding of life and immortality, perhaps the darkness in the North symbolizes the presence of a Force beyond our comprehension; the Force of creation and destruction. In the Hindu religion, this cycle of death and rebirth is explained by way of three distinct aspects of God, somewhat akin to the Christian concept of the Trinity. For Hindus the birth of the universe is the work of Brahma, the creator; all things are maintained by Vishnu, the sustainer, and the end of time occurs by the fiery dance of Siva, the destroyer. At that point everything is recreated by Brahma and the repeating pattern continues. It is a lovely and elegant belief that explains the mystery to millions of people. But where is our Masonic symbol for the Creator/Destroyer? The Masonic "G", wherever displayed? But if He ends the weary life of day and man in the West and ignites new life in the Northeast corner, then the transforming power of the Architect must reside in the North. But truly, there is no symbol in the North; or is there?
During the Jewish Passover Seder, or dinner, a cup of wine is filled expressly for the prophet Elijah, who is believed to visit every Jewish home on that occasion; the Jewish writer Trachtenburg notes that in most households "the front door is even left ajar for him to enter. " The idea of an unseen presence among us, and some physical representation of it to excite our reverence is thus not a new one. Instead of a tangible cup of wine, a pillar of fire, or a statue of a Hindu god made manifest, perhaps our Great Architect is conceived in more subtle and abstract format: darkness, mystery and the admission that our deepest reflections on His nature fall far short in understanding.
We learn from our ritual that "the sun in his progress through the ecliptic never reaches farther than 23 degrees at that point, the sun at meridian would only illuminate the south wall of the Temple of Solomon. Curiously, though, this cannot be construed as proving that the Temple had no light or ventilation which illuminated the north. Both the Hebrew Talmud and the ancient Jewish historian Josephus speak of the "Golden Window", an opening "framed with costly magnificence" and facing the north wall.
Masonic scholar William Adrian Brown has pointed out that the allseeing eye "at one time hung inlthe North of Masonic Lodges", and further observes that every religion and sect of ancient times believed that God resided in the North, and, by light of the sun rising on His left and setting on His right, observed beginnings and endings on the earth. He concludes that "from the earliest known structures built by man, we find cornerstones in the Northeast corner, this was done as an acknowledgment that the building might be used by men, but belonged to God".
Thus it may be that the North, far from being an unimportant place, might, by its emptiness, portray the deepest mystery of all: the nature of the Great Architect. If so, it provides the fourth side of the physical square of the Lodge and by its abstract nature excites our most serious consideration of the spiritual dimension of our lives. References
Brown, William Adrian, Rt. Ex., Facts, Fables and Fantasies of Freemasonry, Missouri, Missouri Lodge of Research, 1993, pp. 105-106.
Mackey, Albert G. , 33 -, An Encyclopedia of Freemasonry, Chicago, The Masonic History Company, 1927, p. 518.
New American Standard Bible, California, The Lockman Foundation, 1977.
Pike, Albert, Morals and Dogma, Washington, D.C., House of the Temple, 1969, p. 592.
Presentation Volume of the Grand Lodge of Virginia (Mentor's Manual), Virginia, Grand Lodge of Virginia, AF&AM, p. 282.
Trachtenburg, Joshua, Jewish Magic and Superstition: A Study in Folk Religion, New York, Athenium, 1987, p. 67.
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Some Masons say that Masonry today is not being practiced as it once was. Do we want to revert back to "the good old days?" Will it work in today's environment? Let me tell you of two Lodges 160 years apart, and how they practiced Masonry and what it accomplished.
In the early 1800's True Briton's Lodge in Perth Ontario voted to buy a cow for the benefit of the Widow Motherwell and her family, the cost not to exceed 10 pound sterling. Brother Motherwell had died earlier in the year clearing the land around his property. Of course the whole town knew what the Lodge had done, and the whole town knew who the Masons were. Yes most of the men in the town where members. One of the Motherwell sons grew up to be an important elected Member of the Canadian Government and both became Masons as did their sons and their sons. This is how Masonry was practiced. Not only was it a social gathering, it was taking care of each other. There are numerous notations in the minute books True Briton's of firewood being delivered to needy Masonic families and non-Masonic families. They practiced Masonry.
One hundred and sixty years later we look at a Confederation Lodge in the City of Toronto. They also lost a Member and the Member's widow was going to have to sell her home in order that she could make ends meet. There just was not enough money. The Lodge members got together and renovated her home, so that she would have a flat in the basement and then be able to rent the rest of the house. This was also done without fanfare. But the neighbors saw the Masons working on the house and they offered to help work on the house also. One thing lead to another and two of the neighbors joined the Lodge. Not only had the Lodge practiced Masonry but its membership increased because of it. This is practicing Freemasonry . . . Would it work in today's environment? I think it would. Don't you?
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The Heart and Center of Masonry
by Forrest D. Haggard FPS
Masons engaged in research have a different way of looking at the world. For example, if they stopped at a Quik Trip store that has a sign saying "We are open 24 hours a day, 365 days a year" The researcher would ask "Why do you have locks on your doors?". I had a hard time with memory work because I continually interrupted to ask "What does that mean?".
Masonic Education is the heart and center of our Fraternity. We have a real problem called lack of understanding as concerns the purpose and intent of Freemasonry. Our Gentle Craft suffers from what may well be a fatal injury at the hands of our leadership. We are ego driven locally or Grand Lodge. We suffer financially at the hands of Grand Lodge officers who have unlimited access to funds. Large egos combined with nonrestrictive spending can lead to disaster. Many local leaders are elderly, overworked, under compensated, and unwilling to learn new technology. Many of our Craft Lodges as well as local appendant and concordant bodies are nearly nonfunctional being unable to fulfill their Officer quotas. All this is happening at a time when we are still under harsh and dishonest criticism at the hands of the religious fundamentalists. But also at a time when many young American males search for a center point in their life that is firm and teaches morality.
There are three elements in Masonic Education. They form the basis or foundation of an educated articulate Freemason. They are: Knowledge of Rules and Regulations; How you Play the Game; and lastly Knowledge of the Why and What--that is The Understanding of Freemasonry.
Every Mason needs to know what the rules, law, constitutions, bylaws and general regulations of Freemasonry in his jurisdiction. At the same time it is necessary that we understand that these rules and regulations are absolute and still understand that all rules and regulations are subject to change and interpretation. Not knowing the rules and regulations will cause you to error. You can be a GREAT basketball player and head for the final four but a lack of knowledge of the rules and regulations will cause you to make an error that could cost your team the championship. It is difficult to comprehend but our rules and regulations are 'cut in stone' but the stone can be changed.
Secondly you need to know how to "play the game" to perform. Playing the game means you can run the lodge with good leadership and business skills. Ritual is a part of knowing how to play the game. It is important as a vehicle to transport the ideals of our Craft. It is the container of the constants of our Fraternity. In our Western Masonic World we have moved from seeing the ritual as the container to seeing it as the whole event. We go around polishing and inscribing the containers but never seeing the contents as important. Ritual, public relations, leadership and business skills, up to date technology are all important to membership. We will not survive without knowing how to play the game and play it well.
There is a third ingredient without which we are subject to failure. We must know who and why and what we are all about. We learned this in recent time when the Southern Baptist Convention raised the issue of Freemasonry and Organized Religion. We learned, to our sorrow, that even the best run lodge could not provide factual answers to the serious questions being raised about our Fraternity. The Research Groups in Masonry understand the importance of our knowing who and why we are. Thanks to the Scottish Rite, S.J. and the Masonic Service Association who stepped forward with money, energy and leadership to answer the charges against us. Thanks to the Philalethes Society for spearheading the return to reality about the regularity of Prince Hall Masonry and to Grand Lodge of Kansas who led the way in experimentation of the ways in which we convey the message of Masonry to the young men of today.
Growth and expansion of our membership is essential for our existence but the understanding we are about is critical for our life and well being.
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by C. Donald Prosser, MPS
Definition: Make To Bring Into Being: Put Together: Build: Form; Shape.
My own Grand Lodge, the Grand Lodge of Florida, instituted a Masonic Education Program for their candidates in 1954. This Masonic Education Program was built on the premise that the Fraternity should be "MAKING MASONS." Prior to this, only a program of catechism in the Three Symbolic Degrees was being used. The Grand Lodge Masonic Education Committee was concerned that our candidates were not receiving sufficient education for a man to truly become a living and thinking Freemason.
This new Masonic Education Program stressed the importance of Masonic History, Masonic Philosophy, and Masonic Tradition of the Fraternity as well as the personal enrichment and growth that each candidate would experience as a man when he became a True Freemason. It also brought into focus the basic lessons of life and the principle that Freemasonry has so long stood upon; "to Make Better Men Out Of Good Men. " This Masonic Education Program was designed to help a candidate comprehend and understand that great Masonic Foundation Cornerstone "the Brotherhood Of Man Under The Fatherhood Of God."
During a survey that I undertook to ascertain which Grand Lodges had a Masonic Education Program, I found the following statistics; of the 21 Grand Lodges that responded only 2/3 had any type of program at all. Half had converted to a simple catechism program with some Masonic Education and the other half had no Education Program for the candidates, Lodges or their Lodge Officers.
Lately we have heard a new theory promoted, that we must change to fit modern times, eliminate or shorten our process whereby our candidates receive the Three Symbolic Degrees of Freemasonry. To do this, these so-called modernization experts tell us we must reduce or eliminate the memory work to facilitate the fast pace of today's life and our lack of available time. It is no secret that our Fraternity has been losing membership for more than 50 years, but are we really looking at the root cause of this decline in membership, by saying that it is the speed of modern society and lack of personal time that is causing this? Can it be that today's man is looking for something or some place where he can have time away from today's hectic pace? Some place where he can find kindred spirits, and some peace and quiet to contemplate, reflect and refresh his very soul? Why has Freemasonry remained alive and able to influence men's lives and through them society at large during the past 270 years, when all other fraternal and social organizations have appeared and died? I think the answer lies within Freemasonry's very being and foundation. RELIEF, TRUTH AND BROTHERLY LOVE are not hollow words; to help those who are in distress, to be truthful in everything we do in our lives, and to love all mankind as Brothers is the very essence of what the world is searching for and needs in this so called fast paced modern world.
A man comes to the door of Freemasonry in search of filling a void that now exists in his life. He is looking for a higher plane upon which to live his life. When he encounters the teachings of Freemasonry, taught as they should be taught, this void becomes direction and inspiration and therein lies the problem.
Lodges are not teaching any of these great Masonic principles. They are merely pushing their candidates through the Three Symbolic Degrees by teaching either a full or shortened form of catechism or possibly no catechism at all with no other form of Masonic Education, to enlighten him with knowledge about the Fraternity and its way of life. Is it any wonder that Lodges are having extreme difficulty in obtaining instructors and Lodge Officer candidates, when a candidate completes the Three Symbolic Degrees and still knows nothing about what Freemasonry's basic fundamental beliefs are, and the principles which we as Freemasons are to live by in our daily lives? Is it any wonder that our new members are dropping out after 2-3 years because Freemasonry has given them nothing that we promised in the beginning of their Masonic life?
The answer lies within us and Freemasonry. We must give our candidates more Masonic Education, not less. We must revise our current thinking that a man must progress from one degree to the next in the minimum time possible, that a Lodge's only aim is to make him a Master Mason as quickly as possible. The catechisms must continue to be taught, but with increased emphasis that the teaching process is also meant to explain and enlighten the candidate about what the catechism means in relation to Freemasonry and how it binds each and every Brother to each other and to the Fraternity. To teach our candidates the catechisms without the explanations and accompanying Masonic Education is wasting his time and eliminating the very process whereby he becomes a living and thinking Mason.
A Masonic Education Program should be the foundation of every Grand Lodge's candidate process. If we do this then we are truly "making Masons" and giving them " Masonic Light." The definition of LIGHT in regard to Freemasonry is as follows; Light = Knowledge, Information, Mental Or Spiritual Illumination. Anything less and the Fraternity is giving up the very principles of Freemasonry MAKING BETTER MEN OUT OF GOOD MEN. " We are throwing away the very reason for the existence of our Symbolic Lodges. According to the Masonic Principles laid down by our Masonic Forefathers, the ONLY purpose of a Masonic Lodge is to "make Masons."
If the Fraternity returns to teaching and emphasizing to our candidates and Brethren, the Masonic cornerstones of our Fraternity, Relief, Truth And Brotherly Love, they will again experience an awakening in their lives and the lives of their Lodges. All people with whom they come in contact with, will know that something dramatic has happened to them. If we do not return to the foundations and basic teachings of our gentle Craft, we will indeed not survive, because these beliefs have down through the ages, been what has made our Craft distinct and unique among all organizations. We will become what some of those who would institute or called modernization upon Freemasonry seem to want, just another social or civic club without direction, education, philosophy or foundation.
I urge each Lodge, its Lodge Instructors and Officers to dedicate themselves to "making Masons." I urge all those Brethren who have not received the Masonic Light they should have had, to seek that Light and request their Lodges to insist that their Grand Lodges institute a Grand Lodge Masonic Education Program for their candidates, Lodge Officers and Brethren. The Program can and should be used for ALL Brethren, whether he is an Entered Apprentice, Fellowcraft or Master Mason.
If we as a Fraternity fulfill this basic requirement to our candidates and Brethren, the men coming into our illustrious Fraternity will be "True Freemasons," not card carrying members and Masons in name only. By the way they lead their daily lives, the outside world will again know and respect Freemasonry and its Brethren. Our Brethren will be truly living examples of Freemasonry. Non-Masons will notice the change in our candidates, Brethren and will be interested in the change and inspire its members. We will begin to see our membership roles grow, our suspensions for nonpayment of dues will cease to be a problem except for our Brethren in distress, which is not a problem but a duty which we are called upon to help with, and a lack of Lodge Instructors and potential Lodge Officers will also decline.
In essence we must; strengthen our Fraternity by increased Masonic Education and instruction of our candidates and Brethren, not weaken it by no Instruction.
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by Bob Ellenwood, MPS
John Ross Principle
Chief of the Cherokee Nation
In 1766 John McDonald, a Scotsman, was appointed as a Deputy Commissioner of Indian Affairs to the Cherokee Nation. John McDonald married Anna Shorey, who was a half-blood Cherokee daughter of William Shorey, McDonald's interpreter. They had a daughter, Molly, who became the wife of Daniel Ross and, subsequently, mother of John Ross. Molly was one-quarter Cherokee Indian.
John Ross was born on October 3, 1790, in Rossville, GA.
In 1813 and 1814, the Cherokee nation furnished between 600 and 700 warriors to the United States to help quell an uprising by some hostile Creeks. Among these warriors were young John Ross and George Gist (Guest), who was to become better known as Sequoyah and he developed the Cherokee alphabet. John Ross was 23 years old and had been tutored by whites hired by his father, Daniel Ross, to teach his family. John had completed his higher education at Kingsport, TN, and although only an eighth blood; inwardly, he was all Cherokee. John Ross was a slight man of medium height (5' 6 "), with blue eyes and brown hair weighing about 150 pounds, and could easily have passed as a white man. John was also a Christian and member of the Methodist Church. He was also a member of the Masonic Fraternity. He was a member of Olive Branch Lodge, Number 297, in Jasper, TN.
John spent his whole life working for the Cherokee Nation. Early in his career for the Cherokee Nation, John Ross acted as interpreter for the Chief of Cherokees for many years.
The Governor of the state of Georgia wanted all the lands claimed by the Cherokees and the other four civilized tribes, therefore, he was constantly trying to get the U.S. Government to move the five civilized tribes west, (and some people from the Cherokee Nation moved to Arkansas during the early 1800's). On behalf of the Chiefs of the Cherokee Nation, John Ross wrote to the Creek Chiefs, trying to get them to cooperate with the Cherokees and not to give up any more Indian land in Georgia.
In the fall of 1819, John Ross was elected President of the National Committee and served as such for many years. In January of 1824, he went, as part of a party of delegations, to Washington, D.C., to talk to President Monroe and Secretary of War, John McKee. In October of 1824, he was elected president of the convention that wrote and adopted the Cherokee Constitution--much of which was written by John Ross himself. The Cherokee's Constitution was modeled after that of the United States, and it was adopted on July 26, 1827. John Ross was instrumental in its writing as he was very fluent in the English Language.
John Ross was elected Principle Chief of the Cherokee Nation at the Fall council in 1828, just a few months before Andrew Jackson was elected President of the United States. He was 38 years old when he became Principle Chief. One of his Indian names was Tsan Usdi, or Little John. But he stood might tall in the Cherokee Nation and amongst other Indians also.
Ross was so popular with the Cherokees that everywhere he went, "the people" (as he called them) would line up in two diagonal lines in the local square. Where they awaited patiently their turn to "take Chief Ross by the hand. " Their dark eyes were visibly brightened upon encountering Ross's steady blue ones.
In July of 1830, the Legislative Council of the Cherokee Nation increased the Principles Chief's powers. He was authorized "...to employ such counsel or counsels and such other agents as he may think necessary and proper to aid in the conduct of the said proceedings and the arguments of each of the case or cases, on the part of this nation, or in the offices of citizens of this nation, as he may think proper...and he is hereby authorized to draw on the Treasurer of this nation, and issued warrants, for the payment of such counsel fees, and expenses, as he may judge proper and necessary.
On July 23, 1832, several of the major tribal leaders became advocates of a treaty to cause the removal of the Cherokee people to the west. Some of the more important men to take this stand were: Major Ridge, his son, John; Elias Boudinot; Andrew Ross (one of John's brothers); and William Shorey Coodey. This caused a specter of disunity at the General Council held that year, and started trouble among the Cherokees that was to last for a long time. A month after this incident Elias Boudinot resigned as editor of the Cherokee Phoenix, the Cherokee's National newspaper.
During the Cherokee General Council in October of 1832, John Ridge, President of the National Committee, introduced a resolution to discuss a treaty with President Jackson. The General Council firmly rejected Ridge's proposal and instead sent Joseph Vann, John Baldridge, Richard Taylor, and John Ross to Washington, D.C.
When John Ross returned from D.C. in April of 1833, he found his wife, Quatie, and their children confined to two rooms in their large house. Soon after the Ross family was forced to move to Tennessee.
In the fall of 1834, the "Ridge" party (later known as the Treaty party) tried to cause the Cherokees to sell out and move west.
Throughout 1834 and 1835 John Ross's mail was intercepted by the United States Government whenever possible.
In late 1835, the Cherokee National Party had to keep some of its members from executing John Ridge, Major Ridge, John's Ridge's father), Stand Watie, and Elias Boudinot (John Ridge's cousins) These members of the tribe were called traitors.
On December 5, 1835, Chief John Ross and a historian by the name of John Howard Payne were arrested by 25 of Georgia's Guard and imprisoned for 13 days before being released.
On December 29, 1835, nine-tenths of the Cherokee people "voted to invest John Ross with full power to adjust the Nation's difficulties in whatever way he might think most beneficial. "
On March 27, 1838, John Ross received a letter from the Commissioner of Indian Affairs which informed him that the United States Senate Committee on Indian Affairs had all, but one, voted to back the President in his treaty to remove the Cherokees west of the Mississippi. The total Senate vote was 36 to 10 to back the President in the upholding of the treaty.
John Ross stayed in Washington, D.C., trying to arrange the collection of some money for Cherokee's back annuities and to arrange for approximately 200 old and infirm Cherokees, who were too feeble to emigrate, to remain in their respective communities as United States citizens. He was always looking out for his people. At the same time he made a call on Major General Winfield Scott and established a relationship between them that later benefitted the Cherokee Nation as a whole.
Thereafter, when John Ross asked General Scott for favors for the Cherokees, they were usually granted. Thus, emigrating Cherokees, in 1838, were afforded luxuries not afforded many Southeastern Indians who emigrated west between 1832 and 1842.
The Cherokees were very badly treated by the Army, against the promises of General Scott and contrary to his orders. At a makeshift council held at the Cherokee's prison camp at Aquohee on August 1, 1838, Cherokee headmen who were prisoners there, and John Ross, incorporated into council records the announcement that Principal Chief Ross was empowered to assume the additional title of "Superintendent of Cherokee Removal and Subsistence. "
According to the book " The Cherokees" by Grace Steele Woodward, "Preserved also by Ross was his Masonic demission from the Olive Branch Lodge in Jasper, Tennessee. Dated April 11, 1827, the demission stated that Ross, a Master Mason, remained in good standing with the order of Free and Accepted Masons. " Included with this dimit, again quoting from "The Cherokees: ". "Of greater importance to Ross doubtlessly was a record of the Cherokee council held on August 1, 1838, in the Aquohee prison camp. Signed by Ross and a Cherokee council committee, this record is unique, for no other tribe of American Indians has been known to hold a recorded council when captives of a white government."
The fall and early winter of 1838 saw a part of the Cherokee Nation take final leave of its ancient and beloved homeland and head west. This was the start of the infamous "Trail of Tears." The first group, consisting of 1,103 Cherokees, left for the west on October 1, 1838. Quoting from John Burnett, a private in Captain McClellan's company ("Original Birthday Story of Private John G. Burnett"), "...One can never forget the sadness and solemnity of that morning....
"I saw the helpless Cherokees arrested and dragged from their homes, and driven by bayonet into the stockades. And in the chill of a drizzling rain on an October morning I saw them loaded like cattle or sheep into six hundred and forty-five wagons and started toward the west.
"...Chief Ross led in prayer and, when the bugle sounded and the wagons started rolling, many of the children...waved their little hands good-bye to their mountain homes."
Because of his wife, Quatie, Ross was prompted to abandon the overland route, taken by the other detachments at Paducah, Kentucky, and to continue westward by boat. This was in early March of 1839 when the weather was bad. Sleet, snow, and cold winds from the north forced the detachment to land and camp near Little Rock, Arkansas.
Encamped on a bluff overlooking the Arkansas river, Quatie gave her blanket to a sick child who, like Quatie and many other members of this detachment, had contracted a cold. Although the child who received Quatie's blanket recovered, unfortunately Quatie's illness developed into pneumonia and she died.
Quatie was only one of many of the Cherokee people who died during this "Trail of Tears." According to records that Chief Ross kept, out of the 13 detachments, 424 emigrants died while in route to the west. However, according to historian and Cherokee authority Grant Foreman, out of the total of 18,000 Cherokees who went west after the treaty of 1835, about 4,000 died; either in the stockades prior to the emigration or on the journey itself.
When the Cherokee people all arrived in the west, Arkansas and Oklahoma, they were divided into three factions; those who had moved west quite a bit earlier, those who had become advocates of the Treaty signed by the "Ridge faction" (also known as the Treaty Party), and the majority, who had come west with the Principle Chief, John Ross. Shortly after their arrival, those known as the "Ridge faction" joined with the Cherokees who had come west much earlier and sought to take over leadership of the Cherokee Nation. Although John Ross had over four-fifth's of the Cherokee people behind him, this faction still fought to displace him as Principle Chief and even had the United States Government's representatives on their side because of lies they had spread about John Ross.
Sometime after John Ross had tried, in vain, to reunite the nation and had made several trips to Washington, D.C., the situation became really bad between these two factions and on June 22, 1839, the day after the Cherokee Nation's council had adjourned, some of the Cherokees decided to "fall back" upon old traditions. Major Ridge, John Ridge, and Elias Boudinot, the main leaders of this faction, were all assassinated during the night or early morning hours.
This caused Chief. Ross much trouble, for his defamers blamed all of this on him personally. He wrote a letter to General Arbuckle, the general in charge of Indian affairs and commandant of Fort Gibson, stating:
"It has become my painful duty to report to you that I have just heard that Elias Boudinot is killed. Upon receiving intelligence of this unhappy occurrence I immediately requested my brother-in-law, John G. Ross...to ascertain if these facts are true. "
Contrary to Ross's defamers, "the people" meant equally as much to Ross as he to them. Throughout his long chieftaincy, Ross alluded continually in addresses and correspondence to "the people." Ross wrote to John Ridge in September, 1834, " Our country and our people, should always be our motto and their will should direct us in the path of duty. "
Finally, on September 6, 1839, Ross was able to reunite part of the west-east Cherokees. They met in joint assembly at Tahlequah, their new capitol. A new constitution, based on the old, was formally adopted by this council, comprised both eastern and western Cherokees. At the same time Ross was unanimously elected Principle Chief of the Cherokee Nation, and David Vann, a western Cherokee, was elected assistant or second chief.
This council adjourned in early October, and shortly thereafter, on October 10, 1839, John Ross and his nephew, William Shorey Coodey, left for Washington, D.C. Upon their arrival in the nation's capitol, the Chief and his nephew made the unpleasant discovery that the prestige of the eastern Cherokees was practically nonexistent. Neither President Van Buren nor his Secretary of War, Joel R. Poinsett, would recognize either Ross or Coodey as representatives of the Cherokee Nation, because of General Arbuckle's communication about the murders of the members of the other faction and his blame upon John Ross.
Although the Indian Agent, Stokes, had attested to John Ross's upright character and had advocated that he be recognized as the Principal Chief, elected by a majority of over four-fifths of the total population of the Cherokee Nation, nonetheless Stoke' s word against General Arbuckle's did not impress the president.
Throughout the first and second sessions of the Twenty-Sixth Congress, the status of Ross and his delegation did not change.
When Chief Ross returned home, in October of 1840, he appeared at the council and explained to the people that the Delegation to Washington had failed and that the main reason was because the Government there had considered the Cherokee Nation as disunited. After his speech the multitude appeared highly pleased with the Principal Chief's address.
In 1845, on September 1, eleven of the original settlers of the Western Cherokee Nation and forty-three members of the Treaty Party (as the "Ridge Party was sometimes known) decided to move to Texas. This caused members of this minority group to appeal to the United States to divide the Cherokee Nation and treat each individual part as a separate tribe. On April 13, 1846, President James Knox Polk (on the recommendation of the Commissioner of Indian Affairs) asked Congress to enact legislation providing for this division. The House Committee on Indian Affairs' introduced a bill authorizing the division of the Cherokee Nation. One area to be occupied by the minority, composed of the Western Cherokees and members of the Treaty Party, the other by the majority, because they could not be induced by the War Department to abandon either their government or their Principal Chief John Ross.
As he had always done, John Ross opposed this proposition. He employed all the political strategy at his command, and caused the defeat of this legislation. This led to a full scale investigation into allegations that had been running rampant for many years, since the deaths of the Ridges and Boudinot, by a government commission composed of Colonel Roger Jones, adjutant general of the United States Army, and Governor Pierce M. Butler, Stokes' successor. The influence of one particular Cherokee who, acting as Principal Chief in John Ross's absence in Washington, had the enviable ability of commanding the respect of even his enemies, and was noted for his truthfulness; his testimony was of tremendous value to the commission.
This resulted in a new treaty being signed on August 6, 1846, in Washington, D.C., which decreed that the lands in the Cherokee Nation were for the use and occupancy of all Cherokees. It further provided for the adjudication of all Cherokee claims and the settling of all other unsettled matters, including the extension of amnesty to fugitives accused of minor and major crimes.
All three factions of the Cherokee Nation, the Treaty Party, the Westerners (or Old Settlers), and the Eastern people, were represented in Washington at the signing of this tremendously import ant treaty. Supposedly, after the signing of this treaty, even John Ross and Stand Watie shook hands.
Afterwards, at Tahlequah, the Cherokee Capital, delegates from twenty-one tribes living in or adjacent to the Indian Territory convened, at the invitation of John Ross, in the large council shed in the public square in June of 1843. The purpose of this meeting was to settle intertribal differences. Some have said that this was the most important Indian council ever held on the American continent. This Grand Council voted to end the devastating wars between all those tribes represented and to settle intertribal differences by law instead of by bloodshed as had been done in the past.
In "The Cherokees", Hannah Worchester remembered that Chief John Ross spoke to the Grand Council in English and that Ross's speech was translated first into Cherokee, then into Creek, and on and on until it had been translated into eleven languages for the benefit of all the tribal representatives.
Then on September 2, 1844, Chief Ross took a second wife. He married Mary B. Stapler of Wilmington, Delaware.
Again John Ross's enemies were trying to cause him problems. Some of them started circulating rumors about how he was using money belonging to the Cherokee Nation for his person expenses. At question was the upkeep of his home "Rose Cottage." This cost was investigated by a government investigator, Major Ethan Allen Hitchcock. In his report Major Hitchcock reported, "After much attentive observation I am of the opinion that John Ross is an honest man and a patriot laboring for the good of his people. "
A new national newspaper was established in 1844, The Cherokee Advocate. Its first Editor was William P. Ross, John's nephew. William P. Ross was not only an active Mason but served as Cherokee Lodge's first Secretary and its third Worshipful Master.
By 1851, Tahlequah, the Capital of the Cherokee Nation, had eight stores, two dentists, and a new lawyer. The next year, led by Chief Ross, the Council donated enough land, to the local Masonic Lodge (Cherokee Lodge, No. 21) and the " Sons of Temperance, " to enable them to build a two-story frame building. After the building was completed the Masonic Lodge used the top floor for their meetings, and the " Sons of Temperance " the ground floor.
Quoting from the history of Cherokee Lodge written by Brother George Moser, "The two-story building was erected in 1853 and owned jointly by the two with the Sons of Temperance occupying the lower floor, and the Masonic Lodge on the upper floor. This building was used for various purposes--Lodge, school, church, and community. It was dispensed with for lodge purposes in 1890 and was finally torn down about the year 1932."
The Civil War was a trying time for Chief Ross, he tried and tried to keep the Cherokee Nation out of the war and in the Union. In fact, he tried his best to keep all the territorial tribes neutral. However, a southern officer, Albert Pike, kept after the Indians to join the Confederacy. Some of the "Treaty Party" including, Elias C. Boudinot and Stand Watie, gathered those Cherokees who were willing and formed a military unit to fight for the south.
On May 17, 1861, Chief Ross wrote to Lieutenant Colonel Kanady, "...under existing circumstances my wish, advice, and hope are that we shall be allowed to remain strictly neutral; our interests are centered in peace. "
On August 1, 1861, Captain Pike wrote John Ross a curt letter saying that he had made formal alliances with the Choctaws, Chickasaws, Lower Towns Creeks, and a number of the Plains Indians and also said, "I do not propose, now, on the part of the Confederate States of America, to enter upon any further argument in regard to the subject (of an alliance). ..nor to seek to offer through you, to your people propositions for an alliance offensive and defensive, or of protection on the one hand and wardship on the other....
"...I wish only, as you have declined to enter into any arrangement what ever with the Confederate States, even for the purpose of a real neutrality, now and for all future time to exclude the conclusion that the Confederate States will...hereafter feel themselves bound to pay the Cherokee People the purchase--money with interest of the 800,000 acres of land Iying between Kansas and Missouri. That was offered by me as one of the terms of an alliance, offensive and defensive, which being rejected, the proposition is now withdrawn forever....In electing to remain neutral and really in alliance with the Northern States, you will have elected also to look to them for the price of the land, of which they have already plundered you. "
This was the determining fact that caused John Ross and the Executive Council to make an alliance with the South. In the summer of 1861, at a very troubled session, in which they reviewed every facet of the Nation's situation, the council and John Ross reluctantly concluded that the preservation of its rights and the very existence of the Cherokee Nation demanded an alliance with the Confederacy.
Some of the Chief's of the other Indian Nations found it difficult to believe that John Ross had decided to join with the Confederacy. But approximately one year later, July 15, 1862, Ross and his family, together with all the Cherokee Nation's records, were captured and taken first to Kansas and from there to Washington and then Philadelphia. The Ross family set up house keeping in a large two-story Colonial house a residence that belong to John' s second wife.
After the Rosses left Tahlequah, Stand Watie and his men plundered in and around Tahlequah burning the Ross homestead (Rose Hill) as well as one of his brothers (Daniel Ross) general store.
Chief Ross spent a lot of time in Washington, D.C., having several conferences with President Lincoln wherein Ross explained the reasons for the Cherokee Nation having thrown their lot in with the Confederated forces. Evidently, he was able to convince Lincoln because Lincoln's sympathies and sense of justice seem to have been deeply aroused. Lincoln intervened on Chief Ross's behalf and attempted to get the Union forces in and around the Indian Territory to provide some protection to the remaining Cherokees against the marauding Confederate forces.
When the Civil War came to an end with Lee's surrender on April 9, 1865, Chief Ross was anxious to get the Cherokee Nation pulled together, rebuilt and its government back on the proper track. Unfortunately, John's second wife died, at the age of 39, in Philadelphia on July 20, 1865. They had been married for almost 21 years.
John Ross had been Principle Chief for almost forty years and would not or could not abandon his beloved Cherokee Nation until a fair and equitable treaty had been negotiated between them and the United States.
However, when he arrived back in the west at Fort Smith, AR, he found that the commissioners appointed by the United States Government were after his hide. He had served his nation well for these many years and the U. S. Government officials were calling him a traitor and would not recognize him as Principle Chief any longer.
Then in October of 1865, the Cherokees called a council in Tahlequah in order to elect delegates to go to Washington on Chief Ross's behalf and to present to the President a memorial on his behalf. After this council was over John Ross collapsed and was confined to his bed, the seventy-five year old chief was not only ill but suffered from heartbreak and sorrow.
Finally, he improved enough, by November, to accompany the Cherokee treaty delegation to Washington. Soon after their arrival they gained an audience with President Johnson where the delegation's leader, Thomas Peg, presented to the president a long handwritten memorial that had been carefully prepared by their national council. It was written in behalf of the Principle Chief and said in part, "in behalf of the Honorable John Ross now and for forty years Principal Chief of the Cherokee Nation. "
During this period, March of 1866, Ross was confined to his bed in the hotel much of the time. The two factions of the Cherokee Nation were still at it, trying to get the U.S. Government to divide the Cherokee Nation into two parts. But Ross, acting through his agents and using an unbelievable amount of political acumen and experience, figuratively speaking, moved mountains to prevent the disruption of the Nation he had so loved and served for over fifty years.
Finally, on July 19, 1866, the Cherokee delegates and the United States government officials came to an agreement. The Cherokees signed a treaty.
Principal Chief Ross was dead set against this treaty but at least he had succeeded in keeping the Cherokee Nation intact. Ross did not live to see the part of the treaty he was against most cause chaos among his people for on August 1, 1866, in Washington, D.C., Principle Chief John Ross's spirit departed from his body to go to the happy hunting ground above. He was temporarily buried in Brandywine Cemetery next to his second wife.
Then, almost one year later, on June 1, 1867, John Ross's body was removed and carried to Tahlequah where special services were held and he was reburied in the Ross Family cemetery adjacent to the former site of Rose Cottage.
Finally, in summary of this great Masonic leader of the mighty Cherokee Nation a few looks at what others thought of Principal Chief John Ross.
In his book "A History of Oklahoma, " Grant Foreman said that John Ross did more for his tribe than any half dozen other Cherokees. Without question he was the foremost Cherokee of the nineteenth century.
John Ross was small in stature but he "walked tall" among the Cherokees. Everywhere he went within the Cherokee Nation, Indians of all descriptions, suave and prosperous mixedbloods from the fertile valleys, or poor and primitive full bloods of the mountain coves, turned out to take him by the hand. It was said that his popularity with the Indians had been cemented by his marriage to a nearly full-blood wife, a retiring woman known as Quatie.
On one occasion the son of a lawyer John Ross had retained for the Cherokees said, "During the time of troubles of his people he spent many days at my father's house. He appeared to center his mind and soul in the welfare of the Cherokees. I remember him well. . .His complexion was a little florid. He had a dark brown, brilliant eye." Also, it has been reported that John spoke English like a white man and, although was never fluent in Cherokee, yet in sympathy and spirit he was a thoroughgoing Indian, as devoted to ancestral lands of the Cherokees as any full blood; and his people would have been hard pressed to find a more dedicated or able man to serve as Chief. John Ross had vigor, intelligence, character, integrity, and an iron will; and he needed every one of these qualities to defend the rights of his people, as one might suspect, because of the people in Georgia and the Georgia and United States Governments that were out to rid themselves of the Cherokees.
George Catlin, Indian Artist, described John Ross as "civilized, highly educated, accomplished, devoted, urbane and temperate. "
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No one knows when Freemasonry began. The first written reference to Masonry as an organization appeared in 1356 when a Code of Mason Regulations was formally drawn up at the Guildhall in London., England. In 1376 we find information about the London Masons' Company and it's interesting to note its early evolution. According to Grand Lodge, it leased in 1463 some land and buildings for 99 years, and the buildings were converted into the first Masons' Hall. (In the 99th year it purchased this property outright); in 1472 the company was given a Grant of Arms with the motto "God Is Our Guide," later changed to "In the Lord is all our trust." The Arms, but slightly changed, remain part of the Arms of the United Grand Lodge of England today.
What is the Regius Manuscript?
The first know document about Freemasonry. It was written about A.D. 1390, and was evidently copied from an older document. It is written in Middle English making it difficult for the nonlinguist to decipher. Over the years several linguists have translated it into modern English.
From Masonic Trivia and Facts written by Allen E. Roberts, FPS
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Part II by William G. Madison, MPS
(Part I of this examination of the Catholic Church and the Masonic Fraternity is in the August 1996 issue of the philalethes.)
The New Crusades
On his election in 1878, Leo XIII must have felt himself under grievous political pressure. His predecessor, Pius IX, had lost control of the Papal States. With their loss, the Vatican had been stripped of the remnants of its temporal domains. It is easy to imagine Leo feeling that, though history might brand Pius as the Pope who lost the Papal States, it would look on him (Leo) as the Pope who failed to recover them.
Leo (Vincenzo Pecci) (19) had advanced rapidly in the Church following his ordination in 1837, being named to his first important post only a few weeks thereafter. In less than four years he was named delegate to Perugia. (20) His initial tenure in Perugia was only two years, but in that short time he established a solid reputation as a liberal, and a social and political reformer.
In 1843 he was appointed nuncio to Brussels where he served for three years. Much of his time and energy during this period was spent in mediating an educational controversy which had been raging for some years. That he was successful speaks well for his skill in diplomacy and his tact.
He was appointed Archbishop of Perugia in 1846, only nine years after being ordained. He was named a cardinal priest in 1853 by Pius IX.
During his entire priesthood in Italy, he worked tirelessly to improve both the intellectual and the spiritual level of the clergy, and to achieve some measure of social reform.
Somewhat later his further advancement was compromised by his very lukewarm support of the Syllabus Errorum, which had been published by Pius IX in 1864. He was reestablished to favor in 1870, however, by his vigorous protests against the seizure of the Church's properties and the loss of the Pope's temporal powers. In 1877 he was appointed Camerlingo (21) and brought back to the Vatican.
Following the death of Pius IX in 1878, Pecci was elected Pope on the third ballot. Presumably, the Sacred College was concerned by the possibility of interference in the electoral process by the Italian government; hence felt itself under pressure to conclude the election as quickly as possible. Sixty-eight years old at the time of his election, he must have been regarded as a short term fill-in. In one of history's ironic twists, he reigned for twenty-five years.
During his reign, Leo significantly advanced and liberalized Catholic education and politics on a world wide basis. He worked to arrive at an accommodation between science and the Church. In all areas, however, he seemed to be unable to recognize that natural science or education or political science could walk hand-in-hand on an equal footing with the Church, (22) (23) in his view, the Church must always be supreme.
One must sympathize with Leo, whether or not one agrees with him. He was a liberal and a reformer by inclination, but had committed himself and his life to a conservative institution. He had given his life to the Church, and had seen the Church stripped and beggared. He had seen the Church, which had never hesitated to use both its political and spiritual power to achieve its ends, forced now to rely strictly on its spiritual power. The political power was gone. The ability to use political power for spiritual ends, or spiritual power for political ends was gone. The Church was groping, trying to learn the rules of a new ball game. The Church to which Leo had committed his life in 1837 was not the same Church which existed after 1870. With the Age of Enlightenment sweeping the world, he was an essential liberal bound with unbreakable ties to a conservative institution.
In an attempt to come to terms with his times Leo issued a series of pronouncements. During his reign he issued a total of 117 bulls and encyclicals, or an average of nearly five per year. This almost doubles the number written by any preceding Pope.
Leo's more important pronouncements [in terms of their effect on Freemasonry] are:
- Diturnum (1881) (22)
- Etsi nos (1882) (23)
- Humanum genus (1884) (31)
- Officio sanctissimo (1887) (24)
- Ab apostolici (1890) (25)
- Custodi di quella fede (1892) (26)
- Inimica vis (1892) (27)
- Praeclara (1894) (28)
- Annum ingressi (1902) (29)
A curious parallel exists between the emotions reflected in these pronouncements and the set of emotions through which an individual passes while dealing with extreme trauma or loss. (30) "Diturnum" sees him denying the effects of the Enlightenment (nationalism, religious tolerance, . . . ), seeing them only as minor perturbations on the political scene. " Etsi nos" sees the denial continue, but with the beginnings of anger. The anger peaks in "Humanum genus." "Officio sanctissimo" to "Inimica vis" sees the progression from anger through bargaining (with political powers and the national bishops primarily) to, finally, depression. The depression comes through quite clearly in "Inimica vis" and " Praeclara. " And finally he receives the blessing of acceptance. This acceptance is seen in " Annum ingressi"; not acceptance of the Enlightenment or of nationalism or of Masonry, but acceptance of the idea that there exist things which cannot be changed, even when wielding the total power of the Catholic Church. Leo finally seemed to realize and accept that the Church he knew as a young man was gone forever and that the new Church must find a new path.
He was forced to watch the encroachments of the effects of the Enlightenment, especially nationalism, on the prerogatives Church, and was powerless to halt them. He was a prisoner of the times. His voluntary imprisonment inside the Vatican was but a pale reminder of that more galling prison, the times in which he lived. Freemasonry, in many ways the visible embodiment and bulwark of ideas which were hateful to him, must have become to him the symbol as well as the agent of the wanton destruction of that which he held dear.
The publication of " Humanum genus" is now quite understandable. This bull, published in 1884, is held up within the Masonic Fraternity as the arch type of anti-Masonic propoganda, and Leo XIII as one of the chief persecutors of the Craft. As in the case of "In eminenti," "Humanum genus" accuses the Craft of many things of which the Craft is actually quite proud, advocacy of separation of church and state, freedom of conscience and religion, equality of all people under the law, &c. (31) By implication, since the Church condemns Freemasonry for its defense of these ideas, frequently the Masonic perception is that the Church is unalterably opposed to them.
Unfortunately, the inaccuracies and distortions contained in "Humanum genus" have driven a wedge between the Fraternity and the Church which has thus far been impossible to totally overcome. (32) But in fairness, "Humanum genus" must be seen as but one of a series of pronouncements which are products of the times as much as of the man.
Within a very few months of the publication of "Humanum genus," the American bishops, meeting in plenary council in Baltimore, published a pastoral letter not only vigorously supporting "Humanum genus," but also effectively shutting off any debate by the faithful. (33) The problem is that such a document only serves to exacerbate the lack of understanding between the Church and Freemasonry. For whatever reason it was written, the ultraconservative message it conveys runs counter to the core teachings of Freemasonry. Hence, it magnifies the distance between the Church and the Craft.
A New Dawn?
In 1903 Leo XIII dies and is replaced by Pius X, who ruled for eleven years. Pius' successor, elected in 1914, was Benedict XV.
In 1917 Benedict promulgates a new code of canon law, containing Article 2335. Article 2335 explicitly forbids access to Freemasonry, under punishment of automatic excommunication. (34) Nothing further is officially heard from the Church for many years.
The election and regime of John XXIII in 1978 seems to signal a change in wind direction, but there is no change in official position. This must await the election of Paul VI in 1963, which sees a partial relaxation in the Church' s position on many items. "Unitatis redintegratio" and "Nostra aetate" are published, recommending tolerance and open dialog with nonCatholic believers. (35) This spirit is carried further by Vatican II, as proclaimed in the declaration "Dignitatis humanae." (36)
This new spirit of openness under Paul even permits the clergy to openly disagree with the hierarchy. This is nowhere better exemplified than in a book written by the Spanish Jesuit J.A. Ferrer Benimeli, SJ. His book, La Masoneria Despues del Concilio (Masonry since the [Vatican] Council), published in 1968, argues that the bans of the Papal Bulls should not be extended to the regular Grand Lodges. (37)
In 1971, two English Freemasons are specifically permitted by the Holy See to join the Church without renouncing their Mason affiliations. (38) This had happened before in many parishes, but 1971 marks the first occasion on which the Vatican had explicitly given its permission.
The capstone, however, comes in 1974. In that year, the Congregation for the Doctrine of the Faith reinterprets Article 2335 of the code of Canon Law, saying that it only pertains to Lodges known to be hostile to the Church. (39) Further formalizing this more permissive attitude, the new code of Canon Law is published in 1983. Article 2335 is replaced in its entirety by the new Article 1374, which only forbids association with organizations known to be hostile to the Church. (40) It appears that major accommodations have been reached between the Church and the Masonic Fraternity.
The End of the Story
With the pronouncement of 1974 and the wording of the new Article 1374, there is general feeling that the door is open for cooperation and brotherhood between the Church and Freemasonry; that the period of ill will of the past two hundred years is at an end. This optimism is soon called into question.
The twenty-year period of toleration and dialog beginning with the election of John XXIII in 1958 is placed in jeopardy in 1978 with the election of the conservative John Paul II.
Only days before the new Article 1374 is to go into effect at the end of 1983, a new pronouncement ("Quaesitum est") is issued by the Congregation for the Doctrine of the Faith under a new Prefect, supposedly "clarifying" the 1974 pronouncement; actually reversing it. This same pronouncement also compromises the wording of Article 1374, in effect saying "The Article doesn't really mean what it says. Nothing has changed." (41) As a result many Catholics are basing their actions vis-a-vis Freemasonry on the 1974 pronouncement, ignoring the 1983 "clarafication."
Since that time (1983) there have been numerous voices within the Catholic Church calling for a relaxation of the Church's attitude toward the Fraternity. Also, some dioceses are rejecting the authority of "Quaesitum est," basing their decisions regarding Masonic membership only on Canon 1374. The rationale for this stand is that "Quaesitum est" was promulgated prior to the effective date of Canon 1374; hence Canon 1374 supersedes " Quaesitum."
Nothing has emerged from the Vatican of an official nature, however.
So, while the future appears promising, the end of this bit of history has not yet been written. When and how the book will be closed must rest, as must all things, in the hands of the Grand Architect of the Universe.
Notes
1. Claudy, C.H., Introduction To Freemasonry Temple Publishers, Washington, 1931; p 105. FF
2. Masonically the Deity is frequently referred to as "The Grand Architect of the Universe. " The term has often been seized on by anti-Masons as "proof" that Masonry worships a strange God. Nothing could be further from the truth.
Masonry, while most definitely not a religion, opens and closes its ceremonies with prayer. It uses prayer as an integral part of all its ceremonies including the conferring of its degrees. The term is used in recognition of the disparate religious traditions which frequently are attending meetings. By using a term which has no association with any specific sect or body of faith, each individual attendee is free to mentally assign his own name to the Deity, to frame the prayer in the way which is most meaningful to him.
Rather than being separatist, the use of the term reflects the Craft's attempt to accommodate all religious tradition.
3. This idea is attacked in the bull "Diturnum" (22) published by Leo XIII in June 1881.
4. Encyclopedia Britannica (1959), vol. XII p. 379, Inquisition, states:
"Soon the papacy managed to gain a share of the spoils even outside the states of the Church, as is shown by the bulls ad extirpanda of Innocent IV and Alexander IV, and henceforward had, in varying proportions, a direct interest in these spoliations. In Spain this division only applied to the property of the clergy and vassals of the Church, but in France, Italy, and Germany, the property of all heretics was shared between the lay and ecclesiastical authorities. Venice alone decided that all receipts of the Holy Office should be handed over in full to the state. "
5. Henningsten, G. And Tedeschi, J., The Inquisition in Early Modern Europe, Northern Illinois Univ. Press DeKalb, 1986; p. 131, "Toward a Statistical Profile of the Italian Inquisitions, Sixteenth to Eighteenth Centuries" states:
" If the Roman Holy Office was a victim of Napoleonic looting, other important provincial Inquisitions, in Florence, Milan, or Palermo, were victims of Jacobin riots or suppression of the religious establishments which housed them. The consequence was the large-scale destruction or disappearance of their records. "
6. Henningsten, G. And Tedeschi, J., op. Cit. Pp 144-147
7. Henningsten, G. And Tedeschi, J., idem., The figures quoted draw only on the period of the 16th through the 18th centuries. No attempt has been made to reflect trends from the 15th or earlier periods; that is a subject for an entirely different study.
8. We know nothing of the arguments with which the Pope was persuaded to give his assent to publication, however his agreement is quite out of character. Clement XII is a friendly and outgoing man. A measure of his character and personality lies in his ability to maintain, even after his election, a warm, cordial relationship with the rabidly anticlerical Voltaire. But at the time of his election in 1730, he was already 78 years old and sick. By the time of the publication of "In eminenti" in the eighth year of his reign he was, in addition, blind.
Despite his infirmities which required him to conduct most of the affairs of the Vatican from his bed, he was generally an able Pope. His ability, however, lay in areas of administration, trade and finance. In areas of politics and diplomacy Papal influence continued the downward spiral which had been evident during the reigns of his several predecessors.
9. "In eminenti" states the penalties as:
"Wherefore We command most strictly and in virtue of holy obedience, all the faithful of whatever state, grade, condition, order, dignity or preeminence, whether clerical or lay, secular or regular, even those who are entitled to specific and individual mention, that none, under any pretext or for any reason, shall dare or presume to enter, propagate or support these aforesaid societies of Liberi Muratori or Francs Massons [i.e., Freemasons], or however else they are called or to receive them in their houses or dwellings or to hide them, be enrolled among them, joined to them, be present with them, give power or permission for them to meet elsewhere, to help them in any way, to give them advice, encouragement or support either openly or in secret, directly or indirectly, on their own or through others, nor are they to urge others or tell them, incite or persuade them to be enrolled in such societies or be counted among their number, or to be present or to assist them in any way; but they must stay completely clear of such Societies Companies Assemblies, Meetings, Congregations, or Conventicles, under pain of excommunication for all the above-mentioned people, which is incurred by the very deed without any declaration being required, and form which no one can obtain the benefit of absolution, other than at the hour of death, except through Ourselves or the Roman Pontiff of the time. "
10. As an interesting sidelight, there are many recorded occasions when Freemasons in the military on both sides of the American Revolution, the War of 1812, and the Civil War would meet together as Masons, exchanging fraternal aid and assistance.
11. Some authorities state that prior to the union of the two English Grand Lodges to form the United Grand Lodge of England in 1813, only Christians (but not necessarily Catholics) could become Freemasons, and that this requirement was removed to its present condition with the unification .
Mackey [Mackey, A.G. ENCYCLOPEDIA OF FREEMASONRY, Jews, Disqualification of] disputes this, stating that only in some of the German Grand Lodges, most especially the Prussian, was the restriction imposed. The restriction was removed at an early date due to objections from the rank and file membership.
12. ROBINSON, J., Born In Blood, M. Evans New York, 1989.
13. To cite one remarkable example, see: LEA H.C., A History of The Inquisition In the Middle Ages, New York, Harbor Press, v. 3 p. 317: "Portugal belonged ecclesiastically to the province of Compostella, and the Bishop of Lisbon, commissioned to investigate the Order [of the Temple], found no ground for the charges. The fate of the Templars there was exceptionally fortunate, for King Diniz, grateful for their services in his wars with the Saracens, founded a new Order that of Jesus Christ, or de Avis, and procured its approval in 1318 from John XXII. To this safe refuge the Templars and their lands were transferred, the commander and many of the preceptors retaining their rank, and the new Order was thus merely a continuation of the old. "
14. LEA, H.C., op. cit., p. 316, "In Castile no action seems to have been taken until the bull Faciens misaicordiam of August 12,1308, was sent to the prelates.... Fernando IV then ordered the Templars arrested, .... There was no alacrity, however, in pursuing the affair, for it was not until April 15, 1310, the Archbishop Gonzalo of Toledo cited the Master of Castile, . .., to appear before him at Toledo.... The only judicial action [in Europe, outside of France] of which we have notice was that of the Council of Salamanca . . ., where the Templars were unanimously acquitted, and the cruel orders to torture them issue the next year by Clement seem to have been disregarded. "
15. NEW CATHOLIC ENCYCLOPEDIA (1967 ed.) CARDONARI (art.) One of the most influential of the numerous secret societies in 19th century Italy aiming at political and social betterment.... Origin, Organization, Membership. Many obscurities remain concerning the Carbonari (literally charcoal burners).... It is doubtful, however, that the Carbonari anteceded the late 18th century, and is possible that the society was introduced to Naples early in the 19th century by returning exiles or by French troops. . . . Most Carbonari were middle-class, militaries, petty bureaucrats, or peasants. Their aim was to win national independence, institute constitutional and democratic reforms, and broaden the franchise. Professedly they were Christians although anticlerical, and they utilized Christian symbolism ....
16. Qui pluribus Published by Pius IX on November 9, 1846 (To all bishops: on contemporary errors and the means of combating them) Declares objective is to protect religion; to guard papal possessions, rights, privileges. Attacks compromises of indifferentism; condemns rationalism and unlimited "progress"; condemns assault on celibacy of clergy; warns against false teachers; points out communism as contrary to natural law. Reminds rulers of duty to protect, encourage, and foster religion. Expresses his concern over the philosophical perversion of the young; warns against the contamination of anti-Catholic society.
17. Burns, E.M. Western Civilizations, Their History and Their Culture third edition (1949), New York, W.W.I. Norton, p.618 ff
18. Multiplices inter
Published by Pius IX on September 25, 1865
(At the Consistory: condemnation of Freemasonry and other secret societies) Accuses Masonic association of conspiracy against the Church, God, and civil society, reproves Catholic sovereigns for not uprooting this sect; attributes revolutions and uprisings to Masonic activity. Warns against designs of secret societies; denounces clandestine meetings, secret oath, sanctions against violation of rules; renews previous condemnations.
19. The biographical information on Pope Leo XIII is taken from:
Encyclopedia Britannica, 1959, vol. 13, p. 928ff
20. Perugia at that time was a known center of anti-papal secret societies, so it may be assumed that it was during his two years in this post where he was first exposed to the Carbonari, It is possible that he was also first exposed to Freemasonry during this period. While it is not known if there were Lodges in Perugia at that time, there was a significant level of dual membership between the two organizations.
21. The camerlingo is chief financial officer of the Vatican. Always a cardinal. Between the death of a Pope and the election of his successor, or at any other time when there is a vacancy in the Papacy, the camerlingo is in charge of Vatican affairs .
22. Diturnum Published by Leo XIII on June 29, 1881 (On the origin of civil power) Maintains Christianity is safeguard to political order, right to rule comes from God, people respect legitimate authority; rulers seek common good. Denies theory that civil society has arisen from free consent of men, asserts all authority comes from God even though men have a certain freedom to choose such forms of government as they deem necessary; condemns naturalism as culminating in socialism, communism, nihilism leading to government based on force and fear. Urges bishops to instruct laity, to warn them against forbidden sects, secret societies.
23. Etsi nos
Published by Leo XIII on February 15, 1882
(To the bishops of Italy: on conditions in Italy)
Sets forth dangers to Catholicism: interference with Church; expulsion of religious from convents; confiscation of Church property; sanction of civil marriage, elimination of Church control of education. Maintains Catholicism and nation fall together: Christianity inherent in public life, source of unity, safeguard of justice. Urges bishops to stir people to work for preservation of the faith by: 1) promotion of associations for religious instruction, Catholic life, charity; 2) use of press to disseminate truth: 3) care in selection and education of priests. 24. Officio sanctissimo Published by Leo XIII on December 22, 1887
(To the bishops of Bavaria; on the condition of the Church in Bavaria)
Surveys history of Bavaria; deplores present hostility toward Church; offers counsel.
Stresses education of clergy in tradition of Fathers of the Church: appropriate to vocation, to contemporary apostolate of example, teaching, refutation of error; emphasizes obedience to hierarchy respect for civil authority. Urges education of children under auspices of Church; warns against Freemasonry.
25. Dall'alto dell'Apostolico seggio (Ab Apostolici) Published by Leo XIII on October 15, 1890
(To the bishops and people of Italy: on the destructive work of the Freemasons in Italy)
Recapitulates facts of warfare of Masons against Church: overthrow of civil power of papacy; suppression of religious orders; obligatory military service for clerics; confiscation of Church property; proclamation of civil marriage; State control of education. Enumerates remedies: formation of learned and holy clergy; Christian education of youth, extirpation of evil doctrines: defense of catholic truths; restoration of Christian family life, exposure of conflict as essentially an attack on religion.
26. Custodi di quella fede
(to the Italian people: Freemasonry in Italy)
Published by Leo XIII on December 8, 1892 Details method of working against Freemasonry. Warns Christians to be on guard against first steps; parents to guard homes against infiltration; laity to shun non-religious societies. Urges setting up Catholic schools in opposition to neutral; charity against philanthropy; religious asylums against houses of debauchery; Catholic against impious press; Catholic congresses against sectarian gatherings; Catholic circles against lodges; mutual aid societies against Masonic counterpart.
27 . Inimica vis
(To the bishops of Italy: Freemasonry in Italy)
Published by Leo XIII on December 8, 1892
Reiterates urgent necessity of combating evils of Freemasonry, condemns claim that the State is superior to the Church and can control property and functions of the Church; entreats bishops to work for conversion of victims of the sect, to arouse in clergy and people zealous love for religion.
28. Praeclara
(To the rulers and nations of the world: appeal for religious unity)
Published by Leo XIII on June 20, 1894
Urges union with Church of Rome; calls for unity of faith and government. Appeals to separated Eastern churches, to recent schismatic groups, to those in union with Rome (as safeguard). Warns against Regalism and Freemasonry; enumerates benefits of unity.
29. Annum ingressi
(To the bishops of the world; review of his pontificate) Published by Leo XIII on March 19, 1902
Reviews twenty-five years of pontificate; warns that liberty, peace are illusory apart from religion. Recalls instructions on Christian philosophy, human liberty, Christian marriage, Freemasonry, nature of the State, Christian constitution of States, socialism, labor question, duties of Christian citizens, and analogous subjects . Encourages bishops to continued resistance of persecutions. Describes existing conditions: disorder in social relations, in family life ; prevalence of socialism and anarchism; unjust warring of strong nations against weak; increase of armaments. Urges resistance to atheism and Freemasonry; calls on press for defense of Church; exhorts parents and teachers to give Christian education to children, public officials to demonstrate firmness in defense of principle, integrity of life.
30. Kubler-Ross, E, On Death and Dying, MacMillan, New York, 1974 LC #69-11789
31. Humanum genus
Published by Leo XIII on April 10, 1884 (On Freemasonry)
Reviews warnings of previous pontificates; recalls own refutations of Masonic opinions. Treats specifically of Masonic society and of organized groups bound to Freemasonry by community of purpose and thought. Defines aim as overthrow of Christian order, teaching as naturalistic: human reason supreme, teaching and authority of Church of no civil consequence; no possible certainty about God, soul, immortality; complete equality of all men; State control of marriage, education; moral license. Confirms previous condemnations of Freemasonry; forbids Catholics to join Masonic sect; prescribes Christian philosophy as protection against error; urges clergy and laity to win men to the Church; recommends membership in Third Order of St. Francis, restoration of Catholic guilds or associations
32. As one example, "Humanum genus" contained the following:
"Nay, there in them many secrets which re by law carefully concealed not only from the profane, but also from many associated, viz., the last and intimate intentions, the hidden and unknown chiefs, the hidden and secret meetings, the resolutions and methods and means by which they will be carried into execution. Hence the difference of rights and of duties among the members; hence the distinction of orders and grades and the severe discipline by which they are ruled. "
This particular canard is usually attributed to Leo Taxil. "Humanum genus" was published in 1884, however, Taxil did not publish his embellished form of this slander until 1891.
33. Summary of that portion of the pastoral letter of December 7, 1884 which treats of Freemasonry.
Third plenary council of Bishops, held in Baltimore issues a pastoral letter completely supporting "Humanum genus," condemning Freemasonry and all " secret societies . " Strongly discourages any lay questioning of the matter, apparently blocking any possibility for exception or compromise; "Whenever, therefore, the church has spoken authoritatively with regard to any society, her decision ought to be final for every Catholic. He ought to know that the church has not acted hastily or unwisely, or mistakenly; he should be convinced that any worldly advantages which he might derive from his membership of such society, would be a poor substitute for the membership, the sacraments, and the blessings of the Church of Christ;...
34. In 1917 Benedict XV promulgates new code of Canon Law containing Art. 2335, which condemns Freemasons to automatic and irrevocable excommunication.
I have been unable to find the text of Canon 2335 (1917) in English. The following is a precis prepared for use by the Catholic faithful.
d) Those who enroll themselves in Masonic sects or other similar associations the very purpose of whose being, or at least whose activity is concerned with plotting against all lawful authority, and especially against that of the Church are also guilty of a crime of disobedience. The penalty in these cases is excommunication 1.s., reserved simply to the Holy See. Clerics and religious are to be punished as set down in the previous paragraph, besides the fact that such cases are also referred to the Holy Office.
35. The pertinent pronouncements of Paul VI Unitatis redintegratio Published on November 21, 1964
Decrees positive Catholic response to ecumenism as a means to bring non-Catholic believers into the Church. Nostra Aetate Published on October 28, 1965
Decrees tolerance for, and an exchange of ideas with, non-Catholic beliefs and philosophies.
36. "Dignitatis humanae" declaration published by Vatican II on December 7, 1965
"The Vatican Council declares that the human person has a right to religious freedom. Freedom of this kind means that all men should be immune from coercion on the part of individuals, social groups and every human power so that, within due limits, nobody is forced to act against his convictions nor is anyone to be restrained from acting in accordance with his convictions in religious matters in private or in public, alone or in associations with others. The council further declares that the right to religious freedom is based on the very dignity of the human person as known through the revealed word of God and by reason itself. This right of the human person to religious freedom must be given such recognition in the constitutional order of society as will make it a civil right."
37. La Masoneria Despues del Concilio (Masonry since the [Vatican] Council) published in Spain (1968). Author, JA. Ferrer Benimeli, S.J.;
" . . . regular freemasonry, 'based on belief in God, could not stand condemned under the Papal Bulls', whose charges should be directed only against the irregular Grand Lodges which preach and practice atheism and anti-clericalism. "
38. Carr, Harry, The Freemason At Work, Lewis Masonic, 1976 (rev. 1992)
In 1971 Bro. Carr again sought an interview with Cardinal Heenan, . . . Bro. Carr recorded, as nearly as possible, the Archbishop's own words: "We had a letter some time ago from one of my priests, asking for guidance about a Protestant in his parish, married to a Roman Catholic lady, their children all being raised very respectably in the Catholic faith. The husband, a freemason, out of love for his wife and family, was anxious to be received into the Catholic faith, but without having to give up his Freemasonry. The priest had spoken very highly of both the husband and the wife.
"I answered to the effect that this was a matter for the Holy See to decide, and that I would write to ask for an official ruling, which I did. I am delighted to say that the reply was all that we could have desired. The husband could be received into the Church of Rome ‘without restriction', this meaning that he would not have to give up his Freemasonry, and that he would be deemed as good a Catholic as any born in the faith who have practiced it all their lives.
"Within a few weeks after this, a Masonic friend of the husband, in the same parish and in exactly the same circumstances, made a similar application and 'both have now been received into the faith', "
39. Sacred Congregation for the Doctrine of the Faith pulls the teeth from Art. 2335 of the code of Canon Law. (July 19, 1974)
"The Sacred Congregation for the Doctrine of the Faith . . . has ruled that Canon 2335 no longer automatically bars a Catholic from membership of Masonic groups . . . And so, a Catholic who joins the Freemasons is excommunicated only if the policies and actions of the Freemasons in his area are known to be hostile to the Church . . . " This document was signed by Cardinal Seper, Prefect of the Congregation for the doctrine of the Faith.
". . . Suffice to say that in July 1974 Cardinal Heenan received a communication from the Holy See announcing that the Papal ban had been lifted. Roman Catholics everywhere [but not Officers of the Church of Rome] are now able to join the Craft without the penalty of excommunication and already a number of excellent Roman Catholic Candidates have joined the craft in England . " [See Carr's, " The Freemason at Work" pgs. 277-281. 40. Canon 1374 states that:
"A person who joins as association which plots against the Church is to be punished with a just penalty, one who promotes or takes office in such an association is to be punished with an interdict. "
41. Quaesitum est (declaration on Masonic Associations published on November 26, 1983)
The first three paragraphs suffice to give the flavor of the pronouncement:
"It has been asked whether there has been any change in the Church's decision in regard to Masonic associations since the new Code of Canon Law does not mention them expressly, unlike the previous code.
"This sacred congregation is in a position to reply that this circumstance is due to an editorial criterion which was followed also in the case of other associations likewise unmentioned inasmuch as they are contained in wider categories. "Therefore, the Church's negative judgment in regard to Masonic associations remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and, therefore, membership in them remains forbidden. The faithful, who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion."
This pronouncement, made during the tenure of Joseph, Cardinal Ratzinger as Prefect of the Sacred Congregation for the Doctrine of the Faith, returns all of the previous condemnations of Freemasonry; only the punishment meted out to Catholics joining Masonic bodies is changed. It completely nullifies the earlier pronouncement made under the prefecture of Cardinal Seper in 1974, and compromises Canon 1374 in the 1983 Code of Canon Law.
Since it was published prior to the effective date of the Canon, however, some Catholic dioceses are holding that the Canon supersedes it. On that basis, they are granting permission for Catholics to join Masonic bodies.
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by George Peter, MPS
While mowing the lawn the other day, I saw a beautiful, red cardinal swoop down and perch on the freshly mowed grass. Mine is a large lawn, hence a lot of time is available for meditation while mowing it. The cardinal started my thought process like this:
What a beautiful bird. No wonder the Catholic Church imitates this part of the divine plan by robing its high officials in the color and name of the cardinal. Is this a prudent thing to do? It certainly raises that office above the ordinary.
Usually there are scores of swallows who swoop down for food while the lawn is being mowed. They are much more common and not nearly as strikingly beautiful as the cardinal.
The thought process continues: Is it prudent to robe any clergy in anything to set them aside, or especially above, the rank and file? What is the purpose? Jesus Christ said, "follow me." He did not vest himself even in the plain black robe, i.e., of the Methodist minister. Some would argue that the purpose is to demonstrate solemnity and to cover up "earthly " garments. It is a tradition. As a traditionalist, I would not break a tradition lightly. But anything that symbolically, and in reality, places a leader apart or above the rank and file, should be broken. It is in direct violation of modern concepts of leadership. It is counterproductive.
The great Chinese philosopher, Lao-tse, thousands of years ago, said, "As for the best leaders, the people do not notice their existence; the next, the people honor and praise; the next, the people fear; and the next, the people hate. When the best leaders' work is done, the people say 'we did it ourselves'".
The most thoughtful minister I ever heard said, "Every minister should work in a coal mine, or do similar work, before serving as a minister. "
How about Freemasonry? We have our share of titles, hierarchies and regalia. The purple apron is designed to set the leader above the rest of the brethren. Masonic Protocol dictates the use of "Worshipful, Right Worshipful and Most Worshipful" as the prefix to salutations of respectively titled Masonic officers.
Is it prudent to practice these mechanisms and protocol in today's society? Can they be counterproductive? Are they perceived by those outside Freemasonry as ancient customs which are offensive to educated people? More seriously do they cause the elevated to promote self aggrandizement to the point of losing an understanding of the true purpose of a leader?
My thought process continues (there is more lawn yet to mow): Is it possible that Cardinals, Aprons and Titles, which set the leader above the rank and file, can be construed to be man-made devices designed more to promote ego than effectiveness?
The most valuable and most often repeated message of Freemasonry is that we meet on the level. It packs the greatest wallop in Freemasonry. Perhaps more people are attracted to Freemasonry because of this message than for any other reason. But we weaken, distort and corrupt that powerful message by capitulating to mechanisms which can serve to promote ego.
If nothing else, think of time saved (people hours) if lodge meetings could be conducted without the protocol of prefixing brother's names with titles. I "Right Worshipful and Worshipful." I are used, not only during the communication, but are repeated by the secretary during the reading of the minutes. It serves to add to the tediousness of the business part of the meeting, which is usually already too long. This alone is a reason to modify the protocol. Brothers may not stay away from meetings in quite the droves that stay away now.
Of greater importance, if titles and aprons were abolished, perhaps greater emphasis might be placed on leadership. It would increase the chance that a leader understands that to lead is to serve. He should be chosen or promoted on the basis of what he does and can do for Freemasonry.
We cannot, nor should we consider offering suggestions to the Catholic Church or to any other church or Synagogue. But in Freemasonry, let us get up to date on leadership. Let us study modern concepts of leadership based on the principle that things are achieved best by team work. This calls for the abolition of Aprons, other than the white leather apron, and titles other than the highest title of all, "my brother. "
NOTE: The author is aware that, like any essay, this one runs the risk of being considered 'for the birds, " not taken seriously and even offensive to some. The reader should remember that it is the result of a thought process which was initiated by the cardinal. Freemasons have been referred to by their enemies as being just as bad as the 'free thinkers. " Maybe it is time we did more free thinking.
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by John Worlein, MPS
Just under the walls of the old city of Jerusalem, between the Damascus Gate and King Herod's Gate is a cavern which leads the visitor to one of the few areas in the Old City which has remained largely untouched by the passage of two or more millennia. It is known as Me'arat Tzedkiyahu or Cave of Zedekiah, and as such will be familiar to those with the Super Excellent Degree. The more common name given it, is King Solomon's Quarry.
Before being rediscovered in 1854, the cavern remained hidden under debris and centuries of refuse thrown over the walls. Legend had not forgotten it, but man had lost the location. The builders of the walls which surround the old city today must have known about it's existence, perhaps it was they who covered over the entrance. Those architects of Suleiman the Magnificent who constructed the walls in the 1500's knew that those walls would not stand before a determined enemy, even though Suleiman was undisputed master of the Middle East and his holdings were highly unlikely to be attacked. No, these were not intended to be defensive against a foe with cannon and destructive 16th century weapons. What the walls did, was to maintain the integrity of the old city and in a sense make it easier to control and police from within. It may have offended their military sensibilities, however, to leave a tunnel entrance without the walls which undermined the city, and since it had not been in use for centuries, simply filled it in. On the other hand, it may have been hidden long before that, little mention is made of it even from the time of the Crusades. As a side note to the construction of the walls, Suleiman had those same architects executed for neglecting to also include the surrounds of Mt. Sion within the enclosure, this area directly outside the Sion (Zion) Gate is best known for King David's Tomb and the Upper Room of the Last Supper.
The visitor enters the cave or quarry from an opening directly beneath the walls of the Old City, pays a small fee, and descends a gravel ramp to the floor of the quarry. The way is indirectly lighted, which gives the impression of being in a place indifferent to the passage of time. Soot streaked, areas are reminders that the ancients did not enjoy so clean a convenience as electricity. The atmosphere is noticeably very humid, in the winter it seems warm and sultry, while in the hot months the drafts convey cold and clammy. The cavern continues for some 200 meters in a generally Southern direction underneath the Arab quarter of the city and in the approximate direction of Mount Moriah, the Temple Mount. The term cave or cavern does not describe it well, it is instead, a series of very large chambers separated by pillars left to support the ceiling, which in contrast to the vein of brilliant white stone being quarried, appears to be of the reddish-brown streaked variety of stone common on the surface. One of these chambers has a sign which identifies it as "Freemasons Hall" in three languages. Although hidden for those many centuries, in 1868, within 14 years of the rediscovery of the cavern, an American Mason, MW Bro. Robert Morris, Past Grand Master of the Grand Lodge of Kentucky, gathered a few local Masons and members of British military lodges, and presented a degree of the Secret Monitor one evening in the quarry. With the exception of some of the war years in the 1950's & 60"s, Masonic degree work continued to be done there, the quarry is closed to the public once or twice a year for Masonic communications by the Grand Lodge of Israel or the Grand Royal Arch Chapter of Israel. The degree most often worked is that of Mark Master and is often presented in English for visiting brethren, and is said to be a deeply moving Masonic experience. The acoustics in this chamber are excellent, and even the most determined sideliner will have trouble finding a location where he cannot hear well. Although other varieties are present, the stone most associated with these quarries is called malake or melech, and is a pure white, unstriated stone. While it is softer that some other varieties of limestone, the lack of defects means that it can be quarried in very large ashlars, as evident by some remaining examples in the quarry, and it is prized for resistance to weathering and erosion. A structure constructed of malake would be stunning in the purity of it's material and dazzling in its whiteness. In many areas of the cavern, the quarrying of smaller pieces was also evident, as was the technique the quarrymen utilized. A deep cut was made in the cavern wall around the desired size and shape of the stone, those I observed appeared to be about 12" x 12" x 40" (this was not measured and may have been as much as one cubit or 18" wide and thick), wooden wedges were either driven into this slot until the block broke out or water was applied to cause the wood to swell causing the same.
By tradition and as written in I Kings 6, verse 7 "When the house was built, it was with stone prepared at the quarry; so that neither hammer nor axe nor any tool of iron was heard in the temple, while it was being built." This means that the building blocks of the Temple could have been quarried and dressed very close to the site (beneath it) without the sound of tools. The materials from these quarries are also conspicuous in their absence. Almost all of modern Jerusalem is built of the iron bearing tan to brown veined limestone, the best grades coming from gigantic, hill consuming quarries near Nazareth with lesser grades from Bethlehem. At only a few locations was the more gray variety used, and the pure white (malake) limestone I found (by appearance identification) only at ruins, mostly from Herod the Greats time. If it is unknown with certainty that specifically the type of limestone from this underground quarry was used in the construction of King Solomon's Temple, it is certain that at some time in ancient history, quarrymen plied their trade deep under Jerusalem and the blocks which they excavated had to have been used somewhere. An amazing amount of material was removed from here, with more difficulty than surface quarrying and therefore must have been used for some specialized purpose. Tradition has it used in the construction of a temple on the Temple Mount, the great one being from King Solomon's time, although possibly it was quarried for the Second Temple or even Harod's.
It is often said that no building materials exist from King Solomon's Temple, I think that this fits under the natural law that states that matter can be altered but not destroyed. Suitable stone would be reused in subsequent reconstruction's until finally reduced to rubble, that rubble from Jerusalem's many destructions (scholarly estimates range from 16 to 27 separate occasions) is in some places 12 or more meters deep. The softer white malake from the underground stant to erosion, but blocks of it also would have been much more seriously damaged when the building was demolished. In terms of recycling, the visitor will be very surprised to see mismatched pairs of columns used in and around what is undoubtedly the premiere structure in the city, the Muslim mosque, "Dome of the Rock." Obviously many sets were reused from former structures when this mosque was built some 1300 years ago, and possibly a considerable number of the building stones in it were reused or recut ones which have had many "lives. " I have heard that the Israeli passion for archeology extends within the Temple Mount, behind what we refer to as the West Wall, and that amazing things are being found. To most scholars, it seems agreeable that the West Wall is probably a retaining wall built in Herod's time (1st century BCE) to enlarge the Temple Mount for his grand temple. Certainly the southern end of the mount is filled since earthquakes shake the daylights out of the El Aksa Mosque on that end and affect the Dome of the Rock (on bedrock) not at all. This West Wall with its gigantic ashlars continues down for at least another 10 meters below current grade, as shafts bored next to it reveal. This is far more than would be needed for a foundation, and with that much more elevation to the mount must have been very impressive. With analysis of the materials found behind The Wall, many questions regarding the construction of the temples may be answered.
The face of Freemasonry would change not one iota regardless of the finds made at Jerusalem. The building of the Temple gives us the opportunity for an allegory of brotherhood and sanctions that personal project which needs to be completed within the heart of every Mason. But even if we need no physical temple of antiquity and reality as a basis for our fraternity, it is fascinating to know that the skilled hands of an ancient fraternity of craftsman created stunning works, erected to God, from the simple stone of the Judean hills.
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It Is The Mason As A Man Who Has Impacted History
by Thomas W Jackson FPS
For a considerable number of years I have been wondering how an organization with as much influence as Freemasonry has had over several hundred years, could fail to be acknowledged for its contribution to the development of modern civilization and human thought. I even developed a talk which I titled "How Can They Ignore This?" In it, I ask those to whom I am speaking how often they ever saw Freemasonry presented in a history text. I simply was unable to comprehend how we could be ignored.
With the exception of organized religion, " Freemasonry probably has created a greater beneficial impact upon the development of present day civilization than any other organization which has existed on Earth, and yet, when you read historical documentation of the evolution of civilization, Freemasonry is rarely mentioned and, if it is, it is only peripherally.
Last year, the first World Conference of Grand Masters was held in Mexico City. Out of that conference came the Charter of Anahuac. The third item in that Charter presented the need of the Craft in the 21st Century "to fight against. . .ecological depredation, contamination of the environment. .against . . ., social instability . . ., and religious commitments in education, " amongst others.
I have a very serious concern with any proposal that suggests Freemasonry's involvement in political and/or religious issues, and item three of the Charter suggests precisely that. There is no way social and ecological issues can be dealt -with, without involving politics or religion. This Craft has been able to weather the storms which wiped out many organizations and even toppled governments because it stayed above the controversies of religion and politics.
When I present my concerns about the Charter to some Masonic leaders, the rebuttal I received was that Masonry must have been involved in political and religious issues in the past. Freemasonry's influence in the American Revolution was cited as an example. They pointed to the actions of men like Washington, Franklin, Lafayette, and others, as Masonic involvement. In addition, Simon Bolivar in South America, Lajos Kusata in Hungary, Theodore Kolokotronis in Greece, Benito Juarez in Mexico, amongst many other who contributed so much to the concept of freedom, were examples of political involvement in other countries.
And then, for the first time I began to understand why the influence of Freemasonry is not discussed in history books. We cannot deny the impact of Washington and so many others in the development of American freedom; but it was Washington, the man, not Washington the Mason, and not Freemasonry that made America what it is. This is also true of Bolivar, Kusata, Kolokotronis, and Jaurez and all of the other great patriots of their countries.
The philosophical purpose of Freemasonry always has been to develop the man-to start with good men and make them better, to increase the intellectual capacity of the individual, and to give the man the incentive through our lessons to contribute to making the world a better place to live.
As an ecologist, I have for more than 35 years expressed my views on ecological issues and on the population explosion; but I speak as a man, not as a Freemason. My compassionate thought of life might have been nurtured in a Masonic Lodge, but, when I speak, it is not Freemasonry speaking. When Washington acted, it was not Freemasonry acting. Thankfully, Freemasonry has had great influence on many leaders, but the man influenced does the acting. Thus we read about the man in history texts, not the organization.
So, now I understand why Freemasonry does not occupy a prominent place in history books, but that does not lessen its place in history. It probably would behoove historians to discuss the influence of Freemasonry on the man, and perhaps that is starting to occur.
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Masonic Leadership Course on the Internet
The Masonic Leadership Center conducts a 10 part Leadership Course on Internet's World Wide Web at http://www.freemasonry.orr/mic The first group of students has now graduated from the course and these E-mailed letters were sent to the Course Tutor.
When I started taking the program I said to myself that if I only take from it ONE good, solid action item, it will have been worthwhile. At the start I was taking the lessons/question sheets home to do them. But the material was so interesting and thought-provoking that I could not wait to take it home and study later in the evening or on the weekend....the course material was not only applicable to Masonry, it was also very applicable to everyday life and to my business in particular. I began to look anxiously through the day for the next lesson and the moment it arrived by Email I would often excuse myself from the office and head over to the local "greasy spoon", take a table at the back, and spend an hour or two doing the work and answering the questions. This was not always possible but for the/most part that is the way I did the course. To say that it was a most interesting and thought-provoking program, does not really do it sufficient justice. The principles learned and those that were reinforced are already being, and will continue to be applied to Masonry, my business and everyday life. And, they will be applied during the coming year as I serve on various committees at Mosaic, Dufferin and Grey Lodge(s). Bruce Edwards, the D.D.G.M. Toronto District 7 has asked me to co-chair this year's district project and I have agreed. I am honored to have been asked and bubbling with enthusiasm. The Masonic Leadership Course will be an absolutely invaluable aid in helping me to perform that task to the very best of my ability. Thanks to yourself and all of the other brethren who took the time and made the effort to invest in the future of Masonry. This Brother is going to continue to work at becoming a Master Mason by seekry.
Warmest fraternal regards always,
Murray Lampert
I found the Leadership Course, to be very enjoyable, and at the same time challenging. I was in the habit of saving the text and questions to a file, printing out the text and reading it over at least 3 times. I would make notes and then go back and print out the test questions, fill them in check my answers and go live online and fill in the answer sheet and Email it back. When the course first started there was some minor problems with getting all of the lessons online, but through very hard work on the part of the Brothers at the Masonic Center it is all online. I feel that those that sign on now (and I will be advertising it) will find things go much smoother now that all the lessons are available. The content of the course is excellent and have discussed much of the material with the W.M. of my affiliate Lodge and we will be implementing many of the suggestions from this course. I thank you all for your time and effort and will hang the certificate in a prominent place in my home.
Sincerely and fraternally,
Wayne D. Anderson, MPS
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The Masonic Leadership Center
George Washington Masonic National Memorial
101 Callahan Drive - Alexandria, VA USA 22301
Presents a
10 part Masonic Leadership Course
on the Internet. - Cost $25.00 US
On registering with the Masonic Leadership Center, you will be given a password which will allow you entry into Part One of the Leadership Course. Each off the 10 sections will contain the following: Text, Questions on the Text and an optional assignment.
After the 10 part course is completed you will be sent
- Allen E. Roberts' Book "Masonic Lifeline: Leadership"
- A Certificate of Accomplishment suitable for framing.
The course can be found at
http://www.freemasonry.org/mic
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and Freemasonry
by William E. Parker MPS
One Spring day many years ago, ] gazed with silent meditation and awe at the down pouring of the Reichenbach falls high in the Swiss Alps near the little village of Meiringen. Looking into the turbulent roaring cauldron of foaming waters, I could almost sense the spirit of Holmes battling his archenemy Professor Moriarty high above the torrent. There, in 1891, Holmes supposedly fell to his death during the mortal combat, although popular demand later forced Doyle to resurrect his hero.
I've often pondered about that moment and wondered who was this Conan Doyle, this man who created a fictional character so real in the eyes of millions all over the world that fiction has blended into reality, that Holmes is seen as someone who actually lived. Thousands of works have been penned about both Doyle and Holmes, societies have been created, countless media and literary incarnations have emerged, and mail is still sent to the detective's fictional address, No. 221-B Baker Street in London, current site of the Abbey National Building Society which has an employee assiduously answering that mail.
Arthur Conan Doyle was born at Picardy Place, Edinburgh, May 22, 1859, the name deriving from a colony of French Huguenots who had settled there. His family devoutly Roman Catholic, he received his early education in Jesuit institutions in England and Austria, graduating from Edinburgh University in 1881 with a Bachelor of Medicine Degree. It was at his school on the Continent that he discovered and was swept away by the works of Edgar Allen Poe, a mesmerizing influence on Doyle and one which would be later reflected in his own writmgs. As a part of his medical education, he spent seven months in 1880 as a surgeon on a whaling ship in the rough seas of the Arctic experiencing firsthand the harsh, freezing waters and formidable ice packs through falling overboard and other incidents. Upon receiving his degree, he then spent four months in 1881 as a ship's doctor on a South African voyage, writing later about the low pay, having African Fever, and narrowly missing being a shark's dinner.
Joining first with another doctor in opening a practice, he later set up his own office in 1882. While initially not overly successful, in time it grew to a fairly comfortable level. Early on, however, having a writer's urge, with time to spare, and extra funds always welcome, he penned a couple of novels and some short stories, some which were accepted and some which were not. Still, his writing abilities apparently contributed to both aiding his material needs and writing urge during the early period.
In 1887, the first Holmes story, "A Study in Scarlet, " was published. If initial reaction was less than auspicious, it would nonetheless prove the catalyst, albeit perhaps reluctantly, for Doyle to continue his hero's exploits. The "Sign of (the) Four" appeared in 1890, although public acceptance once again was only lukewarm. Interestingly, it could almost be seen as fortune smiling that the story appeared at all. It was at a dinner with an influential American publisher one summer evening in 1889 that both Doyle and Oscar Wilde received unexpected commissions for stories, Doyle producing the "Four" saga & Wilde "The Picture of Dorian Gray. "
It wasn't until 1891 when "A Scandal in Bohemia" appeared in the monthly magazine The Strand that Holmes was off and running. From that point on, an eager public developed an insatiable appetite for the moody detective and his "chronicler" friend, Dr. Watson, undoubtedly one of the better duos to ever emerge in literature. If writers have generally treated Holmes' various incarnations well, the good Doctor has not fared as kindly, his secondary but essential assistant's role sometimes being recast to that of merely a goodhearted bumbler and foil to Holmes.
Known largely for his Holmes stories, Doyle was, however, a prolific writer, penning numerous historical and fictional works, some of which were eminently successful and highly regarded, but they have been virtually eclipsed in the public eye by the tales of Holmes. Doyle was so disappointed that public acclaim for the detective overshadowed his other writings. It was that which induced him to "do away" with his hero in "The Final Problem" at the Reichenbach Falls.
The public was devastated at the loss of their hero, thousands canceling Strand subscriptions and wearing black armbands in mourning. In truth, it was akin to a national crisis, so popular was Holmes. Even though "The Hound of the Baskervilles," unquestionably Doyle's most well-known Holmes work, was serialized from August 1901 to April 1902, Doyle contended it was an older adventure, it not being until 1903, finally relenting to public demand and an irresistible financial offer, that Holmes was resurrected in "The Empty House. "
Doyle's early family life was somewhat spartan. Of ten Doyle children, Arthur was one of only seven who survived and Mary Doyle, his Mother, struggled to make ends meet on her husband's modest income. While the family had well-to-do relatives, his Father's career as a minor Government employee was limited and his passion as a painter also only moderately successful. There apparently developed a feeling of frustration and of failing to advance in the hierarchy as he should have and thereby support his family properly. Consequently, each member of the family aided to the extent possible while Doyle's Father, spending much time fishing, slowly drifted away from reality into the world of daydreams, struggling with alcoholism and epilepsy, and finally being institutionalized for the last ten years of his life, dying in 1893.
Doyle's Mother, the pillar of strength in the family, later turned to the Anglican Church and Doyle himself indicates he became disenchanted with Christianity in general. Rejecting the rigid dogmatism of and departing from his Catholic belief and learning toward the agnostic, although never an atheist, he always retained a faith in the wonders of the universe, proclaiming a belief in a universal and beneficent God.
In January of 1887, at the age of twenty-seven, Freemasonry having caught his interest, he was Initiated in Phoenix Lodge No. 257, Southsea, Hampshire, and Passed and Raised that same year. While it appears he believed strongly in the Masonic tenets of Brotherly Love, Relief, and Truth, he was never an energetic Craft Member, with a somewhat off and on involvement, ceasing active participation in 1911.
Nonetheless, his dedication to those tenets created a passionate interest in the criminal justice system and what he felt were its failings. Facts often overlooked in Doyle's life are that he was a Member of the select London "Crimes Club, " whose membership passionately examined diverse criminal cases; he had amassed an extensive personal crime library; and, possessed of an intuitive mind and being well versed in past and current English and Continental crime and methodology, he was a first-rate criminologist in his own right.
Citing but two incidents in which he took an interest, in 1907 he publicly took up the defense of a man he felt wrongly accused and convicted of a crime. Doyle's efforts ultimately resulted in the man's freedom. Another case which caught his eye also resulted in expending much effort on behalf of the accused, it being fourteen years before the affair was successfully resolved. It would seem the author was often emulating Holmes in the search for justice or was Holmes simply Doyle's alter ego?
Doyle's first marriage, in 1885, was to a Louise "Touie" Hawkins by whom there were two children. His wife passed away from tuberculosis in 1906 after a long illness, and in 1907 he married a Jean Leckie, whom he had known for some years, with three children from this second marriage.
He ran for Parliament in 1900 and again in 1905 but was defeated on both occasions. If he lost, perhaps due to the "seats" being in difficult districts as well as his voicing "honest" opinions rather than playing a "political game, " to his credit the contests were much closer than had been anticipated. It appears though that he eventually developed a distaste for the general political arena and what he termed its blind passions.
From 1899-1902, he served as a field doctor in the South African Boer War writing both a historical study and pamphlet of that conflict. It was during that saga that his judicious eye began to dissect and express dissatisfaction with what he considered "obsolete" military methods. There are also indications he attended a Lodge meeting with Kipling during that conflict and, upon his return home, on the occasion of a Lodge lecture, he was made an Honorary Member of the Lodge of Edinburgh No. 1 (Mary's Chapel).
Ever ready to right a wrong, much in the manner of Holmes, Doyle took to heart a defense of British actions in the Boer War. With considerable European anti-British propaganda being circulated as a result of the conflict, Doyle's long "pamphlet" (60,000 words), "The War in South Africa: It's Cause and Conduct," was distributed widely and perhaps more than any other action marshalled world opinion to rally around the British.
The late 19th and early 20th Centuries were particularly eventful. By now a successful and prosperous writer, and having foregone his medical practice, he traveled widely, lectured, and associated with notable men of the era such as Lloyd George, Tennyson, "Teddy" Roosevelt, H. G. Wells and Harry Houdini.
This latter association evidenced a long-held interest in psychic phenomena which would occupy Doyle during his later years. If his lecture tours were highly acclaimed, his audiences invariably asked questions about Holmes, the shadow of the detective unceasingly dogging Doyle's very footsteps.
For services to the nation, he was Knighted by the King on August 9, 1902, becoming Sir Arthur Conan Doyle. Interestingly, he was at first inclined not to accept the honor, but later relented. Holmes, conversely, expressed a firm intent to decline any Knighthood, perhaps mirroring Doyle's sentiments.
During WWI, he toured combat areas for the British Government, writing of his experiences and producing a monumental six-volume history of the British European campaign. A clear-sighted visionary in some respects, such as propounding more modern military methods, tactics, and weapons, and being a strong early proponent of a Channel tunnel to France, his visions eventually took a different form, being manifested largely in spiritualism. Somewhat paralleling his oft-overlooked interest in criminology is the fact that Doyle's later years were largely dedicated to studying matters of the occult and lecturing and writing extensively thereon with several books published on the subject.
As for Sherlock Holmes, perhaps no other "fictional" character has stood the test of time as well. There have been innumerable incarnations on stage, in the movies, on radio, on television, and even in comic books. One account cites at least 264 movies, 630 radio plays, 32 stage productions and 25 television shows, and other productions such as a ballet and a musical. The total continues to increase, however, particularly the television count in recent years with some 40 new British productions.
The Holmes character has proven so popular he has even been transported to a more modern era, as in Basil Rathbone's film interpretations of the 1940s where Victorian criminals were not the prey but rather NAZI spies and saboteurs. Likewise, there have been numerous literary and media characters embodying Doyle's format, sometimes with a man as the protagonist, such as Agatha Christie's Hercule Poirot, sometimes a woman, as in the popular T. V. series "Murder She Wrote, " and others, all emulating the "Holmes style." Sharing the same "birth date" as Holmes, January 6th, although different years, and having devoured his exploits from an early age, I perhaps feel a particular affinity with the great detective.
Although not numerous, there are several Masonic references in the Holmes saga, or Canon, as it is known to devotees, interestingly one made prior to Doyle joining the Craft. If the question thus arises as to when he first came into contact with Freemasonry, members thereof, or perhaps heard allusions thereto, such considerations are of only secondary import to our story. There are also allusions by some that Holmes was himself a Mason, but with no substantive evidence to support such claims.
Insofar as definite Masonic references are concerned, they appear in four stories (some believe it to be five) with perhaps oblique references in several others, depending upon one's interpretation. Some references are so tenuous in nature, however, it requires a fair bit of supposition and imagination to form a liaison.
"A Study in Scarlet" 1887: A gold ring with a Masonic emblem, presumably a square and compasses since no specific details are noted is found at a murder scene. It eventually develops that the victim was a Mormon and, that Sect having long been at odds with the Craft, it might be supposed the ring is an important element of the story line as some have suggested. After the first brief mention, however, the ring quickly passes into obscurity.
In that the victim's adherence to the Mormon Sect is only made clear at a later part of the story, the reason for the ring's mention is somewhat uncertain, although there has been conjecture the victim may have used it to surreptitiously enter Masonic Lodges. If Joseph Smith, the "Prophet" of the "Church of Jesus Christ of Latter-day Saints" (the Mormons), his brother Hyrum, and many other Mormons became Masons (likely for political reasons) during the early period of that Church's history, by the end of the 19th century the animosity of the Mormons against and prohibition on joining Freemasonry was well established. The animosity undoubtedly developed due to the Mormons' expulsion from the Craft as a result of un-Masonic actions. Thus, if the "entry" theory has any validity, it is not likely any Lodge entry but surreptitious could have then been gained by a Mormon.
"A Scandal in Bohemia" 1891: Holmes makes reference to "a wonderful sympathy and freemasonry among horsey men. Be one of them and you will know all that there is to know." Doyle may well have been referring to the Craft and the close ties of fellowship among Members, but the allusion is vague and Doyle's intent uncertain. This allusion is particularly perplexing to Masonic historians in trying to determine its meaning.
"The Red Headed League" 1891: Holmes makes reference to a Masonic breast pin worn by a prospective client, although the particular design of the pin described is at variance with the usual Masonic emblem of square and compasses. Nor does Doyle paint a particularly bright picture of either the client or his clothing, one being left with the impression of a well-meaning but distinct clod. As for the breast pin, while English practice frowns on an overt display of Masonic jewelry, there is no specific edict forbidding it, contrary to Holmes' observation. We can thus see that even the "Master" is not infallible.
"The Yellow Face" 1893: A theory has been propounded which links this story both to the Jack the ripper legend (the brutal murders of five London prostitutes in 1888) and Freemasonry, of which more will be said later. There is no Ripper mention, however, in this story nor in another Homes tale for that matter. It might appear an effort by someone or some group to either capitalize upon the Holmes tales, discredit the Fraternity, or perhaps both. This particular tale appears to be far removed from either any possible "Ripper" or "Masonic" connection and it takes imagination to even suggest any such allusions.
"The Stockbroker's Clerk" 1893: One author has created a rather complex and tortuous connection to the Craft in this story, but it is a connection which requires extreme imagination and is a highly unlikely liaison.
"The Musgrave Ritual" 1893: An unusual bit of ritualistic catechism in the story is considered by some to perhaps have been inspired by Masonic Ritual, but this is supposition only. It must be remembered there have been and still are other groups using cryptic ritualism, thus the supposition remains just that supposition.
"The Norwood Builder" 1930: Again, Holmes notes that a prospective client is wearing a Masonic insignia, in this instance a watch charm. Although a specific Masonic reference, other than one mention, it appears the charm has little direct bearing upon the story, except that emphasis which Holmes himself may lend to it.
"The Valley of Fear" 1914: While there are no direct Masonic references in the story, a mark on a murder victim's arm, a triangle inside a circle, has been noted as perhaps suggestive of Royal Arch Masonry, and a passage with ritualistic proceedings of a lodge of "Freemen" could be interpreted as suggestive of the Craft. The story line, much of which is placed in America, implicates the "Freemen" lodges in the vilest of crimes including murder.
Written three years after Doyle ceased active Masonic participation, considering his high moral integrity, it seems unlikely he consciously patterned the " Freemen " after the Craft. Further, there is no indication Doyle was even acquainted with Royal Arch symbolism, although such is a possibility.
In a far more plausible vein, during an April 1913 visit between Doyle and the renowned American detective William J. Burns at "Windlesham, " Doyle's home at Crowborough in Sussex, Burns recounted details of the "Molly Maguires," a secret organization active in the late 1800's among the Irish miners in the Pennsylvania coal regions. The "Molly Maguires," a deviant group of lodges of a fraternal organization known as the "Ancient Order of Hibernians," with roots stemming from secret societies in Ireland, terrorized the coal regions for many years. The bloody history of violence perpetuated by the "Mollies" in Pennsylvania is a tragic episode of the era, but not within the scope of this paper except as it impacts upon the Holmes story. One author also indicates Doyle met Allan Pinkerton's son during a transatlantic crossing and also discussed the Mollies at that time. In any event, Doyle was keenly taken with the coal mine saga and it is virtually certain his imaginative mind immediately grasped the literary potential of combining the "Molly" foundation with other elements for his classic story.
Doyle himself made little secret of the fact that he sought out Allan Pinkerton's "The Molly Maguires" 1877) as a source document. Not surprisingly, therefore, Part II of "The Valley of Fear" closely parallels actual events of the era from the action of story's chief protagonist, a secret Pinkerton operative, to the title of "Bodymaster" itself, the designation used the Irish Molly groups to designate the Lodge's leader. In fleshing out his epic, Doyle essentially changed only actual names and places.
"The Retired Colourman" 1926: In this instance, one of the characters is twice noted as having a Masonic pin on his tie, but the references do not appear to be directly story related.
The last Holmes story was penned in 1927. It is likely that had Doyle not developed an overriding passion in the occult, more epics in the Canon would have resulted. That, unfortunately, did not happen, the final count resting at 56 short adventures and 4 novels.
It can be seen, then, that both direct Masonic references and allusions in the Canon are few. This is not unusual since, in general, Masonic references in literature, either historical or fictional, tend to be meager. With but few exceptions, it is only in what may be termed essentially "Masonic" works that one finds mention of the Craft. This is unfortunate in that the impact upon history of men who may have been Freemasons has often been significant indeed, as they have imprinted their high moral precepts through their actions.
If Doyle's citations prove the exception to the rule, careful study of the Holmes stories would indicate that, for reasons of his own, he simply wanted to use such references occasionally. They seemingly serve no overt useful story line purpose other than to draw attention to Holmes' astute eye for details. Doyle placed much emphasis on Holmes' initial visual assessment of people, however; thus, his Craft citations may have been intended as having deeper meanings, possibly being enigmatic clues for Holmes to ponder. In other instances though, the fact of Doyle's Craft background may well influence some to more readily "see" Masonic allusions in stories than would otherwise be the case.
A more serious and far-reaching concern arises, however, from writers who have taken extreme literary license with both Doyle's hero and Freemasonry, tying both Holmes and the Craft to the "Jack the Ripper" legend. Stephen Knight's 1976 book, "Jack the Ripper The Final Solution," the 1978 film "Murder by Decree," and 1991's "The Ripper and the Royals " are prime examples. Such blatant and virulent fantasies are a gross disservice to Doyle, to Holmes, to Freemasonry, and in the final analysis a serious distortion of historical fact.
At the time of the Ripper affair, thousands of letters to the police and countless theories were then, and are still now, forthcoming but the Ripper's identity proved as mysterious then as now. During the past 100 years, an apparently inexhaustible flow of literature has poured forth on the subject. Citing but two modern examples, one writer has an elusive Ripper time-traveling, being chased through two centuries by H. G. Wells, while another has the Ripper, a nebulous entity capable of "invading" and "controlling" human bodies, a part of the classic Star Trek science fiction series.
In recent years, it has become profitable for some, through the sale of media products, to propound a theory which casts suspicion upon the Masonic Fraternity. Since there has never been a universally accepted solution, writers such as Knight apparently feel at liberty to invent their own fanciful Ripper theories which, unfortunately, are then presented as factual history.
The Canon never at any point makes mention of the Ripper affair (Whitechapel) murders and/or Holmes participation in the affair although Doyle himself reportedly looked into the mysterious case. Nonetheless, writers continue to perpetuate bizarre Ripper scenarios casting Holmes and/or Freemasonry in a leading role. The 1978 "Murder by Decree" film production is a prime example, where Holmes confronts senior Government officials, identifying them as high-ranking Masons, and accusing them of culpability and conspiracy.
Nor do the fantasies end there. Some reek of science fiction as in Holmes' adventure with the Invisible Man or amusing stories as in Holmes in (the land of) Oz, while others, such as Holmes becoming a Jack the Ripper himself, are pulp fiction at its worst. Recent comic book stories also emulate Knight's fantasy in either having Freemasonry involved with the Ripper murders, or in having Holmes temporarily allied with Count Dracula against the sinister Professor Moriarty in a battle raging through foggy Victorian London. Such fantasies, however, are easily clarified through reference to the Canon and, in any event, are clearly recognized as fictional entertainment.
The theory associating Freemasonry with the Ripper affair is a more complex issue, although it has nonetheless been thoroughly demolished by responsible historians. There are those, however, for monetary, religious, or other reasons, who continue to perpetuate "The Great Lie." These anti-Masonic writers cleverly combine conjecture, innuendo, supposition and falsehoods around known factual data, fabricating what, superficially, appears to be a plausible tale and only by close review can such assertions be shown as totally unfounded. Separating fact from fantasy in these missives requires research which most persons have neither time nor inclination to pursue. Like Hitler's mad ravings, therefore, if the lie is repeated often enough some may begin to believe it.
In brief, the allegations of a Masonic conspiracy in the Ripper affair have been thoroughly discredited, an issue admirably explored by Ill. Bro. C. DeForrest Trexler in the August 1991 Northern Light, thus need not be treated here in great detail. If Knight's well publicized fantasies have been a springboard upon which other modern writers have built anti-Masonic themes.
The New York Times Book Review said: "Conan Doyle was one of the most genuinely interesting men in the world. " Doyle lived a long and eventful life, full of amazing adventures, including wartime services, being an excellent sportsman, world traveler, public defender, successful author, and numerous other accomplishments. He died July 7, 1930, in Sussex, and was buried at the family home in Surrey.
The Game's still afoot Watson. When the legend surpasses reality, keep the legend. The saga of the "world's first consulting detective" will live on forever.
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by Allen E. Roberts, FPS
A Helping Hand Team: Should Lodges have them? (A question we asked in the August issue.)
1. No, says Earl T. Spicer, MPS, a 42-year Master Mason. True Masons, he believes, will help automatically he won't have to be appointed to a committee. He praised one member who has helped his wife and him constantly. Yet, no one else has even visited his home during the more than two years he has been incapacitated.
2. Yes. Richard Cadmus, MPS, believes this could be useful. "Few Masons, their spouses or widows will openly ask for help, aid or assistance. So many lodges are so overly concerned about new members that they overlook the needs of their current members-especially the old and infirm. " He says each member of the committee (I prefer 'Team') should stay in touch with his assigned Brother and help him in various ways.
3. Yes--emphatically! Doug Griggs of Oklahoma says this will be the first committee he appoints when he's installed as Master. It will make regular reports about what it has accomplished. He will continually ask: "What can we do to be more involved with the family life of our brethren who are in need of help?"
4. Perhaps. Such a committee wasn't necessary when James M. Blair, a member of Pleasants Lodge No. 63 of Virginia, was severely burned. An item in The Scottish Rite Journal, edited by John W. Boettjer, MPS, tells the story. Blair's Lodge and the appendant bodies raised money to pay the household bills of this self-employed Brother. His church and other organizations then joined the cause. As Brother Blair wrote: "This is an example of what Masonry is all about; Brothers caring about Brothers, people caring about people."
5. Not Relevant; higher authority necessary. Edward Fazio, a police officer, was dying of cancer. He had two wishes he'd like fulfilled before he died: first to marry his girl friend of many years; second to become a Master Mason. The first took place on April 26, the second on April 29. His fellow police officers arranged for an ambulance to take him to the Lodge where he was made a Master Mason, under a dispensation granted by the Grand Master. A week later Brother Fazio died. Truly, Brotherhood in action.
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WOW! Hoodwinks with shutters and colored lenses! An article in The Northern Light tells the story of a couple of these unusual blindfolds. One may see these unusual means of "pulling the wool over your eyes." They reside in the Scottish Rite Masonic Museum of Our National Heritage, in Lexington, Massachusetts. While there, join the thousands who enjoy the multitude of other displays.
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Joseph A. Walkes, Jr., FPS, President of The Phylaxis Society, in a reprint in The Phylaxis, of his opening statement in Indianapolis, deplores the unmasonic attitude sometimes found among members of the Craft. He finds there are leaders who "lead with little knowledge of Freemasonry, and what Freemasonry is all about, some attempting to change Freemasonry.... What we often have is the blind leading the blind." He, along with many of us, has long been an advocate of good Masonic education. This is our only hope for the future success of Freemasonry.
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Cornerstones! Once upon a time laying the cornerstones of public buildings was an important, and publicly visible, activity of Freemasonry. This ran into objections by certain factions in recent years. Not so in Oklahoma. The Grand Master tells us in The Oklahoma Mason (edited by Jim Tresner, MPS) that his Grand Lodge had laid nine before August; it has five confirmed for the future. Included was the laying of the cornerstone of the Guthrie City Hall building on August 31. The festivities included a giant public parade, with all branches of the Masonic family participating. Excellent!
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"What a tangled Web we Weave, When First We Practice to Deceive" wrote Richard L. Crawford for The Oklahoma Mason. Within his article he tells us: "False causes always require an enemy to rally mass appeal. For the Inquisition, it was any expression of free thought. For the Nazis, it was the Jews [and Freemasons]. For the Ayatollah it was made visible in holding Americans hostage for 444 days. Even people of goodwill can be misled. Blind, unquestioned adherence to leaders who ignore the truth has, can, and perhaps will give rise to even greater intolerance, as it now does in fundamentalism Islamic countries." And, of course, it is happening in supposedly free countries. Crawford suggests: "We can show the world we're Masons and proud of it, we're good neighbors and citizens, and good friends to people who" see us as Freemasons who stand for truth and honesty.
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S. Brent Morris, FPS, we regret will not be the book reviewer for the Scottish Rite Journal. He has done an excellent job with a difficult subject since 1989. We thank him for his fine efforts. The job will now be turned over to another capable reviewer, Jim Tresner, MPS, who is also editor of The Oklahoma Mason. We wish them both well as they continue to faithfully serve the Craft.
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Costa Ricans Need Assistance
Some 500,000 Costa Ricans lost most of their belongings during Hurricane Cesar and urgently need help. When you consider this tiny country has only 3,000,000 population this destruction is devastating. Damage estimates climbed this week to $37,141 billion or $177 million U.S.
The Philalethes Society is working hand in hand with the GRAN LOGIA DE COSTA RICA. All money raised will be thankfully received and faithfully applied by the Grand Lodge of Costa Rica. If you are able to help please send your donation payable to
Nelson King In Trust.
2 Knockbolt Crescent
Agincourt Ontario MlS 2P6
Canada