ROBERT W. WOODRUFF LIBRARY THE HISTORY OR RREEKASONRI AND MASONIC DIGEST: EMBRACING AN ACCOUNT OP THE ORDER FROM. THE BUILDING OF SOLOMON'S TEMPLE 5 ITS PROGRESS THENCE THROUGHOUT THE CIVILIZED WORLD TO 1858 ; THE INTRO- ■ 1 . DUCnON OF MODERN-DEGREES CALLED MASONIC; AND THE FIRST WRITTEN HISTORY OF MASONRY IN THE UNITED STATES. TO WHICH IS JJDDBD, -A. so r-Jt Ifergts" mibr ." AS COLLATED BY ORDER OF THE GRAND LODGE OF ENGLAND, IN 1722. THE SPURIOUS LAWS,. AS PUBLISHED BY DERMOTTJ A CODE OF MASONIC JURISPRU¬ DENCE, ILLUSTRATED BY THE AUTHOR'S ANSWERS TO QUESTIONS OF LAW V aNB-USAGE.; A DICTI0NAB7 OF MASONIC TERMS; DESCRIPTION OF. MASONIC JEWELS, REGALIA, ETC., ETC., ETC. BT J. W.S. MITCHELL, ID., P.-., G.\ M.\, P.*. G.-. H.\ P.*., AND P.-. G.\ C.-., OF MISSOURI. VOL, 3L MARIETTA, GEO.: PUBLISHED BY THE AUTHOR. v NEW YORK: ROBT. MACOT. 18 5 8.' ! - v v»v. ,...*riy. v>^ -" ,n-;'- Entered, according to'»Aefc of Congress, .•. '-A • .r.* w*- u„'■ ^. life'" ; • / B"--w-a™cnztI. - In- the Clerk's Office of the. District Court of the United States, for the Northern Dtetrfefe of * -£.'•«* - ;S" r •• Georgia. ■ -... ■ ■ , ■ ■ -- :4"~ ^ -• •>--!' •••••-" XHDSk HOLMAN, pbcteek axd Stessotiteb, -v Corner of Centre and White Sta., N.Y. CONTENTS. page. CHAPTER I. Orders of Knighthood. Introduced into Prance in the last century 9 v Mohammed 10 First year of the Moslem Era 11 Pilgrimage to Jerusalem 12 Hospital of St. John the Almoner 13 The Origin of the Order of St. John, or Hospitalers 14 Causes which led to the Crusades 14 Peter the Hermit 15 Destruction of Peter's Great Army 16 The first Victory of the Crusaders 17 The Taking of the City of Jerusalem 20 The Hospitalers become a Religious Fra¬ ternity 22 Church Erected. 23 Raymond Classifies the Hospitalers 24 The Knights' first Famous Battle, 1119... 25 Hugh de Paynes, the Founder of the Tem¬ plars 25 The Second Crusade 27 Breach between the Hospitalers and Tem¬ plars 28 The Old Man of the Woods 30 The Military Orders unite against the Old Man of the Woods—The Assassins 30 The Christians are Defeated 34 Desperate Fighting by the Knights 34 CHAPTER H. Jerusalem falls into the hands of Saladen. Excommunication of Frederick II 43 The Power of the Pope's Curse 45 CHAPTER m. The Korasmians 50 Louis IX., of France, takes the Palmer's Staff 54 The Knights Suspected of Treachery 55 Great Slaughter of the Knights 58 Palestine without a King 60 Louis' Second Army 62 Palestine Deserted by all the Christian Kings 53 page. Orders of Knighthood. The City of Acre Attacked by the Saracen3 64 The Great and Final Battle 64 The Fall of Acre, the last Christian Hold.. 66 End of the War that lasted 194 Years.... 67 Philip the Fair, King of France, determines on the Destruction of the Templars.... 68 The Fellows' Testimony against the Tem- lars 70 Charges against the Templars 71 Philip's Dastardly Conduct equaled only by that of the Pope 72 Grand Master de Molai brought forth in Chains 73 Sentence passed by the Pope and Philip against the Templars 73 The Pope Orders the Extermination of the Templars everywhere 73 De Molai's Last Speech 75 De Molai Burned at the Stake 75 Thus Perished the Last Grand Master of the Templars 76 Some Templars took Refuge in Portugal.. 77 Encampment at Stockholm 77 Encampment in Paris 77 ^Templars of Scotland 78 Encampment at Bristol, England 78 The Claims of the above Encampments Con¬ sidered 79 Encampent at York 80 Templarism and Masonry Considered 82 Encampments in the United States 82 How to Constitute an Encampment 83 «• Union of Templarism and Masonry 83 ModernRites 84 •* Masonry a Perfect System of Ethics 85 Encampments planted in the United States by the Scotch Rite 85 Encampment in Providence, in 1802 86 In 1805, a Grand Encampment is estab¬ lished ' 86 In 1812, the Grand Encampment Resolves itself into a General Grand Encampment 86 In 1816, the same body again Resolves itself into a General Grand Encampment 86 iv CONTENTS. • CHAPTER IV. Scotch Rite, Ancient and Accepted." « Tllnminati and Scotch Rite 106 "Grand Lodge of South Carolina Inquirers about this new Rite in Masonry 108 Reply of the Grand Council 108 Old Adam Presiding 110 Scotch Rite Claims the Original Right to Confer the Ancient Craft Degrees Ill Scotch Rite waives the Right to Confer the First Three Degrees 112 Whence is derived the Power over these Degrees 112 Frederick the Great never took the Scotch Rite Degrees 114 Testimony from Prussia 116 French Historians deny the Existence of Secret Constitutions 118 Character of our Witnesses 119 Quarrels between the Grand Councils..... 120 The Lord's Supper in a Rose Cross Chapter 121 Should true Masons Amalgamate with this Rite 122 Brother Gourdon, of South Carolina 124 The Historical Reference of the Legend of the Third Degree, by T. S. Gourdon 125 Review of Dalcho's Opinions 131 Hiram Abiff at the Dedication of the Temple 136 Hiram Abiff Returned to Tyre, after the Dedication 138 Original Design of Masonry 146 Gourdon's Opinion that Hiram Abiff was not at the Dedication of the Temple .... 149 That Hiram Abiff did not return to Tyre.. 149 Solomon's Friendship for Hiram Abiff 149 That Masonry is worthy of Credence...... 150 ■ is not a Solar Myth ... 150 Scotch Rite, Ancient and Accepted. The' Allusions to Christianity is not Evi¬ dence against the Antiquity of Masonry 150 The Legends of the Third Degree are Historical Facts ^-50 Scotch Rite exemplifies no new Principle in Masonry ^50 The York Rite and the Scotch Rite, by Brother Mackey 151 Dr. Mackey in 1852, -against Dr. Mackey in 1850 156 CHAPTER V. Egyptian Mysteries unlike Masonry. ^ ^ Overflowing of the Nile 166 Mark Degree refers to the Temple 170 Isis and Osiris HI The Various Significations of the Figure of Bacchus H8 The Cabiri—Three of the Principal Figures 178 The Reign of Semiramis 179 Egyptian Mysteries Originally Pure 180 • Lower Egypt 183 Cicero's Opinion of the Mysteries 184 Warburton's Opinions 185 Doctrines of the Mysteries 185 Mysteries Communicated in Groves 187 Pythagorean Mysteries 188 Essenes and Druids 190 Doctrines of the Druids 192 Mysteries of Zoroaster 196 Zoroaster's Grotto 197 Ceremony of Initiation 199 .The Essenes—a Religious Sect 204 CHAPTER VI. Anti-Masonry in the United States. Jachin and Boat 206 Opposition to Masonry Traceable to the Roman Catholic Church v. 208 The Rosicrucians 209 Barruel 211 The Morgan Excitement 213 Origin of the Morgan Excitement 214 Morgan's Letter to his Partners 215 Attempt to Burn Miller's Printing Office.. 216 Miller, Davids, and Dyer. 217 DeWitt Clinton offers a Reward for Informa¬ tion 217 Solomon Southwick 219 Morgan's Supposed Body Found 221 The Morgan Body Proved to be the Body of Monroe 222 The Monroe Body—" a good enough Mor¬ gan, until after the Election" 222 The Inmates of Dram-shops become Gen¬ tlemen 224 CONTENTS. 'V page. Anti-Masonry in the United States. State Convention at Harrisburg 225 Politicians Relinquish Anti-Masonry 226 Ministers of the Gbspel take Charge of it.. 227 Churches made to resemble the Inquisition 228 The Author believes that Morgan was Mur-. dered 232 Who Perpetrated the Murder 233 Letter of Brother Bierce to a Lodge in New York 236 Reply of the Lodge 236 CHAPTER VH. Why was Masonry Instituted? Why was Solomon's Temple Erected? 239 Why was a Place Prepared for the Worship of all Nations ? 239 Why was Superior Wisdom given to Solo¬ mon? 239 Reign of David 241 Solomon's Prayer for Wisdom 243 Jews and Tyrians 243 Hiram, King of Tyre 243 Hiram Abiff 244 The Jews have Vain Pride 244 All Nations Seeking Admission into Secret Societies.! 245 Solomon's Wisdom Given to Lay the Foun¬ dation of Man's Return to the True Worship 246 Why did Solomon call on the King of Tyre for Aid? 247 Solomon Prepares the Minds of the People for the Appearance of John the Baptist 248 The Temple Typified the Reign of Christ... 250 A Place of Worship Prepared for all Nations 251 Difference between Masonry in the Days of Solomon and at the Present Day 251 Initiates at the Temple 253 Masonry is of Divine Origin 253 God's Benevolence to Man 255 Masonry the Forerunner of Christianity... 255 CHAPTERS VIE. AND JX. Digest op Masonic Laws, and Questions ok Masonic Usage. Anderson's Constitutions 257,264 Are Masons Regular who are made Irregu¬ larly ? 345 Are Masons made in Lodges U. D. entitled to Vote? 348 A Deist a Knight Templar 378 Affiliation 448 Appeal from the Decision of the Master... 572 A Violated Pledge Winked at by a Lodge.. 583 Affiliation 602 sAuthority to Work 611 page. Digibt of Masonic Laws,.etc. A Lodge without a Junior Warden 618 A Regular Lodge 679 Advancing Candidates ...... 681 Apprentices .* ,.266 By what Majority may a Mason be Restored 390 Balloting for each Degree 406 Both Lodge and Chapter may Try a Com¬ panion 415 Balloting Before the Committee Report.. 442 Balloting for Advancement 509 Constituting a Lodge 298 Constitutions of 1738 330 Can a Suspended Mason be Expelled ? 333 Can a Non-Affiliated Mason prefer Charges against a Member ? 338 Can the Accuser Withdraw Charges ? .... 338 Can a Brother Visit while under Charges ? 340 Can a Member be Excluded ? 340 Can a Member Appeal from the Decision of the Master? 340 Can a Grand Master Legalize the Illegal Acts of a Lodge? 345 Can one Member Arrest the Business ?.... 352 Can a Master declare the Candidate Elected with one Blackball against him ? 361 Can the Master Order a Second Ballot ? ... 361 Can a Brother be Tried for an Offense Com¬ mitted before he was a Mason ? 364 Can a Brother Disobey a Summons ? 366 Can a Lodge have Quarterly Members ? ... 376 Can a Grand Master Suspend a By-Law ?.. 388 Can a Member enter his Protest ? 388 Can a Ballot be Reconsidered? 390 Can one Lodge transfer a Trial to another ? 399 Can a D. D. Grand Master Interfere with Trials ? 399 Can a D. D. G. Master Arrest a Charter ?.. 399 Can Elected Candidates be Arrested? 403 Can a Demitted Mason be a Member of G. Lodge? 409 Can one Lodge work up the Rejected Material of another Lodge ? 410 Can a Grand Lodge Confer Degrees ? 417 Can Scotch Rite Masons Outrank Free and Acoepted Masons ?....... 428 Catholic Church Against Masonry 432 Can Masons and others Jointly Bury the Dead? 434 Con Grand Lodges Control Non-Affiliated Masons? 436 Can a Chapter Expel an Expelled Master Mason? 437 Can a Grand Lodge Restrict the Privileges of a Non-Affiliated Mason ? 437 Can a Single Vote Defeat a Motion to Re¬ instate ? 448 vi CONTENTS. Digest of Masonic Laws, etc. Can a Grand Lodge Restore to Membership in a Subordinate Lodge ? 453 Claims of Royal Arch. Masons to Preside... 452 Can Candidates be Balloted for at Called Meetings?....^ 473 Can a Lodge Appeal from the Decision of the Master? 474 Can a Ballot be Renewed after a Rejection ? 481 Can a Mason Pass himself who can not Use his Arms? 483 Can a Fellow Craft or Entered Apprentice be Expelled? 498 Can a Petition be Withdrawn ? 504 Calling Off 509 Can a Mason be Tried for Acts committed before he was a Mason? 516 Conferring Degrees on Ministers Gratui¬ tously 524 Conferring Degrees on Two or more at the same time 527 Christian Prayers in Lodges 529 Can a Suspended Mason be Expelled? 539 Can a Royal Arch Mason be a Member of two Chapters? 541 Can the Master set aside a By-Law ?..,.,. 544 Can a Mason be Required to put away his Wife? 555 Can a Lodge do Business after its Dispen¬ sation Expires ? 558 Charging a Fee for Affiliation 563 Can others than Masons Testify? 565 Causes for Rejection 569 Charges against a Non-Resident 571 Can a Mason belong to two Lodges ?...... 588 Can a Lodge U. D. Affiliate Members?.... 5S8 Can a Non- Affiliated Mason Visit ? Can a Master use a Diagram? Can a Fellow Craft be Suspended or Ex¬ pelled? 613 Constituting a lodge. 634 Can the Master Install the other Officers ? 634 Can an Accused Brother Demit ? 650 Candidates who can not Write 652 Charges against a Lodge 657 Can a Lodge or Chapter be Opened in the Absence of the three first Officers ? Can a Lodge order a new Election? 665 Constitution of a Lodge 669 Consecration of a Lodge 669 Calling Off 681 Claims of the Widow and Children of a Mason 689 Dermott's Ahiman Rezon 264 Duty of Members 803 Disobedience to By-Laws—Reconsidering a Ballot 334 Digest of Masonic Laws> etc. Does it require a Unanimo Elect to Membership ? * • Do Expulsions in Chapter or ncampm n affect the Brother's standing m a Lodge ? 495 Does the Refusal to Advance a Brother affect his Standing? 838 Demitted Masons-Where Tried '675 Does an Unfavorable Report Reject? 582 Displaying the Ballot 595 Demitting. 602 Dedication of a Lodge Building 670 Dictionary of Masonic Terms............. 691 Evasion of the Law is Censurable 410 Ex parte Trials 552 Expulsion and Reinstatement............ 610 Emergent Meetings 632 Excusing Members from Voting. 632 Election of Officers of a Lodge 676 Examination of Visitors 684 First Report in the United States Defining the Secret and Written Landmarks 260 Funerals 311 Financial Difficulties—How Settled 483 For what Cause may a Mason be Deprived of Masonic Privileges? 487 Funeral Clothing 593 Found Guilty, but not Punished 649 Grand Lodge of Missouri appoints a Com¬ mittee to Report what are the Land¬ marks 259 GrandFeast 306 Grand Master of Masons 310 General Grand Lodge 423 Have Non-Affiliated Masons a right to Visit? 376 Has a Lodge the right to Ballot for the Advancement of a Brother without his Consent ? ^ 377 How Restore an Expelled Mason? 390 Has a Brother the right to be present when Charges are reported against him? 399 Has a Brother, who votes for a Candidate in the First Degree, a right to Arrest his Advancement? 407 How long before a Rejected Candidate may Petition again ? 473 How shall a Lodge be Opened in the ab¬ sence of the Master and both Wardens ? 544 Has a Master the right to Summon the Members ?.... 548 How long may an Elected Candidate delay Initiation? Hight of the Pillars of the Temple 567 Honorary Members "" 614 How may a Brother Affiliate?.... 628 CONTENTS-. vii Digest of Masonic Laws, etc. How to Organize a Grand Lodge 667 Is it right to Reject a Candidate whose fitness is Vouched for? 347 If Initiated, must the Brother who voted against his Admission Fellowship him? 361 Initiation of Sojourners 378 Is a Member of a Chapter Responsible to a Lodge of which he is not a Member ?.... 415 Inalienable right of the Members to Vote 450 Is it proper to reject a Master Mason in Good Standing? 481 Is Profane Swearing gross Unmasonic Con¬ duct? . 481 Is the Power of the Master absolute ?... 544 Installation of Re-elected Officers 572 Is the business of a Tippling Shop Respect¬ able?. 583 Is living inconvenient to a Lodge a good cause for asking for a Demit? 602 Improper Installation, etc 625 Is the Loss of a Limb a bar to Initiation? 630 Illegitimate Children'of Masons 631 In the Absence of the Master, who shall Preside? 639 Is the Junior Deacon a Legal Officer, if the Warden who appointed him was not In¬ stalled ? 665 Jurisdiction over Entered Apprentices.... 620 Lukewarmness in City Lodges 373 Lodges Under Dispensation 454 Ladies' Degrees 562 Laying Corner-Stone 670 Masonry Governed by Fixed Laws 2800 years 257 Making Ministers of the Gospel 334 Must a Mason make known his Objections to a Candidate? 336 Must a Grand Warden have Served as Master ? 354 Must a Brother state his Reasons for asking a Demit? May a Member inform a Candidate of his Rejection, and by what Vote ? Maimed Candidates 370 Must the Master have the Past Master's Degree? 381 Must the High Priest have the Order of High Priesthood? 404 Masters' right to Order a Ballot 413 Must a Petitioner for a new Lodge have a Demit ? 454 Must the Master have first Served as Warden? 476 Masonic Regalia 511 Masons keeping Tippling Shops 583 Making Non-Residents 611 Digest of Masonic Laws, etc. Masonic Badge of Mourning 615 Master and Wardens Members of Grand Lodge 622 Men who can not Write can not be Made.. 659 Members of a Lodge 680 No Freemasonry but Ancient Craft Masonry 259 Non-Affiliated Masons 342 New Tests 423 Non-Aflfilialed Masons 424 Oral, or Secret Landmarks 259 Old Charges. Of God and Religion 265 Of the Civil Magistrates 265 Of Lodges 266 Of Masters, Wardens, Fellows, and Appren¬ tices 266 Of the Management of the Craft at Work.. 268 Of Behavior after the Lodge is Closed 269 Of Behavior toward Strangers 269 Of Behavior at Home 269 Of Behavior toward a Strange Brother.... 270 Old and New Regulations. Of whom the Grand Lodge Consists 271 Of the Grand Master 27f Of the Deputy Grand Master 281 Of the Grand Wardens 281 Of the Grand Treasurer 283 Of the Grand Secretary 284 Of the Provincial Grand Masters 284 Of the Committee of Charity 285 Of the Stewards ." 298 Of Constituting a Lodge 298 Of Makings 300 Of the Masters and Wardens 302 Of Removals 305 Of Visitors 305 Of Tylers 310 Our Duty to Expelled Masons 451 Operation of Definite Suspension 556 Opening a Lodge, etc 602 Officers and Members of Grand Lodge 668 Organization of a Lodge 669 Opening and Closing a Lodge 672 Past Master's Degree . 355 Postponing a Ballot after Commenced .-... 393 Physical Disqualifications 402 Physical Disqualifications of Candidates... 419 Past Masters' right to Seats in Grand Lodge 426 Public Grand Honors 435 Powers of the Master 516 Powers of the High Priest 516 Powers of the Deputy Grand Master 552 Powers of a District Deputy Grand Master 569 Powers of Deputy Grand Masters 575 viii CONTENTS. page. Old and New Regulations. Powers of the Grand Master 597 Power of Grand Lodges to levy Taxes 607 Powers of a Grand Lecturer 637 Powers of the Grand Lodge 668 Powers and Duty of the Master 677 Powers of the Wardens 678 Powers of a Regular Lodge 680 Qualification of Candidates 673 Reason why Masonic Writers Disagree.. .*. 258 Recommitting a Petition after Ballot 393 Reconsidering a Ballot 442 Rights and Powers of the District Deputy Grand Master 445 Rejected Candidates for Advancement.... 471 Rights of Expelled Masons 472 Rights of Rejected Masons 506 Rejected Candidates—How soon Petition?. 509 Rights of Past Masters 575 Right to Demit 595 Refusal to Advance a Brother does not affect his standing as a Mason 617 Royal Arch Masons only can he Members of a Chapter 644 Right of the Master to Order a Ballot 656 Rules of Order. 680 Right to Visit 682 Right of a Brother to Relief. 687 Right of Masonic Burial 688 Supposed Spurious Edition of Anderson's Constitutions, for 1738 330 Should the Master of a Lodge have the Past Master's Degree? 355 Should a Lodge Open in each Degree ? .... 384 Should a Candidate be Arrested, what is the duty of the Lodge ? 409 Suspension 448 Signing By-Laws 574 page. Old and New Regulations. Suspending By-Laws 625 Should a Re-elected Master be Installed ?.. 638 The Fundamental Laws are the Landmarks 259 The True and Spurious Laws Compared... 311 ■ The Grand Lodge Restore Members 421 The Past Master's Degree 421 The Masonic Year 558 Trial of Non-Residents 595 Trial of Past Masters 646 The Secret Ballot 657 Unanimity in Ballot 591 Vouching for a Brother 686 What the Author Means by Ancient Con¬ stitutions 262 Where may Rejected Candidates Re-peti¬ tion? 335 When is a man too Old to be Made?...... 335 Whose duty is it to prefer Charges ? 368 What Number is Indispensable to a Chap¬ ter? 390 What are Side Degrees of the Chapter ?... 397 What Constitutes a Demit? 409 Withdrawing a Blackball 448 Withdrawing a Recommendation 515 Withdrawing a Petition 515 When is a Petition in Possession of the Lodge? .• 515 When can we refuse to Recognize a Mason ? 521 What Claims have the family of a Suspend¬ ed Mason? 559 Withdrawing Charges 574 Withdrawing a Petition 591 What is a Demit ? 592 Which are the Movable, and which are the Immovable Jewels ? 644 Who may Constitute a Lodge of Entered Apprentices? 659 CHAPTER I. ORDERS OF KNIGHTHOOD. We think it will be seen, when we come to detail the history of Modern Masonry, so called, that the Encampment degrees, called Orders of Knighthood, were invented and introduced into France about the middle of the last century ; but as the generally re¬ ceived opinion is, that they are but a continuation, with slight modifications, of the Christian and military Orders of the eleventh century, it becomes our duty, in deference to said opin¬ ions, to present, at least, a historical sketch of the Hospitalers and Templars of the Crusades. But, even at the threshold, we feel that our situation is an embarrassing one. The reader can not fail to perceive how diffi¬ cult is the task to make our sketch both truthful and interesting, if, at every step, we are forced to feel cramped for want of room. To collate the history of the Orders of Knighthood, in a manner congenial to our feelings, and to the full satisfaction of the stu¬ dent of history, we should require as much space as a large vol¬ ume would afford; while such is our arrangement, and such the wish, we think, of a large majority of our readers, that we can only claim to occupy a few pages upon this important branch of our history. Believing that a liberal public will be prepared to make due allowance for the circumstances under which we write, we will proceed, as best we may, to the accomplishment of our task. As the acts of the celebrated false prophet Mohammed laid the foundation for the original military Orders of Knighthood, it will serve the better to illustrate our subject, to briefly notice the life and character of this remarkable man. Readers, not given to thinking closely, are predisposed to re¬ gard Mohammed as having been the very worst man of his day, or that he acted under the influence of a peculiar species of 10 MODERN FREEMASONRY. derangement. But when we remember that it is the nature of men to seek for power, and, when attained, equally their nature to abuse it; when we reflect that the rise and. fall of nations, in all past ages, tend to show that there are times when the '' strong men shall bow themselves," and the weaker shall rise up and take their places ; when great nations are destined to be hum¬ bled, and obscure tribes, in their turn, wield the scepter of power—we say that when these things are known to follow in the train of human frailty, we shall not be so much surprised at the wonderful power acquired by Mohammed and his followers. The close of the sixth century beheld the setting star of Home's long continued and proud glory. True, she was not yet humbled, for Heraclius, who was Emperor in the early part of the seventh century, made some well-timed demonstrations, which seemed, for a while, to plume anew the Roman eagle. By his splendid achievements, he caused his banner to be unfurled beyond the Tigris, and had the proud satisfaction of seeing it wave over most of the plains of Assyria, and he was so elated with success, that he was about laying plans for sending the Roman eagle still further, when a new and unlooked for enemy appeared. At the critical period when Rome and Persia were engaged in mortal strife, Mohammed made his appearance. He was born about the end of the sixth century, at Mecca, in Stony Arabia, and so remarkable did his career prove, that it would seem he was sent into the world to scourge and humble the proud nations of the earth. His biographers claim that he de¬ scended from Kedar, the son of Ishmael, and, hence, his followers hold that he was of the progeny of Abraham. His parents were idolators, as also were the tribe to which he belonged. He was left an orphan at an early age, and was raised and educated under the direction of Aboo Taleeb, his uncle; afterward he entered the service of Khaidjah, a rich widow, who made him her factor, and soon after gave him • her hand and fortune. Mohammed was naturally subtle and ambitious, and this sudden acquisition of wealth served to nerve his arm for bold and dar¬ ing achievements, and, doubtless, laid the foundation for that blood and carnage which at one time threatened to deluge the whole of Christendom. At the time he made his appearance, ORDERS OF KNIGHTHOOD. 11 the religion of Arabia was divided into a variety of creeds. These were Idolators, Jews, Christians and Schismatics. Moham¬ med saw, as by intuition, that a new religion could be success¬ fully introduced. Suddenly he pretended to become a strict pen¬ itent, ai^d retired into a cave near Mecca, where, under the cloak of religious fervor, he devised and matured his schemes. This being done, he affected to make a confidante of his wife, telling her that the Angel Gabriel had made to him special revelations from heaven. He often affected to be in a trance, and, on such occasions, professed to be filled with heavenly exta- cies, caused by his direct communication with God's messenger. He charged his wife not to breathe to any human being a word, in relation to this wonderful occurrence, wisely foreseeing that this was the' most certain way of producing an effect upon the ignorant multitude, whom he felt convinced would soon have, as a great secret, an exaggerated account of his communion with heaven. And in this he was not mistaken, for his wife, believ¬ ing the truth of all he said, in the joy of her heart, could not withhold the wonderful tidings from a few particular friends, under the pledge of secrecy; these communicated the news to a few of their friends, and very soon it was currently reported that Mohammed was a prophet. As soon as he became surrounded by a few friends, upon whom he could safely rely, he proclaimed his divine mission, clothed himself in the richest oriental dress, cov¬ ered over with emblems and hieroglyphics. To prevent the oppo¬ sition of any and all creeds, he had so prepared his doctrines, that all were enabled to recognize the shadowing forth of their own peculiar faith. After the death of Aboo Taleeb, the authorities of Mecca, having become alarmed at the growing popularity of this impostor, proscribed him as a blasphemer, and he was com¬ pelled to fly for safety to the city of Yatrib. This flight is termed in the Koran the Hejira. The first year of the Moslem era is A. D. 622. After the proscription at Mecca, Mohammed informed his dis¬ ciples that his ministering angel had brought him a scimiter from heaven, to be used in subduing all his opponents and ene¬ mies. The Arabian tribes were addicted to pre^datory warfare, and, with great enthusiasm, flocked to his standard, willing to be 12 MODERN FREEMASONRY. blindly led whithersover lie chose ; and soon this unprincipled impostor became a powerful military chief, a merciless conqueror, and the scourge of the East. Nor did blood and carnage cease with the death of him who instituted the sword as the strong arm of his religion. His followers continued to wage war in all directions, not waiting for provocation, btit with the avowed purpose of compelling all to embrace the Mohammedan faith. They invaded Palestine and Syria ; took Antioch, Jerusalem, and Damascus ; dethroned the Persian Monarch, and subdued Egypt and the whole of Northern Africa. The islands of Cyprus, Rhodes, Candia, Malta, and Sicily, were invaded and brought to bow before the mighty Juggernaut. In the early part of the eighth century, they seemed upon the point of accomplishing their great aim—the subjugation of the whole Christian world. At this period, they carried their bloody banner beyond the Pillars of Hercules, and founded a new empire in Spain. But, happily for the civilized world, the giant strides of these bloodthirsty Infidels were checked by internal feuds, caused by a struggle for power in their own ranks. The supreme authority became a fruitful source of contention and party strife, and, as there were quite a number of Califs who claimed to be the legitimate suc¬ cessors of the Prophet, the Moslem world was employed in decid¬ ing these disputes, instead of unitedly subjugating foreign nations. When we remember that the Cross of Christ had remained planted upon the walls of Jerusalem, for near three successive centuries, under the protection of the Christian Emperors of ^ Byzantium, and that, from the reign of Constantine the Great, and the Greek, Latin Christians had annually made Jerusalem their place of pilgrimage, to obtain the remission of their sins at the Saviour's tomb, it may be readily seen that the conquest of the Holy City, by the followers of Mohammed, created dismay and lamentation throughout all Christum lands. The Mohammedans professed to reverence Christ as a pro¬ phet, but they did not hesitate to levy and enforce the collection of a heavy tax upon the Christian votaries who flocked to His sepulchre. The struggle for power between the Califs rendered a pil¬ grimage to the Holy Land one of great personal danger, and ORDERS OF KNIGHTHOOD. 13 even those who escaped violence, were subject to encounter deprivations and hardships on the way. A supersitious belief pervaded Christendom that the reign of anti-Christ was at hand, and, during the tenth century, the whole West continued to pour forth its thousands of Palmers to the Holy City. These pilgrims carried a staff and leathern scrip. On their return home, they generally carried some of the dust of Palestine, as also the sacred palm-bough (hence they were called Palmers), and hung it near the altar of their Parish church, as a sort of pious trophy. For a time, the Califs protected the pilgrims for the sake of gain, and, after their arrival in Jerusalem they were preserved from violence for the same reason. But after the lapse of years, even this comfort was denied them, and they were insulted and robbed by the Infidels. But, the causes which led to their greatest hardships, arose from a disunion of the Latin and Greek Churches. This dispute arose so high that the pil¬ grims found it almost impossible to obtain shelter beneath friendly roofs, even with those bearing the name of Christian. About the middle of the eleventh century, some merchants of Italy undertook to provide an asylum for the Latin pilgrims. In their commercial intercourse with Egypt, they, by means of presents, secured the friendship of the Calif Moustrassenbillah, and obtained from him permission to build a Latin church within the walls of the Holy City. Accordingly a chapel was was erected near the Holy Sepulchre, which was dedicated to the Virgin, under the title of Mary ad Latinos. To this were added two hospitals, or houses of reception, for Latin pilgrims who might be sick or destitute. The hospital was dedicated to Saint John the Almoner. History informs us that this Saint John had been Patriarch of Alexandria, who, for his deeds of benevolence, was surnamed the charitable. Hallam's Middle Ages, informs us that " when Jerusalem first fell into the hands of the Saracens, he sent money and provisions to the afflicted Christians, and supplied such as fled into Egypt. Under the patronage of Saint John the Almoner, the Orders of Knighthood were first established, but when they became numerous, and assumed a military character, they removed this Saint, and thence dedicated their Orders to Saint John the Baptist. 14 MODERN FREEMASONRY. Soon after the erection of the hospital, several pious pilgrims determined, to return no more to their native homes, and thence devoted themselves to the service of the sick and afflicted wanderers, who continued to pour in from "Western Europe. This hospital was kept up mainly by alms annually collected in Italy, by the benevolent founders. Within its walls the sick were kindly nursed and skillfully treated, and those who had been stripped of their little all, by the robbers with whom the road was infested, were clothed and fed, and all who died received Christian burial. The Hospital of the Almoner furnished the germ, the founda¬ tion of the Orders of Knighthood, whose splendid achievements, for near two hundred years, caused them to be denominated " the sword and buckler of Christendom in the Paynim war." The Hospitalers continued to increase in numbers, and to ex¬ tend their relief to all Latin pilgrims who required aid, until the fame of the Institution extended over the Christian world. For more than sixteen years, this charitable Association was permitted, silently and efficiently, to bestow alms, and offer re¬ lief to suffering humanity; but then a new enemy appeared. The Turkomans, a nation of barbarians, who, by their invincible valor, crossed the Caspian, made conquest of all the country bor¬ dering on the Euphrates, and turning their attention westward, suddenly burst upon Palestine, and, by order of Malek Shah, the most renowned warrior of the Siljookian race, the Saracens were driven out of Jerusalem and the garrison massacred. In this barbarous attack the most inhuman butcheries were perpe¬ trated. The Hospital of St. John was despoiled, and avarice alone saved tlie Holy Sepulchre from the destroyer's hand. By augmenting the tribute to be paid by each pilgrim, the bar¬ barians made this the means of a valuable revenue. In many instances, the tribute demanded was beyond the ability of the poor Christian pilgrims, and it Is recorded that some expired at the gates of the city, without being able to behold the Sacred Tomb. In view of the foregoing facts, it is easy to account for the wonderful excitement which soon after pervaded all "Western Europe. Those who were so fortunate as to be able to OEDEES OF KNIGHTHOOD. 15 withstand the hardships, and escape the dangers, incident to a pilgrimage to the Holy Land, returned with an account of the manner in which the Holy Sepulchre was desecrated, and the inhuman sufferings entailed upon the pilgrims. These "o'er true tales " were repeated, until the very mention of Palestine was calculated to stir the blood of every Christian, and nerve the arm of the Christian warrior. For a time, the excitement prevailed without even the suggestion of a remedy. At this time, an obscure Frenchman, Peter, surnamed the Hermit, who had himself experienced the inhuman treatment of the Turko¬ mans, threw himself at the feet of Pope Urban II., and besought His Holiness to arouse the Princes of the West to a proper sense of the insult, and demand that a sufficient force be sent to drive the enemies of the' Cross from the Holy Land. The Pope lent a favorable ear to the pleadings of the Hermit, but not daring to lead in so great an undertaking, he encouraged the pious enthusiast to visit the Christian countries, with a view of stirring up the people, promising to embrace the first favor¬ able opportunity to give encouragement to the scheme. Thus encouraged, Peter, his body emaciated by fasting, traveled without covering for his head or feet, making speeches every¬ where. The singular humility of the man,* his holy life, his fine oratory,! and, above all, the well-told story of the pilgrims' wrongs, soon aroused all Europe, till there was scarce a man or woman who was not carried away by the excitement. In less than a year the people of Christendom were in arms, and oppo¬ sition would have been useless from their rulers, but, so far from this being the case, the enthusiasm seems to have especially per¬ vaded the higher ranks. In this state of things, the Pope called two Grand Councils, and had no difficulty in inflaming the priesthood. To the common people it seemed that their rulers were too slow in their movements, and thus an inconsiderate multitude rushed to the standard of Peter the Hermit, to the number of sixty thousand, and besought him to lead them to the Holy Land. The majority of these had sold everything they _ « * For a description of tlie personal appearance of Peter the Hermit, see Knolls' History of the Turks. f Gibbon. 16 MODERN FREEMASONRY. possessed, and esteemed it an honor to employ the last shilling in the holy cause. Husbands deserted their "wives-—wives rejoiced in the cause which led to the separation widowed mothers sent forth their sons, firmly convinced that it was the will of God.* Led on by the Hermit and his Lieutenant, Walter Sensavier, this rabble army reached Constantinople. Every species of vice, to which such a multitude might be supposed to be subject, was perpetrated. Thousands of women, mostly of the lower order, but including many of high respectability, followed in the train. Already had intemperance, prostitution, and almost every vice marked their progress, and rendered their approach a source of uneasiness and alarm to Alexis, the Greek Emperor. The atrocities perpetrated by this so called army, so disgusted the Hermit, that, after in vain trying to reform them, he left them immediately after they entered Asia. Walter remained, still endeavoring to restore subordination, but all in vain. Seduced by a false rumor, that the rich spoils of the city of Nice were to be had without resistance, they rushed headlong, in disorder and confusion, upon the city, when, by the preconcerted plan of Soliman, the Turkish Sultan, they were surrounded by the Infidel army and slaughtered, almost to a man. Thus ended the first expedition in the Paynim war. The loss of this rabble army neither dismayed nor dampened the ardor of the grand army, which was soon to follow, under proper discipline, and com¬ manded by Kings and Dukes. When this great army rendez¬ voused at Constantinople, and went into winter quarters, it is said, " a more glorious army the sun never shone upon." t The Knights and their attendants alone amounted to one hundred thousand fighting men; the pilgrims, bearing arms, to about six hundred thousand 4 The first warlike demonstration of this army was against the city of Nice, where the Hermit's army had perished. Soliman was prepared for their reception by having thrown a numerous garrison of Turkomans into the city, which, being. strongly fortified, he supposed himself able to cope with the Christians, and for six weeks resisted, but was then com- * Fuller. t Gibbon. X Ibid. ORDERS OF KNIGHTHOOD. 17 pelled to capitulate, or surrender, under a stipulation that the city should be left in possession of the Greeks. The news of this victory gladdened the hearts of thousands at home, who had felt deeply grieved at the inhuman butchery of the Hermit's army. And now, more than ever, the clank of Christian steel, like a storm god, filled the air. Western Europe was literally in arms for the Crusade. On the other side, all the warlike tribes of Asia, as one man, rose to' repel the invaders. The Sultans of Aleppo, Bagdad, Antioch, and Persia, levied mighty armies j but, with a knowledge of all this, the enthusiastic Christian leaders marched boldly on. At Dorylasum, a bloody battle was fought, in which four thousand Christians and three • thousand Paynim Captains were slain. The camp of Soliman was taken, and his army disbanded. This victory was followed by the conquest of most of Anatolia ; and, thus victorious, the grand army descended into the Syrian plains, where they found Tarsus in possession of Tancred, one of the Christian leaders,- who had approached by a different route. At the beginning of winter, the army of the Crusaders approached and besieged Antioch, the once renowned capital of Assyria. It was surrounded by a double wall, and garrison¬ ed by twenty thousand veteran troops, who, for seven months, resisted every effort of the Christian army, and fell, at last, through the treachery of one of the inhabitants (1098). During this protracted siege, the Christian army lost, by pestilence and famine, upward of one hundred thousand men, and many of the survivors were reduced to the necessity of feeding on carrion, and even human flesh. Discord prevailed among the leaders, and crimes the most detestable disgraced the Christian banner. When the Crusaders left their native homes, Jerusalem was in possession of the Turks ; but the Calif of Egypt, who had several times been driven from possession of the Holy City, took advantage of the approach of the Crusaders, to send an army into Palestine, which drove the Turkomans from every town, and soon planted his standard again in the Holy City. This news neither surprised nor dismayed the Crusaders, To them it was of but little moment whether their enemies were 2 18 MODERN FREEMASONRY. the Turkomans or the Fatimite dynasty, and, hence, w en Mostati, the Egyptian Calif, proposed a treaty which pledged his friendship, but provided for his continued possession of the Holy City, and the immediate return of the Christian army, the officers of the latter rejected the proposal with scorn, and sent the Calif word that they would open the gates of Jerusalem with the same keys which they had used at Nice, Tarsus, Antioch, and Edessa. In May, 1099, the remnant of the Christian army took up their march, and such was the terror which their victories had produced, that they were enabled to pass unmolested through Tripoli, Sidon, Tyre, Caesarea, Jaffa, and Ramla, and, finally, beheld the towers of the most famous city in the world. The shout of exultant joy, which burst from the lips of those in front, was taken up and carried back upon the line, until the whole gave forth one continued roar of applause. The more pious manifested their joy by casting themselves upon the ground, kissing the earth, and moistening it with their tears. On the 7th of June, 1099, the army of the Crusaders encamp¬ ed before the walls of Jerusalem. And here we might pause, and find lamentable cause for a sad commentary upon the fortunes of war. The Christian army, thus far, had lost no battle : victory had perched upon its banner, and triumph marked its onward march, yet what was its present appearance, compared with that which it presented in the plain of Bythynia ? Of the seven hundred thousand fighting men, scarce twenty-two thousand, capable of bearing arms, encamped before the Holy City, the hope of seeing which had served to stimulate all who had left their homes and their friends. The'number who fell in battle was comparatively small, but disease, desertion, and those left to hold possession of the conquered cities, had thus reduced the glorious army, and left to this small remnant the honor of contending for possession of the tomb of our Saviour. At this period, Jerusalem was not the impregnable city it had been, when it so proudly resisted the attacks of the sovereigns of Babylon and Rome, nor was it defended by that band of brothers who fought in defense of the city of their fathers. From the days of Adrian, the Jews had been scattered over ORDERS OF KNIGHTHOOD. 19 the face of the earth, without a home, without friends, yea, without a spot of earth upon which they could walk in broad day, shielded by the mantle of justice. No wonder, then, that this persecuted race stood aloof, and, unconcerned, beheld the bloody conflicts for the possession of the home of their fathers. They were encouraged to take up arms for the Saracens, only by the prospect of imprisonment and starvation. On the other hand, they had nothing to expect from the Christians but injustice and stripes. The walls of the city included Golgotha, Bezetha, Moria, and Acna. Mount Sinai, once a populous portion of the city, had long been deserted, and was not now within the walls. The city was defended by forty thousand regular troops, under com¬ mand of Istakur, the most renowned General of the Calif. Twenty thousand of the Mohammedan inhabitants also took up arms. All the Christians in the city were thrown into prison, including Peter Gerard, the Superintendent of the Hospital of St. John, whose well known piety and universal benevolence, had won for him the admiration of the Infidel inhabitants. To annoy and cripple the efforts of the Crusaders, the wells and cisterns in the neighborhood had been filled up, and all the adjacent timber, capable of being used in the construction of warlike engines, was collected and burned. The Counts of Normandy and Flanders occupied a position northward of the city; Godfrey and Tancred, on Mount Cal¬ vary ; and Raymond, of Toulouse, to the South of Mount Sion. On the fifth day of the seige, the first attack was made by the Crusaders, and, so furious was the onset, that amid a storm of arrows and fire-balls, they broke through the first barrier, and boldly attempted to surmount the walls of the escalade; but the want of engines and ladders rendered their bravery and zeal of no avail, but subjected them to be driven back to their camp, with great slaughter. To the mortification of this defeat, was added extreme suffering for provisions and water. So extreme was their thirst, that many dug holes in the ground, and pressed the damp earth to their lips. Godfrey and Raymond then selected some Genoese mariners, from Jaffa, who built two large moveable towers out of timber brought from Lichem, thirty miles distant. 20 MODERN FREEMASONRY. On the night of the 15th of July, these towers were silently rolled to the fortification. Drawbridges were made to extend from the tops of the towers to the battlement. And now, when the sun rose upon the inhabitants of the city, they beheld these great towers standing at their walls, crowded with chosen war¬ riors, impatient for orders and an opportunity to grapple, in mortal strife, with their Moslem foe. The besieged, with great fury, hurled fire-brands against the towers, and, so dexterously was this done, that Raymond's tower took fire, and burned so rapidly that it was deserted. Godfrey had posted himself on the summit of the other, and for a time, unaided, his bowmen main¬ tained the battle. " But, at the hour," says the Monk Robert, " when the Saviour of the world gave up the ghost, a warrior named Letalde, who fought in Godfrey's tower, leaped the first upon the ramparts. He was followed by Guicher • Godfrey was the third, and all the other Knights rushed on after their Chief." Each, as he leaped upon the ramparts, threw away his bow and arrows, and drew his sword, " at the sight of which, the enemy abandoned the walls, and ran down into the city, whither the soldiers of Christ pursued them, with loud shouts."* The Moslems were pursued from street to street, from house to house, and were indiscriminately mowed down; for such was the panic, that no regularly organized resistance was made. At about three o'clock in the afternoon, the standard of the Cross was seen to wave in triumph on the walls. Thus was the Holy City rescued from the hands of Infidels, after having been con¬ trolled by the enemies of Christianity, for more than four hun¬ dred and sixty years. Here, again, we find food for reflection. One would suppose that the followers of the meek and lowly Saviour would, after achieving a great victory, have the consistency to display the principles which He taught, by showing mercy to the vanquished; but, alas for human nature! it is too much the same, in both the civilized and savage breast. The victory of the Crusaders was, indeed, a glorious triumph ; for it was acquired under the banner of justice, and the result of that bold and daring * Knolls. ORDERS OP KNIGHTHOOD. 21 bravery, which, alone could have prevailed. But how was its brilliancy tarnished, and the holy cause disgraced, by the fero¬ city, yea, the brutality of the conquerors ? For three whole days, an indiscriminate massacre was kept up, accompanied by a licensed pillage of the city. Old and young were put to the sword, and even suckling babes were inhumanly put to death. Nor was this arrested until the Crusaders were worn down with the fatigue of killing, after having slain ten thousand wretched and helpless human beings. But, more inconsistent still, these human butchers had no sooner tired of their work of death, than they washed the blood of their victims from their hands, and, bare-footed, walked to the tomb of Christ, kissing it with (as they would have the world believe) holy fervor, and sending up their anthems of praise, and repentant groans to the bar of Justice. Anon, their enthusiasm was so hightened, that they fell at the feet of Peter the Hermit, praising God as glorified through him. At the time the city of Jerusalem was taken By the Crusaders, a large army was on its march from Egypt, sent by the Calif to its succour. This army the Crusaders routed before it reach¬ ed the city. The victory secured, for a time, exemption from molestation, and the Christians were enabled to attend to the establishment of their civil and religious institutions. ' By the feudal polity, the conquered territory was divided among the chief commanders, who, after taking formal possession, suffered the Moslem peasantry to remain in vassalage. Godfrey is re¬ presented as being a devoted and good man, and hence one of his first acts was the institution of several new churches. He also made it his duty to visit the Hospital of St. John, which he found crowded with wounded soldiers, and so loudly did its inmates extol the Hospitalers, that Godfrey was moved to regard the Institution as worthy of being sustained by substan¬ tial aid, and, accordingly, bestowed on it the lordship of Mont- boire, in Brabant, with all its dependencies. His example was followed by the principal chiefs of the Crusade.* Thus, in a short time, the Hospitalers had the revenues of a great number of rich towns, both in Europe and Asia. * Sutherland.. 22 MODERN FREEMASONRY. To the period of which we have been speaking, the Hospita of Saint John had been simply a secular Institution, but w en Gerard was made Hector, and the large benefactions were en¬ trusted to his care, he proposed to the brothers and sisters the propriety of becoming a religious fraternity. The number of Hospitalers had now greatly increased. Among those who first determined to devote their lives to these charities, and took the habit of the Order, were Raymond du Puis and Dudon de Camps, of Dauphiny, Gastus, of Berdihz, and Canon de Mon- taign, of Auvergne. Others not less pious and equally respect¬ able followed their example, and it is proper to remark that the Institution was well supplied with devotees before it receiv¬ ed the above named patrimonies. Gerard, seeing that these men and women had formally renounced their homes and their relations, in order to devote their lives to acts of charity, readi¬ ly imagined their happiness would be promoted by making the links that bound them partake of the holy religion, and, there¬ fore, proposed that they should dedicate themselves at the altar, as the servants of the poor, and distressed, and of Christ and His cause. His suggestion met with a hearty approval, and, accordingly, they solemnly renounced the world. The Brother¬ hood assumed a uniform habit, which was a plain black robe, with a white linen cross of eight points, fastened on the left breast. Here is the foundation upon which was finally estab¬ lished the great power and influence of the Orders of Knight¬ hood. No sooner did this remarkable Brotherhood renounce the world, and take upon themselves monastic vows, than Pope Paschal II. commenced lavishing upon them his favors. He confirmed all their endowments, exempted the property from tithes, and conferred on the brethren the privilege of electing their Superior, independent of all ecclesiastical or secu¬ lar influence. Thus endowed, and thus protected by the head of the Church, it. is easy to perceive why it was that the noble band increased, and, with their increase in numbers, wealth also increased, and their popularity became universal. Godfrey was soon left with but two thousand infantry and three hundred horse. The small remnant of the once large army returned to Europe, and such was their account of the battles, and the 0EDEBS OF KNIGHTHOOD. 23 triumphs, that a new zeal filled Christendom with martial clamor'. New companies of Crusaders were formed every¬ where, and resolved to make the attempt to reach the Holy City, and strengthen the hands of Godfrey. Multitudes of pil¬ grims abandoned their homes, and, headlong, bent their way to the tomb of Christ. From the character of this motley crowd, it could but be expected that a large number would reach Jerusalem, worn out with fatigue, and totally pennyless, and hence the Hospitalers found constant employment in mitigat¬ ing their suffering. These Palmers, on their return home, spread far and wide an account of the charitable deeds of the Hospitalers, and so universally were they beloved, that, ere long, almost every Province in Christendom had given the Hos¬ pital manorial rights. Being thus enriched, the Rector erected a fine church on the spot which tradition stated was the retreat of Zacharias, the father of John the Baptist, to whom he dedicated it. He also increased the buildings necessary for the Hospitalers. But his master-stroke of policy, was to connect the Institution more closely with the countries from which it had received endow¬ ments ; to which end, he established subordinate Hospitals, or Commanderies, in many of the maritime Provinces of the West. Here is the origin of the term Commanderies, and of the sub¬ ordinate Institutions of charity. They were so situated, that they were of inestimable value to the Palmers who were on their pilgrimage to the Holy Land. Here they found an asylum from want and penury, and guides to conduct them on their way, and guard them from the enemies of the Cross. Of these subordinate Commanderies, we may mention the houses of St. Giles, in Provence; Tarento, in Apulia; Messina, in Sicily, and Seville, in Andalusia. These Commanderies were severally protected, and granted special privileges by the successive Popes. Godfrey lived to govern Jerusalem but little more than one year, and was succeeded by Baldwin, his younger brother, who, not having the pious scruples o'f his predecessor, assumed the title, and was proclaimed the first Christian King of Jerusalem. Baldwin's reign was, literally, eighteen years of warfare. By 24 MODERN FREEMASONRY. his valor and warlike skill, he greatly extended the Chiistian possessions. During an expedition to the frontiers of ^ gypt, in 1118, he fell a victim to the fatigues of war, and, like his brother, his remains were consigned to a tomb in the church of the Holy Sepulchre, an honor bestowed upon none but Latin kings in after time. About this period, the venerable Gerard died, and the Hospitalers unanimously elected Raymond du Puis as their Chief. With this Chief originated the military character which, in after years, so distinguished the Orders of Knighthood. Raymond was tried in courts and camps, and when he came to rule' over a band of religious friars, whose lives were pledged to deeds of benevolence and pure beneficence, he became discontented with the simple robe of the Hospitaler, and, therefore, favored the project of uniting the duties of the monk with those of the soldier. For this purpose, he gave to the Fraternity a martial Constitution, which bound the Brother¬ hood to defend the holy places, and, soon after, it was so amended, as to require them to wage perpetual war against the enemies of the Cross. The condition of things, when Raymond was elected Chief, seems to have justified his plans; for, all over the country, regularly organized bands of robbers, composed of Saracens, were to be met with, who watched every opportunity to fall upon Christian pilgrims, and deprive them of their little all. The Turkomans were ever on the watch for a favorable opportunity to rush upon, and destroy the unfortified Christian towns, 'and massacre the inhabitants. On the other hand, the Egyptians neglected no opportunity to harrass the Christians, from which, it will be seen that the Latins had no respite, and it is not wonderful that even the Hospitalers were willing to take up arms in defence of the holy cause. They did not abandon their attention to the sick and wounded, but volun¬ tarily took an obligation to be ready, at all times, to leap into their saddles, and, at the point of the lance, to repel their enemies. Raymond organized the Hospitalers into three classes. The first class was composed of men of patrician ancestry, and high military station ; the second of priests ; and the third of serv¬ ing men. The first class, he termed Knights of Justice, who ORDERS OP KNIGHTHOOD. 25 were appointed to bear arms, and who enjoyed all the dignities of the Order. The priests were divided ; the one part,' to per¬ form religious services in the field ; and the other, to attend to hospital duties. There was still another class, called "Sergens, or half Knights, who served either in the field or hospital, as might be necessary. This class, afterwards, acquired great fame, and added much to the military renown of the Orders of Knighthood. No candidate could be received into the first class, unless he could show that he was of noble descent. At the introduction of each brother, he took the monkish vows of obedience, poverty, and chastity, and the Knights, in addition, bound themselves to defend, with their swords, the Christian banner. The banner of St. John had a white cross on a red field, and it was agreed that any Knight who should abandon it, or otherwise dishonor the Brotherhood, in the Paynim war, should be publicly deprived of his arms and his knightly habit. Such was the prevailing enthusiasm for military glory in the Holy war, that, ere long, the ranks of the devoted Knights became crowded with young men of high birth and fortune, from every Christian land. The Brotherhood could no longer claim to be composed of Latins, and, for the better regulation of the whole, a division of the Order was 'made to suit seven different languages, viz : of Profence, Auvergne, France, Italy, Arragon, England, and Germany. The first fame acquired in battle by the Knights was at the retaking of Antioch, in bloody battle against the Turkomans and Saracens, in 1119. About this period,* Hugh de Paynes, Geoffrey de St. Omer, and seven other gentlemen of France, formed the praiseworthy object of affording protection to the Palmers, on their pilgrimage to and from the Holy Land. They imitated the Hospitalers in making their Association consist of both military and relig¬ ious duties. For several years these nine Knights, destitute of means, or protection from the head of the Church, continued to escort the pilgrims, and guard them against the assaults of * The manuscript of Father Hay gives the origin of the Templars iu 1117. 26 MODERN FREEMASONRY. robbers, etc. So obscure were they, that, for several years, no new members joined them, but true to their solemn vows, they continued, with unabated zeal, to devote themselves to the assist¬ ance and protection of the unprotected small companies of Palmers. The fact of their union and their zealous devotion to so praiseworthy an object, reached the ears of the King, and, finally, those of the Pope, and they were, by both, encouraged to persevere. The Pope gave his sanction to their desire, like the Hospitalers, to constitute themselves a military Order. Thus, from this Association of nine poor and friendless men, sprang the Knights Templar, who, for more than two centuries, equaled, and, in many respects, rivaled, the Hospitalers in power and influence. The Hospitalers encouraged this new Association, granted it means, and, in various ways, assisted to give it character and permanency. The members of this new Order were originally called Soldiers of the Pilgrims. They wore a white mantle over their military dress, as their distinctive insignia, to which was afterwards added a red cross (a symbol of martyrdom), emblazoned on the left breast. Their helmets, in token of humility, had no crest, and their beards remained uncut.* Their banner was of white linen, striped with black, and ornamented with a red cross. Hugh de Paynes, the founder, traveled over a great part of Christendom, in order to make known the objects of the Association, and add to the members. On his return, in 1129, he brought with him three hundred young men of noble families. The Constitution of the Templars, as did that of the Hospitalers, required chastity and obedience—" and the Ancient Templars are said 'to have been so outrageously virtuous, that they held it a tempting of Providence to look a fair woman in the face, and scrupled to kiss their own mothers." f Prom, the foregoing historical facts, our Companion Sir Knights will be able to gather some truths, which should have due weight in considering the ancient usages of the Order. We shall not undertake to advise a change in the present dress or regalia of the Order, and certainly not to introduce our ancient brethren's * See Mills' History of Chivalry. f Southerlaad. ORDERS OF KNIGHTHOOD. 27 dread of lovely woman, but we would like to see Sir Knights satisfied with a regalia approximating more nearly to that anciently used. There seems to be no definite understanding as to the proper dress of a Knight Templar when on parade. We have seen hats and plumes, chapeaux and plumes, of all shapes and colors, and yet we find that, as a token of humility, our ancient brethren wore no plume or crest of any kind upon their helmets. Why, then, should we seek to do so? The first important support given to this new Association, came from the famous Bernard Clairvause, who ably advocated the second Crusade. He gave his special patronage and personal influence in behalf of the Templars, and was the means of greatly enrich¬ ing their treasury, and adding to their ranks. There were many ge'ntlemen who, not willing to devote themselves to the servile duties of the Hospital, were nevertheless inclined to devote themselves to the cause of the pilgrimage, and these preferred to join the Templars, as theirs was more strictly a military Order. Before the second Crusade, the Templars had repeatedly dis¬ tinguished themselves in battle ; indeed, there existed a generous rivalship between them and the Hospitalers, and, in no instance, were either known to shun danger or. falter in battle. On the contrary, the Brotherhoods were always foremost in battle, and no wonder that they were soon regarded as the strong arm in the Paynim war. The second Crusade was mainly furnished by France and Germany, and consisted of upward of two hundred thousand— we can not say men, for certain it is that a part of these soldiers, in the second Paynim war, were ladies. There were bands of high born dames, headed by Eleanor, of Guienne, the consort of the French King. These modern Amazons put on military insignia, and appeared in the parades, but history has failed to award them any further distinction in arms. For this, however, an apology might be found by the women's rights party of the present day, as, it might truly be said, that but few laurels were won in the second Crusade, even by the veteran soldiers. In the few noted battles in this Crusade, the Hos¬ pitalers and Templars most distinguished themselves. Conrad 28 MODERN FREEMASONRY. and the French King, who had the united forces, besieged Damascus, and, but for treachery, occasioned by a wrangle for authority over it when, taken, the Brotherhood would have achieved a victory. The treachery spoken of was the work of the Latin Christians of Syria and Palestine, who had learned that Conrad and the King of France had determined to give the government of Damascus to the Count of Flanders, Thierri. Soon after the failure of the siege, the two leaders of the army became disgusted with the conduct of the Christians of Syria and Palestine, and, with the remnant of their followers, return¬ ed to their homes, having done but little more than " march up the hills, and then march down again." Raymond Du Puis had been Grand Master of the Hospitalers near forty years, and had never yet seen his Knights flee in battle. In 1158, the greatest battle since the taking of Jerusalem, was fought on the plains of Putaha, between the Turkomans and Christians. This was the last witnessed by the venerable Grand Master: and here, too, he was permitted to behold the undaunted bravery of the Brotherhood, and the victory of the Christian army, after the fall of six thousand Turkomans. Raymond Du Puis died in the sanctuary of his Order, A.D. 1160, beloved by all Knights and Christians. Auger De Bulben, a Knight of Dauphiny, succeeded Ray¬ mond, by the unanimous voice of the Brotherhood, who lived to fill the office but about three years. The next Grand Master was Arnaud De Comps. He was advanced in years when hia brethren chose him as their head, and lived but a short time, and was succeeded by Gilbert De Sailly. Down to this period the Hospitalers and Templars had moved on in harmony, hand in hand, in all battles. But the King of Jerusalem, having conceived a plan for subjugating Egypt, mainly with a view to the immense treasure to be thus gained, applied to the Hospitalers and Templars to second his scheme, promising to share with them the spoils. The Grand Master of the Hospitalers readily gave his consent, but his will was subject to the Council or Chapter. This body was much divided, for it had to be admitted that the contemplated invasion had no connection with their duties, either as Christian OEDEES OF KNIGHTHOOD. 29 Knights or Hospitalers, but the temptation was too strong to be resisted, and the majority decided in favor of the invasion of the King. Large sums were borrowed to meet the expenses, and the Grand Master proceeded to hire mercenaries, until his force became a formidable one in numbers. The Templars promptly spurned the bribe tendered them, as the cause was in no way connected with their duty, and, moreover, because the invasion would be in direct violation of a treaty signed by the King, and approved by the Hospitalers and Templars. This expedition of Amaury, the King, proved a total failure, as he had been deceived and out-maneuvered by the Turkoman and Egyptian commanders. The expedition returned in 1169. The Grand Master, Gilbert, became so universally unpopular, because of false reasons which he had used to obtain the consent of the Council to this unfortunate expedition, that he was forced to resign his office. Gastus was next chosen Grand Master of the Hospitalers, but his . government lasted only a few months, when Joubert, of Syria, was chosen as his successor. About this time, their enemies had made such inroads upon the Christian possessions, that the King of Jerusalem became alarmed, for fear of the total expulsion of the Christians from Palestine, and sent out an able messenger to beseech the Western Princes to send another Crusade; and historians say that he left his kingdom under the care of the Hospitalers and Templars, con¬ jointly, and repaired to Constantinople to solicit the immediate aid of the Emperor Manuel. And now a new enemy appeared, in the person of an Armenian Prince, Milon by name, who, according to some historians, is represented as having been a Templar, while others speak of him as an apostate Hospitaler, who renounced his covenant, to prosecute a claim he had to the sovereignty of his country. It seems that the Latins had favored the pretensions of another aspirant, and this so incensed him against the entire Christian band at Jerusalem, that he sought the most dastardly means of revenge. He entered into a league with the Infidels, and proceeded to overrun the Principality of Antioch with fire and sword, and soon appeared on the frontiers of Judea. This apostate Knight practiced greater cruelties than even the Turkomans. Against the Hospitalers and Templars 30 MODEEN FKEEMASONEY. he conceived the deepest hatred, and never let an oppor unity slip, to put to death, in the most barbarous manner, all who fell into his power Milon proved not an exception to the gen¬ eral rule, that cruelty belongs to cowards, for no sooner did he perceive that the Knights were in pursuit, in order to give him battle, than he fled to the moutainous regions, where he knew he would not at that time be followed. About this time, the Templars were well nigh falling under the condemnation of thd c.rowned heads of Europe. Those of the Fraternity who had possession of Tripoli, had long waged a deadly war against a fanatical tribe of barbarians, whose Chief was called the Old Man of the Woods, and who exercised unlim¬ ited power over his tribe. His subjects believed that the faith¬ ful execution of his orders, be they what they may, would insure them future happiness. At his order they would enter a palace in disguise, and murder whomsoever they were ordered, knowing that at the next moment their own heads would be knocked off. Nay, these singular- human beings would instantly take their own lives, if ordered to do so by their Chief. The neighboring Princes did not feel their own lives secure against this band of religious murderers, and sought, by the most lavish gifts, to win their favor. The Templars made no effort to gain their friendship ; on the contrary, they declared perpet¬ ual war against them ; and, having a government so constituted, that the fall of their Grand Master did not seriously affect their Association or prosperity, these Assassins, as they called themselves, found that their secret manner of getting clear of an enemy by murdering the sovereign, could have but little power over the Templars, and, therefore, after various battles, in winch the Assassins suffered heavy loss, they offered to purchase peace by the payment of an annual stipulated sum, and thus were they living, until a short time before the death of Amaury, the King, to whom they proposed to become Christians, on condition that he would remit the payment of the sum stipulated, in the future. The King was elated at the idea of so many converts to the Christian religion; he consented to grant their request, and sent back the envoy under an honorable escort. On the journey, a Templar named Du Mesnil encountered the embassador, and ORDERS OF KNIGHTHOOD. 81 feeling indignant at the impudent request, and the unwise course pursued by the King, ran upon the envoy and slew him with his sword. The King was enraged at this conduct, and demanded of tbe Templars that Du Mesnil ]je instantly given into his hands. This the Templars refused to do, alleging that their guilty brother could only be tried by their own laws, and the head of the Church, at Rome. This answer of Odo, the Grand Master of the Templars, was in strict conformity with the privileges granted by the Popes of Rome, nor was it given with a view to shield the murderer, for he was already in irons, awaiting his legal trial. But this defiance of kingly power was not likely to find favor in palaces, and certainly not in the one at Jerusalem, for, in defiance of Odo's will, the King took Du Mesnil and threw him into prison, from which it is not likely he would have escaped, but for the death of the King, which soon after occurred, 1173. Amaury was succeeded by his son, Baldwin IV., who was not only under age, but a sickly and indolent youth. Raymond, Count of Tripoli, was appointed regent until the King arrived of age. This Prince had several battles with Saladin, in the first of which he won a great victory, and caused his enemy to make his escape upon the back of a dromedary ; but his triumph was of short duration, as he suffered a terrible defeat at Jacob's Ford, on the Jordan. In this battle the entire Christian army fled, except the Templars and Hospitalers, who alone main¬ tained the battle, and, being so few, comparatively, they were mowed down, neither seeking or receiving quarter. The Grand Master of the Hospitalers, Joubert, now in his old age, was covered with wounds, and bravely fought until he saw nearly all his Knights perish, and then threw himself into the Jordan, and succeeded in swimming across it. The Grand Master ot the Templars was borne down and captured by the enemy. Saladin offered to exchange him for one of his relations, but the fearless Grand Master refused the proposition, alleging that it would disgrace the Order, who were pledged to conquer or die, for their head to set the example of surrender with the hope of being exchanged. It is said, that in this battle, a Templar, named James De Maille, mounted on a white horse, 32 MODERN FREEMASONRY. fought so braverly, that the Saracens gave him the title of Saint George, and hoping thereby to acquire his great courage, actually drank his blood. The disasters consequent on this defeat were well nigh fatal to Christianity in Palestine. TPhe Christian army was disband¬ ed, the whole country was overrun by the barbarians, the King was an inefficient, sickly monarch, Joubert was incapable of service by reason of his wounds and great age, and Odo, the Grand Master of the Templars, was in close captivity. Thus were both Orders without a leader. In this extremity, the venerable Grand Master of the Hospitalers, over-estimated his physical powers, by throwing himself at the head of a few chosen Knights into the castle of Margat, to defend it from a strong force sent against it by Saladin. The defense made by the Knights covered them with honor, as did all their battles. The old Grand Master beheld the ramparts strewed with the bodies of his brave Knights, and, yet, true to the pledge of the Order, he spurned the demand to capitulate. At this the enemy be¬ came enraged, made a desperate attack, and succeeded in carrying the fortress. Joubert, though courting death, was compelled to behold the last of his companions hewn down at his post, and then found himself a captive, to be thrown into a dungeon, where he was cruelly deprived of the very necessaries of life, and thus terminated his illustrious life, in 1177. The Order elected Roger De Moulins, a Norman Knight, as his successor. About this time, a series of misunderstandings and petty quarrels rendered the military Orders nearly as hostile to each other as they were to the Infidels. Christian charity and true piety no longer held together the bonds of union, but instead thereof a spirit of rivalry, fed by a desire for office and distinc¬ tion, created jealousy and hatred, until the cause which they had sworn to mantain was in danger of being lost. For remedy the King appealed to the Pope, who, well knowing that the welfare of Palestine depended mainly upon the united efforts of the Orders of Knighthood, issued an order commanding them to abandon their feuds, and sign an article of recon¬ ciliation, based upon their pledge to mantain the cause of ORDERS OP KNIGHTHOOD. 33 Christianity in Palestine, etc., which they reluctantly obeyed, and which, for a time, restored harmony, but afterward seemed rather to reopen and make wider the breach. From the period above to the year 1186, every thing had remained unsettled in the kingdom whose crown thus changed hands. New efforts had been made at the Courts of France and England for a new Crusade, with but partial effect, and the Hospitalers and Templars continued to wrangle about place. But now the storm, so long threatened, burst upon the kingdom. Saladin had succeeded in making a traitor of the Count of Tri¬ poli, and, being thus aided by a willing tool at Jerusalem, march¬ ed an army, composed of chosen men, into Palestine, in 1187, and laid siege to Acre. The Grand Masters of the Hospitalers and Templars threw themselves into the fortress with a strong body of Knights, who now seemed to forget their quarrels, and unite for the safety of the kingdom. The commanders deter¬ mined to give battle to Saladin, and, accordingly, marched out before day, and fell upon the sleeping enemy. For a time, con¬ sternation and confusion took possession of the Saracens, and victory seemed to declare in favor of the Christians, but the Sultan presented himself in the midst of his panic-stricken soldiers, and, by his well known voice, rallied them in battle array. The Knights, to a man, fought bravely and well. The Grand Master of the Hospitalers repeatedly charged the enemy with skill and courage, but, at last, his horse received a deadly wound, and fell, with his rider under him. The Hospitalers, seeing him fall, formed around his body, which thus became the centre of mortal conflict between Christian and Saracen. The body of the brave He Moulins was found buried under a pile of the dead, chiefly Turkomans and Saracens. He was interred at Acre, with the honors of the Order, lamented by all the nation. Garmier, of Syria, Grand Prior of England and Colonel Gen¬ eral of the infantry of the Order, succeeded to the Grand Mastership. To avert suspicion, Raymond, the traitor, proposed to Saladin that he should attack his own possessions, and accordingly laid siege to Tiberias. The town fell into the Sultan's hands, but the Princess, being ignorant of her husband's treachery, retired 3 34 MODERN FREEMASONRY. with the garrison into the castle, and made preparations for a resolute defense. These facts were communicated by Raymond to the King, urging, at the same time, a large force to defend the important place. The King adopted his perfidious advice, drained all his fortresses of the troops for their defense, and crowded his ranks with citizens and peasants, who were totally ignorant of war, and, thus prepared, took the field. The traitor occupied a prominent position in this army. On arriving near the position of Saladin, Raymond prevailed with the King to select a position where he knew water could not be procured. "Within twenty-four hours, the King discovered his error, by perceiving that he must either have water or suffer a defeat, and he ordered an attempt to be made to force a passage to the river. The Templars, with their accustomed bravery, volunteered to lead the van, and, rushing upon Saladin, they charged the Sara¬ cen line with so much effect that it was immediately broken. But, at this eventful moment, when it was made the duty of the Count of Tripoli to follow and support the charge, the traitor turned his back and fled. His command returned to their former position, and thus the Templars were left at the mercy of the enemy, and were all slain or made captives. The Christians, having failed to make a passage to water, were com¬ pelled to pass another night, suffering the torments of thirst. All discipline was lost sight of, and, in this condition, Saladin attacked them, and, with very little resistance, annihilated the entire army. The carnage is represented as being dreadful, as the Infidels showed no quarter, and the life-blood of thirty thousand Christians ran in currents among the rocks. Among the captives taken by Saladin were the King, the Grand Master of the Templars, and a great number of Lords. The Grand Master of the Hospitalers, after performing many feats of valor, and seeing the battle irretrievably lost, cut his way through the enemy and fled to Ascalon,and soon after died. Saladin spared the lives of all except Reginald De Chatillon, who was not improperly put to death, as he had certainly con¬ ducted himself with less humanity than the great majority of barbarian commanders. It is worthy of remark, that Saladin was not only one of the wisest, but, we think, the very best ORDERS OP KNIGHTHOOD. 35 Sultan with whom the Christians had to contend. Deeds of benevolence and acts of kindness and mercy were performed by him, on all occasions, and these traits of character, together with his sense of stern justice, were witnessed on the occasion above referred to. "While he demanded of Reginald De Chatillon immediately to renounce his religion, and struck his head off on his refusal, he did not do so without reminding him of his crimes. He further exhibited his noble traits, by sparing the lives of his other captives, without exacting a similar indignity. They were sent prisoners to Damascus. The kingdom of Jerusalem seemed now to be drawing rapid¬ ly to a close. The King and the principal nobility were in captivity, and the military Orders were nearly extinct. The remnant of the Hospitalers met, it is true, to choose a Grand Master, to fill the place of their venerable Chief, who fell at the battle of Tiberias ; but, so far from hearing wranging for office, that of Grand Master was no longer an object of com¬ petition, but so evidently pregnant with hardships and perils, that the Brotherhood, with difficulty, prevailed upon Ermengard Daps to accept it, which he did, under a solemn conviction that he and his companions were only left the privilege of seeking an honorable death, and which, he hoped, would occur before the final fall of Jerusalem. This Grand Master was installed in 1187.* Soon after the events above recorded, Saladin, who had not been inactive, but continued his conquests, laid siege to Jerusa¬ lem, which was now defended by only a few thousand Christians, a great portion of whom were followers of the Greek Church, and, therefore, hostile to the Latin rule. The Queen, seeing no hope, offered to capitulate, but Saladin, knowing the weakness of her forces, rejected her proposition, and declared that, if the city did not immediately surrender, he would scale the ram¬ parts, and avenge himself by an indiscriminate massacre of the the inhabitants, upon whose skirts still hung the Moslem blood shed by Godfrey, of Bouillon. This answer fired the Latins to desperation, and, to a man, they determined to die in defense * One or two historians say that his installation took place in 1191. 36 MODERN FREEMASONRY. of the city. Even the women volunteered, and prepared, side "by side, to fight with their husbands, fathers, and brothers, and, if need be, to bury themselves beneath the fallen walls of their houses ; and, so bravely was the defense made, that, at the end of fourteen days, the Sultan gladly sigped the same treaty he had rejected. The terms were honorable to the garrison and to Saladin. The city was left undespoiled, and the Latin Christians were permitted to march out with their arms, and were guaranteed a safe convoy to any point by them to be named. The native Greeks were permitted to remain, but such as were Latins by descent, were required to pay a ransom, or become slaves. To the Latins, the last night of their stay in the city was one ever to be remembered. It was passed in lamentations and inconsolable grief for the fall of the Holy City. They were now about to be torn from the tomb of our Saviour, perhaps never again to behold the holy ground, and, filled with mourning, they repaired, for the last time, to the Holy Sepulchre, and prostrated themselves before it. Saladin did not enter the city, though the gates were thrown open, until these mournful rites had been performed, and the inhabi¬ tants had time to march out. The women, carrying their infants, passed out at the head of the procession. After them came men, carrying provisions, and such relics as they could conveniently take away, and, lastly, came thie Queen, with her two infant daughters, surrounded by the priesthood, and the few military still left, able to bear arms. It is said that some of the Christian women, as they passed Saladin, besought him, in the most touching manner, to set at liberty their husbands, who were then held by him in prison, and that, on learning their names, he graciously did what they requested. Nor did the generosity of the conqueror end with this act of kindness. As soon as he learned the benevolent attention of the Hospital¬ ers to the sick and afflicted, he granted ten of them permission to remain a year in Jerusalem, to attend to the cure of such as had been confided to their care. On the 2nd of October, 1187, eighty-eight years after its conquest by the Crusaders, Saladin, a Mohammedan Sultan, entered and took possession of the Holy City, ordered the bells ORDERS OF KNIGHTHOOD. 87 of the Christian temples to be broken, " and the Patriarchal church, which had originally been a magnificent mosque, built by the Calif Omar, on the ruins of the former Temple of Solonion, was carefully purified with rose-water, and again dedicated to infidel rites." * After being compelled to admire the character and liberal bearing of Saladin, we are surprised to learn that he descended so far below his high reputation for wisdom and religious toler¬ ance, as to order the great cross which surmounted the dome of the Patriarchal church to be torn down, and, for two succes¬ sive days, to be dragged through the streets of the city. And now, after near a century of war and bloodshed, in which the Christian world had more or less participated, the Holy Sepulchre was once more in possession of the Moham-' medans, and nowhere in Palestine did the Christian Cross ap¬ pear as a rallying point to its followers, except at Antioch, Tripoli, and Tyre ; and very many of the fugitives from Jerusa¬ lem, regarding their cause as forever lost, left the country and settled in the West. * Sutherland. CHAPTER II. The loss of Jerusalem, it is said, so wrought upon the feel¬ ings of Pope Urban III., that he fell a prey to grief. Dismay and sorrow pervaded Europe. The Cardinals at Rome re¬ nounced all temporal pleasures, and declared themselves and flocks as unworthy to wear the name of Christians, so long as the Holy City remained in possession of the barbarians; but these loud professions of piety and valor, were afterward proven to be professions only, for when William, of Tyre, besought their personal services in another Crusade, they could only be induc¬ ed to recommend others to engage in it. Philip II., of France, and Henry II., of England, agreed to settle their difficulties, and unitedly enter upon a new Crusade, for the deliverance of the Holy Land from Mohammedan rule, and measures were forthwith adopted to raise the means for fitting out a large force. Before the expedition was in readiness, Henry died, and was succeeded by his son, Richard I., who was afterward known as Coeur de Lion. He immediately took steps to carry out the plans of. his father, in furtherance of the Crusade. Frederick Barbarossa, of Germany, and about seventy of the Princes of his empire, entered heartily into the enterprise, and, indeed, all Christendom, Spain excepted, took part in the new Crusade, the Christian communities alone withholding their contributions, under the pretext that they should not be taxed to carry on wars, it being, their business to pray for the prosperity of Christian arms. The Crusaders commenced arriving at Acre in 1190, and fam¬ ine began its work of destruction in the Christian ranks. Here originated a new Order of Knighthood. The German Crusaders, finding that famine and disease were carrying off their brethren-in-arms, knew not where to look for relief. About this time, a company from Bremen and Lubeck arrived ORDERS OF KNIGHTHOOD. 39 by sea, and feeling compassion for their countrymen, who were dying from disease, aggravated by exposure, benevolently form¬ ed the plan of making a large tent from the sails of the ship. In this tent the sick were nursed and cared for by those who volunteered their services, and thus originated the Teutonic Order of Knights, which was confined to the Germans. By an edict of Pope Celestine, dated February, 1192, this new Order was required to frame its laws after those of the Knights Hos¬ pitaler, so far as related to benevolence, and after the Templars, concerning military operations. This Association was known by the title of the Teutonic Knights of St. Mary, of Jerusalem. Their dress was a white mantle bearing a black cross, trimmed with gold. The King of France arrived before Acre, which had been beseiged by the forces raised by the late King of Jerusalem, composed of newly arrived Crusaders, and the then military Orders. The King of France did not see proper to make an attempt to take the city, until the arrival of the King of Eng¬ land (which took place on the 8th of June, 1191), who soon after distinguished himself by his bold daring, whence he was styled the Lion hearted King. Mainly owing to his skill and bravery in conducting the attack, the city capitulated on the 13th of July, and the standard of the Cross was once more raised in that famous city. But glorious as this conquest was esteemed it was dearly purchased, as it is computed that more than one hundred thousand Christians perished before the walls, mainly from famine and disease. The Hospitalers, since the fall of Jerusalem, had held their head quarters at Margat, but now they substituted Acre. Their Grand Master having died, they elected Godfrey de Duisson, an aged Knight, in 1191. The taking of Acre constituted the only achievement of im¬ portance effected by this Crusade, for, soon after it, Philip of France returned to his kingdom, and desertions continued to thin the ranks of Richard, until he was left powerless. But he had quite a sufficient force to fetake Jerusalem, and, burning with desire to do so, had approached within a day's march of the city, and Saladin, feeling his inability to hold out 40 MODERN FREEMASONRY. against him, was revolving in his own mind the terms of capi¬ tulation, when, from some cause, a panic fell upon the Christian army, which being composed of volunteers, Richard was not able to restrain them from a determination to abandon the country, and return to their homes. And thus terminated the third Crusade. Richard, on his return to the West, was thrown into an Austrian prison, and soon after died. Scarcely had the Christians deserted Palestine when Saladin sickened and died, beloved by his people and respected by his enemies. Indeed, it may be truly said, that the character of no Christian, engaged in the Paynim war, stands out more resplendently than that of Saladin, who, though a barbarian in name, possessed all the wisdom and virtue of the most refined of his age. Grand Master Duisson died, and was succeeded by Alphonso, of Portugal, 1202. This Grand Master undertook to reform the habits of the Knights so far as to confine them to poor and spare diet, and otherwise to enforce obedience to his will in all things, which rendered him unpopular, and he was compelled to resign. He was succeeded by Geofrai l'e Rot, a Frenchman, 1202, who found the Order resting on their arms because of the six years' truce, signed by Richard and Saladin. But a failure in the Egyptian crops was producing universal distress in Pal¬ estine, and thousands were dying of famine daily. It is said, at this period, the Hospitalers possessed principalities, cities, towns, and villages, both in Asia and Europe, and held, within Christendom, no less than nineteen thousand manors.* The Templars had also large possessions, though not equal in value to those of the other Order. And, now that Palestine did not require their united services in the field, their ancient jealousies were renewed, which led to several battles, and peace was only finally restored by the interposition of the Pope. About this time, another Hermit, or Bernard, made his appearance, in the person of Fulk, a priest of Neuilly. By this man's cunning, the spirit of chivalry, which had only sub¬ sided in Europe, was revived, and soon a large number of * Manor, as here used, signifies the tillage of a plow and two oxen.—Mathew Paris. ORDERS OP KNIGHTHOOD. 41 princes and men of renown assumed the insignia of the Cross, and, placing themselves under Boniface, engaged to prosecute another Crusade to the Holy Land. This Crusade engaged the Doge of Yenice to transport them by sea to St. Jean d'Acre, but not being able to pay the sum agreed upon, entered into the employment of the Doge, and fought his battles, and afterwards hired to a Greek Prince to do likewise, and thus the Crusade, while it won, as well as wore the name of the fifth Crusade, was, nevertheless, not a Crusade to the Holy Land. In 1206, both the King Lusignan and his consort died. On their death, Mary, daughter of Isabella and Conrad, of Tyre, succeeded to the crown. Palestine being thus again destitute of a king, and the Christians, being convinced that nothing short of an able and efficient Prince could preserve order within, and prevent attacks from without Palestine, sent to the King of France, requesting that he would name a proper person to espouse the Queen. The Sovereign nominated John, of Brienne, a noble Knight of Champaign. The Christians of Palestine built their hopes high upon this union, not doubting the ability of their chosen champion to bring with him a large and disci¬ plined army, but, with his utmost exertions, he was only able to take with him three hundred Knights. But his fame as a warrior, was of itself a host, and, immediately after espousing the young Queen, he mounted his war steed, determined to signalize his honey-moon by deeds of valor on the frontier of the enemy. But his efforts were vain, as the Sultan was able to bring against him a force which he had not the power to resist. For a remedy, he represented to the Pope the deplorable condi¬ tion of the Christian cause in Palestine, and besought his aid. The Pope summoned the Princes of the West to meet him in Council, but various causes prevented obedience to this mandate until June, 1215, when a deputation from almost every monarch in Christendom, together with a great number of priests, assem¬ bled at Rome. The result of this Council was a unanimous determination to send out another Crusade., Andrew, King of Hungary, was the first leader to unfurl his banner. Joined by the chivalry of Austria and Bavaria, he embarked, with his fol¬ lowers, in Yenetian vessels, having despatched an invitation to 42 MODERN FREEMASONRY. the Grand Master of the Hospitalers to meet him in Council at Cyprus. The Grand Master, attended by his officers, accord¬ ingly obeyed this invitation. The King manifested the highest veneration for the courage and warlike skill of the Hospitalers, and, at his request, was received as a member of the Order. In giving testimony afterwards in behalf of the Knights of Saint John, the King said : " Lodging in their" house, I have seen them feed daily an innumerable multitude of poor; while the sick were laid in good beds, and treated with great care, the dying were assisted with an exemplary piety, and the dead were decently buried. In a word, this noble militia are employed sometimes, like Mary, in contemplation, at other times, like Martha, in action ; and thus consecrate their days to deeds of mercy, and to a maintenance of a constant warfare against the infidel Amalekites, and the enemies of the Cross." The King of Hungary remained with the Crusaders but little more than three months, and though having done but little for the cause, he returned home, leaving the Christian army destitute of a great leader. But this misfortune was soon remedied by the arrival of William, Count of Holland, who brought with him quite a large addition to the Crusaders. In a Grand Council called by the King of Jerusalem, it was determined to turn their arms against Egypt, and, first, to attack Damietta, the strongest fortification in that country. • Landing near the mouth of .the Nile, they debarked, 1218. In this action the Knights distin¬ guished themselves by being always foremost in encountering danger. After long and continued efforts, made with the most enthusiastic zeal, a machine, invented by the German Crusaders, was brought to bear against the town, and the post was taken. At this time large reinforcements arrived in the camp of the Crusaders, and, at their head, was Cardinal Pelagius, a proud, overbearing priest, as Legate from the Holy See. Grieved at the straightened condition of his favorite city, Saphadin terminated his reign, by dividing between his six eldest sons his dominions. Damietta fell to the portion of Coradine, who set his heart upon its delivery, and, being urged on by the same spirit of chivalry which had actuated his father, he no sooner learned the improbability of his being able to ORDERS OP KNIGHTHOOD. 43 throw assistance into the garrison, than he commenced negotia¬ tions, and, in his zeal for the sufferers within, he offered to give the Christians Jerusalem, Thoran, and several other cities, and to restore the Holy Cross, which his uncle Saladin had taken at Tiberias. The King and the Grand Master of the Hospi¬ talers inclined to accept the offer, but the Legate Pelagius rejected it, and his arguments prevailed with the council. At last, after a siege of seventeen months, the city was taken ; and eye-witnesses tell us that it wore the appearance of one vast tomb—more than eighty thousand men having perished, and the few who were left were so reduced by famine, that they had barely strength to crawl from door to door. This victory was soon after avenged by the enemy, who so hemmed in and sur¬ rounded the Legate, with wat6r let out of the river, when he had been seduced to a given place, that, no means of escape offering, he agreed to restore the captured city. Thus terminated this unfortunate Crusade. The Knights of St. John expended, in this expedition, about eight thousand byzantines in the public service, and yet they did not entirely escape the tongue of slan¬ der, as it charged them with appropriating to themselves some remittances from Europe—all which, however, they triumph¬ antly proved to be false. In 1222, a Grand Council was held at Ferentino, in the Campagna di Roma. This Council was attended by the Pope, the Emperor Frederick II., grandson of Barbarosa, John de Brienne, King of Jerusalem, the Patriarch of that city, the Legate Pelagius, Guerin De Montaigu, Grand Master of the Hospitalers, and Deputies from the Templars and Teutonic Orders. Frederick, who was not inclined to bow very obse¬ quiously to the Holy See, was induced to take an interest in the cause of Palestine, by a promise of marriage to Yiolante, only daughter of the King, and heiress to the crown of Jerusa¬ lem. Thus bethrothed, he promised to lead, within two years, ample forces to expel the Infidels from the Holy Land. But there is good reason to believe that the Emperor was better pleased with the " pomp and circumstance of war," than with the hardship and dangers of the battle-field, for he made excuses, and delayed this promised expedition four years, and 44 MODERN FREEMASONRY. then, being overtaken by a storm at sea, had a fit of ague, and, under the advice of his physician, put into the first harbor, where he remained inactive, until the naturally ill temper of Pope Gregory IX. was so excited, that he publicly excommunicated him. This holy curse was, in those days, fatal to every prince, for all believed they were doing God's service, to treat with contempt prince or peasant, against whom the thunders of the Vatican had been poured out. The churches were closed, Lent was proclaimed, and the people were prohibited all indulgences and pleasures, and Frederick found himself to be the occupant of a throne, without the obedience of his subjects. This Prince boldly stood out against the tyrannical mandates of the Pope for a long time, but was finally compelled to supplicate for mercy. During all this time, the Christians of Palestine were in a deplorable condition. Living under a truce, the military Orders were out of their element, as it were, and were wrangling with each other. The reinforcements sent by Frederick were insufficient, and the Grand Master of the Hospitalers, being most of the time in Europe, they were without a leader in whom they had confidence. In 1228, after his excommunication, Frederick arrived at St. Jean d' Acre, where it was not known that he was under the holy curse, but the Pope was not tardy in sending a dispatch with this intelligence, when the Hospitalers and Templars, always obedient to the Holy See, refused to follow his standard. But Frederick had the friendship of the Teutonic Knights, and, with the forces he could command, unfurled his banner, and took up his march. The Hospitalers and Templars could not hear the Christian war-cry and remain inactive, and, hence, were soon found following, under pretense of protecting the probable retreat of Frederick's army. This Prince knew well the importance of the friendship of these Orders, and soon com¬ promised with them, by agreeing that all orders should be issued in the name of " God and Christendom." Thus were the Knights reconciled, by withholding the name of Frederick from all orders, though known to be issued by him. This army entered Jaffa without opposition, and commenced rebuilding the fortifications. • But intelligence soon reached Frederick ORDERS OP KNIGHTHOOD. 45 that the deadly hatred of the Pope was being displayed against him, by an attack upon his Italian dominions. Frederick had, through his agents, sought a reconciliation with the Pope, but His Holiness spurned all overtures, and made war against his authority. This unholy war of Christian against Christian, by order of the great head of the Christian Church, caused all Europe to stand aghast, and especially did all Christendom look with horror upon this deadly strife, when they beheld the merciless butcheries perpetrated to avenge personal hatred. Frederick finally entered Jerusalem in triumph, but here he was compelled to behold the extent to which a blind worship of the edicts of the Pope was capable of leading ; for now he was to be crowned King of Jerusalem, but there was no one who dared place the crown upon his head, and he was compel¬ led to take it from the altar of the Holy Sepulchre, and place it upon his own head, and request the Grand Master of the Teutonic Knights to pronounce an eulogium. Here follows some testimony, greatly reflecting upon the honor and integrity of the Hospitalers and Templars. A plot was laid for the purpose of delivering up the Emperor into the hands of the Saracens ; and, though historians differ in their version of its origin, the weight of testimony tends to prove that the Pope was at its foundation, and that he commanded the Knights to perpetrate the dastardly deed, in order that he might be rid of his enemy. Certain it is, that information was communicated to the Sultan of Egypt, that the Emperor was about to return to Italy, and, immediately before his departure, he would visit Jordan, in order to bathe in its sacred waters, and suggested that a band of Saracens be sent to intercept and put him to death, or make him a prisoner. But the Sultan, proving himself to be more of a Christian, Infidel as he was, than the head of the Church and his sworn followers, received the proposal with abhorrence, and promptly sent the treacherous epistle to the Emperor. This noble act of -Coradine led to the most happy results, as it produced negotiations, and, finally, a ten years' truce, and, strange to say, the terms were altogether in favor of the Christians, which must have resulted more from MODERN FREEMASONRY, a sympathy felt by Coradine for the Emperor, on account o the malignant persecutions of the Pope, than from any fear of the Christian army. By this treaty, Jerusalem, Nazareth, Bethlehem, Tyre, and Sidon, were restored to the Christians, with full liberty to rebuild their fortifications. Equal priv¬ ileges, both civil and religious, were guaranteed to Christians and Mohammedans within the Holy City, and all that was reserved exclusively to the Mohammedans, was the Mosque of the Temple, with the court and enclosure, where they believed their Prophet commenced his nocturnal journey to heaven. No sooner did Frederick return to Europe, than his personal influence decided in his favor the war which the Pope had waged against him. But the moment the head of the Church was whipped at his own game, he availed himself of his im¬ perial prerogative to wreak his vengeance, by adding to the excommunication of Frederick a bull, which absolved the sub¬ jects of the Emperor from all allegiance to him as their lawful prince. This crowning act of holy meanness at once had the effect to humble Frederick, and cause him to supplicate for mercy. Frederick, being now otherwise occupied, failed to send assistance to.his subjects in Palestine, and he ceased to feel or care for the country, and, but for the supervision the Hos¬ pitalers and Templars exercised over the country, the very order of society, necessary to its existence, would have been destroyed. In 1230, the Grand Master of the Hospitalers died, and was succeeded by Bertrand De Texis. During the Grand Mastership of Texis, a serious dispute arose between the Bishop of Acre and the Hospitalers, in relation to tithes. The Bishop was foiled at home, and an appeal to the Pope still further condemned his cause, and justified the course of the Knights, whereupon, this malignant priest instituted' a catalogue of charges against the Brother¬ hood, of a most serious character. He charged, before the Pope, that the Knights were false to their vows of chastity J kept loose women in their house's ; protected robbers, murder¬ ers. and heretics 5 and altered the wills of those who died ORDERS OP KNIGHTHOOD. 47 under their care, etc., etc. These charges were most probably as false as were the principles of the Bishop'who made them, but such testimony of their truth was furnished, as induced the Pontiff to believe them true, for he dispatched an order, threat¬ ening punishment, unless speedy reformation was produced. It is rather singular that we can find nothing on record, going to show that the truth or falsehood of these charges were ever established by investigation, and thus, with the generally upright conduct and consistent morals of the military Orders, tending to prove them entirely groundless, we are not permitted so to declare by any court of inquiry. . In 1231, Bettrand De Texis died, and was succeeded by Guerin De Montacute. In 1236, Montacute died, and was succeeded by Bertrand De Comps. Palestine, being now deserted by the Emperor, and not being subject to his representatives, was divided against itself. In all these disputes, the Hospitalers and Templars were found to be in opposition to each other. Their ancient jealousies were always revived when they were resting upon their arms. In short, it would seem, from the history of these Orders, that their noble bearing and high moral integrity were best seen on the battle-field. The Hospitalers were no longer the humble attend¬ ants upon the sick, but arrogant tyrants, under the influence which their immense wealth bestowed upon them. The Tem¬ plars, though not so wealthy, were, nevertheless, possessed of large estates, and they, too, had become slaves of their passions. At this period, had not the Sultans of Egypt and Damascus been at variance, Palestine could have been easily overrun and conquer¬ ed ; but both these Sultans were striving for the friendship of the Knights, and, hence, neither was inclined to make war upon the Christian possessions. Indeed, so feeble had been the forces of the Latin Christians from the days of Saladin, that, at almost any time, Palestine could have been wrested from the followers of the Cross, had there been concert of action between the Mo¬ hammedan rulers. About this time, another effort was made in "Western Europe to get up still another Crusade into the Holy Land. The truce 48 MODERN FREEMASONRY. which had been signed by the Sultan of Egypt and the Emperor Frederick had expired, and the Sultau, hearing of the contempla¬ ted Crusade, determined to drive the Latins out of Jerusalem. Soon after, the vanguard of the seventh Crusade landed at Acre, under command of Thibald, Count of Champagne. The Infidels allowed them to reach Ascalon without opposition, but, near Gaza, they were completely defeated by an inferior body of Saracens, and Thibald returned in haste to Europe. The Earl of Cornwall, brother of Henry III., King of Eng¬ land, arrived soon after Thibald's departure. Cornwall brought with him the chivalry of England, and boldly advanced to Jaffa, where-he was met by an envoy from the Sultan-of Egypt, with a proposition for a new truce. This led to a treaty, whereby it was stipulated that Jerusalem should become entirely a Chris¬ tian city ; that the Christians should possess all the villages be¬ tween the capital and the coast, and that they should be at liberty to fortify all the restored posts. To this treaty the Hospitalers gave their assent, but inasmuch as they had refused to sign the one previously entered into by the Templars, the latter, influ¬ enced by spleen, refused their approval of this. This produced great confusion, for, notwithstanding there .were two truces, one of the Orders continued at war with the Sultan of Egypt, and the other with the Sultan of Damascus, and these two Sultans being at variance, there seemed but little hope of terminating the matter by amicable negotiations. But whatever feelings animated the bosoms of the jealous Knights, all Christian hearts were once more rejoiced to behold the insignia of the Cross, from the Jordan to the Mediterranean Sea. Priests now returned in swarms to the city of Jerusalem. The churches were cleansed and reconsecrated, and the Hospitalers expended everything in their treasury, and levied contributions from other Command- eries, in order to insure the rebuilding of the fortifications. Grand Master Bertrand de Comps died in 1241, under the following circumstances : The Turkomans having invaded the territories of the Prince of Antioch, he entreated the assistance of the military Orders, and the Grand Masters of the Hospitalers and Templars promptly responded to the call, led their Knights to the scene of war, and gave the Infidels battle. In this bloody ORDERS OF KNIGHTHOOD. 49 conflict, both armies fought with intrepid valor. Indeed, the Infidels fought so resolutely, that the Grand Master of the Hos¬ pitalers became enraged, and threw himself headlong into the midst of the enemy's squadrons. This daring act was mainly instrumental in defeating the enemy, but the Grand Master came forth so wounded, that he survived but a short time. The Chapter chose, as the next Grand Master, Peter de Ville- bride. 4 CHAPTER III. The Christian population of the Holy City had now increased to about six thousand, but the rebuilding of the walls advanced but slowly. Thus defenceless, the Korasmians, a savage people from the shores of the Caspian, who had been driven from their deserts by the arms of the Moguls, now, like an avalanche, poured into Palestine, in 1243. These " Parthian shepherds" practiced their peculiar Pagan rites, and were equally hostile to Christians and Mohammedans, and Christians and Moham¬ medans saw it to be alike their interest, to unite and drive back this threatened tornado of merciless beings ; but their combined efforts were vain. Had Malek Kamel, the late wise and gene¬ rous Sultan of Egypt, lived, it is quite probable that the result would have been different j • but his successor, Nogemadin. stood aloof. Feeling himself secure, he cared little for his brethren of Aleppo and Damascus, and still less for the fate of the Christians of Palestine. He not only refused to take part in the struggle, but, professing to have some cause of complaint against the Templars, he communicated with the Korasmian leaders, and informed them of the defencelessness of Jerusalem. The Korasmians had been driven, with merciless barbarity, from their homes, and, with no less barbarous feelings, they sought a new home, careless in what direction it might be found, or at what expense of blood. Barbacan, their Chief, no sooner received this information, than, at the head of twenty thousand horse, he speedily entered Palestine, before the Christians were aware of his intentions. The military Orders, as we have intimated, were generally quarreling in time of peace; but the war-cry of the Cross united them as brothers. They were now the only hope for the defence of the Holy City, and they at once saw that resis¬ tance would not only be vain, but, finally, fatal to the inhabi¬ tants, and, therefore, all were enjoined to evacuate the city, and ORDERS OF KNIGHTHOOD. 51 repair to Jaffa. The Knights went not to Jaffa ; but, taking to the open country, prepared to seek a favorable opportunity to give the enemy battle. Some of the inhabitants of the city, who could not bring themselves"to consent to leave it, threw up some temporary defences, and determined to remain. The Korasmians found no difficulty in overcoming this feeble oppo¬ sition, and, entering the city, sword in hand, spared neither age nor sex. That they might celebrate their victory with still more massacres of defenseless human beings, they replanted the Chris¬ tian standards upon the towers, and, thus deceived, many re¬ turned, as they thought, to their houses and their friends, only to be butchered by the barbarians. The Holy Church of Cal¬ vary was profaned by these barbarians, and, that they might seem less merciful than the wild beasts of the forest, they col¬ lected, and drove to the Holy Sepulchre, a crowd of old men, nuns, and helpless children, and there massacred them, as if for pastime. "We pause, at this point in our history, to contemplate, as we may be permitted, the wonder-working mysteries of divine Providence. If we turn our thoughts back, and behold the pride and pomp of the various armies sent forth from all Europe, for no other purpose than to win, by their blood and treasure, possession of that spot of ground where, it is supposed, once rested the body of our Saviour ; if we undertake to enumerate the millions of lives sacrificed, in order to keep up the show of Christian devotion, and more firmly to establish the divine and temporal supremacy of the head of the Church, and, above all, if we remember that the whole originated in a deep laid scheme to bring the world under subjugation to the See of Rome, we shall wonder less why it was that the splendid mili¬ tary achievements of kings and princes were made to vanish into nothingness, before a wild, unknown, and unlooked for band of barbarians, at a time when Christendom was beginning to regard the Holy Land as permanently and peaceably in posses¬ sion of the nominal friends of the Cross. Can we believe that, if the cause of the Crusaders, concocted and put on foot by the Pope, had been the cause of Christ and His holy religion, the God of battles would have permitted twenty thousand strangers, 52 MODERN FREEMASONRY. without opposition, to enter the Holy City, never more to he regained or occupied by a Christian people? Well might Fuller, after recounting the thrilling incidents connected with its history, exclaim :—" Sleep,'Jerusalem, sleep in thy ruins ; at this day of little beauty and less strength: famous only for what thou hast been." After the fall of Jerusalem, the Sultan of Egypt sent a body of troops to cooperate with the Korasmian leader, while the Sultan of Damascus gave assistance to the Christians, at the earnest solicitation of the Knights. Thus situated, the Koras¬ mian strength was numerically much the greatest, and yet the Christians gained several inferior victories, till, at length, at the urgent solicitation of the Patriarch, who, for the time, laid aside his holy calling, in order to give aid to military opera¬ tions, it was determined to hazard a general engagement. All things being ready, the war-cry was heard, and the Christians went into the fight with high hopes of victory, though the enemy stood five to one in the field; and to render this ine¬ quality much greater, no sooner did the battle rage with fierce, ness than, through fright or treachery, the troops sent by the Sultan of Damascus broke .ground and fled. Thus deserted, but not dismayed, the Christians stood their ground, and fought valiantly for two whole days. Hospitalers and Templars vied with each other, to be foremost in the battle, and, by their prowess, the field was strewn with the slain of their enemies ; but their lances were too few to penetrate the dense barriers continually being filled up and presented against them, and, finally, borne down by the might of numbers, the Christian Knights, one by one, yielded up their lives at the foot of their banner. The Grand Master of the Hospitalers, the Grand Master of the Templars, and the Commander of the Teutonic Knights, each and all fell valiantly fighting at the head of their companions, and there escaped only thirty-tree Templars, six¬ teen Hospitalers, and three Teutonic Knights. This disastrous and bloody battle was fought on the sea- coast, near Gaza, 1244, and well nigh completed the calamities of the Holy Land, for it almost annihilated these valiant bands of military Knights, who from the days of Godfrey had stood ORDERS OF KNIGHTHOOD. 53 the bulwark of Palestine—the strong arm of the Paynim war. The little remnant who escaped the Infidel massacre threw themselves into Acre, where the Hospitalers chose William De Chateauneuf as their Grand Master. ■Scarcely had the refugees recovered from exhaustion, and before they had time to seek reinforcements, or even to or¬ ganize for defence, the Korasmians, with their Egyptian allies, encamped before Acre, at the .same time that they invested Jaffa. Sir Walter de Brienne, the Lord of the latter city,'had been taken captive in the late battle, and now, in order to strike terror into the hearts of the inhabitants, and induce them to yield without an effort, the Korasmians showed him, sitting on a gibbet. But, to the surprise of his enemies, he earnestly addressed his soldiers, beseeching them to put no faith in the promises made to them. This magnanimous daring was not punished by his immediate death, but he was reserved for even a worse fate, in an Egyptian dungeon. Here, again, we would pause in wonder and astonishment, at the handiwork of divine Providence. After the entire chival¬ ry of Europe had, for near one hundred and ninety years, con¬ tended manfully and successfully against the united powers of the East, for possession of the Holy Land, an obscure tribe of barbarians, unknown in the annals of warfare, indeed, scarcely heard of as inhabitants of the earth, suddenly burst upon the Syrian deserts, march to, and, almost without a blow, take pos¬ session of the Holy City, despoil and desecrate every venerated relic, and then, with irresistible force, devastate and destroy wherever in Palestine they directed their course. And to render this mystery the more remarkable, this' very people had scarcely accomplished the seemingly destined object of their mission, when a fatal spell appeared to fall upon them. They had scourged the Latin Christians; but, in turn, a still more fatal scourge was pending over their own heads. Domestic quarrels arose in their camp, deadly feuds ensued, and, man to man, they were seen in mortal combat. Like locusts they had suddenly overrun the Syrian deserts, and when they had strip¬ ped the country of its beautiful foliage, they commenced devour¬ ing each other. And still a greater number fell by the hands 54 MODERN FREEMASONRY. of the Syrian peasants, who, finding all organization and con¬ cert of action abandoned by these barbarians, pursued and destroyed them wherever they wandered over the country. So fatally did the two causes above named operate upon the Koras- mians, that before the final expulsion of the Latin Christians from Palestine, this tribe of barbarians were annihilated, for, from that period, their existence is not known—their name is scarcely mentioned in the history of the world. The Patriarch of Jerusalem and his Bishops laid before Pope Innocent IV. the facts of the desolation of that City, and depicted the horrid massacre of the brave champions, in such terms as moved to tears his counselors, and they united in be¬ seeching the Pope to summon, once more, the Christian nations to send out another Crusade to the Holy Land. While Jerusa¬ lem was being taken, and the Christian banner down-trodden, the banner of St. John was waving triumphantly against the Moors in Spain, and the Tartars in Hungary; and, even before the news of the fall of Jerusalem was known, the western nations were agitating the eighth Crusade; and, though their enthusiasm was not so wild as in former times, a Council at Lyons decided that a Crusade should be preached throughout Christendom. Nor was that preaching in vain, when the eloquent speakers depicted the sufferings and inhuman slaughter of the. followers of Christ, at the verge of the tomb of our Saviour. Louis IX., of France, a Prince of the best virtues, having pious notions, partaking of extravagance, while suffering under a painful sickness, made a vow to visit the Holy Land with an army, if God would restore him to health. As soon as this was known, his three royal brothers, the Counts of Artois, Poitiers, and Anjou, and also the Duke of Burgundy, with numerous friends, announced their determination to follow him. When the King assumed the Cross, he threw off all pomp, exchanging the royal purple for the pilgrim's habit* The military Orders were everywhere encouraged by the prospect of efficient aid, and they drew from the Euoropean * History of St. Louis, by Joiiiville. ORDERS OF KNIGHTHOOD. 55 Priories their men and treasure ; but three years elapsed before the King of France was prepared to take the field. On the 12th of June, 1248, Louis.went in procession to the Abbey of St. Dennis, where the Pope's Legate, in solemn form, delivered to him the Oriflamm * with the Palmer's scrip and' staff. Having made his mother, Blanche, regent of his king¬ dom, he embarked for Cyprus, and arrived at that place on the 28th of August. In consequence of the slow arrival of his forces; Louis was detained at Cyprus eight months, during which time he was piously engaged in advancing the Christian cause. Through his influence, a reconciliation was effected between the Hospitalers and Templars, who had imbibed some little jealous¬ ies ; and now that they were once more on good terms, they consulted Louis as to the best manner of effecting the liberation of those members of their respective Orders, held as captives by the Sultan of Egypt, and, it is said, the propriety of entering into amicable arrangements with the Mohammedan Prince; which proposition, Louis, in his Christian zeal, rejected with disdain. This incident, unimportant as it may seem, gave rise to a charge of grave importance against the Templars. Though the proposition, if made at all, came equally from both Orders, yet the enemies of the Templars, only, effected anything. They charged that the Grand Master of that Order was a secret ally of the Sultan, which had been entered into, by each opening a vein and causing their blood to mingle in the same bowl. We have examined with some care for proof of the truth or falsehood of the above allegation, and have to confess, that we are still left in doubt. On the one hand, we know that the Templars had ever been governed by that well nigh inhuman law, which made it their duty to abandon any member of the Order, who would suffer himself to be taken alive by the enemy ; from which it would seem unreasonable to suppose they would, on the occasion referred to, not only depart from this law, but also propose an alliance with their bitterest enemy. On the other hand, we find nearly all the writers, including Joinville, seem to favor the truth of the charge. Fuller tells us, that the * Oriflamm, the banner of St. Dennis. 56 MODERN FREEMASONRY. custom of giving sanctity to treaties, by suffering the blood of the parties to flow into the same bowl, belonged^ to t ie n e nations—that they were in the habit of mixing the blood, mingled with wine, and drinking it as a sacred libation. Tne Knights Templar, of the present day, think they have strong reasons for believing, that this, or a very similar custom, was practiced by the Order itself, and, therefore, suppose it to be of Christian origin. Louis, at length, having received all his forces and supplies, accompanied by his Queen and the Princes Charles and Robert, made ready to set sail for the Paynim coast, on Trinity Sunday, 1249. And what a spectacle was there presented! eighteen hundred sails dotting the seas of Cyprus, within full view. Prance had been almost depopulated, audits treasuries exhaust¬ ed, to gratify the pious King. Sixty thousand men were here being led by that wild and misguided zeal which had been enkin¬ dled, mainly, by designing Popes, and had already cost Chris¬ tendom millions upon millions of treasure, and thousands upon thousands of lives. About a week after he set sail, Louis, clothed in complete armor, and overshadowed by the Oriflamm, leaped upon the shore of Egypt, and gave battle to the enemy, who were there ready to receive him. This battle was of short duration, but though the Christians were victorious, it was not without a hard struggle, and the loss of many valuable lives. At Damietta, near where he landed, Louis was joined by the two Grand Masters of the military Orders, from Acre, at the head of a band of chosen Knights; and, also, by Longespee, the fellow-crusader of Cornwall, who, on this occasion, suffered his earldom to be confiscated, rather than obey his King, and remain at home. Louis called a Council, and, while the older and more experienced soldiers recommended an attack upon Alexandria, and a cautious movement onward, he yielded to the advice of his brother, Count of Artois, backed by some young and impetuous Barons, and marched direct for Grand Cairo. On their march they found no inhabitants, or appear¬ ance of the enemy, 'until they came near Massoura, when five hundred Egyptian .horsemen came forward, and reported ORDERS OP KNIGHTHOOD. 57 themselves as deserters from the Mohammedan army. The King received them without suspicion, and made guides of them. A detachment of the Templars, having advanced a considerable way ahead of the main army, the Mamalukes suddenly drew their swords and charged them with fury. But the Knights were not to be intimidated by Saracen war-shouts ; they rallied around their intrepid Grand Masters, and bravely kept their ground until reinforced, when the Mamalukes were slain to a man.* The King came up with the enemy, encamped on the bank of the Ashmoum Canal, which was too deep to ford, and he. attempted to throw a bridge across it, but the enemy set fire to and burned the timbers as fast as they were put up. At length, an Arab yielded to a large bribe, and pointed out a ford, which the Count of Artois begged leave to secure. The King, fearing to trust entirely to so rash and headstrong a leader, hesitated, but, finally, agreed to it, on condition that the Knights of the Hospital and Temple should take the van, the Count pledging himself to go no further until the main army came up. At the head of fourteen hundred Knights and two hundred English Crusaders, under the celebrated Longespee, the Prince threw himself into the ford, and, though they were met on the opposite bank by three hundred Egyptian horse, they passed the ford with but slight loss. But no sooner was this effected, than the Count forgot' his pledge, and, in despite of the warning of the Knights, pursued the fugitives to their entrenchment, and entered pellmell. A panic seized the enemy, who supposed the whole Christian army were upon them, hastily fled, and, even the garrison of Massoura, threw open its gates, and joined their countrymen. The Prince, carried away by his success, instantly proposed to the Grand Masters, to proceed at once to storm the town. The Knights entreated him to pause until the main army came up, urging that, as soon as the Saracens should discover their small number, they would rally in full force, and cause them a disastrous defeat. The Prince answered: " I now see that it is not without reason that the Knights of the Temple and Hospital are accused of favoring * Camden. 58 MODERN FREEMASONRY. the Infidels ; for, in this speech, I have proof of their treachery and sedition. It is for selfish ends alone that they drain the West of gold, and prevent the war from being brought to a termination. Who is there that knows not with what dif¬ ficulty the Emperor Frederick escaped their snares and am¬ bushes ? " * The Grand Master of the Hospitalers replied : " Think you, great Prince, that we have abandoned our fortunes and our homes, and taken the religious habit in a strange land, where our lives are constantly in danger, only to betray the Christian Church, and to lose our own salvation ?" And the Grand Master of the Templars, with indignant rage, called to the standard bearer : " Display your banner! arms and death must this day decide our fate and honor. While united, we were invincible; but division will destroy us." William Longespee endeavored to restore good feelings, by reminding the French Prince, that the counsel of so renowned a warrior as De Sonnac, Grand Master of the Templars, was entitled to great respect. The Count answered, sneeringly : " Behold the courage of these cravens, who wear tails ! How fortunate would it be for the army if we were quit of them." + The cheek of every English Knight burned at this gross • insult, for they knew it referred to a low superstitious rumor, that the English were being punished for the murder of Thomas a Becket, by being reduced to brutes ; but Longespee scorned any other notice of it than by saying : " Count Robert, I will go so far into danger this day, that you shall not even dare to keep at the tail of my horse." Thus inflamed with passion, the Crusaders and Knights rushed into Massoura in disorder, and commenced to pillage the city. The Count of Artois, at the head of a small band, continued the pursuit. The Saracens, per¬ ceiving the small number cf their enemy, rallied, and, with mad impetuosity, renewed the conflict. Bendocdar took the com¬ mand in place of Sacedeen, who had "been slain, and the French were driven back, in disorder, into the town, which was instantly invested, at the same time sending a powerful body of * Hakluyt. t Fuller. ORDERS OF KNIGHTHOOD. 59 troops to oppose the approach of the King. And now com¬ menced the work of slaughter. The inhabitants of the town, perceiving the small number of the Christians, openly attacked them in the streets, and stones, arrows, and Greek fire were showered down upon them from the tops of the houses. It is said that the Count, seeing all was lost, repented of his harsh language, and cried out to Longespee: " Fly, fly, for God fights against us." The English Earl replied : " God forbid that my father's son should fly from the face of a Saracen and, though unhorsed and wounded, he dashed into the thickest of the fight, and gave up his gallant spirit on a pile of the slain. Only three Templars, four Hospitalers, and three Teutonic Knights survived. The Grand Master of the Hospitalers was captured, and the Grand Master of the Templars, with the loss of an eye, and covered with wounds, cut his way through the enemy, so exhausted from loss of blood, as to be barely able to reach the King,* who, enraged at the account of the battle, charged the Egyptian army in person, and was ever to be seen in the thickest of the fight. The Grand Master of the Temp¬ lars, in this onset, received a wound in the other eye, which terminated his life. The Christians and Saracens each claimed the victory of this battle ; but, be this as it may, it was fatal to the Christians. The Saracens cut off all communication between the Christian army and the coast; the air became pestilential, from the unburied slain, and a fatal disease was added to famine. Louis was contemplating a retreat, when the Saracens burst into his camp, and commenced a general slaughter of the sick and helpless. The King, though laboring under disease, seized his battle-axe, and rushed to the scene of conflict. Sir Godfrey Sergines finally withdrew Louis, and carried him to a village, where he was afterward taken prisoner, together with the Counts of Anjou and Poitiers, and nearly all his followers who remained alive. Louis ransomed himself and his army, by the payment of about sixteen thousand livres, and a ten years' truce was agreed to ; and the King, with the remainder of his army departed thence, 1250, to Acre, where he remained about * Joinville. 60 MODERN FREEMASONRY. four years, not being willing to return to France without accomplishing something for the cause of Christianity. During his stay at Acre, he received a message from the Old Man of the Mountains, who sent two of his Assasins to demand the usual tribute, or safety bribe. These messengers stated that Frederick, of Germany, Andrew, of Hungary, the Sultans of Egypt, and many other monarchs, had paid it, knowing that their lives were, at all times, in the hands of the old Chief, and that Louis must either pay or obtain the Old Man's exemption from the tribute, which he was bound to pay to the Grand Masters of the Temp¬ lars and Hospitalers. On being asked why they did not sacrifice the Grand Masters, they replied that if a Grand Master he slain, another would, at once, spring up, and nothing would he effected. The King refused to pay, or negociate with the mes¬ sengers, but referred them to the Grand Masters, who declared that their characters as deputies alone saved them from being thrown into the sea, and ordered them to return, and tell their Chief that, if he did not make satisfaction to the King, for the insult, within fifteen days, the Knights of the two Orders would see to his chastisement. Within the time, a present of a shirt ■and a ring, was sent to the King, as a token of friendship and protection. In the four years Louis remained at Acre, we find nothing which can satisfactorily account for that sojourn from his king¬ dom. True, he repaired the fortifications of that city, and rebuilt two or three at the neighboring towns, and left some troops and money with the Syrian Christians ; but, in all that transpired during this, or the second Crusade, made in his old age, we find nothing, save a wild zeal for the Church, calculated to give him character or renown. He almost beggared France, by draining its treasure, and made thousands of widows and orphans, by the lives which he sacrificed in the Paynim war; but we are left in doubt whether either, or both, called for his can¬ onization. Palestine being without a king, the Grand Masters of the two Orders were now in unlimited power, and none were better qualified for the trust, had there been the proper good feeling subsisting between the Orders themselves; but, unfortunately, ORDERS OF KNIGHTHOOD. 61 while they knew that party feuds, among the Syrian Chris¬ tians, were at the foundation of the most of their troubles, and that the kingdom of Jerusalem could not be maintained, except by concert of action, still were they ever ready to burst out in open quarrels, superinduced by a jealous watchfulness to prece¬ dency, and an ambitious desire each felt to obtain superior military renown. When engaged against the common enemy, they were ever united, and equally invincible; but no sooner were they resting under a truce or treaty, than their quarrels would be renewed, leading often to bloody conflicts between individual Knights, and, sometimes, skirmishes, or hard fought battles between detachments. In 1259, a battle was fought by all the distinguished Knights of both Orders, and, so desperate was the conflict, that, though the Hospitalers proved victorious, it was not accomplished until the last Templar had fallen. Before the Templars could gather, from their European Com- manderies, a sufficient force to avenge this defeat, their attention was called off by a demand for their united efforts against the enemy. In this year, the Grand Master of the Hospitalers, William De Chateauneuf, died, and was succeeded by Hugh De Revel. Shortly after his installation, Pope Alexander IV. gave authority to this Order to wear a black cloak (clamydes nigras) in hospital, and a red tunic and a white cross in camp, to dis¬ tinguish them from the " Serving Brothers,"* and further honored them, by giving their Commander the title of Grand Master. Bendocdar, the Mamaluke who defeated Prince Robert, and finally captured Louis, made his way to the Egyptian throne by means of superior talents, aided by assassination, and com¬ menced his reign by invading Palestine. He demolished the churches at Nazareth, and fortress of Mount Tabor, and then invested the Castle of Assur (1265), where ninety chosen Hos¬ pitalers were among the defenders. Bendocdar, finally took the Castle, but not until he was compelled, in the breach, to walk over the dead body of the last of the Christians, for every man fell doing battle.f In 1266, the Knights of the Temple met a similar fate. After * Sebastian Paoli. f Yertot. 62 MODERN" FREEMASONRY. ravaging all that country around, Tyre, Tripoli, and even to the vicinity of Acre, Bendocdar laid siege to Saphet, w ich made a brave defense, but, at length, the Prior of the Temple, who was Governor, seeing that resistance could no longer be maintained, agreed to capitulate on condition that his Knights, and other troops, six hundred in all, should have safe convoy to a Christian station. But, as soon as their arms were sur¬ rendered, Bendocdar very cooly informed them, that they had the iiberty of choosing between conversion to Islamism and death. The Prior at once chose death rather than apostacy, and such was the decision of all. Bendocdar, maddened with with their firmness, ordered the Prior to be flayed alive, and a general slaughter of the others ensued.* Thus were the Temp¬ lars in Palestine, once more almost totally destroyed. Bendocdar followed up his triumphs, reduced Jaffa, the Castle of Beaufort, and marched to Antioch, which great city, through fear, threw open their gates to the merciless barbarian; who rewarded their cowardice by putting to death seventeen thousand, and carried into slavery one hundred thousand. He then besieged Karac, occupied by the Knights of St. John, who refused all offers of capitulation, and the Sultan finally entered the city over their remains. In 1271, Louis, King of France, raised another army, larger than his first, with the hope, in his old age, of retrieving his character as a military chieftain, by driving the Infidels from Palestine. Prince Edward, of England, agreed to join him in this the ninth and last Crusade ; but Louis' mighty army never reached the Holy Land. Edward having withdrawn from Louis, very soon after the Crusade took up its march, carried his little force of one thousand men directly to Acre. His arrival inspired new hope in the hearts of the Christians, and, notwith¬ standing the small force, the Sultan became uneasy, and with¬ drew his troops, apprehending that Edward, a descendant of Coeur-de-Lion, would snatch from him his well-earned laurels. Edward attacked and retook Nazareth, and put the enemy to flight, but stained his name with unwonted cruelty to his * Mills' Hist, of the Crusades. OKDERS OF KNIGHTHOOD. 63 prisoners. Sickness attacked his army, and he himself, suffering with disease, narrowly escaped three several efforts of a hired assassin, who, by a false tale, gained admittance, and thrice wounded him with a poisoned dagger, when the Prince dashed him on the floor, and, with the same dagger, stabbed him to the heart.* The Princess Eleanor, Edward's consort, it is said, saved his life by sucking the poison from his wound. Edward assisted the Knights in obtaining a ten years truce'with the Sultan, and, with his followers, returned to England. And now we behold Palestine deserted by every Christian monarch, and left solely to the defense of a little broken band of Hospitalers, and Templars. Thus situated, the two Grand Masters, availing themselves of the truce, started together to Europe, hoping to induce the Western Princes to send aid to the Holy Land. Gregory X. then filled the Chair of St. Peter, and the Grand Masters found him using all his influence to stir up another Crusade. He summoned a Council, which met at Lyons, on the 2nd of May, 1274, when it was determined again to arouse Christendom to raise another Crusade. Two emperors and two kings pledged themselves to this Crusade, and great hopes were entertained for the result, but before any thing was accomplished Gregory died, and with him the enter¬ prise. The Christians in Palestine thus left unaided, were, to a great extent, at the mercy of the Infidels, who soon found reason to declare the truce violated, and at an end, and, sending army after army, Bendocdar and his successor took place after place, until, .in 1278, Acre alone remained in possession of the Christians, and it became filled with refuges, from all parts oi Palestine. About this period Henry II., of Cyprus, was de¬ clared King of Jerusalem, and he obtained a truce, which deferred the downfall of the last Christian possession in Pales¬ tine. The Grand Master of the Hospitalers now visited Rome, and appealed to the Pope, Nicholas IV., for aid, and obtained fifteen hundred men—the scum of all the Italian States, who proved to be but a band of robbers. Acre being already * Fuller's Holy War. 64 MODERN FREEMASONRY. crowded with a disorganized population, the introduction of these base soldiers tended but to add to the desorder, and hasten its downfall. Strange, that at this, the most critical, if, indeed, not the most desperate period of the Christian cause, the Chris¬ tians themselves could not be brought to submit to a sound and rational government, but, instead, there were no less than seven¬ teen tribunals, all claiming superior control.* The troops furnished by the Pope, soon displayed their true character, by making marauding excursions upon the Moham¬ medan settlements, and thereby gave cause to the Infidels to declare the truce violated. The Sultan, however, demanded only a reasonable indemnity, which the Grand Masters earnestly urged the propriety of granting, but there was, in truth, no organized head to whom the appeal could be made with success, and the Sultan was driven to make preparations for a renewal of war, and soon raised a mighty army. But on his march he was poisoned by his Lieutenant-General, and, upon his death-bed, enjoined it upon his son, Khalil, to reduce Acre. On the 5th of April, 1291, Khalil, with an army of sixty thousand horse, and one hundred and forty thousand foot, sur¬ rounded the city, the last that Christian chivalry was destined to behold. Many of the inhabitants fled to the vessels in the bay. By acclamation, PetCr De Beaujeu, Grand Master of the Templars, a Knight of known ability and valor, and " who had grown old in the command of armies," was called to the com¬ mand. The first effort of the Sultan was to bribe the Grand Master, but his advances were met with so much scorn by the old Knight, that he very soon learned that if he entered the city at all, it must be by force. And now the last stronghold .of the Christians in Palestine m attacked by an overpowering force. Again and again, the Grand Master sent out a sortie, until the very atmosphere became tainted with the blood of the Saracens, slain by the matchless skill and indomitable valor of the Chris¬ tian Knights ; but all in vain, for the enemy were too numerous to be conquered or driven back by the few thousand Christians. * Fuller. ORDERS OF KNIGHTHOOD. 65 The Sultan, sure of his power and ultimate success, slowly- moved forward his works. He burrowed under the fortifica¬ tions, threw down towers,—among which was the Cursed Tower, which was looked upon as the chief defense of the city. In this tower the King of Cyprus commanded his Islanders, and maintained a desperate conflict until night came on, but then he prevailed on the Teutonic Knights to take his place, and adopt¬ ing the safest personal argument known to the soldier, viz., " He who fights and runs away, May live to fight another day," Basely deserted his post, drew off his men, fled to the ships, and sailed for Cyprus. Next morning the horns of the Saracens announced a renewal of the assault. The Teutonic Knights, though basely deserted, defended the breach with irresistable fury, but, like chaff before the storm they were swept away by the numerous foel* And now they are being, overpowered, the shout of the Saracens is heard, proclaiming their triumph, but, at this critical moment, the Marshal of Saint John flew to the rescue of the German Knights, and, so impetuous was the united charge, that the Saracens were driven back through the breach, leaving it almost choked up with the slain. On the following day these scenes of blood and carnage were acted over again. Phalanx after phalanx of the Saracens were broken, but, as if careless of human lives, the Sultan ordered forward another and another, until the Knights were exhausted with the slaughter of their enemy. Night parted the combat¬ ants again. The next morning the Infidels made an assault upon that portion of the fortifications where the two Grand Masters fought, who knew how desperate was the conflict, and fought as if they were seeking only an honorable grave. Nor were the Saracens less brave, but, seeming determined to rival the renowned Knights, they often selected man for man, and died, shoulder to shoulder. But the work of death was telling rapidly upon the smaller force—the Knights were sinking down, one by one, until the living were so few that they could not hope for victory. And now the brave Marshal of the Hospi¬ talers has fallen in the breach, seeing which, the Grand Master 5 66 MODERN FREEMASONRY. of the Templars turned to the Grand Master of Saint John, and exclaimed: "We can hold out no longer! The day is lost unless you make a diversion against the enemy's camp, and allow us time to refortify our post." Calling on a few chosen lancers to follow him, John De Villiers leapt into his war-saddle, and, with five hundred horse, he dashed out of the city, into the open plain. But the Sultan was prepared for every emergency —his cavalry soon drove back the detachment, and, on reenter¬ ing the city, he learned that the Governor, Peter De Beaujeu, had fallen by a poisoned arrow, that the flower of his Knights had fallen, and that the Saracens were victorious everywhere. The Grand Master, seeing further efforts to be vain, turned his attention to the safety of the little band who crowded around him, ready to do and die at his bidding. He, with his few remaining followers, fought their way to the deck of a vessel. Three hundred Templars, who endeavored to do the same, were surrounded by an overwhelming force, and they threw them¬ selves into the Tower of the Temple, determined to perish in its ruins. After several days of brave resistance (when they knew the very foundations of their retreat had been sapped), they agreed to evacuate it, on condition that they should have an honorable, departure, and that no insults should be offered the Christian women ; but, no sooner were the gates thrown open, than the agreement was violated by the Mamalukes, in their brutal insults to the women ; and again the Templars drew their swords, and fought their way (shielding the women) back into the tower, which, being sapped, could not bear their weight, and, falling with a crash, buried the combatants and women in the ruins. And now commenced the last sad tragedy. Palestine had long since become the" world's bloody ground • but Palestine had never witnessed the bloodshed and carnage of Acre. Sixty thousand persons either perished in the city, or were carried into slavery. It is recorded, by the Monkish historians, that the Nuns of the Convent of Saint Clare cut off their noses, and disfigured their faces in various ways, in order to render them¬ selves objects of disgust to the Saracens, hoping, thereby, to escape their insults; and truly did they so disgust the ORDERS OP KNIGHTHOOD. 67 Mamalukes, that they instantly slew them. Many of the citizens attempted to escape by sea ; but a storm was raging, and they perished in the waves. Thus terminated a war that had lasted one hundred and ninety-four years, then, and now, called the "Holy "War ;" "a war," says Fuller, " for continuance, the longest; for money spent, .the costliest; for bloodshed, the cruelest; for pretences, the most pious ; for the true intent, the most politic the world ever saw." After the fall of Acre, the Sultan razed the fortifications of every city on the coast, with the view to deter the Christians from another attempt to invade Palestine. The military Orders were reduced so low, that they made no attempt to maintain a position in Palestine. The remnant of the Order of St. John took refuge in Cyprus, as the nearest Christian town to the country they had sworn never to abandon to the Infidels. The few remaining Templars finally assembled in the same town. The Teutonic Knights retired to Prussia, without hope of ever again seeing the Holy Land. Pope Nicholas IY. had made no effort to1 render assistance to the inhabitants of Acre; but, no sooner did he receive an account of its fall, and the expulsion of- his followers, than he- commenced operations for the purpose of stimulating the Western Princes to send another Crusade to the. Holy Land. But in two centuries of incessant wars, during which the plains of Palestine had been copiously fertilized with Christian blood, having grown wise by long experience, they could no longer be moved by the insidious appeals of the Papal throne. The East, too, was equally averse to any further contention for a • spot of ground, of no direct value to the Greek, or the Armenian schismatics. The King of Cyprus assigned to the Templars and Hospi¬ talers, as a place of retreat, the town of Limisso, and the Grand Master of the Hospitalers, John De Villiers, summoned all Knights, who were dispersed throughout Christendom, to repair to his banner; and, in answer to this call, the Commanderies throughout Europe sent forth their Chevaliers, who poured into Cyprus, burning with a desire for revenge. The Knights 68 MODERN FREEMASONRY. called a Chapter, and this Council determined that, while the Brotherhood would continue to protect the pilgrims, who still continued to visit the Holy Land, their method of doing so, and the more effectually to annoy the Saracens, would be to become a sea-faring Society, and operate, especially, on the Mediterranean. The Kings of England and Portugal took the ground that the property which the military Orders held within their respective dominions, belonged to them only upon the condi¬ tion that they continued to hold possession of the Holy Land, and, therefore, as the Knights had deserted that country, their property was confiscated. Pope Boniface YIIL, who had reached the Papal throne by a series of crimes and artifices, thundered forth his menaces, and thus procured a revocation of the acts of confiscation. The Orders becoming strong in numbers, the King of Cyprus became alarmed, least they should become as powerful as they had been in Palestine, and, there¬ fore, forbid them the privilege of purchasing land in his domin¬ ions ; and further required that they should, in common with his subjects, pay a poll tax. The Pope attempted to drive him from his position by threats ; but he persisted in his course. About this time, a quarrel arose between Boniface and Philip the Fair, King of France, about the Papal supremacy, and, in an evil hour, the Templars promised that, in the event of an open rupture, they would sustain the Pope. This so incensed the King against the Templars, that he resolved upon their destruction. Boniface soon after died, and his successor lived but a short time. And now Philip succeeded in placing upon the Papal throne, a vile instrument, Bertrand He Gat, who, in order to obtain the influence of the King, and thus secure his election, basely pledged himself to the performance of six articles, one of which was not named until after his election, and which proved to be the total extinction of the Templars. This corrupt and soulless Pope, Clement V., was entirely wil¬ ling to this proposition, as, by it, he would obtain half the property held by the Templars. Philip instituted charges against the Templars, accusing them of the blackest crimes, whereupon, the Pope summoned the two Grand Masters to ORDERS OF KNIGHTHOOD. 69 appear before him, 1306, under a pretense that he wished to consult them, in relation to a new Crusade. The Pope's letter reached the Grand Master of the Hospitalers, on board of his vessel, at a time when he was taking important steps to get possession of Rhodes, and he wrote, excusing himself, to the Pope. But Jacques De Molai, Grand Master of the Templars, obeyed the summons. In his train, he carried sixty chosen Knights, and one hundred and fifty thousand florins of gold, and a quantity of silver, amounting to twelve horse loads. The Grand Master met with a kind and honorable reception, not only from the Pope, but the King also, who had not yet matured their plans. The Templars had left Cyprus without intending to return, being annoyed by the exactions of Henry; and it is quite probable that the Grand Master intended to establish himself and the Order in Prance, as his treasure was sent to the house of the Temple, in Paris.* Not yet having a justifiable pretext, Philip could not effect his diabolical designs against the Templars, and, for several years, we hear but little of them, and nothing of their military achievements. The Hospitalers made a descent upon Rhodes, and, by their intrepid valor, conquered and took possession of that island, and there established their independent government. After * The reason of the Templars leaving their Fellow-Knights at Cyprus, is nowiiere satisfactorily explained; but, from all the facts, we are inclined to believe that they disapproved of the conclusions of the Council held at Cyprus, by order of the Grand Master of the Hospitalers. The Templars were, for the most part, com¬ posed of men descended from the best families of every Christian people; they had known nothing of a seafaring life, and if they foresaw that the Hospitalers could only maintain their independent existence as a maritime Society, by making prizes at sea, it is not improbable that they revolted at the idea of becom¬ ing rovers, corsairs, or pirates. And this suggestion was strengthened by the fact that, though they were everywhere taunted with their inactivity and supinc- ness, they never after united with the Hospitalers, even in an expedition against the Infidels. In short, it appears that, when the Templars could no longer act in concert with the Crusaders, and meet the enemies of the Cross on land, the great object of the organization ceased ; and, while they declined less honorable employment, preferred to stand aloof, hoping that the time would come when they could again take the field, sustained by the voice and means of the Christian nations. 70 MODERN FREEMASONRY. this, they continued to win the admiration of Christendom, by their successful attacks upon the Corsairs. In short, the Hos¬ pitalers had become pirates upon the high seas, for, though they did not attack Christian vessels, they, like the Egyptian Cor¬ sairs, watched their opportunity to attack all vessels of the Infidels, and added to their wealth by the rich booty thus obtained. Their fame resounded throughout the Christian world; and, in proportion, as they were lauded for their achievements, the Templars were traduced and abused for their indolence. Philip had been industrious in circulating various reports against them, charging that, like cravens, they were satisfied to enjoy the wealth which had been bestowed solely on the condition that they would defend the cause of the Cross in the Holy Land, and, moreover, that they had become an aban¬ doned and reckless band of drunkards and infidels ! Two felons, who happened to occupy the same cell in the prison at Paris, entered into an arrangement, by which they hoped to obtain the pardon and protection of Philip. They knew of his deadly hatred of the Templars, and one of the criminals, Noffo Dei, was, or professed to be, an apostate Tem¬ plar. This miscreant confessed to his comrade in crime, Squin De Plorian, a series of crimes which he had himself committed, whereupon Squin founded charges against the whole Order. The keeper of the prison was informed that Squin was in pos¬ session of a secret of more importance to the King of Prance than the conquest of a kingdom,-but that to the Monarch alone would he communicate it. Philip, eager to solve the mystery, ordered him into his presence, and, hearing what he had to say, promised him full pardon and a high reward, if he would pro¬ duce testimony against the Templars. On receiving this pledge, Squin boldly charged the Knights with treachery, murder, idolatry, Islamism, and many other offences.* He declared that every member of the Order was bound to defend its interests, right or wrong—that initiates were required to spit upon the Cross, and to blaspheme the name of Christ—that if any desired to withdraw from the Order, he was secretly murdered * Fuller. ORDERS OP KNIGHTHOOD. 71 —that they sacrificed human beings to an idol which they worshiped—that they had roasted a Templar's bastard and drank his blood—that they had sold the Holy-Land to the Infi¬ dels, and, in short, that " their houses were stained with every damnable sin." * Thus armed with the testimony of a wretch, who would not have been believed on oathj under other circumstances, Philip urged the Pope to execute the secret article. The Pope, by this time, seemed anxious, if possible, to avoid its fulfillment, he having become more securely seated upon his throne, and feeling somewhat more independent of the King's power, he promised, however, that, if the Knights were found guilty of the charges, their property should be taken from them, and set apart for the purpose of redeeming the Holy Land. The Pope's answer by no means satisfied this blood-thirsty and unprincipled Monarch. He denied the right of the Pontiff to determine the matter, and sent secret instructions to all his governors to arm themselves on the 12th of October, 1307, and, on the following day, all the Templars in Prance were thrown into prison. The King selected his confessor, his Chancellor, and a man named Plesian, all men who were willing to do his bidding, right or wrong, as a council to try. the Knights. This news created great astonishment throughout Christendom, for, though the Templars had become unpopular, because of their supineness, they had not been suspected with being guilty of the crimes charged against them. The Pope, feeling that he would be sustained by public sentiment, addressed a letter to Philip, reproaching him with usurping the privileges of the Holy See, and demanding that the Templars and their effects should be delivered into his hands; Philip answered, that " God abhorred nothing so much as the backwardness the Pope showed in cooperating with him in the prosecution," etc. Pope Clement was startled by the tone of this reply, and, remembering that Philip treated his predecessor, Boniface, with contempt, and plucked his beard in Italy, brought himself to a compromise with the King, wherein it was agreed that the prisoners, though guarded by the King's * Fuller. 72 MODERN FREEMASONRY. subjects, should be kept, nominally, under the orders of the Pope. This state of things produced great excitement throughout Europe, and yet Edward II., of England, was the only Monarch who made any effort in behalf of the persecuted Templars. On receiving a letter from Philip, proposing that he should suppress the Order in his kingdom, and confiscate their possessions, he regarded the charges as totally incredible calumnies, and wrote to the Kings of Portugal, Castile, Arragon, aud Sicily, beseech¬ ing them to treat with caution the rumors set forth against the Knights. But the Pope, being now again an instrnment in the hands of Philip, issued an edict, reiterating the charges, and commanding Edward to imitate the King of France, by placing the Templars and their goods, within his kingdom, in safe keep¬ ing. Edward could stand forth boldly against the injustice and inhumanity of kings, but he lacked the courage to disobey the mandates of a Roman Pontiff. All the Templars in England were thrown into prison, and the persecution extended to Ireland, Scotland, and Wales, but nowhere were they so barbarously treated as in France.* The Templars were thrown into prison in the dead of winter, and not only deprived of their religious habits, but of the visits of the priests, and every other comfort and consolation. Every stratagem was resorted to, by the King's order, to induce the Knights to confess the charges true, promising release and honorable exemption, and such as would not be thus suborned, were put to the torture, and such shrieks and groans were heard to issue from all the prisons in France, as would have moved to tears any other than a brute in human form. Many who were put upon the rack died, proclaiming the inno¬ cence of the Order, but all were tortured in the presence of others, who, when called upon to confess, trembled at the cer¬ tainty of being torn, piecemeal, and, relying upon the promise of exemption, criminated themselves and the Order. The Pope examined seventy of these in person, to whom he read a real or pretended letter from Jacques De Molai, admitting several of * Dupuy. ORDERS OF KNIGHTHOOD. 73 the charges, and exhorting all others to do the same, and, in this trap, they were caught. But before the work was completed, the Pope and King were put to a stand, by the announcement that many who had confessed their guilt had repented, and now scorned the pardon, which, for a time, the dread of torture had induced them to seek, by black falsehoods. These were sent to Paris, where it was announced that they had renounced Christ, and, on the 12th of May, 1310, fifty-four Templars were burned alive, by slow fire, in the city of Paris, every one of whom died asserting the innocence of the Order. The Grand Master, De Molai, was brought forth in chains, and asked if he had any defense to offer, when he replied: " I am a plain soldier, more skilled in war than in forensic subtlety, and, therefore, can not undertake the defense of the Order, or the Knight, as an advocate ; but, in any Knightly way, I should be proud to maintain their innocence, in the face of the whole world." He then asked permission to hire counsel, but was told that heretics were not entitled to such a privilege. They then read over a confession, to which he had affixed his name, but so altered by interlining, as totally to change its very character. On hearing it read, he declared that the three Cardinals who had subscribed it, deserved that death which the Saracens and Tartars visited upon liars. The Pope and King, being uncertain how the ful¬ fillment of their designs would be received by the civilized world, delayed final action, and industriously employed the time in raising an excitement against the Order ; but, finally, the King determined to bring the matter to a close, and held a Council with the Pope, at Vienna, in November, 1311. At this Council, there were three hundred Bishops, and one of the most singular facts in the persecution is, that only three of these were willing to yield to the known wishes of the Pontiff and Philip; but openly and firmly maintained that this illustrious Order of magnanimous Knights, who had stood, for near two centuries, one of the bulwarks of Christendom,'should not be swept away without being heard; but, alas! though united, they were powerless when opposed by a bigoted dotard, occu¬ pying the Chair of St. Peter, and a dastardly King, bent on the accomplishment of his fiendish ends. After six months, spent 74 MODERN FREEMASONRY. in an effort to bring over the Bishops, without effect, the Pope rose suddenly, and said that, " since they would not gratify his dear son, the King of Prance, by passing a judicial sentence against the Templars, the Papal authority should be brought to bear." Thus was the fate of the Order decided. Thus did two men bring to condign punishment, a class of men, the very meanest of whom was a less disgrace to Christianity, than either the Pope or King. And, at once, it was easy to be seen what had been at the foundation of this inhuman persecution. Had the Templars possessed no wealth, history would never have had occasion to record the events of a persecution against them. No sooner did the Pope make known his decision, than the question was sprung : " What shall be done with the princely possessions of the Order ? " The King and his partizans were in favor of establishing a new Order in Prance, to whom this property should be given. The Pope, seeing this would be a total loss to him, and knowing that the Hospitalers, or, as they were now called, the Knights of Rhodes, had become pliant subjects in the hands of Papal authority, took ground in favor of giving the whole property to them, which was, in effect, retaining it in his own hands. A majority of the Council sus¬ tained his views, and Philip was thwarted by the very man he had used to carry out his bloody design. In the following year, 1313, the Grand Master Jacques De Molai; Guy, Grand Prior of Normandy, brother to the Prince of Dauphiny; Hugh De Perale, Grand Prior of Prance, and the Grand Prior of Acqui- tain, were finally arraigned before a commission appointed by the Pope, at Paris. The persecutors, seeing that the sympa¬ thies of the people were in favor of the Templers, were anxious that these, the most renowned Knights, should make a public confession of their guilt, and, to insure this, promises of favor were held out the more willingly, because it was known that the fires that had been kindled all over France, to burn the Templars, had shocked and disgusted all Europe. The prisoners were placed on a scaffold, exposed to public view, and in sight of a pile of faggots, which, they were told, should be made to con¬ sume them, if they did not adhere to their previous confessions. orders of knighthood. 75 An address was delivered to the people, discanting upon the wickedness and abominations of the Order, and, when con¬ cluded, the prisoners were called upon to confirm the charges in the hearing of the multitude. The Priors of France and Acquitain obeyed ; but when the Grand Master was permitted, he shook his chains, advanced to the margin of the scaffold, and, at the top of his voice, exclaimed: " It is but just, in this terrible day, and, in the last moments of my life, that I should expose the iniquity of falsehood, and make truth to triumph. I declare, then, in the face of heaven and earth, and to my own eternal confusion and shame, that I have committed the greatest of crimes ; but it has been only in acknowledging that the atrocious charges so implacably urged against the order to which I belong, have a shadow of justice. I made that confession to suspend the tortures of the rack, and mollify my persecutors. I know that this recantation will subject me to new torments ; but the horrible sight they now offer to my eyes, can not intimidate me to confirm my first de¬ parture from the truth by a second lie. llfe has already become hateful to me, and, on a condition so infamous, I scorn to retain it. what good purpose would it serve me, to purchase a few miserable days, by the confirmation of the blackest calumnies ?" * The valiant old Knight would have spoken longer, but the minions of the Pope dreaded the consequences, and stopped him. Guy, Grand Prior of Normandy, made his recantation in equally strong terms, and they were both burned alive on the same pile of faggots, on the same ground now occupied by a statue of Henry IV. t The Grand Master said he deserved death for having, in a moment of weakness, stained his name with a falsehood, and with his latest breath he maintained the innocence of the Order. Megeray states that it was generally said at the time, that, when Jacques De Molai was stifling in the flames, he cried out: " Clement, thou unjust judge and bar¬ barous executioner, I cite thee to appear, in forty days, before the judgment seat of God." It is probable that this story was * Yertot. t Mills. 76 MODERN FREEMASONRY. not circulated until after the death of the Pope, which occurred soon after De Molai's death. Thus perished the last Grand Master of the military Order of the Temple, beloved and venerated, not only by his followers, but by the great body of the people, who gathered up and pre¬ served his ashes. And thus passed away the most renowned, as well as the most noble, band of Christian warriors the world ever saw ; for while in valor they fully equaled the Hospitalers, they surpassed them in all that constitutes the higher, the nobler, and praiseworthy principles of the soldier, the Christian, and the man. Throughout all Europe, Portugal alone except¬ ed, the Templars, met a similar fate, through the influence of the Pope, who desired that his servile instruments, the Hospi¬ talers, should be placed in possession of their large estates, who disgraced themselves, and dishonored the cause they espoused, by accepting wealth, filched from their comrades-in-arms by the foulest murders. And, to this day, historians consider the question as unsettled, whether the Templars were guilty or innocent of the charges alleged against them. This we think strange, indeed, for when the character of the charges is considered, and when we remember the high birth, and the irreproachable character of the families from whom all the leading Templars descended, it is next to impossible to suppose them capable of acting as was charged, for, while it might be believed that they had degener¬ ated, and may have adopted some of the superstitions of the Infidels, it is absurd to charge that they had denounced the Christian religion, and spit upon the Cross of Christ; and, be¬ side, we would take the dying declaration of the Grand Master, especially as it was given, accompanied by self-condemnation, against the hired testimony of thousands of the Pope's minions. That the Templars had become proud, arrogant, idle—yea, drunk¬ ards, if you will, we may admit, but that they proved recreant to their trust, mean and dishonorable—Never! never 1 This merciless persecution annihilated the Templars as a mili¬ tary Order, but the high moral principles, which had ever ani¬ mated the Brotherhood lived in the hearts of the remnant who escaped. ORDERS OP KNIGHTHOOD. 77 In Portugal, where the fulminations of the Pope failed to reach them, the Templars were only required to change their name from the Order of Knights Templar to that of Soldiers of Christ. It is generally believed by Templars of the present day, that De Molai, seeing his end drawing nigh, and feeling satisfied that the Templars who might escape would not be permitted to meet and elect a Grand Master, appointed his successor. That appointment was necessarily kept a secret from the world, and, hence, we have not been permitted to know on whom, it fell, but the archives in the Temple at Paris, and the preservation of their rituals,> banners etc., in Portugal, prove, as some believe, that the original Institution has been preserved and kept up. At Stockholm, in Sweden, there is an Encampment of Knights Templar, claiming that Peter D'Aumont was the Knight ap¬ pointed by De Molai, and that they have ever kept up, and con¬ tinued their organization; and they produce a list of Grand Masters from D'Aumont to the present day ; but we have no proof that this organization has ever been acknowledged to possess the merits claimed, except by the Masonic system of Strict Observation * In France, The Order of the Temple claim that John Marc Larmenius was the Knight appointed by the Molai, and in proof of their having kept up the original organization, they show a list of Grand Masters down to the present day. We can see no good reason for denying a continuance of the Society, as claimed, for, after the death of the Pope and Philip, and especially after the Templars' wealth had been given to the Hospitalers, there were none so interested against them as to render the organization either impracticable, or dangerous, but it is preposterous to suppose that each are right in their claim to the Grand Master appointed by De Molai; indeed, there is no satisfactory proof that any such appointment was made, nor are we informed of any important end to be attained by keeping up the organization, for even before the death of De Molai, no reasonable hope was entertained, that the services * Gourdin of S. C. 78 MODERN FREEMASONRY. of the Knights would he called for in Palestine, or elsewhere, and, but for the property held in common, it seems probable that the organization would have been abandoned, for it can not be successfully maintained, that either the Templars or Hospitalers, were banded together for the purpose of teaching any system of ethics similar to Freemasonry. The Templars of Scotland claim that they, too, have kept up a regular organization, separate and apart from Freemasonry, nor do we see any good reason to doubt it, for we know it is stated that a Commandery existed in Scotland after the perse¬ cution, and that the Knights, under their own Commander, joined the army of Bruce, and fought at Bannockburn. At this point, we are met by a statement, generally credited by Christians, which we are inclined to discredit. We allude to the assertion, that a part of the Templars of England and Scot¬ land joined the Knights of Rhodes. If, as we have seen, the Templars refused, to a man, to cooperate with the Hospitalers, when the latter determined to become a maratime Society, is it reasonable to suppose a Templar could be found who would stoop so low as to unite with those who had countenanced the murder of thousands of the Templars, and the suppression of the Order, by accepting of their estates! The birth, education, and the high and honorable bearing of the members of the Society, forbids the supposition; but we leave this subject, with barely raising the question, for the investigation of those who have the leisure. The Encampment at Bristol, England, has, we think, higher claims to antiquity than any other now in existence. It claims to have been established about the time Coeur-De-Lion made his Crusade to the Holy Land, and that its organization and active operation has been preserved down to the present day, and, in proof of this, they present a list of Grand Masters, equally as imposing as those of France, Italy, or Sweden. And as there is an effort now being made, by the General Grand Encampment of the United States, to trace out and snatch from oblivion, the true history of the Knights Templar, from the martyrdom of De Molai, in 1314, to the present day, we will throw out some suggestions tending to strengthen 'the ORDERS OF KNIGHTHOOD. 79 views we entertain, of the claims of Baldwin Encampment, at Bristol. The Order of Knights Templar was set on foot in 1119, by Hugh De Payens, Godfrey De St. Omer, and seven other gen¬ tlemen of France, having for their object, to give escort and protection to the Palmers. In 1129, the founder, Hugh De Payens, returned from a tour through Europe, with three hun¬ dred recruits, all from the noblesf families. Fulk, Count of Anjou, was among the first benefactors of the Order ; he died in 1141, leaving two sons, Baldwin and Almeric * The Encamp¬ ment, afterward established at Bristol, adopted the name of the first of the above Princes, who was one of the best and bravest kings of Jerusalem. Previous to this period, we have no evi¬ dence that Encampments and Commanderies were generally established throughout the Western Kingdoms. Those who joined the Knights repaired to Palestine, and remained there, performing religious and military duty. In 1182, a Crusade vjas preached throughout England, stimu¬ lated by commissioners from both military Orders, but, as yet, we have no account of the establishment of Encampments there. In 1189, Henry II., of England, yielded to the popular cry for the Paynim War, and raised thirty thousand foot, and five thousand horse, intending to lead them in person in the third Crusade, but his death occurring, elevated his son, Bichard II., to the throne. Richard, being filled with all the enthusiasm of the age, and being ambitious to distinguish himself in the field against the Infidels, proceeded to carry out the plans of his father, set sail from Dover, passed into Normandy, and joined Phillip Augustus on the frontiers of Burgundy, and proceeded to Cyprus, where he remained until the spring of 1191, and finally landed at Acre on the 8th of June. Richard remained in Palestine about two years, during which period he distin¬ guished himself by being foremost in every battle, courting danger so fearlessly, that, by common consent, he won the apel- ation of Cceur-De-Lion, the justice of which title may be infer¬ red by the fact, that when a remnant of the ninth and last * Fuller. 80 MODERN FREEMASONRY. Crusade, consisting of but two hundred men, reached the Holy Land, they struck terror into the heart of the enemy, for a time, solely because they were commanded by a Plantagenet a descendant of the lion-hearted King. Cceur-De-Lion left Pal¬ estine in the spring of 1193,* and, if we consider the time of his imprisonment in Austria, his sickness and death, it brings us fully to that period when we know the Templars had become possessed of immense estatep in all the Christian nations, and nowhere were their possessions so valuable as in England. We argue, then, that it is reasonable to conclude that Encampments were established in England, as claimed by Baldwin Encamp¬ ment, near the close of the twelfth century, for the purpose of looking after, collecting, and transmitting the proceeds of their landed estates. These encampments were situated at Bristol, Bath, and York, and the Grand Commandery was held at Lon¬ don, presided over by the Grand Prior, who soon after occu¬ pied a seat in Parliament, and exercised an immense influence in the councils of the nation. When the persecutions of Philip the Fair broke out, Edward II., of England, openly espoused the Templars' cause, proclaim¬ ing their innocence of the foul charges, and wrote letters to the Kings of Portugal. Arragon, and Castile, urging them to be on their guard against the inhuman machinations of the French King. Thus did he leave on record the highest testimony of the standing and noble bearing of the English Templars. What though he afterward became alarmed for the safety of his crown, and meanly truckled to the command of the Pope, by throwing into prison the very men he had defended, neither his high position, nor the cringing partiality of his biographers, could weaken the strength of his testimony, nor remove the odium which must ever attach to his name, by reason of his dastardly conduct toward those he knew to be innocent of crime, and his superiors in virtue. The Encampments at York and Bath long since discontinued their meetings, and became extinct. Baldwin Encampment, therefore, with much seeming propriety, claim that they are the ♦ Hoveden. ORDERS OF KNIGHTHOOD. 81 oldest, and only original organization of the Orders of Knight¬ hood. But the Grand Conclave, a modern Institution, claims that the Encampments at York and Bath, before they dissolved, vested all power and authority in said Conclave, and, therefore, contend for supremacy over the Order in England and "Wales. .We incline to the opinion that, if Ancient Templarism exists anywhere (which we doubt) we may expect to find it in Baldwin Encampment. We have been induced to give thus much of the history of the military Orders of Knighthood, in deference to the opin¬ ion of those who think that Templarism, of the present day, is a continuation of those Orders. We have already said that we regard nothing as Masonry except Ancient Craft Masonry, and, if this position be correct, it will seen that neither the ancient nor modern Orders of Knighthood, can have any claims to be considered as forming a part of, or, in any way, hold legit¬ imate connection with Freemasonry. History tells us how, and for what purposes, the Knights of St. John the Almoner, Knights Templar, and Teutonic Knights were organized; and history also tells us what their forms and ceremony of intro¬ duction were. We know they first banded together for pur¬ poses of pure benevolence, superinduced by that ardent and unbounded zeal, which so remarkably characterized the Chris¬ tian nations, for near two hundred years. We know that the ceremony of introduction consisted mainly of solemn oaths to dedicate their lives to the cause of the Almoners to the Holy Land, and when they assumed, not only the habit of the monk, but also of the military, they bound themselves to die in defense of the Christian religion ; in all which we can see no appearance of Freemasonry, nor have we the slightest testi¬ mony that they, themselves, ever laid claim to a connection with our Order. Ancient Templarism was strictly a Roman Catholic Institution, requiring its members to believe in the birth, divinity, vicarious death, and resurrection of Christ, as God, man, the Saviour of the world, the second person in the adorable Trinity. And hence, in the days of the Crusaders, even those Christians who believed in the doctrines of the Greek Church, were not admitted into the Brotherhood. 6 82 MODERN FREEMASONRY. We are pleased to see that Bro. Gourdin, of South Caro¬ lina, whose learning and research have tended in an eminent degree, to enlist the attention of the Knights Templar of the United States to a true history of their Order, has influenced the General Grand Encampment to set on foot an investigation, which, we sincerely hope, will result in the full development of facts. But we do not think, with Bro. Gourdin, that a visit to France, England, or Italy, will enable him, or any other writer, to show the legitimate descendants of De Molai, for the simple reason, that we do not think the organization was kept up anywhere. It is true that in Paris may be seen, probably, the very banners of the Crusaders, and many other relics of the ancient Orders of Knighthood, but this no more proves the continuous existence of the organization, than do the relics exibited by the modern Druids establish their legitimate descent from the ancient Society of that name. We love to plod on through the mouldering pages of by-gone days, and pluck from oblivion the gems of ancient lore, but we dare not magnify molehills into mountains, for the sake of gratifying the mar¬ velous propensities of the age. Had the ancient Orders of Knighthood been connected with Freemasonry, the historians of the day would have known and published the fact. Had the organization of the Templars con¬ tinued down to the present day, the fact could be clearly shown. We do not say that an organization, claiming to be Templars, descended from the old stock, did not participate in the battle of Bannockburn, nor do we deny that organizations can now be found laying claims, as Baldwin Encampment does, to an uninterupted continuance, from the days of the lion-hearted King ; but when it appears that, for a long period of time, noth¬ ing is known of Ancient Templarism, we should, with'hesitation, admit that the Templarism of the eighteenth century, which suddenly made its appearance as an appendage of Freemasonry, and claiming to constitute a part and parcel of it, is truly en¬ titled to bo regarded as of ancient origin. We know that the rituals and teachings of the Rose -f- degree, as practiced in the Scotch Rite, are essentially the same as the rituals and teachings of the Templar's degree, as prac- ORDERS OP KNIGHTHOOD. 88 ticed in the United States. We know that some of the first, aye, the very first Encampments established in the United States, were instituted by Consistories, or Councils of the Scotch Rite, Ancient and Accepted ; and we apprehend that when all the facts are known, it will be found that Templarism, of the present day, dates back no further than to Chevalier Ramsey, in 1740, and that Encampments were established in the United States by the same Deputy Inspectors General who planted here Rose -f- Chapters, and Consistories of Princes of the Royal Secret. We regret that a want of room has compelled us thus briefly to throw out hints, in place of entering into an investigation and exhibition of the proofs upon which our opinion is based. Encampments are now established in nearly all the States of this Union. In a State or Territory where there is no Grand Encampment, nine Sir Knights may petition the General Grand Encampment in Conclave, or either of the first four officers in vacation, for a warrant, which, when issued, runs until the next meeting of the General Grand body. In States where Grand Encampments exist, the authority, in like manner, emanates from those bodies. The Grand Encampments meet annually, and the General Grand Encampment meets triennially. The Encampments are authorized to confer three degrees, viz., Red Cross Knight, Knight Templar, and Knight of Malta, or St. John, of Jerusalem, but, so far as we have been able to learn or appreciate them, there are, in fact, but two degrees. The degree, so called, of Malta, or St.-John, of Jerusalem, crept in, we suppose, by means of a bungler, who, not knowing enough of the ritual to confer it properly, satisfied himself by simply adding a few words in the ceremony of dubbing, and thus, by the addition of a few signs and words, but imperfectly under¬ stood, constituted a Knight Templar also a Knight of Malta, and so the matter stands to this day. We may be asked to explain how a union was effected between Freemasonry and this foreign Institution, and though we can not be positive, we think it fair to suppose that it was forced upon Masonry much as was the Illuminati in France and Germany. Encampments have ever confined the Orders of Knighthood to those who were in possession of Ancient Craft 84 MODERN FREEMASONRT. Masonry, which, together with the name assumed by the Encampments, viz., Christian Masonry, tended to produce a quiet acquiescence, in this assumed alliance, without pausing to inquire into its propriety. All the Modern Rites make Ancient Craft Masonry their foundation ; not, perhaps, because of any attachment or partiality to the principles taught by our Order, but to lead Masons on to a toleration of the various systems, well knowing that any, the most ridiculous, or danger¬ ous doctrines, may be taught under the banner of our Institution, weighed in the scales of long centuries without condemnation. Scotch Rite, Ancient and Accepted, now struggling for that power in the United States, which it has long since attained in Erance, and elsewhere in Continental Europe, attempts to do nothing, save under the cloak of Freemasonry. They confer no degrees, except upon Master Masons, and though they claim the original right to confer all the degrees in Masonry, we suppose it would be difficult, yea, impossible for them to show, that they had acquired that right in a constitutional or Masonic manner. All these foreign degrees have been insidiously palmed on Freemasonry, and ignorance of their character and history, hut especially a careless inattention to the claims of Freemasonry, to be kept and transmitted, pure and uncontaminated with for¬ eign institutions, have thus far caused the brethren to lose sight of the importance of standing aloof from all and every other association. We do not object to the Encampment degrees, if given to Christians as an association, outside of, and unconnected with Masonry. They are properly Roman Catholic degrees, originally designed, we suppose, to unite the members of the Church, and all Catholic families, by strong ties of fra¬ ternal interest and obligation, to arrest and put a stop to the alarming conversions being made to the Protestant religion in the eighteenth century ; and though the degrees, as given in the United States, have passed out of their hands, and have been so modified, as to suit our locality, it does not and can-not justify us in giving consent to, much less encourage, the application of the name of Freemasonry to them, as, by so doing, we sanction a union where none can properly exist, and practice a fraud upon the world, by calling that Freemasonry which has no Masonry in it. ORDERS OP KNIGHTHOOD. 85 We think Freemasonry teaches every moral virtue inculcated by the Holy Bible. We think the system, as a whole, and in all its parts, is perfect—perfect beyond the inventive genius of man. It can suffer no alterations without material injury, and can amalgamate with nothing without suffering corruption. The Christian religion is alone its superior, and yet, an amalgama¬ tion with that, even were it possible, would tend to destroy its identity, and mar its usefulness. We think Freemasonry main¬ tained its purity more than twenty-seven hundred years, and, to us, it seems that the blush of shame should mantle the cheek of that Mason, who can openly declare that a newly invented system of degrees is capable of adding to the beauty, much less to the exemplification, of the true teachings of our venerated Order. It is a lamentable misfortune that innovations were ever attempted, but it is passing strange that those innovations ever found favor with the true Craftsmen. Day by day, we are made to feel the evil consequences of the innovations spoken of. The duties of the Lodge room are too often neglected by those who are led captive by the allurements of high-sounding titles, in the so called higher degrees. The manifestations of luke- warmness for the simple but solemn duties of Freemasonry, creates heart-burnings, jealousies and dissensions, destructive of the best interests of the Craft. If these are evils now percepti¬ ble, while yet true Freemasonry is in the ascendant—if these are the consequences of the first hundred years of these higher degrees, who will predict the end ? We will add a sketch of the early history of the Encamp¬ ments in the United States, and close this branch of our his¬ tory. The first Encampments of Knights Templar, established in this country, were located at New York City and Stillwater, in the State of New York, but we have not been able to learn either the date of their establishment, or by what authority they were planted. We know, however, that they were in existence prior to 1797, for in May, of that year, an Encampment faas established in Philadelphia, and the records of that, show£ the previous existence of the two former Encampments. It is known that other Encampments were established in this country 86 modern freemasonry. by Consistories, and also by the mere authority of a Deputy Inspector General, and, therefore, we conclude that the first Encampments of Knights Templar were planted under the authority of the Ineffable or Scotch Rite. In 1802, a few Knights met in Providence, Rhode Island, and, without any authority whatever, resolved themselves into an Encampment. In 1805, a Convention was held in Providence, composed of Delegates from the Encampments in New York City, Stillwater, and Albany, N. Y. Encampments Nos, 8, 13, and 24, of Maryland, and two Encampments in Massachu¬ setts, one of which, situated in Boston, was an Encampment of the Rose -f-. This Convention resolved itself into a Grand Encampment. In 1812, the above named Grand Encampment resolved itself into a General Grand Encampment, and made its Constitution to correspond ; and, in 1816, it again resolved itself into a Gen¬ eral Grand Encampment of the United States of "America, and again remodeled its Constitution, and provided for the estab¬ lishment of State Grand Encampments. This is the General Grand Encampment which row meets triennially, at such time and place as is designated by that body and the General Grand Chapter. This National Grand body of Templars disowns and denounces all Encampments which do not hold under her, either directly or through State Grand Encampments. The regulations for the establishment of new Encampments are very similar to those for'the government of Chapters. Each State Grand Encampment issues warrants for new Encamp ments within the State, when petitioned for by eleven Sir Knights. In Territories where there is no Grand Encamp¬ ment, the General Grand body issues warrants; the price is ninety dollars for a dispensation, and ten dollars additional for a warrant or charter. CHAPTER IY. SCOTCH RITE, ANCIENT AND ACCEPTED. From a careful examination of the history, legends, and teachings of Freemasonry, the author feels authorized in saying it is not a cunningly-devised fable, but a great system of ethics, teaching the doctrine of one living and true God—the Author and Upholder of all things—that it was instituted by King Solomon, to whom God gave superior wisdom, and had as its great leading object, not only the perpetuation of the knowledge of God among the Jews; but, by opening its doors to a select few of all nations, thus spread and communicated that knowledge of the great I AM, which had been lost to the heathen nations ; that it has been faithfully accomplishing its mission, in the subversion of the Heathen Mythology, and slowly, but surely, wending its way through evil, as well as good report, from generation to generation; and, though there is a period of about seven hundred years, when its history, in common with the history of the world, is but dimly discernable, the traditions and legends of the Order tend most clearly to show that, though we do not now find it clothed in all the lovely simplic¬ ity of its primitive piirity, it is sufficiently pure to prove its identity and importance. It is believed that we can go nowhere to find the embodiment of its principles and rituals so nearly perfect, as that afforded by the long and careful investigation of the Grand Lodge of England, from 1717 to 1723 ; and, cer¬ tainly, that it is not safe to rely upon a modern Institution to supply any portion of its body or members, which may have been lost during the middle or dark ages : and, especially, if it shall appear that the latter had its origin with those who used it for political and sectarian ends. If the fact was not notorious, it would seem strange to believe that Freemasons can now be found, who openly proclaim the absurdity of the traditions and doctrines of Ancient Craft 88 MODERN FREEMASONRY. Masonry, and, at the same time, contend that Masonry, in its pure rituals and teachings, may he found in the so called Scotch Rite, Ancient and Accepted. Seeing that this Modern Society has wormed its way, until, by its fascinations, it has banished from some portions of Con¬ tinental Europe every Lodge of Ancient Craft Masonry ; and, believing that untiring efforts are being made by many of the leaders of this system, to plant its standard throughout this country, the author believes it to be his duty to give his readers an opportunity of judging of its claims to popular favor, by giving its origin, history, and teachings. But, important as the subject is esteemed to be, a condensed sketch is all that can be given here. To guard against evil surmises, the author deems it proper to state that,"in 1847, the Rt. Rev. Bro. Walker, then an Episcopal minister at Chicago, and Grand Master of the Grand Lodge of Illinois, invited, or called a Convention of Royal Arch Masons, from that and the surrounding States. To this Convention Bro. Walker exhibited his authority, given him by the Grand Council of New York, over which Bro. J. J. J. Gou- gas presided. The author was invited to deliver a public address to said Convention ; and, during his visit, Bro. Walker, in the presence of the late Bro. Barney, communicated to him all the degrees of said Scotch Rite. When he received the 33rd, and the charges appertaining, he respectfully, but firmly denounced the whole, as inconsistent with, if not opposed to Freemasonry ; whereupon, Bro. Walker, very properly, with¬ held from him such documents as, otherwise, he would have been entitled to. And now, he is told by the brother who claims to have written and delivered said authority, that Bro. Walker transcended his powers. Be this as it may, the recipi¬ ent feels no sort of concern, as he has never sought or desired intercourse with the Society, but he confesses that, with the im¬ perfect knowledge of the degrees as communicated, he did seek and desire to know more of their history. So far as the teach¬ ings of the Scotch Rite are concerned, the author feels that no censure should attach to him, should he hint at them, as derived from the ritual, as said ritual may be seen by any one, in almost SCOTCH RITE, ANCIENT AND ACCEPTED. 89 any of the cities of the United States. Premising, however, that no startling exposures will be made—certainly fewer than if he had never taken the degrees, he will at once enter upon the history:' In 1740, Chevalier Ramsey, a Scotch nobleman, and a strong adherent of the Stuarts, gave his celebrated lectures in Paris and Bourdeaux, concerning the origin and objects of Freema¬ sonry. Taking the three degrees, and subdividing them into numerous parts, he concocted degrees for those parts, and made his philosophic lectures explain each, to suit his purposes. He established a Lodge, which he called Harodim, but the French Masons, generally, styled it a Lodge of the Scotchman's Rite Masonry ; and, finally, it assumed the imposing title of Perfect and Sublime Masonry. Bro. Le Blanc De Marconay, then Grand Orator of the Chamber of Deputies in the Grand Orient of France, thus writes, in 1853 : " The first Lodge known in France was constituted in 1725, by the Grand Lodge of England, in the York Rite. " Until 1756, the Grand Lodge in France bore the title of English Grand Lodge of France. It was only during this year that it took the name of Kingdom, and, until this time, French Masonry practiced but three degrees, viz., the Symbolic, entitled Apprentice, Companion, and Master. " It was about the year 1758, that the Ineffable degrees were introduced into Masonry—they were not practiced by the Grand Lodge, but by an authority named the Supreme Council of Emperors of East and West, and had no more than twenty- five degrees, the last degree of which was Prince of the Royal Secret. "It was in the year 1761, that Stephen Morin received, in France, the power to propagate the Ineffable degrees in America. He received only twenty-five degrees, and, with them, the title of Inspector General, which title was given him, in his patent, not as a degree, but a function, which he was to exercise in America." Ragon in his Othodoxie Maconnique, says : "The Council of East and West was formed in Paris, in 90 MODERN FREEMASONRY. 1758. It consisted of twenty-five degrees, divided into seven classes. " The Council was formed from the ruins of the Chapter of Clermont, formed in 1754, by the Chevalier De Boimville. " On the 27th of August, 1761, a patent of Deputy Inspector General, was given to Stephen Morin (a Jew), by the Council of Emperors East and West. Stephen Morin's business called him to St. Domingo, where he intended to propagate the Rite of Perfection. The Council of Emperors never imagined, for a moment, that such an audacious juggler as he was, would take possession of the Rite, to make a profit out of it. They never dreamed that he would not only make it an article of traffic, but that he would remodel and modifiy it at Charleston, South Carolina, and introduce it forty-three years afterward into Paris, surcharged by eight new degrees, and all attested by the illustrious Frederick the Great, King of Prussia, who was never received in the Ancient and Accepted Rite, and had all the higher degrees in horror—he opposed them during his whole life. " September 21,1762. The Council of Emperors of East and West, and the Council of Princes of the Royal Secret, at Bourdeaux, drew up the regulations of the Masonry of Harodim, or Masonry of Perfection, in thirty-five articles. " A new Council was also erected called Knights of the East. " August 17th, 1766. The Grand Lodge of France, in which the Council had its Chamber, and was in union with the same, being dissatisfied with the arbitrary and unmasonic proceed¬ ings of Stephen Morin, annulled his patent, recalled his power, and placed the W. Bro. Martin in his place. They state that, considering the carelessness and the various alterations intro¬ duced in the Royal Art by W. Bro. Morin, her late Inspector, the W. Grand Lodge annulled the brief of Inspector, granted to Bro. Morin, and deems proper, for the good of the Royal Art, to cause him to be replaced by W. Bro. Martin," etc. As Bro. Yates and others, who hold in veneration the Grand Council at Charleston, take the ground that Stephen Morin received his patent from a Convention of Sublime Masons, and SCOTCH RITE, ANCIENT AND ACCEPTED. 91 not from the Grand Lodge, and, therefore, the recall of that patent by the Grand Lodge, in 1766, was illegal; and as the proof is at hand for the final settlement of this question, the following extract is inserted : " To the G. 0. T. G. A. 0. T. U. and under the will and pleasure of H. Most S. H. 111. Bro. Louis, of Bourbon, Count of Clermont, Prince of the blood, Grand Master, and Protector of all the Lodges. " At the East of a place well lighted, and where dwell Peace, Silence, Concord, Anno Lucis 5761, and according to the Chris¬ tian Era, August 27,1761. " Lux ex tenebris Veritas, concordia fratrum. "We, the undersigned. Substitutes General of the Art Royal, Grand Wardens and Officers of the Grand and Sovereign Lodge of St. John, established at the Grand East of Paris, and we, Sovereign G. Master of the G. Council of the Lodges of France, under the protection of the Sovereign. Grand Lodge, under the sacred and mysterious numbers, do hereby declare, certify, and ordain to all BB. Knights and Princes, spread throughout both hemispheres, that, having assembled by order of the Deputy General, President of the Grand Council, a request, to us communicated, was read at our sitting. " That our dear Bro. Stephen Morin, Grand Elect Perfect, formerly Sublime Master, Prince Mason, Knight and Sublime of all the Orders of the Masonry of Perfection, member of the Trinity Royal Lodge, etc., being about to leave for America, and wishing to be enabled to work regularly to the advantage and improvement of the Art Royal, in all its perfection, may it please the Sov. G. Council, and the Grand Lodge to grant him letters patent for constitutions. Upon the report which has been made to us, and being acquainted with the eminent qualities of Bro. Stephen Morin, we have, without hesitation, granted this satisfaction for the services which he has always rendered to the Order, and the continuation of which is to us guaranteed by his zeal. " Wherefore, and for other good reasons, after approving and confirming Bro. Morin in his designs, and wishing to give him testimonies of our gratitude, we have unanimously constituted 92 MODERN FREEMASONRT. and instituted him, and, by these presents, do constitute and institute him, and we do give full power and authority to said Bro. Stephen Morin, the signature of whom stands in the margin of the presents, to form and establish a Lodge for the purpose of receiving and multiplying the Royal Order of Free¬ masons, in all the Perfect and Sublime degrees, to take due care that the general and particular statutes and regulations of the Grand and Sovereign Lodge be kept and observed, and to admit therein none but true and legitimate BB. of Sublime Masonry. " To regulate and govern all the members which may com¬ pose his said Lodge, which he is authorized to establish in the four parts of the world, whither he may arrive, or where he may dwell, under the title of Lodge of St. John, and by sur¬ name, Perfect Harmony. " Power is, hereby, to him granted, to select such officers as he may think proper, to. help him in the government of his Lodge, to whom we command and enjoin to obey and respect him ; we do command and ordain to all Masons of regular Lodges, spread all over the earth, and of whatsoever dignity they might be, we request and enjoin them, in the name of the Royal Order, and in presence of our most 111. G. Master, to recognize, as we do ourselves hereby recognize, our dear Bro. Stephen Morin as "Worshipful Master of the .Perfect Harmony Lodge, and we commission him as our Inspector, in every part of the New World, to rectify the observance of our laws in gen¬ eral, etc., and, by these presents, we do institute our dearest Bro. Stephen Morin, our Grand Master Inspector, authorizing him, and giving him full power to establish Perfect and Sublime Masonry in every part of the world, etc., etc. " We, therefore, request the brethren, in general, to grant to said Stephen Morin, such aid and assistance as may lie in their power, and we do require him to act in a similar manner to¬ ward all the brethren, members of the Lodge, or such as he might have admitted or constituted, or whom he might hereafter admit and constitute, in the Sublime degrees of Perfection, which we grant him, with full power and authority to make Inspectors wheresoever the Sublime degree has not been scotch rite, ancient and accepted. 93 established, as we are well satisfied with his great information and capacity. " In testimony whereof we have delivered him these presents, signed by the Deputy General of the Order, Grand Command¬ er of the "White and Black Eagles, Sublime Prince of Royal Secret, and by us, Grand Inspectors, Sublime Officers of the Grand Council and of the Grand Lodge, established in this capital, and we have hereunto affixed the hand seal of our 111. Grand Master H. R. H., and thai of our Grand Lodge and Sov¬ ereign Grand Council. " At the Grand East of Paris, A.L. 5761, or of the Christian Era, August 27,1761. (Signed) Chaillou De Joiville, Deputy Gen. of the Order, etc. Prince De Rohan, Master of the Grand Lodge, etc. Lacorne, Deputy Grand Master, etc. Savalette De Buckoly, Grand Keeper of the Seals, etc. Taupin, Prince Mason. Brest De La Chausee, Grand Elect Prince Mason. By order of the Grand Lodge. (Signed) Daubertin, Grand Elect, etc." If the foregoing document be genuine, and this, it is thought, never has been questioned, the following facts are evolved : 1. That in 1761, Louis, of Bourbon, Count of Clermont, Prince of the blood, was Grand Master and Protector of all the Lodges in France, and that Chaillou De Joiville, was his Deputy, and not the Deputy of Frederick the Great. 2. That the body granting powers to Stephen Morin was the Sovereign Grand Lodge, holding in its body the Sovereign Grand Council, and that said act was done by the united and unanimous concurrence of the officers and members then present, of both bodies. 3. That Stephen Morin's authority authorized him.to con¬ stitute a Lodge of Perfection, wherever he might sojourn, and 94 MODERN FREEMASONRY. required it to take the name of Perfect Harmony, and regard him as its Worshipful Master. 4. That the Masters of all regular Lodges, throughout the world, were commanded and enjoined to regard Stephen Morin as Worshipful Master of Perfect Harmony Lodge. 5. That, in 1761, a union and fusion had been effected between the Grand Council and Grand Lodge, as the instrument declares the Grand Inspectors to be " officers of the Grand Council, and of the Grand Lodge." 6. That Stephen Morin's authority had the seal of His Royal Highness, Louis, of Bourbon, and not that of Frederick the Great, as head of the Order, nor is any allusion, whatever, made to that Monarch. 7. That, whatever may be thought of the union and fusion, above alluded to, Stephen Morin's authority is ordered by the Grand Lodge, and, therefore, it is proper to suppose the Grand Lodge acted with full authority, five years after, when it annulled the patent, and recalled the power granted to him "in 1761." Bro. Ragon continues: "The Council of Emperors of East and West, strengthen themselves by recruiting men of low station, for whose money they made them Prince Masons. A certain number of Princes of the Royal Secret formed their Supreme Council of Prince Masons, and the dignitaries of this Council took the title of Grand Inspectors General. January 22, of this year, the Council of Emperors East and West, issues a circular, stating that it takes the title of the Sublime Scottish Mother Lodge of the Grand French Globe, Sovereign Grand Lodge of France. " This Council would be a rival to the Grand Lodge of France, and, in consequence, crushed herself—she fell asleep 1781. Thus goes out the Rite of Harodim. " In 1784, from the broken remains of the Council of Emperors East and West, and the Council of the Knights of the East, there arose, with the assistance of many brethren of the high degrees, and officers of the Grand Lodge of France, a Grand Chapter General of France. SCOTCH RITE, ANCIENT AND ACCEPTED. 95 " On the 27th of February, 1786, the Grand Chapter General of France united with the Grand Orient of France by treaty ; by which it will be seen that the Grand Orient has thus gathered in its hands, all the powers of the several authorities, and has thus become the sole possessor, and the immediate successor to the founders of the Rite of Perfection, of the Consistory of Princes of the Royal Secret, and of all the Scottish System, Ancient and Accepted, which was practiced, not only in the Council of the Emperors East and West, but also in the Scotch Consistories of Bourdeaux, known under the title of Sublime Scotch Mother Lodge, .and which was conferred on Stephen Morin in 1761, and recalled in 1766. " Stephen Morin, on his arrival in St. Domingo, commenced the propagation of his Masonic work in the Rite of Perfection, consisting of twenty-five degrees. He also created Inspectors, which title did not designate the arbitrary powers and pre¬ rogatives that some silly writers have supposed, but merely the power of constituting Lodges. He also, notwithstanding the annulling of* his patent, and his recall in 1766, went on con¬ stituting Chapters and Councils, in different parts of America. Between 1766 and 1782, the Revolution progressed in the Island, and the Rite of Perfection slumbered. But, in 1783, it- awakes with thirty-three degrees, for, in that year, Morin and his coadjutors erect, in the city of Charleston, S. C., a Grand Lodge of Perfection, but the Prince Masons of Charleston, not satisfied with the Rite of Perfection, consisting of twenty-five degrees, erect eight degrees more, making, in all, thirty-three degrees, and on their own authority, without any Masonic legal right whatever, constitute themselves the Supreme Scotch Council of the French Possessions in America. "In.1797, John Mitchell, Frederick Dalcho, EmanuelDe La Motte, Abraham Alexander, and Isaac Auld, are the five per¬ sons who create a Supreme Council of the 33rd degree in Charleston. " In 1802, the Count De Grasse Tilly received the 33rd degree in Charleston, and returned to France in 1803, and reported himself as the Supreme Chief of the 33rd degree, which, at this time, was not known in France." 96 MODERN FREEMASONRY. Bro. Le Blanc De Marconay says : " The Ineffable degrees were formerly practiced in France, and continued to be so practiced, viz., from 1761 to 1804. Then Bro. Count De Grasse Tilly, who had taken the 33rd degree in the Grand Council of Charleston, brought them to France as a novelty, or curiosity—not with the title of Ineffable degrees, as of the Rite of Perfection, under which title they had always hitherto been known, viz., the twenty-five degrees, but under that of Scotch Rite, Ancient and Accepted. " The administration of the Scottish Rite was adopted in France, by the Grand Orient, only in the year 1810-11, after the fall of the Empire. Until then, this rite had been under the jurisdiction of a particular administration, not recognized by the Grand Orient, but which administration possessed the right of conferring the same from 1799, by virtue of various treaties, entered into by that body with the Grand Orient." The administration to which Bro. Le Blanc De Marconay alludes is, most likely, a Consistory ; but, if so, his account of the time of its establishment does not agree with that fixed by Bro. Ragon, and, as the latter writes from the records for publication, his account is most probably correct. He says: " On the 19th of December, 1804, the Grand Orient declares that, henceforth, it possesses all the rites ; and, on the 22nd of same month, the Supreme Council of the 33rd degree was erected, and provisionally organized at Paris." Thus, it would seem, that Count De Grasse Tilly carried Scotch Rite Masonry into France in 1803, instead of 1799, and that, in 1804, the Grand Council was established. Bro. Ragon further says : " Joseph Serneau, a jeweler, initiated by Stephen Morin into the Rite of Perfection, in St. Domingo, and forced to leave on account of the insurrection of the blacks, goes to the city of New York, in 1806, and founds, in 1807, a Supreme Consistory, which is recognized by the Grand Orient of France, in 1812." The history of the above named Grand Consistory is variously stated by good men, in the city of New York, swayed, most likely, by their party prejudices. On the one SCOTCH RITE, ANCIENT AND ACCEPTED. 97 hand, Serneau is represented as a bad man, who, without any authority whatever, established his Consistory, and, by the assistance of a few others, inveigled De Witt Clinton into it. While, on the other hand, it is said that Serneau had precisely the same authority which Morin had, and, certainly, as much authority as any Inspector General appointed by said Morin; that any other view of the subject would only prove that there never was a legal Consistory established in the United States. And, it is further contended, that De Witt Clinton was regu¬ larly made the second officer in the Grand Consistory, and soon became the actual Commander; that said Consistory gave the degrees to many eminent men, De Witt Clinton presiding; that all the degrees were conferred on Lafayette, and, as a mark of distinction, Clinton resigned his office, and made him Commander, during his sojourn in the United States; that Clinton resumed the command on the return of Lafayette to France, and continued its Acting Grand Officer until his death, in 1828. Bro. Ragon continues : " In 1812, some Masons, having received the 33rd degree in America, and, joined by some other Masons in Paris, erect a rival Supreme Council in Paris, under the title of Council of America, of which the Count De Grasse Tilly was Grand Commander. " On the 5th of August, 1813, De La Motte (a Jew), Treasurer General of the Grand Council of Charleston, founds a Supreme Council in New York City, of which Daniel D. Tompkins is made by him Most Puissant Sovereign Grand Commander; Richard Riker, Samson Simson, J. J. J. Gougas, and M. L. M. Peixotto, members of the same. This Council continued its operations in New York but a short time, and then went to sleep." The reader may remember that, about the time above alluded to, two great rival political parties existed in New York, headed by De Witt Clinton, on the one side, and Daniel D. Tompkins, on the other, and, whether true or false, rumor then said that this rival Council was designed to forward the inter¬ est of Tompkins, and thus counteract the influence which the old Grand Council gave to Clinton. 98 MODERN FREEMASONRY. Le Blanc De Marconay says : " From 1807 until 1812, there was, in New York, only one Lodge (Atilier) of thirty-two degrees, of which Bro. Serneau was Grand Commander. It was about this time that Bro. Serneau founds a Supreme Council of thirty-three degrees, which obtained the acknowledgement of the Grand Orient of France, in 1822." Bro. Ragon says: " In May, 1821, a union and fusion took place between the Su¬ preme Council of France, and the Council of America, in Paris. "In 1828, the regular Supreme Council of New York, of which Hon. De Witt Clinton was Grand Commander, went to sleep, in common with all the Masonic bodies in that region. " In 1832, the Count De St. Laurent comes to New York, and Reorganized the Supreme Council of De Witt Clinton, de¬ ceased, and Elias Hicks was then Grand Commander. It was duly constituted, and proclaimed by the title of the United Supreme Council 33rd." The Supreme Council of the 33rd degree, Ancient and Accepted Rite, of France, is entirely separate from the Grand Orient. It was established, as stated, in 1811, united to the rival Council of America in 1821, and continues now in exis¬ tence, in Paris, separate from, but in acknowledgment and cor¬ respondence with the Grand Orient. Thory was its defender, and opposed to the Grand Orient, while Ragon was the de¬ fender of the Grand Orient, and opposed to the Grand Council. In the United States, each of the above bodies have their friends, and each have their opposes. The Charleston wing holds the Grand Orient in derision, charges it with assuming control of the Scotch Rite, without authority—that it is truly a Grand Lodge of Modern, or French Rite Masonry, and should confine itself to that Rite. The old Grand Council of New York contends that, by the treaties here referred to, the Grand Orient has legally obtained control of all the Rites, and, so far as the Scotch Rite is con¬ cerned, it is sufficient to say that, even the Grand Council of France admits her legal right to take charge of said system. SCOTCH RITE, ANCIENT AND ACCEPTED. 99 Bro. Le Blanc De Marconay says : " The regular Supreme Council of New York (possessing, in 1807, only thirty-two degrees), since 1812, omnipotent for the 33rd, passed, in succession of time, from the 111. Bro. De Witt Clinton to 111. Bro. Hicks, and, finally, arrived in the Grand Commandery of 111. Bro. Henry C. Atwood. "As for the Supreme Council of Louisiana, thus it is : It was established by the Supreme Council of New York, in 1813, first as a Grand Consistory of Princes of the Royal Secret. This Consistory was confirmed, in 1833, by the United Supreme Coun¬ cil of the Western Hemisphere (the same Supreme .Council that created it), and, in 1835, it took the name and title of Supreme Council of 33rd, and founded a power for Louisiana which was admitted to the correspondence and acknowledgment of the Grand Orient of France, in 1842." About 1851, Bro. John Gedge, Grand Master of Louisiana, who had previously written and published a historical account of the Scotch Rite degrees, denouncing their claims to Masonry in the strongest terms, took charge of a Consistory, under authority from the Grand Council at Charleston, which new Consistory soon took precedence in public favor, or, more pro¬ perly, with the American Masons of New Orleans; and, in 1855, the old Grand Council yielded up its right to that jurisdiction. Whatever may have been the motives which induced said surrender, it is certainly too late now to inquire, and any attempt to reestablish it must be regarded as illegal. True, it may be justly said, that the Charleston Council established a Consistory there illegally, because the ground had been, and was occupied, but as one wrong can not justify another, the friends of the old Grand Council can not be justified in an effort to resuscitate the old (which would be impossible), or establish a new one. From all the facts referred to, and others which may be stated, the following objections may be urged against Scotch Rite Masonry : 1. That if the Ancient and Accepted Rite, in its first three degrees, or elsewhere, teaches, essentially, the same truths that 100 MODERN FREEMASONRY. are, and ever have been taugbt by Ancient Craft Masonry, tben are they not necessary, nor can there be any legal authority for this new system of administering them. 2. If they are essentially different, either in ritual or doc¬ trine, from Ancient Craft Masonry, then are they falsely called Masonic degrees, and should be denounced by good and true Masons. 3. That if the Scotch Rite has taken charge of, and subdi¬ vided Masonry into various parts, and instituted a degree for each part, the founder or founders have violated their plighted faith to Ancient Craft Masonry, by a bold attempt to make innovations in the body of Masonry, and that to tolerate, encour¬ age, or practice those degrees, is to sanction those innovations and justify violated vows. 4. That the degrees of Perfection were originally political and sectarian. 5. That while the Exalted degrees in the Scotch Rite were, originally, and, if properly conferred, are still strictly Christian degrees, and exclude all but Christians, there is proof that they have been, and still are, given to Jews, Infidels, and even revil- ers of ChrisPs holy mission. 6. That no legal authority can be shown for the introduc¬ tion of the Rite of Perfection, or Scotch Rite, Ancient and Accepted, into the United States. 7. That Frederick the Great never had anything to do with the system of Perfection, or Scotch Rite Masonry. 8. If all, or any part of the foregoing charges are true, then should no one who believes in the teachings of Ancient Craft Masonry; no one who can not sanction innovations in the body of Masonry ; no one who believes that Masonry should have nothing to do with politics or religion ; no one who believes that the Grand Lodge system of 1717 should be sustained; and, certainly, no friend to Christianity, should tolerate, much less encourage, the propagation of said degrees. To the first charge, it is only necessary to say that all Scotch Rite Masons admit, nay, they claim as a reason why Ancient Craft Masons should not object to them, that the three first degrees are essentially the same; and thus are we plainly asked SCOTCH RITE, ANCIENT AND ACCEPTED. 101 to admit that a Society, having the very germ of its origin as late as 1740, or, at farthest, 1650, has the right to administer the first three degrees of Masonry, though no Grand Lodge authority is sought for to legalize the assumed right. In short, we are asked to admit that it was in the power of Chevalier Ramsey to take charge of Masonry, institute a new formula for it, remodel and change, as he pleased, the ritual, and that now, this new system has not only equal, but paramount claims to be cultivated. What answer should the honest Mason make? Can he do less than denounce, disown, and repudiate the attempt at innovation ? Suppose our friends, the Odd Fellows, were to adopt the three first degrees of Masonry, as a part and parcel of their system of degrees, and suppose they were to administer them precisely as they are given in our Lodges, could we, dare we recognize them as legal Masonic degrees ? But we shall see, before • the close of this article, that Scotch Rite Masons do more than ask us to acknowledge and recognize their first three degrees. The second charge conditionally embraces a self-evident truth, and, therefore, need not be commented upon; and the same may be said of the third charge. In noticing the fourth charge, that the degrees were originally political and sectarian, it will appear necessary, in the absence of positive proof, to present the highest presumptive testimony. It is the opinion of some writers, that the Ineffable degrees were instituted in Scotland, immediately after Cromwell caused Charles I. to be beheaded, and while Charles II. was an exile in France, and that the association had for its leading objects, first, to restore the Royal exile, and second, to bind all Roman Catholics never to change their religion. The Reformation in England, Scotland, and Wales had progessed so rapidly as to alarm the Pope and his adherents, seeing, as they did, that without some well-planned and combined effort, the supremacy of that Church would be forever lost in the kingdom of Great Britain, if, indeed, the force of example did not spread through¬ out Europe. To meet the emergency, and to arrest the conver¬ sions to the Protestant faith, it was deemed proper to form a secret Society, which, while it gratified the initiates with a 102 MODERN FREEMASONRY. great amount of tinsel and show, in a very imposing ceremony, accompanied with high-sounding titles, and the investment of great powers, especially to the standard-bearers, also bound the recipients by a solemn oath, never to change their religion. This Society, it is said, was secretly organized throughout the kingdom. That they adopted Freemasonry as a model, but, instead of the teachings and legends of the third degree, known to every Master Mason, they taught that, under the symbol of the Lost Word, they were to understand the murder of Charles I., which "Word could be restored and brought to light by the restoration of the son of the murdered King to the throne of England, and the reestablishment of the Roman Catholic religion. Bros. Nichola and Bode felt themselves authorized to believe this was the origin and true version of Freemasonry. Schroder, also, took this view of the subject, and says that the signification of the whole ceremony of the third degree goes to show its origin and teaching, as above stated. But we have no reliable testimony, going to show the institution of the Ineffable degrees, until Chevalier Ramsey visited France, about 1740. That the Society, when first known in France, was a political, as well as Roman Catholic Institution, is, we think, beyond all reasonable doubt; the ritual of the degrees, even as they are now used, and especially the old copies, go to establish this fact ; and, certainly, it may, with truth, be said that, previous to the days of Ramsey, no charge of intermeddling in politics or religion had ever been sustained against Ancient Craft Masonry; but. to show that the Jesuit Priest, Barruel, was correct in charging that Masons in France had connected themselves with the Illuminati and Jacobin clubs, and were instrumental in fomenting the Revolution of 1789, the open declaration of Bro. Ladabat, of Louisiana, is given here. In defending the old Grand Council at New Orleans, in 1853, he says: " French Masonry is not nonsense! It works 1 The world is full of its wonders ; and if the ideas of Liberty and Equality are now in the heart of all Europe, it is French Masonry we must thank for it She (France) waged war with Old aristocracy, priestocracy, and kingocracy. She stood alone in the midst of the globe, fought against all the nations of scotch bite,'ancient and accepted. 103 ■world combined against her, and forced into them Freemasonry, that is, Liberty, Equality, and, ultimately, Fraternity. The French armies have carried into every land of Europe, the ideas which had been matured by French Masonry." Here is plainly set forth the very doctrines, the very teachings of Weishaupt, the founder of the Illuminati. He sets out with the broad basis, that the enlightenment of the people—the masses—will lead to the downfall of all kings, all priegts, all religions, and establish upon their ruins, Liberty and Equality. Bro. Ladabat seems resolved not to be misunderstood, as he proceeds to quote from Barruel, to prove that this great credit can only be claimed for French Masonry, as Barruel, in his denunciation of Masonry, exempts English Freemasonry, as he declared that Masonry, in England, never interfered in politics. Nor is Bro. Ladabat alone in his views of the political charac¬ ter of Scotch Bite Masonry, though he is, perhaps, more open and manly in his proclamation. Bro. Albert Pike, of Louisiana, in an address before his Grand Lodge, in February, 1858, in speaking of Scotch Bite Masonry, says : " It is the preacher of Liberty, Fraternity, and Equality." And he enters into detail, showing that it advocates and preaches " a decent and well regulated Liberty, a sober Fra¬ ternity, and political Equality." Again Bro. Pike says: " Masonry was made to be the Order of the People. It has ever exerted its influence on the side of civil and religious liberty ;" and then presents the following extract as the motto of Scotch Bite Masonry : "' Devotion to the interest of the people; detestation of Tyranny; sacred for the rights of Free Thought, Free Speech, and Free Conscience; implacable hostility to Intolerance, Bigotry, Jirrogance, and Usurpation; respect and regard for labor, which makes human nature noble; and scorn and contempt for all monopoliest that minis-' ter to insolent and pampered luxury.' " Here we have a published account of the objects and ends of the Scotch Bite, Ancient and Accepted. It was instituted for the people, in opposition to tyrants. It is intended to free 104 MODERN FREEMASONRY. the mind of man from religious restraints—from the dogmas of all religions, and as it was made for the " dear people, it holds in scorn and contempt all monopolies that minister to in¬ tolerant and pampered luxury," that is to say, all royal families and hereditory claimants of power; to all priests and ministers, who monopolize the high places, and live in luxury, on the sweat of the poor laborer. Now all this sounds well in the ear of an American, but this motto is not given as the motto of a politi¬ cal club, but is sent forth by a brother Mason, as the true motto of Freemasonry, while the members of the Order have pro¬ claimed, far and near, that it has nothing whatever to do with politics, or religion, that it neither teaches monarchy, anar¬ chy, nor republicanism. It neither teaches the right divine of the Pope, the temperal powers of the Bishop, nor the freedom from all the religious \ restraints of Priests and Churches. Scotch Rite Masonry, then, was not only political and sectarian, in the beginning, but it is still so, as shown by its ablest ad¬ vocates. From the best light available, it appears to be probable that Ramsey subdivided the degrees of Masonry, or, rather, added thereon, a set of degrees, which he termed philosophic explana¬ tions of true Masonry. That, in addition to these explanatory degrees, he, in conjunction with the Jesuit Priests of France, concocted one or more strictly Christian degrees, and almost as purely Romish, for the very hangings and imagery represen¬ tations, from Christ's body to the Cross, portray the forms of worship of that Church alone. The Rose Croix, is the great Christian degree of the Scotch Rite, which has been remodeled to furnish the Templar's degree of the United States, but in doing this the original Rose Cross was not given up, but is now practiced by the said Scotch Rite, either in its original purity, or under various modifications, to suit persons and localities. We do not know how many degrees were invented by Ram¬ sey. Some writers say he instituted but three, and that they were by him intended, not as innovations upon Masonry, but to ridicule the pomp and show with which he found Masonry incumbered in Paris, and that he succeeded so far beyond SCOTCH RITE, ANCIENT AND ACCEPTED. 105 his intention, in pleasing the show-loving French, that they adopted the Scotchman's Rite Masonry, in lieu of that which they had received from England. Be this as it may, it appears that Ramsey's Masonry went to sleep for a time, as, for several years, we hear nothing of it, until it reappears under the guar¬ dianship of De Bonnville, who was regarded as Ramsey's succes¬ sor, and then we find it under the name of the Masonry of Harodim, or Ineffable Masonry, and soon .after, the Sublime Masonry of Harodim, and had twenty-five degrees, the Prince of the Royal Secret being the last. And here it is that we find the Rose Cross, representing the crucificion, burial, ascension, pas- sover, libations, etc., and all exhibited and explained so philosophi¬ cally, that they were made acceptable to all, whether Jew, Chris¬ tian, or Infidel. Though this may seem to be a charge difficult to sustain, the facts force the mind to believe its truth. It is true, that these degrees have been so often modified and changed, to suit purposes and localities, that scarcely any one charge will strictly apply to all. In 1823, the Grand Council, over which De Witt Clinton presided, issued a circular, bearing his signa¬ ture, denouncing the Charleston Council, because they conferred the higher degrees—the Christian degree—upon Israelites, while the Grand Consistory of New Orleans, the creature of the New York Council, held that there was nothing to exclude the Jews from taking them. In this work, there is no intention or desire to recur to the particulars of the party quarrels which have ever marked the footsteps of this new system of secret degrees, called Masonic, both in France and America; certain it is that, while these quarrels have tended to bring reproach upon Masonry, because of the assumed title, they have, nevertheless, tended to expose and lay bare, not only the teachings, but the very rituals of the Order, copies of which are. to be found, not only in the breasts of the good and true, but in black and white, and often differing as widely from each other, as does the ritual of Odd Fellowship from that of Masonry; but it is believed that, in every part of the world, the Scotch Rite retains the leading features of the Rose Croix degree, and, therefore, it is everywhere, apparently, a purely Christian degree, greatly more impressive and theatrical 106 MODERN FREEMASONRY. than the Templar's degree is, as given in the Encampments of this country; and yet, how abundant the proof, that the bitterest enemies of Christ, and the very blasphemers of His holy name, are deemed fit subjects to take that, and all the other Christian degrees. If we go to France and begin with Yoltaire, who, if we may believe the account published by Bro. Mackey, in the first number of his Masonic Miscellany, was received into the degrees with almost shoutings of praise, cer¬ tainly with speeches in which he was complimented and thanked, as the great and efficient means of freeing the minds of millions from the thraldom of superstition. We might pass from Yoltaire down to Lafayette, and it would be difficult to find a single prominent Scotch Rite Mason, who was a true believer in any branch of orthodox religion. And how much better is it in the United States ? Who are its leaders, and what are their religious sentiments ? It is known that many good Christians have taken the degrees in this country, but, generally, they gradually and silently absent themselves from the Lodges and Consistories; but as it would be improper to be personal, other proofs will be referred to. We have seen, in the early part of this work, and alluded to the fact in this article, that Wpjfihpnpt. * grp-** fivnntiV and claimed to be the founder of a sysjtemof infidelity, so wisely arrangedTas finally and speedily to banisK^alTreiigion, save the religion " of Reason, of Liberty; and of Equality." Wejghaupt a^dnptpfYFrpripti Masonry as the groundwork ofiiis, system, and porfflfltted^none but Masons to enter his asylum. Itiaknown that the Charleston Council contends, and has ever done so, that Scotch Rite Masonry is indebted to Frederick the Great, of Prussia, for the institution of a part of. the degrees, and for, at least, the ratification of the fundamental law for their govern¬ ment. Now, we admit that all this does not amount to proof positive that the Charleston brethren regard the system as teaching anti-Christian principles, but we leave it to the candid reader to say, whether such an inference is not legitimate, for we dare not charge that they are ignorant of the fact that Frederick was as much opposed to Christianity as his religious teacher, Yoltaire himself. No one, who has read the various SCOTCH RITE, ANCIENT AND ACCEPTED. 107 biographies of that Monarch, can belieye that he would have lent his name or aid for the propagation of any system or theory, having even the appearance of Christianity. It is known that Stephen Morin, who brought the Bite of Perfection (including the Bose Cross) to this country, was a Jew, and, therefore, an- enemy to Christianity. It is known that nearly all the Deputy Inspectors General, appointed by him, were Jews ; and the same may be said of the acting Deputies, for fifty years after. We proceed to give the names of as many of the early Inspectors as we can call to mind, viz., De La Motte, Abraham Alexander, M. M. Hayes, Isaac De Costa, Col. John Mitchell, and Frederick Dalcho, were sever¬ ally appointed for South Carolina. Henry Frankin, for Jamaica; Solomon Bush, for Pennsylvania ; Barend M. Spitzer, for Georgia; A. Forst, for Virginia. Of the foregoing, we think Bros. Mitchell and Dalcho, alone, were not Jews. In speaking of De Grasse Tilly, Bro. Bagon says : " According to. the Count's own showing, Morin conferred the degree on Frankin (a Jew), Frankin gave it to Moses Hays (a Jew), Hays gave it to Berend M. Spitzer (a Jew). These had a reunion in Philadelphia, in 1781, and gave it to Moses Cohen (a Jew), Cohen gave it to Isaac Lalang (a Jew), and Lalang conferred it upon Count De Grasse Tilly." Cohen also gave the degree (or, more properly, the appoint¬ ment of Deputy Inspector) to Abraham Jacobs (a Jew), who, in 1802, initiated eight brethren in Savannah, Georgia, and opened a Sublime Lodge. From 1802 to 1810, Jacobs' move¬ ments are not known to us, but about the period last named, we hear of him in the city of New York, and, certainly, not under the most favorable circumstances. Whatever may be thought of the legality of the old Consistory of New York, it will hardly be denied that it was occupying the ground, and doing work, and yet Jacobs conferred the whole of the degrees, or as many as he himself possessed, upon nineteen brethren in New York, in violation of the known laws of the Consistory. We are told that Jacobs excused himself by taking his novi¬ tiates to Trenton—sixty miles away from the Consistory— before he could conscientiously complete the degrees. But, after 108 MODERN FREEMASONRY. all, we do not know that Jacobs (a poor man, who must needs live by his wits, for what Jew can go to hard labor) is much more censurable than was the old Grand Council of New York, in planting a subordinate in Charleston, knowing the ground to be occupied, or than the Grand Council of Charles¬ ton, in planting a subordinate in New Orleans, under similar circumstances. In 1802, the Grand Lodge of South Carolina evinced some dissatisfaction, if not distrust, at the establishment of a new system, called Masonic, in that jurisdiction; whereupon the Grand Council appointed a Committee, consisting of Frederick Dalcho, Isaac Auld, and E. De La Motte, who, on the 4th of December, of that year, issued a circular, historical and explan¬ atory of said new degrees. In this document are to be found many curious things, among which are the following: " It is well known to the Blue Master, that King Solomon and his royal visitor were in possession of the real and pristine word, but of which he must remain in ignorance, unless initiat¬ ed into the Sublime degrees. The authenticity of this word, as known to us, and for which our much respected Master died, is proven to the most skeptic mind, from the sacred pages of holy writ, and the Jewish history, from the earliest time. Dr. Priest¬ ley, in his letters to the Jews, has the following remarkable pas¬ sage, when speaking of the miracles of Christ: 'and it has been said by your writers, that he performed his miracles by means of some Ineffable name of God, which he stole out of the Temple/'" We learn, from the foregoing, 1. That King Solomon, and Hiram, King of Tyre, were in possession of the pristine word, of which the Master Mason of Ancient Craft Masonry must remain in ignorance, unless he consent to be initiated into this new system of Masonry, by whose founders the great and hidden mysteries of Masonry have been brought to light. The honest truth is not admitted, that this new system subdivides the degrees of Masonry, and abstracts from the Master's degree that full and complete ex¬ planation of the pristine word, and all the legends of Masonry which were given to the Master Mason, until after this new SCOTCH RITE, ANCIENT AND ACCEPTED. 109 system, or so much of it as relates to the Royal Arch, was introduced into England by the combined influence of Ramsey and Dermott. 2. We learn that if the extract from Dr. Priestley means anything, it is used here to leave the impression on the mind that the charge made by the Jews against Christ was true; that He did perform His miracles by means of this pristine word, the Ineffable name, which He stole from the Temple. And this is the true, Masonic Institution, teaching Ancient Craft Masonry in the first sixteen degrees, and Christianity in thgre mainder ! It is true, that what is infidelity with one, may be esteemed good religion with another, as the one or the other may be influenced by a self-erected standard of truth. If the Holy Bible is true Only in part, then is it not infidelity, in part, to deny its truth, and the Charleston Committee may not be charged with favoring infidelity. But if, as we suppose, the Bible is true, as a whole, and in all its parts, it sounds like blasphemy, to us, to indorse the truth of the charge made by Dr. Priestley. If Christ was an imposter, it may not be wrong to charge Him with theft and a juggling use of the stolen word, but if he was the Son of God—God-man—what must be thought of the manner in which the Committee use the words of Dr. Priestley ? Again, the Committee says : " Another very important dis¬ covery was made in the year 5553, of a record in Syrian characters, relative to the most remote antiquity, and from which it would appear, that the world is many thousand years older than given by Mosaic accounts—an opinion enter¬ tained by many of the learned." Prom the above extract, we are left to suppose the Com¬ mittee attached to this worderful discovery, the existence of satisfactory testimony that the Bible is not true, at least, so far as Moses is to be esteemed an author. We know that some learned men do believe that the world is older than the Bible represents it to be, but we have yet to learn that this theory is in accordance with the Bible. From published documents and the rituals, we know that Scotch Rite Masons represent the Rose Cross degree, and that 110 MODERN FREEMASONRY. of Kadosh, as teaching Christianity. In the former, the cruci¬ fixion, resurrection, ascension, and passover, are represented; and, yet, we find among the recipients, Jews, Mohammedans, and Infidels, of all grades ; and this is made to appear con¬ sistent, by having the degree philosophically explained, and the philosophy of French Masonry is very flexible and expansive. For example, if it fits the taste, or, so called- religion, of the initiate, all the representations of Christ and His institutions are philosophically explained to mean any and everything, but the divine mission, divine mediation, divine death, divine ascen¬ sion, and His divine laws, are explained to mean only that Christ was a good man, and offered good temporal laws, philo¬ sophically considered, for the government of mankind. While, with the Yoltaire branch of this system, it is. more openly taught that these representations of Christ and His sufferings, are made to show the fallacy of the doctrines of Christianity. Then, again, there are those who profess to be Christians, and practice piety, who take a medium course. Within the last forty-eight hours, one of the most distinguished Scotch Rite Masons in the United States, in conversing upon this subject, exclaimed, " What, pray, has the divinity of Christ to do with Christianity." Such as he would doubtless hold that Christ was a creature of God, a man, mortal as are all men, commis¬ sioned by God to do and perform certain temporal things, viz., to preach the Gospel, establish Churches, and give laws for their temporal government. Thus it will be seen that these Exalted and Sublime Christian degrees are made palatable to all. In one of the Lodges, perhaps the 28th degree, " Old Adam presides as Chief Commander," and the Lodge is made up of beings, called "Perfect Angels," but so philosophical are these degrees, that it would be esteemed an evidence of downright ignorance to hint at the seeming impiety of such a representa¬ tion as this. The Rose -f-, under various names, is practiced in every rite—about eighty in number—known to the world. It has even been tacked on to Ancient Craft Masonry, under the title of Knight Templar, and though it is'not here recognized, or SCOTCH RITE, ANCIENT AND ACCEPTED. HI claimed to be a part or parcel of Masonry, it assumes that aspect before the world, because none are admitted to the Orders of Knighthood but Freemasons. As practiced in the United States, the Rose Croix, or Templar's degree, is only given to those who believe in the divinity, vicarious death, ascension, and mediation of Christ, but the Rose Croix, or Templar's degree, in the Scotch Rite, is given, as is seen,' to the professors of any religion, or of no religion, and certainly to anti-Christians. The author hopes not to be misunderstood. He does not oppose this' new system of Masonry, so called, because it does not teach Christianity ; on the contrary he has ever contended that Masonry has nothing directly to do with Christianity, or any other sectarian religion—that the only religion it has, is the belief in one God—Jehovah. But he holds that it would be quite as foreign to Masonry to teach anti-Christianity, as to become a Christian sect; and he sincerely believes, that while in the Rose -f-> and Knight of Kadosh, the image worship of our Saviour'is taught, Jews and Infidels are permitted to enter, and trample under foot the doctrines He came to promulgate. This blow hot and blow cold Christian Masonry is either too grossly blasphemous, or too philsophically refined, to amalgamate or hold fraternal ties with Ancient Craft Masonry. And can these objections to the higher degrees of the Scotch Rite be considered out of place, when it is remembered that they claim to have " the original right," not only to administer the three degrees in Masonry, but to govern and control all Masonry. It is true that the Grand Council at Charleston said, in 1802 : "The Sublime Grand Lodge, sometimes called the Ineffable Lodge, or the Lodge of Perfection, extends/row the Uh to the 14th degree inclusive, which last is the degree of Perfection. The Sublime Masons never initiate any into the Blue degrees, without a legal warrant obtained for that purpose from a Symbolic Grand Lodge." Was this true when it was spoken? if so, wonderful strides after power have since been taken ; for, throughout Continental Europe, indeed, everywhere that Scotch Masons have obtained the ascendency, they have not applied to a Symbolic Grand 112 MODERN FREEMASONRY. Lodge, but their Consistories—about which Symbolic Masons know nothing—have issued authority, established Lodges, and worked the degrees in the Scotch Rite. This has been done in New Orleans; and, so far as their system may be right and proper, they acted correctly, and more manfully than the other wing, who, for popularity, abstain from taking charge of Sym¬ bolic Masonry, so far as the three degrees, but, at the same time, openly declare their " original right" to do so. The Charleston Council, having obtained a foothold, and becoming more bold, or more grasping, than she was in 1802, declares and proclaims, in 1845, that: " In deference to the Constitutions of the York Rite, practic¬ ed in this country, it waives its rights and privileges, so far as they relate to the first three degrees of Ancient Craft Masonry, which, long before the establishment of any Supreme Council in this hemisphere, were under the control of Symbolic Grand Lodges." The Northern Grand Council, under J. J. J. Gougas, reiter¬ ated this proclamation. Now this waiving of power over An¬ cient Craft Masonry, or, rather, that part of their Craft Masonry which they call the first three degrees, stands in a threatening attitude, warning us that they have the original right to confer all the degrees of Ancient Craft Masonry—that they have only waived that right—aye, and they will continue to waive it, provided we will harken to their advice and dictation. These conditions were very plainly set forth in a printed communication, sent to the Grand Lodge of Louisiana, by the Consistory at New Orleans, in February, 1858. What then is the condition of Ancient Craft Masons, made in what we esteem true Masonic Lodges, legally constituted by' warrants from Grand Lodges ? If we ask whence their authority for taking charge of Freemasonry, under new rituals, new degrees, new doctrines—no, not new doctrines, but antiquated doctrines, remodeled for modern uses 1 we shall, be answered variously, according as the local body has obtained its authority. In France, we shall be told the original power was derived from Chevalier Ramsey, modified and improved by De Bonnville, the Chapter of Clermont, and, finally, the finishing touch is due to SCOTCH RITE, ANCIENT AND ACCEPTED. 113 Stephen Morin. Ask in Scotland, where it is claimed the degrees were practiced long before the days of Ramsey, and the Grand Lodge tells us that this new system was never heard of there, until a communication was read from an Ameri¬ can Council, to which she replied in substance—"depart from us, we never knew you, we do not wish to know you." Ask one arm of the American Society, and they will give much the same history that is afforded in France, and refer us to the Grand Orient for further light. Ask the other arm, and they will tell you that the Grand Orient is not good authority for facts, and reason very clumsily to sustain false positions—that the degrees originated in Scotland, at some remote period, not now to be ascertained—that Ramsey carried them from Scotland to France—that afterward, Frederick the Great, added to and perfected them, and condescended to make laws for their government. Ask in Prussia, and we are told that Frederick the Great was never more than a Master Mason, and that the degrees of Perfection, or Scotch Rite, never was, and is not now known there. And yet, by this mammoth innovator, we are told we must enter, with them, into a concordat of mutual agreement and mutual defense, and, in default of such concession, it is plainly intimated that they will no longer feel under obliga¬ tions to waive their right to. control the first three degrees ; and the logical deduction is, that if we will not throw open the door of the Masonic Sanctum Sanctorum, we shall be re¬ garded as interlopers, money-changers, and desecrators of the sacred Temple, and, as such, though we be found kneeling at the alters of our fathers, we shall be ejected, to make place for those who have the original right to occupy it. * In vindication of the sixth charge, viz., that no legal authority can be found for the introduction of the Scotch, or Rite of Per¬ fection, into the United States, we have only to recapitulate^ some facts already stated, viz., that all the Councils and Con¬ sistories, now in existence, or which once existed, have, and do trace their authority to Stephen Morin, and as no Council or Consistory is claimed to have been established before 1783, it follows that none existed here until more than twenty years 8 114 MODERN FREEMASONRY. after Morin's power and authority ceased to exist. His patent was issued in 1761, and annulled in 1766. Bro. Giles F. Yates tells us that a Sublime Lodge of Perfection was ' established in Albany, in 1767," by Henry A. Frankin, one of the Deputies of Stephen Morin, and if Frankin received his authority from Morin, before the recall of his patent, it would seem that this Lodge, and this alone, was legally planted. But, after all, it is of but little consequence whether any, or all the Councils, Consistories, or Lodges were regularly established, because, whether legal or illegal in their origin, all irregularities have been healed by one of the two great fountain-heads of France. Every Council or Consistory ever planted in this country (if it lived long enough to open up a correspondence), has been ratified and acknowledged, either by the Grand Council or Grand Orient of France, and as they themselves recognize each other as legal Masonic bodies, we must acknowledge that Scotch Rite Masonry, in the United States, is as legally prac¬ ticed as it is in France. The seventh charge, that Frederick the Great never'had any¬ thing whatever to do with this system of Perfection, or Scotch Rite Masonry, may, it is thought, be readily sustained. The author thinks he has read every respectable biography of Fred¬ erick the Great, written or translated, in the English lan¬ guage, and, without the fear of successful contradiction, he asserts, that nowhere is his name mentioned in connection with any other than the three degrees given in a Symbolic Lodge. And is it at all probable that his connexion with these degrees was as important and public as is stated, and that the fact escaped the notice of all his biographers, especially as we know that some of them were minute in their details ? They all tell us of his Initiation, Passing, and Raising in a Symbolic Lodge, and some of .them very plainly intimate his want of admiration for Freemasonry. Lord Dover kept and published an account of almost everything Frederick did or said, from his rising in the morning to his retirement at night, and yet, not a word of his connection with this Rite. It has been so long and so often stated, in this country, that Frederick the Great was the Sovereign Grand Inspector General of both hemispheres, SCOTCH RITE, ANCIENT AND ACCEPTED. 115 and the author of the Secret Constitutions, etc., etc., that, for aught we know, it may be thought rash in us to deny their truth; but all we ask, is an opportunity to present a variety of the testimony that might be brought forward, and we think it will be seen that, while it must be admitted that Frederick the Great had quite as many sins of his own to answer for as the heart of his bitterest enemy could desire, it will yet be made appear that he did not lend his name to make innovations in the body of Masonry. The time selected for him to mature the system is singularly unfortunate, as a moment's reflection will satisfy every historian, that at no period of his wars was -he so incessantly occupied with his armies, as in 1762 ; and Dr. Dalcho tells us that " the higher Councils and Chap¬ ters could not be opened without his presence, or that of his substitute, whom he must appoint." Stephen Morin claimed that his authority to confer the higher degrees emanated from Frederick, and the following extract will show (if true) that this Monarch wore his Masonic honors a long time, and still they escaped the notice of every historian of his day. The Charleston Grand Council says : "On the 1st of May, 1786, the Grand Constitution of the 33rd degree, called the Supreme Council of Sovereign Grand Inspectors General, was finally ratified by His Majesty the King of Prussia, who, as Grand Commander of the Order of the Prince of the Royal Secret, possessed Sovereign Masonic power over all the Craft. In the new Constitution, this high power was conferred on a Supreme Council of nine brethren in each nation, who possess all the Masonic prerogatives, in their own districts, that His Majesty individually possessed, and are Sovereigns in Masonry." By what authority the foregoing statements were made, does not appear, but it is most likely that they were the invented tale of Morin; certain it is, that not a line or sentence of it is sustained by any historical record. Bro. Albert Pike, who is an open and devoted friend, and holds allegiance to the Charleston Council, said, in his address to the Grand Lodge of Louisiana, in Febru¬ ary, 1858, that he did not believe Frederick the Great had 116 modern freemasonrt. anything to do with those degrees; hut we offer testimony from the fountain-head in Prussia, as conclusive upon this subject. The following is the original translation of the document, in the German language, deposited in the Grand East of France : " To Bro. Le Blanc De Marconay, Esq., of New York. " Most Learned Brother:—We thank you very much for your obliging letter of May 25th, and for the information it contains about the situation of the Art Royal, in America. " You wish to receive from us: " 1. A notice concerning the establishment, the progress, and the actual situation of Masonry in our East. '" 2. The Tableaus which were printed by the supreme authorities, and pay the Lodges thereto belonging. " 3. A copy of the publications which took place. " In order to comply with your wishes, it would be necessary for you to cover the expenses by a credit, as they are far above our means. " But to satisfy you as much as it is in our power, without exceeding the limits of a letter, and, as a token of our grati¬ tude toward you for the interesting information you have com¬ municated to us, we will only say, that our National Grand Lodge has been founded under the auspices of Frederick the Great, first Mason and Grand Master of his Empire, on the 13th of September, 1740. She has now ninety-nine daughter Lodges, and is composed of the representatives of said Lodges; but she is not in the dependency of any other foreign Lodge, and exists only under the protection of our august King, who confides entirely in her as authorized Mason, first, free, legisla¬ tive, and administrative. 1 She is the center of all her daughters, who are devoted to her.' " Concerning the opinions prevailing among you, we inform you that Frederick the Great is partly the author of the system adopted by our Lodge, but that he never interfered with her affairs, or prescribed any laws to the Masons over whom he extended his protection throughout his estates. "The Grand Lodge, as far as she is concerned, confines her jurisdiction to the Blue degrees of St. John. A special scotch rite, ancient and accepted. 117 Committee, composed Of members elected by the brethren, and called Supreme Interior East, directs the works of the higher degrees, which do not exceed seven. "The Scotch Lodge of this Interior East, presided by a superior Scotch Master Mason, spreads over all the Scotch Lodges, united with the Lodges of St. John, and forms a total with them all. "We recognize, as a superior authority, the old Scotch Directory, which is formed by elections in the Grand Lodge. " Such is the state of things, and all that is rumored among you about the prescriptions and ordinances of Frederick the Great, and of a superior Senate, stands on no ground whatever. " Independent of this Grand Lodge, we have, in Berlin, two other Grand Easts, equally recognized, and provided with royal privileges, as well as this one, to wit: The National Grand Lodge of Germany, the Grand Royal York Lodge of Friendship. Each one has a certain number of depending Lodges, and it is a national law that none can exist, in this kingdom, unless it be the dependent of, or united with, these three Lodges. "We recognize these two Lodges as true and regular Masonic Lodges, and we live with them in perfect harmony, notwith¬ standing the difference of usages and forms existing between us. "We hope that these informations will suffice, and we are ready to continue, with pleasure, our correspondence, and to enter into more strict intercourse with the Grand Lodges of your country. We can even send you full powers and authority, if our letter be insufficient, and we expect your further advice. "We salute you with esteem and fraternal love, by three times three. "Berlin, August 17, 1833. " The old Scotch Directory of the National Grand Lodge of the three Globes. • (Signed) " Poselger, National G. Master. " Kolge, Sen. Warden. " Maztorff. " Dallemann. " plederichs. " Berhnard." 118 MODERN FREEMASONRY. The Grand Lodge, Royal York, of Friendship, follows no other system but that of Festler, which has but nine degrees; and the National Grand Lodge of Germany is governed by the system of Zinnendorf, which has but seven degrees. We see, then, that the three Grand Lodges of the kingdom, working in different Bites, have not, collectively, as many degrees as the Rite of Perfection originally had ; and it is known that many of their degrees are the same, differing only in ritual. How idle, then, to attribute to Frederick the Great the authenticity of any portion of the Scotch Bite degrees, or of instituting laws for their government. Both Ragon and Marconay deny the existence of any Secret Constitutions, and as the Grand Councils in this country hail from France, it would seem that Bro. Marconay is jight in saying : " If the Scotch Bite must be known, interpreted, vindicated, and observed, it must be through and by the Grand East of France, which is the oldest authority—the stock and tradition of said Rite." Bro. Pike, in his address before the Grand Lodge of Louis¬ iana, in February, 1858, claims that Scotch Bite Masonry originated in Charleston, and claims that the Charleston Coun¬ cil is, of right, the governing power. He takes the ground that the addition of eight degrees to the Rite of Perfection changed that Bite, and justified the assumption of a new name—that this change took place at Charleston, and the name Scotch Rite, Ancient and Accepted, was added—that from Charleston the higher degrees, the eight additional ones, and the new name of the new Rite, was sent to France, and hence the Charleston Council is the mother of the Bite. And, certainly, so far as the addition or cumulation of the eight degrees are concerned, Bro. Pike's statements are confirmed by the French writers, but the difficulty in sustaining the claim set up in behalf of the rights of the Charleston Council, are, 1. That the Council itself did not claim to have added the degrees, or to constitute a new rite, on the contrary, they, de novo, set up the claim that the additional degrees and laws for their SCOTCH RITE, ANCIENT AND ACCEPTED. 119 government, came to them from Frederick the Great; and this doctrine has been manfully maintained by that Council, from its origin to the present day. And, 2. If the Sublime Masons of Charleston originated the Scotch Rite, in 1801, that Rite could not have a code of laws, made specially for its government, before the rite was known, viz., in 1801; and yet, not only the Charleston Council, but Bro. Pike himself, contends that the Constitution claimed to have been ratified by Frederick, in 1786, is, and ever has been, the paramount law of the Scotch Rite, Ancient and Accepted. It must be apparent, then, that the claim to the institution of the Rite, in Charleston, is not sustained, as it would be incon¬ sistent to suppose that Frederick the Great ratified a code of laws for the government of a Society, fifteen years before that Society was instituted. Having now introduced as much testimony as seems to be necessary to elucidate our subject, it may be proper to say a few words as to the credibility of the witnesses. And first of Bro. Ragon, whose book, Orthodox Masonry, has been long before the world, and, so far as we know, has been held in high esti¬ mation, as a truthful, though partisan work. He, as stated, was the prominent defender of the Grand Orient of France, and opposed to the Grand Council. Bro. Thory, on the other hand, was the defender of the Grand Council and opposed to the Grand Orient. The brother who translated the extracts we have used from Ragon, says that the facts and dates are corroborated by Thory, but as we have no translations from the latter, we could not use him as a witness. Bro. Le Blanc De Marconay received the Scotch Rite de¬ grees, in the old Grand Council of New York, removed to Paris and was received a member, and made Grand Orator of the Chamber of Council and Appeals. The report from which we have extracted, was not at the time adopted by the Grand Orient, nor do we know that it has been since j but it was made in his official capacity, and though it might not be illiber¬ al to charge that he would be influenced by a partiality for the 120 MODERN FREEMASONRY. Council in which he had been Exalted, his facts must be credited when, as they are, in conformity to those published by Ragon. The author has had no means of stating the number and places of meeting of the Lodges and Consistories, established at various periods by the old Grand Council of New York, or the Grand Council of Charleston, but from a Tableau, printed by the De Witt Clinton, or old Grand Council of New York, in 1820, it may be seen, that they had planted a Consistory in New Orleans, La., one in Newport, R. I., one in Philadelphia, Pa., and one in Charleston, S. C. This publication bear3 the written signature of De Witt Clinton, as President. of the Council, and the signatures of the other officers. And it is hut fair to suppose the Charleston Council had been, and continues to be quite as industrious in planting subordinates. On the one hand, the De Witt Clinton Grand Council has ever de- mounced the Grand Council of Charleston and its subordinates, and has been sustained in doing so by the Grand Orient of France. On the other hand, the Charleston Grand Council and its subordinates, have ever (at least, since 1818) denounced the De Witt Clinton Council, and with it the Grand Orient of France, and have been aided in doing so by the Grand Council of France. This quarrel has become so embittered in the United States, that now, if one will patiently listen to, and be¬ lieve all the statements made, he would be forced to believe that no honest and honorable man ever occupied any prominent station with either party. Be this quarrel among them. It has already had the effect to lay open to dissection the so called Scotch Rite Masonry, and if the dissection shall ever be made by a skillful operator, the whole system will stand forth a ghastly skeleton of that political and religious machine, erected by Jesuitical machinations, to batter down the Protestant alters, and erect upon their ruins that mammoth system of image wor¬ ship, upheld and sustained by the divine right of Popes, Kings, and Priests. This may seem strong language, but is the pic¬ ture overdrawn? To every Christian, whether Catholic or Protestant, who has sat in a Chapter of Rose -f, and seen the degree worked, an appeal is hereby made. Does not the whole ceremony tend to prove, most conclusively, that it was instituted SCOTCH RITE, ANCIENT AND ACCEPTED. 121 in the manner, and for the purposes stated in this article ? "Why are two Crosses, with a Rose, veiled in the Sanctuary, and suddenly exposed to view when the Chapter is opened ? Do they not portray a portion of the Catholic worship ? Why, in passing these -j—f-, are you compelled to bow and make a Romish sign to them ? Is it not a part and parcel of the Catholic worship ? What means the drawn dagger and the solemn vow that accompanies it? Are you not thereby pledged to spill your heart's blood in defense of the Catholic religion?—the Catholic, because it is evident that was the religion which the founders of this degree made all its recipients swear never to change. What means the Holy Font of the Rose -j- ? Is is not a basin of water made holy by the mummery of priest¬ craft? What means the Passover and Libation, if they are not used as the most solemn manner of renewing your coven- nant and plighting, soul and body, in defence of the Christian religion ? But, after all, the most important and momentous question has yet to be propounded, and it would be but justice to the cause of truth, were it publicly answered : " What means the ceremony of breaking the bread, and drinking the wine ? " Do they not constitute a representation of the Lord's Supper ? It will, doubtless, be denied, by some Scotch Rite Masons, that the Sacrament is administered in a Rose -J- Chapter, because in some localities this portion of the ceremony, as we are informed, has been stricken out or changed, but we are authorized to say, that in the French Rose -f- Chapters, this ceremony is regarded to be the true ordinance, as efficient and holy as when adminis¬ tered by the Apostles.- They hold that all who have taken the Sacrament in a Rose -j- Chapter are ordained priests, having, thereby, full power to administer it to others—to anoint with holy unction, bury the dead, and do all other things which are lawful and proper in ordained ministers of the Gospel. The reader has, perhaps, shuddered at the thought, that the foregoing may be true, and that there is a society of men in Christendom, who, under the cloak of teaching morality and virtue, thus trifle with the holy ordinances of God. The author is aware that he runs the risk of raising a strong 122 MODEMS' FEEEMASONEY. and influential opposition, not only to this article, but because of it, to the sale of his work ; but if, in consequence of his plain manner of laying bare the truths, as he understands them if the performance of a duty, unpleasant, indeed, but no less a duty, which he owes to his brethren and the community at large, must cause the labor of a long life to be regarded as worse than useless, and the fruits of that labor, the favorite work of his life, to fall still-born, he will not be deterred from his course. It is no answer to the objections urged against Scotch Rite Masonry, Ancient and Accepted, to be told that this Rose -j- Chapter, and that Rose -j- Chapter, do not work the degrees according to the ritual here hinted at, because, as before stated, various changes have been made, but it is here asserted that the representations made are, to the full, to be found in the old rituals in this country, and the essential portion of them must be used by all Chapters, who work the degrees, or they have violated their vows and changed their religion. But the mis¬ fortune is, that, for the most part, the degred is not worked, hut communicated, and the recipient may not know, or be able to fathom the whole scheme. And now, brethren of the old and true school Masonry, are you prepared to amalgamate, or enter into compacts with this Society, who claim to have the Ancient and Accepted Masonry, and who profess to hold in their body the Sovereigns of all Masonry? We have seen the heart-burnings, discord, and con¬ fusion introduced into the Grand Lodge of Louisiana, hy the union and fusion of Scotch Rite, and Ancient Craft Masonry, in 1833. We have seen that, wherever, on the Continent of Europe, the Scotch Rite has been introduced, every effort has been made, and generally with success, to root out and super- ceed the Masonry of our fathers. Must this revolutionary system continue ? Can Freemasons, good and true, admit that it is in the power of men to make innovations in the body of Masonry ? Can intelligent and consistent Freemasons admit, that it is lawful and proper to practice Freemasonry, by a new and modified system ? If there is a reality in Masonry, there can be but one Masonry, one system, one ritual, one teaching, SCOTCH RITE, ANCIENT AND ACCEPTED. 123 one code of fundamental law; and if that Masonry, that system, that ritual, that doctrine, and that code of laws, which have heen transmitted to us through the plrand Lodge of Eng¬ land, be essentially correct, can we, dare we regard any other as legal and proper ? Can we lose sight of the fact, that if the Scotch Rite teaches Masonry at all, it is an innovation upon the body of Masonry. Through the instrumentality of Cheva¬ lier Ramsey, a few Jesuit Priests, and Lawrence Dermott, we have now tacked on to Masonry a series of degrees, amounting to nine in this country, some of which are purely sectarian, purely Christian, and from which we are compelled to exclude the true descendents of the twelve tribes—the founders of Masonry ; and shall we further degrade Freemasonry, by adopting a system of thirty-three degrees, openly and boldly proclaiming, as they do, that, though of modern origin, they teach true Freemasonry, and have the original right to do so ? What would become of our solemn engagements to permit no innovations? What would become of that system of Grand Lodge government universally adopted since 1717 ? We are all pledged not to recognize, as a brother, any one who has not been made in a legally constituted Lodge.; and,'since 1717, Lodges can be made legal only by authority of Grand Lodges. It is true that the Grand Lodge of France accommodates all applicants, whether of the Symbolic, Scotch, or Modern Rite, but if our old and beloved Order has been down-trodden there, shall we, too, bow the knee, and yield obedience to this unblush¬ ing innovator? Does it justify us in ^legalizing these inno¬ vations, by being told that this new system prevails exten¬ sively throughout Continental Europe, and we have recognized Masons made there ? Nay, this oft repeated tale of election, eering for the Scotch Rite, is but a poor apology for the violated faith of those who have solemnly promised never to make or tolerate innovations, and who, having taken the Scotch Rite degrees, must know them to be so. If France has lost the Freemasonry planted there by the Grand Lodge of Eng¬ land, and if South America has never known any other than Stephen Morin's Masonry, does it follow that the Masons of the United States, of Scotland, England, Ireland, Prussia, etc., etc., 124 modern freemasonry. shall desert their post, and, in a dastardly manner, surrender the Venerable Temple of Masonry to an Institution, young in years, but old in schemes for change, and more remarkable for high-sounding titles than a.uniform system of morals ? Were it practicable to institute a world's Convention, instruct¬ ed and clothed with power to bring Masonry back to its primitive purity, or if this were not practicable, at least to that simplicity which destinguished it throughout the days of Sir Christopher Wren, and down to that period when Ramsey and Dermott entered the Holy of Holies, and stole away many of its sacred and valued jewels, future ages would applaud and venerate their deeds, for then we should have all of Freemasonry in three degrees, and all the historical and traditionary lore, which, by the American system, is given in nine degrees, would be communicated to the Master Mason. But so long as this desirable end is beyond our reach, it is to be hoped there will remain a chosen few, who will rise proudly above the fascina¬ tions of high-sounding titles, and the allurements of power sup¬ posed to be vested in Sovereign Grand Inspectors General of Freemasonry, and stand forth resolved to permit no more inter¬ ferences with the rituals and teachings of our Order. If the American subdivision, requiring nine instead of three degrees, or Dermott's four degrees must continue, let us not tax our descendants with the expense and mystifications of a new and enlarged system, interspersed with Masonry, Egyp¬ tian philosophy, Paganism, Christianity, and anti-Christianity. Nay, rather let us plant our standard on the outer walls of of Ancient Free and Accepted Masonry, the only Freemasonry ever known, and, as its virgin banner floats in the breeze, let passers-by behold its motto: " Remove not the Landmarks set by your fathers." When about half of the foregoing article on Scotch Rite Masonry had been set up for stereotyping, we remembered and referred to an able and learned lecture upon the legends of the third degree, from the pen of Bro. T. S. Gourdin, of South Caro¬ lina, which we published in the Signet, in- 1852. As we then stated, Bro. Gourdin is the first writer after whom we have read, whose opinions corroborate our own, in relation to the SCOTCH RITE, ANCIENT AND ACCEPTED. 125 objects and ends of Freemasonry, and as his article will go far to elucidate the subjects connected with the Scotch Rite, Ancient and Accepted, we take the liberty of giving it in full, though we much regret we had not first asked permission of its author, and now beg his acceptance of our reasons, above stated, as our apology: THE HISTORICAL REFERENCE OF THE LEGEND OF THE THIRD DEGREE. BY THEODORE S. GOURDEST. W. M. of Landmark Lodge, No. 76. Charleston, S. C. " In the wide field of Masonic investigation, there is, perhaps, no subject which has been the theme of so much discussion, as the true historical reference of the legend of the third degree. And it is almost vain to hope that these differences of opinion will ever be reconciled. I shall, however, endeavor briefly to present some of the various views entertained upon this ' vexed question.' "Many brethren in Europe suppose this legend to be an astronomical allegory. In their opinion ' the Masters degree represents the autumn, this last season, when the sun ends his course, and, like the Phcenix, which was the type, dies to be reborn from his ashes. It represents mature age, the epoch of life, when man reaps the fruits of his labors and of his studies. Its emblem is the tracing-board, on which are delineated the places—that is to say, the lessons of morality and of exper¬ ience, the duties of the Fellow Crafts and the Apprentices.'* " The evil principle, which has been represented in all the ancient fables as a jealous prince, ravisher of the power of his chief, whom he pursues unceasingly, and at last kills,t is here symbolized. The twelve persons who play so important a part (French Rite) in this degree, are supposed to refer to the twelve signs of the Zodiac through which the sun travels. The three inferior signs, the signs of winter : to wit, Libra, Scorpio, and * Cours Phibsaphique el Inierpretatif des Initiations Anciennes et Modernes, par J. M. Ragon, p. 153. Paris : Berlandier. t Ibid, p. 161. 126 MODERN FREEMASONRY. Sagittarius, about the middle of autumn occupy these three points in the heavens, in such a manner that the first is found on the decline, or to the West, the second at its right ascension to the South, and the last begins to appear in the East, which is represented by the East gate, where the sun dies in Sagit¬ tarius. It is reborn immediately, or recommences a new year in Capricornus.* ' The sun can not depart from our universe, or from the temple of nature.' Observe the course which the sun makes, 1 whether on th§ first day of spring, if we suppose this star taking up his abode in the sign of Aries, or on the last day of his triumph at the summer solstice, or, finally, the day before his death, which takes place in Libra, whither he descends to the horizon by the western gate ; if, then, we go back upon the sphere, and examine the position that Aries takes in the East, we see near him the great Orion, his arm raised holding a club in the attitude of striking ; to the North we see Perseus, with a weapon in his hand, and in the attitude of a man ready to inflict a deadly blow. From this moment his inclination toward the southern hemisphere appears so prompt, that it resembles a fall; behold him then cast into the tomb; will he reappear, will he be restored in accordance with our prayers? It is this uneasiness which is supposed to have over¬ come the first men, which is represented by the search.'f The catastrophe 1 viewed in the figurative or allegorical sense, is, like the suffering of Osiris, of Adonis, of Atys, or of Mithras, an act of the imagination of the astronomical priests, whose object was to depict the absence of the sun from the earth, in order to represent, by this circumstance, the triumph of the evil principle, or darkness, over light, or the good principle. + If we look toward the western horizon, when the sun sets in Aries, we will distinguish around this constellation, ' Perseus, Phaeton, and Orion, surrounding in this manner the constella¬ tions which adorn the heavens, in this position; and, we will remark, to the North, Cepheus, Herkules and Bootes; and to the East will appear Centaurus, Serpentarius, and Scorpio.'§ " The six days which elapse, are supposed to be ' still a * Ibid, p. 147. t Ibid, p. 163. J Ibid, p. 163. § Ibid, pp. 163-64. SCOTCH RITE, ANCIENT AND ACCEPTED. 127 continuation of the same clestial theme ; for these six days are the representation of the six months which the sun passes in the inferior signs, before reappearing in the East, in the sign of Aries, or the mediatorial lamb. And the discovery which is made on the seventh day, is a symbol of the resurrection of the sun, which actually takes place in the seventh month after his passage into the inferior signs—a passage which his disappear¬ ance has caused to be considered as his death, or as his descent into hell (loci inferi, lower regions).'* "'The degree of Master,' remarks Bro. Ragon, 'retraces to us allegorically the death of the solar god. "Whether we only consider this god as the physical sun, dying in winter, to reap¬ pear, and to be resuscitated in spring, at Easter-—that is to say, at his passage into the mediatorial lamb—and to restore life to nature ; or, as the philosopher, we see only a figurative commemoration, an emblematic painting of Chaos, from the bosom of which issues forth the eternal light; or whether (what amounts to the same thing) the putrefaction expressed by the word , apparent death of the body, but in exhaustible source of life, by which the germ in spring receives its devel¬ opment.' "' When in December the winter sun appears to leave our climate to reign over the southern hemisphere, and seems to us to descend into the tomb, Nature, then, is the widow of her husband—of him from whom she receives each year her joy and her fecundity. Her children mourn; justly, then, do the Masons, pupils of Nature, who, in the degree of Master, describe this beautiful allegory, call themselves the children of the * Ibid, p. 158. John Fellowes, A.M., after citing from Dupui's (L'Origine de tous les cultes) an account of one of the Pyramides of Egypt, supposes that the fourteen days alude to the period before the Spring Equinox (the precise period at which the Persians celebrated the revival of Nature), when the sun would cease to cast a shade at midday—and that it would not again cast it till fourteen days after the Fall Equinox (Exposition of the Mysteries, etc., of the Ancient, Egyptians, Pythagoreans, and Druids, p. 297. New York : 1835). And, in another place, he seems to think that the fourteen days refer to the gradual diminution of the lunary light, during the fourteen days that follow the full m®on (Ibid, p. 296). The fourteen days comport with the allegory of Osiris and Isis (Ibid, p. 306). 128 modern freemasonry. widow (or of Nature), as upon the reappearance of the god they become the children of light.'* "All this is very beautiful! but is it true ? I fear that our brethren of the 'Rite Moderne' have strained matters a little, in order to give to this degree an astronomical signification. But of this hereafter. " Bro. George Oliver, D.D., one of the greatest Masonic writers of the present age, on the other hand, rejects entirely the astronomical signification of the Master's degree, f But he is also opposed to a literal interpretation of its legend4 ' The historical foundation of the legend of Speculative Masonry,' he observes, § 'lam persuaded had a spiritual reference to some¬ thing of a higher and more supreme character—something con¬ nected with our best and most valuable interests, both in time and eternity—even to the unhappy fall of our first parents, to which the penalty of death was attached, which all mankind unite in deploring. ... It referred also to their restoration to life and holiness, by the promise of a Mediator, and a resur¬ rection from the dead. Thus, then, it appears that the histori¬ cal reference of the legend of Speculative Masonry, in all ages of the world, was to our death in Adam, and life in Christ. What then, was the origin of our tradition ? Or, in other words, to what particular incidents did the legend of initiation refer before the flood ? I conceive it to have been the offering and assassination of Abel, by his brother Cain, the escape of the murderer, the discovery of the body by his disconsolate parents, and its subsequent interment, under a certain belief of its final resurrection from the dead, and of the detection of Cain by Almighty vengeance.' This interpretation, though ingenious, is purely speculative. It is impossible for us to say to what historical event the origi¬ nal legend of our Order referred ; but we think that we may safely assert that the present legend does not refer to the death of Abel. * Ibid. p. 164. t The Historical Landmarks, etc., I. p. 181, Note 36, by Richard Spencer. Lon¬ don : 1845. { Ibid, pp. 154 and 170. § Ibid, pp. 170-72-73. SCOTCH KITE, ANCIENT AND ACCEPTED. 129 " Our learned brother then adds :* ' This incident, I conceive, was the archetype of the legend of Osiris and Typhon, in the Spurious Freemasonry, as well as any traditionary relations of a similar character among ourselves. In each case, we find an assassination, a loss, a discovery of the body, and a rising to a more decent interment, as in the original legend of Abel. And it is a curious coincidence, that the Messiah, of whom Abel was a legitimate type, in like manner, suffered a violent and unmerit¬ ed death—was concealed for three days within the bowels of the earth—raised Himself triumphantly from the tomb of trans¬ gression—and triumphantly ascended to take possession of His seat in heaven, while His betrayer inflicted summary punish¬ ment on himself by becoming his own executioner. He hanged himself in Aceldama, and, falling headlong, he burst asunder in the midst, and all his bowels gushed out; and there he lay, a spectacle to all mankind.' "' I admit,' he continues,t 1 that this interpretation of a well known legend may appear overstrained, as it is novel; but, on a reference to the general construction of the 'Order, it appears to me the most rational method of preserving its consistency. The types and allegories of Freemasonry are illustrative of the sacred truths of religion ; but they embrace those points of doctrine only which are common to all mankind, and it is to exemplify these doctrines, and to make them conducive to the practice of morality, that the details of our consecutive degrees have been arranged. "' 1. The candidate is taught how, under the theocracy of the patriarchal dispensation, the worship of God consisted in a few simple rites of devotion, which were accepted according to the sincerity of the devotee ; and hence religion was merely the practice of morality, based on the love of God, and His promise of reconciliation to His creatures. "' 2. The candidate is passed on to a view of the Mosaic dis¬ pensation, shadowing forth a Church triumphant, when the fullness of time should come. And when the theocracy ceased, and a regal government began, the candidate- was shown (in * Ibid, p. 173. o f Ibid, p. 177. 130 MODERN FREEMASONRY. the details respecting the erection of the Temple), to the middle chamber. There, as a Fellow Craft, he was entit e to penetrate, but no farther—a type of a more glorious reve ation of the divine Shekinah was represented in the two famous pil¬ lars, and their spherical crowns, which were placed at the entrance of the porch. " ' 3. He is raised to a higher and more comprehensive view of the beauties of the system, by a scenic display of the resur¬ rection from the dead ; and is introduced into the Sanctum Sanctorum, where he beholds the ark and propitiatory, over¬ shadowed by the true Shekinah, which in a former degree was only indicated by a symbol. This is a type of the Christian dispensation, which was established by that Sublime Being, of whom the Jewish Shekinah was the glory or radiant appear¬ ance ; and, therefore, it was with manifest propriety that the resurrection was shadowed forth in this substituted degree, because in no preceding religious system was that doctrine fully revealed and exemplified.' 'Such,' says this distinguished brother,* ' are m£ opinions of the origin and application of the legend which forms the mechanism of the third degree of Masonry; but I am bound, in candor, to add, that there are reasonable objections to the hypothesis.' In this I concur with him, viz., that there are reasonable objections to his theory con¬ cerning the origin of the legend. Many of these will, doubtless, instantly present themselves to the minds of those brethren who have paid the slightest degree of attention to our cere¬ monies. I shall, therefore, merely remark, that if the present legend refers to the death of Abel, it has been most strangely perverted ; indeed, so much so, that, from it alone, one could never arrive at the fact that there ever lived such a person as Abel?' " With the moral interpretation of the third degree, above mentioned, we feel satisfied. But as this is not the subject of our essay, we will not dwell upon it. " Our late talented brother, William Hutchinson, whose let¬ ters, originally composed for the use of the Barnard Castle * Ibid, p. 181. Note 36. SCOTCH RITE, ANCIENT AND ACCEPTED. 131 Lodge, of Concord, over which he presided for several succes¬ sive years, were first published in the year 1775, under the sanction of the Grand Lodge of England, also believes that the three degrees refer to the three dispensations, viz., the Patriarchal, the Mosaic, and the Christian.* He, however, supposes the third degree was instituted since the death of Christ. Confidently does he assert that' the ceremonies now known to Masons prove that the testimonials and insignia of the Master's order, in the present state of Masonry, were devis¬ ed within the ages of Christianity ; and we are confident that there are not any records in being, in any nation, or in any language, which can show them to be pertinent to any other system, or give them greater antiquity.'t And, in endeavoring to account for the origin of Freemasonry in England, he speaks of ' the propagators of the Christian doctrine, who brought with them the principles of the Master's Order, and taught the converted those sacred mysteries which are typical of the Christian faith, and professional of the hope of the resurection of the body, and the life of regeneration.'^ And again, he says: ' The members of our Society at this day, in the third stage of Masonry, acknowledge themselves to be Christians'— ' the vail of the temple is rent—the builder is smitten—and we are raised from the tomb of transgression.' || And, in another place : ' Thus the Master Mason represents a man under the Christian doctrine, saved from the grave of iniquity, and raised to the faith of salvation.' § " The late Rev. Bro. Frederick Dalcho, M.D., who was for many years the Grand Chaplain of the Grand Lodge of this State, seems in some measure to have adopted the opinion of the learned author last cited ; but he differs from him in this : while Bro. Hutchingson supposes that the third degree alone was instituted within the ages of Christianity,!" Bro. Dalcho believes that the three degrees of Ancient Craft Masonry were unknown before the the time of Christ. ' I have long been of * The Spirit of Masonry, by Richard Spencer. New Edition. London: 1843. p. 155. f Ibid, p. 164. t Ibid, p. 203. || Ibid, p. 57 § Ibid, p. 159. If Ibid, p. 163-64. 132 MODERN FREEMASONRY. opinion,' says he,* 'That Freemasonry was unknown until after the Christian era. There are evidently so many allusions in Masonry to the Trinity, and other doctrines of the Christian revelation, that it requires but little reflection to discover^ the allegory.' After admitting that ' the origin of the Society, however, as an institution distinct from other associations, is involved in impenetrable obscurity ; and, notwithstanding the learning and zeal of many industrious Masons, it will, I fear, forever remain unknown + he declares that' neither Adam, nor Noah, nor Nimrod, nor Moses, nor Joshua, nor David, nor Solomon, nor Hiram, nor St. John the Baptist, nor "St. John the Evangelist, belonged to the Masonic Order, however congenial their principles may have been. It is unwise to assert more than we can prove, and to argue against probability. Hypoth¬ esis in history is absurd. There is no record, sacred or profane, to induce us to believe that these holy and distinguished men were Freemasons, and our traditions do not go back to their days. To assert they were Freemasons, may " make the vulgar stare," but will rather excite the contempt, than the admiration of the wise.' " And, in support of his position, he advances the following extraordinary argument: ' If St. John was a Freemason, then it is impossible that Solomon should have been one, because his Lodges could not have been dedicated to St. John, who was not born until a thousand years after the first Temple was built, therefore, there would have been in St. John's day what there was not in Solomon's, which would be contrary to our known principles. And besides, if both these personages were Freemasons, then we have the evidence that Solomon was the greater Mason of the two, and our Lodges should be dedicated to him instead of St. John. But if Solomon was a Freemason, then there could not have been a Freemason in the world, from the day of the creation down to the building of the Temple, as must be evident to every Master Mason. " Now, I would ask, if this weak attempt at argument would * An Ahiman Rezcm, etc. Charleston, S. C.: 1822, p. 10. Note, t Ibid, p. 5. Note. J Ibid, p. 5. Note. SCOTCH RITE, ANCIENT AND ACCEPTED. 133 become the youngest member of our Order ? After admitting that he is ignorant of the origin of our Society, he asserts that our traditions do not, as they pretend, go back to the time of Solomon. As regards the dedication of our Lodges, no one would have ever dreamed Qf the objection, that they could not have been dedicated to St. John before his birth—that is to say, to St. John infuturo. The learned Doctor appears to have been ignorant of the. fact, that Jewish Masons still continue to ded¬ icate their Lodges to Solomon, as formerly ; while Christian Ma¬ sons dedicate them to the two St. Johns—for reasons known to every Entered Apprentice. I wish some equally skillful brother would demonstrate, to our satisfaction, the truth of that part of Dr. Dalcho's proposition, which he pronounces to ' be evident to every Master Mason.' We should feel under great and lasting obligations to him for enabling us to see the light. And these are specimens of ' the scientific and explanatory notes,' which, in the opinion (unanimously expressed) of the M. W. G-. Lodge of Ancient Freemasons of South Carolina, ' will be found highly interesting and instructive to the Fraternity, and calculated to promote the respectability of the Order among those who are ignorant of its principles.' * " I will add one more instance of the numerous mistakes which our late worthy brother committed in discussing the scientific beauties of Freemasonry. In that most remarkable Masonic pro¬ duction which it has ever befallen us to read (his Oration delivered on the 21st March, 1803), he declares that our legend is ' founded on the grossest errors of accumulated ages,' t and complains that a word is demanded which the neophyte has never received. I deem it a sufficient answer to to this, and all similar statements contained in that address, to remark, that our Rev. Brother seems entirely to have lost sight of the dramatic character of the degree. But Bro. Dalcho professed to be a learned man, and a very bright Mason. Indeed, it was at one time the fashion of the brethren in this State, to regard the author of the ' scientific' notes to the Jlhiman Rezon, as the * Ibid, Sanction, June 28th, 5825 (1821). f Dalcho's Orations, p. 43. 184 MODERN FREEMASONRY. fourth great light of the Order. Is it then at all surprising that our sublime mysteries should, in the hands of such an ex¬ positor, have sunk, not only in the eyes of the profane, but also in the estimation of the brethren ? And this is the inevitable result of placing men in situations which they are incompetent to fiU. " But to return to the subject of our essay. According to the Bite of Misraim, Jubal, Tubal Cain, and other distinguished Masons of that day, determined to construct a sacred place. 'The tradition of the Order,' says Bro. Marc Bedarride,* 'gives the details of this Holy sanctuary, and of the events which occurred during the lengthy period of its construction (seven years), as well as of the mournful loss, and of the immor¬ tal memory of the celebrated Hario-Jubal-Abi, occasioned by the perfidy of the infamous Hagana, Hakina, and Haremda. After this sad and unhappyy event, the worthy patriarch, Tubal Cain (seventh mortal descendant of Adam in the direct line), was charged with the general direction of the works of the secret place, which were finished with pomp and magnificence, to be the depository of the documents containing the secrets of nature, the dogmas, and the scientific part of our sublime Institution.' " ' Others,' says Robert Ragon,+ ' explain the degree of Mas¬ ter by circumstances relative to the tragic end of Charles I., X forgetting that these symbols of death were, by all antiquity, received in Chaldea, in Syria, in Persia; that they had a moral signification which we explain, and a physical signification interpreted by the phenomena of Nature. Tertullion speaks of them, on the subject of Eleusis, and the sixth book of HSneid describes them with the accuracy of a ritual.' ' "1 As for those who ascribe this degree,' continues the same learned author,' to the tragic end of the Order of the Temple, they are ignorant of the historical documents which mention the Masons before, during, and after the Order of the Temple. * De L'Odre Mac. de Misraim Benard et Comp. Paris : 1845. p. 24. t Cours des Initiations, etc., p. 141. Note 1. t For a very interesting account of tbis innovation, see Southern and Western Masonic Miscellany, Charleston, S. C.: 1850. p. 5. SCOTCH RITE, ANCIENT AND ACCEPTED. 135 We possess Masonic degrees practiced by the Templars three hundred years before their tragic end.' " Time will not permit me to notice all the different interpre¬ tations given—by friends and by foes—to this truly sublime degree. But I can not think of laying aside the pen, without mentioning the theory of Barruel (one of the most virulent enemies to our Order), who deduces our origin from the impos- ter Manes, the founder of the Basilidean sect of Christians. ' In the degree of Master,' he says, ' everything denotes mourn¬ ing and sorrow. The Lodge is hung in black, in the middle is a sarcophagus resting on five steps, covered with a pall. Around it the adepts, in profound silence, mourn the death of a man whose ashes are supposed to lie in this tomb. This man is at first said to be Adoniram, then De Molay, whose death is to be avenged by that of all tyrants. The allegory is rather inauspicious to kings; but it is of too old a date not to be anterior to the Grand Master of the Temple. The whole of this ceremonial is to be found in the ancient mysteries of the disciples of Manes. This was the ceremony which they called Bema. They also assembled round a sarcophagus, resting on five steps, decorated in like manner, and rendered great honors to him whose ashes it was supposed to contain. But they were all addressed to Manes. It was his death that they celebrated ; and they kept this feast precisely at the period when the Chris¬ tians celebrated the death and resurrection of Christ.' * ' All history asserts that Manes was adopted by the widow to whom Budda, Scythian's disciple, fled for refuge ; and that the here- siarch inherited all the riches he left her.' t This interpreta¬ tion is sufficiently ridiculous to suit the purposes of its author. It is a sufficient answer to the misrepresentations of the learned Abbe, to state that he says that he was initiated without an 0. B. This assertion at once stamps him an impostor. " The general belief of Masons, at the present day is, that 'after the union of Speculative and-Operative Masonry, and when the Temple of Solomon was completed, a legend of sublime and symbolical meaning was introduced into the * 2 Ilist. Jac., p. 403. t Ibid, p. 408. 136 MODERN FREEMASONRY. system, which is still retained, and consequently known to all Master Masons.' * " The principal objection to this opinion, so prevalent among the brethren, or, in other words, to a literal interpretation of our legend may, we think, be reduced to the following six grounds: " 1. That the presumption is, that the Chief Architect was present at the dedication of the Temple. + " 2. And that he afterwards returned to Tyre, and was the adviser and principal confident of Hiram, its King; and is said to have made the famous circumnavigation of Africa, which is mentioned by Herodotus, and other authors, as a most wonder¬ ful undertaking. $ " 3. That it would scarcely have been adopted by Solomon to consecrate the memory of his humble associate, however, his virtues and services might merit the continued respect of the brethren of all ages and times, because the naked fact, even if it were true, would have afforded a very poor apology for the basis of an Institution which was destined to extend to every nation of the earth, and to endure forever. It would have been surpassed in ingenuity of invention, as it was in splendor of display, and the imposing effects of its machinery, by the legend of the Spurious Freemasonry, relative to the death of Osiris or Bachus. !l ." 4. That our tradition is corroborated by neither sacred nor profane history.§ " 5. The repeated allusions to Christianity embodied in the third degree, (a) " 6. .The similarity between our legend and that of the ancient heathen mysteries, proves that they must have had a common origin. The latter being solar allegories, the former must be a solar allegory also.T " The first objection is predicated upon the following texts of Scripture : 1 Kings vii. 40, 51; 2 Chronicles iv. 1JL, v. 1. The * 2 Oliver's Hist. Landmarks, p. 169. f Ibid, p. 154. X p. 154. || Ibid, p. 170. § Dalcho's Orations. (a) On this ground Bro. Hutchinson has based his arguments.—Spirit of Masonry. H Ragon, Cours des Initiations, p. 158. SCOTCH RITE, ANCIENT AND ACCEPTED. 137 argument is most clearly stated by the Rev. Dr. Oliver * in the following words: "' I am decidedly of opinion that our tradition is merely alle¬ gorical, for there can be no doubt but the Chief Architect was present at the dedication of the Temple. Thus we find that " Hiram, made an end of doing all the work that he had made King Solomon for the house of the Lord." (1 Kings vii. 40.) Lest this plain intimation should be perverted, the above chap¬ ter enumerates all the wonderful works of Hiram, and, in the last verse, which is in the same connection with his making an end of all of his work, it is said, " so was ended all the work that King Solomon made for the house of the Lord." Then, according to the sacred writer, the very next thing was the dedication of the Temple. To place the fact of Hiram's being alive at the finishing of the Temple beyond all doubt, it is said (2 Chron. iv. 11), "And Hiram finished, the work that he was to make for King Solomon for the house of God." And again in the first verse of the next chapter, "thus all the work that Solomon made for the house of the Lord was finished.'" ■ " I admit that the Chief Architect lived to complete the Temple. The passages of Scripture above cited fully prove it. Indeed, the old traditions of Masonry expressly declare this to be the fact. They say: " ' The Temple of Jehovah being finished, under the auspices of the wise and glorious King of Israel, Solomon, the. Prince of Architecture, and the Grand Master Mason of his day, the Fraternity celebrated the cape-stone with great joy ; but their joy was soon interrupted by the sudden death of their dear and worthy Master, Hiram Abiff; nor less was the concern of King Solomon, who, after some time allowed to the Craft to vent their sorrow, ordered his obsequies to be performed with great solemnity and decency ; and buried him in the Lodge, near the Temple, according to the ancient usages among Masons, and long mourned for his loss. "1 After Hiram Abiff was mourned for, the Tabernacle of Moses and its holy relics being lodged in the Temple, Solomon, * 2 Hist. Landmarks, p. 166. Note 2. • 188 MODERN FREEMASONRY. in a general assembly, dedicated or consecrated it by solemn prayer and costly sacrifices past number, with the finest music, vocal and instrumental, praising Jehovah, upon fixing the Holy Ark in its proper place, between the Cherubim ; when J ehovah filled his own Temple with a cloud of glory.' * "'We have an old tradition,' says the Kev. Dr. Oliver,f ' delivered down orally, that it was the duty of H. A. B. to superintend the workmen ; and that the reports of his officers were always examined with the most scrupulous exactness. At the opening of the day, when the sun was rising in the East, it was his constant custom, before the commencement of labor, to go into the Temple and offer up his prayers to Jehovah for a blessing on the work. And, in like manner, when the sun was setting in the West, and after the labors of the day were closed, and the workmen had left the Temple, he returned his thanks to the Great Architect of the Universe for the harmonious protec¬ tion of the day. Not content with this devout expression of his feelings, he always went into the Temple at the hour of high twelve, when the men were called off from labor to refreshment, to inspect the work, to draw fresh designs upon the tracing- board, if such were necessary, and to perform other scientific labors—never forgetting to consecrate his duties by solemn prayer. These religious customs were faithfully performed for the first six years in the secret recesses of his Lodge, and for the last year in the precincts of the most holy place. At length, on the very day appointed for celebrating the cape-stone of the building, he retired, as usual, at the meridian hour, and did not return alive.' " But, because he was present at the completion of the Temple, it by no means follows as a necessary consequence that he was present at the dedication of it. On this point, the Scriptures are silent, and we are entirely dependent on our traditions— * The Constitutions of the Ancient and Honorable Fraternity of Free and Accepted Masons, containing their History, Charges, Regulations, etc., collected and digested by order of the Grand Lodge, from their old records, faithful traditions, and Lodge books, for the use of the Lodges, by James Anderson, D. D. A new edition carefully revised and continued to the present time. pp. 24, 25. London : printed for G. Kearsly, Ludgate Street, 1769. f 2 Hist. Landmarks, p. 151. Note 30. SCOTCH RITE, ANCIENT AND ACCEPTED. 139 which expressly assert to the contrary.* The Scriptures do not mention what space of time elapsed between the completion and the dedication of the Temple. Nor are we to suppose that the sacred writers intended to give us an account of the manner in which the Israelites passed every moment, nor even every day of their time. To read history, written after this fashion, would be a herculean task, which one could never accomplish, though he were to live to be as old as Methuselah. It is, there¬ fore a fair presumption to suppose that several days, or even weeks, perhaps, necessarily intervened between the completion and the dedication of that superb structure, in order that those to whom the business was intrusted might have sufficient time to make the preparations requisite for the appropriate celebra¬ tion of the latter event-r-a celebration which certainly was in a style of splendor commensurate with the magnificence of that edifice, which was to be the peculiar abode of the only true God. And the circumstances mentioned in our tradition might well have occurred during that interval. "We know not on what ground the presumption is raised, that the Chief Architect, after the dedication of the Temple, returned to Tyre, and was the adviser and principal confidant of Hiram, its King, unless it be the silence of the sacred historians con¬ cerning his fate ; and shall, therefore, postpone the considera¬ tion of this question until we discuss the fourth objection. We are aware, however, that Bro. Marc De Bedarride is opposed to us on this point, for he says + that' Solomon, fully satisfied with all that Hiram Abiff had prepared for the embellishment of the Temple of God, congratulated him and loaded him with favors. Hiram Abiff returned to the bosom of his family (to Tyre, we presume), where he passed, without a cloud, the rest of his days in opulence.' "Having never enjoyed the exquisite happiness of being ini¬ tiated into the sublime mysteries developed in the ninety degrees of the Rite of Misraim, we know not by what authority this as¬ sertion is supported. Nor does Bro. Bedarride condescend * Southern and Western Masonic Miscellany, I. p. 285. t De L'Ordre Mac. de Misraim, I. p. 118. 140 MODERN FREEMASONRY. to inform us from what source he derives this piece of infor¬ mation. But we do know that the G-. 0. of France (who has always been remarkably liberal in her'views) refused, in 1817, to acknowledge this Rite. * We also know that it has been asserted that it was invented and brought to maturity by two Jewish Masons called Bedarride + (but this Brother Marc Bedarride stoutly denies), % and doubts are entertained whether it be so old as the commencement of the present cen¬ tury. || " It is unnecessary for us to endeavor to refute the last clause of the second objection, inasmuch as our learned brother who proposed it confesses, with his usual candor, that he has no confidence in it. ' This,' says he, § ' is evidently an anachron¬ ism, for this expedition was performed during the reign of Nechus, King of Egypt, many years afterwards.' "We admit, that after so great a lapse of time, it may at first appear incredible that Solomon should have endeavored 'to consecrate the memory of his humble associate;' but we think that, upon mature reflection, this, the third objection to a literal interpretation of our legend, will also readily disappear. Let us for a moment, in imagination, place ourselves in the situation of Solomon, and see how we should have acted under similar circumstances. " The Temple was not only the most magnificent building of the age, but it was the only earthly house of the ever-living God—of T. G. A. 0. T. U., who vouchsafed, in an especial manner, to dwell therein; thereby declaring his approbation of that edifice, and of the motives which prompted the erection of it. Surely the architect who planned that elegant structure, and made all the holy vessels for its service—that architect who surpassed all others of his day in knowledge and wisdom— that architect who, even in that barbarous age, equaled (at least) the most skillful of our times, was deserving of all honor and praise! For to what man, in this the nineteenth century, * Ragon, Cburs des Initiations, p. 344. Note 1. t 2 Oliver's Hist. Landmarks, p. 76. | He L'Ordre Mac. de Misraim, p. 9. || Oliver's Hist. Landmarks, p. 76. § Ibid, p. 154. Note 38. SCOTCH RITE, ANCIENT AND ACCEPTED. 141 can the description in Holy Writ given of Hiram, with any degree of truth be applied? 'A cunning man, endued with understanding, . . . skillful to work in gold and in silver, in brass, in iron, in stone, and in timber, in purple, in blue and in fine linen, and in crimson ; also to grave every manner of graving, and to find out every device which may be put to him.'* " If we believe in the truth of the Old Testament at all, it seems to us that we must believe that, to use the language of the venerable Book of Constitutions,+ ' this inspired Master was, without question, the most cunning, skillful, and curious work¬ man that ever lived, whose abilities were not confined to building only, but extended to all kinds of work, whether in linen, tapestry, or embroidery; whether considered as an architect, sculpture, founder, or designer, separately or together, he equally excelled. From his designs, and under his, direction, all the rich and splendid furniture of the Temple, and its several ap¬ pendages, were begun, carried on, and finished.' "If, then, this be a faithful description of the intellectual attainments of our ancient Grand Master (and we have no reason to doubt it), is it at all surprising—nay, is it not highly probable, that Solomon, who, though the wisest of his nation, had found his equal, if not his superior, in the chief architect of the Temple, being reduced to the necessity of changing the original legend of Masonry, should have endeavored, with that generosity which is the peculiar characteristic of noble minds, to immortalize the name of one who had served him so faithfully and-so well ? Why, this is what all nations have endeavored to do for their benefactors. This is what we still endeavor to do—not only for the truly great and good, but even for the humblest and least deserving of our relatives, as the tombstones in our churchyards daily testify. The great and the good, in all ages, and among every people, have been glorified, canonized, and deified. The only difference is this, that Solomon has accomplished his object more effectually than some others. Another proof of his wisdom 1 He has erected to the memory * 2 Chronicles ii. p. 13,14. \Book of Constitutions (Anderson), p. 20. 142 MODERN FREEMASONRY. of his unfortunate friend an imperishable monument in the hearts of the brethren—a monument which will outlast all others now on the face of the globe—a monument which can be destroyed only with the whole human race ! And was it not noble ?—was it not right ? " That our legend would have been surpassed in ingenuity of invention, as it was in splendor of display, and the imposing effect of its machinery, by that of the spurious Freemasonry relating to the death of Osiris or Bacchus, is no argument against its truth. The chief difference between the mode in which the false systems of religion and the true one inculcate their doctrines, is this : the former appeal to the senses, while the latter addresses itself to the judgment—that faculty which places man so far above the brute creation. The former en¬ deavor to retain their followers in captivity by acting upon their imagination and their fears—while the latter, despising the meretricious ornaments of falsehood, seeks to display the truth in all her naked loveliness. " Even so has it been with Freemasonry. The spurious sys¬ tems attempted, by the ingenuity of their .fables, to mislead the judgment—by the richness of their decorations, to dazzle the eye—by the splendor of their ceremonies, to captivate the fancy—by the power of their machinery, to excite terror in the mind of the votary ; and, finally, to cause the victim to prostrate himself before the altar of error, instead of before that of truth. " Not so the true system. She has no pampered priests to support in idleness, no vanity to gratify, no end to gain, save that of acquiring and preserving a knowledge of the truth. She seeks neither by the splendor of her decorations to lure the unsuspecting into her embrace, nor by false terrors to enslave the weak. No, she addresses herself to us as rational beings— as men whom the omniscient Father of the universe has endow¬ ed with reason and powers of reflection. She abhors the fetters of superstition, and points out the way of truth. In letters of flame she proclaims that truth, which is the same yesterday, to¬ day, and forever. And this is effected by means of a sublime allegory, founded on fact, and narrated in a plain, but highly impressive manner. To a well-regulated mind, the remarkable SCOTCH EITE, ANCIENT AND ACCEPTED. 143 simplicity of our legend certainly constitutes one of its chief merits. " The fourth ground (by some deemed an insuperable objection) I consider one of the strongest arguments in favor of the truth of our tradition. " The Scriptures do not inform us what became of the Chief Architect of the Temple ; but they relate, in two different places,* the circumstances connected with the death of Adoni- ram, who was by no means so distinguished a man as H. A. B. Either the writers of the holy books did know what became of H. A. B., after the completion of the Temple, or they did not. If we suppose that they did not know what became of him, their silence is sufficiently accounted for. But this supposition is altogether inconsistent with probability. So great a man as the Chief Architect of the Temple could hardly have left Jerusalem without the people being cognizant of the fact. Nor could he, after having successfully accomplished so arduous and glorious a task, have lived in obscurity at Jerusalem. "We are, therefore, reduced to the alternative of admitting that the authors of the first book of Kings, and the second book of Chronicles, did know what became of the architect. If he returned to Tyre, why do they not say so ?_ Did he continue to live in Jerusalem? Then, why are they silent? But, he neither returned to Tyre, nor continued to live in Jerusalem. Why, then, do they not tell us what became of him ? Surely, not because he was too insignificant a personage to be again noticed by the historian! But rather from conscientious mo¬ tives ; or, perhaps, in obedience to the direct command of Solomon, who, intending to make use of facts which had but recently occurred, as the basis of a new degree, and desirous of perpetuating the recollection of the virtues of his friend, determined to intrust their preservation, orally, to a chosen few. " Our traditions supply this link in the historical chain. And, when rightly viewed, there is nothing improbable or un¬ natural in them. On the contrary, the circumstances are such * 1 Kings xii. 18 ; 2 Chronicles x. 18. 144 modern freemasonry. as were very likely to have occurred, when we consider the vast number of workmen assembled at the building of the Temple, and the almost infinite variety of dispositions and tem¬ pers with which our three Grand Masters had to contend. ' The true stress of tradition lies in an appeal to the common sense of all mankind. It is a reliance upon the testimony of men, considered as men, and not of persons of this or that people or persuasion, actuated by principles implanted in that nature, which the whole species partake of, and not influenced by the power of such as are peculiar to any community or religion.7* " ' On this principle,7 says the reverend brother whom we have so often cited, and for whose opinion we entertain the highest respect,' have the traditions of Masonry been transferred from father to son, along with the knowledge of God's eternal ex¬ istence and the immortality of the soul.'t "4 Ancient traditions,7 observes another learned brother,J 4 have often afforded occasional assistance to history, by stepping in to supply the want of existing monuments and records ; and, even at this time, in remote countries, where letters are little, if at all known, common tradition hands down past events with an artless sincerity, sometimes wanting where such events are liable to be perverted for indirect purposes. But Masonic tradition stands upon much firmer ground ; the chief bond of connection among Masons, in all ages, having been Fidelity. It is well known that, in former times, while learning remained in few hands, the ancients had several institutions for the cultivation of knowledge, concealed under doctrinal and ritual mysteries, that were sacredly withheld from all who were not initiated into a participation of the privileges they led to, that they might not be prostituted to the vulgar. Among these institu¬ tions may be ranked that of Masonry ; and its value may be inferred from its surviving those revolutions of government, relig¬ ion, and manners, that have swallowed up the rest. And the traditions of so venerable an Institution, claim an attention far superior to the loose oral relations or epic songs of any uncul¬ tivated people whatever.7 * Stanhope's Bayle Led. t Oliver's Antiquities of Freemasonry, p. 1. t North. Const., Part I., Chap. 1. scotch kite, ancient and accepted. 145 " The evident allusions to Christianity embodied in the third degree, we respectfully submit, do not prove, as Bros. Hutchin¬ son and Dalcho suppose, that it was invented within the ages of Christianity. If the Christian religion, as is generally believed by learned divines of the present day, is destined to overshadow the earth, and take the precedence of all other systems of worship, we presume that it will result from the fact of its being founded in truth. If, then, it be founded in truth, it can not be a new system of religion. But it must be the original system, or rather a developement of the original system of religion, established in the beginning by Jehovah Himself. There can not be a system of religion which is true at one period of the world, and 'false at another. For God, the Author of religion, is unchangeable. He is the same from all eternity. To give laws to-day, and to repeal them to-morrow, would be an incon¬ sistency which, though excusable in human legislators, is utterly at variance with the omniscience of Deity. As, therefore, to sup¬ pose Him to be inconsistent with Himself, would be an insult to His majesty, so it is equally an insult to suppose that He has ever radically changed the original- plan of salvation—or, in Masonic language, that He has ever altered a landmark thereof. " If, therefore, Masonry really is what she professes to be, 'the handmaid of religion,' we must expect to find clean and repeated allusions to that religion of which she is the humble handmaid, viz., the true religion ;* the religion established in the begin¬ ning. And in this we are not disappointed ; for the proofs are evident to every reflecting mind. " It is true that Ancient Craft Masonry requires merely that we should conform to those general principles of natural relig¬ ion in which all men agree ; and wisely, for her object is to unite the human race in one sacred bond of brothers, ' among whom no contention should ever exist, but that noble contention, *' If Masonry, or its idolatrous substitute, be considered under the worst and most forbidding forms, it invariably preserved the moral dogmas and institutes of each national religion. It is true that false religion produced false Masonry ; and the latter, faithful to the principles by which it was supported, proceeded no farther than an idolatrous worship would sanction.' Oliver's Signs and Symbols. Sherwood, Gilbert & Piper. London: 1837. Preface, p. xii. 10 146 MODERN FREEMASONRY. or rather emulation, of who can best work, or best agree. But having commanded this, she offers to instruct those who are willing to learn ; and, by a sublime allegory, points out the salva¬ tion. And this she does in so clear a manner, that even the dullest among us can not fail to comprehend her intent. " But if the allusions to Christianity be deemed an argument against the antiquity of the Masonic Institution, they must be equally so against the antiquity of the Mosaic dispen¬ sation ; and, indeed, against the mysteries of all nations ; for the Mosaic dispensation was merely typical of the Christian, and even in the heathen mysteries, it seems there are to be found allusions to the system of Christianity.! And yet who will be found man enough to assert that either the Mosaic system, the Egyption, Eastern, Persian, Eleusinian, Bacchus, Tyrian, Celtus, British, Gothic, or American mysteries, were invented 'since the death of Jesus of Nazareth? With what propriety, then, can it be said ' the ceremonies now known to Masons prove that the testimonials and insignia of the Master's order, in the present stage of Masonry, were devised within the ages of Christianity ?' " 6. Others have argued that the similarity between our legend and that of the ancient heathen mysteries, prove that they must have a common origin ; and, hence, that 'as the latter were solar allegories, the former must be a solar allegory also4 '• While I admit the premises (because it is foreign to my purpose here to discuss the question), I deny the conclusion. " I believe that the original object of Freemasonry, like that of the ancient heathen mysteries, was to preserve a knowledge of the true God, the omnipotent Creator of heaven and earth— and to inculcate that reverence which is due to His most holy name. In the early ages of the world, the masses, following the evil propensities of their nature, began to worship the * M. M. degree. Cross' Chart, p. 36. t On this subject we recommend to the brethren that erudite and highly in¬ structive work, entitled The History of Initiation, by Rev. Geo. Oliver, D.D. Rich¬ ard Spencer : London ; and also Warbnrton's Divine Legation, Book II. X This appears to be the argument of M. Ragon. Cours des Initiations, p. 137. SCOTCH RITE, ANCIENT AND ACCEPTED. 147 shadow instead of the substance—the creature instead of the Creator. 1 Whatever produced a lively impression on the senses; whatever excited pleasure or pain, astonishment, ad¬ miration, or alarm; whatever banished evil or secured good; the elements, the phenomena of nature, animals, stones, vege¬ tables, mountains, rivers, and forests, became objects of worship. Imagination, acting on the hopes and fears of ignorance, invest¬ ed brute matter with intelligence and active power; and, as inanimate substances were.supposed to contain within themselves certain occult virtues, they formed the divinities of fetichism.'* " Next followed Sabism, or Astro-Theology. The sun, moon and stars, which were at first regarded merely as symbol^ of the Divine power, in course of time themselves became objects of adoration. "And, finally, those men who had in any way distinguished themselves during life—either by their virtues or their vices— when dead, were glorified as heroes, and then worshiped as gods. This is heroism—the third and last variety of ancient heathenism. " Ignorance, superstition, and science raged throughout the earth; and truth fell a victim to their machinations. In this deplorable state of affairs, the enlightened few who still preserved a knowledge of the truth, united together for the purpose of mutual improvement and instruction in the sublime doctrines of religion. The multitude, being the children of darkness, could not bear the light. The philosophers—for so I shall call these religionists—of the early ages of the world were forced to conceal their doctrines under the vail of alle¬ gory. Had they made public their views, they would have been denounced as atheists, and have met with persecution even unto death. Hence arose those institutions known among the ancients as the Mysteries.f In these secret assemblies the phi¬ losophers instructed those who had proved themselves worthy, by having undergone long and dangerous trials, in a knowledge of the true God, and in those principles of religion which had been revealed by Him in the beginning. * Religious and Profane Antiquity, by Jonathan Duncan, B.A. Chap. I., p. 1. f Warburton remarks, that it was an universal opinion that the heathen mys¬ teries were instituted pure. 148 MODERN FREEMASONRY. "Among' their esoteric doctrines there was one, at least, which is of th'e utmost importance to man—the doctrine of the resurrection of the dead, and the immortality of the soul. This doctrine, universally taught in the Ancient Mysteries, was al¬ ways illustrated by a beautiful legend, which was susceptible of two interpretations—the historical and the moral, or allegori¬ cal. The probability is, that as all the various mysteries were derived from a common source, the legend was originally the same in all. But, in the course of time, it varied in different countries. And this diversity in the historical interpretation of the legend was occasioned by many local circumstances, such as the religion, occupations, manners, customs, and habits of each nation; until, at length, the original legend, became amalgamated-with the history of that divinity to whom the mysteries were, at first, only ostensibly dedicated. And as in most countries, the sun, from the infinite blessings which it bestows upon animal and vegetable nature, was, by the people, worshiped as the chief god—the author and giver of life and light—so it is not at all surprising that, in those countries, the legend of the mysteries should, in process of time, come to be considered typical of the supposed revolution of that great luminary around the earth. " The moral interpretation of the legend, however, was pre¬ served for a much longer period. But, at length, the mysteries became perverted. Originally the temples of virtue, they be¬ came the dens of vice. The moral interpretation of their legend was forgotten ; and the votaries abandoned themselves to every species of vice and crime, alleging, in extenuation of their conduct, the examples set them by their gods. The Almighty declared vengeance against their abominations—and earthly legislators were forced to supress them. Such was the spurious Freemasonry of the ancients. " But let us return to genuine Freemasonry. I shall not here discuss the question whether the present system be, as the Rev. Dr. Oliver supposes,* the mother whence the various systems sprung, or, as my esteemed friend, and highly gifted brother, * History of Initiation, p. 13, Note. Signs and Symbols, Preface, xiii, Lect. xii., pp. 224, 235, Sect. 1-3. SCOTCH - RITE, ANCIENT AND ACCEPTED. 149 Dr. A. G. Mackey, contends * it is the offspring of a union between the Tyrian mysteries and the Jewish religion; but will merely state that, from the construction and design of our Order, it must necessarily, from the period of its first organiza¬ tion, have had a legend of death and the resurrection. With¬ out such a' legend, the Order would not be Masonic. And I conceive that this legend must also necessarily have been em¬ bodied in the third degree. Owing to the antiquity of our In¬ stitution, and the absence of written records, it is impossible for us to say what was the original legend of Freemasonry, or, in other words, what legend it was the original intention of our three Grand Masters to transmit to their descendants. But, after the completion, and before the dedication of the Temple, certain circumstances occurred which made it necessary that Solomon should create a new degree. In other words, he sub¬ stituted a new degree for the original one; and this apparent violation of a Landmark (if our Order can properly be said to have had any Landmarks at so early a period of its history) was fully justified by the peculiar circumstances of the case. Of two evils, he wisely chose the least. Nor is it an objection to this view to say that, according to our own traditions, there were employed at the building of the Temple three thousand three hundred Overseers, or Master Masons; for these three thousand three hundred Master Masons may not have had authority to do that which, our tradition asserts, was expressly restricted to the three Grand Masters. " I am aware that some minor objections have been urged against the truth of our legend. These I shall not attempt to discuss. It is proper that we should keep our essay, as well ourselves, within due bounds. But I think, that I have shown, as clearly as the cirumstances of the case will admit: " 1. That the presumption is, that the Chief Architect was not present at the dedication of the Temple. " 2. That he did not afterward return to Tyre. " 3. That it is natural, and highly probable, that Solomon * Southern and Western Masonic Miscellany, II., p. 105. 150 MODERN FREEMASONRY. should have endeavored to consecrate the memory of his humble * associate. " 4. That though our tradition is corroborated by neither sacred nor profane history, it is not 1 founded on the grossest errors of accumulated ages but that, on the contrary, it is sub¬ stantially worthy of credence. "5. That, the allusions to Christianity, in the third degree, do not militate against its antiquity. "6. That from the similarity between the legends of the heathen mysteries and Freemasonry, admitting the former to be solar myths, it does not necessarily follow that the latter is a solar myth also. " In conclusion, therefore, I respectfully submit that, substan¬ tially, the incidents related in the legend of the third degree, are to be understood as historical facts." Sincerely believing, as we do, that the Scotch Eite, Ancient and Accepted, is incapable of exemplifying any principle in Masonry, not as clearly taught by Freemasonry itself; and that it is, and ever has been a foreign incubus upon our Order, which every true Craftsman should aid in throwing off, it is to be expected we will present the highest order of available testi¬ mony, tending to show the correctness of our views; and to this end, we know of no witness so likely to be credited as one who deservedly stands at the head of Scotch Eite Masonry, as its most learned and accomplished teacher and expounder. These remarks will explain our motives and serve as an apology— if apology be needed—for transferring to our pages the follow¬ ing, which appeared in our journal, in March, 1853. It may be proper to add that we do this the more willingly, because, in our review of the learned author, we give him the benefit of his views, both for and against Scotch Eite Masonry: MACKEY vs. MACKEY. Immediately after returning from the South, our attention was called to a remarkable article in the last September number of the Masonic Miscellany, upon the subject of York and Scotch Eite Masonry, from the pen of the editor. To our surprise SCOTCH RITE, ANCIENT AND ACCEPTED. 151 and regret, we find that no notice has been taken of it by our cotemporaries. While we cheerfully admit, that it is our duty, as a Masonic editor, to expose and denounce error in the theory or practice of Masonry, come from what quarter it may, we can not but think it rather hard that our brethren of the press should seemingly avoid a fair proportion of the responsi¬ bility. It is exceedingly unpleasant to us to find fault with any of the little Spartan band engaged in battling for the cause of Masonry, but it occasionally happens that we are driven to this necessity in the performance of our duty. Sincerely believ¬ ing this to be our unenviable position in relation to the article above referred to, we proceed to insert it entire, and to sub¬ join such remarks as, in our judgment, are imperiously called for. Bro. Mackey says : THE YORK RITE AND THE SCOTCH RITE. " The extension, within the last few years, of the Scotch Rite, and its favorable acceptance by many of the most distin¬ guished members of the Fraternity, are circumstances that have awakened, in the minds of some over zealous brethren, a fear that it may encroach upon the prosperity of the York Rite, and, perhaps, at length, in places, extirpate it. But all such fears are utterly groundless—they arise altogether from a misconcep¬ tion of the nature and design of the Scotch Rite, and are to be best combated by a candid explanation of the history and char¬ acter of that Rite. " It is admitted (at least by all English and American Ma¬ sons, and, probably, would be by all impartial writers, of every other country), that the York Rite is the most ancient, the most authentic, and the most simple, as well as consistent, of all the Masonic Rites. But, as it originally existed, it presented to us only the three degrees of what are emphatically called 'Ancient Craft Masonry,' namely, the Entered Apprentice, the Fellow Craft, and the Master. The more modern definition is, that these include the Order of the Holy Royal Arch. In all prob¬ ability, we might almost safely say, that, without doubt, the Royal Arch, at one time, constituted a part of the Master's degree, and, that, about the middle of the last century, it was torn from its appropriate place, as an historical illustration of, 152 MODERN FREEMASONRY. and emendation to tliat degree, and made a distinct and sepa¬ rate one. Be this as it may, it can not be denied that the Ancient York Bite consisted only of three degrees, with the Boyal Arch as in some way supplementary.* The intermediate degrees of Mark, Past, and Most Excellent Master, and the additional ones of Boyal and Select Master, and'of the Bed Cross Knight, and Knight Templar, have nothing whatsoever to do with the York Bite, properly so called. The Mark, Boyal, and Select Master were originally honorary degrees of the Scotch Bite, were introduced by the possessors of that Bite into this country, and were, until recently (comparatively speak¬ ing), under the jurisdiction of that Bite. "We have abundantly shown, in some of the earlier numbers of this journal, that what are now called the ' Council Degrees,' or those of Boyal and Select Master, emanated from the Supreme Councils of the Thirty-third, and we published, in a very late number, a copy of a warrant of constitution for a Mark Lodge, in the city of Charleston, in 1802, granted by the administrators of the Scotch Bite. It is, probably, to "Webb that the York Bite is indebted for the adoption of the Mark degree,, as well as that of Most Excellent Master, into a series of degrees. The Past Master's degree, as it is called, is not so much a degree as a ceremony of installation, and constitutes no part of the dis¬ tinctive Bite. " The Knight of the Bed Cross, every Prince of Jerusalem knows, has been borrowed from the Scotch Bite, and the Knight Templar and Knight of Malta are degrees of chivalry, indepen¬ dent of all rites. "We thus, by divesting the York Bite of these meretricious ornaments, with which we think it has not very wisely been laden, reduce it to the three primitive degrees of the Ancient Temple, to which we are permitted to add the illustrative of the history Boyal Arch. * " The Grand Lodge of Scotland confines what it calls ' St. John's Masonry' to these first three degrees, without any reference whatever to the Royal Arch, which is not acknowledged by that body. But it must be evident to the scholar that, unless the Royal Arch be included, the Masonic legendary history is not complete." SCOTCH RITE, ANCIENT AND ACCEPTED. 153 " It is, then, at this point that the Scotch Rite comes forward, to continue the series of instructions, which every student of Masonry is obliged to listen to, if he desires a thorough know¬ ledge of the science to which he is devoting his investigations. The Scotcfi. Rite, it is true, has also its three primitive degrees ; but they are no longer practiced by its possessors. Still, even these degrees are more consonant with the same degrees of the York Rite, than those of any of the other rites. " A York Mason, then, having arrived at the Master's degree, and finding an 'hiatus valde dejlendus'—a something missing, and yet greatly to be desired—a synopsis, rather than a full history of important circumstances, in which he has, by this time, become most interested, seeks further light, by receiving the degrees of the Scotch, or Ancient, and Accepted Rite. He is already a Master Mason, under the York Rite, and he proceeds, by taking the 4th, 5th, 6th, and so on, to the 14th degree, in the Lodge of Perfection, to obtain an abundant mass of tradi¬ tionary knowledge, all of which illustrates the unfinished or imperfect legend which he had already received. He does not, by this, lose his reverence or respect for the York Rite. On the contrary, by this augmentation of knowledge, he finds his admiration increased. Many things which he had previously looked upon as trifles are now shown to be matters of import¬ ance—many things which were formerly wholly inexplicable, he now fully comprehends—and many things which once seemed to be discrepancies, militating against each other, and destroy¬ ing the harmony of the system, are now found to be reconcilable, as consistent parts of 'one stupendous whole.' With the brief expositions of the York Rite, he was as a spectator passing through a gallery of paintings, without a guide. The pictures, emanating from the pencils of the first masters, delight his taste and warm his imagination; but, ignorant of the subjects thus delineated, his judgment is unsatisfied, and the impressions made upon his heart and mind are transitory. But the Scotch' Rite comes to the assistance of the unsatisfied Mason, as a 1 catalogue raisonnee' does to the wanderer among the pictures, and, by its copious legends, its more minute traditions, and its new detail of circumstances, it leads him thoroughly to 154 MODERN FREEMASONRY. understand, to appreciate, and, of course, to admire, what had been before incomprehensible, or, at least, unsatisfactory. " Proceeding still farther, the 15th and 16th degrees make him acquainted with many circumstances of Masonic history which were not preserved in the York Rite, and which are yet of so much importance, as to be essential to a full exposition of Masonic history. " In the 17th and 18th degrees, still more brilliant light darts its rays into his mind, Masonry begins to present him with a holier and purer symbolism, and he returns again to the York Rite, to wonder that in its simplicity he did not see its admir¬ able adaptation to the solemn explanations of the Rose Croix. " From this degree to the Thirty-second or Sublime Prince of the Royal Secret, he finds in the philosophical degrees an abundance of material for wholesome reflection, and many sublime teachings of truth and morality, all founded on the early lessons he had received, during his initiation into the first principles of Masonry, in the York Rite. The instructions of these higher degrees are not, it is true, so essential to the full understanding of the Masonic system; but they are sufficiently interesting to claim attention and reward the investigation of the Masonic student. " In all this we see no antagonism to the York Rite—not even a generous rivalry—but rather a coincident pursuit of the same great object: the investigation of Masonic truth. The Scotch Rite, as now practiced, begins from the Master Mason. None but Master Masons of the York Rite can become Scotch Rite Masons, and, therefore, the two Rites mutually aid and illustrate each other. The York Rite furnishes the solid foun¬ dation ; the Scotch supplies the beautiful superstructure. Hence, our illustrious brother, Henry Uaal, one of the Sovereign Inspectors and Members of the Supreme Council of England, at a meeting of that body, in June last, very truthfully said, that ' the system of Sublime and Ineffable Masonry does not encroach upon, or interfere with Craft, or Symbolic Masonry.' "We repeat, that the Scotch Rite is not antagonistic to the York Rite, but is subsidiary to it. And we are not willing to rest the truth or value of this assertion on our own unsupported SCOTCH RITE, ANCIENT AND ACCEPTED. 155 authority. Dr. Frederick Dalcho, one of the leading members of the Scotch Rite in this country, in an address delivered as far back as the year 1803, before the Sublime Grand Lodge of Perfection, at Charleston, thus defined the relations between the two Rites: "' The Sublime Masons * view the Symbolic system with reverence, as forming a test of the character and capacity of the initiated. They are bound, by their laws, to support and cherish the original principles of that Institution ; and they watch, with a jealous eye, all who appear disposed to profane it. It is the door of their sacred Temple, through which all must pass to arrive at perfection. They are equally interested in the splendid establishment of those degrees, and in the union and happiness of their members.' " We have made these remarks, because, as we have already said, we have understood that some well-meaning, but mistaken brethren have been opposed to the extension of the Scotch or Ancient and Accepted Rite, from the fear that it would inter¬ fere with the success of the York Rite. We desire to see these objections removed, because we sincerely believe that it is only by a united study of both Rites, that a Mason can expect to become thoroughly learned in his profession. A true Masonic scholar must listen to the instructions of both ; he must investi¬ gate the legends and traditions of both; and he must collate and compare the history and the philosophy of each with the other. Without diligent union of both Rites in his researches, he must always remain a disciple rather than a master in Israel —his learning will, after all, be rather foolishness than wisdom, and his draughts at the fountain of Masonry may wet his lips, but will never satiate his thirst. And we all recollect the maxim of Pope, that 1A little learning is a dangerous thing ; Drink deep, or taste not the Pierian spring.' " The Mason whose knowledge is confined to the York Rite, will be apt to entertain narrow and insufficient views of the * " This is a title, technically used to designate those .members of the Scotch Rite who have advanced as far as the 14th degree." 156 MODERN FREEMASONRY. sublimity of the Masonic system. Let those views be enlight¬ ened and enlarged, by a zealous study of the Scotch Rite, and, in reply to every cavil, let us say: 4 In our Masonic studies we belong to the Scotch Rite.; in our Masonic allegiance we belong to the York Rite.'" • In the foregoing, Bro. Mackey sets out by saying that the fears entertained by some over zealous brethren, that Scotch Rite Masonry will encroach upon the prosperity of the York Rite, are to be best combated by a candid explanation of the history and character of that Rite, from which we were led to hope that he was about to give us, what we have never seen, a true history of that so called Masonic Rite; but we regret to say, the author leaves us quite as much in the dark, upon this subject, as we were before. We have elsewhere stated, that there are no Rites in Ma¬ sonry ; that Masonry is a unit; a great system of ethics, com¬ plete in itself, and that everything differing from it, or which was originally no part of it, is not Masonry at all, the assumed name to the contrary notwithstanding; but, for the sake of convenience, we may, on the present occasion, recognize the term Rites, in noticing the position assumed by Bro. Mackey. In the second paragraph, the author asserts, truly, that origi¬ nally Masonry consisted of only three degrees, including the Holy Royal Arch. Now, this being admitted, and granting, as he does, in another place, that Masonry was instituted by King Solomon, we ask, in all seriousness, whether any system of Rites, subsequently instituted, can be considered part and parcel of the original ? But, not feeling it to be our duty to pursue this subject here, we beg to call attention to the singular statement made in the paragraph referred to, that the degrees'of Mark, and Royal and Select Master "have nothing whatsoever to do with the York Rite, properly so called." We had supposed, that the degree, now called Mark Master, teaches and inculcates that which was originally taught and inculcated in the Fellow Craft; in short, that it was made up of the better half, torn, improperly, from the Fellow Craft degree, by modern innova¬ tors, .who left, in* its stead, what is now called the second SCOTCH RITE, ANCIENT AND ACCEPTED. 157 section, which did not, originally, and, consequently, does not now, constitute any part of Masonry, properly speaking. But whether our views, in this respect, are true or false, we are certainly not mistaken in saying that Bro. Mackey is the first intelligent Masonic writer, to venture the assertion that the Mark degree has nothing to do with Freemasonry, or, as he says, the York Bite; and what is even more remarkable, the author does not agree with himself. From an address delivered by Bro. Mackey, on the 27th of December, 1850, and published in the suceeding number of the Miscellany, we make the fol¬ lowing extract: " The degree of Mark Master, which is the fourth in the Masonic series, is historically considered of the utmost import¬ ance, since we are informed that, by its influence, each Operative Mason, at the building of the Temple, was known and dis¬ tinguished, and the disorder and confusion which might other¬ wise have attended so immense an undertaking, was completely prevented." In the address from which the foregoing is «taken, the author emphatically asserts that " the whole system of Freemasonry is divided into seven degrees," and he includes the Mark as one of them. How Bro. Mackey will justify himself in contradicting, in September, 1852, what he asserts as true in December, 1850, we are unable to conjecture. Since the speech above referred to was delivered, the brother has discovered that the Grand Council of the Thirty-third, at Charleston, did, as early as 1802, issue a charter for a Mark Lodge, and as we know he is engaged in an .effort to plant Scotch Bite Masonry in the several States, it may be that his preference for that Bite is leading him to claim for it as much of Ancient Craft Masonry as it can obtain the control of. If the fact that the Grand Council issued a charter for a Mark Lodge, proves that the Mark degree belongs to the Scotch Bite, the fact that the Grand Council, at New Orleans, the Supreme Grand Council of France, and the Grand Orient of France, have issued charters for Lodges of Entered Apprentice, Fellow Craft, and Master Ma¬ son, equally proves that these degrees also belong to the Scotch Bite; and, especially, when we remember that the Grand 158 MODERN FREEMASONRY. Council, at New York and Charleston, not long since asserted that they had the original right to control Ancient Craft Masonry, but waived that right in this country, because Symbolic Mason¬ ry was under the control of Grand Lodges when tlm Scotch Rite was introduced here. We are not surprised that the admirers of Scotch Rite Ma¬ sonry, so called, should seek to get under their control all the degrees of Craft Masonry, for, if we are not misinformed, the Secret Constitutions of that Rite require this at their hands, and we can not conceal the fact, that occurences have transpir¬ ed, since December, 1850, which may have had a powerful in¬ fluence in producing this " presto change " in Bro. Mackey. In the article of September, 1852, Bro. Mackey calls all the degrees now given, as belonging to Ancient Craft Masonry, except the first three, " meretricious ornaments," while, in his address of 1850, he makes the number to consist of seven, and forcibly illustrates the appropriateness and importance of each, in the system of York Rite Masonry. » Bro. Mackey alludes to an article published by himself, claiming that the Grand Council of the Thirty-third, at Charles¬ ton, introduced into this country the degrees of Royal and Select Master. If the reader will turn to a report to the Grand Chapter of Yermont, from the pen of Bro. Tucker, in which the author takes up this subject, and, we think, proves that the assumption of the editor of the Miscellany is without a shadow of foundation, these degrees having been cultivated in the United States long before the Charleston Council was estab¬ lished. In his speech of 1850, Bro. Mackey admits that" the substance of the degrees is contained in the Royal Arch." Therefore, to be consistent in his claims, he should come out as have some other Scotch Rite advocates, and claim that the Royal Arch also belongs to the Scotch Rite. But we proceed to notice a still more remarkable theory, attempted to be propagated by Bro. Mackey. In September, 1852, he gravely tells us that the brother who cultivates no more than the degrees of Ancient Craft Masonry, is as a " spectator passing through a gallery of paintings without a guide," whereas, if he will, in addition, take SCOTCH RITE, ANCIENT AND ACCEPTED. 159 the Scotch Rite degrees, all things will he explained. Verily, if this be true, we shall feel prepared to agree with the distin¬ guished brother, in saying, as he does, in his speech of 1850, that " Masonry is a progressive science." Can it be possible that a batch of trumped up degrees, some of them claimed to have been instituted by Frederick the Great, in the last century, some of them by somebody else in the seventeenth century, are capable of explaining any seeming mysteries in the great sys¬ tem of Freemasonry, which, according to Bro. Mackey himself, was instituted more than twenty-eight hundred years ago? Should we, for the sake of argument, grant that these Scotch Rite degrees are Masonic degrees, we have Bro. Mackey's ad¬ mission that they are of modern origin, compared with the York Rite. And does he expect his readers to believe that modern Masonry is capable of resurrecting those legends of Ancient Craft Masonry, which may have been buried in the rub¬ bish of the dark ages ? Can he believe himself that these lost legends were found by Frederick the Great, or Chevalier Ramsey ? But why should we spend time in racking our brain to find out what Bro. Mackey really believes, when we have it in our power to prove, by Bro. Mackey himself, that he does not believe his own teachings to be true. From the memorable speech of 1850, we make the following extract: " Among us, and perhaps three-fourths of the Masonic world, where the right of Ancient York Masonry is practiced, the whole system of Freemasonry is divided ,into seven degrees, which receive the name of Entered Apprentice, Fellow Craft, Master Mason, Mark, Past, and Most Excellent Master ; and, finally, of the Holy Royal Arch.* Within these seven degrees, are in¬ cluded all that is really and essentially necessary to be known of the science, the philosophy, and morality of Masonry. Other degrees, indeed, there are above and beyond these. They are, however, but illustrative and explanatory, and, by Masonic students, may be, and often are, very advantageously cultivated, * " I have uot here inserted the degrees of Royal and Select Master, because I have always contended, and, I think, elsewhere proved, that they belong to the Scotch and not the York Rite. With us, their substance is contained in the Royal Arch Degree." 160 MODERN FREEMASONRY. for the purposes of laudable curiosity and intellectual improve¬ ment, just as the metaphysician might study the subtile, but now exploded dialectics of Aristotle, or the theologian amuse himself with the visionary disquisitions of Thomas Aquinas. " To these seven ancient and universal degrees of Masonry which, like the seven prismatic colors of the rainbow, contain, within themselves, the whole substance of light, we shall, on this occasion, confine our investigation." How very full, clear, and explicit is the foregoing. There is no hanging back, no doubt entertained, nor even a difficulty suggested. Will the reader now turn back and read again what the author says about the importance of the Scotch Rite degrees, in a later paper. There he tells us that the Mason, " without this diligent union of both Rites in his researches, must always remain a disciple, rather than a master in Israel— his learning will, after all, be rather foolishness than wisdom, and his draughts at the fountain of Masonry may wet his lips, but will never satiate his thirst;" and, to enforce this idea, he quotes from Pope, " A little learning is a dangerous thing," etc., and, finally, as a cap-sheaf, he adds : " The Mason whose knowledge is confined to the York Rite, will be apt to enter¬ tain narrow and insufficient views of the sublimity of the Ma¬ sonic system." And yet, in 1850, he emphatically proclaims that " all the degrees above and beyond Ancient Craft, or York Rite Masonry are to be ' cultivated for purposes of laudable curi¬ osity, as are the exploded dialectics of Aristotle, or as the theolo- logian would amuse himself with the visionary disquisitions of Thomas Aquinas.' " In one article he condemns the student of Masonry to a life of ignorance, unless he acquires a knowledge of the Scotch Rite degrees, while, in the other, he tells him that the " seven degrees of universal Masonry, like the seven prismatic colors of the rainbow, contain, within themselves, the whole substance of light." What, then, are we to infer are the teachings of the editor of the Miscellany ? Why, .that the wisdom of the brother who possesses the whole substance of light in Masonry, is mere foolishness, while he who penetrates "above and beyond," obtains a knowledge of the exploded doctrines—the shadow of Masonry—thereby becomes a " Master in Israel." SCOTCH RITE, ANCIENT AND ACCEPTED. 161 We feel that further comment from us would be wasting the time of our readers, and shall, therefore, hasten to close. It is known to the readers of our writings that we are among those "well-meaning brethren," who fear an effort is being made to bring Ancient Craft Masonry under the control of that trumpery yclept Modern Masonry, or Scotch Rite Masonry. We have shown that the Grand Council of France, and the Grand Orient (Grand Lodge) of France, have succeeded in gaining control over Craft Masonry. We have shown that the Grand Council of New Orleans, under the sanction of the Grand Orient of France, for many years controlled the Grand Lodge of Louisiana, and openly declared that, by the Secret Constitution of the Order, every Grand Council is recreant to its solemn obligations, who fails to make an effort to exercise control over all the degrees in Masonry. We have shown that the Grand Council of New York and Charleston, openly pro¬ claimed the " original right" to control the three first degrees in Masonry, and only waived that right, because they were under the Grand Lodge system when Scotch Rite Masonry was intro¬ duced into this country, and, lastly, we think it will now appear that Bro. Mackey, an officer of the Grand Council of the Thirty- third, at Charleston, has put up a finger-board, so plainly index¬ ed, that even the wayfarer in Masonry can not be misled thereby. We grant that our " little learning " in Scotch Rite Masonry may be considered a dangerous thing. It might have been better that we had never known anything about the degrees, for we have just learned enough to be able to join in with Bro. Cross, and others, in declaring the whole thing to be a mere imposi¬ tion, a trumpery of high-sounding titles, a system of degrees fit only to be cultivated, as Bro. Mackey declares, " as the theolo¬ gian would amuse himself with the visionary disquisitions of Thomas Aquinas." Long before Bro. Mackey used the foregoing language, he occupied a prominent position in his Grand Council, and was generally looked upon as its champion ; he can not, therefore, plead ignorance of the teachings of the Scotch Rite. 11 CHAPTER T. EGYPTIAN MYSTERIES UNLIKE MASONRY. In the early part of this history, we undertook to show that Masonry originated at the building of King Solomon's Temple, and we promised, at a proper time, to treat separately of the Egyptian Mysteries, and give our reasons for supposing they had no connection with, nor any well-defined likeness to Free¬ masonry. . That we shall be able to give satisfaction to all, we do not indulge the slightest hope. Nor do we expect that we shall be able even to meet the expectations of those who'feel inclined to examine the subject for themselves. For, were we ever so well qualified to meet and combat the visionary theories of some modern writers, who would make Masonry the receptacle of a heterogeneous mass of principles, as dissimilar as were the sup¬ posed contents of Pandora's box, the space which we have allowed ourself would be too limited for the accomplishment of the end. If, therefore, we shall be able to enlist the attention, and call into action the services of those whose higher qualifica¬ tions fit them to mature and finish, what we aim only to set on foot, we shall have accomplished all we hope for. We know we are undertaking a herculean task • for the sim¬ ple reason that, as far as we are informed, our views of Ma¬ sonry, though strictly in accordance with its traditions, and similar to those entertained and taught in the Lodge room, by nine-tenths of the Masons in the United States, and, probably, in England, Scotland, and Ireland, we are not sustained by the conductor of any Masonic journal, or historian. We arrogate to ourself no higher powers of penetration than are possessed by others, and hence, if our views are found to be more correct than theirs, we can only account for it by supposing that, to the neglect of other duties, we have seen proper to devote more EGYPTIAN MYSTERIES UNLIKE MASONRY. 163 time to the investigation of this particular subject, than has suited the interest or taste of others. We have been reading most of our life. For thirty years we have been -a student of Masonry, and deeply interested in its history ; and, we can truly say that, whatever our views may be, they are emphati¬ cally our own, and we have never paused to inquire whether they were popular or unpopular. We have never admitted that any man was too exalted to be in error, nor have we sup¬ posed a man too humble and obscure to do his own thinking, to arrive at the truth. Claiming to occupy a position with the class last referred to, we do dare to attack the opinions of the exalted, when, in our judgment, those opinions tend to do harm, and if this seeming presumption should occasionally excite the ire of a little mind, who, for the lack of ability to make an argument, chooses to blow off his extra steam by means of ill- natured epithets, we shall try to pity, rather than censure him. Most historians have set out by declaring Masonry to have originated in the garden of Eden, or with the immediate descend¬ ants of Adam. This hypothesis they attempt to establish by assuming (falsely, we think,) that Masonry was originally pure¬ ly Operative, and hence, the first builders of tents or huts are set down as Masons. Now, whether those men were Masons, as the term is usually applied to certain mechanics, we will not be at the trouble to inquire, but that they had formed themselves into a Society, and that the Society of Masons, or Freemasons, we utterly deny. But, having examined this subject, at length, elsewhere, we will not further pursue it here. The class of writers above referred to, fail to find proof that Adam was a Mason, in any sense, while in the Garden of Eden. And, by the way, there is more evidence that Eve was a Mason, for she certainly commenced a very important branch of mechanical labor, and as her material, fig leaves, was not of the best, we have a right to suppose she was a skillful operative. But our learned historians pass over this event, and make a bold dash to show that the Egyptian Mysteries were Masonic Mysteries, that the Egyptian Secret Societies were Masonic Societies, under another name. Though we think there is not a single testimony which tends 164 MODERN FREEMASONRY. to date Masonry at a period anterior to the Temple, we shall proceed, to notice such as have been relied on, and, inasmuch as some of our readers may not he familiar with the history of the Egyptian Mysteries, we shall proceed with some prelimi¬ nary remarks, as introductory to the main question at issue. Until the latter part of the seventeenth century, the fabulous ^ accounts of the heathens, except so far as the divinity of their gods was concerned, were received as so many revelations of truth; but the bold and energetic writers who sprung up about that time, and who so effectually exposed the fallacy of the Heathen Mythology, that, since their time, every branch of his¬ tory has been somewhat rationally viewed, except that which refers to Masonry, and to the Church of Rome. The members of the Roman Catholic Church, who undertake to write its history, still retain all the flummery of the days of bigotry and superstition. They still tell us the most fabulous and ridic¬ ulous stories that were ever penned, and anathematize us if we can not, or do not believe them to be -holy truths. We are asked to believe that blood has continued to issue, periodically, for hundreds of years, from certain walls, thereby affording evidence that God's anger is periodically enkindled for crimes there perpetrated, in the days of primitive Christianity. We are asked to believe that a transparent liquid, in a sealed vial, is made to turn to blood, that the world may, thereby, know the true descendants of Peter have power of Jehovah to work mir¬ acles. We are asked to believe that relics of our Saviour are still in possession of the Church, and that those who will bow down and worship them, accompanied with certain donations of money, shall receive absolution from their sins. We are asked to believe a thousand tales, no less ridiculous than these, in order to prove that the holy Church of Rome is the only refuge from the vengeance of an offended God. Protestant Masons sneeringly point to these bold and un¬ blushing schemes, intended to impose on the credulity, and alarm the fears of the ignorant and priest-ridden Roman Catholic people, and yet many of these very Protestants will gulp down even more ridiculous and mischievous stories, told of the history and principles of Masonry. EGYPTIAN MYSTERIES UNLIKE MASONRY. 165 The Koman Catholics have no where attempted to vitiate, or set at naught the Word of God, so far as to make religion consist in a knowledge of either of the arts or sciences ; while, by a Protestant divide, we are asked to believe that geometry is Masonry, and that Masonry is the true religion. Now, men who are paid for writing this worse than nonsense, can be excused only on the ground that money is of more value to them than the simple truth. Is it enough to tell us that the author is an eminent divine of England? Is it enough to say he is a man of learning? Why, can not learned men, even beyond the waters, have some weak points? Can not they write a romance, "founded on facts," and call it history? We are not inclined to quarrel with any one, whose taste runs that way, for worshiping great men, and their errors, so long as he is willing to worship alone ; but when he seeks to induce others to bow down to his Moloch, his efforts become of public interest, and must be pub¬ licly met, by those whose business it is to guard the public against error. r It is a singular fact, that the same class of writers who hold that Freemasonry originated from, or originally constituted the Egyptian Mysteries, are loudest in denouncing the bare suggestion that the true religion originally formed part or parcel of the Pagan Theology, and yet, if the likeness of two things is to be taken as evidence of their identity, we think it would not be difficult to show that there is a greater resem¬ blance between the religion of the heathens and that of the Mosaic Dispensation, than there ever was between the Egyptian Mysteries and Freemasonry. He, who is at all familiar with ancient history, can not fail to notice a striking likeness in the religious observances of the Hebrews, to those practiced by nations given over, by all Christendom, to the grossest idolatry^ We know that a very convenient method is resorted to, in order to account for the resemblance, by the use of the hack¬ neyed saying, that the existence of a counterfeit proves the existence of the genuine, and that wherever the likeness spoken of exists, whether in the manner of worshiping their gods, their reliance upon their oracles and auguries, or any of their 166 MODERN FREEMASONRY. peculiar rituals, are but counterfeits of the usages and rituals of the true religion. Now, while we think that, aside from the foregoing reason, it would not be difficult to show that the idolatry of the heathens, and the religion of the Christian^ did not spring from the same great law-giver, there is much more testimony, going to show the original identity of these two systems of religion, than there is to prove the original identity of Masonry and the Ancient Mysteries. It is contended that the indispensable use made of the Bible by Freemasons, by no means proves that Masonry originated with Moses, or even at a period so late as the days of Solomon, but that it does somehow show that the Hebrews, who systema¬ tized and perfected Freemasonry, had preserved and did imitate the usages of the more ancient nations. \~The learned antiqua¬ rians, for the last hundred and fifty years, have wisely under¬ taken to penetrate the Egyptian Mysteries, by endeavoring to trace out and interpret the words and symbols used in those days ; and though we are constrained to say that many of the definitions given us are far-fetched and uncertain* yet, granting them all to be correct, we think they wholly fail to prove that Freemasonry was ever part of, or had its origin in the Egyp¬ tian Mysteries, j It is true, that the heathens did, as now do the savages of the forest, use the pictures of animals, etc., to express their meaning and wishes, but a slight examination will show how little reliance can be placed in our knowledge of their applica¬ tion to specific things. It is known that the descendants of Hapi, who were left in Lower Egypt, discovered that the overflowing of the Nile was preceded by an annual wind, blowing from North to South. They further discovered that the overflow was preceded by the appearance of a brilliant star, showing itself only for a short space of time, between the dawn and the rising of the sun. Regarding it, therefore, as a warning messenger, sent specially to bid them prepare to fly to the highlands, they called it Tayant (the dog); they also called it Jlnubis (the barker). And hence, they resorted to the use of a painting, representing EGYPTIAN MYSTERIES UNLIKE MASONRY. 167 a dog, and this symbol, exposed in public places, under partic¬ ular circumstances, and at particular periods, served to apprise the inhabitants that the Nile Star had made its appearance, and all must remove from the Delta. But, surely, it will not be contended that whenever the symbol of a dog was represented, the same meaning was attached to it. On the contrary, it was sometimes used to denote fidelity, or friendship, or as a warning against danger of any kind. And so, in reference to the symbols used in the Egyptian Mysteries, it will not do, arbitrarily to select the meaning of a symbol, suited to a pre¬ conceived opinion or theory, and jump to the conclusion that, because, in some cases, it was designed to signify that particular thing, therefore, it was always so used in the Mysteries. If this method be adopted, very many and contradictory things may be shown, and. we think this method has been resorted to, by those who have undertaken to prove that Masonry was identical with, or derived from the Egyptian Mysteries. The representation of the blazing star is used in our teach¬ ings of the principles and ends of Freemasonry, and we suppose it is designed simply to commemorate the recollection of the blazing star, which pointed out the birth-place of our Saviour, and we think it has been introduced into our Lodges since the event to which it refers. We know there are men, learned men, who are not satisfied to claim so little for that symbol, but who, with marvelous penetration, have discovered that the blazing star of our Lodge room is the symbol of the dog-star of the Egyptians, and designed to teach us prudence, and to warn us from all evil. Thus it will be perceived, that he who desires to give us a romantic account of Freemasonry, and prove, thereby, that it originated at some point, too remote for the ken of human thought, will find it convenient to study Heathen Mythology, and draw largely from its rich storehouse of unexplained and unintelligible symbols. The overflowing of the Nile, if it did not give birth to, tended, in a powerful degree, to the study of astronomy, for so import¬ ant was it, that the people should be correctly informed of the signs which indicated the approach and receding of the waters, 168 MODERN FREEMASONRY. that men, the best qualified, were employed, and paid from the public treasury, to discover and portray those signs ; and hence, the early attention of the Egyptians to the movements of the heavenly bodies. As letters were unknown, symbols were resorted to, to give expression to ideas, but it will be seen that it was utterly impossible to use a distinct symbol to repre¬ sent each idea, as such a language would have proved more burthensome than that used by the Chinese, inasmuch as the Egyptians resorted mainly to the pictures of animals, instead of arbitrary characters, therefore, their symbols were made to represent general ideas, made special by the time of use, or the surrounding circumstances. The monitors of the present day contain the symbol of the Mosaic pavement, to represent human life, checkered with good and evil. Now, the Egyptians, doubtless, had a method of representing the same thing, but it would require more than ordinary credulity to believe that they used the Mosaic pave¬ ment at the introduction of the Mysteries, long anterior to the days of Moses. In like manner, though symbols were used by the Egyptians, and are now used by the Masons, it neither proves that the Egyptian Mysteries and Masonry were original¬ ly identical, nor that the one is derived from the other. It seems to us somewhat singular, that learned brethren, who trace Masonry back as far as they can find anything to liken even one of its principles or symbols to, lose sight of the fact that, for the last hundred years, men have been successfully introducing additional degrees and additional symbols into Masonry. An eminent divine,* in a late article in the Union, has undertaken to show that the degrees of Master, Past Master, and M. E. Master, were actually instituted and practiced at the building of King Solomon's Temple, as separate and distinct degrees, and for separate and distinct purposes. While we as firmly believe that the Mark Master's degree was originally part and parcel, yea, the better half of the Fellow Craft's degree, and that the second section of the Fellow Craft degree, * Rev. Salem Town. EGYPTIAN MYSTERIES UNLIKE MASONRY. 169 as now given, is of modern invention, introduced at the time of the subdivision, to fill the vacancy thus created. We believe the Past Master's degree, or, as New York has it, the Installation Ceremony, was introduced by Lawrence Der- mott, and without having, then or now, even a well-defined resemblance to Masonry. And as for the M. E. Master's degree, we can only say that, if the writer above referred to is correct, in supposing it was given at the building of the Temple, we shall be forced to the conclusion, that the shadow existed ante¬ cedent to the substance, for the event, which the degree is designed to commemorate, had not then transpired. We think these degrees, above the third, were unknown until after the present system of Grand Lodges was established, and, even at this day, they are not recognized in any country where Ancient Craft Masonry has been preserved in its purity. Neither Eng. land, Ireland, nor Scotland recognize1 them as having any legit¬ imate connection with Masonry, and, if given at all, they are given as side degrees. We mean, of course, to except the Mark Master's, or Mark degree,- from this category. We introduce the subject here, to show that the ancient degrees have been subdivided, and new degrees added, digni¬ fied with the name of Masonry, which do not bear the land¬ marks of purity ; and to say that, if degrees have been added? it is fair to suppose additional symbols have also been intro¬ duced, and meanings attached to them that were unknown to the Ancient Egyptians, and for three thousand years thereafter. Will any one say, that the Ancient Egyptians used two perpen¬ dicular parallel lines, to represent St. John the Baptist, and St. John the Evangelist? Could the Egyptians have used symbols to represent the five orders of architecture, before they were invented? Could they have given us the representation of the forty-seventh problem of Euclid, before it was discovered, and before Euclid, or Pythagoras, lived? It must be borne in mind 'that most of the symbols to be found in our monitors, distinctly point us to. the events which transpired at the build¬ ing of the Temple, and we must regard it as ridiculous, to say they are but the symbols of the Egyptian Mysteries. We are referred to the point within a circle, as conclusive 170 MODERN FREEMASONRY. evidence that Masonry and the Ancient Mysteries "were identi¬ cal, because the ancients used the circle to represent the Divinity; and yet, strange to say, the same writers say nothing about the balance of the same picture, and, especially, the two lines representing Christianity. In the Mark Master's degree our emblems all refer to. Solo¬ mon's Temple. In the Past Master's degree, we are pleased to say, there is not a single emblem that does not belong to the pre¬ ceding degrees—the inventor being satisfied to work off his novelties in the way of ceremony alone. Every emblem in the M. E. Master's degree refers to the events which the R. A. degree is intended to commemorate, and the same may be said of the Royal and Select degrees. But who can fail to perceive that, even in the R. A. degree, a symbol has been introduced which has no sort of connection with the events, either upon which the degree was founded or intended to commemorate. What connection has the appearance of the Angel of the Lord to Moses, in a burning bush, with the destruction of Jerusalem and the captivity of the remnant of the Jews? None what¬ ever. We can not find even an apology for this symbol in the place it now occupies, save that it serves to fill up a certain time necessary for half learned officers to prepare for the cere¬ mony which follows in the ritual of the degree, and as far as the use made of the symbol in the lecture, as now given, is concern¬ ed, we regard it as very like the second section of the E. 0. degree; it serves to divert the mind of the candidate from the true purposes and intent of the degree, until they take the two R. and S. degrees, which have been improperly taken from the R. A., including the true R. A. lecture. That the symbols which have been introduced and added, in modern times, are made to teach useful moral lessons, will not be de¬ nied, but we can not, therefore, rely upon them as constituting Ancient Landmarks in Masonry. On the contrary, we think if the student of Masonry will ascertain what Ancient4 Craft Masonry, in its primitive purity, was intended to portray or accomplish, it will not be difficult to define the appropriate symbols. It is no proof that, because a Symbol is now found in our Lodges, representing a particular thing, that, therefore, it EGYPTIAN MYSTERIES UNLIKE MASONRY. 171 has always been used for the same purpose. Nearly all the side degrees, of which we have any knowledge, have a tradition attached to them, running back to various periods, as best suited their inventors—some to the days of Moses, some to Abra¬ ham, some to Noah, and one or two go into the Garden of Eden. The degrees of Oddfellowship have a tradition quite as ancient as those of Masonry, and will it be said, therefore, that Odd- fellowship is as old as Masonry ? The Egyptians attributed to the moon great power over the elements, and, next to the sun, as being the cause of the overflow of the Nile, and hence they called her Isis, the Queen of Heaven, the excellent one. And, finally, from a habit of attributing divine powers to the sun and moon, they came to look upon them first as man and woman, and then god and goddess. The sun was called Osiris, the conqueror of Typhon, the ruler of the winds; and, anon, he was called Jupiter, Ichor, etc., etc. Isis, in like manner, was called the wife of Osiris, and, anon, she was wor¬ shiped as the mother of Jupiter, and, finally, the mother of all the gods. Yea, the contradictions did not stop here, for she' was called the sister of Jupiter, and, finally, the daughter of Jupiter. Diana was sometimes a terrestrial deity, then the moon, and then the queen of hell. The crescent and the full moon, which she was supposed to wear over her head, caused her to be taken for the moon. And then the time between the last phasis, and the appearance of the new, was supposed to be occupied in visiting the lower regions, the country of the dead. Now all these errors are owing to the fact that very many attributes and powers were imputed to the moon, and as no symbol could be constructed to represent all of them, the true symbols were metamorphosed to represent either, and, by turns, all the attri¬ butes. We see that we can not identify the use now made of a symbol in our Lodges, with the use made of it by the ancient Egyptians. It is quite evident that the Egyptians, not being able to calculate the movement of the heavenly bodies, enter¬ tained fears, at each change, or disappearance of the moon from the earth, that she would not again return, hence, so overjoyed were they on the appearance of the new moon, that after they 172 MODERN FREEMASONRY. had deified Osiris or Adonis, or the man in the sun, and Isis, the woman, or queen in the moon, they instituted a festival called the feast of the new moon, and men of known probity were selected to repair to the tops of the mountains to discover the first appearance of the Hecate, and then, with all speed, convey the glad tidings to the people, on the arrival of which, the festivities commenced. The Hebrews, it is known, pursued a similar course. Dr. Adam Clark, in his history of the ancient Israelites, makes the following statement: "The moment in which the conjunction between the sun and moon is made, can only be known by astronomical calculations, because she does not then appear ; and as the Hebrews were little skilled in this science, they began their months at the first phasis, or first appearance of the moon, which required no learn¬ ing to discover. This was an affair in which the great Sanhe¬ drim were concerned, and'the different phases were planted upon the hall in which they assembled. It belonged to them to choose men of the strictest probity, whom they sent to the tops of the neighboring mountains, and who no sooner perceived the new moon, than they came, with all speed, even on the Sabbath day itselft to acquaint the Sanhedrim with it. It was the busi¬ ness of that council to ascertain whether the moon had appeared, and to declare it; which was done by pronouncing these words: The feast of the new moon ! the feast of the new moon ! and all the people were informed of it by the sound of the trumpets. To which ceremony David alludes when he says:' Blow up the trumpets in the new moon, in the time appointed on our solemn feast day.' " * We marvel at the credulity and superstition of the Egyptians and Hebrews, and yet are we, at the present day, doing more than looking through a glass darkly ? Are we not almost as credulous and as superstitious as the ancients were ? How many still believe in the divine power of the moon ? Why, more than half the agriculturists of Europe and America believe that cer¬ tain vegetables must, in order to a good yield, be put into the earth at the right time of the moon. At least one-third, including * Psalms lxxxi. 5,3. EGYPTIAN MYSTERIES UNLIKE MASONRY. 173 a fair proportion of the intelligent people, make prayers and supplications to the new moon—we mean mentally, of course— and not a few pour out their supplications in song or verse, for wives, husbands, sweethearts, and friends ; while still another class go so far as to ask the " dear, kind new moon " to send them good crops, riches, and fame. Is it, then, remarkable that men are to be found catching at the most ridiculous theories upon which to build up a temporary notoriety, or by which to " put money in their purse." Nor is a love of the marvelous confined to the skeptic, or the pedantic collegiate, but rather is the hot bed in which it germinates to be found highly cultivated in the gardens of ministers of the Gospel, or those educated for the Church ministry. Why, only a few years since, this far- seeing class of men had the sagacity to discover that the then probable downfall of the Ottoman Empire was the fulfilling of the prophecy that the river Euphrates should be dried up. And is it not true that & large proportion of the ministers are among the first to encourage the visonary theories of the day ? Go to your minister, if you want a lecture upon Phrenology, Mesmer¬ ism, or Clairvoyance, as newly discovered sciences. Go to your minister, if you wish to hear a song of praise to Number Six, and the miraculous powers of the medicines of steam doctors, or if you wish to hear the mystification of cause and effect, and the delectable theory of the divine power of indivisible particles upon the human system, through the agency of the great science of Homeopathy. And we will not vouch that advocates can not be found, in the same quarter, for spiritual knockings. We know it is generally considered indelicate to speak thus of this class of reverend gentlemen, but we beg to say that they are not aver delicate in portraying the faults of lay members, and the sins of outsiders. We admire and venerate the ministry, but we think they figure much more efficiently in the pulpit, than they do in adopting every wind of doctrine in relation to the occult sciences, or in giving encouragement to jugglers and im¬ postors, or, last, though not least, in writing romances, dignified by the name of history. Who but this class of men have thrown Masonry into ridicule, by claiming for it an age coeval with the world, and the attributes, powers, and excellencies of the true 174 MODERN FREEMASONRY. religion ? We feel that we have a right to say that the opin¬ ions of such men, in relation to subjects outside of their calling should be adopted with caution, notwithstanding t e lgh sounding title of D.D. may be attached to their names. ^ The ancient Egyptians, during the early part of their feasts, publicly bewailed their losses, and then, in order to show grati¬ tude to the gods, they brought forth symbols representing the divine favors, or gifts they had received ; hence, for an abundant harvest, they loaded a figure with fruits, vegetables, bread, or corn, pitchers of wine, etc., etc. Many of these articles were thrown upon horns with which the figure was furnished. This is, doubtless, the origin of the cornucopia, or horn of plenty, and as the horns represented the wild goat, it is probable this is the origin of the vulgar impression, prevalent, to some extent, at this day, that candidates for initiation into the several secret societies are required to " ride the goat." But, admitting the same symbol is now used to represent* plenty,, that was so used by the Egyptians, or, what is more correct, the same that was afterward used by the Greeks, viz.,—one horn of the goat in the hand of a human figure—is it to be inferred from these that Freemasonry was identical with the Ancient Mysteries? It must be borne in mind that the use of this symbol has not been preserved by Masons only, but by nations also. The pitcher of wine was used by the ancients to represent an abundant vin¬ tage, but where is the corn and oil ? In the dedicatory cere¬ monies, Masons use corn, wine, and oil, and, in some cases, in England, salt also, only one of which articles seems to have been used in the festivals of the Egyptians. But suppose they were all used, it is quite as reasonable to suppose the Masons have borrowed them from the ancients, as that they were Ma¬ sonic emblems at that day. But we had supposed that the Masons did not even borrow them from the Ancient Mysteries. King Solomon sent to King Hiram a present of many measures of corn, wine and oil, etc., in testimony of his gratitude for the important assistance rendered him in building the Temple. This gave bii th to that long and uninterrupted friendship which marked the lives of those two great men. TVb believe these arti¬ cles were used at the dedication of the Temple to commemorate EGYPTIAN MYSTERIES UNLIKE MASONRY. 175 that event, and Freemasons have ever since taken pride in per¬ petuating it. The Egyptians carried in their processions a small chest, which at first contained a great variety of symbols, representing abundance. Afterward it seems their mysteries, were founded upon the great secrets which were pretended to have been found in that chest. And here again some modern writers have made the wonderful discovery that the representation of the Ark of the Covenant, used by the Freemasons, is nothing more nor less than the mysterious chest of the ancients. Yerily, one would be led to suppose that these brethren would attach much higher consequence to the Heathen Mythology than to the Holy Bible; for every Royal Arch Mason knows, and the world has a right to know it (for it is no secret), that the small chest carried in our processions, is a representation of the Ark of the Covenant, and used in our Chapter ceremonies to represent, and perpetuate the memory of an important event which transpired at the building of the first, and also of the second Temple, and there is not the slightest testimony, that the mysterious chest of the Egyptians ever had any connection with any of the Masonic ceremonies. Although we are compelled to be brief in our remarks upon the Ancient Mysteries, we feel it to be our duty to introduce some facts, going to show that no sort of reliance can be placed upon the Heathen Mythology; and, in connection therewith, attempt to show that the symbols of the ancients, whether Egyptian, Phoenician, Grecian, or Roman, were so numerous and so often changed, that they can not be properly classified, or fitly applied to the symbols of the present day. We take, for example, the fourth key of ancient symbolical writings, viz., the figure of a man with a dog's head, sometimes carrying a pole with a serpent wound round it. The representation of this symbol, about the time of the rising of the dog-star, was to admonish the people to leave the low lands to escape the over¬ flow. To this figure they gave the same name as that before given to the star, viz., the barker, or Anubis. They also called it Tayant, the dog; and still another name, viz., Aesculapius, the man-Bog. Here are three meanings for the same symbol, 176 MODERN FREEMASONRY. and, in this case, as in nearly all others, the Egyptians soon lost sight of the original meaning and design of the symbol, and imagined the name given to each was the name of a deity, and assigned to him a place of power. Aesculapius, at first, was only the figure or symbol of the dog-star, or rather, one of the divine attributes of the star ; but, in a little while, they imagined that the serpent twined around his rod, and gave him great and miraculous powers over diseases, and he was not only sup¬ posed to be a real being, but a doctor of medicine, and, finally, a god of medicine. The invention of letters was likewise attributed to him. And here we see that the same figure is made to represent three gods—Aesculapius, the man-dog; Tayant, the dog-star; and Anubis, the barker; while, originally, it was intended simply to inform the inhabitants that the dog- star was about to appear, when the overflow would commence. The representations of the figure of Bacchus was, at first, to keep before the people important events ; second, to admonish the people of what was best to be done in future ; then he was the symbol of mourning, or crying to the gods ; then Bacchus was the god having power over wild beasts, etc., etc., and the people prayed to him for protection ; and, again, among many other divine powers, he was the god of wine. Under all the various divine attributes of Bacchus, religious festivals were instituted, resembling, from what we can gather, the Roman Catholic processions of the host, and the general impression seems to be, that this ceremony, like most of the flummeries of the Roman Church, was derived from the heathens; but that they have been greatly improved upon is very clear, for there is certainly more pomp and pretended mystery in the ceremonies of that Church, than was attempted by the heathens; and we may add, that wherever they have the power, a disregard of those ceremonies is much more severely punished, than was ever done by the heathens. What man, in a Catholic country, be he Papist or Protestant, Greek or Mohammedan, dare refuse to kneel while the host is passing on the street ? Hercules, the sun, or a god in the sun, was believed by the ancients to have had a battle with the enemies of Atlas, and, finally, succeeded in relieving him of the heavy burden somehow EGYPTIAN MYSTERIES UNLIKE MASONRY. 177 improperly placed upon his shoulders, which, originally, only meant that the sun, or god of the sun, had thrown hot rays upon the tops of the mountains, and melted the snow, so that agriculture could be carried on by the assistance of Atlas, or the principles of the earth. And the symbols of three golden balls, now used by pawnbrokers, are derived from the repre¬ sentation of a tree, having golden fruit, which was used by the ancients to represent their succcessful commerce with other nations; but no one, at this day, would be led to believe, on seeing the three golden balls at a pawnbroker's office, that the inmate was largely engaged in commerce. The ancients celebrated the feast of Osiris, or Isis, or Horus, at the beginning of the year, which, as we have stated, was governed by the dog-star ; but as there were six hours in each year which they failed to provide for, they found that, in four years, the feast would come one day too soon for the rising of the dog-star, and as, in this feast, they were desirous to appease and honor all the gods having power over the produc¬ tions of the soil, etc., they determined to continue their feasts as they began, and once in every fourteen hundred and sixty years, they would have held their feast on every day of the year, and all the gods were thus equally honored, and hence it was that, every four years, their symbols of the feast were changed to suit the seasons, or the presiding deity 'of that par¬ ticular day. And thus, in process of time, each day was supposed to be the birth-day of some one or more of the gods. But the figure of Bacchus was multiplied into various gods ; besides the three we have named, there was Camillus of the Heturians, the Mercury of the Phoenicians, the Hermes of the Greeks, and the Janus of the Latins ; all these were represented at various times, and in the different countries, by different figures. Anubis was sometimes represented "as holding in his hand a large purse, which gave great joy to the people, as they then felt sure of prosperity, and hence was Anubis called Mercury, the cunning dealer. On some occasions, Anubis was represented with large hawk's wings, to signify that the Nile would rise sufficiently high to overflow and enrich the earth ; and here the name of Anubis was changed to Doedalus, and soon Doedalus 12 178 MODERN FREEMASONRY. was known, or believed to be a great architect, the inventor of the square and compasses. So that, for the sake of consistency, we think those modern writers, who trace Masonry back to the Ancient Mysteries, should instruct their readers that the true symbol to represent the origin of Masonry, and the tools of the Craft, is a large pair of hawk's wings. Now, the Cabiri, whom Dr. Oliver represents as having been so celebrated as Masons, are nothing more than the three prin¬ cipal figures of the Egyptian ceremonies. They were carried' into Phoenicia, and there received the name of Cabiri; the first was called Axieros, the all-powerful; the second, Axiokersos, the fecundator ; and the third, Axeokersa, the fecundatrix. To the latter figure they also gave the name of Casmilus, or she who beholds deity ; and, we think, other names were given to the other two, and hence, they finally made not only six figures out of the original three, but deified them all; indeed, historians do not agree as to the number of the Cabiri—some say there were but three, while others contend, with much plausibility, that there were six, and all from the same parentage. The Nile generally covered Lower Egypt, or the Delta, three months in the year, cutting off all land communication with the neighboring cities, and, occasionally, there was distress in some of them. In order to communicate with each other, they intro¬ duced barks, or small sailing vessels, the symbol of which was the flying horse. Finally, three of these figures were used to represent the three months of alms-giving, or assistance to the distressed, and were called the Pegasus, and nine other figures were made to represent the nine months of prosperity, when the land was free of water. These were called the muses, or gods of the months of prosperity, who were headed by Apollo, who foretold future events through his inferior gods, each one of which represented a particular month, and what the earth would bring forth for the people in that month. Now, for aught we know, there may be some new side degrees, or even some among the French degrees, called Masonic, which have emblems resembling those above referred to, but there is no sort of resemblance between those symbols and any belong¬ ing to Ancient Craft Masonry. EGYPTIAN MYSTERIES UNLIKE MASONRY. 179 We have stated, and here repeat, that we can place no sort of reliance upon the records of the ancients, as handed down to ns, and we are sorry to say, the aid which we have received from writers who have lived since the middle, or dark ages, is but little more satisfactory. Take, for example, the history of the reign of Semiramis, as detailed in the early part of our his¬ tory, emanating from the pen of Herodotus, and compare it with Strabo, Diodorus Siculus, and others, who have written since, and it will be found that they make this celebrated Queen live at various periods, from two thousand two hundred, down to seven hundred years before Christ, thus showing a difference of fifteen hundred years ; and, although each author gives us a detailed account of the Queen's reign, her character and habits, it is, at least, most probable that no such Queen ever lived at all. We know that it was the custom, in the days of Moses, to call a tribe or family by. its original head or founder. Ninevah was called. Ninees ; the people of Judea were called Judah ; it was said that Israel dwelt in tents, etc., etc. Now, we know that the ancient Babylonians assumed the name of Semarien, which, we are told, signified a dove, and W. Powel informs us that the title Semiramis was as often used to mean the same thing. If, then, it be admitted that the ancients, in speaking of the battles and victories of Semiramis, mean to give an account of the achievements of that nation of people, it at once enables us to reconcile the different and, otherwise, contradictory accounts given by different writers; for the Babylonians occupied a position among nations quite as long a period as that referred to, viz., from two thousand two hundred down to seven hundred years before Christ. But, if we admit that such errors, as above referred to, originated in a misconstruction of terms, we are bound to admit that the whole history of 4the ancients, as handed down to us, is fabulous and unsatisfactory. How, then, shall we arrive at anything like a correct knowledge of the original meaning of the symbols of the ancients ? If we rely upo.n the poets of Greece and Rome, they differ widely from each other, and throw the whole into impenetrable mystery. We learn that an instrument resembling the letter T was used for measuring the Nile, and, again, we find it in the hands of the MODERN FREEMASONRY. same people, transformed into a cross, the possession of "which was supposed to be a sure guaranty against evil. The cross, therefore, was worn as a charm around the neck, which super¬ stition, it is said, descended to the Catholics, and is still held in great veneration by them, although its reference is now made to the Cross of Christ. They have, however, found a spell more potent than the cross, viz., a few verses called the gospel. Hume tells us that the Egyptians, of the present day, use as a remedy against a disease, a charm from a priest, made up of some passage in the Koran. We ask, now, if there is, or ever was, anything in Masonry which addresses itself to, the super¬ stition of its members ? What Mason, of common sense, could believe that a verse, or quotation from the Bible, coming through the b—of a priest, would ^^rk mi~- +he body or rie may bo a^ed, if wise and „ men instituted tno og ^ p.an Mysteries for the purpose of disabusing the minds of tne people, and calling them back to the worship of the true God, what motive could have induced their successors to suffer popular errors to enter, when it was completely within their power to prevent it? To this we answer, that these.very Mysteries were soon made a source of revenue to the priest¬ hood, and, finally, on many occasions, to the government; and to be able to draw largely from the pockets of the people, the Mysteries had to become popular, and it could not be so to the great mass, except by pandering to their passions, and feeding their credulity. Having said thus much, with a view that our readers who have not given their attention to Heathen Mythology, may have some idea of the origin of the Ancient Mysteries, we can only express our regret that we could not, consistently, say more, as a bare outline or sketch seldom gives satisfaction to the inquir¬ ing mind. But, as it can not be expected that we would enter largely upon the history of the ancients, in a history devoted to the Masonic Society, we indulge the hope that all who desire more light upon this subject, will adopt a course of reading to that end. We shall now attempt to show, as far as we can, in what the ancient Egyptian Mysteries were made to consist, after they were corrupted, and proceed to trace their introduction into EGYPTIAN MYSTERIES UNLIKE MASONRY. 181 mind of tlie candidate was fully prepared for the change, b^ a long probation, trial, and preparation. That the initiated was entrusted with but little at a time, and that this was necessary, under the circumstances, we have good reason Jo believe ; but that all who gave satisfactory evidence that they could be trusted, and would prove faithful, were fully instructed that the gods they worshiped were but imaginary beings, originating in the names of mere symbols, introduced and originally used to signify the heavenly bodies, which were supposed to exercise an influence upon the earth, the water, the air, and the product¬ ions of the earth, we have good reason to believe ; and, hence, the opinion became prevalent, first with the initiated, and then with the people generally, that the true religion was only to be known ^ into tbr nes. 182 MODERN FREEMASONRY. and lesser religions of the Eleusinians were nothing more than the degrees of knowledge, acquired by initiation and progress in the secret Society. As soon as the popular corruptions were introduced, the.same care in selecting subjects was no longer necessary ; for all could enter, and have their passions indulged with the worship of as many gods as they chose, while, to a select few, was reserved the right of advancement to the greater Mysteries, and, hence, was it supposed, finally, that the priests alone were entitled to know the greater Mysteries, or religious truths. And thus, is it thought, originated the superstitious and ridiculous idea, that Roman Catholic priests were alone qualified to expound the Scriptures, and comprehend the will of God. M nssVr " "" a Egyp- ti EGYPTIAN MYSTERIES UNLIKE MASONRY. 183 other countries, and the alterations made in each. And, as our opinions, in many respects, differ from all others who have written upon the subject, and as our object is, that the Frater¬ nity shall no longer adopt the wild and visionary theories of any man, however high his standing, we indulge the hope that a spirit of inquiry will be aroused, and that before our brethren undertake to endorse errors which must bring our Institution into ridicule, they will read, and think, and reason for them¬ selves. That our views will be pronounced incorrect, in many particulars, we do not at all question. But, if the simple and unadorned truth shall be the result of the exposure of our errors, we shall rejoice that we have written to so good a purpose. The great abundance of the harvest in Egypt, andf-especially, in the Delta, very, naturally led to a direct intercourse with the surrounding nations. It seldom happened that either the Arabians, Syrians, Greeks, or Canaanites, were not compelled to draw their supply, or make up a deficit in their crops, by drawing on Lower Egypt, The-traffic in corn, therefore, be¬ came a regular business, especially with the Phoenician mer¬ chants, who occupied the coast, near Libanus, and who were a much more commercial people than the Egyptians. In their intercourse, it is but reasonable to suppose, they examined into the Egyptian polity, and learned the powerful influence which the Mysteries everywhere exercised over the temper and morals of the people, a knowledge of which was thus carried into their own country, and, ere long, the Mysteries were there introduced. The abundance of the crops was very properly attributed to the overflow of the Nile, and as it never rained in Phoenicia, they naturally fell into the views of the Egyptians, that the overflow was sent directly by God, as a peculiar gift to the inhabitants. In token of their gratitude for this Divine interposition in their favor, the Egyptians represented it in all their public festivals, *by the figure of their god, that is, the sun, . or Osiris, with a river pouring out of his mouth. The Phoenicians traveled all over the then known world, and it is most probable that the Mysteries were by them intro¬ duced into other nations, where they were readily received and 184 MODERN FREEMASONRY. encouraged; first, because the public ceremonies were fascinat ing and imposing in their nature ; and, secondly, because of the known prosperity of the Egyptians, who attributed that pros¬ perity to their religious observances of the Mysteries. Some writer has very appropriately remarked that Egypt was the cup containing the original poison of idolatry, and the the Phoenicians are the people who, by traveling all over the world, have presented this fatal cup to the greater part of the western nations. It is, we believe, generally admitted, that although the Mys¬ teries of the different countries assumed different names, as best suited the condition or tastes of the people, Ceres, of Sicily and Eleusis, is the same as the Egyptian Isis, and yet the same public ceremonies were not observed. In Egypt, the Mother of Harvests bewailed her husband, while, in the other case, she lamented her daughter; and so it will be seen that the Athenian, and all' other Mysteries,*differed outwardly from the Egyptian; and, it is equally fair to suppose, quite as many differences existed in the secret ceremonies., ^ Historians tell us that in the Ceres, at Eleusis, the-eewroo-ry of initiation commenced with a most horrid darkness, lightning, and imitation of thunder-claps, and other frightful representa¬ tions ; after which, quiet was restored, and forepersons magni¬ ficently and mysteriously dressed, were to be, seen. The most brilliant of the four was dressed so as to represent the Ruler ot the Universe, and was called the Hierophant, the expounder of holy things. The second was Hie flambeau bearer, and some¬ how referred to the sun. The third, the adorer, represented the moon ; and the fourth, messenger of the gods, or Mercury. Both Plato and Cicero preface their laws by calling on all men to exercise an unwavering belief in the gods, and their power over man. " Let those,'' says Cicero. " who approach the gods be pure and undefiled; let their offerings be seasoned with piety, and all ostentation of pomp omitted; the god himself will be his own avenger on transgressors. Let the gods, and those who were ever reckoned in the number of the celestials, be worshiped; and those, likewise, whom their merits have raised to heaven, EGYPTIAN MYSTERIES UNLIKE MASONRY. 185 such as Hercules, Bacchus, iEsculapius, Castor, Pollux, and Romulus. And let chapels be erected in honor* to those quali¬ ties, by whose aid mortals arrive thither, such as reason, virtue, piety, and good faith." * It should be borne in mind, that, in the Pagan worship, each god was entitled to both public and secret honors—the latter were performed only in the Mysteries, and to which honor but few were admitted, compared with the • multitude who were merely initiated. Warburton tells us, that " the first and original Mysteries, of which we have any sure account, were those of Isis and Osiris, of Egypt; from thence they were derived by the Greeks, under the presidency of various gods, as the instructor thought most for his purpose ; Zoroaster brought them into Persia ; Cadmus and Inachus into Greece, at, large; Orpheus into Thrace ; Melampus into Argus; TroAnmiue into Bceotia; Minos into Crete; Cyneas into Cyprus; iect -Erecbtheus into Athens. And as, in Egypt, they were to Isis id, l Osiris, so, in Asia, they were to Mithras; in Samothrace to^he mother of the gods; in Bceotia to Bachus ; in Cyprus to Yenus ; in Crete to Jupiter ; in Athens to Ceres and Proserine ; in Amphissa to Castor and Pollux ; in Lemnos to Yulcan ; and so to others, in other places, the number of which was incredible." As introductory to these Mysteries, we find the origin Of the Roman Catholic confes¬ sional ; every applicant was required to confess, to the Hiero- phant, every wicked act that he had committed during his whole life. Hence, as we are told, the consciousness of his parricide deterred Nero, who murdered his mother, from attending the celebration of the Eleusinian Mysteries, while in Greece. All applicants were taught that initiation into the Mysteries drew the soul from earth, and earthly things, and united it to the gods. The initiated took a solemn oath to commence and lead a life of strict piety, and they entered upon the discharge of this duty, by a course of the severest penance, very similar to that practiced, at the present day, by the Roman Catholic Church. This, the ancients thought, would purge the mind of * See Warburton's Divine Legation of Moses. 186 MODERN FREEMASONRY. its natural defilements ; and the doctrine was openly proc aime , that none entered the Mysteries who were not thereby p aced under the immediate protection and blessings of the gods, while all who failed, or omitted to enter, were, and ever would remain, under the curse of the gods. This differs from the Roman Church, only so far as that the latter brings heretics under the curse of but one God. It is not more wonderful, therefore, that a superstitious and imbecile people should madly rush forward, and seek admission, than that an intelligent and cultivated people, of the present day, should openly proclaim damnation to all who fail to enter the Roman Catholic Church. The Pagans thought initiation quife as necessary as the Chris¬ tians do baptism, and they initiated women and children as willingly as they did men, and in/this they were consistent, not¬ withstanding it clearly shows tt* t these religious services bear no relation to Freemasonr/. /Jl But the Masonic historian^BK*e imagined that, inasmuch as the initiates into the Anciej^^Iysteries were dressed in white garments, they must have been Masons, or Masonry must be derived from them, for our initiates wear white aprons. The reason here, for the conclusion drawn, is so manifestly inade¬ quate that we do not think it necessary to do more than to notice it. Doubtless, our readers have been expecting us to tell them, not only in what the ceremonies of those great Mysteries con¬ sisted, but to explain the doctrine taught in them. This much, we confess, some modern writers have undertaken to do, and we are not inclined to charge them with doing so, without seeming authority, but we wish to say that there is no evidence that the ceremonies or doctrines were ever divulged, only so far as the poets have done by metaphors, inuendoes, and that sort of reference to the secrets, which could be understood only by the initiated, which description of expose is becoming quite too fashionable with Masonic writers, at the present day. We are left to hints, dropped in the various writings of the Greeks and Romans, for an explanation of the internal arrangements of the Mysteries, but there is much testimony going to show that the greater Mysteries exposed and condemned the Pagan EGYPTIAN MYSTERIES UNLIKE MASONRY. 187 doctrine, or polity of the plurality of gods, and the worship of dead men as ascended deities. But what was the peculiar doctrine taught, as being true, in reference to the great first cause, and the final destiny of the souls of men, is not so clearly inferrable, though the weight of testimony goes to prove that one God, supreme and all-powerful, was the faith taught by those Mysteries ; but, we are not left at liberty to suppose their doctrine stopped here, but that they supposed the Great Ruler employed subordinate deities, in the government of the world. Clemens says: " The doctrines delivered in the greater Mys¬ teries are concerning the Universe-. Here all instruction ends. Things are seen as they are ; and nature, and things of nature, are given to be comprehended." And Strabo says: " The secret celebration of the Mysteries preserves the majesty due to the divinity, and, at the same time, initiates its nature, which hides itself from our senses." And, in another place, he clearly makes philosophy to be the object of the Mysteries. An anecdote, generally credited, is handed down to us, which, if true, throws much light upon the object of the Mysteries; but even this does no more than prove their opposition to the worship of dead men, and the numerous imaginary gods. The story runs thus: After Alexander of Macedon acquired unlimited sway, and his power was everywhere respected or feared, he demanded of one Leo, chief Hierophant of Egypt, the object of the Mysteries, and fear induced the priest to comply with his demand, and he stated that the Mysteries taught that Eaunus, and Eneas, and Romulus, Hercules, Aesculapius, Castor, Pollux, etc., who were worshiped as gods, were nothing more than mortal men, who had distinguished themselves on earth, but who had lived and died like other men, having no claims to be worshiped as deities. The Mysteries were communicated in groves or caves. The cave is represented as presenting to the candidate a most hideous appearance. A yawning mouth, partially filled with huge stones, and surrounded by a black and gloomy lake. The ground beneath .the candidate trembled, or a rumping noise issued from beneath his feet, the mountain tops began to quake, and dogs were seen to howl through the woods, all which was 188 MODERN FREEMASONRY. thought to be produced by the approach of the goddess of divine power, or Bleusis. Procul, O, procul, este profani—" Hence, O, hence, ye profane, exclaimed the prophetess, and plunged into the cave. The candidate and his conductor then advanced through thick dark¬ ness, in the desolate halls and realms of Pluto. The candidates were in exercise for three or four days, passing from one horrid representation to another; but this was not all, they were thrown into the river Styx, and left to their own efforts to get out, which was a difficult and dangerous task, having to cross a wide extent of water. They were then tortured with the sword and fire. They were made to pass through flames ; in short, the most inhuman tortures and fatigues were imposed, and in many instances, the candidates sunk in despair under them. It is stated that Pythagoras narrowly escaped with his life, in submitting to .the ceremonies. All Masonic writers, who date Masonry back to the Mys¬ teries, contend that the Pythagorean school was a Lodge of Freemasons ; and this is necessary to their theory, for, if the Egyptian Mysteries constituted Freemasonry, then was Pytha¬ goras a Mason, for, no one doubts that the Pythagorean Mysteries were the Egyptian Mysteries, altered and added to, as suited his purposes. The applicants for the Pythagorean Mysteries were subject, first, to three years abstinence from all food and drink, save what was necessary barely to sustain life, and to clothing of the coarsest kind, added to which, were such exercises as were most difficult to perform. Next, he sentenced them to three years' silence, and to teach humility, he subjected them to a course of contradiction, ridicule, and contempt, among the initiated ; to restrain avarice, he required his disciples to submit to voluntary poverty: he deprived them of all control over their own property, by last¬ ing it all into a common stock, to be distributed to all, accord¬ ing to the judgment of proper officers. During the whole of this probation, his disciples were not permitted to see their great master, but heard his lectures from behind a screen. To the lower grade of his disciples, he explained his doctrines or EGYPTIAN MYSTERIES UNLIKE MASONRY. 189 philosophy mainly "by symbols, but to those who became true or confirmed followers, he fully explained all the Mysteries. His doctrines, as we have elsewhere stated, consisted of a mixture of all religions then known. He taught that there existed one great God, which is the universal mind, diffused throughout all things, the source of animal life, the cause of all motion, that, in substance, it was like unto light, incapable of pain, invisible, and to be only known by mind. The air was supposed to be filled with demons—heroes, who produce sickness or health at their pleasure, and who had the power to forewarn man of future events, by visiting his mind, through the medium of dreams. He believed there was one great Soul, controlling innumerable lesser souls, that these souls passed through all the gradations of animals, from man to the beast, from the beast down to the animals below, and then back again; in short, his was the doctrine of metempsychosis, or transmigration of souls. One of the greatest mysteries of Pythagoras, was the symbol of the letter Y, the use of which, it is said, was never divulged,; but writers, since his time, have thought he derived the symbol from the Pagan fable of the triple path, or forks of the road to the infernal regions, one leading to the Elysium, and the other, to Tartarus ; and, it will be seen, that the letter fitly makes the representation designed, the one passing up to the left, " the broad way that leads to death," and the other, narrow and straight; but it does not fully meet the description of the two roads spoken of in the Bible, for neither of them is provided with a straight gate. "We have said thus much of the Eleusinian Mysteries, barely for the purpose of giving the reader some general idea of all the Mysteries, as practiced in ancient times ; for, notwithstand¬ ing they assumed different names in different countries, and were ■altered and changed, in order to render them popular, yet it ap¬ pears the great features of all were the same. Imperfect as is the knowledge of the Ancient Mysteries, as transmitted to us, still is there enough scattered through the writings of the Greek and Roman philosophers and poets, to render the subject an interest¬ ing one. Indeed, the history of the Jews can not be properly 190 MODERN FREEMASONRY. understood without some acquaintance with the Mysteries, or Josephus tells us : " The high and sublime knowledge whic the Gentiles, with difficulty, attained, in the rare and temporary celebration of their Mysteries, was habitually taught to the Jews, at all times, so that the body politic seems, as it were, one great assembly, constantly kept together, for the celebration of some sacred Mysteries." Another author says: " The whole Mosaic religion was an initiation into Mysteries, the principal forms and regulations of which were borrowed, by Moses, from the secrets of the old Egyptians." It must be admitted that the doctrines or teachings, as well as the habits of the Essenes and' the Druids, were so different' from the Elusinian, and other Pagan Mysteries, that in them we find some reason to believe they did not spring from thg Egyp¬ tian Mysteries, notwithstanding there are strong- points of resemblance. When Julius Caesar invaded England, the Druids were found to be a Society of priests. The Britons and the Gauls were a superstitious people, and priests are numerous everywhere, in proportion to the amount of superstition of the people. Strabo tells us that the Britons and Gauls entertained the belief that the more Druids they had on the Island, the more plentiful would be their crops, hence it follows that this Society was generally popular and influential. The Druids of England, the Pamphylia of Egypt, the Liber- alia of Rome, the Gymnosophists of India, the Chaldeans of Assyria, the Magi of Persia, the Ceres of Greece, and all others, taught two sets of doctrines. The one catered to the tastes and predilections of the people, and imposed but few res¬ traints upon initiates, and, hence, all persons, men, women, and children, could be admitted, but the greater Mysteries were confined mainly to the priests. The secret doctrines of the Druids are not well known, even to this day. Nearly all our information is derived from the Greek and Roman writers, who, it is probable, were not them¬ selves well informed in relation to them. The weight of testi¬ mony, however, is, that from the Roman invasion,"a.D. 55, to EGYPTIAN MYSTERIES UNLIKE MASONRY. 191 the arrival of the Saxons, A.D. 449, the Druids taught, in their greater Mysteries, the doctrine of one God, as did the Brach- manes of India, and who took a solemn oath to keep this doc¬ trine a profound secret from the world. It is stated that the Druids also taught a knowledge of the creation, and the primi¬ tive innocence of man, his fall, etc., and some say they pretended to know the history of the creation, and fall of angels, the uni¬ versal deluge, and foretold the destruction of the world by fire ; in short, that the doctrines of the Druids were very much the same taught by Moses, in the holy writings. It is quite evident that they taught the immortality of the soul, as this doctrine they were allowed to publish to the world, as a means of stimulating the people to brave deeds, in defence of their rights, and the rights of their nation. But the most learned writers of Greece, including Caesar and Diodorus, assert that the Druids-taught the Pythagorean doctrine of the transmigra¬ tion of souls. Other writers say that the doctrine of transmi¬ gration of souls was publicly taught by the Druids, in order to suit the popular views of the people, but that, in the greater Mysteries, they taught that the souls of men were placed in a circle—the circle of courses—that if the possessor prefers good in this world, death will transmit his soul into the circle of felicity ; but, if the man prefers a wicked course in this life, his soul, after death, will be returned to the circle of courses, and take its turn in getting a new habitation. No secret society, of which we have an account, after all, did so much harm by their teachings, as did the Druids, by means of their teaching that ignorance was the mother of devotion. This doctrine tended to minister to the mercenary desires of those priests ; for in proportion to the ignorance of the people, would be the demand for the assistance and guidance of the learned and holy priesthpod. It is even asserted that such was the secret doctrine of the Mysteries everywhere, but that the ' Druids were the first to make it public. This is said to be the reason why so many fabulous tales of terror were invented by the ancients, for if it be admitted that all men were in danger of coming under the curse of the gods, and that the priests had power to intercede and restore them to favor, and procure for 192 MODERN FREEMASONRY. them temporal and eternal blessings, it will readily be seen that the priests could exact any tax, within the power of the people to pay, for instructions, etc. The doctrines of the Druids were, doubtless, sung by their poets, who were in great favor with the people. These poets had public stands erected, from which they read their effusions, teaching that the gods enjoined them all to be united in defense of their country ; that all who died in battle would be blessed and carried to Elyseum by the gods ; but that all who pursued the opposite course, should have their souls transmitted to the meanest beasts, there to be punished. The sun was one of the most prominent deities of the Druids. To do honor to this god, they formed a circle of stones on an eminence, and, within this consecrated circle, kept the holy fire. Near to the temple dedicated to the sun, they erected a similar one of smaller dimensions, in honor to the moon, another of their gods. They worshiped a greater number of deities than did any of the ancients; indeed, every river, lake, rivulet, mountain, and valley, had its divinity, or gfenii. One of the public ceremonies of the ancient Britons, was a source of great profit to the priests. They offered sacrifices of the best animals that were used by them as food, to appease the gods. He who sinned was compelled to make a sacrifice, and this he could not do without purchasing the privilege of the priests. The most perfect animal was slain, one-third of it consumed on the altar, one-third was given to him who had purchased the privilege, and the other third was reserved to the priest. But, ere long, this species of sacrifice did not answer all the craving propensities of the priests, but a doctrine was engrafted into the laws of the Druids, that nothing but the life of man could atone for the life of man, and, under this creed, the blood of human beings was freely poured out as offerings to their gods; and when they had no criminals, they did not hesitate to slaughter the innocent, especially upon the approach of war, or at the request of any wealthy individual, backed by a priest. The ancient Britons believed that their laws were the gift of the gods, and as the Druids were the only persons capable of EGYPTIAN MYSTERIES UNLIKE MASONRY. 193 understanding and explaining those laws, all controversies were determined by them; in short, all power was in their hands, the ruling sovereign being ruler only nominally. A violation of the laws was not an offense against the ruler or the government, but against heaven, or the gods, consequently, the Druids could alone determine the punishment due to crimes. And any against whom the Druids fulminated their anathemas, were deprived of all religious privileges, and held in detestation by the people. Never did the Popes of Rome possess more unlimited sway, in this particular, than the Druids of England. The Druids forbade the dedication of houses as places of worship, and, therefore, held their meetings in groves, planted in the deepest recesses, for that purpose. The oak was venerated by them, and their groves consisted mainly of that tree, and a few others, esteemed for some miraculous powers. The place of meeting was protected by a pile of stones, laid one upon another, or thrown together, leaving but one entrance, which was guarded, to prevent the admission of strangers. The most remarkable of these temples, and most resembling a house, is Stone-henge, spoken of in the early part of this history, and which is, probably, still standing. The power and influence of the Druids continued unimpaired until the Roman influence grew in strength, when that strength was exerted against them, in every form, until, finally, the Druids were deprived of all offices, and many of them fled to Caledonia and Hibernia, where they sustained themselves for many years. We make the following extracts from the Edinburgh Ency¬ clopedia: " The garments of the Druids were remarkably long, and, when employed in religious ceremonies, they always wore a white surplice. " They generally carried a wand in their hand, and wore a kind of ornament, enchased in gold, about their necks, called the Druid's egg. Their necks were likewise decorated with gold chains, and their hands and arms with bracelets; they wore their hair very short, and their beards remarkably long. " The Druids had one Chief, or Arch-Druid, in every nation, who acted as High Priest, or pontifex maximus. They had absolute authority over the rest, and com¬ manded, decreed, punished, etc., at pleasure. He was elected from among the most eminent Druids, by a plurality of votes. " They worshiped the Supreme Being, under the name of Esus, or Hesus, and. the symbol of the oak; and had no other temple than a wood or grove, where all 13 194 MODERN FREEMASONRY. their religious rites were performed. Nor was any person permitted to en er a sacred recess, unless he carried with him a chain, in token of his absolute epen ence on the deity. " The consecrated groves, in which they performed their religious rites, were fenced round with stones, to prevent any persons entering, except through the passages left open for that purpose, and which were guarded by some inferior Druids, to prevent any stranger from intruding into their mysteries. These groves were of different forms, some quite circular, others oblong, and more or less capacious, as the votaries in the districts to which they belonged were more or less numerous." The Society of Druids, of the present day, decorate their rooms with chairs, tables, pedestals, etc., made of oak, in its rude state, as taken from the forest, and many use festoons of oak leaves upon the walls, and they carry in their processions oak leaves, from which it might be inferred they held to the doctrines of the ancients ; but, we imagine the only veneration now given to the oak, is for the purpose of holding in remem¬ brance the places where the ancient Druids held their meetings. Certainly, it can not be supposed, that there is an organized society in the United States, holding the doctrines of the Pagan Theology. We have good reason for believing that the Society of Druids, of the present day, make no pretensions to religion whatever, but, like most other secret societies, have their pecu¬ liar manner of teaching and enforcing morality, truth, virtue, and benevolence. These remarks are made, not from any knowledge of the internal regulations of that Society, but from an acquaintance with some of its members, who would not, we are sure, remain connected with them, if the doctrines of the Ancient Druids were taught. Indeed, we doubt whether there are any secret societies in the United States, to which men of contrary politics or religion are admitted, who do not teach, and undertake to practice morality. It is possible for any number of men of precisely the same views in politics, to band themselves together, and, in secret conclave, concoct plans for extending their influ¬ ence, and increasing their numbers ; and the same may be done by religious sectarians ; but, in either case, their members must be confined to men who are known firmly to entertain the same views, before their application would be considered. But how ridiculous, how idle, yea, how silly, to charge Freemasons, EGYPTIAN MYSTERIES UNLIKE MASONRY. 195 Oddfellows, Sons of Temperance, Druids, or any other society, known to receive members of all religions, and regardless of their politics, with being combined together for irreligious, im¬ moral purposes, or for the accomplishment of political ends. Every man of common sense should know that such an attempt would speedily lead to the downfall of such society ; for men, entertaining views radically at variance, would feel it to be their duty to denounce the Institution, as dangerous in its tendency. We are told, by nearly all writers upon Masonry, that the world is being more enlightened, and more enlarged and liberal views are being entertained ; that the enemies of Masonry have gone to the tomb of the Capulets ; and so they have, but how long before another swarm of fanatics will rise up, and, with equal boldness, assail an Institution they can not control ? In¬ tolerance is incident to man's nature, and fanaticism is like an epidemic—periodical. 1 It is true, that the able journals, which have recently made their appearance, are doing wonders in dis¬ pelling darkness from the minds of those who are, or have been, ignorant, but honest. But we dare not hope our future is all sunshine ; no, we shall have enemies whenever bigotry can use, or abuse our Institution advantageously. We have stated that the original ceremonies, and the secret teachings of the early Egyptian Mysteries, have not been handed down to us, and, though we may rationally infer what were the great objects designed to be accomplished by them, much of the proof depends upon mere conjecture ; and hence, each writer may exercise great latitude in drawing his deduc¬ tions. It is, however, conceded, on all hands, that the Persian, Grecian, and Roman Mysteries were transplanted from the original, modified or enlarged to suit the peculiar notions and tastes of the people among whom they were introduced. We think we have shown that there is no well-defined likeness between the early Egyptian Mysteries and those of Freema¬ sonry, as far as a knowledge of the former has come down to us ; but, as much more is known of the Persian and Grecian Mysteries than of the original of Egypt, and, as these were in their full tide of prosperity at the very period to which we date 196 MODERN FREEMASONRY. the origin of Freemasonry, viz., at the "building of the Temple of Solomon, it becomes our duty to lay before our readers as many of the leading traits in those Mysteries, as will enable the well-informed Mason to draw his own deductions. And, we are free to admit, that if it shall be found that the secret Institutions of Zoroaster, Pythagoras, or any others of that period, present a true type of Freemasonry, as taught by our traditions, we shall be compelled to admit that our opinions have been ill founded, and our theory fallacious; it will readily be seen, however, that we can not, in a work like this, enter into an examination of the peculiarities assumed by each nation, in the practice of the Mysteries. That they were all but a continua¬ tion of the Polythean doctrines of the ancient Egyptians, is clearly shown by the great number of gods worshiped, and the religions taught, as also in the forms and ceremonies of initia¬ tion. Therefore, for the sake of brevity, we shall select the Persian Mysteries, to exemplify our position, and to expose some of the absurdities of modern teachers in Masonry. We are induced to select the Persian Mysteries, because we think more of their secrets have been exposed and published than of any other. As the Mysteries taught by Zoroaster will constitute the sub¬ ject of this sketch, we wish it understood that we allude to the Zoroaster who lived about the time of the destruction of the Temple, without pausing to inquire whether he had a prede¬ cessor of the same name, who also gave tone to the Persian religion. Nor shall we stop to answer whether the soul of Zoroaster was eaten by a cow, in a bunch of mistletoe, and passed through her milk to the mother of the great philosopher; suffice it to say, that Zeradusht, as he was called by the Persians, or Zoroaster, as he is called by the Greek writers, did actually live, and that he was the greatest philosopher, as well as the most consummate impostor of his day. Some authors tell us that Zoroaster was a Jew by birth; that he was thoroughly educated in the Jewish religion ; that he was a student of the Prophet Daniel, and, perceiving the great fame of his master, arising as well from his learning as £/om the gift of prophecy, Zoroaster left no effort untried tc-^ equal EGYPTIAN MYSTERIES UNLIKE MASONRY. 197 him ; but as he had not the gift of prophecy, he attempted to rise to distinction by turning his attention to the study of magic, as taught by the Chaldean philosophers. This reckless abandonment of -the true faith, for sinister motives, induced Daniel to banish him, and forbid his .return to Judea ; and, hence his flight to Ecbatana. Whether this account of his early life is true or false, is not important to our present purpose, it being sufficiently established that he did, at Ecbatana, set him¬ self up as a great magician, and exhorted the people to abandon some of the peculiarities of the Sabian worship, for the more ancient and sublime Magian religion. Zoroaster had been initiated into the Mysteries of the surrounding nations, and, being deeply learned and well skilled in all the peculiar super¬ stitions and tastes of the Persians, he was eminently fitted to establish a new sect, out of the more fascinating portions of the various forms of worship. Nor was it long until he was sur¬ rounded by hundreds, who were ready to become followers, even before knowing his doctrines ; being sufficiently captivated by a representation of something new and mysterious. The Persians, like the Druids, worshiped in the open air, being persuaded that the great and little deities filled all space, and could not be honored by a worship confined within the walls of a building, at least, if the building was covered. The Persians worshiped the sun, or fire, as the supreme being, and hence the sacred fire was kept burning on the tops of high hills, As Zoroaster's new system required secret apartments, in which the ceremony of initiation should be performed, it became necessary to remove this prejudice against covered buildings, and very soon he satisfied all that the sacred fire might be better preserved in round towers, erected for that purpose, having an aperture at the top for the smoke to escape. The buildings, thus erected, represented the universe, and as fire was kept constantly burning in them, God's residence was supposed to be in them, in an especial manner. Zoroaster, having first prepared the minds of the people, retired to the mountains of Bokhara, where he found a cave, and proceeded to enlarge and ornament it with astronomical devices, and solemnly dedicated it to Mithras, the third, or mediatorial deity, whom the 198 MODERN FREEMASONRY. Persians supposed was an inhabitant of the cave. In the roof, or top of this grotto, Zoroaster represented the sun, by means of the most dazzling brilliants. Around the sun was represented the planets, in burnished gold. Four globes, composed of gold, brass, silver, and iron, were also represented, together with many of the heavenly bodies, and all richly decked with gold and brillant gems, so that the room, or cave, when lighted, presented a most dazzling and brilliant appearance, and especi¬ ally to the initiate, for the lamps, we are told, were so construct¬ ed as to emit a thousand different shades of color. In the centre of the cave was a large fountain of water, to supply the different chambers, for the purpose of ablution and purification. The sum necessary to fix and ornament this splendid grotto would seem incredible to us of the present day, but it must he remembered that, at the period of which we write, there was immense wealth in the hands of many Persians; and for no purpose was it so lavishly expended, as for ornamenting and enriching buildings ; and great ostentation and show was nec¬ essary, in order to the speedy accomplishment of the ends had in view by Zoroaster. But, long before this wonderful grotto was finished, Zoroaster had it reported abroad that he had been received up into the third heaven, and had conversed, face to face, with the supreme being, who revealed to him the true worship, and instructed him to return and teach it to his fellow- men, in order that they might escape the wrath and vengeance of the gods. He stated that the supreme ruler was surrounded by a flame of fire, which, being in accordance with the religion of the Persians, was readily believed ; and, as soon as he was prepared, candidates were in waiting, ready and willing to consecrate their lives to the study of philosophy, under his guidance and instruction. The Persian philosophy rapidly acquired fame, and all who desired to acquire a knowledge of it, sought initiation at theMitharic Cave, pr Zoroaster's Grotto. Great numbers came from the most distant countries, and some authors tell us that Pythagoras visited this great philosopher, and was initiated into his Mysteries ; others, again, go so far as to say, that Pythagoras was long a student under Zoroaster, and to him was mainly indebted for the extensive fame which EGYPTIAN MYSTERIES UNLIKE MASONRY. 199 he afterward acquired. The public lectures of Zoroaster were very popular and numerously attended, and in these was the superior wisdom or craft of the philosopher perceptible; at least it so appears to sensible men of this day. He so lectured as to show an intimate knowledge of all the religions of the day, and to prove to the minds of his audience that the true worship had been lost, and remained concealed from the know¬ ledge of men, until God revealed it to him ; but he only threw out hints, such as were calculated to leave his audience anxious to acquire a thorough acquaintance with the true worship, which could only be obtained by initiation into his Mysteries. The candidate was prepared for initiation by a great number of lustrations with water, fire, honey, etc. Some writers tell us there were as many as eighty degrees, or parcels of proba¬ tionary trials, ending with abouff two months of fasting and silence, in the gloomy caverns of Mythras. Now, reader, you who are acquainted with the mysteries and ceremonies of Masonry, pause and inquire whether there is aught in all this bearing any well-marked affinity to Freema¬ sonry. But we have not told the one-half. The candidate was not only required to fast without a murmur, but he was required to submit to extremes of cold and heat, and have his body lacerated with stripes, and other more refined cruel¬ ties of torture ; and, if we may believe some of the most learned writers, rendered probable by modern discoveries of human bones in these grottos, hundreds who entered as candi¬ dates for initiation, were unable to withstand the inhuman tor¬ tures, and were never heard of more; others, who succeeded in passing through the ordeal, came forth with their intellects de¬ throned. It is not remarkable, therefore, that those who passed through courageously, and came forth unscathed, should be looked upon as superior beings, and under the direct protection of the gods, and as being entitled to a knowledge of the greater Mysteries. The candidate, having performed his probation, was conducted to the cavern of initiation. He was crowned with olive, anoint¬ ed with oil, and clothed with enchanted armor. Thus accoutred, he was placed in charge of his guide, who was dressed so as to 200 MODERN FREEMASONRY. represent a monstrous griffin—a great bird, whose his ory, according to the Persian Mythology, resembled that of Phoenix. This monster man-bird was armed with talismans, that he might successfully make battle with the evil spirits, ever on the road of mortals to a state of perfection and holiness. The candidate was introduced into an inner chamber, and purified by fire and water. He was next conducted to an immense precipice, from which he was permitted to behold an immense and, apparently, bottomless vault, into which he seemed destined to be thrown, and 'which he was told was but a faint representation of the infernal regions, through which he was called upon to pass, or, failing in this, must be doomed to the everlasting curse of the gods. In strict silence, his guide now conducts him through the difficult and dangerous windings of the cavern. The gloom, and* profound silence which reigned, gave him ample opportunity for meditation, if, indeed, his mind was in a frame for thought. Anon, he perceives flashes of light, emanating from the holy fire, which served, momentarily, to illumine his pathway, and then leave him in darkness tenfold more dark than before. Sometimes this light would burst upon his head, and dazzle by its brightness ; and now he is terrified " by the barking of dogs, the roaring of lions, and the angry yelling of the most ravenous wild beasts. Enveloped in the blackness of darkness, knowing not what evil should next befall him, unable to see, and incapable of directing his way of escape, he is hurried along in the direction from which the howling of wolves and the roaring of wild beasts had proceeded and, upon a sudden opening of a door, he finds himself in a den of wild and angry beasts of prey. Here there was light enough. to enable him to discover the forms of his antagonists; his guide here breaks silence to urge him to sum up all his courage, and boldly defend himself, and now he is fiercely attacked, amidst the most deafening uproar, by lions, tigers, dogs, etc., and it mattered not how much bravery and presence of mind he was able to command, he was not permitted to escape without wounds, both painful and dangerous. Of course, all these wild beasts, as represented, were members of the Society, and so clothed and practiced in their arts, as to counterfeit the EGYPTIAN MYSTERIES UNLIKE MASONRY. ' 201 appearance and roarings of the different animals. From this apartment, the candidate was dragged into another, where, once more, intense darkness and profound silence reigned. Presently, a distant, rumbling noise is heard, proceeding from the caverns of the grotto ; as he proceeded, the noise became louder and more distinct, until, peal on peal, the thunder-claps' shook the foundation of the cavern, and seemed to threaten the very walls of the mountain. The lightning's vivid glare, in sheets of burning fire, again excited his terror, and enabled him to behold in the distance, groups of avenging genii, threatening to destroy any who might trespass upon their dominions. Thus were these, and similar scenes and dangers, passed through, until the candidate was literally exhausted by fright, wounds, or fatigue, and being no longer capable of encountering toil and danger, he was conducted into another apartment, splendidly illuminated, perfumed, and, like an enchanted grotto, filled with the most bewitching strains of music. At this point, the guide explained the ceremony through which he had passed, and so encouraged him, that he was soon will¬ ing to renew his journey. At a signal given by the guide, three priests, or men dressed so as to represent them, made their appearance, and one of them, fixing his long and steady gaze upon the candidate, put a serpent into his bosom, and a private door was thrown open, from which issued lamentations, and bowlings of agony and despair. The candidate, upon looking in, beheld innumerable beings undergoing the torments of the damned in hell. From this spectacle, the candidate was con¬ ducted through winding passages, down and up flights of stairs, .and, finally, he was admitted into the sacred grotto, or Elysium. This sacred hall was beautifully illuminated, and, on entering, the ear of the candidate was saluted by strains of heavenly music, and his eyes beheld Archimedes, seated on a throne of burnished gold, who, according to Herodotus, was crowned with a diadem, ornamented with mistletoe boughs. Around were seated the dispensers of the Mysteries. Here the candi¬ date was received with the congratulations of all; obligated to keep secret from the world the ceremonies through which he had passed, and was presented with a great number of amulets and 202 MODERN FREEMASONRY. talismans, to guard and protect himself from the assaults of his enemies, and to serve as a shield from danger to his person or property. He was taught that the divine light passed into the initiated, in a peculiar manner, unknown to all others, giving knowledge which could be acquired in no other way. He was taught that the sacred fire was a portion of the divine essence, and sffould be worshiped accordingly. He was taught that Ormisda created the world at six different periods. First, the heavens ; second, the .waters; third, the earth ; fourth, veget¬ ables ; fifth, inferior animals ; and sixth, man—the latter being both man and bull. That man lived in a state of purity for many ages, but was at last poisoned by Ahriman,who lived in darkness, and was the author of all evil; that man so multiplied upon the earth, that he eventually rebelled against his Creator. Ormisda presumed to give him battle, but was eventually over¬ thrown and subjugated. To counteract the evil of man, another pure being was created, and, like the former, was both bull and man ; this was Mithras, by whom, with three others, a flood of waters was produced to purify and cleanse the earth. A mighty wind finally stayed and dried up the waters, when an entirely new germ sprang from the earth, which produced the present race of mankind. It further seems that this doctrine did not inculcate the idea that man was cleansed from the original sin by the re-creation, but, on the contrary, that Ormisda created six benevolent gods, and Ahriman the same number of evil spirits, who waged war against each other, and valiantly strove for the mastery of the world. This doctrine is not entirely unlike the religion of the Jews, who believed that God delighted in vengeance, by pun¬ ishing his enemies, and hence, believing themselves to be under His peculiar protection and favor, they believed they were doing God's service, to pray to Him to send a curse upon their enemies, even to destroy them. But then, again, the Mysteries of Mithras differed very widely from the religion of the Jews, for, according to the lectures of Zoroaster, the evil spirits finally succeeded in gaining control of one-half the year, or that the contending gods compromised by an equal division of the time of sovereignty, and hence arose the seasons. The benevolent EGYPTIAN MYSTERIES UNLIKE MASONRY. 203 gods took control of spring and summer, or rather, in conse¬ quence of their love for the human race, they produced spring and summer, and sent forth all the blessings consequent upon the heat and moisture thrown by them upon the earth. Man, by their influence, was enabled to cultivate the soil, and lay up a rich harvest, and provide raiment to guard against the venge¬ ful influence of the evil spirits, who, as soon as their reign com¬ menced, destroyed vegetation, sent evil winds, and endeavored to destroy the whole human race by cold, or, failing in this, to punish them to the full extent of their power. Again, Zoroaster taught that day was sent by the benevolent spirits, and night by the evil spirits. Maurice tells us that one of the emblems held in the highest veneration by the followers of Zoroaster, was a representation of this perpetual warfare between the benevolent and malignant gods. The emblem was two serpents, each striving to get pos¬ session of an egg. Zoroaster taught that the world had been seven times created and destroyed ; that the good spirits would create, and the evil spirits destroy, and that, so violent were their efforts against each other, at times, that their anger shook the whole world, and if the Dives, or evil ones, gained the ascen¬ dency for a moment, they caused the earth to open and swallow up the human race. We might fill a volume in detailing the thousand wild and incoherent teachings of this wonderful impostor ; but we think enough has been said to give the reader a very correct idea of the Persian Mysteries; yea, we think we have said enough about the Heathen Mythology and its teachings, to enable every well-informed, unprejudiced, and candid reader to answer the question—Is there any well-dejined testimony going to show the iden¬ tity of Freemasonry and the Ancient Mysteries ? We do not think there is even such a resemblance between Masonry and the Persian Mysteries, as will justify us in turning back to dissect and draw comparisons. We think they are at direct variance, in every important feature, and believing our readers are quite as capable as we are to perceive this truth, we will not insult their understanding, by asking them to read use¬ less comments. If it be said that Masonry is not now what it 204 MODERN FREEMASONRY. once was—that it has been changed and improved upon since the dark ages, then, we answer, all our traditions are false, and our teachings in the Lodge room a base imposition upon the initiated. We claim, with confident boldness, that the principles of Masonry have never changed. We hold that all the essential teachings of Freemasonry are the same now as when Masonry was instituted, and such are the avowed opinions of all who undertake to work and lecture in our Lodges, and we must regard it as remarkable that we have one set of opinions growing out of our only reliable history, the traditions of Masonry, and another set of opinions founded upon the romance of those who attempt to place its history and its ends greatly beyond and outside of our traditions. There is not a page, nay, there is not a line upon record, either in the sacred or profane writings, going to show either the antiquity, or the principles upon which our Institution was founded. Our tra¬ ditions tell a " round, unvarnished tale of truth." There is nothing in them that is marvelous or difficult of belief. They are simple, plain, and easily understood. There is no appear¬ ance, no resemblance to the Heathen Mythology to be found. Freemasonry is, and ever has been totally unlike any one of the secret societies of the ancients. We are reminded that it may be said we have, in this connec¬ tion, omitted to review the claims set up in behalf of the Essenes, as being originally the Masonic Society, by another name, but those who have been readers of our history will remember that, in our first pages, we somewhat freely alluded to this subject, and we do not feel called upon to recapitulate what we there said. We willingly repeat what we have admitted more than once, that the Essenes bore a much nearer resemblance to Masonry than either of the ancient societies ; but a further truth should not be lost sight of, viz., that the Essenes were strictly a religious sect. It. is true that morality and virtue constituted a part of the teachings of the Essenes ; and it is equally true that morality and virtue are taught by all the orthodox religious societies of the present day, but the cardinal teaching of all is the true worship of God and redemption from sin. Morality and virtue is taught, as a means of reaching EGYPTIAN MYSTERIES UNLIKE MASONRY. 205 a higher and more glorious aim, and, with all the retirement and peculiarities of the Essenes, morality was taught by them as a preparatory step to the true worship, as they understood it. And can it be said that Freemasonry ever was a religious So¬ ciety ? Do our traditions permit us to believe it ? In Craft Masonry there is not a charge or lecture that claims for it more than a system of ethics. Its cardinal principles are morality iand virtue. If the doctrines of the Essenes were no more than the doctrines of Masonry, then should we deny our traditions and make religion the cardinal principle of the Order. We have wondered and inquired why it is that intelligent men, who having qualified themselves to preside over Lodges, and deliver such instructions as our traditions have handed down to us; and who expect initiates to believe them honest men, can step out of the Lodge room, and claim that Masonry is something entirely different. In the Lodge room they give us a ritual which refers to Solomon's Temple. There, too, the traditions all go back to the Temple only, and yet, out of doors, they will teach that Masonry is as old as the world ; that it is the Heathen Mythology ; and then, again, that it is the true religion. Brethren, " let well enough alone." God has ap¬ pointed a place for the worship of His creatures ; nor has He left it in doubt as to where that place is. He has given a written law, to which we are at liberty to go and learn, not only the place, but the means set apart for the accomplishment of that great end. If He had intended the Lodge should be the place, He would have said so. If the Masonic, or any other society had been appointed by Him for the true worship, He would have declared it in His holy law. It is not enough to tell us that Solomon only remodeled Masonry, unless it can be shown that Masonry previously existed, and in what it was made to consist. It is but a paltry begging of ancient robes, with which to clothe our Order, to infer the existence of Masonry in ancient times, only because the ancients had secret societies, and professed to teach the true religion in them ; and we have furnished proof that no higher order of evidence can be found. CHAPTER VI. anti-masonry in the united states. Before the investigation of the subject, directly indicated by the heading, it may be proper to call attention to some facts, only hinted at, heretofore, in speaking of the persecutions of Masonry. There may be some persons, even members of our Ordei, who know so little of its history, as to believe that, until the days of William Morgan, no attempt was ever made to gull the ignorant, and prejudice the public mind against Masonry, by pretended revelations of its marvellous and wicked mysteries. This supposition is far from being true. We have, attached to the lecture of the Fellow Craft degree, a traditional account of an attempt having been made, in the early part of the tenth century, to bring Masonry into disrepute, by a pretended expose of all the rituals of the two first degrees. If this tradition is to be relied on, pretended Lodges were formed at most of the beer shops and brothels in London, when arid where Masons, so called, were made as a matter of amusement, at the trifling cost of a treat for the club. This practice, however, was improved upon by some of the more shrewd keepers of taverns. Some of these dispensed with the farcical portions of the ceremony, made up a solemn ceremony, pretended to be dealing in pure Freemasonry, and charged, for the degrees, a very respectable fee ; and, in some of these pretended Lodges, a few respectable men were received, and were induced to believe they became members of the Fraternity, in due and ancient form. This latter class, on finding themselves deceived and imposed upon, represented the facts to the Grand Master of Masons, who was induced to call a Convention at York, in 926, when and where such notice was taken, and such action had, as served to expose the impostors, and effectually put down all clandestine Lodges, headed by men of any respectability or character for ANTI-MASONRY IN THE UNITED STATES. 207 honesty. This manuscript revelation was styled Jachin and Boaz, which was occasionally revived, and used for purposes as above mentioned, until the close of the seventeenth century, when we lose sight of it until 1812, when it makes its appear¬ ance, as the wonderful discovery of an unknown author, who discovered all the secrets, signs, grips, and words of the two first degrees, by examining the papers of a deceased friend who was a Freemason. To this edition of Jachin and Boaz, was add¬ ed the tirade of abuse and misrepresentations of the Abb6 Barruel, in relation to Masonry, Illuminism, and other secret clubs, already noticed, at length, in this history. We suppose this book of 1812 (quite a large volume, now in our possession), was published either by Barruel himself, or some other equally unprincipled Jesuit priest, for the same cunning, the same pre¬ caution that was displayed by Barruel, is clearly perceptable in this, viz., both admit that Masonry in England was never amenable to- the charge of crimes charged against it elsewhere; that elsewhere it was opposed to a monarchy, and, therefore, dangerous to the divine right of kings, while, in England, it was under the patronage of the crown, and nearly all the nobility. But this publication, like the papers of Barruel, which the reader must remember, were written in England, while he was a refugee from justice in France, appealed to the religious fanatacism and mushroom patriotism of the royalists of England, to assist in crushing an Institution which every¬ where, but in England, was opposed to a monarchy, and which, even in England, received members from among the opponents of the holy Church, and, therefore, enemies of the Christian re¬ ligion ; yea, and more than this, the learned Abb6 takes the ground that while, as Englishmen, it is possible for them to believe that the Church of Borne has not the right to proscribe all others, all English Protestants were bound, as friends of the British Government, to denounce the Masons, because they dared to receive those also who were not members of, or friends to the established Church of England. Had the Parliament of England condescended to stoop to the low and contemptible political trickeries resorted to, in many instances, in the United States, it is quite likely that a 208 ANTI-MASONKY IN THE UNITED STATES. similar excitement would liave been produced by tbe reading of this publication of Barruel. But the Parliament of England sent for no papers or persons. There were many members of that body who were Masons, and while they declared their wil¬ lingness to vote for a law denouncing Jacobin Clubs, the Illuminati, etc., they willingly and proudly bore testimony to the purity of Masonry, and its exemption from interference with religion or politics. These declarations of honorable men were believed by those who were not Masons, and upon whose statements the Society of Masons was exempted from the opera¬ tion of the prohibitory law, and thus was a quietus stamped upon the writings of Barruel and Robinson ; and the same influ¬ ences were afterward brought to bear upon the Jachinand Boaz, of 1812. We do not say but that the book was sold, and yielded a fortune to its unprincipled maker. " Some books are lies frae end to end," And still meet with more ready sale than those that chronicle the truth; but we do undertake to say that this book influ¬ enced the opinions of none in England whose opinions the Masonic Society cared for ; and we further say that, after its publication, Masonry flourished more in that quarter, than ever before. But the immediate cause of all opposition to Masonry is traceable, originally, to the Catholic Church. It is a fact, never until recently denied, and susceptible of the clearest proof, that Masonry was ever under the patronage of the Church; that Bishops and Priests were at its head; that Popes were lavish of their favors in its behalf, so long as architecture was exclu¬ sively in the keeping of the Society of Masons; but when their trade as builders passed into other hands, the wonderful dis¬ covery was made that Masonry was opposed to Christianity, because it admitted members who were not Romanists ; because it did not teach the divine right of the Pope; and because it tolerated its members in withholding its secrets from the secret confessional; and last, though not least, this secret conclave condemned it because it was a secret Society. It is a fact that the Church of Rome never pursued an enemy with mercy or forbearance, and once enlisted in hostile array against our ANTI-MASONRY IN THE UNITED STATES. 209 Institution, it soon sent forth its anathemas, and, down to the present day, no opportunity has been neglected to bring it into disrepute, or, where the power existed, to crush it to the earth. And how is it at the present time ? Do we find, at this enlight¬ ened day, wisdom, and piety, and honesty enough in the Church to abstain from all interference with an Institution which they either know nothing about, or, knowing its principles, basely misrep¬ resent them? No, their opposition is not abated ; theij hatred of a Society which they can not suborn, and whose members they can not bend to their own will, is not quenched ; they strike openly where they dare, and everywhere is the lowest hireling encouraged, by the heads of the Church, in the circula¬ tion of the lowest and most scurrilous abuse. Anti-Masonry, therefore, will continue to exist; and we wonder not at this, for, doubtless, the "members of that Church are as honest in their opinions as are the members of other Churches, and as Masonry never will, never can be brought under subjec¬ tion to that, or any other Church, and as its toleration of free¬ dom of thought is directly at war with the teachings of that Church, it is utterly impossible that a reconciliation can take place. We have said that the Jachin and Boaz, of 1812, exercised no influence against Masonry, that its members cared for; but many of our readers will be surprised to learn that the wonder¬ ful revelations of William Morgan, in 1826, which so horrified a large moiety of the American citizens, was nothing more nor less than a reprint of Jachin and Boaz, of 1812. Of this, however, we shall say more aflon. We have not yet spoken of the most rational, or, apparently, reasonable objections to Free¬ masonry, and, that it may be clearly und^stood, we must turn back and examine its origin ; and especeij^ is it our duty to do this, because the influences referred to v any but those who are men of principle, of sterling honor: but we never claimed that none others found admission. Our Institution, like the Church, is occasionally imposed upon, even while we are most watchful. In conclusion, we beg to say that we shall feel sorry if it shall be believed that, in the foregoing, we have "set down aught in malice ; " and yet, we should not be much surprised, for we, so loathe, detest, and abhor the " craven wretch" who, knowing what Freemasonry is, could lend himself to its revilers, that we are not sure our heart is free from malice toward him ; but, be this as it may, the facts we have presented, none the less certainly point to the contemptible source from which anti-Masonry sprang, and to the low and groveling spirits that, from time to time, fanned the flame. Since writing the foregoing, we have received a reply from It. W. Bro. Bierce, to a letter of inquiry which we addressed to him a short time ago. It seems that, immediately upon the receipt of our letter asking additional information, Bro. Bierce addressed a letter of inquiry, in his official capacity as a Grand Warden of his Grand Lodge, to the very point where informa¬ tion was most likely to be found; but, alas for poor human nature, we are startled at learning Morgan's ghost is still abroad in the land, and Freemasons, in that quarter, are abso¬ lutely afraid to speak the truth upon this subject; and, indeed, so frightened do they seem to be at the bare prospect of a historical publication, that their official prayers are interposed for the palsy of our hand, and the hermetical sealing of our lips. That our readers may see of what materials Freemasonry is composed in "certain localities, we annex the official letter from the Lodge addressed, suppressing only the name of the Lodge ; and we give, also, the reply of It. W. Bro. Bierce, and heartily endorse his opinions. We beg to add that we have not suppressed the name of the Secretary, for so frightened was he when he penned the note, that he withheld his name. For 236 ANTI-MASONRY IN THE UNITED STATES. the honor of Masonry, we hope there is no other similar Lodge, or Secretary, in the State of New York: , New York, September 9, 1853. Dear Sir :—Yours of 6tli inst., is received. We are decidedly of opinion that the histrory of " anti-Masonry," even though written by a Mason, can not be otherwise than hurtful to the Institution. We had to surrender our charters and stop work entirely, for many years, on account of the anti-Masonic excitement. Let the embers of that excitement, for " God's sake," slumber on. We, at least, shall endeavor to let them remain in peace. We can give you no intelligence about which you- inquire. Yours truly, , Secretary of Masonic Lodge, , New York. S. G. W. of G. Lodge of Ohio. Axran, Ohio, Sept. 12, 1853. Sir :—Yours is received, and while I acknowledge, to the full extent, your right to give, or withold the information sought, without a reason, yet when you give a reason, I have a right to examine it. You say: "We had to surrender our charters, and stop work entirely, for many years, on account of the anti-Masonic excitement. Let the embers of that excitement, for ' God's sake,' slumber on." If this is true, it shows you to be poor, cowardly Masons, deserving to be rank¬ ed with Christians who will renounce their God on account of persecution. I regret your reason more than I do your refusal. With respect, L. Y. Bierce, G.J. W. of G. Lodge of Ohio. Secretary of Masonic Lodge, , New York. CHAPTER VII. WHY WAS MASONRY INSTITUTED ? From the creation of the world down to the present time-, we are furnished with unmistakable evidence that the fiat of Omnipotence was pronounced, through the womb of time, against the stability of all human institutions. No law in the divine economy is more clearly perceptible, than " he that humbleth himself shall be exalted, and he that exalteth himself shall be abased." Nation after nation have risen from poor and obscure parentage, and gathered strength on fhe way, till, finally, they would strut and lord it over*the earth. Kingdom after king¬ dom has come up from little colonies, or tribes, and grew apace, until, by the strong arm of power, they have ruled with unlimited sway, and given laws to mankind. But where are they now ? Echo answers, where ? As each, in turn, waxed strong, and became proud of its power and influence upon the earth, so has each, in turn, been compelled to kiss the dust at the feet of those once held in contempt. That this law of heaven was designed to be of universal application to men and things, we can ask no clearer proof than that God suffered His chosen people to fall beneath its iron power, when that people dared forget their allegiance to Him and His immaculate laws. Man is so constituted, that success, even in his laudable efforts, begets unholy desires for triumph in other and unholy things. The acquisition of wealth begets a love of power, and power is the parent of arrogance and pride, and pride is, most generally, but-bigotry concealed and arrogance put on. No nation has, or ever will, become great in the eyes of mankind, and continue steadily to remember that their greatness is derived from a power greater than they. The heavens declare the glory of God, and the angels adore Him as the Source of all power, and 238 WHY WAS MASONRY INSTITUTED ? the Giver of all good ; but when men and nations become pow¬ erful and great, they become puffed up with pride and vanity, and, to - their own superior wisdom and goodness, do they attribute their greatness. And when nations become maddened with self-conceit, and wage successful war against other nations of the earth, trampling under foot the sacred laws of human liberty and human rights, then does the Great Jehovah buckle on His armor, and their strong men are brought low. If we travel back through the unwritten history of the dark ages, even there we shall find unmistakable evidences, that nation after nation, kingdom after kingdom, people after people, tribe after tribe, have ruled with iron sway. Civil institutions, supposed to be wise beyond comparison, have sprung up, and dazzled with their splendor for a while, but they have all passed away, and many of them become so far forgotten, that the bowels of the earth alone are capable of bearing testimony that they once were. And now, may we not ask, fs it not remarkable that the Institution of Masonry has survived the mildew of time ? "Why is it that, against all opposition, which bigotry, and superstition, and dark cunning could suggest, this Institution alone has proudly triumphed, and still stands a monument of its own glory ? Masonry has never had, or sought to have the law¬ making power, in any land beneath the sun. Masonry never had, or sought to have ecclesiastical power, to perpetuate its being by religious dogmas. Masonry has never been, nor sought to be set apart by sovereign power, as exempt from any or all the duties and responsibilities of the body politic. Masonry has claimed and received but few favors from kings or rulers. Why then, we repeat, is her glorious star still in the ascendant? It can not be because the Institution is too insignificant or effeminate to attract attention, for we know she has been hated, persecuted, and hunted down, with a malignity that would do credit to fiends, and with a zeal that might have honored a better cause. It can not be a cunningly devised fable, emanat¬ ing from, and perpetuated by, the prince of darkness; for we have admitted into our fold, and declared all our secrets to old and tried soldiers of the Cross, who have received the bounty, WHY WAS MASONRY INSTITUTED? 239 and taken a solemn oath to wage war, to the death, against his satanic majesty, and all his subjects, both great and small. The foregoing thoughts have been suggested, by our having noticed that there is a tendency in the minds of the most intel¬ ligent men, not even excepting pious ministers of the Gospel, to account for all mysteries in the divine economy, by reasons tending to show that man is God, and God is man. We have asked for a reason why Solomon's Temple was erected, and have been told that " the avowed reason was to furnish a resting place for the Ark of the Covenant, but that the gaudy trappings of the building go to prove that it was the vain-glorious work of Israel's proud King." We have asked why the Temple was so constructed as to furnish a place of worship for all nations; and have received for an answer, " this was the result of the wisdom of Solomon, derived from the superior learning of the Scribes." We have asked why the Temple surpassed all other buildings in beauty of proportions and richness of finish, and have been told that " the Greeks, at that period, were profound geometricians, and the most expert and scientific architects on earth ; that about fifty years before the death of David, some Greek architects settled in the king¬ dom of Tyre, and that these superior workmen were sent to Solomon, which enabled him to present a perfect work; and that the great wealth of King Solomon, enabled him to enrich and adorn the edifice so as to surpass all others." We have asked to be informed in what consisted the wisdom imparted by Solomon to the wise men of all nations, who vis¬ ited him after the completion of the Temple, and have been told, with a knowing look, " the science of geometry, and the art of building." Now, while we are constrained to admit that the foregoing answers have been made by men, whose learning and research entitle their opinions to the highest respect and consideration, we are inclined to fear that their great desire to exalt the powers of the human intellect, and make it capable of explaining all things, as resulting from natural causes, has led them into a misconception of the whole subject. It would seem to us profit¬ able, in the investigation of cause and effect, not to lose sight 240 WHY WAS MASONRY INSTITUTED ? of the great First Cause, the Fountain of all power, and the Dispenser of all good. If we could see nothing remarkable in the Institution of Masonry, in its long continuance and wonder-working influence upon the lives of men, we, too, might readily fall into the popu¬ lar notion, that its institution and perpetuation has been the result of the wisdom and cunning of man. If we could see nothing remarkable in the time, place, and the manner of building Solomon's Temple, and if, too, the Bible were silent upon the subject, we might suppose that vanity and pride had been the great moving cause in the mind of Israel's King, in devising the plan. If we could believe that it was necessary, in the divine economy, that the Ark of the Covenant should have a building set apart for its special keeping, we might he inclined to favor the opinion of some highly respectable divines, that Jehovah had put it into the heart of Solomon to erect the house of the Lord, for that purpose alone; but there are so many reasons offered to our mind, for supposing there was a greater and more important end to be accomplished, through the mercy and providence of God, that we are not content with so limited a view of the subject. We claim that, in and out of the Bible, we have the clearest evidence that God, in His providence, operates upon the minds of men, not alone by the strong arm of His power, nor yet according to the strict laws of divine justice, but also by means of His own appointment, which may, or may not, be chosen by His creatures, and, therefore, while those means must work for the well-being and happiness of mankind, as a whole, they may not operate for the good of all individuals, because the appointed means are not chosen by all. The account given us of our Saviour's mission on earth, is filled with events designed to impress these truths upon the minds of all. We know He possessed the power to do all things by the fiat of His will, unaided by means, for He commanded Lazarus to come forth ; and yet, His ordinary method of demonstrating his power, was by a resort to means, as is shown in restoring sight to the blind, making the deaf to hear, and in healing all manner of diseases. WHY WAS MASONRY INSTITUTED ? 241 "We claim it to be a fixed fact, that Jehovah ordered the building of the house of the Lord, and that He gave the instru¬ ment used, wisdom and power commensurate with the great design. We do not arrive at this conclusion, because the reason of such fact is supposed to be clearly apparent to all, but simply because the Word of God has so declared. W e believe the house of the Lord was erected to accomplish a great end for the good of mankind, not because we are able to perceive that all men have been benefited thereby, but because the works of God are all great, and the end is ever equal to the means. Having thus briefly prepared the way, we will proceed to select a few of the most prominent facts, which, in our mind, tend to show what were the objects and ends of the erection of the Temple. We have seen that, down to the reign of David, infidelity and false worship had spread and communicated from nation to nation, and from people to people, until all had gone astray: Not even that people whom God, by His omnipotent power and goodness, had snatched away from the house of bondage, and who, by His divine presence, He had cheered on through the wilderness, and gave a triumphant entrance into the land of promise—we say, not even these, < the peculiar, the chosen people, remained true to their first love. It is true, that the Jews retained more of the true worship, and outwardly kept more of the forms taught them by Moses *, in short, they knew more about the true religion than' any other- nation of people. But they had sought out many inventions ; they entered up decrees, suggested by their own vanity, and designed to promote their own vain glory, until God and His holy law were set at defiance, when supposed to conflict with, or run counter to their own creed. At the time to which we refer, the true worship was only here and there to be found, and these were generally over¬ awed by the outcry of popular will, if not borne down and oppressed by the superstition of the age. Every nation had a religion. All men worshiped superior, or supposed superior beings, but they were slaves to their carnal passions, or dupes to the cunning and machinations of a designing and corrupt 10 242 WHY WAS MASONRY INSTITUTED ? priesthood. The Egyptian Mysteries, in some form or other, had covered the face of the inhabited earth, and all men were being led astray by initiation into them. The flesh pots of Egypt were everywhere open and yawning to be filled. Secret societies were everywhere to be found, and all men were seek¬ ing to enter them. The curse of the gods was- supposed to fall upon all persons who failed or neglected to gain admission. These secret societies were all religious societies, and then, as now, Heathens as well as Christians, believed religion was necessary to the-well-being and happiness of man on earth, and to his felicity after death. The time was at hand, when God, in His infinite wisdom, had determined to send His only begotten Son into the world, to save mankind from the penalty of their crimes. David was upon the throne of Israel, and, we think, God permitted him to indulge in all the abominations of wickedness and sin, that in his final penitence and true worship, the world might be furnished with a prominent example, not only of the power and goodness of God, but to make manifest the means about to be set apart to bring man back to his lost estate—his affinity to the one only living and true God, and his home in heaven. To this end, we think, the clearest proofs were given, for though King David had imbued his hands in innocent blood, and wrought wickedness under the guise of friendship—although he had set at defiance all law save that which ministered to his unbridled passions, still did God extend forgiveness to true repentance. Yea, more, the astound¬ ing fact is left upon record," that, through repentance, God could take to His bosom, him who had been the vilest of the vile, and pronounce him a man after his own heart. When his locks were whitened with age, and his limbs were tottering upon the brink of the grave, David's soul yearned to do some good, and while his grateful aspirations were poured out in songs of inimitable sweetness, he prayingly sought to erect that house which he knew God designed to have built, but God would not permit him to do so, because he had been a man of war; for, as the Temple was intended to typify the kingdom and reign of our Saviour, a man whose hands were stained with human blood could not participate in its erection, WHY WAS MASONRY INSTITUTED ? 243 though, through the mercy and goodness of God, all stains of sin had been blotted out, and his name written in the Lamb's Book of Life, feut God promised that the house should be built by his son, whose reign, as we know, was one of uninter¬ rupted peace. King David was permitted to hoard up the very wealth- he had acquired by wicked deeds, that it might be expended on the Temple. When Solomon ascended the throne, he prayed to God for wisdom to gov,era his people, and not only did God give him greater wisdom than had ever been given to any king, but granted him also great riches, that he might fully accomplish the work set before him. We have heard it said, that the Bible does not declare Solo¬ mon the wisest man, but only wiser than any other king ; while we believe the language used was designed to show that he was emphatically the wisest man that had ever lived, for we know that kings were generally supposed wiser than any other men, and hence, is Solomon's wisdom spoken of as being greater than even that of any king. Now, assuming our position to be correct, viz., that God's works are all for great ends, we conclude that His peculiar and miraculous gift to Solomon was for great and wise purposes, and it does seem to us to be underrating the works of the King of Kings and Lord of Lords,, and the bestowment of His special blessings, to say that He thus endowed and blessed the King of Israel, for no other purpose than the erectien of a fine house, though it be admitted that it was to contain the Ark of the Covenant, and receive the great Shekinah. We hold these things were secondary to. the great end in the divine plan, as we shall attempt to show before we conclude ; and we ask the reader carefully to observe our advance, step by step, and judge the correctness of our views by the facts adduced, and such others as may suggest themselves to all Bible readers. It will be remembered that, at the period about which we write, the kindliest feelings did not subsist between the Jews and Tyrians ; on the contrary, a deadly hostility was percepti¬ ble. Their religion was totally different, their interests were different, and a long continued national hatred had' been 244 WHY WAS MASONRY INSTITUTED ? indulged in. And yet Solomon called on the King of Tyre to give him aid in the great work which God had set apart for him to accomplish. To us it seems to be a short-sighted view of the subject, to conclude that the wisest and richest King upon earth, should be driven to the necessity of calling on his people's enemy, and the enemy of Israel's God and His worship, to assist in building a house, simply because his enemy possessed the most convenient means for giving that assistance. Again, it is remarkable that the King of Tyre not only agreed to render the assistance asked, but, in the most fraternal manner, express¬ ed a desire to participate in the work, and offered to do much more than was asked or accepted. Header, pause and reflect. Why was it that a worshiper of idols and innumerable heathen gods, was so willing, yea, anxious, to assist in building and dedicating a house to the one only living and true God ? Again, there was a youth, whose father was a man of Tyre, and whose mother was of the tribe of Naphtali—we know not that there was another of similar issue, certainly there were but few intermarriages between the citizens of the two king¬ doms. This youth early attracted the attention of the father of the King of Tyre, who took charge of and educated him; and, at the time Solomon was engaged in laying his plans for the Temple, this young man had acquired the fame of being the most cunning and expert workman in the world. We rejoice to know that, while all things in connection with the design of the house of the Lord, are not fully explained, we are not left to conjecture a reason why Hiram Abiflf was so accomplished; for, though the reason which actuated God may remain a mys¬ tery, he has told us that, from the councils of heaven, the Widow's Son received wisdom to work all manner of cunning work, and to solve all difficult questions; but it is not so plainly told us why the King of Tyre sent him to King Solomon, where his wisdom and skill would be employed in giving fame to a rival King, and a hated nation of people. Again, the Jews knew they were the peculiar people of God, and had become so puffed up with vanity and pride, that none from the surrounding nations were permitted to approach, much less to worship at their altars, and a corresponding feeling WHY WAS MASONRY INSTITUTED? 245 toward them was entertained by all others ; and yet, without opposition, so far as we know, the Temple was so planned, that, from its foundation, it was to be seen that a place was being provided, even in Jerusalem, for the worship of all nations. The Most Holy Place was for those who had been selected by God to minister in holy things. The inner courts were for the worship of the Jews, God's chosen people; and the outer courts, for the worship of the Gentiles—all nations. Again, the storm was suspended, the tempest was stayed, and one uninterrupted sunshine was permitted to cheer on the workmen, in their labor of love." Nor is this all; for when the Temple was completed, the wise men of all nations visited Jerusalem to see the Temple, and learn wisdom of Solomon. Can it be that intelligent, thinking men do believe that the wisdom here spoken of consisted in teaching the art of build¬ ing ? "We can not so believe ; but, in order that our opinions may be tried by the law and the testimony, we will return to the remarkable events referred to, and briefly review them in detail. Before doing so, however, we owe it to ourself to say, that we have no theory in religion or Masonry to establish. We love all true Christians and true Masons, but we are wedded to no creeds in either. We labor only to " render unto Cassar that which is Caesar'sand while we would not pre¬ sume to measure arms with the thousands of learned divines, who have made the Bible their study, we are forced to take hold of this subject, even at the hazard of exposing our too slight reading of that holy volume, in order to show what, in ' our judgment, Masonry was instituted for, and why it is that the storms of persecution ever have, and ever will beat harm¬ lessly against the sacred 'walls of its temple; and, if it shall appear that the honor is due to God, why, then, let all good Masons give glory, and honor, and praise to God and the Lamb, for ever and ever. We feel fully at liberty to assume it to be a conceded fact, that before the building of Solomon's Temple, the people of all nations had gone astray, so far as to lose sight of the true wor¬ ship ; that they were seeking admission into secret societies, all which taught false doctrines. If we are thus far correct, 246 WHY WAS MASONRY INSTITUTED ? and if we are permitted to claim that, " God has no pleasure in the death of a sinner, but rather that all should turn and live," we are irresistibly led to the conclusion that some great scheme was necessary, to stay the ruin which was pending over man¬ kind ; and we do not hesitate to assert, that no scheme of mere human invention would have been adequate to the end. We assume it to be true, that God does not compel His crea¬ tures to worship and adore His mighty name, to live good men and true, always obedient to His laws of redemption; for this would be to suppose Him capable of giving laws without suit¬ able penalties annexed to their violation; or affixing penalties, when, in truth, His creatures possessed no power to become amen¬ able to them, for, if compelled to be holy and just, they could not violate God's holy law. On the other hand, we feel equally confident that God does not compel, or superinduce His crea¬ tures to violate His law, for this would be to suppose Him capable of commanding obedience to a law, the violation of which was consonant with His fixed will. In short, it would make Him not only the Author of sin, but would prove that sin added to His glory ; that He is a God of vengeance, and not of mercy. We believe that, through the mercy of God, means are provided for man's escape from the penalty of transgression, and that He, in His infinite goodness and benevolence, holds out strong inducements to all intelligent creatures to choose the better part. We believe King Solomon received superior wisdom from God, that he might be the means of laying the foundation of man's return to his lost estate. To suppose that Solomon received an out-pouring of wisdom from the councils of Heaven, for no other purpose than that he might erect a model house, in order that the art of building might be thoroughly understood, is to suppose that God failed in His design ; for no building has been erected that would compare with it, either in justness of pro. portions, or beauty 'of finish. Yea, more, to suppose God capable of thus acting would be to make Him do great things for little purposes. At the time of which we write, great con¬ sequence was attached to fine houses, by kings, princes, the WHY WAS MASONRY INSTITUTED ? 247 priesthood, and the people, and hence did Jehovah provide the inducement of a fine house, in which to receive proper instruc¬ tions. We hold that God gave Solomon superior wisdom, that he might be capable of teaching the principles of the true religion, and thus prepare the minds of the wise men, of all nations, for the coming of our Saviour; and, we think, the Temple was the place set apart, in the divine plan, to commence that great work. » We are awar,e that we are treading upon favorite theories, and running the risk of being thought a partisan in religious doctrines. And what if we should ? Every Church, professing Christianity, desires to be understood as founding their doc¬ trines upon the plain Word of God, or upon the spiritual meaning of the Bible, and all contend that their doctrine is consistent with common sense, and capable of being demonstrat¬ ed, at least by the priesthood. And as we have set ourself up (and what priest ever got up any other way), as a High Priest in Masonry, we claim the right to construe the Word of God by the rules of common sense, and draw such deductions as the f 1 premises warrant, leaving our readers at liberty to put on the same robes, which to judge the fruits of our labor. We do fiot take by-paths to find reasons which might satisfy the skeptic, why King Solomon called on King Hiram to furnisb timbers, but we say, what we are justified in believing, that (Srod put it into the heart of Solomon to call upon His people's enemy, and that God put it into the heart of the King of Tyre to comply with that request. We believe that God rai/jed up, and prepared the Widow's Son for the great work, and that He put it into the heart of King Hiram, to, send him to King Solomon. We believe the Temple was so planned and built, that it served to assist in typifying God's plan of sal¬ vation. We believe that, during the building, and after the Completion of the Temple, King Solomon was engaged, under the direction of God, in preparing the minds of the people for &he coming of John the Baptist, and the final advent of our [Saviour, by teaching the outlines—the preparatory steps to, and \he principles of the true religion. We believe King Solomon sjucceeded in eradicating the blindness of superstition and false 248 WHY WAS MASONRY INSTITUTED ? worship from the minds of many hundred thousands, including the wise men of all nations, by introducing them, into the so catted secret Society, now termed Freemasonry. We believe that, but for the teachings of King Solomon, John the Baptist would have been rejected, and his preaching would have received the scoffings and derision of all men. Whether that which we have already said, or may add, will clearly show our opinions to be well founded, remains to be seen. Indeed, it would be exceedingly vain in us to suppose we shall succeed m making proselytes to this new view of the sub¬ ject, but we do hope to elicit a more enlarged and liberal inves¬ tigation than that which makes God bring down special wisdom from heaven, and bestow it upon one of His creatures, for no high¬ er and more glorious purpose than the erection of a fine house. We have seen that mankind had gone astray, and fallen from that high station which God permitted and invited all His created intelligent beings to occupy. Man had lost, by his own wickedness and rebellion, even that knowledge of the true wor¬ ship, which alone could gain him admission into a world of glory. Such being the deplorable condition of the world, it may be clearly seen that nothing short of omnipotent power and infinite wisdom was capable of devising means for man's redemption, and final salvation. If it be admitted that God does not force obedience to His laws—and man's rebellion proves this—it then follows that He could adopt no other queans to effect the object, than to open up a way by which man could be justified, and yet God remain consistent and unchangeable. The means, of necessity, still left all men at liberty to chwose between obedience and eternal blessings, and disobedience and eternal woe. In the plan of the Temple, it may be seen th\at the world was taught to look upon God in a different light no that in which He had been viewed even by His chosen people!. The Jews, by their cunningly devised fables, had learned tq> look upon Him as a God of vengeance, and not of mercy ; ancS hence, they prayed for all manner of evils to fall upon theiif enemies. The fact that God refused to permit King David t« build the house of the Lord, indicates His intention to represents a reign of peace and purity. The fact that He put it into thfe WHY WAS MASONRY INSTITUTED ? 249 heart of Solomon to call upon the King of Tyre for assistance, clearly shows His intention to manifest Himself to mankind as an impartial and benevolent Being. The fact that He put it into the heart of King Hiram to render the assistance asked for, clearly proves His intention to show to the heathen nations that they, too, were to have an interest in the means about to be em¬ ployed for man's redemption. In short, that He was preparing a way for all mankind. It further shows His design to impress upon the minds of all, that all enmity, and animosity, and bit¬ terness of feeling, should be swallowed up in the great work of repentance. The fact that God gave special wisdom to the Widow's Son, to fit and prepare him for a great work, and then put it into the heart of the King of Tyre to send him where that work could be performed, tends most strikingly to show to the world, that the great duty of men and nations, was to live and act as brethren, created, and sustained by the same Omnipotent hand. Could more striking proof of the justice and mercy of God have been conceived by infinite wisdom ? The Jews could not fail to see that their vanity and pride had led them to overestimate their claims on Jehovah. The Gen¬ tiles were struck dumb with wonder and astonishment, that a Being, whom they derided and rejected, was giving the clearest proofs that He was ready and, willing to exercise a parental care over them. They saw one of their greatest kings invited to take part in building the house of the Lord. They saw their most skillful workman chosen to go beyond the confines of his native land, and take a distinguished part in the wonderful work. Both Jew and Gentile were persuaded to believe in the one only living and true God, by the fact that Hiram Abiff was se¬ lected to step between hostile nations, and heal all national breaches,—was neither Jew nor Gentile, but both, his father being a man of Tyre, and his mother of the tribe of Naphtali, —and, at a little later period, all were enabled to see that he was fully carrying out the great design of his divine master. They saw him beloved by all, both Jew and Gentile. They saw him uniting the discordant materials, and bringing the workmen on the Temple to bow to the mild sceptre of King Emanuel, now being most strikingly typifyed. 250 WHY WAS MASONRY INSTITUTED? The surrounding nations—the world at large, was struck with wonder and admiration, in finding that a means was being provided, by which the lion and the lamb could lie down to¬ gether. All were permitted to know that the Temple was being provided, not alone for the worship of the Jews, the only people then professing to be God's followers, but for all nations. They saw that God was true to His promises, in still manifesting His preference for His chosen people ; for, in the house of the Lord, the Most Holy Place was to be set apart for the priest¬ hood, the inner courts for the Jews, and yet, the outer courts were to be free for all nations ; thus showing to mankind, whith¬ ersoever dispersed, that He was God over all, and that all were equally provided for, and equally invited to come to His house, to bow at His altar, and there receive the rich blessings held in reversion for all the faithful. And how were the character and nature of the new dispensation to be made known to those who rejected the Lord our God ? How were those who had been reared and educated to believe all the teachings of the Heathen Mythology, to have those powerful impressions re¬ moved, and their error made manifest ? God did not force them to become his followers. The strong arm of His power was not directed against their idols, by destroying their graven images. God did not choose to cover the land with a blighting curse, as in the days of Moses, in order to prove His omnipo¬ tence ; but, on the other hand, yielded, so to speak, to all the predilections of the people, so far as to afford them their favor¬ ite method o£ learning wisdom. We have seen that the gods of the heathen were to be sought and honored through secret societies ; that wisdom and honor in this world, and never end¬ ing happiness, was promised to all who passed through the fiery ordeal of those societies, supposed to be the peculiar dwelling place of their gods. We say God indulged their predilections, so far as to offer them inducements to learn true wisdom in their own way; and, hence, He established a secret Society, into which all high-minded, and honorable men,' whether Jew or Gentile, were invited to enter. We suppose the tenets and the peculiar teachings of that Society, were kept a profound secret from the world. We suppose this was absolutely necessary to WHY WAS MASONRY INSTITUTED? 251 its success, for so deeply rooted in the minds of the people were the' teachings of the Heathen Mythology, that had it been known that the teachings within the vail were opposed to their favorite theory, but few would have volunteered as candidates for its Mysteries. Start not, reader, when we say that the So¬ ciety here referred to was Freemasonry. We say this from a thorough conviction of its truth ; we say it, believing that its truth can be shown by many, and irresistible proofs; and the admission of this truth furnishes a solution for many things which can not be understood, or satisfactorily explained in any other way. By this view of the subject, we have no difficulty in perceiving that God, in His mercy and divine goodness, gave Solomon superior wisdom, and induced him to call upon Hiram, King of Tyre, whose participation in the erection of the Tem¬ ple could not fail to produce a beneficial effect upon the minds of the Gentile world, by causing them to look favorably upon the God of the Jews. By this view, we can see the unspeakable wisdom of God, in preparing the mind of the Widow's Son, and causing him to be sent to assist in building the Temple, as the most eminently qualified person to put down all hostile feelings, and amalgamate the discordant materials, then in active opera¬ tion against the harmony and peace of nations. Hiram Abiff was both Jew and Gentile ; each party claimed equal right to his favors, and each delighted to call upon him to decide all matters of difference. JVo other man was so universally loved by the Craft. JVo other man could have -preserved universal, order, though assisted by the superior wisdom of Solomon. Again, by ad¬ mitting that God's pity and benevolence towards fallen man, caused the introduction of these qieans, that all men might be persuaded to turn from their idolatry, and, finally, come back to the worship of the only living God, we can perceive why it was,'that irt Judea, yea, even in Jerusalem, a Temple for His worship wa^ built, wherein all men were called to participate. By the verj/ plan of the Temple, the proud and stiff-necked Jews were paught that the God of Abraham, the God of Isaac, and the Go(l of Jacob, was equally God over all, and that all created intelligences were invited to come unto Him for redemp¬ tion from sin, and through His mercy, gain an entrance and 252 WHY WAS MASONRY INSTITUTED? eternal rest in that "better kingdom. Yea, more, by this con¬ struction of God's design in erecting the Temple, we can under, stand why it was that the wise men of all nations visited the Temple, in order to learn wisdom of Solomon. With all our knowledge of the careless manner of conferring degrees in Masonry, and the imperfect instructions given in the lectures, we still wonder how any Mason, who has been made even partially to understand the Master's degree, can take any other view of the origin and design of Masonry. Every Mason knows that all our reliable traditions point to the Temple, showing its origin to have been there. Every Mason knows that the most prominent feature in all the teaching of Masonry is the belief in one, the only living and true God; and can any Mason doubt that this was the case at the building of the Temple ? We assert, with bold confidence, that Masonry was instituted by God's appointment, to lead the minds of men to the true worship, by pointing to the true and mighty Jehovah. We do not suppose the Lodge of Masons ever was a place of religi¬ ous worship. On the contrary, we suppose Masonry never would have accomplished half the good which it has, had it been a religious association ; but then, as now, its door was open to the honorable man, no matter from what tribe, kindred, or country he hailed. Had it been a religious society, by God's appointment, females would not have been excluded. We sup¬ pose the only difference between Masonry, as practiced in the days of Solomon, and at this day, is to be found in the simple fact, that while we now proclaim to the' world that no man can gain admission who does not believe in God, no such proclama¬ tion was then made, but, on the contrary, no man had the most distant well-grounded idea of the wisdom taught by King Solomon to the initiated. This profound secrecy was necessary to the success of the great plan. What worshiper of idols would have applied for admission, had he known what was taught in the Society? We suppose, in this Institution, as in the Egyptian Mysteries, the whole system was expained to no man upon his admission, for in this there was hen danger of doing more harm than good. Men's prejudees were to be removed, their errors of education were gr dually to be WHY WAS MASONRY INSTITUTED ? 253 eradicated, and then the seeds of true holiness to he planted upon the prepared ground, with suitable instructions to cultivate with industry and skill, in order to a reward in harvest time. That initiates at the Temple received instructions in the art of building, we do not question ; that initiates received forcible and useful lessons in morals, we believe. And that all " good and true men " were rewarded by being fully instructed in the errors of the Heathen Mythology, and the sublime truth that there never was, never can be but one God, one Lord, the Crea¬ tor and Preserver of all things. It is, then, no wonder that the wise men of all nations were enabled to learn wisdom of Solo¬ mon. We do not, for a moment, doubt that their visit to the Temple, and initiation and instruction by King Solomon, was a part of the divine plan for the introduction of the new dispen¬ sation. We believe that Solomon initiated the wise men of all nations, spoken of in the Bible, and gave them, by means of his superior wisdom, such evidence of the existence and omnipotent power of Jehovah, as carried conviction to their minds; and hence it was that no man went away, without being filled with such wisdom as he could nowhere else have obtained. Aftd to this divine plan, this preparation of the minds of men, are we indebted for the favorable reception which John the Baptist met with, when he came proclaiming the coming of the Saviour of the world. Masonry, then, is of divine origin ; instituted, not to teach religious dogmas, but to prepare the way, and point to the true worship. And has it not thus far performed its mission ? Has it ever done more than teach the preliminary steps to the holy religion ? but has it not always done this much ? Through the dark ages of bigotry and superstition, its small, but pure light may be seen, shedding a mild, heaven-born glory upon man's benighted pathway. While the lamp of religion grew pale and dim, a melancholy gloom also hung over our banners, but still, by the strong arm of Jehovah, Masonry still lived on and con¬ tinued to be the true depository of the doctrine of one God. Did infidelity stalk forth, and, Moloch-like, crush the Church, and banish the true worship, yet everywhere a little private band of brothers was to be found, who preserved a knowledge 254 why was masonry instituted ? of God and His immaculate laws. Did a Roman Pontiff, or a Spanish Inquisition visit with their maledictions, and lead to the stake or the guillotine its faithful votaries; still, in some secret hiding place, where only the All-Seeing Eye could behold their midnight assembly, did they congregate for the purpose of teaching that doctrine of one God, and for the pur¬ pose of perpetuating the doctrine through all time. Masonry has thus far done all it was designed to do. It has continued to prepare the minds of men to live together as a band of brothers, looking for superior blessings from Him who brought it into being. God's benevolence to man, caused Him to institute Masonry, and, in humble gratitude to its great founder, Masons ever have, and still continue to teach benevolence to all mankind. God emphatically entrusted Masonry with the keeping of a copy of His holy laws, and when every other copy was destroyed by the ruthless hand of the invader, Masonry, true to its divine appointment, preserved a copy, where neither Nebuchadnezar nor the mildew of time could sully its pages, and, at God's own appointed time, brought it forth to be read to the people, as evidence against themselves, and as proof of the power and goodness of God. Masonry has ever taught Morality and Virtue, Brotherly Love, Relief, and Truth. In short, it has inculcated upon the minds of its votaries, all the preliminary qualifications essential to a proper appreciation of the love of God, and His holy laws. Masonry, being instituted for the good of all, could not teach creeds ; it has, and ever had, one faith and one docrine—love to God and man. While it teaches no sectarian theory, it significantly points to the worship of that holy King, whose fiat spoke worlds into being, and whose infinite goodness pleads with fallen man. Masonry teaches no ephem¬ eral worship, it wants no gewgaws to fascinate the vain pretender, but, with plastic power, it lays hold of the thinking faculties, and mildly, but irresistibly leads its votaries to scan the far off heavens, and bow the knee in humble adoration to Him who sits enthroned higher than the heavens, and more glorious than the congregated glory of worlds. Masonry requires that all its members shall believe in. one supreme, WHY WAS MASONRY INSTITUTED? 255 immaculate God, and, requiring this, it, of necessity, encourages all to seek an intimate acquaintance with, and obedience to His laws ; and, hence, the Holy Bible, by Masons believed to contain those laws, is always lying open in the Lodge room. No Entered Apprentice can be made without it; no Fellow Craft can be made without it; no Master Mason can be made without it. In short, no degree in Masonry can be conferred without it, and no degree can be legally conferred, unless the candidate be, in a peculiar manner, persuaded to take that holy volume as the rule and guide to his faith. Masonry affec¬ tionately entreats all its followers to study the law of God, and to do His will. Masonry requires its votaries to practice Moral¬ ity and Brotherly Love ; it teaches Benevolence and Charity ; it requires Temperance, Fortitude, Prudence, and Justice; it teaches Mercy, Forbearance, and Kindness. In short, it teaches all the virtues inculcated by the Holy Bible, and yet it does not require that a man shall profess any of the creeds called religion. Masonry confirms the believer, persuades and endeavors -to convince the wavering, and attacks the stronghold of the Infidel, and constrains him to bow his knee and supplicate for mercy at the altar of Jehovah. Masonry deals with the world¬ ly-minded, who might not otherwise read the Bible, or attend divine worship. Thousands there are, who have been led to knock at the door of the Lodge, prompted mainly by curiosity, or by an expectation that amusement was to be found there, but whose minds became solemnly impressed with the holy, truths inculcated by Masonry, and- ayTresolv e d to be better men. The chisel of- -truth has engraven upon their hearts those solemn truths contained in the Bible, but which they had never before learned, or learned to be disregarded. Masonry persuades all men to be good and true, and to obey the moral law ; and who will deny that he who so lives, has made one step towards obedience to that higher and holier teaching, to be found in the book of life"." If, then, Masonry was instituted by divine appointment, and continues to meet the ends of its mission; if, as >ve believe, Jehovah has preserved it as in the hollow of His band, " to bring the blind by a way they knew 256 why was masonry instituted? not; to lead them in paths they haye not known; to make darkness light before them, and crooked things straight; these things to do unto them, and not forsake them;" will the time ever come when Masonry shall cease to be ? "We answer, unhesitatingly, that, as sure as the Bible is the Word of God, the day must, and will come, when Masonry shall no longer exist upon earth. Masonry will continue, as a means of God's appointment, to win the minds of men from the error of their ways, until, in conjunction with all the other appointed means, the great end is accomplished, when " every knee shall bow, and every tongue confess that Jesus is the Christ." Then, and not till then, shall efforts for the spread of the Word of God be no more needed. Then, and not till then, will all benevolent associations cease to do good. Then, and not till then, will God sever the Masonic tie, and unite its members in bonds of holy love, in " that Temple—that house not made with hands, eternal in the heavens." CHAPTER VIII. DIGEST OF MASONIC LAWS. That Freemasonry, for more than twenty-eight hundred years, was governed by fixed laws, rigidly lived up to, we have every reason to believe. These primitive laws were few and simple, and, therefore, easily understood. It will, doubtless, startle the -progressive Masons of the present day, to say that the fundamental laws of the Society are now precisely the same, and yet, truth permits us to say neither more nor less. But the difficulty which we have to encounter, consists in pointing out those laws, and in showing their appli¬ cation and adaptation to the changes which the Grand Lodge system has seemed to occasion. The appearance of Anderson's Constitutions and History of English Masonry, seems to have operated as a license to others, to take up the subject of Masonry, and make it subserve their views. Throughout Continental Europe, writer after writer appeared, each vieing with the other, in an effort to enlarge, extend, and multiply its teachings, until it would appear that Freemasonry is sufficiently capacious to take within its em¬ braces any, and all secret associations, which have been, or may be devised. A Dermott, a Ramsey, a De Bonnville, a Zinendorf, a Festler, and a host of-kindred spirits, taking advantage of the novelties of a restless people, and the changes of a progressive age, instituted system after system of secret ceremonies, teaching as many and different doctrines ; and, to give character and dignity to these precious bantlings, each parent selected the venerated name of Freemasonry. These rites, each and all, assumed the Masonic degrees as their foun¬ dation 5 and, as nothing new is without its admirers, these new Masonic Societies soon had numerous followers ; and thus the 17 258 DIGEST OF MASONIC LAWS. laws of Masonry became so intermixed with foreign gewgaws, as to bewilder and mislead the honest seeker after truth. Since the introduction, into France and Germany, of the great batch of degrees referred to, Ancient Craft Masons have stood in need of a digest of the laws of the Order, separated from the innovations which have been insidiously engrafted upon the original simple code ; but so long has this work been deferred, that the task is now beyond the capacity of any one man, and the need of the digest is the more apparent. No work, not even a Lodge Manuel, is more wanted than a digest of Masonic laws. More than eight years ago, we announced our intention to prepare and publish a code of Masonic jurisprudence; sihce which time two brethren have undertaken to supply this desid¬ eratum, and though one of these is a brother of great learning and extensive research, they have both failed of their end, because, as we think, they started out without a fixed standard for the dissemination of truth. So long as a portion of the laws laid down are to be tested by Anderson's Constitutions, another portion by Dermott's Jihiman Rezon, another by the scrap publications and stray leaves which, from time to time, have been picked up since 1663, and still another portion by that infidel theory, which makes Masonry but a cast off of the Egyptian Mysteries, so long will the laws of Masonry remain enveloped in impenetrable mists. The unwritten Landmarks of the Order, have now become so corrupted by the innovations of the eighteenth century, that the best informed Masons are liable to be misled. The brother made in France, since the introduction of the various modern rites, finds it difficult to believe that the English ritual con¬ tains all the secret Landmarks ; while the English Masons have, from time to time, yielded, little by little, to the innovations of France and Germany, until they, themselves, have become be¬ wildered by the corruptions. Fortunately, however, for the identity and perpetuity of our Institution, the written Land¬ marks have remained unchanged, and, by a careful study of the great principles there laid down, it is yet possible to separate the pure ritual from the foreign interpolations. DIGEST OF MASONIC LAWS; 259 We have not the vanity to suppose it will be in our power to rescue our ritual from the unholy amalgamations, and present a perfect digest of Masonic laws. Nay, we shall be satisfied, if we shall be able to lay the foundation upon which others may build a complete structure. We lay down the following, as fundamental principles, by which all Masonic laws should be tested. 1. There is no Freemasonry except Ancient Craft Masonry. 2. The fundamental laws of Freemasonry are its Landmarks —these are 1. The oral, or secret Landmarks, and 2. The written Landmarks. The oral, or secret Landmarks embrace all the essential rituals and teachings of the Lodge room, none of which can be written. The written Landmarks are a code of Masonic common law principles, of immemorial origin; and though, perhaps, the most concise ever penned for the government of a great Insti¬ tution, they are so perfect in their adaptation to all the wants of Masonry, that, by acclamation, they were ever regarded as unalterable ; certainly, for a period beyond our knowledge, the Fraternity have held that no man, or body of men, have the right to alter or change them. This venerable code is divided into six great heads, and these, again, into sections, covering every branch of Masonic jurisprudence. They were first pub¬ lished in 1723, by order of the Grand Lodge of England, under the title of " The Old Charges of the Freemasons," in Ander¬ son's book, called the Constitutions of the Freemasons. The mutilated copy of these Old Charges, contained in Der- mott's Ahiman Rezon, early found its way into the American Colonies, and being so mixed up with the Regulations, as to cause the general belief that they, the Regulations, constituted the highest Masonic law, though they were known to be subject to amendment, alteration, and abrogation. Thus were the' Grand Lodges in the United States groping in the dark, talk¬ ing about Ancient Regulations and Ancient Landmarks, without knowing where they were to be found. In 1843, Bro. Joseph Foster offered a resolution to the Grand Lodge of Missouri, calling for a committee to report what were 260 DIGEST OF MASONIC LAWS. the Ancient Landmarks, Ancient Constitntions, and Ancient Usages of Freemasonry, accompanied by some remarks, to the effect that he had long observed brethren engaged in writing^ and talking about the old laws of Masonry, but he had not seen any one who could say what they were, or where they were to be found. In obedience to this resolution, a Committee of three intelligent Masons was appointed, and they were continued from year to year, vainly searching for the hidden treasure, and, as evidence that this want of knowledge was general, New York offered Missouri the use of her library to search for the law. In December, 1848, we published, in the Masonic Signet, the " Old Charges," as they are found in Anderson's Constitutions, and called attention to the difference between these true laws, and the spurious code of Dermott. At the next session, of the Grand Lodge of Missouri, the Committee, above mentioned, was discharged, and a new one appointed, at the head of which our name was placed. At the following session, May, 1850, we made the following report, which we extract from the printed proceedings, believing it furnishes an account of the first action had by a Grand Lodge in the United States, pointing out, or defining the secret, as also the written Landmarks of Freemasonry: REPORT FROM COMMITTEE ON ANCIENT USAGES. " The Committee appointed by this Grand Lodge to collect information,' and define what are the Ancient Usages and An¬ cient Constitutions of Masons, beg leave to report that they have examined, with great care, all the authorities to which they could have access, and have arrived at the conclusion that it is beyond their province to define all the Ancient Usages, in this place, were it even in their power to do so, but your Com¬ mittee believe that nearly all which may be written, can readily be pointed out. "At the revival of Masonry in the South of England, in 1717, the brethren of four Lodges, in the city of London, met and formed a Grand Lodge, which they styled the Grand Lodge of England. Soon after this organization, a resolution was adopt¬ ed requesting the brethren, everywhere, to bring forward any old manuscripts, or records in their possession, which being digest op masonic laws. 261 complied with, the Grand Lodge appointed Dr. Anderson a Committee to collect the Ancient Charges, or Usages of Ma¬ sonry, and the Ancient Constitutions. In 1721, Bro. Anderson reported that he had performed the duty assigned him, and a Committee of fourteen learned Masons was appointed to examine, and report upon the same; who, having performed that duty, the Grand Lodge, on the 25th of March, 1722, ordered Bro. Anderson to have the documents, so collected and revised,' printed in a book ; and, in 1723, Bro. Anderson furnished said book to the Grand Lodge, which was again examined and ap¬ proved. Your Committee believe that all the manuscripts, of which this book was made up, emanated from Masons who had been made under the authority of the Grand Lodge at York, which, if not the oldest organized body, of Masons then on the globe, was surely regarded as the highest authority in Masonry. " Anderson's Ancient Charges and Ancient Constitutions are, therefore, believed to contain more nearly the original laws and usages of the Order, than are to be found anywhere else. Your Committee would state that, in the several editions of Anderson's Constitutions, published by order of the Grand Lodge of England, no sentence, line, or word of the Ancient Charges has been altered, while the Ancient Constitutions, designed for the government of Masons, and adapted to Grand Lodges, have been altered, amended, and changed, from time to time. Your Committee, not wishing to occupy the time of this Grand Lodge with an argument in favor of the views enter¬ tained by them, are satisfied with presenting this concise state¬ ment of facts, and recommend the adoption of the following resolutions: " Resolved, That the Ancient Charges, as published by the order of the Grand Lodge of England, in Anderson's Constitutions, contain all, or nearly all the An¬ cient Landmarks and Usages of Masonry, proper to be published. " Resolved, That no Grand Lodge has the right to alter, change, or amend any portion of said Ancient Charges. " Resolved, That the Ancient Constitutions, as contained in the first edition of Anderson's Constitutions, is, or should be regarded as the highest Masonic author¬ ity, on which to found a code of laws for the government of the Craft. "All of which is respectfully submitted. " J. W. S. Mitchell, Chairman." 262 DIGEST OF MASONIC LAWS. This report was adopted, without discussion or opposition, and very soon, after, Foreign'Correspondence Committees com¬ menced writing, learnedly, about the true laws, and some of them denied, out and out, that they bad ever quoted from the Ahiman Rezm as authority, or in any way given credit to its author. We have thought the foregoing statement of facts was called for, in justice to ourself, for though it was well known that we had been the humble instrument in first calling the attention of the Grand Lodges of the United States to the true law, no Masonic writer, so far as we know, has had the mag¬ nanimity to give us the credit, except Bro. Tucker, of Yermont. Although we have heretofore given—as far as circumstances permitted—a history of these old laws, we deem it proper, in this connection, to subjoin the following brief sketch, simply premising that while a proper construction of the " Old Charges" will develope the true character of Freemasonry, and point out the whole duty of the Brotherhood, due allowance must he made for any obsolete language, as well as for an apparent want of adaptation (in some particulars) to the present state of things, superinduced by that change in Freemasonry itself which loped off its Operative character. We also beg to warn the reader, that if, in our efforts to explain the application of the " Old Charges," anything shall appear which tends to set aside, or run counter to the teachings of that venerated code of laws, the same is to be regarded as not only worthless, but mischievous. By the term Ancient Constitutions of Masonry, we do not mean to include the Regulations which were made, from time to time, by the Grand Assembly at York; we do not mean the Regulations which were made at the Convention, over which the Earl of St. Albans presided, in 1663 ; nor do we mean the Regulations or Constitution of the Grand Lodge of England, under its organization of 1717 : for all these were like the Con¬ stitution or By-Laws of the present Grand Lodges throughout the world, subject to amendment, alteration, or change, in con¬ formity with the Ancient Landmarks. By the term Ancient Constitutions of Masonry, we mean digest of masonic laws. 263 those immemorial laws which have been handed down from age to age, and from generation to generation, no. one knowing whence they originated, and no one having the right to alter or change them, but all being equally bound by a fair and liberal interpretation of them. As precedents, the edicts and Regulations of the Assembly at York, in 926; at the Convention, in 1663 and 1717, are all entitled to the highest regard and consideration ; and all good Masons, who can consistently be governed by them, should be so. But, as all these were legislative enactments, intended to be suited to the times, and as all Assemblies, Conventions, or Grand Lodges, claimed and exercised the privilege of altering, amending or repealing, any preceding enactments, and to make new Regulations (provided, always, that the Ancient Land¬ marks be not removed); these enactments can not be regarded as immovable or fundamental laws, unless, by their universal adoption and uninterrupted use, they have become the settled or common law of the Fraternity. It will be observed that, as far back as we have an account of a Grajid Lodge, Assembly, or Convention of Masons, an immemoriaNaw is referred to as being not only fundamental, but unalterable; and this is the code which we call the Consti¬ tutions of Masonry. We say the immemorial law, which constitutes the written Landmarks of Masonry — the Ancient Constitutions of Masonry — are to be found in Anderson's Constitutions, under the head of " The Old Charges of the Free and Accepted Masons." It appears that, during the Grand Mastership of Sir Christo¬ pher Wren, these old laws were well understood by the Craft generally, as we hear nothing of difficulties arising from a want of uniformity in the rituals or duties of Masons ; but when this eminent Grand Master, who was the last over Operative Masons, became so old and infirm as to be unable to take an active part, the Craft ceased to hold quarterly communications, and even the feast days were neglected, until, finally, Masonry in London was reduced to four old Lodges. A revival was set on foot in 1716, and, in 1717, the four old Lodges, together with all the Masons then in London, assembled, formed and opened a 264 DIGEST OP MASONIC LAWS. Grand Lodge, when it was found that the Ancient Usages, or Constitutions of Masonry were not understood, there eing different opinions in relation to many of the provisions o t at immemorial code. It further appears, that a full and complete copy of the ancient law was nowhere to he found on record, but that manuscript copies of certain portions of it were in the hands of some old Masons, and the Grand Lodge appointed Dr. Anderson and Dr. Desaguliers to collect and collate from these old manuscripts all that they deemed to be truly ancient usage. To further this design, the Grand Lodge requested all those having manuscripts, to bring or forward them to the Grand Lodge. It was understood that the Grand Lodge intended to print these old laws, as soon as they were collected, which, at that time, was a new and unheard of proposition, and some of the brethren, being horror-struck at the suggestion, committed their manuscripts to the flames, from which it seems quite prob¬ able that some portions of the immemorial Constitutions were forever lost. But a code, deemed to be full and complete, was collated by Dr. Anderson, presented to the Grand Lodge, and, after undergoing the close scrutiny of a Committee of fourteen learned brethren, they were ordered to be published, on the 25th of March, 1722. These Old Charges have never been altered or changed, from that day to this. They stand in the Grand Lodge of England, at this day, clothed in the same language, without a word being stricken out or added to. No Grand Lodge in the world has attempted to alter or change the wording of this old code of laws; and, though they have been violated again and again, generally through ignorance, no Masonic body has ever republished a mangled copy of them, or in any way altered their meaning, except the illegal Grand Lodge of London, calling itself the Grand Lodge of Ancient Masons, generally known as the Athol Grand Lodge. Law¬ rence Dermott was, for several years, Grand Secretary of the Athol Grand Lodge, and, in 1772, he was appointed D. G. Master, in which year he published, by order or permission Of his Grand Lodge, a book, called The True Ahiinan Rezrn, pur¬ porting to contain the Ancient Constitutions of Masonry. That said book was brought to the United States, and has been digest op masonic laws. 265 republished in Maryland, Virginia, South Carolina, Pennsylvania, and, perhaps, in one or two other States. THE OLD CHARGES OF THE FREE AND ACCEPTED MASONS. Collected from their old records, at the command of the Grand Master, approved by the Grand Lodge, and ordered to be pub¬ lished in the first edition of the Book of Constitutions, on March 25th, 1722. I. CONCERNING GOD AND RELIGION. " A Mason is obliged, by his tenure, to obey the moral law ; and, if he rightly understands the art, he will never be a stupid atheist, nor an irreligious libertine. But though, in ancient times, Masons were charged, in every country, to be of the religion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves ; that is, to be good men and true, or men of honor and honesty, by whatever denominations or persuasions they may be distinguished, whereby Masonry becomes the centre of union, and the means of conciliating true friendship among persons that must have remained at a perpetual distance. n. OF THE CIVIL MAGISTRATE, SUPREME AND SUBORDINATE. " A Mason is a peaceable subject to the civil powers, wherever he resides or works, and is never to be concerned in plots and conspiracies against the peace and welfare of the nation, nor to behave himself undutifully to inferior magistrates; for as Masonry hath always been injured by war, bloodshed, and con¬ fusion, so ancient Kings and Princes have been much disposed to encourage the Craftsmen, because of their peaceableness and loyalty, whereby they practically answered the cavils of their adversaries, and promoted the honor of the Fraternity, who ever flourished in times of peace. So that if a brother should be a rebel against the State, he is not to be countenanced in his rebellion, however he may be pitied as an unhappy man, and if convicted of no other crime, though the loyal Brotherhood must, and ought to disown his rebellion, and give no umbrage or 266 DIGEST OF MASONIC LAWS. ground of political jealousy to the government, for the time being, they can not expel him from the Lodge, and is re a ion to it remains indefeasible. HI. OF LODGES. " A Lodge is a place where Masons assemble and work ; hence, that assembly, or duly organized Society of Masons, is.called a Lodge • and every brother ought to belong to one, and to be subject to its By-Laws and general regulations. It is either 'particular or general, and will be best understood by attending it, and by the Regulations of the General, or Grand Lodge, here¬ unto annexed. In ancient times, no Master or Fellow could be absent from it, especially when warned to appear at it, without incuring a severe censure, until it appeared to the Master and Wardens, that pure necessity hindered him. " The persons admitted members of a Lodge, must be good and true men—free born, and of mature and discreet age. No bondmen, no women, no immoral or scandalous men, but of good report. IV. OF MASTERS, WARDENS, FELLOWS, AND APPRENTICES. " All preferment, among Masons, is grounded upon real worth and personal merit only ; that so the Lords may be well served —the brethren not put to shame, nor the royal Craft despised j therefore, no Master or Warden is chosen by seniority, but for his merit. It is impossible to describe these things in writing, and every brother must attend in his place, and learn them in a way peculiar to this Fraternity. Only candidates may know that no Master should take an Apprentice, unless he has sufficient employment for him, and unless he be a perfect youth, having no maim or defect in his body, that may render him incapable of learning the art—of serving his Master's Lord, and of being made a brother, and then a Fellow Craft, in due time, even after he has served such a term of years as the custom of the country directs; and that he should be descended of honest parents, that so, when otherwise qualified, he may arrive to the honor of being the Warden, and then the Master of the Lodge, the Grand Warden, and, at length, the Grand Master of all the' Lodges, according to his merit. DIGEST OP MASONIC LAWS. 267 "No brother can be a Warden until he has passed the part of a Fellow Craft; nor a Master until he has acted as Warden; nor Grand Warden until he has been Master of a Lodge ; nor Grand Master unless he has been a Fellow Craft before his election, who is also to be nobly born, or a gentleman of the best fashion, or some eminent scholar, or some curious architect, or other artist, descended of honest parents, and who is of singular great merit in the opinion of the Lodges. And for the better, and easier, and more honorable discharge of his office, the Grand Master has a power to choose his own Deputy Grand Master, who must be • then, or must have been formerly, the Master of a particular Lodge, and has the privilege of acting whatever the Grand Master, his principal, should act, unless the said principal be present, or interpose his authority by a letter. " These rules and governors, supreme and subordinate, of the ancient Lodge, are to be obeyed in their respective stations by all the brethren, according to the Old Charges and Regulations, with all humility, reverence, love, and alacrity. V. OF THE MANAGEMENT OF THE CRAFT IN WORKING. " All Masons shall work honestly on working days, that they may live creditably on holy days, and the time appointed by the law of the land, or confirmed by custom, shall be observed. " The most expert of the Fellow Craftsmen shall be chosen or appointed the Master or overseer of the Lord's work, who is to be called Master by those that work under him. The Craftsmen are to avoid all ill language, and to call each other by no dis¬ obliging name, but brother or Fellow, and to behave themselves courteously within and without the Lodge. " The Master, knowing himself to be able of cunning, shall undertake the Lord's work as reasonably as possible, and truly dispend his goods as if they were his own; nor to give more wages to any brother or Apprentice, than he really may deserve. " Both the Master and the Masons, receiving their wages justly, shall be faithful to the Lord, and honestly finish their work, whether task or journey; nor put the work to task that hath ' been accustomed to journey. " None shall discover envy at the prosperity of a brother, nor 268 DIGEST OP MASONIC LAWS. supplant him, or put him out of his work, if he be capab e to finish the same ; for no man can finish another's work so much to the Lord's profit, unless he be thoroughly acquainted with the designs and draughts of him that began it. When a Fellow Craftsman is chosen Warden of the work, under the Master, ho shall be true both to Master and Fellows, shall carefully oversee the work in the Master's absence, to the Lord's profit, and his brethren shall obey him. " All Masons employed, shall meekly receive their wages, with¬ out murmuring or mutiny, and not desert the Master till the work is finished. " A younger brother shall be instructed in working, to prevent spoiling the materials for want of judgment, and for increasing and continuing of Brotherly Love. " All the tools used in working shall be approved by the Grand Lodge. " No laborers shall be employed in the proper work of Mason¬ ry ; nor shall Freemasons work with those that are not free, without an urgent necessity • nor shall they teach laborers and unaccepted Masons, as they should teach a brother or Fellow. VI. OF BEHAVIOR, VIZ.: "1. In the Lodge, while constituted. "You are not to hold private committees, or separate con¬ versation, without leave from the Master, nor to talk of anything impertinent or unseemly, nor interrupt the Master or Wardens, or any brother speaking to the Master ; nor behave yourself ludicrously or jestingly, while the Lodge is engaged in what is serious and solemn ; nor use any unbecoming language, upon any pretence whatsoever, but to pay due reverence to your Master, Wardens, and Fellows, and put them to worship. " If any complaint be brought, the brother found guilty shall stand to the award and determination of the Lodge, who are the proper and competent judges of all such controversies (unless you carry it, by appeal, to the Grand Lodge), and to whom they ought to be referred, unless a Lord's work be hin¬ dered the meanwhile, in which case, a particular reference may be made; but you must never go to law about what concerneth Masonry, without an absolute necessity apparent to the Lodge. DIGEST OF MASONIC LAWS. 269 " 2. Behavior after the Lodge is over, and the brethren not gone. " You may enjoy yourselves with innocent mirth, treating one another according to ability ; but avoiding all excess, or forcing any brother to eat or drink beyond his inclination, or hindering him from going when his occasions call him, or doing or saying anything offensive, or that may forbid an easy and free conver¬ sation, for that would blast our harmony and defeat our lauda¬ ble purposes. Therefore, no private piques or quarrels must be brought within the door of the Lodge, far less any quarrels about religion, or nations, or State policy. We being only, as Masons, of the Catholic religion above mentioned ; we are also of all nations, tongues, kindreds, and languages, and are resolved against all politics, as what never yet conduced to the welfare of the Lodge, nor ever will. This charge has always been strictly enjoined and observed ; but, especially, ever since the reformation in Britain, or the dissent and secession of these nations from the communion of Rome. " 3. Behavior when brethren meet without strangers, but not in a Lodge formed. "You are to salute one another in a courteous manner, as you will be instructed—calling each other brother; freely giving mutual instruction, as shall be thought expedient, without being overseen or overheard, and without encroaching upon each other or derogating from that respect which is due to any brother, were he not a Mason, for, though all Masons are as brethren upon the same level, yet Masonry takes no honor from a man that he had before ; nay, rather it adds to his honor, especially if he has deserved well of the Brotherhood, who must give honor to whom it is due, and avoid! ill manners. " 4. Behavior in presence of strangers NOT Masons. "You shall be cautious in your words and carriage, that the most penetrating stranger shall not be able to discover or find out what is not proper to be intimated ; and sometimes you shall divert a discourse, and manage it prudently, for the honor of the worshipful Fraternity. " 5. Behavior at home, and in your neighborhood. " You are to act as becomes a moral and wise man ; particu¬ larly, not to let your family, friends, and neighbors, know the 270 DIGEST OP MASONIC LAWS. concerns of the Lodge, etc., but wisely to consult your own honor, and that of the ancient Brotherhood, for reasons not to be mentioned here. You must also consult your health, by not continuing together too late, or too long from home, after Lodge hours are past, and by avoiding of gluttony or drunk¬ enness, that your families be not neglected or injured, nor you disabled from working. " 6. Behavior towards a strange brother. " You are cautiously to examine him, in such a method as pru¬ dence shall direct you, that you may not be imposed upon by an ignorant, false pretender, whom you are to reject with contempt and derision, and beware of giving him any hints of know¬ ledge ; but if you discover him to be a true and genuine bro¬ ther, you are to respect him accordingly ; and if he is in want you must relieve him, if you can, or else direct him how he may be relieved; you must employ him some days, or else recom¬ mend him to be employed. But you are not charged to do beyond your ability—only to prefer a poor brother, that is a good man and true, before any other poor people in the same circumstances. " Finally, all these charges you are to observe, and also those that shall be communicated to you in another way—cultivating Brotherly Love, the foundation and cap-stone—the cement and glory of this ancient Fraternity, avoiding all wrangling and quarreling—all slander and backbiting—nor permitting others to slander any honest brother, but defending his character, and doing him all good offices, as far as is consistent with your honor and safety, and no farther ; and if any of them do you injury, you must apply to your own, or his, Lodge, and from thence you may appeal to th^ Grand Lodge, at the quarterly communication, and from thence to the annual Grand Lodge, as has been the ancient laudable conduct of our forefathers in every nation—never taking a legal course, but when the case can not be otherwise decided, and patiently listening to the honest and friendly advice of Master and Fellows, when they would prevent your going to law with strangers, or would ex¬ cite you to put a speedy period to all law-suits, that so you may mind the affairs of Masonry with the more alacrity and success. digest of masonic laws. 271. But with respect to brothers or Fellows, at law, the Master and Brethren should kindly offer their mediation, which ought to be thankfully submitted to by the contending Brethren, and if that submission is impracticable, they must, however, carry on their process, or law-suit, without wrath and rancor (not in the common way), saying or doing nothing which may hinder Bro¬ therly Love and good offices to be renewed and continued, that all may see the benign influence of Masonry, as all true Masons have done, from the beginning of the world, and will do to the end of time. AMEN. SO MOTE IT BE." THE OLD AND NEW REGULATIONS. The General Regulations of the Free and Accepted Masons, Com¬ piled by James Anderson. Approved, and ordered to be publish¬ ed, by the Grand Lodge of England, 25th of March, 1722. Together with Amendments, as approved by said Grand Lodge, June 21th, 1754. " Art. I.—The Grand Lodge consists of, and is formed by the Masters and Wardens of all the particular Lodges upon record, with the Grand Master at their head, the Deputy on his left hand, and the Grand Wardens in their proper places. (Old Regulations.) " All who have been, or shall be Grand Masters, shall be members of, and vote in all Grand Lodges. (New Regula¬ tions, November 21st, 1724). " All who have been, or shall be Deputy Grand Masters, shall be members of, and vote in all Grand Lodges. (New Regu¬ lations, February 28th, 1725). "All who have been, or shall be Grand Wardens, shall be members of, and vote in all Grand Lodges. (New Regulations, May 10th, 1727). " The Grand Treasurer, for the time being, shall be a member of the Grand Lodge. (See Grand Treasurer, Art. 2.) " In like manner, the Grand Secretary shall be a member of the Grand Lodge, by virtue of his office, and shall vote in every¬ thing except in choosing Grand Officers. (Old Regulations.) 272 digest of masonic laws. " Art. II.—A brother Master Mason should be appointed the Tyler, to look after the door ; but he must be no member of the Grand Lodge. " Art. III.—No brother shall be admitted into the Grand Lodge, but those that are the known members thereof, viz: the four present, and all -former Grand Officers, the Treasurer and Secretary; the Masters and Wardens of all regular Lodges; the Masters and Wardens, and nine more of the Steward's Lodge; except a brother who is a petitioner, or a witness in some case, or one called in by a motion. (New Regulations. See Steward's, Arts. 6-9, and Provincial Grand Masters.) "Art. IY.—These must have three quarterly communications before the Grand Feast, in some convenient place, as the Grand Master shall appoint; where none are to be present but its own proper members, without leave asked and given5. and while such a stranger (though a brother) stays, he is not allow¬ ed to vote, or even speak to any question, without leave of the Grand Lodge; or unless he is desired to give his opinion. (Old Regulations.) " Art. Y.—If at any Grand Lodge, stated or occasional, quar¬ terly or annual, the Grand Master and Deputy should both be absent; then the present Master of a Lodge that has been longest a Freemason, shall take the Chair, and preside as Grand Master pro tempore, and shall be vested with all his honor and power, for the time being: provided there is no brother present that has been Grand Master, or Deputy Grand Master, formerly ; for the last former Grand Master, or Deputy, in company, takes place, of right, in the absence of the present Grand Master, or Deputy. (Old Regulations.) " In the first edition, the right of the Grand "Wardens was omitted in this Regulation ; and it has been since found, that the old Lodges never put into the Chair the Master of a par¬ ticular Lodge, but when there was no Grand Warden in com* pany, present or former; and that, in such a case, the Grand Officer always took place of any Master of a Lodge that had not been a Grand Officer. Therefore, in case of the absence digest of masonic laws. 273 of all Grand Masters and Deputies, the present Senior Grand Warden fills the Chair ; and, in his absence, the present Junior Grand Warden ; and, in his absence, the oldest former Grand Warden in company ; and if no former Grand Officer be found, then the oldest Freemason who is now the Master of a Lodge. (See Grand Warden, Art. 1.) " But to avoid disputes the Grand Master usually gives a par¬ ticular commission, under his hand and seal of office, counter¬ signed by the Secretary, to the Senior Grand Warden, or, in his absence, to the Junior, to act as Deputy Grand Master, when the Deputy is not in town. (New Regulations, Art. 4.) " Old Grand Officers are now, some of them, officers of particu¬ lar Lodges; but are not thereby deprived of their privilege in the Grand Lodge, to sit and vote there as old Grand Officers; only he deputes one of his particular Lodge to act, pro tempore, as the officer of that Lodge, at the quarterly communication. (See Art. 1. See also Grand Master, Art. 6, and Deputy Grand Master, Art. 2.) "Art. YI.—On March 17, 1731, the Grand Lodge, to cure some irregularities, ordered that none but the Grand Master, his Deputy and Wardens (who are the only Grand Officers), shall wear their jewels in gold, pendant about their necks, apd white leather aprons with blue silk ; which sort of aprons may be also worn by former Grand Officers. (See Steward's Arts. 3, 7, 8, 9.) "Art. YII.—On-February 24, 1735, upon a motion made by the former Grand Officers, it was resolved, that the Grand Offi¬ cers, present and former, each of them, who shall attend the Grand Lodge, in communication (except on the Feast Day), shall pay half a crown towards the charge of such communi¬ cation, when he attends. "Art. YIII.—Of June 26, 1728. Masters and Wardens of Lodges shall never attend the Grand Lodge without their jewels and clothing. " On November 26,1728, one of the three officers of a Lodge , was admitted into the Grand Lodge without his jewel, because the jewels were in the custody of the officer absent. 18 274 digest OF.masonic laws. "If any officer can not attend, he may send a brother of that Lodge (but not a mere Entered Apprentice), with his jewel, to supply his room, and support the honor of his Lodge. (Is ew Regulations, Art. 12.) " Art. IX.—At the Grand Lodge, in quarterly communica¬ tion, all matters that concern the Fraternity in general, or par¬ ticular Lodges, or single brothers, are sedately and maturely to be discoursed of. (Old Regulations.) " On December 13, 1733. What business can not be trans¬ acted at one Lodge, may be referred to the Committee of Charity, and by them reported to the next Grand Lodge. (New Reg¬ ulations, Art. 13.) " Art. X.—Apprentices must be admitted Fellow Crafts and Masters only here, unless by a dispensation from the Grand Master. (Old Regulations.) " This being attended with many inconveniences, it was or¬ dained, on November 22, 1725:—The Master of a Lodge, with his Wardens, and a competent number of the Lodge, assembled in due form, can make Masters and Fellows at discretion. (New Regulations, Art. 13.) " Art. XI.—All differences that can not be made up, or ac¬ commodated privately, or by a particular Lodge, are to be seriously considered and decided, in the Grand Lodge; and if any brother thinks himself aggrieved by the decision, he may appeal to the Annual Grand Lodge next ensuing, and leave his appeal in writing with the Grand Master, the Deputy, or Grand Wardens. (See Grand Feast, Art. 5.) " Hither, also, all the officers of particular Lodges shall bring a list of such members as have been made, or even admitted by them, since the last Grand Lodge. (Old Regulations.) " Art. XII.—They shall also appoint a Treasurer, a brother of good worldly substance, who shall be a member of the Grand Lodge, by virtue of his office, and shall be always present, and have a power to move to the Grand Lodge anything that con- qerns his office. (New Regulations, Art. 13.) " Art. XIII.—The Grand Master, or Deputy, have authority, digest of masonic laws. 275 always, to command the Treasurer and Secretary to attend him, with their clerks, and books, in order to see how matters go on ; and to know what is expedient to be done, upon any emergency. (Old Regulations. See Grand Treasurer, Art. 3.) " Art. XIV.—Every Annual Grand Lodge has an inherent power and authority to make new Regulations, to alter these for the real benefit of this ancient Fraternity; provided, always, that the old Landmarks be carefully preserved, and that such new Regulations and alterations be proposed and agreed to, at the third quarterly communication preceding the Annual Grand Feast; and that they be offered to the perusal of all the breth¬ ren, before dinner, in writing, even of the youngest Entered Prentice; the approbation and consent of the majority of all the brethren present, being absolutely necessary to make the same binding and obligatory ; which must, therefore, after din¬ ner, and after the new Grand Master is installed, be solemnly desired : as it was desired and obtained for the old Regulations, when proposed by the Grand Lodge, to about 150 brethren, at Stationer's Hall, on St. John the Baptist's Day, 1721. (Old Regulations, Art. 39.) " On June 24, 1723, at the Feast, the Grand Lodge, before dinner, made this resolution : That it is not in the power of any man, or body of ftien, to make any alteration or innovation in the body of Masonry, without the consent, first obtained, of the Grand Lodge. And, on November 25, 1723, the Grand Lodge, in ample form, resolved : That any Grand Lodge, duly met, has a power to amend or explain any of the printed Regulations in the Book of Constitutions, while they break not in upon the ancient Rules of the Fraternity. " But that no alterations should be made in this printed Book of Constitutions, without leave of the Grand Lodge. (New Reg¬ ulations, Art. 39.) Accordingly, all the alterations, or new Regulations, in this edition, are only for amending or explaining the old Regula¬ tions for the good of Masonry, without breaking in upon the an¬ cient Rules of the Fraternity, still preserving the old Land¬ marks ; and were made at several times, as occasion offered, by 276 digest of masonic laws. the Grand Lodge ; who have an inherent power of amending what may he thought inconvenient, and ample authority of mak¬ ing new Regulations, for the good of Masonry, without the con¬ sent of all the brethren, at the Grand Annual Feast, which has not been disputed since the said 24th of June, 1721. For the members of the Grand Lodge are truly the representatives of all the Fraternity, according to old Regulation X. "No motion for a new Regulation, or for the alteration of an old one, shall be made, till it is first handed up in- writing to the Chair : and after it has been perused by the Grand Master, at least about ten minutes, the thing may be moved publicly; and it shall be audibly read by the Secretary: and if he be seconded and thirded, it must be immediately committed to the consideration of the whole Assembly, that their sense may he fully heard about it; after which, the Grand Master shall put the question pro and cm. (New Regulations, Art. 89). "Art. XY.—All matters in the Grand Lodge are to be deter¬ mined by a majority of votes ; each member having one vote, and the Grand Master two votes ; unless the Lodge leave any particular thing to the determination of the Grand Master, for the sake of expedition. (Old Regulations, Art. 12.) " The opinions or the votes of members are always to be sig¬ nified by each holding up one of his hands : which uplifted hands the Grand Wardens are to count; unless the numbers of hands be so unequal, as to render counting useless. Nor should any other kind of division ever be admitted among Masons. (New Regulations, Art. 39.) "Art. XYI.—At the third stroke of the Grand Master's hammer (always to be repeated by the Senior Grand "Warden), there shall be a general silence, whenever the Grand Master or Deputy shall think fit to rise from the chair and call to order. " In the Grand Lodge, every member shall keep his seat, and not move about from place to place, during the communication; except the Grand Wardens, as having more immediately the care of the Lodge. " According to the Order of the Grand Lodge, on April 21, 1730 (as in the Lodge Book), no brother is to speak but once digest op masonic laws. 277 to the same affair, unless to explain himself, or when called by the Chair to speak.. " Every one that speaks shall rise and keep standing, addressing himself .to the Chair : nor shall any presume to interrupt him, under the foresaid penalty ; unless the Grand Master, finding him wandering from the point in hand, shall see fit to reduce him to order ; for then the said speaker shall sit down : but, after he has been set right, he may again proceed if he pleases. " If, in the Grand Lodge, any member is twice called to order, at one assembly, for transgressing these Rules, and is guilty of a third offence of the same nature, the Chair shall peremptorily command him to quit the Lodge room for that night. " Whoever shall be so rude as to hiss at a brother, or at what another says, or has said, he shall be, forthwith solemnly excluded the communication, and declared incapable 'of ever being a member of any Grand Lodge for the future, till another time he publicly owns his fault, and his grace be granted. (New Reg¬ ulations, Art. 40.) " Art. XYII.—There shall be a book kept by the Grand Master, or Deputy, or rather, by some brother appointed Secretary of the Grand Lodge, wherein shall be recorded all the Lodges, with*the usual times and places of their forming, and the names of all the members of each Lodge ; also all the affairs of the Grand Lodge, that are proper to be written. (Old Regulations, Art. 13.) " Art. XYIII.—Carnarvan, Grand Master, December 4, 1755. It was unanimously agreed, That no brother, for the future, shall smoke tobacco in the Grand Lodge, at the quarterly communication, or Committee of Charity, till the Lodge shall be closed. OF THE GRAND MASTER. " Art. I.—The present Grand Master shall nominate his suc¬ cessor for the year ensuing ; who, if unanimously approved by the Grand Lodge, and there present, shall be proclaimed, salut¬ ed, and congratulated the new Grand Master, and immediately 278 digest of masonic laws. installed by the last Grand Master, according to usage. (Old Regulations^ Art. 38. See Grand Feast, Arts. 7, 10.) " But if that nomination is not unanimously approved, the new Grand Master shall be chosen immediately by ballot; every Master and Warden writing his man's name, and the last Grand Master writing his man's name too ; and the man, whose name the last Grand Master shall first take out, casually, or by chance, shall be Grand Master of Masons, for the year ensuing; and, if present, he shall be proclaimed, saluted, and congratu¬ lated, as above hinted, and forthwith installed by the last Grand Master, according to usage. (Old Regulations, Art. 34.) " Art. II.—The last Grand Master thus continued, or the new Grand Master thus installed, shall next nominate and appoint his Deputy Grand Master, either the last or a new one, who shall be also proclaimed, saluted, and congratulated in due form. (See Grand Feast, Art. 10.) " The new Grand Master shall also nominate his new Grand Wardens ; and, if unanimously approved by the Grand Lodge, they shall be forthwith proclaimed, saluted, and congratulated in due form. " But if not, they shall be chosen by ballot, in the same way as the Grand Master was chosen, and as Wardens of private Lodges are chosen, when the members do not approve of their Master's nomination. (Old Regulations, Art. 35.) " By the 36th new Regulation, a Deputy is said to have been always needful, when the Grand Master was nobly born; and that, in our time, the Grand Master-elect has not publicly signified, beforehand, the names of his intended Deputy and Wardens, nor till he is first installed in Solomon's Chair. " For then first he calls them forth by name, and appoints them to#officiate instantly, as soon as they are installed. " But if the brother whom the present Grand Master shall nominate for his successor, or, whom the Grand Lodge shall choose by ballot, as above, is, by sickness, or other necessary occasion, absent, he can not be proclaimed Grand Master, unless the old Grand Master, or some of the Masters and Wardens of Lodges, can vouch, upon the honor of a brother, that the said digest of masonic laws. 279 person, so nominated or chosen, will readily accept of the office. In which case, the old Grand Master shall act as proxy, and in his name shall nominate the Deputy and Wardens ; and in his name shall receive the usual honors, homage, and congratula¬ tions. (Old Regulations, Art. 36.) "The proxy must he either the last or a former Grand, Master; as the Duke of Richmond was for Lord Paisley, page 200; or else a very reputable brother; as Lord Southwell was for the Earl of Strathmore, page 215. "But the new Deputy and Grand Wardens are not allowed proxies, when appointed. (New Regulations, Art. 36.) " Art. III.—Then the Grand Master shall allow any brother, a Fellow Craft or Entered Apprentice, to speak, directing his discourse to his Worship in the Chair; or to make any motion for the good of the Fraternity, which shall be either immediately considered, or else referred to the consideration of the Grand Lodge, at their next communication, stated or occasional. " Art. IY.—If the Grand Master die during his Mastership, or by sickness, or by being beyond sea, or any other way, should be rendered incapable of discharging his office, the Deputy, or,iii his absence, the Senior Grand Warden, or, in his absence, the Junior Grand Warden, or, in* his absence, any three present Masters of Lodges, shall assemble the Grand Lodge, immediate¬ ly, in order to advise together upon that emergency, and to send two of their number to invite the last Grand Master to resume his office, which now, of course, reverts to him: and if he refuse to act, then the next last, and so backward. But if no former Grand Master be found, the present Deputy shall act as principal till a new Grand Master is chosen; or if there be no Deputy, then the oldest Mason, the present Master of a Lodge. (Old Regu¬ lations, Art. 21.) " Upon, such a vacancy, if no former Grand Master, nor former Deputy be found,, the present Senior Grand Warden fills the Chair, or, in his absence, the Junior, till a new Grand Master is chosen : and if no present nor former Grand Wardens be found, then the oldest Freemason, who is now Master of a Lodge,. (New Regulations, Art. 21.) 280 digest of masonic laws. "Art. V.—No Grand Master, Deputy Grand Master, Grand Warden, Treasurer, Secretary, or whoever acts for them, or in their stead, pro tempore, can, at the same time, act as the Master or Warden of a particular Lodge ; but, as soon as any of them has discharged his public office, he returns to that post or station. in his particular Lodge, from which lie was called to officiate. (Old Regulations, Art. 17.) "Art. VI.—The Grand Master, with his Deputy, Grand War¬ dens, and Secretary, shall, at least once, go round and visit all the Lodges about town, during his Mastership. (Old Regula¬ tions, Art. 20.) " Or else he shall send his Grand Officers to visit the Lodges. This old and laudable practice often renders a Deputy necessary : and when he visits them, the Senior Grand Warden acts as Deputy, the Junior as the Senior, as above : or, if both or any of them be absent, the Deputy, or he that presides for him, may appoint whom he pleases in their stead, pro tempore. " For, when the Grand Masters are absent, the Senior or the Junior Warden may preside as Deputy, in visiting the Lodges, or in the constitution of a new Lodge ; neither of which can be done without, at least, one of the present Grand Officers. (New Regulations, Art. 20.) " The Grand Master, or Deputy, has full authority and right, not only to be present, but also to preside in every Lodge, with the Master of the Lodge on his left hand; and to order his Grand Wardens to attend him, who are not to act as Wardens of particular Lodges, but, in his presence, and at his command: for the Grand Master, while in a particular Lodge, may com¬ mand the Wardens of that Lodge, or any other Master Masons, to act there as his Wardens pro tempore. (Old Regulations, Art. 1.) " That is, only when the Grand Wardens are absent: for the Grand Master can not deprive them of their office, without showing cause, fairly appearing to the Grand Lodge. So that, if they are present, in a particular Lodge, with the Grand Master, they must act as Wardens there. (New Regulations, Art. 1.) " Art. VII.—The Grand Master should not receive any private digest op masonic laws. 281 intimations of business, concerning Masons and Masonry, but from his Deputy first; except in such cases as his Worship can easily judge of: and if the application to the Grand Master be irregular, his Worship can order the Grand Wardens, or any other so applying, to wait upon the Deputy, who is immediately to prepare the business, and to lay it orderly before his Wor¬ ship. (Old Regulations, Art. 16.) OF THE DEPUTY GRAND MASTER " Art. I.—He that is chosen Deputy at the Annual Feast, and also the Grand Wardens, can not be discharged, unless the . cause fairly appear to the Grand Lodge: for the Grand Master, if he is uneasy, may call a Grand Lodge on purpose to lay the cause before them, for their advice and concurrence. " And, if the members of the Grand Lodge can not reconcile the Grand Master with his Deputy or Wardens, they are to allow the Grand Master to discharge his Deputy or Wardens, and to choose another Deputy immediately; and the same Grand Lodge, in that case, shall forthwith choose other Grand Wardens, that so harmony and peace may be preserved. (Old Regulations, Art. 18.) " Should this, case ever happen, the Grand Master appoints his Grand Officers, as at first. (New Regulations, Art. 18.) " Art. II.—If the Deputy be sick, or necessarily absent, the Grand Master can choose any brother he pleases, to act as his Deputy pro tempore. (Old Regulations, Art. 18.) " The Senior Grand Warden now ever supplies the Deputy's place ; the Junior acts as the Senior, the oldest former Grand Warden as the Junior, also the oldest Mason as above. (New Regulations, Art. 18.) OF THE GRAND WARDENS. " Art. I.—In the Grand Lodge, none can act as Wardens, but the present Grand Wardens, if in company; and, if absent, the Grand Master shall order private Wardens to act as Grand Wardens pro tempore; whose places are to be supplied by two Fellow Crafts, or Master Masons of the same Lodge, called forth to act, or sent thither by the Master thereof; or, if by him omitted, the Grand Master, or he that presides, shall call them 282 digest of masonic laws. forth to act; that so the Grand Lodge may be always complete. (Old Regulations, Art. 15.) " Soon after the first edition of the Book of Constitutions, the Grand Lodge, finding it was always the ancient usage, that the oldest former Grand Wardens supplied the places of those of the year, when absent; the Grand Master, ever since, has ordered them to take place immediately, and act as Grand Wardens pro tempore; which they have always done in the absence of the Grand Wardens for the year, except when they have waived their privilege for that time, to honor some brother, whom they thought more fit for the present service. " But if no former Grand Wardens are in company, the Grand Master, or he that presides, calls forth whom he pleases, to act as Grand Wardens pro tempore. (New Regulations, Art. 15.) "Art. II.—The Grand Wardens, or any others, are first to advise with the Deputy about the affairs of the Lodges, or of private single brothers; and are not to apply to the Grand Master without the knowledge of the Deputy, unless he refuse his concurrence. (Old Regulations, Art. 16.) " This was intended for the ease of the Grand Master, and for the honor of the Deputy. " In which case, or in case of any difference of sentiment between the Deputy and Grand Wardens, or other brothers, both parties are to go to the Grand Master, by consent; who, by virtue of his great authority and power, can easily decide the controversy, and make up the difference. (New Regulations, Art. 16.) " Art. III.—The Grand Wardens shall have the care of pre¬ paring tickets, sealed with the Grand Master's seal of office, of disposing the tickets, of buying the materials of the Feast, of finding out a proper and convenient place to feast in, and of every other thing that concerns the entertainment. (Old Regu¬ lations, Art. 23.) " Assisted by a certain number of Stewards, at every feast, or by some general undertaker of the whole. (New Regulations, Art. 23.) "The Grand Wardens and Stewards shall, in due time, wait digest op masonic laws. 283 upon the Grand Master, or Deputy, for directions and orders ahout the premises: but if both their Worships are sick, or necessarily absent, they may call together the Masters and Wardens of Lodges, on purpose for their advice and orders : or else they may take the whole affair upon themselves, and do the best they can. (Old Regulations, Art. 24.) " This having been found too fatiguing and expensive to the Grand Officers, the Grand Lodge has left the care and conduct of the Grand Feast to the Stewards, who now, by the request of the Grand Lodge, take thfi whole affair upon themselves, and do the best they can. " Nor are their accounts now audited by the Grand Lodge, because they are generally out of pocket. (New Regulations, Art. 24.) " Whatever might be the case, when it was ordained that the Grand Wardens and Stewards 'are to account for all the money they receive or expend, after dinner, to the Grand Lodge, or when the Lodge shall think fit to audit their accounts. (Old Regulations, Art. 24.) "The Grand Wardens or the Stewards shall, beforehand, appoint such a number of brethren to serve at table as they think fit; and they may advise with the officers of Lodges about the most proper persons, if they please, or may retain such by their recommendation: for none are to serve that day but Free and Accepted Masons, that the communication may be free and harmonious. (Old Regulations, Art. 27.) " Now only the Stewards appoint the attenders at table, who are the more necessary, if the cooks and butlers are not brothers. (New Regulations, Art. 27.) OP THE GRAND TREASURER. "Art. I.—The Grand Treasurer is chosen by the Grand Lodge. " Art. II.—To him shall be committed all money, raised for the General Charity, or for any other use of the Grand Lodge ; which he shall write down in a book, with the respective ends and uses for which the several sums are intended; and shall expend or disburse the same, by such a certain order, signed as the Grand Lodge shall hereafter agree to in a new Regulation. 284 digest of masonic laws. "Art. III.—But by virtue of his office as Treasurer, without any other qualification, he shall not vote in choosing a new Grand Master and Wardens, though in every other transaction. (New Regulations.) " Art. IV.—The Treasurer and Secretary may have each a Clerk or Assistant, if they think fit, who must be a brother and a Master Mason; but must never be a member of the Grand Lodge, nor speak without being allowed or commanded. (New Regulations.) OF THE GRAND SECRETARY. "The Grand Secretary is nominated yearly by the Grand Master, and is a member of the Grand Lodge, by his office. OF PROVINCIAL GRAND MASTERS. " Art. I.—The office of Provincial Grand Master was found particularly necessary in the year 1726 ; when the extraordinary increase of the Craftsmen, and their traveling into distant parts, and convening themselves in Lodges, required an imme¬ diate head, to whom they might apply in all cases, where it was not possible to wait the decision or opinion of the Grand Lodge. - " Art. II.—The appointment of this Grand Officer is a prerog¬ ative of the Grand Master; who grants his deputation to such brother of eminence and ability, in the Craft, as he shall think proper ; not for life, but during his good pleasure. " Art. III.—The Provincial thus deputed, is invested with the power and honor of a Deputy Grand Master; and, during the continuance of his Provincialship, is intitled to wear the clothing, to take rank as the Grand Officers, in all public assemblies, immediately after the past Deputy Grand Masters; and to constitute Lodges within his own Province. " Art. IV.—He is enjoined to correspond with the Grand Lodge, and to transmit a circumstantial account of his proceed¬ ings, at least once in every year. At which times, the Provin¬ cial is required to send a list of those Lodges he has constituted, their contributions for the General Fund of Charity, and the digest of masonic laws. 285 usual demand, as specified in his deputation, for every Lodge he has constituted by the Grand Master's authority. OF THE COMMITTEE OF CHARITY. " By the original order and constitution of nature, men are so made and framed, that they, of necessity, want one another's assistance, for their mutual support and preservation in the world. Being fitted, by an implanted disposition, to live in societies, and establish themselves into distinct bodies, for the effectual promulging and propagating a communication of arts, labor, and industry, of which Charity and mutual friendship is the common bond. It is in this respect only, that all the human race stand upon a level, having all the same wants and desires, and are all in the same need of each other's assistance ; as by this cement every one is bound to look upon himself as a mem¬ ber of this universal community, and especially the rich and great; for the truly noble disposition never shines so bright as when engaged in the noble purposes of social Love, Charity and Benevolence. Influenced by these great and good principles, of the most prudent and effectual method of collecting and disposing of what money should be lodged with them, in charity, toward the relief only of a true brother, fallen into poverty and decay, but of none else: " When it was resolved, That each particular Lodge might dispose of their own charity for poor brothers, according to their own By-Laws, until it should, by all the Lodges, in a new Regulation, carry in the charity collected by them, to the Grand Lodge, at the quarterly or annual communication, in order to make a common stock for the more handsome relief of poor brethren. (Old Regulations, Art. 13.) " Art. II.—In consequence of which Regulation, at the Grand Lodge, on November 21, 1724, Charles Lennos, Duke of Rich¬ mond, Lenox, and Aubigny, being Grand Master ; Brother Francis Scott, Earl of Dalkeath (afterward Duke of Buckleugh),- the last Grand Master, proposed that, in order to promote the charitable disposition of Freemasons, and to render it more extensively beneficial to the Society, each Lodge may make a certain collection, according to ability, to be put into a joint 286 digest of masonic laws. stock, lodged in the hands of a Treasurer, at every quarterly communication, for the relief of distressed brethren, that shall be recommended by the contributing Lodges to the Grand Officers, from time to time. " The motion being readily agreed to, Richmond, Grand Master, desired all present to come prepared to -give their opinion of it, at the next Grand Lodge, which was held in ample form, on March 17, 1725, when " Akt. III.—At the Lodge's desire, Grand Master Richmond named a Committee for considering of the best methods to regulate the said Masons' General Charity. They met and chose for Chairman, William Cowper, Esq., Clerk of the Parliament, who drew up the report. But the affair requiring great delib¬ eration, the report was not made till the Grand Lodge met in ample form, on November 27, 1725, when Richmond, Grand Master, ordered the report to be read. It was well approved, and recorded in the book of the Grand Lodge ; for which that Committee received public thanks, in this form : The Commit¬ tee, to whom it was referred to consider of proper methods to regulate the General Charity, after several meetings for that purpose, came to the following resolutions, as conducive to the end proposed by the reference: " 1. That it is the opinion of the Committee, that the contribu¬ tions from the several Lodges be paid quarterly and voluntarily. " 2. That no brother be recommended by any Lodge as an object of charity, but who was a member of some regular Lodge, which shall contribute to the same Charity, on or before the 21st day of November, 1721, when the Genaral Charity was first proposed in the Grand Lodge. " 3. That no brother, who has been admitted a member of any such Lodge since that time, or shall hereafter be so admitted, be recommended till three years after such admission ; and, as to the methods or rules to be observed by the Grand Lodge, in relieving such brethren, who shall be qualified as aforesaid, whom they shall think fit, upon application .to themselves, to relieve, viz., those concerning the circumstances of the persons to be relieved, the sums to be paid, the times or terms of pay¬ ment, the continuance, suspending, or taking off such allowance, DIGEST OP MASONIC LAWS. 287 with the reasons thereof, whether arising from the circumstances of the assisted brother being bettered, or from his behavior in any respect, rendering him unfit to have it continued ; and, in general, all other circumstances attending the regular and ordinary distribution of the Charity, where the Grand Lodge thinks fit to put any one upon it, the Committee are of opin¬ ion they are most decently and securely left to the wisdom, care, and discretion of the Grand Lodge, to do therein, from time to time, as cases shall happen, in a manner most agreeable to the exigencies of them; which, as the Committee can not foresee with any certainty, so they are unable to lay down any fixed proposals concerning them ; but, as it may fall out, that a brother, who is, in all respects, qualified for relief, and in need of it, may, by the pressure of his circumstances, be forced to apply, perhaps, a good while before a quarterly communication may be had, or the Grand Lodge assembled, for a present relief or subsistance, till he can make his case known to the Grand Lodge, for their further favor. 4 The Committee took that case into their particular consideration ; and, as to that, are humbly of opinion that three pounds, and no more, may be given to any particular distressed brother, who shall be recommended by any Lodge, as an object of this Charity, without the consent of the Grand Lodge. " 5. That the above said casual charity, of three pounds or under, be disposed of as there shall be occasion, by a standing Committee of five, to consist of the Grand Master, Deputy, and Senior Grand Warden, for the time being, and two other mem¬ bers of the Grand Lodge, to be named by the Grand Master, of which Committee three always to be a quorum. And it being absolutely necessary that, for collecting and disbursing the sums which shall be for so charitable a purpose, there should be a receiver or Treasurer, publicly entrusted and known, the Committee were further of opinion, " 6. That there be a Treasurer, to be nominated by the Grand Master, and approved by the Grand Lodge. And " 7. That after the first nomination, all further Treasurers be nominated upon every election of a Grand Master, and approved as before. 288 DIGEST OF MASONIC LAWS. " 8. That all recommendations of any brother, as an object of casual charity, of three pounds or under, be made to the said Treasurer, who is to give notice of the application, forthwith, to the Committee of Five, for their directions in the matter. " The Committee then proceeded to consider a proposal made to them, viz.: That the Treasurer should, from time to time, give some collateral security, for the due performance of his trust, which they found, or judged to be, a matter of some nicety, in many respects, as well in regard that it is probable none will ever be named to that employment of trouble and no profit, but some brother of distinction and sufficiency, and who therefore, rather does than receives a favor in it; as that, for the same reason, such brother would not care to ask any others, especial¬ ly not of the Craft, to be collateral security for him; nor would any other, in all likelihood, in a voluntary undertaking of this nature, which induced the Committee to think that the requiring any such kind of security, would render it, at least, very difficult, if not impracticable, to get any Treasurer at all, more especially such a one, in respect of rank and estimation, as the Committee believes every brother would be glad always to see in that trust; and whose acting in it would really prove highly for the credit and service of the design itself: for which, and many other reasons of the same tendency, the Committee con¬ cluded against requiring of the Treasurer any such collateral security, or that he should find any other persons to be bound with, or for him ; yet how unnecessary they think it may, and hope it always will be, to require even any security whatever from one whose rank, fortune, probity, and honor, might be alone sufficient in the case, and acting especially in a matter of pub¬ lic charity to Masons, himself a Mason, and under the high and solemn tie and obligation of that great character. The Com¬ mittee, notwithstanding, conceived, that no brother, who may be nominated for that purpose, would probably decline giving the Grand Lodge the satisfaction, if they require it, of his own single personal security ; and, therefore, submit it as their hum¬ ble opinion, " That the Treasurer do give his personal security, by his own bond, to the Grand Master, Deputy Grand Master, nnd Senior DIGEST OF MASONIC LAWS. 289 Grand Warden, and the two brothers of the aforesaid Commit¬ tee of Five, not officers, in the penalty and with condition to be approved by the Grand Lodge, hereafter, if they think fit to require it. " And as concerning the Treasurer's accounts, the Committee were further of opinion, " That the Treasurer do produce his accounts of his receipts and disbursements (either by order of the Grand Lodge, or Committee of Five), fair, and lay them before the Grand Lodge, at every quarterly communication, with the vouchers for the disbursements; the items of the accounts to be then publicly read over ; and if any dispute or difficulty shall arise upon any of them, the matter to be referred to such five brethen present, as the person then presiding shall nominate, and the Grand Lodge approve, to examine into the grounds of the same, against the next quarterly communication, when they are to report their proceedings in the case, with the state of it, for the final judgment and direction of the Grand Lodge. And, "That the Treasurer's accounts be allowed, from time to time, by the Grand Master's signing them, as allowed in the Grand Lodge, and any seven Masters of Lodges present attest¬ ing such signing in their presence, and two copies of such accounts, signed by the Treasurer, to be forthwith delivered by him to the two brethren of the Committee of Five, not officers, each one to be kept by them respectively ; and the Secretary to enter the accounts, so signed and allowed, in the Grand Master's book. And, " The Committee, foreseeing that such a person as it may be , thought proper to nominate, from time to time, to the office of Treasurer, upon this occasion, might, from many causes, not always be able to attend the personal discharge of it: and, judging it reasonable, that if he requires or wants the assist¬ ance of another, such assistant should have a suitable reward, which, as the Treasurer himself makes no profit, can not be ex¬ pected he should be at the charge of: therefore they do further submit it as their opinion, " That if the Treasurer, when appointed, shall find it neces¬ sary to employ under him an assistant, or clerk, he may be at 19 290 digest of masonic laws. liberty so to do; such clerk or assistant to be a brother, and to have such allowance, from time to time, by way of poundage, as the aforesaid Committee of Five shall think fit, out'of the moneys passing through the Treasurer's hands, not exceeding twelve pence in the pound, without the particular allowance and direction of the Grand Lodge ; and this to be charged and allowed in the Treasurer's accounts. " The Committee think it necessary, that every Treasurer, upon his appointment, be desired to give the earliest general notice he can, where he may be applied to, from time to time, for the purpose of this Charity, as need shall require. All which they submit to your judgement and direction. " Art. IY.—Yet no Treasurer was found, till, at the Grand Lodge, in ample form, on June 24, 1727, Inchiquin, Grand Master, requested Bro. Nathaniel Blakerby, Esq., to accept of that office, which he very kindly undertook. " Then, also, it was resolved, that the four Grand Officers, for the time being, together with Bros. Martin Folkes, Francis Sorell, and George Payne, Esqs., as a Committee of Seven, should, upon due recommendation, dispose of the intended charity ; and fresh copies of the report were sent to the Lodges. " Art. Y.—At last, this good work of Charity was begun, at the Grand Lodge, on November 25, 1729, Kingston being Grand Master, and, in his absence, Deputy Grand Master Blakerby, the Treasurer, in the Chair ; who, after a warm ex¬ hortation, ordered the Lodges to be called over a second time, when some officers gave in the benevolence of their respective Lodges, for which they were thanked ; and their Charity be¬ ing forthwith recorded, was put into the hands of the Treasurer, as an hopeful beginning: and other Lodges following the good example. " Alexander Hardine. " Dalkeath. " Paisley. " Tho. Edwards. " Wm. Petty. " J. T. Desaguliers. " Dan. Houghton. " G. Taylor. " W. Richardson. digest of masonic laws. 291 " Art. YI.—At the Grand Lodge, in due form, on December 27, 1729, Deputy Grand Master Blakerby, the Treasurer, in the Chair, had the honor to thank many officers of Lodges, for bringing their liberal Charity ; when, by a motion of Bro. Thomas Batson, councellor at law, the Grand Lodge ordained, that every new Lodge, for their Constitution, shall pay two guineas toward this General Charity of Masons. " And ever since, the Lodges, according to their ability, have, by their officers, sent their benevolence to every Grand Lodge, except on the Grand Feast Day ; and several distressed brothers have been handsomely relieved. " Art. VII.—But the Committee of Seven being thought too few for this good work, the Grand Lodge, in due form, on August 28, 1730, Norfolk being Grand Master, and in his absence, Deputy Grand Master Blakerby, the Treasurer, in the Chair, resolved, that the Committee of Charity shall have added to them twelve Masters of contributing Lodges ; that the first twelve in the printed list, shall be succeeded by the next twelve,and so on: and that, for dispatch, any five of them shall be a quorum, provided one of the five is a present Grand Officer. Accordingly, " The Committee of Charity met the Treasurer, Blakerby, the first time, in the Mastership of Norfolk, "On November 13, 1730, when they considered the petitions of some poor brethren, whom they relieved, not exceeding three pounds to each petitioner: and adjourned, from time to time, for supplying the distressed according to their powers ; or else recommended them to the greater favor of the Grand Lodge. "Art. VIII.—This Committee had not all their powers at once,-^for, at the Grand Lodge, on December 15, 1730, Norfolk being Grand Master, and, in his absence, the Deputy Blakerby in the Chair, it was ordained that, for dispatch, all complaints and informations about charity, shall be referred, for the future, to the Committee of Charity ; and that they shall appoint a day for hearing the same, shall enter their proceedings in their own book, and shall report their opinion to the Grand Lodge. " From this time, the minutes of the Committee of Charity 292 digest of masonic laws. haye been read and considered at every Grand Lodge, except on the Grand Feast Day. "Art. IX.—At the Committee of Charity, March 16,1730-31, it was agreed, that no petition shall be read, if the petitioner don't attend the Committee in person ; except in the cases of sickness, lameness, or imprisonment. "Art. X.—At the Grand Lodge, on May 14, 1731, upon the motion of Loyell, Grand Master, it was resolved, That all former Grand Masters and Deputies shall be members of the Com¬ mittee of Charity. " That the Committee shall have a power to give five pounds, as casual charity, to a poor brother, but no more, till the Grand Lodge assemble. "Art. XI.—At the Committee of Charity, on June 18, 1731, it was agreed, that no poor brother, that has been once assisted, shall, a second time, present a petition, without some new alle¬ gation, well attested. "Art. XII.—At the Grand Lodge, on June 8,1732, Yiscount Montagu being Grand Master, and, in his absence, Deputy Grand Master Batson in the Chair, having signified that, not¬ withstanding the General Charity, some poor brothers had molested noblemen and others (being Masons) with private ap¬ plications for charity, to the scandal of the Craft; it was resolved, that any brother who makes such private applications for the future, shall be forever debarred from any relief from the Committee of Charity, the Grand Lodge, or any assemblies of Masons. "Art. XIII.—At the Committee of Charity, on July 5,1732, it was agreed, that no brother shall be relieved, unless his petition be attested by three brothers of the Lodge to which he does, or did once belong. "Art. XIY.—At the Grand Lodge, on November 21,1732, Yis¬ count Montagu being Grand Master, and, in his absence, Deputy Batson in the Chair, it was resolved, that all former and present Grand Officers, viz., Grand Masters, Deputies, and Wardens, with twenty Masters of contributing Lodges, in a rotation, digest op masonic laws. 293 according to the printed list, shall be members of the Com¬ mittee of Charity. And, "Art. XV.—At the Grand Lodge, on December 13, 1733, upon the motion of Strathmore, Grand Master, in the Chair, it was resolved, that all Masters of regular Lodges, that have contributed to the Charity, within twelve months past, shall be members of the Committee, together with all former and pres¬ ent Grand Officers. K Art. XVI.—That considering the usual business of a quar¬ terly communication was too much for one time; whatever business can not be dispatched here, shall be referred to the Committee of Charity, and their opinion reported to the next Grand Lodge. " Art. XVII.—That all questions, debated at the said Com¬ mittee, shall be decided by a majority of those present. " Art. XVIII.—That all petitions for charity, presented to the Grand Lodge, shall be referred to the said Committee, who are to report their opinion to the next Grand Lodge, viz., whether, or not, the case of any distressed brother deserves more relief than is in the power of the Committee to give ? " Art. XIX.—That the said Committee shall twice give public notice, in some public newspaper, of the time and place of their •meetings. "Art. XX.—At the Grand Lodge, on February 24,1734-35, Craufurd, Grand Master, in the Chair, it was recommended by the Committee, and now resolved here, That no Master of a Lodge shall be a member of the said Committee, whose Lodge has not contributed to the General Charity, during twelve months past. " Art. XXI.—That one of the brethren, signing and certi¬ fying a poor brother's petition, shall attend the Committee to attest it. "Art. XXII.—At the Grand Lodge, March 31, 1735. Upon the motion of Craufurd, Grand Master, in the Chair, it was resolved, That no extraneous brothers, that is, not regular¬ ly made, but clandestinely, or only with a view to partake of 294 digest of masonic laws. the Charity; nor any assisting at such irregular makings, shall he ever qualified to partake of the Masons' General Char¬ ity. " Art. XXIII.—That the brothers, attesting a petition for Charity, shall be able to certify that the petitioner has been formerly in reputable, at least, in tolerable circumstances. " Art. XXIY.—That every petition received, shall be signed or certified by the majority of the Lodge to which the petitioner does, or did belong. " Art. XXY.—That the name and calling of the petitioner be expressly mentioned. " Art. XXYI.—At the Grand Lodge, on April 6,1736, "Wey¬ mouth being Grand Master, and, in his absence, Deputy Grand Master Ward in the Chair ; upon motion of the Committee of Charity, it was resolved, That no petition for Charity shall be received, which has not been offered first to the Secretary, and laid in his hands ten days, at least, before the meeting of the Committee of Charity, that he may have time to be informed of its allegations, if they are dubious. " Art. XXYII.—At the Grand Lodge, on March 20, 1739, Raymond, Grand Master, it was resolved, That a brother's being entitled to, and receiving relief out of the charity of a particu¬ lar Lodge, in pursuance of the laws thereof, shall be no objection to his being relieved out of the General Charity, in case such Lodge shall contribute to said General Charity, according to the laws of the Society. Art. XXYIII.—At the Grand Lodge, on December 3,1741, Morton, Grand Master, it was resolved, That before the breth¬ ren proceed to business in any Committee of Charity, all the laws relating to the disposal of the General Charity of this Society be first read ; and that, for the future, no petition shall be received, unless every brother shall, at the time of his sign¬ ing the same, be a member of some regular Lodge, and the name of such, his Lodge, be always specified. "Art. XXIX.—At the Grand Lodge, on June 18,1752, Ca- rysfort, Grand Master, it was ordered, That the sum of three digest op masonic laws. 295 guineas be paid to the Grand Secretary, at every communica¬ tion and Annual Assembly, for his own incidental charges, and that of an Assistant Secretary, out of the public fund. " Ordered, That any foreign brother, after due examination, shall be relieved by this Committee, with any sum not exceed¬ ing five pounds, any law to the contrary notwithstanding. "Art. XXX.—At the Grand Lodge, held on November 29, 1754, Carnarvan, Grand Master, it was resolved, and ordered to be entered as a standing regulation of this Society, That, if any Mason shall, without special license of the Grand Master, or his Deputy, for the time being, attend as a Mason, clothed in any of the jewels, or clothing of the Craft, at any funeral or funeral procession, he shall not only be for ever incapable of being an officer of a Lodge, but even of tyling, or attending on a Lodge, or of partaking of the General Charity, if he shall come to want it. " Art. XXXI.—It was then also ordained, That if any Ma¬ son shall atlend, tyle, or assist as Tyler, at any meetings, or pre¬ tended Lodges of persons calling themselves Masons, not being a regularly constituted Lodge, acknowledging the authority of our Right Worshipful Grand Master, and conforming to the laws of the Grand Lodge, he shall be for ever incapable of being a Tyler, or attendant on a Lodge, or partaking of the General Charity. "Art. XXXII.—At the Grand Lodge, on July 24, 1755, Car¬ narvan, Grand Master, it was ordered, That foj the future, every certificate granted to a brother of his being a Mason, shall be sealed with the seal of Masonry, and signed by the Grand Secretary ; for which five shillings shall be paid to the use of the General Fund of Charity. (See Makings, Art. 9.) " Thus the Committee of Charity has been established among the Free and Accepted Masons of England, who have very generously contributed to their General Fund, and do still per¬ severe in the good work. "Art. XXXIII.—The Committee regularly meets, according to the summons of the Grand Master, or his Deputy, and has re¬ lieved many distressed brothers with small sums, not exceeding 296 digest of masonic laws. five pounds to each; hut the Grand Lodge has ordered the Treasurer to pay to some petitioners ten, or fifteen, or twenty pounds, as they thought the case required. So that the dis¬ tressed have found far greater relief from this General Charity, than can he expected from particular Lodges ; and the contri¬ butions, heing paid hy the Lodges in parcels, at various times, have not been burdensome. "Art. XXXIY.—The Treasurer's accounts have been audited and balanced at every Grand Lodge ; whereby all know the stock in hand, and how every parcel of the 'Charity has been disposed of; everything being duly recorded in the Grand Lodge Book, and in that of the Committee, of which every Master of a contributing Lodge is a member. OF THE STEWARDS. " The first mention made of Stewards, is in the Old Regula¬ tions 23, concerning the Annual Feast, where it is ordained, That in order to relieve the two Grand Wardens in the extra¬ ordinary trouble of that General Assembly, and that all matters might be expeditiously and safely managed, the Grand Master, or his Deputy, shall have power to nominate and appoint a certain number of Stewards, as his Worship shall think fit, to act in concert with the two Grand Wardens; and that all things, relating to the Feast, should be decided among them by a majority of votes; except the Grand Master, or his Deputy, interpose by a particular direction and appointment. (See Grand Wardens.) "Art. I.—On April 28, 1724, the Grand Lodge ordained( That, at the Feast, the Stewards shall open no wine till dinner be laid on the tables ; that the members of each Lodge shall sit together, as much as possible ; that after eight of the clock at night, the Stewards shall not be obliged to furnish any wine, or other liquors ; and that either the money, or tickets, shall be returned to the Stewards. "Art. II.—On November 26, 1728, the office of Stewards, that had been disused at three preceding Feasts, was revived by the Grand Lodge, and their number to be always twelve; digest of masonic laws. 297 who, together with the Grand Wardens, shall prepare the Feast. "Art. III.—On March 17, 1730-31, the Stewards for the year were allowed to have jewels of silver (though not gilded), pendant to red ribbons, about their necks, to bear white rods, and to line their white leather aprons with red silk. " Former Stewards were also allowed to wear the same sort of aprons, white and red. "Art. IV.—On March 2, 1771-72, the Grand Lodge allowed each of the acting Stewards for the future, at the Feast, the privilege of naming his successor in that office, for the year ensuing. "Art. V.—On June 24, 1735, upon an address from those that have been Stewards, the Grand Lodge,' in consideration of their past service, and future usefulness, ordained, " That they should be constituted a Lodge of Masters, to be called the Stewards' Lodge; to be registered as such in the Grand Lodge Book and printed lists, with the times and place of their meetings. "Art. VI.—That the Stewards' Lodge shall have the privi¬ lege of sending a deputation of twelve to every Grand Lodge,1 viz., the Master, two Wardens, and nine more ; and each of the twelve shall vote there ; and each of them that attends shall pay half a crown, toward the expense of the Grand Lodge. "Art. VII.—That no brother, who has not been a Steward, shall wear the same sort of aprons and ribbons. "Art. VIII.—That each of the twelve Deputies from the Stewards' Lodge shall, in the Grand Lodge, wear a peculiar jewel suspended in the red ribbon; the pattern of which was then approved. " Art. IX.—That the twelve Stewards of the current year shall always attend the Grand Lodge, in their proper clothing and jewels, paying at the rate of four Lodges toward the expense of the communication; but they are not to vote, nor even to speak, except when desired, or else of what relates to the ensuing Feast only. 298 DIGEST OF MASONIC LAWS. OF CONSTITUTIONS THE ANCIENT MANNER OF CONSTITUTING A LODGE "A new Lodge, for avoiding many irregularities, should he solemnly constituted by the Grand Master, with his Deputy and Wardens ; or, in the Grand Master's absence, the Deputy acts for his Worship, the Senior Grand Warden as Deputy, the Junior Grand Warden as the Senior, and a present Master of a Lodge as the Junior. " Or if the Deputy is also absent, the Grand Master may depute either of his Grand Wardens, who can appoint others to be Grand Officers pro tempore. " The Lodge being opened, and the candidates, or the new Master and Wardens being yet among the Fellow Crafts, the Grand Master shall ask his Deputy if he has examined them, and find the candidate Master well skilled in the noble science and the royal art, and duly instructed in our Mysteries, etc. " The Deputy, answering in the affirmative, shall, by the Grand Master's order, take the candidate from among his fellows, and present him to the Grand Master, saying, Right Worshipful Grand Master, the brethren here desire to be formed into a Lodge ; and I present my worthy brother, A. B., to be their Master, whom I know to be of good morals and great skill, true and trusty, and a lover of the whole Fraternity, whereso¬ ever dispersed over the face of the earth. " Then the Grand Master, placing the candidate on his left hand, having asked and obtained the unanimous consent of the brethren, shall say, I constitute and form these good brethren into a new Lodge, and appoint you, brother A. B., the Master of it, not doubting of your capacity and care to preserve the cement of the Lodge, etc., with some other expressions that are proper and usual on that occasion, but not proper to be written. " Upon this, the Deputy shall rehearse the charges of a Master ; and the Grand Master shall ask the candidate, saying, Do you submit to these charges, as Masters have done in all ages ? And the new Master, signifying his cordial submission thereunto, " The Grand Master shall, by certain significant ceremonies and ancient usages, install him, and present him with the Book of Constitutions, the Lodge Book, and the instruments of his DIGEST OF MASONIC LAWS. 299 Dffice ; not all together, but one after another ; and after each of them, the Grand Master, or his Deputy, shall rehearse the short and pithy charge that is suitable to the thing presented. " Next, the members of this new Lodge, bowing all together to the Grand Master, shall return his Worship their thanks; and shall immediately do homage to their new Master, and signify their promise of subjection and obedience to him by the usual congratulation. "The Deputy and Grand Wardens, and any other brethren present, that are not members of this new Lodge, shall next congratulate the new Master ; and he shall return his becoming acknowledgments to the Grand Master first, and to the rest in their order. " Then the Grand Master orders the new Master to enter im¬ mediately upon the exercise of his office, viz., in choosing his Wardens: and, calling forth two Fellow Crafts (Master Masons), presents them to the Grand Master for his approbation, and to the new Lodge for their consent. Upon which, "The Senior or Junior Grand Warden, or some brother for him, shall rehearse the charges of each Warden of a private Lodge; and they, signifying their cordial submission thereunto, " The new Master shall present them singly, with the several instruments of their office, and in due form install them in their proper places. And the brethren of this new Lodge shall signify their obedience to those new Wardens, by the usual congratu¬ lation. " Then the Grand Master gives all the brethren joy of their new Master and Wardens, and recommends harmony ; hoping their only contention will be a laudable emulation in cultivating the royal art and the social virtues. "Upon which, all the new Lodge bow together, in returning thanks for the honor of this Constitution. " The Grand Master also orders the Secretary to register this new Lodge in the Grand Lodge Book, and to notify the same to the other particular Lodges ; and after the Master's song, he orders the Grand Warden to close the Lodge. " This is the sum, but not the whole ceremonial, by far, which the Grand Officers can extend or abridge at pleasure, explaining 300 digest of masonic laws. things that are not fit to be written ; though none but those^ that have acted as Grand Officers, can accurately go through all *the several parts and usages of a new Constitution, in the just solemnity. " Art. I.—On December 27, 1729, ordered, That every new Lodge, for the future, shall pay two guineas for their Constitu¬ tion, to the General Fund of Charity. " Art. II.—December 27,1727. The precedency of Lodges, is grounded on the seniority of their Constitution. (New Regu¬ lations, Art. 3.) " Art. III.—November 25, 1723. No new Lodge is owned, nor their officers admitted into the Grand Lodge, unless it be regularly constituted and registered. (New Regulations, Art. 12.) " Art. IY.—If any set or number of Masons shall take upon themselves to form a Lodge, without the Grand Master's war¬ rant, the regular Lodges are not to countenance them, nor own them as fair brethren, duly formed, nor approve of their acts and deeds; but must treat them as rebels, until they humble themselves, as the Grand Master shall, in his prudence, direct, and until he approve of them by his warrant, signified to the other Lodges ; as the custom is, when a new Lodge is to be registered in the Grand Lodge Book. (Old Regulations, Art. 8. See pages 265-66. See Makings, Art. 3. Duty of Mem¬ bers, Arts. 5, 6. OF MAKINGS. " Art. I. No Lodge shall make more than five new brothers at one and the same time, without an urgent necessity ; nor any man under the age of twenty-five years (who must be also his own master), unless by a dispensation from the Grand Master. (Old Regulations, Art. 4.) "At a quarterly communication, November. 23, 1753, Carys- fort, Grand Master, it was unanimously ordered, " Art. II.—That no Lodge shall ever make a Mason without due inquiry into his character ; neither shall any Lodge be permitted to make and raise the same brother, at one and the digest of masonic laws. 301 same meeting, without a dispensation from the Grand Master, which, on very particular occasions only, may be requested. " Aet. III.—That no Lodge shall ever make a Mason for a less sum than one guinea ; and that guinea to be applied either to the private fund of the Lodge, or to the public charity, without deducting, from such deposit, any money toward the defraying the expense of the Treasurer, etc., under the forfeiture of their Constitution. But this not to extend to the making of waiters, servitors, or menial servants, who may be instituted by the Lodge they are to serve ; provided, such making or insti¬ tution be done without fee or reward. (See Art. 8, below.) " Aet. IY.—Every new brother, at his entry, is decently to clothe the Lodge, that is, all the brethren present; and to deposit something for the relief of indigent and decayed breth¬ ren, as the candidate shall think fit to bestow, over and above the small allowance that may be stated in the By-Laws of that particular Lodge : which charity shall be kept by the Cashier.* "Also, the candidate shall solemnly promise to submit to the Constitutions, and other good usages, that shall be inti¬ mated to him in time and place convenient. " Aet. Y.—On April 25, 1723. Every brother concerned in making Masons clandestinely, shall not be allowed to visit any Lodge till he has made due submission, even though the brothers so made may be allowed. " Aet. YI.—On February 19,1724. None who form a stated Lodge without the Grand Master's leave, shall be admitted into regular Lodges, till they make submission and obtain grace. "Aet. YII.—On November 21,1724. If any brethren form a Lodge without leave, and shall irregularly make new brothers, they shall not be admitted into any regular Lodge : no, not as visitors, till they render a good reason, or make due submission. "Aet. YIII.—On March 31, 1735. Seeing that some extra¬ neous brothers have been made lately in a clandestine manner, * " Only particular Lodges are not limited, but may take their own method for charity'. (New Regulations, Art. 7.)" 302 digest of masonic laws. that is, in no regular Lodge, nor by any authority or dispensa¬ tion from the Grand Master, and upon small and unworthy considerations, to the dishonor of the Craft, " The Grand Lodge decreed, That no person so made, nor any concerned in making him, shall be a Grand Officer, nor an officer of a particular Lodge ; nor shall any such partake of the General Charity, if they should come to want it. (New Regulations, Art. 8.) OF THE MASTERS AND WARDENS OF PARTICULAR LODGES. " Art. I.—On November 25, 1723. It was agreed, that, if a Master of a particular Lodge is deposed or demits, the Senior Warden shall forthwith fill the Master's chair till the next time of choosing ; and ever since, in the Master's absence, he fills the Chair, even though a former Master be present. (Old Regula- lations, Art 2. See Grand Lodge, Arts. 5, 6.) " The Master of a particular Lodge has the right and author¬ ity of congregating the members of his Lodge into a Chapter, upon any emergency or occurrence, as well as to appoint the time and place of their usual forming ; and, in case of death or sickness, or necessary absence of the Master, the Senior War¬ den shall act as Master pro tempore, if no brother is present who has been Master of that Lodge before; for the absent Master's authority reverts to the last Master present, though he can not act till the Senior Warden has congregated the Lodge. (Old Regulations, Art. 2.) " Art. II.—On March 17,1730-31. Masters and Wardens of particular Lodges may line their white leather aprons with white silk, and may hang their jewels to white ribbons about their neck. (New Regulations, Art. 2.) " Art. III.—The Master of each particular Lodge, or one of the Wardens, or some other brother, by appointment of the Master, shall keep a book, containing their By-Laws, the names of their members, and a list of all the Lodges in town, with the usual times and places of their forming ; and also all the trans¬ actions of their own Lodge, that are proper to be written. (Old Regulations, Art 3. See Grand Lodge, Arts. 2,8, 11, 17, digest op masonic laws. 303. and Grand Feast, Art. 2. Duty of Members, Art. 3. Remov¬ als, Art. 2.) OF THE DUTY OF MEMBERS. " Art. I.—No man can be accepted a member of a particular Lodge, without previous notice, one month before, given to the Lodge, in order to make due inquiry into the reputation and capacity of the candidate, unless by a dispensation. (Old Reg¬ ulations, Art. 5.) " Art. II.—But no man can be entered a brother, in any par¬ ticular Lodge, or admitted a member thereof, without the unanimous consent of all the members of that Lodge then present, when the candidate is proposed, and when their con¬ sent is formally asked by the Master. They are to give their consent in their own prudent way, either virtually, or in form, but with unanimity. Nor is this inherent privilege subject to a dispensation ; because the members of a particular Lodge are the best judges of it; and because, if a turbulent member should be imposed on them, it might spoil their harmony, or hin¬ der the freedom of their communication, or even break and disperse the Lodge, which ought to be avoided by all true and faithful. " But it was found inconvenient to insist, upon unanimity in several cases ; and, therefore, the Grand Masters have allowed the Lodges to admit a member, if not above three ballots are against him; though some Lodges desire no such allowance. (New Regulations, Art. 6.) " Art. III.—The majority of every particular Lodge, when congregated, not else, shall have the privilege of giving instruc¬ tions to their Master or Wardens, before the meeting of the Grand Chapter or quarterly communication; because the said officers are their representatives, and are supposed to speak the sentiments of their brethren at the said Grand Lodge. (Old Regulations, Art. 10.) " Upon a sudden, emergency, the Grand Lodge has allowed a private brother to be present, and with leave asked and given, to signify his mind, if it was about what concerned Masonry. (New Regulations, Art. 10.) 304 digest . of masonic laws. " Art. IV.—All particular Lodges are to observe the same usages as much as possible ; in order to which, and also for cultivating a good understanding among Freemasons, some members of every Lodge shall be deputed to visit the other Lodges, as often as shall be thought convenient. (Old Reg- ulations, Art. 11.) "The same usages, for substance, are actually observed in every Lodge : which is much owing to visiting brothers, who compare the usages. (New Regulations, Art. 11.) "Art. Y.—On February 24, 1734-35. If any Lodge within the bills of mortality, shall cease to meet regularly, during twelve months successive, its name and place shall be erased or blotted out of the Grand Lodge Book and engraved list; and if they petition to be again inserted and owned as a regular Lodge, it must lose its former place and rank of precedency, and submit to a new Constitution. (New Regulations, Art. 8.) " A.rt. YI.—No set or number of brethren shall withdraw or separate themselves from the Lodge, in which they were made, or were afterward admitted members, unless the Lodge become too numerous ; nor even then, without a dispensation from the Grand Master or Deputy ; and when thus separated, they must either immediately join themselves to such other Lodges, that they shall like best, or else obtain the Grand Master's warrant to join in forming a new Lodge, to be regularly constituted in good time. " Art. YII.—But if any brother so far misbehave himself, so as to render his Lodge uneasy, he shall be thrice duly admon¬ ished by the Master and "Wardens, in a Lodge formed : and if he will not refrain his imprudence, nor obediently submit to the advice of his brethren, he shall be dealt with according to the By-Laws of that particular Lodge, or else in such a manner as the quarterly communication shall, in their great prudence, think fit. (Old Regulations, Art. 9.) "On February 19, 1723-24. No brother shall belong to more than one Lodge within the bills of mortality, though he may visit them all, except the members of a foreign Lodge. (New Regulations, Art. 4.) digest op masonic laws. 305 " This Regulation is neglected for several reasons, and now (says Dr. Anderson) is become obsolete. (See Grand Lodge Art. 11. Grand Feast, Art. 5.) OF VISITORS. " On February 19, 1723-24. No visitor, however skilled in. Masonry, shall be admitted into a Lodge, unless he is personally known to, or well vouched and recommended by one of that Lodge present. (New Regulations, Art. 6. See Makings, Arts. 5, 6, 7. Duty of Members, Art. 47. See also Grand Master, Art. 6.) OF REMOVALS. "Art. I.—On November 21, 1724. If a particular Lodge remove to a new place for their stated meeting, the officers shall immediately signify the same to the Secretary. (New Regulations, Art. 4. See Duty of Members, Art. 6.) " On January 25, 1737-38. The Grand Lodge made the following Regulation. " Art. II.—Whereas disputes have arisen about the removal of Lodges from one house to another, and it has been questioned in whom that power is vested ; it is hereby declared, "That no Lodge shall be removed, without the Master's knowledge; that no motion be made for removing, in the Master's absence; and that, if the motion be seconded or thirded, the Master shall order a summons to every individual member, specifying the business, and appointing a day for hearing and determining the affair, at least ten days before : and that the determination shall be made by the majority, provided the Master be one of that majority : but if he be of the .minority, against removing, the Lodge shall not be removed unless the majority consists of full two-thirds of the members present. " But if the Master shall refuse to direct such summons, either of the Wardens may do it: and if the Master neglects to attend on the day fixed, the Wardens may preside in determining the affair, in the manner prescribed ; but they shall not in the Master's absence, enter upon any other cause but what is partic¬ ularly mentioned in the summons: and if the Lodge is thus regularly ordered to be removed, the Master or Wardens shall 20, 306 digest of masonic laws. send notice thereof to the Secretary of the Grand Lodge, for publishing the same at the next quarterly communication. (New Regulations, Art. 9.) , " Art. III.—Carnarvan Grand Master, November 29, 1754. It was ordained, That no Lodge shall, for the future, be deemed regularly removed, until the removal thereof shall be approved and allowed by the Grand Master, or his Deputy, for the time being. OF THE GRAND FEAST. "Art. I.—The brethren of all the Lodges, in and about Lon¬ don and Westminster, shall meet annually, in some convenient place, or public hall. (Old Regulations, Art. 22.) " Or any brethren round the globe, who are true and faith¬ ful, at the place appointed, till they have built a place of their own. " They shall assemble either on St. John Evangelist's, or St.' John Baptist's Day, as the Grand Lodge shall think fit, by a new Regulation: having of late years met on St. John Baptist's Day : " Provided the majority of the Grand Lodge, about three months before, shall agree that there shall be a feast and a general communication of all the brethren: for if they are against it, others must forbear it at that time. (See Grand Wardens, Art. 3.) " But whether there shall be a feast or not for all the brethren, yet the Grand Lodge must meet in some convenient place on St. John's Day ; or if it be a Sunday, then on the next day, in order to choose or recognize every year a new Grand Master, Deputy and Wardens. (See Grand Master, Art. 1.) " The Annual Feast has been held on both the St. John's Days, as the Grand Master thought fit. And, " On November 25, 1723. It was ordained, That one of the quarterly communications shall be held on St. John Evangelist's Day, and another on St. John Baptist's Day, every year, whether there be a feast or not, unless the Grand Master find it incon¬ venient for the good of the Craft, which is more to be regarded than days. digest op masonic laws. 307 " But, of late years, most of the eminent brethren being out of town on both the St. John's Days, the Grand Master has appointed the Feast on such a day as appeared most convenient to the Fraternity. "On January 29, 1730-31. It was ordained, That no partic¬ ular Lodge shall have a separate feast on the day of the General Feast. (New Regulations, Art. 21.) " Art. II.—The Masters of Lodges shall appoint one expe¬ rienced and discreet brother of his Lodge, to compose a Com¬ mittee, consisting of one from every Lodge, who shall meet in a convenient apartment, to receive every person that brings a ticket; and shall have power to discourse him, if they think fit, in order to admit or debar him, as they shall see cause. Provided, " They send no man away before they have acquainted all the brethren within doors with the reasons thereof; that so no true brother may be debarred, nor a false brother, or a mere pre¬ tender admitted. This Committee must meet very early on St. John's Day, at the place, before any persons come with tickets. (Old Regulations, Art. 25.) "Art. III.—On January 25,1723. The Grand Lodge ordered . That the Committee of Enquiry, and the Stewards, with others, shall be early at, the place of the Feast, for those purposes men¬ tioned in this old Regulation, and the order was confirmed by the Grand Lodge, viz., on November 17, 1725. (New Regula¬ tions, Art. 25. See Grand Wardens, Art. 3, and Stewards, Arts. 1, 2, 3.) " Art. IY.—The Grand Master shall appoint two or more true and trusty brothers to be porters and door-keepers, who are also to be early at the place, for some good reasons ; and who are to be at the command of said Committee. (Old Regu¬ lations, Art. 26. See Grand Lodge, Art. 2.) " The Tylers and other servants, within or without doors, are now appointed only by the Stewards. (New Regulations, Art. 26.) " Art. Y.—All the members of the Grand Lodge must be at the place of the Feast long before dinner, with the Grand Master, 308 digest of masonic laws. or his Deputy, at their head ; who shall retire and form them¬ selves. And this in order, " To receive any appeals duly lodged, as above regulated (See Grand Lodge, Art. 11), that the appellant and respondent may both be heard, and the affair may be amicably decided before dinner, if possible. " But if it can not, it must be delayed till after the new Grand Master takes the Chair. " And if it can not be decided after dinner, the Grand Master must refer it to a special Committee, that shall quickly adjust it, and make report to the next Grand Lodge ; that so Brotherly Love may be preserved. " To prevent any difference or disgust which may be feared to arise that day ; that so no interruption may be given to the harmony and pleasure of the General Assembly and Grand Feast. " To consult about whatever concerns the decency and de¬ corum of the Grand Assembly, and to prevent ill manners; the assembly being promiscuous, that is, of all sorts of Free¬ masons. (Old Regulations, Art. 28.) " This, however, was found so inconvenient, and disconsonant with the intention of a day of mirth, that it was soon after, on November 25,1723, ordained, That there should be no petitions or appeals on the day of the General Assembly and Feast. (New Regulations, Art. 13.) " Art. YI.—The Grand Lodge must be formed before dinner. (See Grand Master, Arts. 1, 2, 3.) " Art. YII.—It was formerly the custom, after the Grand Master was proposed, for the Grand Master, the Deputy, the Grand "Wardens, the Stewards, the Treasurer, the Secretary, the Clerks, and every other person, to withdraw and leave the Masters and Wardens of particular Lodges alone ; in order to their amicable consulting about the election of a new Grand Master, or the continuing* of the present another year, if the said Masters and Wardens had not met and done it the day before. " And if they agreed, by a majority, to continue the present Grand Master, his Worship was called in, and, after thanks, digest op masonic laws. 309 was humbly desired to do the Fraternity the honor of ruling them another year. And, after dinner, and not before, it was made known whether he accepted of it or not. (Old Regula¬ tions, Art. 29.) " But this being found, inconvenient, a new Regulation was made at the assembly, on December 27, 1720, and thereby agreed, That the new Grand Master should, by the present, be proposed to the Grand Lodge at their communication, some time before the day of their Annual Feast; and that if he was approved then, or no objection made, he was to be forthwith saluted Grand Master-elect, if there ; or, if absent, his health was to be toasted as such ; and that, as such, he was to march to the Feast on the present Grand Master's left hand. " Thus, on Lady Day, 1721, Payne, Grand Master, proposed the Duke of Montagu: and all have since been so proposed. Therefore, " Now, before dinner, there is no election, but only a recog¬ nizing of the former approbation of the new Grand Master, which is soon done. " Art. VIII.—Then the Masters and Wardens, and all the brethren may converse promiscuously, or, as they please, to sort together, until the dinner is coming in, when every brother takes his seat at the table. (Old Regulations, Art. 30.) " The Grand Master may say grace himself, or employ some brother who is a clergyman, or else the Secretary, to say grace, both before and after dinner. (New Regulations, Art. 30.) "Art. IX.—Some time after dinner, the Grand Lodge is formed, not in retirement, but in presence of all the brethren, who are yet not members of it; and none of those that are not, must speak, until they are desired and allowed. (Old Regula¬ tions, Art. 31.) " This old method was found inconvenient; therefore, as the whole assembly sit together at dinner in the form of a Grand Lodge, there is no alteration, but the members of the Grand Lodge continue promiscuous in their seats. (New Regulations, Art. 31.) " Art. X.—If the Grand Master of last year has consented 810 digest of masonic laws. with, the Masters and Wardens, in private, before dinner, to continue for the year ensuing, then one of the Grand Lodge, deputed for that purpose, shall represent to all the brethren his Worship's good government, etc., and, turning to him, shall, in the name of the Grand Lodge, humbly request him to do the Fraternity the great honor (if nobly born, if not, the great kindness) of continuing to be their Grand Master for the year ensuing : and his Worship declaring his consent by a bow or a speech, as he pleases, the said deputed member of the Grand Lodge shall proclaim him aloud GRAND MASTER OF MASONS. " All the members of the Grand Lodge shall salute him in due form ; and all the brethren shall, for a few minutes, have leave to declare their satisfaction, pleasure, and congratulation. (Old Regulations, Art. 32. See Grand Master, Arts. 1, 2.) " Art. XI.—But if either the Masters and Wardens have not, in private, this day, before dinner, nor the day before, desired the last Grand Master to continue in his Mastership another year; or if he, when desired, has not consented, then the present Grand Master shall nominate his successor. (Old Regulations, Art. 33. See Grand Master, Art. 1.) " Art. XII.—The Grand Master, or Deputy, or some other appointed by him, shall harangue all the brethren, and give them good advice. And lastly, " After some other transactions, that can not be written in any language, the brethren may stay longer, or go away, as they please, when the Lodge is closed in good time. (Old Regula¬ tions, Art. 38.) " After the oration, the five public healths may be toasted; and before, or after each, a Mason's song, with the best instruments of music. "Other things relating to the Charges, etc., of the Grand Master, are best known to the Fraternity. (New Regulations, Art. 38.) TYLERS. " By whom appointed. (See Grand Lodge, Art. 2. Grand Wardens, Art. 3.) DIGEST OP MASONIC LAWS. 311 " Their punishment for attending on irregular Lodges. (See Committee of Charity, Art. 32.) " Who rendered incapable of being a Tyler. (See Commit¬ tee of Charity, Art. 31.) funerals. "Nofuneral procession of Masons, properly clothed, without license from the Grand Master, or his Deputy. (See the penal¬ ty under Committee of Charity, Art. 31.)" THE TRUE AND SPURIOUS LAWS COMPARED. As we are responsible for haying been the first, in the United States, to call attention to the true laws, in contradistinction to the spurious laws of the Jlhiman Rezon, and with a view that our readers may have an opportunity of seeing, at a glance, the innovations introduced by Dermott, we proceed to present for comparison, chapter by chapter, the two codes : From Anderson.—{The Old Charges.) I. concerning god and religion. "A Mason is obliged by his tenure to obey the moral law; and if he rightly understands the Art, he will never be a stupid atheist, nor an irreligious libertine. But though, in ancient times, Masons were charged in every country to be of the reli¬ gion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to them¬ selves : that is, to be good men and true, or men of honor and honesty, by whatever denominations or persuasions they may be distinguished, whereby Masonry becomes the centre of union, and the means of conciliating true friendship among persons that must have remained alt a perpetual distance." From the Ahiman Rezon.—(Constitutions.) chap. i., sec. 1.—of god and religion. " Whoever, from love of knowledge, interest, or curiosity, desires to.be a Mason, is to know that, as his foundation and great corner-stone, he is firmly to believe in the eternal God, 312 DIGEST OF MASONIC LAWS. and to pay that worship which is due to Him, as the Great Architect and Governor of the universe. "A Mason must observe the moral law. And if he rightly understand the royal art, he will never be an atheist, or an irreligious libertine/ and will never act against the 'great in¬ ward light of his own conscience. " He will likewise shun the errors of bigotry and supersti¬ tion ; making a due use of his own reason, according to that liberty wherewith a Mason is made free : for though, in ancient times, Masons were charged to comply with the religious opin¬ ions and usages of the country or nation where they sojourned or worked, yet it is now thought most expedient that the brethren, in general, should only be charged to adhere to the essentials of religion in which all men agree, leaving each brother to his own judgment as to particular forms. Whence, being good men and true, of unsullied honor and unfailing honesty, the Order becomes the centre of union, and the means of conciliating true friendship." * We think it scarcely necessary to direct the attention of the reader to the studied innovations, manifested in the above article from the Athol Grand Lodge. If will be seen that some of the language of the original is retained; but by what authority was any change or additions made ? Why tell us about "interest, or curiosity," or "the errors of bigotry and superstition," and the "liberty wherewith a Mason is made free ? " From, Anderson.—(The Old Charges.) H. OF THE CIVIL MAGISTRATE, SUPREME AND SUBORDINATE. "A Mason is a peaceable subject to the civil powers, wherever he resides or works, and is never to be concerned in plots and conspiracies against the peace and welfare of the nation, nor to behave himself undutifully to inferior magistrates; for, as Masonry hath always been injured by war, bloodshed, and con¬ fusion, so ancient kings and princes have been much disposed to encourage the Craftsmen, because of their peaceableness and * '• Gude menne and true, hennynge eidher odher to be soche, doe always love the more as they be more gude."—Ancient MS. Bodl. DIGEST OF MASONIC LAWS. 313 loyalty, whereby they practically answered the cavils of their adversaries, and promoted the honor of the fraternity, who ever flourished in times of peace. So that, if a brother should be a rebel against the State, he is not to be countenanced in his rebellion, however he may be pitied as an unhappy man; and, if convicted of no other crime, though the loyal Brother¬ hood must, and ought to disown his rebellion, and give no umbrage or grouud of political jealousy to the government for the time being, they can not expel him from the Lodge, and his relation to it remains indefeasible." From the Ahiman Eezon.—(Constitutions.) CHAP. I., SEC. 2.—OF GOVERNMENT, AND THE CIVIL MAGISTRATE. " Whoever would be a true Mason, is farther to know that, by the privileges of his Order, his obligations as a subject and citizen will not be relaxed, but enforced. He is to be a lover of peace, and obedient to the civil powers which yield him pro¬ tection, and are set over him, where he resides or works. Nor can a real Craftsman ever be concerned in conspiracies against the State, or be disrespectful to the magistrate; because the welfare of his country is his most happy object. "Now, if any brother, forgetting, for a time, the rules of his Craft, and listening to evil counsels, should unhappily fall into a contrary conduct, he is not to be countenanced in his crimes, or rebellion against the State; but he forfeits all the benefits of the Lodge, and his fellows will refuse to associate, or con¬ verse with him in private, while he continues in his guilt, that no offense may be given to lawful government. Such a person, however, is still considered as a Mason ; his title hereto being indefeasible ; and hopes are to be entertained, and endeavors used, that the rules of the Craft may again recover him to his duty. " From the constant desire of true Masons to adorn the countries where they reside with all useful arts, crafts, and im¬ provements, they have been, from the earliest ages, encouraged and protected by the wisest rulers of states and common¬ wealths ; who have likewise thought it an honor to have their names enrolled among the Fraternity, and have become the 314 DIGEST OF MASONIC LAWS. patrons of tlie Craft. And thus Masonry, having always flour¬ ished most in the peaceable times of every country, and having suffered, in a particular manner, through the calamitous effects of war, the Craftsmen are the more strongly engaged and in¬ clined to act agreeably to the prime principles of their art, in following 'peace and love, as far as possible, with all men. "And as political affairs have occasioned discord amongst the nearest relations and most intimate friends, Masons are enjoined never to speak of, or discuss them in the Lodge." Mark the difference in the two foregoing sections. In Anderson, we are told, that though the Lodge can not sanc¬ tion rebellion, or conspiracy, yet the brother, so acting, can not be expelled; but, on the contrary, his relation to the Lodge remains indefeasible: while the Jihiman Rezon says, that he "forfeits all the benefits of the Lodge, and his fellows will .refuse to associate, or converse with him in private." No wonder Sir John Johnson refused to assemble the Grand Lodge of New York, after the rebellion commenced, in 1775; for he was holding under the Athol Grand Lodge, and being governed by the Ahiman Rezon, he could not hold Masonic communion, or even converse in private, with his brethren in New York, who were almost unanimously rebels against the mother country. By the Ahiman Rezon, every brother loses his Masonic standing and privileges, from the moment he rebels against tyranny and oppression, and declares his independence: and by this book, all the Lodges that assembled in the Amer¬ ican army, or in the towns, if composed of Americans, in favor of our indepedence, were irregular and clandestine assemblies. It is not difficult to perceive that this alteration, like many others, was made by the Athol Grand Lodge, to curry favor with the royal family of England. From Anderson.—{The Old Charges.) m. OF LOD&ES. "A Lodge is a place where Masons assemble and work; hence, that assembly, or duly organized Society of Masons, is called a Lodge ; and every brother ought to belong to one, and to be subject to its By-Laws and general Regulations. It is DIGEST OP MASONIC LAWS. 315 either particular or general, and will be best understood by attending it, and by the Regulations of the General or Grand Lodge, hereunto annexed. In ancient times, no Master or Fel¬ low could be absent from it, especially when warned to appear at it, without incurring a severe censure, until it appeared to the Master and Wardens that pure necessity hindered him. " The persons admitted members of a Lodge, must be good and true men; free born, and of mature and discreet age. No bondmen, no women, no immoral or scandalous men, but of good report." The third section in the Ahiman Rezon is devoted to a totally different subject, but the first Section of the second Chapter reads as follows : chap. h., sec. 1.—of a lodge. "A Lodge is a place where Masons assemble and work; hence, that assemby, or duly organized society of Masons, is called a Lodge : * and every brother ought to belong to one, and to be subject to its By-Laws and the general Regulations. It is either particular or general, and will be best understood by attending it, and by the Regulations of the General or Grand Lodge hereunto annexed. In ancient times, no Mas¬ ter or Fellow could be absent from it, especially when warned to appear at it, without incurring a severe censure, until it appeared to the Master and Wardens that pure necessity hin¬ dered him." Here, it will be seen that, although the first paragraph from Anderson is given word for word, the second paragraph is omitted altogether. This, however, is ingrafted into another section, to which a long string of other qualifications are added, which we shall extract when we come to physical qualifica¬ tions. From Anderson.—{The Old Charges.) iv. of masters, wardens, fellows, and apprentices. " All preferment, among Masons, is grounded upon real worth, and personal merit only ; that so the Lords may be well served * " So the word church is expressive both of the congregation and the place of worship." 316 DIGEST OF MASONIC LAWS. —the brethren not put to shame, nor the Royal Craft despised: therefore, no Master or Warden is chosen by seniority, but for his merit. It is impossible to describe these things in writing, and every brother must attend in his place, and learn them in a way peculiar to this .Fraternity. Only candidates may know that no Master should take an Apprentice, unless he has sufficient employment for him, and unless be a perfect youth, having no maim or defect about his body, that may render him incapable of learning the Art—of serving his Mas¬ ter's Lord, and of being made a brother, and then a Fellow Craft, in due time, even after he has served such a term of years as the custom of the country directs; and that he should be descended of honest parents, that so, when otherwise qualified, he may arrive to the honor of being a Warden, and then the Master of the Lodge, the Grand Warden, and, at length, the Grand Master of all the Lodges, according to his merit. . "No brother can be a Warden, until he has passed the part of a Fellow Craft; nor a Master, until he has acted as Warden; nor Grand Warden, until he has been Master of a Lodge; nor Grand Master, unless he has been a Fellow Craft before his elec¬ tion, who is also to be nobly born, or a gentleman of the best fashion, or some eminent scholar, or some curious architect 01 other artist, descended of honest parents, and who is of singulai great merit, in the opinion of the Lodges. And for the better, and easier, and more honorable discharge of his office, the Grand Master has a power to choose his own Deputy Grand Master, who must be then, or must have been formerly, the Mas¬ ter of a particular Lodge, and has the privilege of acting what¬ ever the Grand Master, his principal, should act, unless the said principal be present, or interpose his authority by a letter. " These rules and governors, supreme and subordinate, of the ancient Lodge, are to be obeyed, in their respective stations, by all the brethren, according to the Old Charges and Regula¬ tions, with all humility, reverence, love, and alacrity." From the Ahiman Rezon.—(Constitutions.) CHAP. I., SEC. 4 OF PREREQUISITES. " No person is capable of becoming a member, unless, together with the virtues aforementioned, or, at least, a disposition to seek DIGEST OF MASONIC LAWS. 317 and acquire them, he is also free born ; of mature and discreet age; * of good report; of sufficient natural endowments, and the senses of a man; with an estate, office, trade, occupation, or some visible way of acquiring an honest livelihood, and of work¬ ing in his craft, as becomes the members of this most ancient and honorable Fraternity, who ought not only earn what is sufficient for themselves and families, but likewise something to spare for works of charity, and supporting the true dignity of the Royal Craft. Every person desiring admission must also be upright in body, not deformed or dismembered, at the time of making, but of hale and entire limbs, as a man ought to be. "No brother shall propose, for admission into this ancient and honorable Society, any person, through friendship or par- ■ tiality, who does not possess the moral and social virtues, a sound head, and a good heart; and who has not an entire ex¬ emption from all those ill qualities and vices which would bring dishonor on the Craft." We ask a careful attention to the difference in the wording of the above articles, especially in relation to physical qualifi¬ cations. The original tells us, that the candidate must have " no maim or defect about his body, that may render him incapa¬ ble of learning the Art;" clearly showing that the intention of the law was not to exclude all who might have a slight blemish, or who were stoop-shouldered, or who, perchance, had their backs broken, but to guard against the introduction of any who were so deformed, or whose blemish prevented their learn¬ ing, practicing, and teaching the rituals of the Order. Thus it excludes the blind, the deaf, the dumb, and those having but one foot, and those having but one hand, as none of these can learn; practice, and teach the rituals. In the original, there is noth¬ ing said about " hale and entire limbs, as a man ought to be." It will also be seen, that the article from the Ahiman Rezon says nothing about Masters and Wardens ; but-we extract the two following articles, third and fourth Sections of the second Chapter: * " Not under twenty-one years." 318 DIGEST OF MASONIC LAWS. CHAP. II., SEC. 3.—OF THE MASTER—HIS ELECTION, OFFICE, AND DUTY. " All preferment, among Masons, depends on real worth, and personal merit only, that the Society may be well served, and the royal Craft maintained. " No brother should be Master till he has first served a Lodge acceptably in the office of Warden; unless in extraordinary cases, or when a new Lodge is to be formed, and no past or former Warden is to be found among the members. But three Master Masons, although they have served in no such offices, if they be well learned, may be constituted Master and Wardens of such new Lodge, or of any old Lodge, in the like emergency: and it shall be their first duty to qualify themselves thoroughly for their office. " The Master of every Lodge shall be annually chosen by ballot, on some stated Lodge night. Each member hath one vote. And when the ballot is closed, the former Master shall carefully examine the votes, and audibly declare him who hath the majority, to be duly elected. In like manner shall the Lodge proceed in the choice of all the other officers; great care being taken, that none be put in nomination, for favor or affec¬ tion, birth, or fortune,, exclusively of the* consideration of real merit and ability to fill the office for the honor and advancement of Masonry. No Mason chosen into any office can refuse to serve unless he has served in the same office before. The Master of every regular Lodge, thus duly elected and installed, has it in special charge, as appurtenant to his office, duty, and dignity, to • see that all the By-Laws of his Lodge, as well as the general Regulations from the Grand Lodge, be duly observed ; that his Wardens discharge their office faithfully, and be examples of diligence and sobriety to the Craft; that true and exact min utes and entries of all proceedings be made and kept by the Secretary; that the Treasurer keep and render exact and just accounts at the stated times, according to the By-Laws and orders of the Lodge ; and, in general, that all the goods and moneys belonging to the body be truly managed and dispensed, accord¬ ing to the vote and direction of the majority. "The Master shall also take care that no Apprentice or Fellow Craft be taken into his house, or Lodge, unless he has DIGEST OF MASONIC LAWS. 319 sufficient employment for him, and finds him to be duly quali¬ fied, according to the rules before laid down, for learning and understanding the sublime Mysteries of the Art. Thus shall Apprentices be admitted, upon farther improvement, as Fellow Crafts; and, in due time, be raised to the sublime degree of Master Masons, animated with the prospect of passing, in future, through all the higher honors of Masonry, viz., those of War¬ dens and Masters of their Lodges, and, perhaps, at length, of Grand Warden and Grand Masters of all the Lodges, accord¬ ing to their merit. " The Master of a particular Lodge has the right, and author¬ ity of calling his Lodge, or congregating the members into a Chapter, at pleasure, upon the application of any of the breth¬ ren, and upon any emergency and occurrence, which, in his judgment, may require their meeting; and he is to fill the Chair when present. It is likewise his duty, together with his Wardens, to attend the Grand Lodge, at the quarterly com¬ munications and such occasional, or special Grand communica¬ tions as the good of the Craft may require, when duly summoned by the Grand Secretary, and within such reasonable distance of the place of holding the Grand Lodge, as the laws of the same may have ascertained. When in the Grand Lodge, and at general, as well as special communications, the Master and Wardens, or either of them, have full power and authority to represent their Lodge, and to transact all matters, as well and truly as if the whole body were there present. " The Master has the right of appointing some brother, who is most commonly1 the Secretary of the Lodge, to keep the book of By-Laws, and other laws given to the Lodge by proper authority; and in this book shall also be kept the names of all the members of the Lodge, and a list of all the Lodges within the same Grand communication, with the usual times and places of their meeting. SEC. 4.—OF THE WARDENS OF A LODGE. " 1. None but Master Masons can be Wardens of a Lodge. "2. The Senior Warden succeeds to all the duties of the Master, and fills the Chair when he is absent. If the Master 320 DIGEST OF MASONIC LAWS. goes abroad on business, resigns, or is deposed, tbe Senior Warden shall fill his place until the next stated time of elec¬ tion. And although it was formerly held, that, in such cases, the Master's authority ought to revert to the last Past Master who is present, yet it is now the settled rule, that the authority devolves upon the Senior Warden, and, in his absence, upon the Junior Warden, even although a former Master be present. But the Wardens will generally honor a Past Master, that may be present, and will call on him to take the Chair, upon the presumption of his experience and skill in conducting the busi¬ ness of the Lodge. " Nevertheless, such Past Master still holds his authority under the Senior Warden, and can not act until he congregates the Lodge. If none of the officers be present, nor any former Master to take the Chair, the members, according to seniority and merit, shall fill the places of the absent officers. " The business of the Wardens in the Lodge, is, generally, to assist the Master in conducting the business, and managing the Craft, in due order and form, when the Master is present. Particular Lodges do likewise, by their By-Laws, assign partic¬ ular duties to their Wardens, for their own better government; which such Lodges have a right to do, provided they transgress not the old Landmarks, nor, in any degree, violate the true genius and spirit of Masonry These two articles so essentially differ from Anderson, that it is scarcely necessary to point to those differences, to satisfy any one that the two sections above are mainly of modern origin. No one can fail to see that they are simple regulations for the government of the subordinates of the Athol Grand Lodge. Where, in the Ancient Constitutions, can be found the immemorial rule, that, a Master shall be annually chosen by ballot, on a stated Lodge night? Formerly, Lodges had no stated Lodge nights. Where, in the ancient law, is to be found directions that no Mason can refuse to fill an office ? Where is the ancient law, requiring the Master to see that the Sec¬ retary keeps a true record? We know that, for some time after the reorganization of 1717, there was no such officer as Secretary, or even Grand Secretary. Where do you find, in DIGEST OP MASONIC LAWS. 321 the ancient law, directions to Lodges to raise candidates to the sublime degree of Master Mason ? We know that this degree was formerly conferred only by the Grand Lodge of England, and, before that period, we have reason to believe it was con¬ ferred only by the Grand Master of Masons. Where shall we find, that, by the ancient law, " none but Master Masons can be Wardens?" The original distinctly tells us, that "no man can be a Warden, until he has passed the part of a Fellow Craft." From Anderson.—{The Old Charges.) V. OF THE MANAGEMENT OF THE CRAFT IN WORKING. " All Masons shall work honestly on working days,'that they may live creditably on holy days ; and the time appointed by the law of the land, or confirmed by custom, shall be observed. " The most expert of the Fellow Craftsmen shall be chosen or appointed the Master, or overseer of the Lord's work, who is to be called Master, by those who work under him. The Crafts¬ men are to avoid all ill language, and to call each other by no disobliging name, but brother or fellow, and to behave them¬ selves courteously within and without the Lodge. " The Master, knowing himself to be able of cunning, shall undertake the Lord's work as reasonably as possible, and truly dispend his goods as if they were his own ; nor give more wages to any brother or Apprentice, than he really may deserve. "Both the Master and the Masons, receiving their wages iustly, shall be faithful to the Lord, and honestly finish their work, whether task or journey; nor put the work to task that hath been accustomed to journey. ."None shall discover envy at the prosperity of a brother, nor supplant him, or put him out of his work, if he be capable to finish the same; for no man can finish another's work so much to the Lord's profit, unless, he be thoroughly acquainted with the designs and draughts of him that began it. When a Fellow Craftsman is chosen Warden of the work, under the Master, he shall be true both to Master and Fellows—shall care¬ fully oversee the work in the Master's absence, to the Lord's profit, and his brethren shall obey him. " All Masons employed, shall meekly receive their wages, 21 322 DIGEST OP MASONIC LAWS. without murmuring or mutiny, and not desert the Master till the work is finished, " A younger brother shall be instructed in working, to prevent spoiling the materials for want of judgment, and for increasing and continuing of Brotherly Love. " All the tools used in working shall be approved by the Grand Lodge. " No laborers shall be employed in the proper work of Ma sonry; nor shall Masons work with those that are not free, without an urgent necessity; nor shall they teach laborers and unaccepted Masons as they should teach a brother or fel low." From the Ahiman Rezon.—(Constitutions.) CHAP, m., SEC. 2.—OF WORKING. " All Masons should work faithfully and honestly. All the working hours appointed by law, or confirmed by custom, are to be strictly observed. " The usual hours for working are,' from seven o'clock in the evening until ten, between the 25th of March and the 25th of September ; and from six until nine, between the 25th of Sep¬ tember and the 25 th of March.' " The Master and Masons shall faithfully finish their work. " None shall envy a brother's prosperity, or put him out of his work, if capable of finishing it. " All Masons shall receive their wages without murmuring. They must avoid all unbecoming modes of expression; and shall call each other brother, in the Lodge." Between the foregoing sections there is, evidently, this marked difference, that the first was a rule when Masonry was Opera¬ tive as well as Speculative, as it regulates the working hours of the day ; while the Ahiman Rezon presents a modern regulation, suited to the working of Lodges. How ridiculous, to suppose that the Ancient Constitutions, made when the Society of Masons was a Society of mechanics (stone masons and architects), pro¬ vided that the hours of labor should be " from seven o'clock in the evening until ten," etc. As a local regulation for Lodges, as now constituted, this rule of the Athol Grand Lodge is well enough, but it will be seen, that even, this could not be conveniently DIGEST OF MASONIC LAWS. 323 complied with in all latitudes; the principle, however, might properly he retained, and the precise hours of labor be regu¬ lated by each Grand Lodge. As before intimated, we object to it, because it is given, in the Ahiman Rezon, as one of the ancient, or immemorial laws, which is preposterous upon its face. From Anderson.—(The Old Charges.) VI. OF BEHAVIOR. " 1. In the Lodge, while constituted. " You are not to hold private committees or separate conver¬ sation, without leave from.the Master; nor to talk of anything impertinent or unseemly? nor interrupt the Master or Wardens, or any brother speaking to the Master; nor behave yourself ludicrously or jestingly, while the Lodge is engaged in what is Serious and solemn; nor use any unbecoming language, upon any pretense whatsoever, but to pay due reverence to your Mas¬ ter, Wardens, and Fellows, and put them to worship. " If any complaint be brought, the brother found guilty shall stand to the award and determination of the Lodge, who are the proper and competent judges of all such controversies (unless you carry it, by appeal, to the Grand Lodge), and.to whom they ought to be referred, unless a Lord's work be hindered the meanwhile, in which case a particular reference may be made; but you must never go to law about what concerneth Masonry, without an absolute necessity, apparent to the Lodge." From the Ahiman Rezon.—(Constitutions.) CHAP. HI., SEC. 3.—OF BEHAVIOR IN THE LODGE. " While the Lodge is open for work, Masons must hold no private conversation or committees, without leave from the Master ; nor talk of anything foreign or impertinent, nor inter¬ rupt the Master or Wardens, or any brother addressing himself to the Chair;, nor behave inattentively while the Lodge is engaged in what is serious and solemn; but every brother shall pay due reverence to the Master, the Wardens, and all his fellows. " Every brother guilty of a fault shall submit to the Lodge, unless he appeal to the Grand Lodge. 324 DIGEST OP MASONIC LAWS. "JVo private offenses, or disputes about nations, families, religions, or politics, must be brought within the doors of the Lodge. The difference between the foregoing sections are, perhaps, not very important, but still it shows a settled purpose of making a difference. From Anderson.—{The Old Charges.) VI. OF BEHAVIOR. " 2. After the Lodge is over, and the brethren not gone. " You may enjoy yourselves with innocent mirth, treating one another according to ability ; but avoiding all excess, or forcing any brother to eat or drink beyond his inclination, or hindering him from going when his occasions call him, or doing or saying anything offensive, or that may forbid an easy and free conver¬ sation, for that would blast our harmony and defeat our laudable purposes. Therefore, no private piques or quarrels must be brought within the door of the Lodge, far less, any quarrels about religion, nations, or State policy. We being only, as Masons, of the catholic religion above mentioned; we are, also, of all nations, tongues, kindreds, and languages, and are resolved against all politics, as what never yet conduced to the welfare of the Lodge, nor ever will. This charge has always been strictly enjoined and observed ; but especially since the Refor¬ mation in Britain, or the dissent and secession of these nations' from the communion of Rome." From the Ahiman Rezon.—{Constitutions.) CHAP. HI., SEC. 4—OF BEHAVIOR AFTER THE LODGE IS CLOSED. "When the Lodge is closed, and the labor finished, the brethren, before they depart home to their rest, may enjoy themselves with innocent mirth, enlivened and exalted with their own peculiar songs and sublime pieces of music; but avoiding all excess, considering each other, in the hours both of labor and festivity, as always free. And, therefore, no brother is to be hindered from going when he pleases; for although, after Lodge hours, Masons are as other men, yet, if they should fall into excess, the blame, though unjustly, may be cast upon the Fraternity, by the ignorant or the envious." In the foregoing there is a marked difference, without an im¬ provement. DIGEST OP MASONIC LAWS. 325 From Anderson.—[The. Old Charges.) VI. OF BEHAVIOR. " 3. When brethren meet without strangers, but not in a Lodge formed. " You are to salute one another in a courteous manner, as you will be instructed, calling each other brother ; freely giving mutual instruction, as shall be thought expedient, without being overseen or overheard, and without encroaching upon each other, or derogating from that respect which is due to any brother, were he not a Mason; for, though all Masons are as brethren upon the, same level, yet Masonry takes no honor from a man that he had before; nay, rather it adds to his honor, especially if he has deserved well of the Brotherhood, who must give honor to whom it is due, and avoid ill manners." From the AJiiman Rezon.—[Constitutions.) CHAP. IV., SEC. 1.—WHEN' A NUMBER OF BRETHREN HAPPEN TO MEET WITHOUT ANY STRANGER AMONG THEM, AND NOT IN A LODGE. " In such case you are to salute each other in a courteous manner, as you are, or may be instructed in the Lodge, and freely communicating hints of knowledge, but without disclosing secrets, unless to those who have given long proof of their taciturnity and honor. Masonry divests no man of the honors due to him before, or that may become due after he was made a Mason. On the contrary, it increases respect, teaching us to add to all his other honors those, which, as Masons, we cheer¬ fully pay to an eminent brother, distinguishing him above all of his rank and station, and serving him readily according to our ability." Between the foregoing articles, the studied difference in the language is the only thing worthy of notice. From Anderson.—[The Old Charges.) vi. OF BEHAVIOR. "4. In presence of strangers NOT Masons. "You shall be cautious in your words and carriage, that the most penetrating stranger shall not be able to discover, or find out what is not proper to be intimated ; and sometimes you shall divert'a discourse, and manage it prudently, for the honor of the Worshipful Fraternity." 326 DIGEST OF MASONIC LAWS. From the Ahiman liezon.—(Constitutions.) CHAP, rv., SEC. 2.—WHEN IN THE PRESENCE OF STRANGERS, "WHO ARE NOT MASONS. " Before those who are not Masons, you must be cautious in your words and carriage, so that the most penetrating stranger shall not be able to discover what is not proper to be intimated. The impertinent and ensnaring questions, or ignorant and idle discourse of those who seek to pry into the secrets and mys¬ teries of the Craft, must be prudently answered and managed, or the discourse wisely diverted to another subject, as your discretion and duty shall direct." The author of the Ahiman Rezon seems inclined to provide against " impertinent and ensnaring questions," and in. this his article is rather rich than racy. From Anderson.—{The Old Charges.) VI. OF BEHAVIOR. "5. At home, and in your neighborhood. " You are to act as becomes a moral and wise man; par¬ ticularly, not to let your family, friends, and neighbors, know the concerns of the Lodge, etc., but wisely to consult your own honor, and that of the ancient Brotherhood, for reasons not to be mentioned here. You must also consult your health, by not continuing together too late, or too long from home, after Lodge hours are past, and by avoiding of gluttony and drunkenness, that your families be not neglected, or injured, nor you disabled from working." From the Ahiman Rezon.—(Constitutions.) CHAP. IV., SEC. 3.—WHEN AT HOME, AND IN YOUR NEIGHBORHOOD. " Masons ought to be moral men. Consequently, they should be good husbands, good parents, good sons, and good neigh¬ bors ; avoiding all excess injurious to themselves or families, and wise as to all affairs, both of their own household and of the Lodge, for certain reasons known to themselves." Here, again, is a difference, for the sake of differing. From Anderson.—(The Old Charges.) VI. OF BEHAVIOR. "6. Toward a strange brother. "You are cautiously to examine him in such a method as prudence shall direct you, that you may not be imposed upon DIGEST OP MASONIC LAWS. 327 * by an ignorant, false pretender, whom you are to reject with contempt and derision, and beware of giving him any hints of knowledge; but if you discover him to be a true and genuine brother, you are to respect him accordingly; and if he is in want, you must relieve him if you can, or else direct him how he may be relieved; you must employ him some days, or else recommend him to be employed. But you are not charged to do beyond your ability—only to prefer a poor brother, that is a good man and true, before any other poor people in the same circumstances." . From the Ahiman Eezon.—{Constitutions.) CHAP. IV.,.SEC. 4.—OF BEHAVIOR TOWARD A FOREIGN BROTHER, OR STRANGER. "You are cautiously to examine a stranger, or. foreign brother, as prudence and the rules of. the Craft direct, that you may not be imposed upon by a pretender ; and if you dis¬ cover any one to be such, you are to reject him, but with proper caution. But such as are found to be true and faithful, you are to respect as brothers, relieving them, if in want, to your utmost power, or directing them how to find relief • and em¬ ploying them, if you can, or else recommending them to em¬ ployment." Our last remarks are applicable here. From Anderson.—{The Old Charges.) "Finally, all these charges you are to observe, and, also, those that shall be communicated to you in another way; culti¬ vating Brotherly Love, the foundation and cape-stone—the cement and glory of this ancient Fraternity; avoiding all wrangling and quarreling, all slander and backbiting—not permitting others to slander any honest brother, but defending his character, and doing him all good offices, as far as is con¬ sistent with your honor and safety, and no farther. And if any of them do you injury, you must apply to your own or his Lodge, and from thence you may appeal to the Grand Lodge, at the quarterly communication, and from thence to the annual Grand Lodge, as has been the ancient laudable conduct of our forefathers in every nation—never taking a legal course but when thg case can nob be otherwise decided, and patiently listening to the honest and friendly advice of Master and 328 DIGEST OF MASONIC LAWS. fellow, wnen they would prevent your going to law with strangers, or would excite you to put a speedy period to all law-suits, that so you may mind the affairs of Masonry with the more alacrity and success. But with respect to brothers or fellows, at law, the Master and brethren should kindly offer their mediation, which ought to be thankfully submitted to by the contending brethren, and, if that submission is impracticable, they must, however, carry on their process, or law-suit, without wrath and rancor (not in the common way), saying or doing nothing which may. hinder Brotherly Love and good offices to be renewed and continued, that all may see the benign influence of Masonry, as all true Masons have done, from the beginning of the world, and will do, to the end of time. AMEN. SO MOTE IT BE." From, the Ahiman Rezon.—(Constitutions.) CHAP. IV., SEC. 5 —OF BEHAVIOR TOWARD A BROTHER, WHETHER PRESENT OR ABSENT. " Free and Accepted Masons have ever been charged to avoid all slander of true and faithful brethren, with all malice and unjust resentment, or talking disrespectfully of a brother's person or performance. Nor must they suffer any to spread unjust reproaches or calumnies against a brother, behind his back, or to injure him in his fortune, occupation, or character; but they shall defend such a brother, and give him notice of any danger or injury wherewith he may be threatened, to enable him to escape the same, as far as is consistent with honor, prudence, and the safety of religion, morality, and the State, but no farther. SEC. 6.—CONCERNING DIFFERENCES AND LAW-SUITS, IF ANY SUCH SHOULD UNHAPPILY ARISE BETWEEN BRETHREN. " If a brother do you injury, or if you have any difference with him about any worldly or temporal business, or interest, apply first to your own or his Lodge, to have the matter in dispute adjusted by the brethren. And if either party be not satisfied with the determination of the Lodge; an appeal may be made to the Grand Lodge ; and you are never to enter into a -law-suit, until the matter can not be decided as above. And if' it be a matter that wholly concerns Masonry, lawsuits are to be entirely avoided, and the good advice of prudent brethren DIGEST OP MASONIC LAWS. 329 is to be followed, as they are the best referees of such differ¬ ences. " But where references are either impracticable or unsuccess¬ ful, and courts of law and equity must, at last, decide, you must still follow the general rules of Masonry, avoiding all wrath, malice, rancor, and personal ill will, in carrying on the suit with a brother; neither saying, or doing anything to prevent the continuance or renewal of that Brotherly Love and Friendship, which are the glory and cement of this ancient Fraternity. " Thus shall we show to all the world the benign influences of Masonry, as wise, true and faithful brethren have done, from the beginning of time, and as all who shall follow us, and would be thought worthy of that name, will continue to do. " These charges, and such others as shall be given to you in a way that can not be written, you are strictly and conscientiously to observe; and, ■ that they may be the better observed, they should be read or made known to new brethren at their making, and at other times, as the Master shall direct. Amen!" We have now given every word of the Old Charges, con¬ tained in Anderson, and we have skipped about and brought forward everything from the Ahiman Rezon, which bears any resemblance to the originaland yet we have not given the one-half of what, in that book, is called the Ancient Constitu¬ tions. Not thinking it proper to insert the balance here, we will mention, the subjects treated of under separate heads, viz., " Private Duties, Instructions for Candidates, Proposing Can¬ didates, The Candidate, Secretary of a Lodge, Treasurer, Dea¬ cons, Stewards, Tyler, Number to be Initiated; Of Grand Lodges in General: The Election of Grand Master and other Grand Officers," down to Pursuivant, including Grand Visita¬ tions ; and then the author branches out upon the business of the Grand Lodge, etc., etc. Now, who can fail to see that what has generally been re¬ garded as the Ancient Constitutions of Masonry, in the Ahiman Rezon, is nothing more nor less than the Constitution for the government of the Atliol Grand Lodge, adopted in 1772, more than fifty years after the compilation of Anderson. We believe nearly all the Grand Lodges in the United States have 330 DIGEST OF MASONIC LAWS. a code of laws which they call the Constitution, and another code called the By-Laws; and thus it was with the Athol Grand Lodge ; they extracted as much from the Ancient Con¬ stitutions as suited their purposes, and added thereto rules that had never been heard of, as constituting portions of the funda¬ mental law. This Constitution wTas drawn up by Dermott, and adopted by his Grand Lodge, was sent out and made the para¬ mount law of all the Provincial Grand Lodges established by that body ; and hence, in all the States of this Union where the Ahiman Rezon lias been republished, it was not only looked upon as containing truly the Old Charges, but for many years it seems not to have been known that any higher authority ex¬ isted. Indeed, if we may judge by the extensive quotations made from this half-got-up and spurious book, in certain quar¬ ters, we are left to doubt whether it is not still regarded as con¬ taining the Masonic law. But we are gratified in knowing that some of the States, long governed by it, have thrown it aside, and are being governed by the true law. Two or three years ago, Bro. Hyneman of the Mirror and Keystone, called our attention, through his paper, to the fact, that he had in his possession a copy of Anderson's Constitutions, edition of 1738, which contained the Old Charges, as they are found in Dermott's Ahiman Rezon, and differing from every other edition of Anderson. We replied to Bro. Hyneman, and felt constrained to say, that neither Bro. Anderson, nor the Grand Lodge of England could ever have given sanction to such a publication. We know that there was truly an edition of Anderson's Constitutions in that year, but, we gave it as our opinion, that the copy in Bro. Hyneman's possession was a coun¬ terfeit. Through the courtesy of Bro. Macoy, of New York City, we have had access to his very rare Masonic library, and we have now before us Anderson's Constitutions' of 1723, 1767, 1784, and the edition of 1738, purporting to be Anderson's. This latter book contains, as Bro. Hyneman stated, the Old Charges, almost word for word, as they are found in Dermott's Ahiman Rezon of 1805 (now before us), and totally different from all the other editions of Anderson. Ia short, the Old Charges are, word for word, the same in the other editions DIGEST OF MASONIC LAWS. 331 before us; and as we republished them from the edition of 1756, we can say, knowingly, that they are precisely the same in that edition also. We can not, for a moment, suppose that either Anderson, or the Grand Lodge of England, would have published a code purporting to be the fundamental law, in 1738, differing essentially from that code, published in 1723, and, especially, when we find no mention made of the change. Still less can we believe that, in the next edition (1756), Entick and the Grand Lodge of England would have thrown away the code of 1738, and adopt that of 1723, word for word, and give us no intimation of said change. In short, we can not suppose that the true law, as collated in 1723, would have passed into all the editions of the Book of Constitutions, except that of 1738, and no mention be made of that exception. Bro. Anderson was a man of too much character as an author, to admit such a sup¬ position. We believe the custom has ever been for the engraver to put his name to his work, unless he was ashamed of it, and we find that in all the other editions of Anderson the name of the . engraver of the frontispiece is given, while in that of 1738 no such name appears. Again : we have no evidence that any other edition of Anderson was placed on sale in the book stores, while the book of 1738 contains, on the title page, an advertise¬ ment of its being o.n sale at three different book stores. But, we think, an extract from the Old Charges, found in all the other editions of Anderson, and an extract in reference to the same subject, from this book of 1738, will force the reader to agree with us, that it is a spurious publication, got up on speculation, and to produce the impression on the minds of the Athol Masons, that the Old Charges were the same with each Grand body. The following is from Anderson, in all the editions except in the book referred to, viz : " No brother can be a Warden, until he has passed the part of a Fellow Craft; nor a Master, until he has acted as Warden; nor Grand Warden, until he has been Master of a Lodge; nor Grand Master, unless he has been a Fellow Craft before his election, who is also to be nobly born, or a gentleman of the best fashion, or some eminent scholar, or some curious architect or artist, descended of honest parents, and who is of singular 382 DIGEST OF MASONIC LAWS. great merit in the opinion of the Lodges. And for the better, and easier, and more honorable discharge of his office, the Grand Master has a power to choose his own Deputy Grand Master, who must be then, or must have been formerly, the Master of a particular Lodge, and has the privilege of acting whatever the Grand Master, his principal, should act, unless the said princi¬ pal be present, or interpose his authority by letter." The following is from the book of 1738 : " The Wardens are chosen from the Master Masons, and no brother can be a Master of a Lodge till he has acted as a War¬ den somewhere, except in extraordinary cases, or when a Lodge is to be formed, where none such can be had ; for, then, three Master Masons, though never Masters or Wardens of Lodges before, may be constituted Master and Wardens of that new Lodge. But no number, without three Master Masons, can form a Lodge ; and none can be the Grand Master, or a Grand Warden, who has not acted as the Master of a particular Lodge." We shall not call special attention to the particulars in which the two articles above extracted differ, because they are so essen¬ tially different throughout, as to command the attention of all. We had intended to write and publish, in this connection, a dissertation upon the Masonic and moral application of each of the Old Charges; but, having heard read six lectures, written by Bro. S. Lawrence, of the Signet and Journal, upon these old laws, and, believing the brother handles the subject with more ability than we could do, we rely upon their publication, when we hope to find a copy in the hands of every brother we meet; for we say, with great confidence, that they will be found to be of inestimable value to all who desire to understand the moral application of this wonderful code of laws. CHAPTER IX. QUESTIONS OF MASONIC USAGE. CAN A SUSPENDED MASON BE EXPELLED? Huntsville, Mo., March 2,1849. R. W. Bro. J. W. S. Mitchell.—Dear Sir:—When a Mason has been suspended for the non-payment of Lodge dues, and, after his suspension, removes into the jurisdiction of some other Lodge, but both Lodges under the jurisdiction of the same Grand Lodge, can the Lodge under which jurisdiction he now is, try him for an offense of a more criminal nature, which, if sustained, will perhaps result in expulsion ? Please answer as early as possible. With the highest esteem, I am, fraternally, etc., J. C. Shaefer. Before answering the above question, we beg to say that it is a great mistake to suppose the editor of a Masonic journal is the proper person to look to for authentic advice upon mooted questions of local law. The Grand Lodge, or, in its recess, the Grand Master, constitutes the highest authority on Masonic jurisprudence; and this is proper, for the reason that an editor might very honestly advise a Lodge, in another jurisdiction, to do that which would violate the edicts of the Grand Lodge. For example, had we been asked by a Lodge in Indiana, if expulsion from a Royal Arch Chapter should operate as expul¬ sion or suspension from a Lodge of Master Masons, we should unhesitatingly have answered, No! and yet, two years ago, the Grand Lodge of that State had such a rule upon its statute books. But of Masonic usage, or Ancient Regulations, we know of no one more likely to be correct, certainly no one should be expected to use more diligence to be so, than the conductor of a Masonic work. We have made these remarks, to guard our readers against adopting our opinions, in any case, in violation of a Grand Lodge regulation. In relation to the above question, should our opinion be in opposition to the opinion of the Grand Master, or the Grand Lodge, when assembled, the Lodge, acting in obedience to our 334 QUESTIONS OP MASONIC USAGE. opinion, might be excused, but could not be justified; while the same opinion, given by the Grand Master, and in opposition to the opinion of the Grand Lodge, would justify the subordinate. But, we apprehend, there can be but one opinion successfully maintained in relation to the matter called up by Bro. Shaefer, and we proceed to lay down the proper rule of action, as we understand it. 1. That every non-affiliated Mason is amenable to the nearest Lodge. 2. That a brother, who has been suspended, indefinitely, for unmasonic conduct, should be arraigned and tried for any offense, the penalty of which is expulsion. 3. If a brother be suspended for a definite period, say twelve months, or for non-payment of dues, he may, and should be arraigned and tried for any offense which would subject him to a higher grade of punishment, viz., indefinite suspension or ex¬ pulsion. Some are of opinion that suspension for non-payment of Lodge dues, only operates to deprive him of the privileges of his own Lodge. We think a suspended brother, no matter for what cause, can not sit in any Lodge. But a brother sus¬ pended for non-payment of dues, is scarcely considered as guilty, thereby, of unmasonic conduct, but of a dereliction of Masonic duty. This, perhaps, may, however, be a distinction without a difference; but certain it is, that the brother has it in his own power, at any time, to remove the prohibition, by paying up his dues; and surely if, during this suspension, he is guilty of gross unmasonic conduct, it is competent for the Lodge to arraign and try him; and, if found guilty, inflict the penalty of indefinite suspension or expulsion, thereby placing it out of his power to impose on the Craft. As to the jurisdiction the accused brother hails from, it is a matter of no consequence—he is amenable to the nearest Lodge for the time being. disobedience to by-laws—reconsidering a ballot. , Mississippi, February 26,1849. J. W. S. Mitchell.—Dear Brother:—I beg leave, here, to lay before you a small domestic affair, and should you think proper, at any time, to give your views upon such proceedings, I should be happy to have them. It is this: At a QUESTIONS OP MASONIC USAGE. 335 late meeting, a Committee reported favorably upon the petition of a minister of the Gospel, and a vote was taken, when two brothers blackballed the applicant, because the Lodge did not first pass a resolution that the money should not be refunded. I will here remark, that it has been a rule of our Lodge to admit ministers of the Gospel free of charge; or, if they pay, to refund them the amount, and only require them to pay the monthly dues, and, in this instance, the money was paid or vouched for. Well, as I said, the candidate was blackballed by two members. They then made a proposition to move a re-ballot, on condition that the Lodge would first pass are, solution that the money should not be refunded, which the entire Lodge, excepting only three, were compelled to agree to, to prevent a truly worthy man from being rejected—the three in the minority ruling and controlling the entire Lodge7 and they stated that they were satisfied with the petitioner—fin fact, wished him to come in, but refused to be governed by the majority, or almost the entire Lodge. The candidate was, however, admitted on the terms of the three rebellious members. Was this conduct not unmasonic? The Worshipful Master was at a loss, too, in regard to a reconsideration of the matter ; denied the right to recon¬ sider on the motion of one who voted a blackball, or on the motion of any member, etc. However, he yielded, and has requested me to ask your views on the subject. Can a ballot be reconsidered on the motion of one who voted a blackball ? I insisted it could be. Was I right or not ? With the warmest wishes for your prosperity, I remain very truly and fraternally yours, D. The propriety, or impropriety, of receiving a minister of the Gospel, or any one else, into a Lodge, without charge, is a matter for the determination of the Grand or subordinate Lodges, and if, by law. or usage, the subordinate Lodge fixes the terms or amount to be paid by each applicant, it is the bounden duty of every member to submit cheerfully to the constitutional majority of his Lodge, though the price agreed upon be greatly above, or greatly below the views of the minority. Every brother knows this to be his duty, and the same rule will apply in all cases, except such as may set at naught a paramount law. We hold, that a brother is not bound to obey an edict of his Grand Lodge, provided it is clearly requiring a violation of an established Landmark, but in no other case. Had this Lodge, by a constitutional majority, agreed to con¬ fer the degrees, without charge, on any man who had served twelve months in the Mexican war, would 'these brethren have rejected every such applicant, because, in their judgment, such an exemption should not have been made? We were for a long time in favor of giving ministers the degrees, free of 386 QUESTIONS OF MASONIC USAGE. charge, and we are now, upon principle, as much opposed to it; but, of course, we should cheerfully submit to the constituted authority, whether from the Grand or subordinate Lodge. In reference to the last inquiry, we have to say, that we do not know of any safe rule by which a ballot can be reconsidered. By parliamentary rules, a motion to reconsider must come from one of the majority; but, in a secret ballot, we have no constitutional or Masonic means of ascertaining what individual voted in the majority or minority; and, hence, we consider a motion to reconsider not only out of order, but contrary to Masonic usage. Most Lodges have a clause in their By-Laws, saying how often the ballot may be taken before the candidate is declared rejected, and, in the absence of such rule, the custom is (and we believe it a good one), for the Worshipful Master to exercise a sound discretion in ordering, or not, the ballot to be taken a second or third time. We were presiding in a Lodge recently, when on the first ballot one blackball was put in, and we ordered a second ballot, when all were clear; and it was afterward ascertained, that the blackball had been put in through mistake. Of course, we mean by a second ballot the retaking of the same ballot, at the same meeting. must a mason make known his objections to a candidate? Alton, January 14th, 1849. Bko. J. W. S. Mitchell :—I wish to make a single inquiry, and ask yon to be so kind as to state what you conceive to be the duty of the members of a Lodge, in an instance as follows: When a petition is presented by a person, desirous of becoming a member of our Order, on being received, is referred to a committee, whose duty it is to report at a subsequent meeting, favorably or unfavorably; if unfavorably, the matter in relation to it ends ; if favorably, it is presumed the candidate will be favorably received. What is the duty of the members of the Lodge, who know of objections to the said applicant ? Is it not absolutely the duty of a brother, who may knotv of valid objections to the petitioner, to make them known to the Committee ? Yery fraternally, J. C. ketcham. To these questions we answer, that it may or may not be the duty of a brother to make the communication to the Committee. If the objections are founded on mere rumor, and he is at liberty to speak upon that subject, he owes it to the Lodge, to see that QUESTIONS OF MASONIC USAGE. 387 an investigation of the charges is had, so that an unworthy- man may not be admitted, or that even a good man be not admitted, without a proper effort to relieve his character from false charges ; he likewise owes this to the applicant. But, if his objections are founded upon absolute knowledge, there is no use of an investigation, as this could hot alter the facts, or, in any way, remove the objection, and it becomes his duty to keep the' applicant from imposing on the Craft, and he is under no obligations to let any one know that he is the one who does so. First, because it could do no good ; and, second, it might create unkind feelings in the breast of some member of that Committee toward him. But again, there are cases where he could not do so without acting basely. We will put a case, by way of illustration: Suppose we know a man who has applied to be made an Odd¬ fellow, and a Committee calls on us for information in refer¬ ence to his character, and we agree to give what knowledge we have of him, on the condition that they pledge their honor as gentlemen (not as OddfellowsJ, never to communicate to any other person what we say. They agree to these terms, and we satisfy that Committee that the applicant is unfit to asso¬ ciate with gentlemen, what will be the course pursued by that Committee ? They will report unfavorably, and vote to reject the candidate; but they will, if they are honorable men, never give their reasons for doing so. Well, surely, we have a right to expect as much fidelity of a brother Mason, who may come under a similar pledge. There are many cases, where no man, or set of men, could induce us to give the information asked for, and, hence, the great utility of the secret ballot-box; we can keep an unworthy man out, without being under the necessity of betraying our trust, or wounding the feelings of those, who, knowing of no objections, believe the candidate worthy. But this question involves the sacred use of the ballot-box, for, if it can be made the duty of the brother to communicate his objections to a Committee, it may be made equally his duty to communicate them to the Lodge, and if, after the ballot has been taken, the individual depositing the blackball, can be 22 338 QUESTIONS OF MASONIC USAGE. required to state his reasons for doing so, what use is there for a secret ballot? None, whatever; you had as well vote by a show of the right hand'. The usage is, and has generally been, to admit no one into the Lodge by initiation, or otherwise, except by the unanimous consent, of all the members present.. Now, if a brother can be required to state his objections, it presupposes the existence of a power in the Lodge to overrule his objections, and admit the applicant, in opposition to the objector, and, of course, the usage of unanimity is thrown to the winds. Masonry has ever protected its members against the introduction of discordant materials. Harmony, Concord, and Brotherly Love, have ever been an essential ingredient to the well-being of the.Order ; but, could harmony exist in a Lodge that would admit a man contrary to the will of one of its mem¬ bers ? As a general rule, we think we could not consent to fellowship a man against whom we had deposited a negative vote, and, if we could not, an application for a demit would be our only remedy. Candor constrains us to admit, that this is not the first time that the sacredness of the ballot-box, and the wholesome regulation of unanimity have been assailed. In the reign of Henry VI., Masonic Lodges were little more than so many drinking clubs, where, we have reasons to believe, candi dates were proposed on the spur of .the occasion, and voted for by a show of hands, and a unanimous vote was not required. At a much later period, in England, when the J. Warden was in the habit of calling to refreshment at the close of every sec¬ tion of the lecture (and there were three times as many sections then as now), for the purpose of drinking and singing Baccha¬ nalian songs; yea, when it was honorable for a man to get drunk, provided he was the " last to fall;" then were men made Masons without a due 'observance of rules; for example, a man was proposed to a Lodge in London, and the members contrib¬ uted his initiation fee, on the ground, that he was a " three-bottle man,"and could tell a good story. CAN A NON-AFFILIATED MASON PREFER CHARGES AGAINST A MEMBER OF A LODGE? CAN THE ACCUSER WITHDRAW CHARGES? To the first question, we answer that we know of no differ¬ ence between non-affiliated Masons and members, except, so far QUESTIONS OF MASONIC USAGE. 339 as obedience to local regulations are concerned. The By- Laws, for example, requires the members to convene once a month, and every member is bound to obey, while the non¬ affiliated Mason is not so bound. So in reference to all the local regulations designed for the government of the Lodge, or the especial well-being of its members, but, otherwise, we all stand upon a level, subject to the same restraints, and entitled to the same immunities. If it were not so, the" members would be held guiltless, should they basely slander the non-affiliated, and no means of redress could be resorted to; for, it will be remem¬ bered, that the latter has no more right to use violence than the former. It is in the power of the Grand Lodge to make distinctions, but those distinctions must not be in violation of the Ancient Landmarks. For example, the Grand Lodge can not suspend, censure, or expel any Mason, except for good cause shown. On the contrary, the Grand Lodge may issue an edict, requir¬ ing non-affiliated Masons to do any reasonable thing for the good of the Craft, and a failure or refusal, on their part, to comply with the law, will subject them to all the degrees of punishment known to Masonic jurisprudence ; provided, always, that the right of the Grand Lodge can not extend beyond its acknowledged jurisdiction. We assert that, formerly, nothing was known of non-affiiliated Masons, in the sense we now use the term. Masons were allow¬ ed to demit from their Lodge only to join another, or to travel beyond its jurisdiction, and it was made their duty to connect themselves with another Lodge, as soon as they had an oppor¬ tunity, and a failure to comply released the Fraternity from any obligations to them. At this day, it is quite common to permit Masons to demit at pleasure, and remain non-affiliated, nor is there any Grand Lodge regulation which impairs their stand¬ ing, or weakens their claims upon the Fraternity at large. We, therefore, conclude that non-affiliated Masons have the right to prefer charges against a member of a Lodge, and that it be¬ comes the duty of the Lodge to hear and determine the case, if deemed of sufficient importance. To the second question, we have to say, that the character 340 QUESTIONS OP MASONIC USAGE. and dignity of the Lodge is assailed, whenever charges are pre¬ ferred against one of its members, and it becomes the duty of the Lodge to purify itself, either by removing the stain, improp¬ erly cast on the brother, or by cutting him off from the family associations. Suppose a brother should so far forget himself, as to be instigated by vindictive feelings, and make false charges against another, and thus, to say the least, excite doubts of his innocence in the minds of the members, it would be an outrage upon the innocent brother, to stay the proceedings, until he can be be fully heard, in his defense; and especially is it the duty of the Lodge to prosecute the trial, if there be reasons to believe that the charges have been made with a knowledge of their falshood, for should it so turn out, it will be the duty of the Lodge to punish the offender even more severely than would have been the accused, if found guilty. We wish further to he understood, that if the Lodge have a Committee of Grievance, and the charges are made before that Committee, the same prin¬ ciple will apply, for the Committee being the authorized agents of the Lodge to bring, in a proper manner, offenders before the Lodge, they can not permit charges to be withdrawn, unless they are deemed too trivial to require the action of the Lodge. Whenever charges and specifications are legally filed, whether before a committee or the Lodge, they become the property of the Lodge, and can not be withdrawn without its consent. Of course the Lodge can suffer the charges to be withdrawn, or any other amicable adjustment of the difficulties that it may deem proper. Chicago, 111., Dec. 13th, 1848. Deak Bro. Mitchell :—I should like to see the following questions answered in the Signet: 1. When a brother is under censure before trial or sentence, can he visit the Lodge ? 2. Can the Master send a Master Mason from the Lodge room for misconduct! 3. Can a member appeal from the decision of the W. Master on points of order ? Yours fraternally, 6. D. 1. If a brother stands charged with unmasohic conduct, to which is, or may be attached the penalty of suspension or expul¬ sion, he can not visit any Lodge. The ordinary rule of evidence QUESTIONS OP MASONIC USAGE. 341 is, and ever has been reversed in Masonry. In law, a man is presumed to be innocent until his guilt is proven, on a final trial; but, in Masonry, so elevated is the character, and so sacred are the obligations of a Master Mason, that it is fairly presumed that he will never institute and file charges against any brother, unless he has ample reasons to believe him guilty, and, especially, as he knows that a malicious prosecution, or false charge, willfully made, will be visited upon the offender with a punishment adequate to the crime; and, hence, the standing of the brother charged, as first stated, is impaired by a very high order of testimony. And we can not sit with a brother who is not acknowledged to be in good standing. We think, therefore, that, after charges and specifications are filed, the brother has no Lodge privileges, except so far as • may be necessary to a fair trial, by confronting and questioning the witnesses. There are some who go further, and say that a Mason, legally charged, has no right to sit in the Lodge during his trial; that the testimony should be taken elsewhere than in open Lodge, when the accused may be present, but that he can not be present when the case is being determined by the Lodge. 2. 'It is the bounden duty of the Master to preserve order, and secure the harmony of his Lodge, and, as he has no power to inflict fines and imprisonment, if the ordinary Masonic means fail, he is thrown upon the reserved rights of the Master of the Craft, and it becomes his duty to preserve harmony within, by ordering the disorderly member to be excluded. Nor has the member a right to appeal from the Master to the Lodge ; but, if he feel aggrieved thereby, he may bring the conduct of the Master before the Grand Lodge. 3. There is nothing in the Ancient Constitutions that has any direct reference to this subject. That appeals from the decision of the Master were formerly allowed, in any case, we do not believe; but, since Grand Lodges have assumed legislative powers, convenience has made it necessary to resort to parlia¬ mentary rules; and, notwithstanding many of the Grand Lodges in the United States have, in unmeasured terms, denounced the use of such rules, we venture the assertion, that there is not one where some of the rules are not used. 842 QUESTIONS OF MASONIC USAGE. Virginia, for example, fraternally lashes Missouri for calling the yeas and nays, and does this in committee of the whole. Legis¬ lative bodies must be governed by some rules applicable to the business of legislation. The right to appeal from the decision of the presiding officer, is clearly provided for in Jefferson's Manual, and is practiced by some of the Grand Lodges ; but a subordinate Lodge is not a legislative body, and may not, thereby, claim the right to use this rule, and however whole¬ some may such a restraint be upon an irritable or hasty tem¬ pered Master, there is no Masonic law or usage that gives the members such a right. We, therefore, conclude that, in the absence of a local regulation, a member can not appeal from the decision of the Master, as to points of order, in any case where the laws or usages are involved. It is' the duty of the Master to see that the laws are executed, and the rituals observed ; and, as he is responsible for the neglect of this duty to his G. Lodge, he alone must be the judge of the law ; but, in cases where the settled laws of Masonry are not involved, an appeal should lie. NON-AFFILIATED MASONS. " This subject has, for several years past, engaged the atten¬ tion of the Grand Lodges of the United States, without pro¬ ducing anything like uniformity of opinion. It is one of much interest to the Fraternity, because of the large number of non affiliated brethren, who claim all the privileges, rights, and bene¬ fits of the Order, without contributing anything to its support, or to the Charity Fund. " Your Committee beg leave to remark, that the rights, privi¬ leges, responsibilities, and benefits of the Order are reciprocal. Every Mason, as a return for the privileges and benefits con¬ ferred upon him by his admission to the Order, is required to attend the meetings of the Lodge; to share its labors and responsibilities; to contribute to its support, and especially to the Charity Fund. It is a principle laid down in the Ancient Regulations, that every Mason should be a contributing member to some Lodge, unless he be released from the obligation by the QUESTIONS OF MASONIC USAGE. 343 action of the Lodge, or unless he "be excluded from its privileges, by the act of suspension or expulsion. In the latter case, his connection with the Order is dissolved; but so long as he remains in good standing, the obligations are mutual and binding. " By withdrawing from membership, which he has always the right to do (unless under censure), a Mason does not cast off his allegiance, nor is he released from any of those duties and obligations he took upon himself, upon his entrance into the Order. Your Committee believe that every Mason, whether attached to the Lodge or not, is bound by every principle of honor and justice, to contribute something to its support. If he fail, or refuse to contribute, according to his means—if he disregard the calls of charity on the ground that he is not a member of a Lodge, as many have done, what just claims can he have to its protection, or to a participation in its benefits ? " Although your Committee hold, that every Mason in good standing, although not a member of any Lodge, is bound to con¬ tribute something to sustain the Institution, and meet the appli¬ cations of the distressed, yet they know no constitutional means by which the Lodge can impose a tax upon such, or enforce its payment, by any Masonic law. The only means which have occured to your Committee, is, to direct the subordinate Lodges to require a small sum for every visit which a. non-affiliated Mason may make to such a Lodge. " Rather than levy a certain tax upon non-affiliated brethren, your Committee would appeal to their sense of justice, to their sense of what they owe to the Lodge, and to themselves as mem¬ bers of an Institution, whose privileges and benefits they claim. When a Mason, for a long series of years, has contributed nothing to the support of the Order, he ought not to consider himself entitled to its privileges, nor can he lay any just claims to its honors."—Port Folio. We desire to see the question of . taxing non-affiliated Masons, fairly and fully investigated, in order to a speedy settlement of it; for, if one Grand Lodge has the power, all have ; and, if exercised by one, it should be by all. We have made the foregoing extract from the report of the Committee on Foreign Correspondence, of the Grand Lodge of Tennessee, believing it 344 QUESTIONS OF MASONIC USAGE. calculated to* shed much light upon this subject; but, if we are not greatly mistaken, the conclusions of the Committee are pre¬ cisely the reverse of that to which their reasoning forcibly leads. The Committee say, it is the duty of every Mason to contribute to the Charity Fund—" that it is a principle laid down in the Jlneient Regulations, that every Mason should be a contributing member." That though the Lodge may release him from niembership, he is not released from his obligations—that every Mason " is bound by every principle of honor and justice, to contribute something to its support." That " every Mason, in good standing, is bound to contribute something to sustain the Institution." Yet, with all this, the Committee declare, that they know of no Constitutional means by which the Grand Lodge can impose a tax. Is it pos¬ sible that that Committee believes the Grand Lodge has no constitutional means to compel a Mason to do what his obliga¬ tions require of him ? If it is laid down in the Ancient Regula- tions, that every Mason should be a contributing member, can the Committee believe the Grand Lodge has no power to require obedience to that Regulation ? If the demitted Mason still holds a claim upon the Lodge and its members for assistance, can not the Grand Lodge require him to do all his Masonic duties, or sever the tie which, other¬ wise, becomes unequal and unjust ? We regard the Chairman of that Committee with great veneration, but we are sadly mis¬ taken, if the Grand Lodge has not all power necessary to carry out the principles of the Institution, and compel obedience to the Ancient Regulations. When Masonry was Operative as well as Speculative, a Mason was permitted to demit only for two causes—first, that he was about to join another Lodge—and, second, to travel beyond the jurisdiction of his Lodge ; and, in this case, he was bound to have his name enrolled as soon as he located in neighborhood of a Lodge, which, if he failed to do, re¬ leased the Craft from all obligations to assist him; and now, when by a modern regulation, a Mason demits from a Lodge at will, is he not still under obligations to comply with that Ancient Regula¬ tion, which requires all Masons to enroll their names on the books of some Lodge ? If the Grand Lodge has not the power founded on first principles to tax non-affiliated Masons, who ' QUESTIONS OF MASONIC USAGE. 345 are aekowledged to be under its jurisdiction and control, so far as their Masonic conduct is concerned, then the Grand Lodge of England has been transcending its powers for more than one hundred years. That Grand body required, by law, that the officers and members should each pay, annually, a sum of moiiey, over and above that which other Masons were required to pay, and if all Masons are members of the same great family, and all the Ma¬ sons of England are amenable to the Grand Lodge of England, will any one doubt the right of that Grand body to legislate for the government of all ? We hold that the Grand Lodge of Ten¬ nessee has the right to require every Mason in the State to pay a reasonable sum to the support of Masonry, and, unless it can be shown that their Masonic College is not, and will not be a charitable Institution, every Mason in the State, who is able, should be taxed to sustain it, and, if they refuse to pay, rid the hive of its useless drones. We have no idea of reqiring good and true men (who are generally working men), to lose the time necessary to do all Lodge duties, contribute all the charity, and then be bound to assist those who stand aloof from their known Masonic duties. We are unwilling to remain bound to those out-door managers, who often undertake to dictate to the members of the Grand Lodge, and then openly defy its edicts. We wish to be on the' level with all, and not rob Peter to pay Paul. can the grand master legalize the illegal acts of a lodge? Editor Masonic Signet :—As editors are presumed to know everything, and are expected to answer everybody's questions, I should like to have your opinion of the matter that follows: Suppose a Lodge, U. D., whose dispensation expires at the annual session of the Grand Lodge, fails to make return, and, of course, fails to obtain a charter; meantime, the Lodge continues to work, confer degrees, etc., but when their atten¬ tion is called to the expiration of their dispensation, they apply to the Grand Master to exercise his prerogative, and renew their dispensation, which appli¬ cation is granted, the renewal, on the face of it, purporting to cover the interval between the expiration of the dispensation and its renewal. Has the Grand Master, or even the Grand Lodge, the power to renew a dis¬ pensation, so as to cover the interval between the expiration and renewal, and legalize the work of that interval ? 346 QUESTIONS OF MASONIC USAGE. Admitting that the renewal might relieve the Lodge from censure, for work¬ ing without legal authority, in what attitude do those stand who were received by the Lodge, after the expiration of their dispensation? If they were not regularly made Masons at first, can the renewal of dispensation make them so ? A. B. We hold that all powers which, by usage, were anciently vested in the Grand Master, remain unchanged, except so far as they have been abrogated, or withheld by Grand Lodge edicts. Most Grand Lodges do not leave this to mere con¬ jecture, but specifically set forth that the duties and powers of the Grand Master, not therein stated, shall be such as were anciently, and usually exercised by Grand Masters. The Grand Lodge of Missouri never authorizes, except in extreme cases, the issuing of a dispensation for a longer period than until the next succeeding communication, or annual meet¬ ing, when it is made the duty of the subordinate Lodge to sur¬ render it to the Grand Lodge, and ask a charter, or a continu¬ ance of the dispensation. Should the subordinate fail to make the return, it must cease all business and work, its authority having expired. But suppose the subordinate fails to make the return by reason of some providential cause, and suppose the Lodge improperly regards the possession of the expired dispensation as authority to continue work, and when satisfied of its error, seeks all honorable means to correct and atone for that error, does the power anywhere exist to legalize their illegal acts? We unhesitatingly answer, Yes. Formerly, the Grand Master was the great head of the Craft, at all times, and now, under the Grand Lodge system, the Grand Master exer¬ cises a controlling influence and guardianship over all the Craft in his jurisdiction, and may do all to promote the prosperity and well-being of the Fraternity, that ancient Grand Masters might do, except so far as restrained by Grand Lodge edict. In the absence, then, of any written law, the case cited is clear¬ ly one coming within the purview of the prerogatives of the Grand Master, and calling for the exercise of a sound dis¬ cretion, and thus, by the high power in him vested, he can, and should legalize any illegal act, if, by so doing, he promotes the ends of Masonry ; and the act of legalizing the meetings, or communications of the subordinate Lodge, clearly removes any QUESTIONS OF MASONIC USAGE. 347 disability under which individuals may have been laboring, by being illegally made. We doubt whether it would be best, in any case, to antedate a dispensation, but the same results would be accomplished by fixing the true date of renewal, and order¬ ing an entry on the records of the Lodge, legalizing their inter¬ mediate acts. Masonry is conservative in its principles of government, and hence the errors in the practice of our ritual, too often occa¬ sioned by want of means of correct information, should not be held amenable alone to the letter of the law. Thus, when the Grand Master is apprised of the existence of an error, evident¬ ly the result of ignorance, or even where the known law has been transcended, under a firm conviction that the interests of Masonry imperiously demanded it, he, in the recess of the Grand Lodge, not only has the power, but it becomes his duty to remove the bar to a legal recognition of the act. We conclude, then, that the indorsement on the dispensa¬ tion, spoken of by our correspondent, is amply sufficient to authorize the Lodge to continue its work, and the previous illegal acts being legalized by said endorsement of the Grand Master, all Masons made therein must be regarded as regularly made. is it right to blackball a candidate whose fitness is vouched for? Bro. Mitchell :—Is it Masonry, or anti-Masonry, to blackball a candidate when he is well recommended, a Committee report favorably, and two other worthy brethren state, for the satisfaction of the Lodge (the candidate being unknown to the major part of the members), to be a man of good character, moral in all his ways, steady and industrious. I now ask you for information, as I am fearful anti-Masonry is creeping into our Lodge, viz., St. Mark's, No. 93. The secret ballot has, in most ages of Masonry, been held sacred. No Lodge has the right to go behind the ballot, and inquire into the motives which actuate any brother, in the dis¬ charge of this duty—indeed, were it otherwise, where would be the necessity of the ballot-box ? A viva voce vote would better answer the purpose, if brethren are to be held responsible, and required to give their reasons for rejecting a candidate; and, as stated in another place, there are cases where a brother 348 QUESTIONS OP MASONIC USAGE. ■would be violating a sacred principle of the Order, were he to divulge that which had been privately communicated, under his honor as a gentleman, or a Mason. But if, as intimated by our correspondent, a brother has suffered himself to reject a candi¬ date, whose standing and moral worth was vouched for by a member of the Lodge, simply because he was personally unac¬ quainted with him, and did not positively know the candidate to possess these qualifications, we think that brother has greatly mistaken his duty, both to the candidate and the Fraternity. If we are unacquainted with a candidate, to whom shall we look for information ? Certainly, to a committee, or a brother in good standing. "We shall have sunk very low in the scale of moral worth, when we can not rely upon the Masonic pledge of a brother ; and, especially, in relation to things about which he is not more interested than in the admission of a candidate. Were it necessary that every member of the Lodge should personally know the character and standing of the applicant, more than three-fourths would be rejected in all large towns. We are aware that committees of investigation are sometimes remiss in their duty; and where we have reason to believe this the case, we have been in the habit of requesting the Committee to state the facts thus elicited ; and, though our conclusions be the opposite to those of the Committee, we have never felt at liberty to doubt their motives. We should never reject an applicant, whose worth was vouched for by a brother, in the absence of counter testimony, but where we are satisfied, no matter from what source, that the applicant is unworthy, we should secretly deposit a blackball. ARE MASONS MADE IN A LODGE UNDER DISPENSATION ENTITLED TO VOTE f Rocky Springs, Claiborne cocnty, Miss., Sept. 26, 1849. Dear Bro. Mitchell :—Have initiates, made in a Lodge working under dispensation, a right to vote on any question before the Lodge, and also for the reception of candidates ? and is it necessary for all the members named in the dispensation, to be present at the regular communications, and vote, to make it legal and Masonic? Your answer to the above is respectfully requested, by private letter, or through the Signet. If you answer through the Signet, please send me the number containing it, and oblige Yours truly and fraternally, Jas. N. Coleman. QUESTIONS OF MASONIC USAGE. 349 To the first question, we answer, that we believe Masons, made in a Lodge under dispensation, have all the " rights, benefits, and privileges," that Masons made in a chartered Lodge have. If the writer intends to ask whether Entered Apprentices, so made, have a right to vote in the Lodge—we answer, that this depends upon the local regulation of the Grand Lodge, under which, the subordinate is held. Most of the Grand Lodges in the United States, require all the business of the Lodge to be transacted in a Master's Lodge; and hence, none but Master Masons can participate. "We believe this is not only a modern regulation, but a very bad one. It is the duty of every member of a Lodge to use all honorable means to preserve harmony and good fellow¬ ship with all the members; yea, to cultivate fellowship and Brotherly Love with all the Fraternity. But, have we any assurance that this can be done, if the balloting for the first degree takes place in the Master's Lodge ? May not a Mason be thus made, with whom an Entered Apprentice or Fellow Craft can not, and will not fellowship, and who, therefore, would be compelled, as an honorable man, to decline taking any further degrees, and leave the Lodge. We have been told that, if an Entered Apprentice or Fellow Craft objects to the applicant, it is the duty of the Master Mason, to whom the objection is made, to prevent his being initiated; but we answer, if the petition is received in a Master's Lodge, the Entered Apprentice and Fellow Craft has no right to know anything of its introduction, and, besides, if he has a right to object to the making of a Mason, he should have the right to make that objection known only by a secret ballot. The Grand Lodge of England, as far back as we have any authentic account, required all the business of the subordinate to be transacted in the first degree, and every brother had the right to say, by his ballot, who should be added to the number. We know that the Baltimore Convention gravely determined that an Entered Apprentice Lodge is not a Lodge, that a Fellow Craft Lodge is not a Lodge, and yet, we suppose, there is not a member of that Convention who would not require an appli¬ cant to visit, distinctly to declare that he had been made an 350 QUESTIONS OP MASONIC USAGE. Entered Apprentice, in a just and legally constituted Lodge of Ancient, Free, and Accepted Entered Apprentice Masons. The second question propounded by our correspondent, we think, admits of no doubt. The same rule applies in a Lodge working under dispensation as under charter. A Lodge is competent to transact business, if seven of its members are pre¬ sent ; this is the smallest number that can receive, and act on a petition, and there is no law or usage which requires more. The balloting for a candidate must be had at a regular com¬ munication, because it is of the highest importance that no one be admitted who is not acceptable to all, and all the members are presumed to have notice of said meeting, when it is their duty to attend; but if any portion fail to do so, the business and work of the Lodge may not be suspended thereby, provided there is a constitutional number in attendance. We now return to the first question propounded by our cor¬ respondent, viz., has a Mason made in a Lodge under dispensa¬ tion, a right to become a member thereof, and vote for the reception of candidates. We think we have dfnswered this question correctly, but, as Bro. Moore, of Boston, entertains quite a different opinion, and as we desire to disseminate true, Masonic light, regardless of any pride of opinion, we will ex¬ tract his remarks in the October number of the Magazine, and, although we happen to be pressed by our compositor, we will hastily offer some of the reasons on which our opinions are based, and then ask the reader to make up his verdict by the law and the testimony: "We have heretofore so fully discussed the nature of the powers vested in Lodges working under dispensation, that we do not feel the necessity of entering so much at length into the consideration of the inquiries proposed by our corre¬ spondent, as we should otherwise do.* " The business of this class of Lodges is defined in terms, by the dispensation. This authorizes the brethren to whom it is granted, to ' form and open a Lodge, after the manner of Ancient, Free, and Accepted Masons, and therein to admit and make Masons.' This we conceive to be the full extent of the powers delegated to, or that can be legally exercised by such Lodges. Entertaining this view of their powers, we, of course, are constrained to give a negative answer to the first inquiry of our correspondent, referring him, for the argument on which our * See this Magazine, vol. vii., pp. 23, and 225, and vol. viii., p. 68. QUESTIONS OF MASONIC USAGE. 351 answer is predicated, to the Magazine, as indicated in the note appended to this article. " If one of the petitioners become disorderly, or is guilty of other unmasonic conduct, he may be removed by the Grand Master; or, if the offense be of a character to justify it, suspended from his privileges as a Mason, until such time as his case can be brought before the competent tribunal for adjudication. This tribunal may be the Lodge nearest his residence, working under a charter. Brethren made in the Lodge under dispensation, and ' demitted Masons' occupy, in this respect, the same ground. If either be derelict in duty or conduct, they may be proceeded against as though the Lodge (under dispensatioh), did not exist. Neither are members of any Lodge, in the proper and legal sense of the term." We have not read the articles referred to in his note, but we respectfully express a doubt whether any reasons can be urged to justify his position. If the business of a Lodge under dispen¬ sation " is defined, in terms," so, also, is the business of a Lodge under charter, for the terms are much the same. Neither gives the power in express terms, to try and punish disorderly mem¬ bers, to levy and collect dues, give alms, bury the dead, protect and support the widow and orphans, and many other of the most important duties known to the Order. If a Grand Lodge in the United States does not constitute the brethren under dis¬ pensation into " a regular Lodge of Ancient, Free, and Accepted Masons," then does it not do what is its bounden duty, for every Entered Apprentice and Fellow Craft Mason does, or should know, that if he has not been made a Mason in a " just and regularly constituted Lodge of Ancient, Free, and Accepted Masons," he can not be received and acknowledged as a regular Mason, in any regular Lodge, nor are we under any obligations, as Masons, to him. Now, we all know that Masons, made in a Lodge under dispensation, are entitled to the right hand of fellowship, all the world over. If, then, a Lodge under dispen¬ sation, is a regularly constituted Lodge, for the time being, can a Lodge working under charter be anything more, only so far as the one is a charter limited in its time, and the other is per¬ petual ? The Baltimore Convention so decided, and we think correctly. If so, a Lodge under dispensation may open a Lodge, make Masons, and do all other things which regular Lodges may do, being governed by the Landmarks and usages of the Order. 352 QUESTIONS OF MASONIC USAGE. Bro. Moore says, that if Masons, made in a Lodge under dis¬ pensation, or non-affiliated Masons, are guilty of unmasonic conduct, they must be dealt with by the nearest chartered Lodge. Now there is a rule, which obtains everywhere, that gives the authority, and makes it the duty of the nearest Lodge to deal with non-affiliated brethren, for unmasonic conduct, and another rule requires each Lodge to deal with its own dis¬ orderly members. Then the only question to be determined, is whether a Lodge under dispensation is, in truth and in fact, a Lodge. We hold that it is so, to all intents and purposes; that Masons can only be made in a regular Lodge; that neither the Grand Master nor Grand Lodge can authorize Masons to be made in any other way; that, being so made, they are entitled to all the privileges, and subject to all the restrictions of those made in a chartered Lodge, and, of course, can become members of the Lodge in which they are made, with full -and equal rights with the original petitioners, and these with those of a chartered Lodge. If the doctrine of Bro. Moore be correct, then a Mason made in a Lodge under dispensation in one county town, may become a member of a chartered Lodge in another county town, provided it is the nearest chartered Lodge to his residence. A reason urged why Masons made in a Lodge under dispen¬ sation, should not be admitted members, is, that the Lodge might take in a large number of young men, who, without a knowledge of their duty, might, by their votes, control the old Masons, and trample under foot, or violate the Landmarks. Now, we think, there is generally less danger to be apprehend¬ ed from young, than old Masons, in this particular, for the reason that they soon become the best workmen. But, take the other horn of the dilemma, and it will equally apply to Lodges under charter. We leave the subject for the present, inviting discussion from any who believes we are wrong. CAN ONE MEMBER ARREST THE BUSINESS OF THE LODGE. Calhoun, Mo., March 5,1850. Bro. J. W. S. Mitchell.—Dear Sir:—The twenty-second Section of the fifth Article of By-Laws of the Grand Lodge of Missouri, provides that, QUESTIONS OF MASONIC USAGE. 353 " No applicant for initiation or membership, in any Lodge, shall be received, except by the unanimous consent of all the members present." Query.—Should a member present refuse to vote, does his refusal prevent the proper officer from deciding (in case the ballot is fair), that the petitioner is duly elected? and, if so, is there any law, custom, or usage by which a member can be compelled to vote when he does not wish to do so ? An answer to the above question, will much oblige Yours fraternally, James A. Terr. The first question is an important one, and, at a first view, may seem difficult to answer. But, as all laws are intended for the good of the whole, and, in no instance, designed to favor or encourage perverseness or rebellion in any one, we take it for granted that the statute here quoted is not violated, if the Lodge should declare the candidate elected, notwithstanding a member has failed, or refused to vote. It is not in the power of any brother to arrest the proceedings of a Lodge, by a refusal to do his duty. If a member, having objections to a candidate be present, it is his duty to manifest his objection through the ballot-box, and if he refuse to vote, the fault is his and not that of the Lodge. (Of course it is the duty of the W. Master to demand his vote.) We think the Lodge does not violate the above rule in receiving a candidate under the circumstances stated by our correspondent, for the reason that the same rule requiring a unanimous vote to elect, requires every member pres¬ ent to vote. The law also requires one blackball to reject. The answer to the second question, we think, is plain. If a brother refuse to obey an edict of the Grand Lodge, or an established rule of the Order, it is the duty of the Lodge to deal with the offender. It is common in some Lodges to excuse a brother from voting, but we regard this as altogether wrong, in the case of a petition, and, certainly, when not excused, no one can willfuly violate our rules with impunity. Should a member choose to be obstinate (and some Masons are prone to be so, if no penalty is attached to such conduct), every petitioner might be rejected if a refusal to vote could effect that object, and a brother who will not yield obedience to our laws, should be suspended from the privileges of Masonry, in order that the business of the Society may move on in harmony. 23 354 QUESTIONS OF MASONIC USAGE. must a grand warden have first served as master of a lodge? Bro. Mitchell :—Allow me to inquire, through your widely circulated work, if the Grand Lodge of Missouri approves of the " Old Charges of Free and Accepted Masons ? " If she does, has she not violated the fourth Article, in elect¬ ing one who has not been Master of a Lodge, as Junior Grand Warden ?* Is it contrary, or not, to the twenty-fifth Article, second Section, of the By-Laws of the Grand Lodge of Missouri ? To the first question, we reply that the Grand Lodge of Mis¬ souri has always aimed to hold in veneration the Ancient Charges, but, until very recently, it was not known in that Grand body, what the Ancient Charges really were. This appearing mani¬ fest, a few years since, a Committee was raised to ascertain and report upon that subject. At the last communication, as Chair¬ man of that Committee, we reported that the Old Charges found in Anderson's Constitutions, as republished in the first volume of the Signet, contained all the Ancient Landmarks and usages that are proper to be written, and that, as far as we know, no attempt had ever been made to alter or change them; for although the Grand Lodge of England has several times disregarded some of their provisions, in every republication, by order of that Grand body, the entire language has been preserved. Our report was adopted without opposition, and we feel proud in saying, that we believe no Grand Lodge in the Union desires more strictly to act within the pale of the ancient law; but it is not to be expected that the members should be very familiar with the Ancient Charges, so soon after their publication— indeed, some of the members are not subscribers to the Signet, and, probably, never read them. We are not authorized to say whether the Grand Lodge vio¬ lated the Article referred to by our correspondent, or not, in the election of the Junior Grand Warden. If he was never Master of a Lodge, of course the Ancient Charges were violated; but others, we suppose, voted for the brother as we did, without inquiring or thinking of the prerequisite qualification. To the second question, we answer that if the brother had not been Master of a Lodge, the Article of the By-Laws of the Grand Lodge referred to, was violated, and the same apology does not * See Signet, vol. 1, p. 300. QUESTIONS OP MASONIC USAGE. 355 exist for so doing, for it is the duty of every member to be familiar with that instrument, and see it faithfully executed. In connection with this subject, we feel called upon to say, that we are very sure the Junior Grand Warden did not know, or think of the existence of such a law, at the time of the elec¬ tion, or he would have promptly admonished the Grand Lodge, for we know he manifested no desire to be elected. WHEN IS A MAN TOO OLD TO BE MADE A MASON? A correspondent, from Arkadelphia, Ark., requests us to say at what age we consider a man too old to be a Mason. A moment's reflection will enable the brother to answer, as we do, by saying a man can not be made a Mason when he is in his dotage. This is the only rule upon the subject. WHERE MAY A REJECTED CANDIDATE PETITION? Arkadelphia, Ark., Sept. 22, 1850. Bro. Mitchell :—Please answer, through your Signet: Has a sister Lodge a right to act on a petition of a candidate, after he has been twice rejected by another Lodge, and the same made known to them ? W. M. B. Most Grand Lodges prohibit a candidate from petitioning a second time, until twelve months have elapsed from his rejec¬ tion. Indeed, so general is this practice in the United States, that it may now be considered common law, even where a Grand Lodge has made no edict in reference to it; and, we suppose, a second rejection would only require a probation of an additional year. If, then, the petitioner has served out his probation, and resides nearest to a sister Lodge, we think he has a right to petition. that Lodge; but we are clearly of opinion that the Lodge, acting in good faith to the great family of Masons, should not consent to initiate him without the approbation of the Lodge in which he had been rejected. SHOULD THE MASTER OF A LODGE HAVE THE CHAPTER PAST MASTER'S DEGREE ? Benton county, Ala., Oct. 1, 1850. Bro. Mitchell :—You will confer a favor by answering wbetber a M. Masou can be qualified to preside, without taking the degree of P. Master in a regular Chapter ? If so, would a P. Master, who had taken the Chapter degrees, do 356 QUESTIONS OP MASONIC USAGE. right to sit in the Lodge without claiming the Chair, or assisting him in the dis¬ charge of his duty ? You will please answer in the next Signet, or by private letter, as you may prefer. The cause of my making this request is this : Comp. Brundidge (G. Lecturer), in the presence of myself and two other Compan¬ ions, qualified a Master Mason to preside over a new Lodge, and some of the Companions in the Chapter," where I have my membership, contend we have done wrong, and said they could not sit in said Lodge. In haste, fraternally yours, William Johnson. In answering questions of Masonic law, we wish it under¬ stood that we are governed, as far as possible, by ancient usage, and can not, therefore, be expected to meet the views of all well informed Masons, for the reason, that most of the Grand Lodges in the United States have, at various times, set at naught the ancient or paramount law, by edicts, hastily or incautiously adopted, and where such edicts have long remain¬ ed upon the statute books of said Grand Lodges, many intelli¬ gent Masons are disposed to regard them as correct, and in accordance with the Ancient Landmarks. In some jurisdic¬ tions, the opinion prevails that no one can preside over a Lodge who has not received the degree of Past Master, because of his being elected to preside over a Lodge of Master Masons, truly so called, and, say they, inasmuch as the Wardens succeed to the office of Master, in the event of his death or absence, they, too, must have the Past Master's degree. Virginia is governed by this rule. Other Grand Lodges take the ground that, while it is indispensably necessary that a Past Master should preside, one who has received the degree in a Chapter is every way qualified in that particular; while still another, and, we think, the larger number of Grand Lodges, indirectly admit that the degree of Past Master is not necessary to qualify a Master for the Chair. We say they indirectly admit this, because, while they require the Master of every Lodge, under charter, to have the degree of P. Master, they permit, and even make it the duty of the Senior Warden to preside over the Lodge, in the absence of the Master ; and, in the absence of both the Master and Senior Warden, the Junior Warden takes the Chair, and neither of the Wardens are required to be a P. Master, from which it follows that they do not regard the degree as neces¬ sary to the presiding officer. QUESTIONS OF MASONIC USAGE. 357 We will refer to the oldest records upon the subject, and, we think, there can be but little difficulty in arriving at correct conclusions. Our readers will bear in mind, that the oldest record which we can consult is Anderson's Constitutions—all other documents, claiming an earlier date, are, to say the least, of doubtful authority. No work, we have reason to believe, was ever more carefully prepared than Anderson's book. Every precaution was used, not only by the compiler, but by an able Committee of fourteen members of the Grand Lodge of England, to have all, and no more than all, the ancient usages, as far as they could be written, embraced in that book. The first printed edition of Anderson's Constitutions contains a rule, giving the Chair to the oldest P. Master; but, soon after, they tell us the true law has been found, and, hence, they passed the following regula¬ tion on the 25th of November, 1723, after Anderson's Constitu¬ tions were adopted by the Grand Lodge. " If the Master of a particular Lodge is deposed, or demits, the Senior Warden shall forthwith fill the Master's Chair, till the next time of choosing." If it had then been deemed necessary for the presiding officer to have the degree of Past Master, provisions would have been made, so to qualify the Senior Warden. The Jlhiman Rezon of 1764, which, as stated elsewhere, is authority as far as it agrees with Anderson, contains the follow¬ ing : " The Senior Warden succeeds to all the duties of the Master, and fills the Chair in his absence; or, if the Master goes abroad on business, resigns, demits, or is deposed, the Senior Warden shall forthwith fill his place, till the next stated time of election." We believe the degree of Past Master, and the distinctions given to Past Masters, by a seat in Grand Lodge, originated with the so called Grand Lodge of Ancient Masons, formed in London, of suspended, expelled, and seceding Masons, and which was familiarly known as the Athol Grand Lodge, be¬ cause the Duke of Athol was its avowed head. This illegal body published the Jlhiman Rezon, above referred to, which 358 QUESTIONS OP MASONIC USAGE. contained much of Anderson's Constitutions, correctly; but very many of the Ancient Regulations were perverted, or made to answer the purpose of said spurious Grand Lodge ; and yet, up to 1764,,even that body did not deem it necessary that the Master of a Lodge should have the Past Master's degree, if for no other reason, because, as we think, no such degree was then known. We do not remember that any distinctions or privi¬ leges were ever given to Past Masters by the Grand Lodge of England, until the union of the two Grand Lodges, in 1813, when, by way of compromise, some of the usages of the illegal Grand Lodge were retained, one of which we recognize in the present English Constitutions, as follows : " If the Master should die, be removed, or be incapable of discharging the duties of his office, the Senior Warden ; and, in the absence of both the Wardens, then the immediate Past Master; or, in his absence, the Senior Past Master shall act as Master, in summoning the Lodge, until the next election of officers." Now, it would seem to us that no one can fairly conclude, from the above, that the Grand Lodge of England attaches any sort of importance to the degree of Past Master, for the War¬ dens have a preference over Past Masters, in occupying the chair of Master. We think, however, the Grand Lodge acts wisely in requiring a Past Master to preside over the Lodge, in the absence of the three principal officers (though we deny that a Lodge can be opened in such case), not because he has the Past Master's degree, but because of his experience as a pre¬ siding officer, and his supposed knowledge of the interests of the Lodge and the Fraternity. The Grand Lodge of Scotland, where Masonry is more pure, and in more strict accordance with the Ancient Landmarks, than in England, requires the Wardens (who may not be Past Masters) to succeed the Master, in his absence. We have not access to the Constitution of the Grand Lodge of Ireland, but, we apprehend, th§ same practice prevails there as in England and Scotland, for most of the innovations and additions of modern Masonry are traceable to France and America. By QUESTIONS OP MASONIC USAGE. 359 reference to the usage of the Grand Lodges in the United States, it will be seen that, while they all require a Past Master to preside over" a Lodge, under charter, none of them, we believe, requires the Master of a Lodge, under dispensation, to have that degree. We hold that a Lodge, under dispensation, is, and must be (the opinion of the Baltimore Convention to the contrary notwithstanding) a legally constituted Lodge, otherwise no one can be legally made a Mason therein. Who ever heard of a brother Mason being admitted to visit, or being recognized as a Mason, who did not first give evidence that he had been made in a legally, or regularly constituted Lodge? And does not every one know, that those made in Lodges under dispensation, are as fully recognized as those made in Lodges under charter ? We received the three first degrees in a Lodge under dispensa¬ tion, and, thus far, our right to be recognized as a regular Mason has never been questioned; and yet, we have several times been compelled to say, in that peculiar manner pointed out by the rites of our Order, that we had been Initiated, Passed, and Raised in a legally constituted Lodge of Ancient, Free, and Accepted Masons. Well, surely, if we can sit in a Lodge under dispensation, presided over by a brother who is only a Master Mason, we can, with the same propriety, do so in a Lodge under charter; indeed, we deny that the question can be raised in a Master's Lodge. By what rule of propriety can we discuss the rights of Past Masters in a Lodge of Master Masons? We acknowledge the Grand Lodge has the right to open in the Past Master's degree, and make regulations in reference to that degree; and each subordinate Lodge, under charter, has the right to open a Past Master's Lodge, and confer the degree upon the Master-elect; but no question, in relation to a degree above, can, or should be entertained in the third degree. We have repeatedly stated, that we attach very little import¬ ance to the degree of Past Master ; that we do not believe it adds to the qualifications of a brother to preside over a Lodge, and that it is no part of, nor has it any legitimate connection with Ancient Craft Masonry; but so universal is the custom, requiring a Lodge under charter to have it, that it may now be regarded as common law, and we are not seeking to disturb 360 QUESTIONS OP MASONIC USAGE. that law; but we do object to the doctrine, that no one can preside over a Lodge who has not this honorary degree. The Grand Lodge of Alabama, we are aware, attaches great im¬ portance to the degree of Past Master, and our opinions, of course, are not expected, or intended to encourage disobedience to any of its edicts. In the case referred to by our correspondent, we do not know that we rightly understand the question. If Bro. Brun- didge undertook to qualify a brother to preside over a Lodge, under charter, without the degree of Past Master, he acted in violation of an edict of his Grand Lodge, and contrary to general custom. But we do not, for a moment, suppose he so acted. We know his more than ordinary zeal for true Masonry, and his reputation for Masonic knowledge, forbids such a sup¬ position ; and, hence, we are compelled to' believe, the writer means what he says—that some of the brethren of that Lodge, had sprung an almost unheard of question, viz., Must not the Master of a Lodge, under charter, be a Past Master, made in a Chapter? Now, we hold that the Past Master's degree, origi¬ nally, and still belongs to the Grand Lodges • that though the Chapters in the United States have assumed control over the degree, and all the Grand Lodges, except Pennsylvania, have tacitly admitted the legality of the degree, conferred in a Chapter—yet, no Grand Lodge has yielded its own right to confer the degree as a mark of distinction upon the Masters of Lodges, and we hope they never will. The Chapters in Eng¬ land do not confer the degree of Past Master, except when it is understood that the Companion intends visiting the United States—it is then given as a side degree, to enable the Compan¬ ion to visit Chapters in this country. By the custom of the Grand Lodge of England, and the Grand Lodges in the United States, three or more Past Masters have the right to open a Past Masters' Lodge in any Lodge under charter, and confer upon the brother elected Master of said Lodge, the degree of Past Master ; of course, if the brother elected Master had previously received the degree, either in Lodge or Chapter, he need only to be installed, or, if you please, reinstalled, QUESTIONS OF MASONIC USAGE. 361 From what we have said, it will scarcely be deemed neces¬ sary to add, that we know of no rule by which a Past faster, made in a Chapter, has any rights or privileges as such, not guaranteed to a Past Master made under the authority of a Grand Lodge, save and except, that the former can visit a Past Masters' Lodge in a Chapter, and the latter can not, for the reason that he has not the preceding degree of Mark Master. CAN THE MASTER DECLARE A CANDIDATE ELECTED WITH A BLACKBALL AGAINST HIM? —IF HE BE INITIATED, MUST THE BROTHER WHO VOTED THE BLACKBALL FELLOWSHIP HIM?—CAN THE MASTER ORDER A SECOND BALLOT? Mansfield, De Soto Parish, La., Dec. 21, 1850. Com. Mitchell.—Dear Sir:—We are in some doubt, in this place, relative to the extent of the powers of the Worshipful Master, and wish your opinion on the subject. Has the Worshipful Master the right to order a second ballot, when the first was cloudy? Has he the right to order the third, when one blackball appeared on the second balloting ? Is he justifiable, and is it in accordance with ancient customs, in announcing from the stand his determination to declare the candidate elected over one negative vote ? Is the brother casting the blackball bound to recognize the person thus made a brother, in good faith and fellowship ? In giving your opinion on the above, you will confer a favor on Your fraternal brother, Wilson Godfrey. P. S.—In order that you may the better understand the above, I will state, the new Constitution was adopted in. June last, and one copy sent to De Soto Lodge, No. 26. On the evening of the balloting, the copy could not be found, and the Lodge fell back on the.old Constitution, which had gone out of use, and acted under the sixty-fifth and sixty-eighth Articles. This oecured the second Saturday in October last. Fraternally yours, ■ W. G. In answering the foregoing questions, we desire to be under¬ stood as not intending to interfere with local regulations. By ancient usage, the powers of the Worshipful Master are almost unlimited, but Masonry, like religion, naturally assimilates itself more or less to the government and conventional rules of the society in which it exists ; and hence it is that the Institu- tution assumes, in the United States, many of the forms of a republican government; and, though we may be bound to acknowledge that there was a time when, in a monarchical gov¬ ernment every Worshipful Master was a monarch, and, like the king, could do no wrong, such powers and exemption from re¬ sponsibility are not, and never were willingly accorded to him 362 QUESTIONS OP MASONIC USAGE. in America. The powers of the Worshipful Master are gen¬ erally more or less pointed out by local regulations, emanating either from the Grand or subordinate Lodge ; but, in the absence of local regulations, he must be governed by common usage. We, therefore, say, in reply to the first question of our cor¬ respondent, that, if no local regulation reserves to the Lodge the right to order a second ballot, the Worshipful Master has clearly the right to order it, provided it be correct to take a second ballot, in such cases—and, we think, common prudence and sheer justice calls for the exercise of this practice. The object of the Worshipful Master and the Lodge should be, to become satisfied that no mistake has been made. We have several times known a blackball deposited on the first ballot, through the carelessness and inattention of a member, and this is likely to occur where Lodges are in the habit of requiring their members to deposit a white and a blackball at the same time—one in the right hand, and the other in the left hand box, or apartment—but, whatever may be the method of voting, we think the ballot should be retaken, until the Lodge is satisfied that no mistake has been made. On the other hand, we should regard the conduct of a Master as exceedingly blameable, who would order the ballot retaken, after it was manifest that no mistake had occured. We think a Lodge should never he bound to regard an applicant rejected on the first ballot, for, if this principle were admitted, it would preclude the correction of a mistake after it had been discovered, and proclaimed by the brother who had made it. These remarks will apply to the second question also. To the third question, we answer, No. Upon this subject, there should be no diversity of opinion. A unanimous vote alone can admit to membership, or entitle a candidate to initiation. From the revival of Masonry in England, in 1717, until within a few years, this question was seldom mooted. Every Mason understood and acted up to the ancient custom of requiring a unanimous vote. But, since the institution of Oddfellowship, we hear of the question being sprung in almost every State in the Union—and why? Because, by a rule.of the Oddfellows, QUESTIONS OF MASONIC USAGE. 363 one blackball does not reject, unless, indeed, the Lodge shall deem the reasons, given by the brother so voting, good and sufficient. In the event the Lodge differs in opinion with the objecting member, or, if the brother shall decline making his reasons known to the presiding officer, the candidate is declared elected—the negative vote to the contrary, notwithstanding. Now, we do not complain that this is a rule with our friends, the Oddfellows, but we do complain, and solemnly protest against the introduction of that rule into a Masonic Lodge. In the first place, we may reject an applicant for reasons which, as an honorable man, we dare not communicate to any one, and which no power on earth could extort from us. Secondly, the peace and harmony of the Lodge renders it necessary that its members shall not be compelled to give their reasons for their vote, as the opposite course would be liable to wound the feel¬ ings of the friends or relatives of the candidate, and thus create heart-burnings and distrust among the members. And last, though not least, because it would be ridiculous to require a secret ballot to be taken, if its secrets were liable to be exposed. To the last question we unhesitatingly answer, No. "We believe there is something like a halo of divine charity hovering within the walls of a Lodge room. Our very approach to the holy altar seems to dispel all bitter feelings, and we are too apt to err on the side of mercy, flattering ourselves with the hope (too often delusive) that Masonry will reform the man. But suppose injustice is sometimes done to a good man—they only form exceptions to a necessary and wholesome rule, and a remedy is provided whereby, in due time, atonement may be made. We must have some serious objection to an applicant, before we can resolve to reject him; but when, in the perform¬ ance of a solemn duty to the Craft, we have done so, no power on earth should attempt to make us fellowship that man. There may be cases where we could do so, but, as a general thing, the introduction of such a man into the Lodge would compel the brother who blackballed him, in justice to himself, to demit— for no good Mason will reject a good man, and no good man will feel willing to call a bad man brother. It is true we might feel compelled to vote against an applicant, because we thought 364 QUESTIONS OF MASONIC USAGE. he was deficient in intellect, or was wanting in physical qualifi¬ cations—in either of which cases we could have no good grounds for refusing the right hand of fellowship, if admitted; hut such cases rarely occur, and can not affect the principle contended for. We say, however, to our correspondent, that should such an outrage be perpetrated, as the making a Mason of a man against whom stood a negative vote, and should the brother who deposited it choose to sit in open Lodge with him, he does thereby fellowship him, and in debate, or otherwise addressing him, he must call him brother. We have confined ourself to the foregoing limited view of the subjects referred to,' because we have heretofore answered similar questions. CAN A BROTHER BE HELD RESPONSIBLE FOR A CRIME COMMITTED 1JEFORE HE WAS A MASON? Brenham, Texas, December 27th, 1850. J. W. S. Mitchell.—As I find others have done so, I am, therefore, emboldened to make an inquiry about Masonic usage, suppressing names. A, who emigrated from another State, and had resided among us about eighteen months or two years, during which time he had conducted himself with such pro¬ priety, as to justify our Lodge in accepting his application for membership. He received the three degrees, and has continued an orderly member for about two years. There have now come charges from the State from which he emigrated, that, if true, would have prevented his reception, or if committed since his adop¬ tion, would justify his expulsion. Now, I hold the opinion that we can not take cognizance of the matter, but we have many well informed Masons who hold that we can inquire, and, if the charges are sustained, expel, or do as we deem proper. Will you, in acknowledging the receipt of this, give me your opinion ? Yours fraternally, The foregoing question is one of great importance, and of difficult solution. We hold that a man can not violate a com¬ pact before he is a party to that compact. A man can not offend against an institution with which he is in no wise con¬ nected. A man who is not a Mason can not violate a Masonic law, and thereby incur the penalty annexed. It, therefore, fol¬ lows that a brother can not justly be held to account for an offense committed before his initiation into the Order. But while all this seems, from the very nature of things, manifestly correct in principle, yet a literal adherence to this rule would, in some QUESTIONS OP MASONIC USAGE. 365 cases, subject our Institution to reproach, and our members to deep mortification. By way of illustration, we will state a case which has actual¬ ly occurred in this jurisdiction. A man petitioned a Lodge in due form; the petition was referred, and a Committee of good men reported favorably, and the candidate was initiated. Before he had taken the second degree, evidence was produced which showed that, in a certain class of the community where the man was best known, he was generally regarded to be a thief. At this stage of the affair, we were consulted as to what the Lodge could do, or what was its duty to do. We answered that, by the rules of our Grand Lodge, each subordinate was expected to ballot for each degree, and that if the members disbelieved the report, or if they were satisfied that, though he had been guilty, he had repented and reformed, it would be their duty to advance him—in other words, if he is now man¬ ifestly a good man, all former sins should be forgiven; but if, on the contrary, they believed the man had a bad char¬ acter, even though they might have hope of a reform, they ought not to suffer him to advance, for they had no right to compel the Craft to fellowship a man of bad, or even doubtful character. We further hold that although a man is not amenable to the Lodge for an offense committed before he be¬ came a Mason, it is clearly within the power of the Lodge to arraign, and put upon trial a brother whose character stands impeached before the community in which he resides, or, if you please, where he is best known. In the case alluded to by our correspondent, we should, if he were a member of our Lodge, feel disposed to inquire whether the brother is now a good man. If the testimony is clearly affirmative, we would not, by indirection, hold him responsible for former improprieties. Masonry is Benevolence, Charity, Love—which not only hides a multitude of faults, but forgives actual crime, if it can be made appear that true repentance and thorough reformation has taken place. If, on the other hand, there were no fruits of repentance, or evidence of reformation, and if his conduct was still of a suspicious or doubtful charac¬ ter, we should be disposed to connect, or take into consideration 366 QUESTIONS OF MASONIC USAGE. his former acts with his recent ones, in order to arrive at cor¬ rect conclusions as to the true character of the man; and though the Lodge could not arraign him for crimes committed before he was a Mason, it might very properly charge that he was a man of bad character, and call upon him to make defense. On this trial, we apprehend it would be strictly legitimate for the prosecution and the defense to produce testimony to prove what had beqn his character through life, and an important item, with us, would be to prove whether, at the time he petitioned to become a Mason, he knew his character was not good in the community in which he formerly resided, and whether he con¬ cealed this fact from the members of the Lodge, and, especially, if he continued to do so after he became a Mason, and while he was applying for advancement. We take it for granted that any man who would petition for the degrees in Masonry, could not fail to know that he was asking to become the associate, the boon companion, the brother of a Society of gentlemen, who would scorn to admit a man of bad, or even doubtful character. For the attempt to commit a fraud like this, we should feel inclined to hold the brother responsible. No man whose char¬ acter stands impeached and unvindicated by an investigation, has a right to to throw himself under the protection, and seek the intimacy of our family, without apprising us of the fact, and offering facilities for investigation. The Society of Free¬ masons is a great family, every member of which is linked together by strong fraternal ties, and he who could fraudulent¬ ly become a member, in violation of its known rules, would deserve to be cast out as an unfit associate. We repeat, then, that it is competent for a Lodge to put a brother on trial, on the charge of having now a bad character, without being compelled to make any specification, and if, from the testimony, the charge be sustained, the Lodge may suspend or expel the accused. MUST A MEMBER STATE HIS REASONS FOR ASKING A DEMIT ?—CAN A BROTHER DISOBEY A LODGE SUMMONS t Tallequah, Cherokee Nation, April 8,1851. Bro. Mitchell :—Will you be bo kind as to give me, through the medium of your valuable periodical, your views on the following questions: QUESTIONS OP MASONIC USAGE. 367 1. When a Master Mason becomes dissatisfied with his Lodge, and asks for a demit, have the members of the Lodge a right to make him give his reasons be¬ fore they grant the demit ? 2. If he (the applicant for the demit) should be summoned, for the purpose of making him give his reasons, would he be justifiable in refusing to obey the sum¬ mons, if he believed it to be contrary to the principles of Masonry ? Respectfully and fraternally, Jno. W. Williams. To the first question, we answer that, by ancient usage, a brother can only demit for the purpose of traveling, or to join another Lodge; from which it will be seen that, in order to obtain a demit, the reason had to be stated. We believe, there¬ fore, that a Lodge has the right to make the giving of his reason, and the reasonableness of it, a condition upon which the demit shall be granted. To the second question, we have to say, that no brother has the right to disobey a summons to attend at the Lodge room, at any usual hour, and within a reasonable time; but this being done, the Lodge has no right to demand of him the exposition of his reasons for wishing to withdraw. It may very properly say to him, that if he does not give the reason, and even when given, if it is not esteemed sufficient, his application will be refused, but further it can not go. No Lodge has a right to extort the secrets of any member. A brother may desire to leave the Lodge, because he feels unwilling to fellowship one of its members, and he should know that if he gives this as a reason, it becomes the duty of the Lodge not only to withhold the leave asked, but also to take steps for the amicable adjust¬ ment of the difficulty. But the brother feeling himself aggrieved may think this course would lead to evil results, and although we think he would be wrong in so believing, still he-can not be forced to state these facts, nor can he be punished for refusing, in a respectful manner. He may prefer remaining a member, and fellowship the objectionable brother. We have seen brethren rise up, and demand a demit, because the Lodge failed to do what they thought it ought to do, and, in all such cases, we have voted against granting them leave. We have known others ask a demit, when we had good reason to believe the motive was a bad one, and, in such cases, we have voted against the leave, but we never thought of compelling, or 368 QUESTIONS OF MASONIC USAGE. even demanding that the reason should be given. Any member of a Lodge, in good standing, has a right to ask the Lodge to grant him a demit, and the Lodge has as clearly the right to refuse it. Of course, we have undertaken to answer the foregoing questions by the true principles of our Institution and its ancient laws, aside from any By-Law, for all By-Laws are wrong which do not conform to the ancient law; and it is the duty of every Grand Lodge to see that its subordinates do not err in this particular. WHOSE DUTY IS IT TO PREFER CHARGES? Bro. Mitchell :—There is a question I wish you to answer through the Signet, if you should think it worthy of a place in its pages: Suppose a man, a stranger, comes into your section, satisfies the Craft generally that he is of the Brother¬ hood (hut has not a diploma), is examined, received into full fellowship, in the usual way, conducts himself as well as most men for a few months; reports reach the section where his membership is, that he is not worthy as a man or a Mason to be countenanced by anybody—and these reports come through Masons who formerly knew him, who are themselves in good standing, both as men and Masons. Now, the question I wish answered is,—whose duty is it to ascertain whether the reports be true or not. Some of the leading Masons here say that those brothers that notified the Craft to be on their guard are the proper persons to notify the Lodge, officially. Some say that it is the duty of the Lodge where his membership is, to make the necessary inquiries, through their Secretary. Some say that any brother, being a member of the Lodge to which he belongs, has the right to make such inquiries as they may think proper. One report against the brother is, that he was expelled at Glasgow, Mo., from all the bene¬ fits of Masonry. Some contend, that neither the Lodge to which he belongs, nor any of the members, have any right to make inquiries, with regard to his former character, or standing as a Mason. I am rather a poor hand to express anything in writing, but I hope you will be able to understand my meaning. The foregoing is an extract from a letter of a highly esteemed brother of Florida, whose name and location we withhold, he- cause of the delicacy of the question asked. In reply, we have to say, that some Lodges have a By-Law pointing out the manner in which grievances shall be inquired into; but, in the absence of local regulations, we think it is the privilege of any member of a Lodge to make a complaint, and ask the Lodge to investigate the truth or falsehood of any charge or rumor, affecting the good Masonic standing of any QUESTIONS OF MASONIC USAGE. 369 brother, within the jurisdiction of the Lodge, whether he be a member or not; but if, from timidity, or any other cause, the brethren fail to take this course, it is the bounden duty of the Master to bring the matter before the Lodge, and require an investigation. The doctrine that no one has a right to inquire into the former standing of a member, is preposterous and dangerous in the extreme, for it tolerates the grossest imposi¬ tions. An expelled or suspended Mason has no right to visit a Lodge, or hold Masonic communication with a Mason in good standing; and a man who would take advantage of a Lodge, by palming himself upon them, knowing they were not apprised of his expulsion, forfeits all claim to common respect, and should be published as an impostor; and, surely, no Master of a Lodge will consent to sit with a man so charged, without ordering a strict investigation. It is the duty of the Master and each member, to look to the purity and harmony of the Lodge, to see that no brother's character is unjustly assailed, and also to see that the Lodge is not imposed on by an unworthy man. #We think, in' the case referred io, no member of the Lodge can claim exemption from the duty of ascertaining whether the rumor is well, or ill founded; and the Master will lay himself liable to have the charter of his Lodge arrested, if he refuses to institute an inquiry, to learn whether he is sitting with an expelled Mason or not. Expulsion is the highest punishment known to Masonic law, and the Lodge owes it to the brother charged to order an investigation; and should it be found that the charge is malicious and unfounded, suitable punishment should be inflicted upon the slanderer. MAY ANY MEMBER INFORM A CANDIDATE OF HIS REJECTION, AND BY WHAT VOTE? Abkadelphia, Ark., May 14,1851. Bro. Mitchell :—I wish to know from you, whether or not a member of a Lodge has the right to make known to a candidate that he has been rejected, either by committee or by ballot ? Has the member the right to state to the candidate the number of blackballs which he received ? Please answer the above in your next Signet. W. W. Bruce. In answer to both questions, we say, any member has the right to tell the candidate that he has been rejected; but there 24 370 QUESTIONS OF MASONIC USAGE. he should stop. No brother has a right to divulge tlie private transactions of the Lodge to any but the Fraternity, and, in some cases, he can not properly communicate them to any but the members of his Lodge. We have known much evil grow out of a careless manner of speaking of the transactions of a Lodge, much of which might be avoided, were the Master to remind the members, in open Lodge, that such conduct would subject the offender to a repri¬ mand, suspension, or expulsion. The world should not know who petitions a Lodge; for, should he not be received, the world would have a right to believe he had been rejected; and no re¬ jection should be made public, unless authorized by the Grand Lodge. MAIMED CANDIDATES. Hcntsville, Mo., June 21,1851. Bro. Mitchell :—As I have never been very troublesome to you, in asking your*opinion on unsettled points in questions of Masonic usage, I indulge the belief that you will be kind enough to give ihe your views on the following case: Can a Lodge, with propriety, under the Ancient Constitution of our Institution, initiate a man who can not walk without the aid of a crutch, and who, in taking a step, can not bring his right foot to the ground without his crutch? Yours fraternally, J. C. S. On no subject have the Grand Lodges in the .United States differed so widely, as in relation to physical disqualification of candidates for the mysteries of Masonry. Some have taken the ground, that no species of deformity is admissible, and quote, as authority, from the Ahiman Rezon, which fully sustains them; others admit the authenticity of the law, but contend that it was instituted when Masonry was Operative only, and was de¬ signed to protect the Institution against the introduction of men who were not able of body to earn a living, etc.; but that Masonry being now Speculative only, the reason no longer exists, and, hence, the law is no longer binding. If the position of the first class was true, that all who were not perfect in form ""as a man ought to be," were excluded by the ancient law, then should we be constrained to admit the correctness of the position, and the appropriate conclusions of the second class. QUESTIONS OF MASONIC USAGE. 371 We believe that most, if not all the rules established by our ancient brethren, for the government of the Craft, were founded in justice, and sustained by sound reason. We claim for the Institution of Masonry the approbatory, if not the creative influence of the divine will; but we are not justified in supposing that a rule, restricting its recipients to certain classes, was the work of Jehovah, and, hence, we are not prepared to conclude that a necessity existed for excluding from Masonry, as of old from the priesthood, all who had spot or blemish. But we can readily perceive a very satisfactory reason for excluding those who, by reason of their deformity, could not practice our Art, and perform all the requirements of Masonry. This, and no more, we apprehend, our ancient brethren did. That the preservation of our rites, and the perpetuity of Masonry, mainly depends upon obedience to its ancient laws, can not be questioned; and, hence, it is of the utmost importance to know what those laws are. If the mongrel code, adopted by the clandestine Grand Lodge of London, about 1764, bearing the imposing title of the Ahiman Rezon, is to be regarded as authority, then is there none other deserving the name of ancient law. But, we apprehend, no well informed Mason of the pre¬ sent day will, for a moment, hesitate to pronounce that code collated by Dr. Anderson, by order of the Grand Lodge of England, in 1722, as the first written, and only fundarqental law now known for the government of Ancient Craft Masonry. We have, heretofore, so fully given the history and exposed the absurdities of the Ahiman Rezon, that we do not feel called upon to say more of it in this connection, except to remind our readers, that it is not remarkable that it should have acquired the force and effect of fundamental law in this country, because the clandestine Grand Lodge of London sent Masonry into several States, and with it their spurious Constitutions, which were republished and regarded as the true Masonic law. And it is a lamentable fact that, very recently, brethren who claim to possess a sufficient acquaintance with ancient lore to become teachers in Masonry, have published manuals for the govern¬ ment of Lodges, containing the same spurious laws, headed "Ancient Constitutions," and thus have thousands been misled. 372 QUESTIONS OF MASONIC USAGE. The Old Charges, collated by Anderson, so far as we know, have never been altered or changed, in a single particular, by any regular Grand Lodge, if we except the late attempt of the Grand Lodge of England to strike out the word " born " in its connection with " free." These old laws contain, it is believed, all the Ancient Landmarks proper to be Written; to these, and these only, then, do we appeal for authority to guide us in find¬ ing a correct answer to the question of our correspondent, and that our readers may judge our opinions fairly, we make the following extract from the fourth of the Old Charges : " Only candidates may know that no Master should take an Apprentice, unless he has sufficient employment for him, and unless he he a perfect youth, having no maim or defect about his body that may render him incapable of learning the Art— of serving his Master's Lord and of being made a brother, and then a1 Fellow Craft, in due time, even after he has served such a term of years as the custom of the country directs; and that he should be descended of honest parents, that so, when otherwise qualified, he may arrive to the honor of being a Warden, and then the Master of the Lodge, the Grand Warden, and, at length, the Grand Master of all the Lodges, according to his merit." (Fourth Old Regulation; see first volume of Signet, p. 199.) Now, we bold that every Mason should admit the necessity of all who can not masonically make a Square, Level, and Plumb, as also those who can not fully exercise the three human senses, especially useful in the practice of our rites. This being admitted, we think every one will see the fitness of the ancient law above quoted. There is nothing in it that carries the idea that it was designed, any more for Operative than Speculative Masonry ; there is nothing ambiguous, or difficult to be under¬ stood, unless it may be the words, " learning the Art," and which, we think, means no more nor less than learning to prac¬ tice our rites. The reason of this law is given in the same article. It contemplates bringing all men upon a level at the shrine of Masonry; it contemplates the equal-right of all to advancement, according to merit; it guards against the heart¬ burnings which might result from the physical inability of some to become teachers and Masters of the Craft; but there is not a word which requires a candidate to be perfect in body " as a man ought to bebut it does require that a man shall not be so maimed, or deformed, that he can not practice and teach the QUESTIONS OP MASONIC USAGE. 373 rituals of Masonry. How would the Master of a Lodge teach our rituals, who had but one foot or one hand ? How could a blind, or deaf man give instructions in Masonry ? They can not practice our rituals, and, therefore, they can not properly be admitted. But this is all. A man is not excluded because he has a broken back, or a broken leg or arm, or because he has but one eye. A man is not excluded because he is deaf in one ear, or because he stammers in his speech. In short, it matters not what his deformity or deficiency of body is, pro¬ vided he can practice all our rites. With the law above quoted (and it is the only one upon the subject), the Lodge to which our correspondent belongs can better, determine than we, whether the gentleman spoken of can be initiated. We hope no apology is necessary for the space we have occu¬ pied in answering the question propounded to us, for, if we are not mistaken, it is one of the highest importance, and, if we are incorrect in our views, we will most gladly be set right; but we sincerely believe that, in this case, as in most others, the main reason for the different opinions and want of uniformity in the action of the Grand Lodges, results from a misconception of what the ancient law is—in other words, that some arg gov¬ erned by the spurious, instead of the true code. lukewarmness in city lodges. Shreveport, La., March 22, 1851. Bro. Mitchell :—I always try to attend Lodges when I am in New Orleans, which is frequent. I find one or two and scarcely ever a surplus after the offices are filled for A. P. Lodge. When I find not enough to open, I sometimes saunter off to the theatre, to pass off a long evening. There, it is not unfrequent to find Masons enough, even on Lodge nights, to form half a dozen legal Lodges. Why does this lukewarmness exist ? You profess to be a watchman—can you not sound the alarm and stir up the brethren to a sense of their duty. I have never before solicited to hear directly through the Signet from you ; but I do hope you will prepare and publish something on this important subject. The foregoing is an extract from a letter, written by our zealous and untiring friend, Bro. Evans, of Shreveport, La., some time since, which was mislaid. That his complaints are 374 QUESTIONS OP MASONIC USAGE. well founded, we know from observation, and we sincerely wish it were in our power to suggest a remedy. The brother asks us why such lukewarmness exists among the Craft of certain localities? That we can answer this question satisfactorily is by no means certain. We have elsewhere attempted to show that religious and benevolent societies prosper less in large commercial towns than elsewhere, and we have attributed this state of things to the peculiar habits which a city residence begets with all business men. Man is an imitative being. If he sees his neighbor unceasingly occupied day and night in an effort to accumulate wealth, he, too, will fall into the same habits, even to the neglect of higher and more sacred duties. A city residence is an expensive one, and all become aware that business must be closely attended to, even to avoid loss and secure a living ; but this only accounts for men's neglect of their religious and moral duties, on account of their business engage¬ ments ; it does not satisfactorily show why men will retire from business, and spend their evenings at places of amusement, and that, too, at the cost of their pocket, to the neglect of their duties to the Church, or the Lodge. And yet, we apprehend, it would not be difficult to show that the inordinate love of money making, except with the miser, begets a desire for money spend¬ ing, and the desire of accumulating money is superinduced by a desire to command, through its influences, the transient plea¬ sures of the world; the associations of the Church, or the Lodge room, are less in accordance with their daily habits of thinking and the desires of the heart, than those of the theatre. If a man labors for money with which to make a gaudy show, his propensities are not feasted in the Lodge room. The giving of alms to such an one is a homely, if not irksome business. But whether we can account for the origin of the present state of things or not, it is, nevertheless, true, that in most, if not all the commercial cities, Masonry is too common to excite the interest of those who are fond of novelties or variety. A brother can go to the Lodge every night in the week, and hence he can find an excuse for omitting to go there any night, by simply agreeing, in his own mind, to go some other night, when he can find nothing more attractive, forgetting that every night he stays QUESTIONS OF MASONIC USAGE. 375 away, he acquires a taste for almost any other place than the Lodge. To illustrate: before we located in St. Louis, we visited the city often, and never without going to see a good tragedy enacted, if we had the opportunity. And now; after a residence of six or seven years, we have it to say, that we have not, in that time, been in a theatre. We have, all the time, been putting it off to a more convenient season—we have never had time. And so, with many of our brethren—they never have time to go to the Lodge; and it is a singular fact, that the larger the income of the brother, the less time he has to spare to the Church or the Lodge. What part of a man's soul is reached by prayer at night, who has spent the day in calculat¬ ing the rich gains of a large estate ? Two of our little cousins were in a small canoe, and in great danger of being drifted, by the strong current, over a milldam. In great alarm, Zooly said to his brother; " pray, Sawney, pray." Sawney commenced, " 0, Lord—paddle, Zooly—O Lord, have mer—paddle, Zooly, paddle, I say." So with our rich brethren—they pray for the poor, if, perchance, they ever think of them^-but how do they pray ? "0 Lord, relieve the poor, but not at my expense." They only pray or act in such a manner as may hold in view their own aggrandizement. Such men may give liberally for the relief of the poor, but they never give alms—they never give in secret. Such men lose a taste for the Church, and are seldom if ever seen in a Lodge room. Another class stay away from the Lodge room, because the members do not live up to the Masonic duties; but these breth¬ ren fail to see the beam in their own eye. Some one, or all of the above named causes, may operate to produce lukewarmness in a Lodge, but we believe the officers of a Lodge are gener¬ ally to blame for the inattention of the members. We have known a fair proportion of the members to meet at, or near the usual hour, and wait until bed time, without seeing either of the three principal officers; and it is not to be expected that the same members will be punctual at the next meeting. We know a Lodge in Missouri that went down, and was almost totally deserted, because of the negligence of its officers. Finally, they elected a. brother Master, who caused the By-Laws to be 376 QUESTIONS OF MASONIC USAGE. read, and gave notice that he would enforce them. At the next meeting, not finding a sufficient number present, he issued his summons, and punished all who disobeyed it. He was regarded as a tyrant, and had much trouble for six months, but, strange to say, the very members who, for a while, complained most loudly, made the discovery that the Master had only been doing his duty, and now that several years have passed, the Lodge room is crowded every night, and the same brother is still Master, notwithstanding his entreaties to be excused at every election. Very few Lodges fail to prosper, if the officers do their duty, and vice versa. And now, if our age and expe¬ rience has given us any claims to an influence with the Frater¬ nity, we humbly ask to exercise it by an earnest appeal to the officers of Lodges. Brethren, it is no light and trivial thing for you to take upon yourselves the control of a Lodge. The well being, prosperity, and, it may be, the very existence of your Lodge, depend upon the manner in which you discharge the duties imposed. As high minded apd honorable men, as Crafts¬ men, good and true, as overseers of the work, as guardians of our sacred Institution, we charge you so to act, that you may he an example to others to follow you. have non-affiliated masons a eight to visit?—can a lodge have quarterly members? Boston, Texas, August 22,1851. Bko. Mitchell :—la the By-Laws of Boston Lodge, No. 69, there is a clause prohibiting any Mason " in the jurisdiction of the Lodge, not a member, from visiting the Lodge more than three times in any one year, unless he affiliates," and becomes a contributing member. This clause is objectionable to some of the members, as being antagonistical to the true spirit of Masonry, and that every Mason has a right to enter the Lodge as often as he pleases, provided he is in good standing, and the Lodge has ho right to limit his visits. This clause was inserted for the purpose of inducing, or causing those within the jurisdiction to affiliate, and thus openly advocate the glorious tenets of the Institution, instead of remaining drones in the hive, blemishes upon the Institu¬ tion, and stumbling-stones in the way of others, who would, perhaps, become our brightest jewels. Again, can a Lodge receive a member as a quarterly member (or, more pro¬ perly, irregular member), upon his paying less than the regular quarterly dues? Your views are solicited in relation to these things. Fraternally yours, QUESTIONS OF MASONIC USAGE. 877 1. We have repeatedly stated, that the ancient law made it the duty of every Mason to remain a member of his Lodge, and forbid his demitting, except for two causes ; first, in the event the members in his Lodge became too numerous, and he wished to join in forming a new Lodge; and, second, in the event he wished to travel beyond the jurisdiction of his Lodge, in which case it was made his duty to connect himself with a Lodge, as soon as he located in the neighborhood of one, and a failure to do this released the Craft from all obligations to give him work. Every Mason should be a member of a Lodge, if his standing will gain him admission, and if he is not able to pay dues, they should be remitted. Eyery Lodge has a right to determine who shall be admitted as members or visitors, and, most unquestionably, a Lodge has the right to say, the non-affiliated shall not visit more than once. It' is preposterous to talk about the right of a Mason to visit a Lodge when he pleases. As well might it be said that the landlord has no control over his tenement, and that every loafer has the right to visit a private family when he pleases, without regard to the will of the head of that family. The Lodge is a family in the discharge of its duty, and if an Ab¬ salom has strayed away, and anon returns, they may receive him, but it must be upon their own terms. 2. Formerly it was very common for Lodges to have honor¬ ary members, living at a distance in the country, who only paid half dues. We think there is nothing unmasonic in this, but we doubt the policy of it. If a brother lives at a distance from the Lodge, and can not attend it often, he escapes a great amount of labor and responsibility, and it is as little as he should do to pay full dues, especially as he is permitted to sleep while his brethren are at work. HAS A LODGE THE EIGHT TO BALLOT FOE THE ADVANCEMENT OF A CANDIDATE WITH¬ OUT HIS CONSENT? Huntsville, Randolph county, Mo., September 14,1851. Bro. Mitchell :—Has a Lodge a right to ballot for the second degree in Masonry, without the consent or solicitation of the person balloted for ? and if she 378 QUESTIONS OF MASONIC USAGE. should ballot for an individual, without his consent, would that ballot be a legal one, should the person balloted for object ? I am, with much respect and esteem, Yours fraternally, McL. The answer to the foregoing questions are so simple and plain, that we may be censured for permitting them to appear in this work; but we have seen so much haste in the action of some Lodges, in balloting for advancement of candidates, that we feel called upon to bring this subject before them. There is no principle more firmly settled, or better under¬ stood, than that every candidate shall petition for initiation into the mysteries of Masonry. It is not only necessary that he shall apply of his own free will and accord, but that he shall ask before he can be received. It is also a settled principle, and of universal practice, that any brother is at full liberty to stop at any degree, and decline going further. These usages apply to all the degrees in Masonry, except so far as sending in a written petition is concerned. Some Lodges very properly require a written petition for advancement to each degree separately, but a loose method is much more .common, viz., that of taking the ballot at the suggestion, or upon the motion of a member of the Lodge ; and this is sometimes done before it is known that the candidate desires it, although it is improperly taken for granted that every brother wishes to advance. We unhesitatingly say, that no Lodge has a right to ballot for the advancement of any brother, until he signifies his desire, by petition, or otherwise. Having thus answered the first question of our correspondent, it follows, of course, that any action taken by a Lodge for the advancement of a brother, without his consent, is a nullity. initiation of sojourners. St. Louis, Mo., November 8, 1851. Bro. Mitchell :—A circumstance has occurred in the Fraternity of this city, which, my judgment suggests, ought to be generally known, and, if it be possible, some barrier placed to prevent its occurrence in the future. And, as your position enables you to communicate, through your own and other Masonic periodicals, with the great family of Masons, I shall briefly state the facts, and leave you to make such comments on them as your better judgment may deem best. The facts QUESTIONS OF MASONIC USAGE. 379 are substantially these: A person, resident in this city, petitioned one of our Lodges for admission into the Fraternity. A few days previous to the meeting of the Lodge to which he petitioned, he left the city for Steubenville, Ohio. He was only absent about five months, and returned to this city fully equipped as a Valiant and Magnanimous Knight, and, in his zeal and ardor for the cause, forthwith petitioned the Encampment in this city or membership. The Com¬ mittee, to whom his petition was referred, learned that he had affiliated himself with an association in this city, avowing and teaching doctrines directly in con¬ flict with those held most sacred by every Valiant Knight of the Order. I will name some of the doctrines avowed by the person referred to, that you may fully comprehend what is stated above, and I hope you will make such com¬ ments on them as will show to our sister Encampments the great wrong they commit" against the Order, when they illegally confer them on persons not residing in their jurisdictions. The doctrines avowed were in a written form, over the signature of the person above referred to, and were stated " to prevent misrepresentation," and are as follows : " Our Book is Nature ; our Master is Reason ; our Religion, love to Man ; our Progress, Development; our Path, Progressionetc. I would state the entire creed, but my memory does not serve me as to the exact phraseology used, and I would not willingly misrepresent a single letter. If you can find space in your excel¬ lent periodical to place the whole subject fully before our brethren, you will, in my judgment, greatly serve the best interests of the Order. Yours fraternally, . Joseph Foster. We would most gladly aid our correspondent in remedying the evil complained of, if we knew how to effect it. We have written much to dissuade all Lodges from making Masons of sojourners, and we are gratified in being able to say that the practice is confined to three or four districts or jurisdictions in the United States. There are comparatively but few Lodges so anxious for numbers, that they can not wait until an applicant has been twelve months a citizen. But truth requires us to say, that there a few Lodges who are not willing to wait until a man becomes a citizen at all, but are in the habit of initiating any decent looking man who may chance to come along. We know something of the case referred to by R. W. Bro. Foster, and, while we will not charge (for we do not know) that the Grand Lodge of Ohio takes the high ground assumed by the Grand Lodge of New York, that it has the right to make Masons of men who are citizens of any part of the world, we feel called upon to say, that it is not a matter of wonder that Masons multiply so rapidly in Ohio, if the Lodges generally, in that jurisdiction, will take petitions from other jurisdictions, and 380 QUESTIONS OF MASONIC USAGE. not only initiate, but run them up with lightning speed, even through the Christian degrees, without seeming to care whether they are Christians in principle or not. We speak thus plainly, because there can be no sufficient apology for the hasty action of the Lodge, Chapter, and Encampment here referred to. If the candidate failed to notify the Lodge in Ohio, that he was at the time a petitioner in St. Louis, he failed to do his duty, and in proportion to his knowledge of his duty, in that respect, is he censurable or not; but this can be no apology for the Lodge, in entertaining his petition upon his temporary location in its vicinity. We solemnly protest against the right of any Lodge to make Masons of men who do not reside within its jurisdiction a sufficient time to be well known, and we warn our brethren of Pennsylvania, New York, and Ohio, that if they persist in this wanton disregard of the rights of Western and Southern Masons, the Grand Lodges of the West and the South will be compelled to legislate upon the subject, and exclude all such illegally made Masons from a right to visit. We call them illegally made Masons, because the jurisdiction of the Grand Lodges in the United States have been so long defined and acknowledged, that it has become the common Masonic law of the land, for every Lodge to work up its own material, and let others alone. If a man can not be made a Mason at home, he is, most probably, unfit to be made a Mason anywhere; his neighbors are best qualified to judge of his claims upon the Fraternity, and it is an insult to the Lodge in his vicinity, for a foreign Lodge to take him up on a flying visit, and send him home clothed with the royal right to visit the Lodge which alone should have made or rejected him. The extract made by our correspondent from a written com¬ munication of the Sir Knight alluded to, places him in a very unenviable position, as we think; for how he could take upon himself the high responsibilities of a Magnanimous Knight of the Order, entertaining the infidel opinions now avowed, is more than we can understand, and may become the subject of future inquiry, by order of the General Grand Encamp¬ ment. QUESTIONS OF MASONIC USAGE. 381 MUST THE PRESIDING OFFICER HAVE THE PAST MASTER'S DEGREE ? Washington, Hempstead county, Ark., ) December 30, 1851. J Bro. J. W. S. Mitchell :—Although personally a stranger to you, still I feel myself authorized, as one of the readers of your most excellent periodical, for a year past, to address you this letter, and to propound a question or two, in which I, in common with several other brethren, feel a considerable interest. At the last monthly communication of our Lodge, at this place, it so happened that the Worshipful Master was absent, and that the Senior Warden took the Chair, in the presence of three Past Masters, known to him by reputation as such, myself being one of the number, and having served one term as Master of our Lodge (Mount Horeb, No. 24), without inviting any one of us to preside. After the Lodge was opened in the third degree, two of the Past Masters, under a sense of duty, retired, on account of the Senior Warden not being a Past Master. I, not viewing the matter as a violation of the Ancient Constitutions, remained and assisted in the business of the meeting. Now, the question is, who did wrong ? I in remaining after the other two brethren had retired, or the Senior Warden in taking the Master's place, in our presence, without inviting either of us to do so ? And while upon this subject, please inform me whether you deem it essential that the Worshipful Master of a Lodge, before entering upon his duties, should receive the degree of a Past Master to entitle him, constitutionally, to preside. It occurs to me that I have read, in the Signet, your views touching these questions, and have recently again perused all the numbers received by me, to ascertain them, without troubling you with a letter on the subject, but have been unable to find the article ; hence, I must ask of you the favor, either to refer me to the page where your answer to these, or similar questions can be found, if, indeed, you have recently answered them through the press, and if not, to publish an article in the Signet, if you deem it of sufficient public importance, otherwise, give me your views in a private communication. J. D. T. The foregoing communication was received in less than a month after its date, but our press of business caused it to be laid aside for the time, and it was until now forgotten. We beg the brother to forgive this seeming inattention to his im¬ portant interrogatories. Shortly after the reorganization, or revival of Masonry in the South of England, or, rather, in London, a custom arose, which was sanctioned by the Grand Lodge, requiring the Senior Warden, in the absence of the Master, to yield the Chair to the oldest Past Master present, though it was, at the same time, contended that the Lodge could not be convened, except by order of the Senior Warden. This subject was brought up in Grand Lodge as early, we think, as 1723, when it was ordered that the Senior Warden should, in the absence of the Master, take charge 382 QUESTIONS OF MASONIC USAGE. of the Lodge, and preside over it, and in his absence, the Junior Warden, in like manner. Now, it must be borne in mind that, at that period, so far as we have evidence, there was no such thing known as the Past Master's degree, or any title growing out of the installation ceremony of the Master. A Past Master was one who had served as Master of a Lodge, and passed the Chair. From the period above named, until 1772, we hear very little more about the rights of Past Masters. In 1739, a few refractory brethren were suspended or expelled by the Grand Lodge, whereupon, they immediately did as all irreclaimable rebels do, denied the authority of the law, set at defiance and denounced the Grand Lodge, and. claimed the right to throw themselves upon the original right of all Masons, before the establishment of a Grand Lodge, viz., to congregate when and where they chose, and open a Lodge, etc. These men, and their newly made satellites, continued to act upon the above doctrine until 1753, when they prevailed on the Duke of Athol, then Grand Master of Scotland, to assume or accept the office of Grand Master over them also, and as they called themselves the exclusive followers of Ancient Craft Masonry in England, the Duke of Athol was led to suppose they were truly so, and thus was he made Grand Master of the so called Grand Lodge of Ancient Masons. Shortly after the organization of this body, and, indeed, before it was organized, they commenced holding out inducements to the then existing Lodges, and contemplated Lodges, to come under their authority, and the most successful effort consisted in their making all Past Masters, under their jurisdiction, members of the Grand Lodge for life ; for, at that period, it was not only an honor, but a very high honor, to he a member of the Grand Lodge. Well, this spurious Grand Lodge, consisting of men not only under expulsion, but who had always denied the authority of a Grand Lodge, by their cunning and industry, created quite a sensation, and succeeded in deceiving the Grand Lodges of Scotland and Ireland, into the belief that they were the " true Ancient Masons," and that the Grand Lodge of England was composed of Modern Masons; hence, when the first charters in the United States were wanted, after 1753, this spurious Grand Lodge was applied to, and QUESTIONS OP MASONIC USAGE. 383 together "with the warrant, a copy of the Ahiman Rezon—a gar¬ bled and mischievous republication of Anderson's Constitutions —was sent along, as containing the highest law known to Ma¬ sonry. This book, the work of those incendiary Masons, has caused more trouble and discord in the United States, than all other causes combined, and, to this day, many intelligent and otherwise well informed Masons, believe the Ahiman Rezon is the highest authority. And what makes the trouble greater is, that while the book contains many things subversive of the ancient law, it does contain much of the true law; and hence, when the holder of a copy of it happens to see a quotation from Anderson, exactly corresponding with the Ahiman Rezon, he takes it for granted, that the whole corresponds ; and thus we find one Grand Lodge giving us its views of ancient usage, taken from the Ahiman Rezon, and another, quite a different version, because derived from the original, the first ever printed —Anderson's Constitutions. The Ahiman Rezon taught the Ma¬ sons in the United States to believe that it was very essential for the presiding officer to be a Past Master, and Masonry is now so organized in this country, that it has become universal, we believe, to require the Master of a chartered Lodge to have the Past Master's degree. And here may be seen the fallacy of the rule, viz., that no one of the Grand Lodges require the Master of a Lodge under dispensation to be a Past Master, or take the degree, notwithstanding some of them contend that the Master of a Lodge can not know how-to preside without it. Now, we should like to be informed whether Lodges under dispensation do not make Masons precisely as they are made in chartered Lodges, and whether all the work and lectures are not the same, and, furthermore, whether the one is not as legally made as the other ? It is scarcely necessary to add, that we believe our corre¬ spondent and the Senior Warden acted right. To the last question, we repeat what we have said above, that, as Masonry is organized in the United States, it is neces¬ sary that the Master of a chartered Lodge should have the Past Master's degree, while the Master of a Lodge under dis¬ pensation is not required to have^ it; the one is installed, and 884 QUESTIONS OF MASONIC USAGE. the other is not. ' By some, the degree is not so called, "but is styled the installation ceremony. And we may add, that whether it be the one or the other, there is nothing in it of any soft of importance to a presiding officer. It may be important to the Loges, that the Master shall solemnly promise to do all that is required of him, as laid down in the chart, but in the degree there is nothing which the better enables him to preside over a Lodge; in short, there is no Masonry in it, nor has it even the solemnity of a Masonic degree; it is nothing more nor less than a batch of modern flummery, and we should like to see it dropped altogether, or at least made,, as it is in England, a side degree, where more levity might be tolerated than should be in the sacred Lodge room. SHOULD A LODGE OPEN IN EACH DEGREE? Kaskaskia, III, January 5,1852. Bro. J. W. S. Mitchell.—Dear Sir:—I have taken the liberty of troubling you, and to ask your opinion upon a question of Masonic usage. It is this i I sat in a Lodge, and it was opened in the first degree ; it was dispensed with, and a Lodge in the second degree opened ; after doing the work of the Lodge, the same was closed without resuming in the first degree. Now does not the Lodge in the first degree still stand open ? That is the question I would like to have your opinion on, if I am not giving you too much trouble. Respectfully and fraternally yours, F. M. As there are many young Masons, and some old ones, who are not familiar with the history of Masonry, and the changes which have, from time to time, been made in what are called the non-essentials of our ritual, we will briefly state some his¬ torical facts in connection with our opinion upon the subject, embraced in the inquiry of our correspondent. Formerly, all the ordinary business of a Masonic Lodge was transacted in a Lodge of Entered Apprentices. Ballots for admission to membership, or for the mysteries of Masonry, were taken in the first degree, and, of course, all Entered Ap¬ prentices were privileged to vote; nay more, were required to vote. Applicants for the Fellow Craft's degree were balloted for in the Fellow Crafts' Lodge, and all Fellow Crafts voted. Applications for the Master's degree were at one time made to the Grand Lodge of England, or to the Grand Master, who QUESTIONS OF MASONIC USAGE. 385 caused a Masters' Lodge to assemble, and ballot for the candi¬ date ; but as early as chartered Lodges were authorized to confer the third degree, the ballots took place in the degree applied for, and all the members voted. That this was the usage in England and the United States until recently, will not be questioned, and, we believe, such is now the usage in Eng¬ land. That such only is in accordance with the genius and intention of Masonry, we do not for a moment doubt. A man petitions for membership with the Fraternity; such is the lan¬ guage laid down in all the old works, and still in use; and is it not mockery to grant the prayer of the petitioner, initiate him, and then tell him that he must take two more degrees before he can become a member of the Lodge. Now we hold, that an Entered Apprentice is a brother Mason, and, as such, has as much right to keep out, by his ballot, a bad man as a Master Mason has. Deprive him of that right, and you may take in a man who will drive an older Entered Apprentice away from the Lodge, and from advancement! Such is not the spirit of Masonry. On the contrary, it seeks to protect and defend the brethren against all intruders and improper persons, whose entrance might disturb the harmony of the Lodge; in short, Masonry prefers the ins—the members—the brethren. So long as the foregoing usage remained in force, it was the general, if not universal practice, to open first a Lodge of Entered Apprentices, do the business or work, if any, of that degree, and pass from that by opening a Fellow Crafts' Lodge, and if a Masters' Lodge was required, then raise to the sublime degree of Master Mason, and when all the business and work was done, the Lodges were all closed in due form; first the Masters', then the Fellow Crafts', and then the Entered Ap¬ prentices' Lodge, and all in peace and harmony, before nine o'clock in the winter, or ten o'clock in the summer. About the time of the rage of anti-Masonry in the East and North, when thousands basely deserted their standard, or were known only to acknowledge themselves Masons in a whisper, various schemes and devices and non-essential changes were proposed, among which it was gravely suggested, that all mem¬ bers of Lodges should be Master Jdasons, that the business of 25 386 QUESTIONS OP MASONIC USAGE. the Lodge should be done in the third degree, which would require that all applicants to visit, should prove themselves to be Master Masons. In some jurisdictions this system was adopted; in others, the good old way was adhered to. Such was the condition of things when the Baltimore Con¬ vention assembled in 1843, and undertook to produce uniformity in the work of Lodges, by lopping off all extraneous, or foreign matter, and restoring the ancient usage. Well, first and fore¬ most, the "grave and reverend seigniors " decided that a Lodge of Entered Apprentices was' no Lodge at all; that a Fellow Crafts' was no Lodge at all, but that a Masters' Lodge was a Lodge. And if they had done away with the necessity Masons have ever been under, of requiring a stranger to satisfy every Lodge he might desire to visit, and every Mason with whom he might choose to hold Masonic communion, that he had been made in a just and legally constituted Lodge of Entered Appren¬ tices, Fellow Crafts, or Master Masons, as the case might be, the Baltimore Convention might, at least, have enjoyed the reputa¬ tion of being consistent. But this they did not do, and now we are told by those who undertake to underwrite all the Bal¬ timore Convention did, that an Entered Apprentices' Lodge should not be called a Lodge, but the Lodge (Masters' Lodge) working in the Entered Apprentice's degree, and the same thing in reference to a Fellow Crafts' Lodge. The editor of the Boston Magazine was made the mouthpiece of the Convention, to proclaim its great achievements, by publishing a book (The Trestle Board), claiming to reflect the views of the Convention, and the above named contradiction comes to us from his pen, and, as the members of the Convention remain silent, we take it for granted that he speaks " by the card." The same distin¬ guished brother tells us, that the Convention decided that a Lodge under dispensation was no Lodge at all; that is, they were a certain number of Masons acting under the authority of the Grand Lodge, with powers to open a Lodge in one sense, viz., to confer degrees, but that it is no Lodge, and, hence, they could not increase their number of members, having no power to permit any brother, not named in the dispensation, to become attached to the Lodge—not the Lodge, but the thing of the QUESTIONS OP MASONIC USAGE, 387 Grand Lodge. Now, if the Convention so decided, for the sake of consistency, they should have gone further, and told us not to suffer any one made in a Lodge {thing) under dispensa¬ tion, to visit a Lodge under charter, or hold any Masonic com¬ munion with brother Masons, for the rule is still in force which requires all who hail as Masons, to give incontestable proof that they were made in a just and legally constituted Lodge of Ancient, Free, and Accepted Masons. We come now to the answer due to the inquiries of our cor¬ respondent. Previous to the meeting of the Baltimore Convention, nearly all the Lodges in the Western, Southwestern, and Middle States, opened first upon the Entered Apprenticed then upon the Pel- low Craft's, and then upon the Master's degree, and they were all closed down, viz., first the Master's, then the Fellow Craft's and, lastly, the Entered Apprentice's. But the Baltimore Con¬ vention decided that, as there was but one degree in which the Masons at work could be called a Lodge, the Lodge could be opened directly, and closed directly. That the Masters' Lodge, or Lodge of Master Masons, could be opened directly, and, when opened, it could dispense with that degree, and resume labor on the Entered Apprentice's or Fellow Craft's degree, for work only, and that the closing of that degree closed the Lodge. The Convention further decided, that Lodges might, if they chose, open up, that is, all the degrees, and close down as for¬ merly ; in other words, either would do. Now, we have always been good-natured, and disposed to follow in the footsteps of wise counsellors, and hoping, with all the evils then known of the Baltimore Convention work, that a greater uniformity would spring up, we readily gave in to it, not dreaming, however, that an Entered Apprentices' Lodge was no Lodge at all, or that a Lodge undef dispensation was no Lodge. Since the report of our Delegates, the Lodges in this jurisdiction have been at full liberty to open directly on the Master's degree, and close the Lodge by closing the degree last working on. The same liberty has been given to the Lodges under the Grand Lodge of Illinois; and, hence, the Lodge spok¬ en of by our correspondent, had the right to close as stated. 888 QUESTIONS OP MASONIC USAGE. power of grand master to suspend a by-law.—can a member enter his protest on record? Nark a sin a. III., January 24,1852. Dear Bro. Mitchell :—The object of this letter is to get your opinion on some points, which may serve as a guide or precedent in future. 1. In obtaining a dispensation for an individual, is it not necessary to get the consent of the Lodge first, so as we may be certain that the candidate will not be blackballed when the ballot is taken, whether he shall receive the degrees or not ? Is it so understood by the Order, that a dispensation does away with the right of petition ? I contend that the first, or initiatory steps must be taken before the candidate is admitted ; that is, the petition must lie over one lunar month, and then the dispensation will be carried out by giving the other degrees; but, until this is done, is it correct to confer the degrees, that is, going behind the petition ? The Laws of our Grand Lodge say that a petition must lie over one lunar month, or from one communication to another. Now, can our Grand Master do away with this law, and grant a dispensation to confer degrees? No doubt, when applications are made for such privileges, the Grand Master supposes that the ancient rules are adhered to, that is, the petition has been before the Lodge one month, so as the brethren may not be taken by surprise. 2. Another thing I wish to have your opinion on is this : Suppose the proceed¬ ings contrary to usage, in your opinion, have you not the right, as a member of the Lodge, to protest against the irregularity of the proceedings, and ask that your dissent or protest may be entered on record, by consent of the Lodge, or by order of the Worshipful Master ? Honest and conscientious differences of opinion may arise in Lodges, and hence the right of a member to protest, or how shall he proceed? Let the matter rest, when he honestly believes that it is wrong? I suppose there must be some means or way that he can justify himself in sit¬ ting in Lodge, where a wrong has been committed against usage, and I suppose the only way is by protest against the proceedings. I must here stop, as I may be the cause of giving you trouble and labor in answering my inquiries, for I know you are crowded with inquiries of this kind daily, and I will here cease to inflict trouble on you, for I could burthen you with inquiries,—perhaps very foolish ones. But in council there is wisdom, and hence my writing to you. Respectfully and fraternally yours, F. Maxwell. In answering the first question, we set out with the declara tion that a Grand Master can do nothing which his Grand Lodge, by law, forbids him to do; but all things else, which, by long usage, Grand Masters have done, may be performed by him, though there be no law of his Grand Lodge granting him the power. If the Grand Lodge of Illinois had, by edict, declared that its Grand Master should not have the power to suspend or act independent of its By-Laws, he could in no case grant a dis¬ pensation, authorizing degrees to be conferred in any other way than that laid down in the By-Laws; in short, the ancient right QUESTIONS OF MASONIC USAGE. 389 of the Grand Master to grant dispensations for emergent meet¬ ings, and for conferring degrees, would be withheld. But, if we are not mistaken, the By-Laws of the Grand Lodge of Illi¬ nois are, in this respect, in the same condition, as other Grand Lodges, viz., they prescribe certain rules for the government of its subordinates, one of which is, that a petition must lie over one month, and, without the interference of competent authority, the Lodge can not go behind, or violate the law, but, as in other jurisdictions, here comes in the right of the Grand Master to set aside, or suspend, for the time being, the law of the Grand Lodge. He could not grant a dispensation to confer degrees in any other way than that prescribed by the By-Laws, if he could not also grant power to receive and act on a petition in a less time than the law prescribes. We say, then, that the Grand Master, when he deems it for the good of the Craft, can, by dispensation, authorize a subordinate Lodge to receive and act on a petition forthwith, and to confer the three degrees on the same night. We could give many instances where this has been done, but we deem it unnecessary here. Lest we should be misunderstood, we here repeat what we have before said, more than once, in the Signet, viz., that the Grand Master is, to the full extent, the creature, the officer, the instrument of the Grand Lodge, to see that its edicts are executed, but his power extends further, unless expressly withheld. It is, also, his duty to see that the ancient usages and Landmarks of the Order are lived up to. ' But there is no law, ancient or modern, giving the Grand Master the power to make, or permit a Mason to be made, without the unanimous vote of a regular Lodge. To the second question, we answer that a subordinate Lodge is not a legislative body (the Grand Lodge is), and, therefore, has nothing to do with parliamentary rules, and there being no such thing as a protest known in the business, or work of a Lodge, it is improper for a member to ask, as it would be for the Master to order a protest to be entered on record. Every member has the right to express his opposition upon any pro¬ posed measure, and, this being done, he should be satisfied with the action of his Lodge, at least until the meeting of the Grand Lodge, when he can complain by petition, or otherwise. 390 QUESTIONS OF MASONIC USAGE. how restore an expelled mason?—by what majority may he be restored?— what number are indispensable to work in chapter?—can a ballot be reconsidered? Clarksville, Texas, January 11, 1852. Bro. Mitchell :—Permit me to present a few questions of Masonic usage to you, with the request that you publish your views upon the same in the Signet, at your earliest convenience. In the restoration of an expelled Master Mason, by a subordinate Lodge, please to indicate the proper course to be pursued, the members of that Lodge being disposed to the restoration. The Grand Lodge of Texes, held at Henderson, Texas, January, 1851, has decided, by the adoption of the report of the Committee on Grievances and Appeals, that the Lodge expelling a member, is the only tribunal that can after¬ wards restore him. I allude to the case of Mooring, in that report, which I pre¬ sume you have seen. It is inferred, by many, from the language of that report, that a ballot is necessary, but that the individual may be reinstated by less than a clear ballot; and I have seen a member restored in consequence of this report, by less than a clear ballot. This being so directly at variance with all my precon¬ ceived views of Masonry, I appeal to you. An expelled Mason stands to the Fraternity as an alien ; he is cut off from all claims and privileges, so far as Masonry is concerned, and the Brotherhood are absolved from all obligations to him as a Mason. Now, although he has been expelled by a majority only, or by a two-thirds vote of the Lodge, can he come back into the Lodge upon easier terms than a worthy man applying for admission by initiation? Such a doctrine, it seems to me, is incompatable with the true spirit of Masonry. Another case: In a Royal Arch Chapter, is there an indispensable number of ballots necessary to entitle an applicant to the Chapter degrees; and, if so, what number ? The number of Companions necessary to form a Chapter, I well know but may not the Chapter excuse some of its members from voting, and thus the applicant be elected by a less number than nine white balls? In the case elicit¬ ing this inquiry, the application had been before the Chapter for four months. At the expiration of the month, his application had been negatived by three blackballs, but that vote was reconsidered, and the application laid over for one month, and at the expiration of this time, only eleven members were present, and four of these were excused from voting. The ballot was fair, and the can¬ didate was declared elected. Is, or is not the election a legal one? The com¬ munication was a regular stated meeting. You now have the facts before you. I wish you to answer me with as little delay as possible, on this case, by letter, if you please. The case is a novel one to me, and I confess myself embarrassed by the conflicting opinions with which I am surrounded on this subject. Another question: Can a ballot, resulting in the election of a candidate, be reconsidered ? In the above case, assuming the election to be legal, by seven ballots, would it be Masonic to give the Chapter degrees to one thus elected, when it is known that dissatisfaction would be produced among the existing Companions, by so doing? These are questions I have never seen discussed in a journal like yours, and I QUESTIONS OF MASONIC USAGE. 391 believe the Craft generally are uninformed in regard to them, particularly in Texas, and I think you might benefit the Fraternity much, by presenting them properly through the Signet. Fraternally yours, A. K. Ellett. To the first question, we answer that an expelled Mason, who desires to "be restored, should ask it by petition, or the motion of a member. The Master should fix a time, either the next regular meeting, or at a period sufficiently remote to afford a reasonable time for all the members to be apprised of the ap¬ plication. The Master should issue his summons to every mem¬ ber, believed to be within reach, and, when the time arrives, all the members present must ballot, and a single blackball rejects the applicant. It is scarcely necessary for us to add a single remark in vin¬ dication of this position, as our correspondent has himself ably and correctly done so. We think the Grand Lodge of Texas decided correctly that the Lodge expelling is the proper body to reinstate, unless said Lodge should cease to exist, in which event the Grand Lodge should exercise its undoubted power; but surely the Grand Lodge of Texes, never contemplated the restoration of a suspended or expelled Mason, without the unanimous vote of the Lodge. If there is one principle or end more sacred to Masonry than another, it is the harmony of the body, and how can harmony be preserved, if a man can be forced into the Lodge against the will of a single member ? If, in a case as put, we felt compelled to deposit a blackball, we should most surely be compelled to refuse to fellowship the man, and thus we should be driven from the Lodge, if he was admitted. To guard against a contingency of this sort, it is wisely provid¬ ed by every Grand Lodge, we believe, in the United States, except South Carolina, that one blackball shall reject a candi¬ date for initiation or affiliation, and, surely, as our correspondent suggests, it will not be contended that an expelled Mason may claim higher privileges than either the one or the other. The second question is more difficult to answer. We have no hesitation in saying, that there is an indispensable number to constitute a Chapter, and that the number is the same requir¬ ed to open a Chapter, but for the convenience, not of young, but old Chapters, made up of lazy Masons, some Grand Chapters— 392 QUESTIONS OF MASONIC USAGE. Missouri in the number—have, in their wisdom, said that five shall be sufficient, and hence may our opinion be of but little value, in opposition to a precedent set by such high authority. But let us see how this new rule will compare with the estab¬ lished usages of the Order. A Lodge of Entered Apprentices can not be opened by a less number than seven. After the Lodge is opened, no vote can be taken with a less number than seven; in short, it ceases to be a legal Lodge with a less number. Five is the indispensable number of a Fellow Crafts' Lodge, and three of a Masters' Lodge. Most of the Grand Lodges in the United States require at least seven to ballot in a Masters' Lodge, and, most certainly, no Lodge would under¬ take, in the absence of such requirement, to ballot with a less number than five in the Fellow Crafts' Lodge, or three in the Master's. Now every R. A. Mason knows, that at least nine regular R. A. Masons are necessary to constitute a Chapter, and, we ask, can a less number ballot? Is the Chapter a regu¬ lar one with a less number? We think not, and we think the great principles and established usages of Masonry should never ' be made to yield to convenience. If a Chapter can not command the attendance of nine members, it should suspend business until it can, or surrender its charter. But the case eliciting the inquiry by our correspondent, was all wrong. A ballot may be taken once, twice, or thrice, if the presiding officer shall believe it at all probable that a mistake has occured, but, this being done, it is his imperative duty to announce the election, or rejection of the applicant, and thus ends the matter, until the time shall elapse when the candidate, if rejected, may petition again. There is no such thing in Masonry as recon¬ sidering a ballot; neither can the balloting be postponed after it has once been taken. Another thing wrong in the case, as put, was the excusing of members from voting. In the ordinary business of a Lodge or Chapter, we can imagine cases where a member might properly ask, and the presiding officer excuse him from voting, but only in such cases as involved the interest of the member so asking; but in balloting on a petition for initiation or membership, every member should be r ' zd to vote, and this is necessary, in order to preserve the harmony QUESTIONS OF MASONIC USAGE. 393 of tlie body. None should be admitted, with whom any one member can not fellowship. Any other course would be ruinous in its consequences, for it would drive away and render luke¬ warm the ins, in order to make room for the outs, which would be at war with every principle of the Fraternity. We say, then, that the candidate referred to by our correspondent, was declared elected contrary to established usage, and, further¬ more, that he was regularly and legally rejected, when three blackballs appeared against him; and the Grand Chapter of Texas will so declare, if the subject be brought before it; for, beside the other illegal steps taken, the High Priest could not reasonably conclude that a mistake had been made. A ballot rejecting an application for membership in a Chapter, in this jurisdiction, was reconsidered, and he was afterward balloted for and declared elected; but the Grand High Priest hearing of it, very properly visited, and caused the Chapter to rescind, or annul the last vote, and to return the applicant as rejected, though we are confident he believed the applicant a good man and Mason. The last' question of our correspondent has been answered, by saying no ballot can be reconsidered. But the election of a candidate for initiation by no means precludes a member from the right to arrest his progress. No High Priest of a Chapter, or Master of a Lodge, should attempt to confer a degree, if he is informed that any one member refuses to fellow¬ ship the candidate in that degree, and should an officer attempt to do so, the member aggrieved may rise and object t'o the proceedings, and we take it for granted this would be deemed sufficient anywhere, as we must protect the feelings, as well as the rights of those to whom we are bound .by the strong ties of brotherhood, whatever may be the consequence to others. Every applicant has it in his power to be informed of the rules by which candidates are received or rejected. They should know that they can not be received against the consent of a single member, and, knowing this, they must be content to abide the issue. We trust the importance of the subjects embraced in the questions of our correspondent, will be considered an ample 394 QUESTIONS OP MASONIC USAGE. apology for the space we have occupied in. answering them. The glaring and dangerous errors in the action of the Chapter referred to, should admonish presiding officers to devote some time in acquiring a knowledge of the usages of our Order. We mean to cast no unnecessary censure upon that particular Chapter; indeed, we are not in a situation to do so, when truth requires us to acknowledge that the Chapter of which we are a member, is the one referred to above, where the Grand High Priest mildly, but firmly required us to respect the usages of the Order. POSTPONING THE BALLOT AFTER IT COMMENCED.—RECOMMITTING A PETITION AFIER A BALLOT. Hannibal, Mo., February, 1852. " 1. An unanimous vote shall be necessary to an election, provided that, if one or more blackballs appear, a second and third ballot may be had, to correct any supposed error; but no third ballot shall be taken at the same meeting. " 2. After the petition shall be in possession of the Lodge, it can not be with¬ drawn, except upon a vote of three-fourths of the members present. " 3. All the members present at any first balloting, must be present at any second or third balloting ; and no balloting can be taken in the absence of any such member." ' Case.—Upon the favorable report of the Committee to whom the petition was referred, a ballot was ordered and taken, which resulted in two blackballs. On motion, a second ballot was taken, to detect a supposed error, which resulted as before ; when, on motion, the further balloting was postponed to the next regular meeting. At the next, and several subsequent regular meetings, the balloting was further postponed to the next regular meeting thereafter, on account of the non-attendance of members present as the first balloting. The Lodge wishing to dispose of the matter, but unable to proceed, on account of the absence of members (under the rule marked 3, above), a motion was made to recommit the petition to the same Committee to whom it was originally referred, to report anew, which being duly seconded, the Worshipful Master decided that he could not put the motion, under the doctrine of the rule, marked above as 2 ah is found ordained by the Grand Lodge, Article —, Section —. Question.—Has the Lodge the lawful power, before or after a ballot has been ordered and taken, but not final, to recommit the petition, etc., report thereon (the report admitted to go with the petition), under the rule of the Grand Lodge, quoted, in substance, as the 2nd above, or would such recommitment be in deroga¬ tion of the rule, or doctrine of the rule ? The Worshipful Master holds the affirmative; others hold the negative, and appeal to those parliamentary rules which are available for all bodies, in the transaction of business ; and also insist that, without the application to withdraw by the petitioner, or his authorized friend, that the three-fourths vote has no application to the case. Yours fraternally, QUESTIONS OF MASONIC USAGE. 395 "We have no difficulty in answering the foregoing interrog¬ atory, by the long established, and, we think, correct usages of the Order ; but, if our correspondent quotes the first rule from the By-Laws of the Grand Lodge of Missouri, it raises a ques¬ tion of ancient Masonic law, which would have to be deter¬ mined by the Grand Lodge. If the words " no third ballot shall be taken at the same meeting," etc., are to be found in the By-Laws of the Grand Lodge, then, we say, the Master was justified in entertaining the motion to postpone the further bal¬ loting to the next regular meeting • but the doctrine and con¬ sequences involved, are so repugnant to the usages of the Order—and we can not find any such law—we are inclined to think it does not exist, and yet the sixteenth Section of the fifth Article, seems to tolerate a similar course of proceeding in relation to a second ballot. It is as follows : "No second ballot', upon the petition of any applicant for initiation or mem¬ bership, shall be taken by any Lodge, unless all be present, who still remain members of the Lodge, that were present at the time of taking the previous ballot, or until the lapse of one year." The first part of this rule is plain, and in accordance with correct practice, as a second ballot may be ordered, in order to ascertain whether a mistake was made in the first, and no member should be permitted to withdraw, and thus avoid depositing his ballot; but what is to be understood by the words, " who still remain members of the Lodge," we are at a loss to determine. We can hardly suppose the Grand Lodge ever intended to permit a Lodge to postpone the balloting to another meeting, after the ballot had been once taken, and yet the language of the law is fairly susceptible of such a construc¬ tion ; for it is not to be presumed that a member will be per¬ mitted to demit, while the Lodge is engaged in balloting. We say, that if the Master in question had entertained a motion to postpone the second ballot to the next regular meeting, he would have been sustained by the law of the Grand Lodge we have quoted, but, certainly, not by any correct usage of the Order. But unless it can be shown that the Grand Lodge does authorize a third ballot, and that it may be postponed, the Master not only acted in violation of usage, but without the 396 QUESTIONS OF MASONIC USAGE. authority of his Grand Lodge. The practice prevails, and, we think, correctly, to order a second ballot whenever the Master shall have reason to believe a mistake occurred in the first. In the case before us, a second ballot was ordered, in order to the correction of a supposed mistake, when it was hardly suppos- able that a mistake had been made, as there were two black¬ balls ; but to this indulgence we do not object. But upon what principle, or for what object he entertained a motion for a third ballot, and suffered its postponement to another meeting, we can not determine, unless his Lodge was disgraced with the presence of two members who were intoxicated, which is not a supposable case. Aside from local laws, we think the usage and general prac¬ tice is as follows : A petition can not be withdrawn after it is filed and referred. On the report of the Committee of Inquiry, if the ballot is ordered, no other business can be entered upon; no motion to withdraw the petition, or for any other disposition of it can be entertained. If, upon the first ballot, the Master has reason to believe that a mistake was made in balloting, he may order a second and even a third, provided he still believes there was a mistake, but all this must be done at the same meeting, and the candidate must be declared elected or rejected, as the case may be.* The very case under consideration shows, conclusively, that any other course would result in interminable difficulties. Suppose one of the members, who was present at the first balloting, chooses to absent himself; he may, it is true, be brought there by a summons, but suppose him to be absent from, and, if you please, removed beyond the jurisdiction, but still remains a member, owing no dues. How can you command his presence? You can not act again on the petition without his presence; you can not grant him a demit unless he asks for it; you can not suspend him, or erase his name for non-payment of dues; nor can the Lodge dispose of the petition. We are asked whether the Master is sustained by the rule quoted, in refusing to entertain a motion to recommit the peti¬ tion. We answer, we think he is most clearly, because the * We mean by a second or third ballot, the retaking of the ballot. QUESTIONS OP MASONIC USAGE. 397 effect of the motion goes behind the balloting, and by a redirec¬ tion, defeats the action of the Lodge. If the petition be recom¬ mitted, it stands without a report, and without an order for a ballot, and, hence, subject to be withdrawn by a vote of three- fourths ; and, surely, it will not be contended that a petition may be withdrawn, even by a unanimous vote, after the ballot has been once taken ; there would be but few rejections, if the friends of the petitioner could withdraw the petition after it was known he was blackballed. One Committee of Investiga¬ tion, and one report from that Committed, are all that is known in Masonry. Nor can the result of a ballot be avoided by in¬ direction. It is the imperative duty of every member to be in full fellowship with every other member, and should any fail to live up to this duty, it is the duty of the Master to arraign them, that they may be required to live in harmony; and it is more especially the duty of the Master to see to it that no one is admitted, who is likely to disturb the harmony of the Lodge.» We think, in the case as put, the candidate was regularly and liberally dealt by, and as regularly rejected; that the records of the Lodge should be made in conformity thereto, and the name reported, as the law requires, to the Grand Lodge. In conclusion, we have to say, that the order of business in a subordinate Lodge, can not be determined by parliamentary rules. A subordinate Lodge is not a legislative body; they must be governed by the usages of Masonry, and the laws of the Grand Lodge, and we sincerely hope that some of the law;s of the Grand Lodge of Missouri, and especially the sixteenth Section of the fifth Article, will be speedily amended, as it can not be expected that the Lodges will live up to the usages and Landmarks of the Order, while conflicting laws are in force. WHAT ABE SIDE DEGREES IN THE CHAPTER? Baton Rooge, La., March, 1852. "Will Comp. Mitchell please give his opinion of the intentions of the Gen¬ eral Grand Chapter, in the prohibition of the Royal Arch Masons from conferring any but constitutional degrees in Masonry. Does that prohibition include the Bide degrees called " Heroine of Jericho," " Good Samaritan," etc. An Inquirer. 398 QUESTIONS OF MASONIC USAGE. In answer to the foregoing, we have to say, that we attended the General Grand Chapter, at. Columbus, Ohio, in 1847, at which time a proposition was introduced, asking that General Grand body to prohibit Royal Arch Masons from conferring the so called Chapter side degrees, and the " Heroine of Jericho" was especially named. The presiding officer pronounced the proposition out of order, on the ground that the edict of the General Grand Chapter, prohibiting all except the constitu¬ tional degrees, was not only designed to, but did most clearly cover the ground last proposed. This decision was quietly acquiesced in, and, if there could have been doubts before as to the meaning of the law, most certainly there has been no room to doubt since 1847. Every Royal Arch Mason does, or should know what are the constitutional degrees, as recognized by the General Grand Chapter. "We have known the " Heroine of Jericho" and the " Good Samaritan" conferred by Royal Arch Masons, since the prohi¬ bition, and the ground taken, in justification, was, that these were nut Masonic degrees, and, therefore, not prohibited by the law; but we regard this as the poorest of all poor excuses which could be offered, for disobedience to a direct mandate. Terms acquire force and meaning by their application to things. Now, we ask whether the " Heroine of Jericho" and the " Good Samaritan" are not generally called side degrees in Royal Arch Masonry? We know they are ; and whenever the side degrees in Royal Arch Masonry are spoken of, every one knows these are referred to. We have been among the foremost in saying there is no Masonry in them ; but is that any reason we should attempt, by indirection, to evade the law ? We say there is no Masonry in the Past Master's degree; but would this justify us in conferring the degree, contrary to the ac knowledged law? We contend that there is no Masonry in any one of the Ineffable or Scotch Rite degrees, and yet we should be recreant to our duty, should we attempt to confer them in any other way than that pointed out by the recognized law-making power. Our position, in relation to all the so called side degrees, may be stated in a few words. We do not believe they have QUESTIONS OF MASONIC USAGE. 399 done any harm; on the contrary, we have known good to result from some of them, but, we fear, if they are encouraged, they will finally be engrafted upon the ancient stock, and, surely, we have enough of that mushroom growth already. Already do we hear propositions to take three or four of .the most important side degrees, and constitute Lodges for their special use. But our opinion of the value of these, or any other degrees, has but little to do with the question of our correspondent. The G. G. Chapter has prohibited R. A. Masons from conferring any degrees, called Masonic, except the constitutional degrees, and every one knows that the same G. Grand body has recognized only the Mark Master, Past Master, M. E. Master, Royal Arch, and the Royal and Select degrees, as being constitutional. We say, then, that the side degrees usually given to R. A. Masons, their wives, etc., are clearly prohibited, and whether the law be good or bad, it is binding upon all who are under the juris¬ diction of the G. G. Chapter. In connection with this subject, it may be proper to say, that we have sometimes been asked whether the edict of the General Grand Chapter does not operate to prevent a R. A. Mason from receiving, or conferring those side degrees sometimes given to Master Masons, their wives, etc. We do not hesitate to repeat what we have always said, that the law in question is entitled to a fair construction, and all must agree that the G. G. Chapter never intended to interfere with any of the degrees, or supposed appendages to the degrees of Blue Lodge Masonry. As well might they undertake to prohibit side degrees in the Encampment, for the Grand Lodge and Grand Encampment are equally independent of the Grand Chapter, or the G. G. Chapter. We look upon the side degrees of the Chapter as being more likely to be productive of good, than the side degrees of the Blue Lodge, and yet we are forbid to give the former, while we are at full liberty to confer the latter. can a lodge transfer the trial of a brother to another lodge?—has a d. d. g. master the right to interfere with trials ?—can a d. d. g. master arrest A charter? Cassville, Mo., March 15,1852. Comp. Mitchell :—As it is presumed that an editor knows all things, I beg 400 QUESTIONS OF MASONIC USAGE. leave to propound to you certain interrogatories, which you will please answer through the Signet: 1. Where a brother has been guilty of gross unmasonic conduct, can a Lodge refer the matter to a committee from other Lodges, and would the Lodge not be violating the twenty-second Article of the By-Laws of the Grand Lodge, to do so ? 2. Has the District Deputy Grand Master the right to interfere with the trial of a brother who has been guilty of unmasonic conduct, when the Lodge of which he is a member is attempting to bring him to trial ? 3. Has the District Deputy Grand Master the right, by any provision of the By-Laws of the Grand Lodge, to suspend a charter, until the next annual com¬ munication of the Grand Lodge ? And, if he has that right, is it not in violation of his duty to do so, when he knows that charges and specifications have been filed by the Committee of Grievances against a brother, for unmasonic conduct, and he cited for trial. 4. Has a brother the right to be present when the Committee report charges against him. You will confer a favor upon the Fraternity by answering the above inter¬ rogatories. I have the honor to be, Fraternally yours, J. W. Babkeb. Before answering the foregoing questions, as governed by the Grand Lodge of Missouri, it may not be amiss to state one or two general rules under which we suppose the By-Laws of this Grand Lodge were made, touching the subjects referred to by our correspondent. Each Lodge shall exercise a watchful care over all the Masons within its jurisdiction, whether members or not. If any brother be reported to be guilty of unmasonic conduct, it is the duty of every other brother, but especially of the Master of the Lodge, to file charges. and specifications against the accused, either with the Secretary or Committee of Grievance, if one exists. It is then the duty of the Master to cause a citation to be served upon the accused, if he can be found, specifying the time set apart for his trial, to which time every member of the Lodge, within its jurisdiction, should be sum¬ moned. The accused has a right to be present, and be heard by himself or counsel. It is agreed, generally, that a Mason ceases to be in good standing from the time charges of un¬ masonic conduct are filed against him, and, hence, in some juris¬ dictions he is not allowed to be present, in open Lodge, during his trial, but his trial is conducted before a Committee of the Lodge, upon the report of which Committee the Lodge acts. QUESTIONS OF MASONIC USAGE. 401 The Grand Lodge of Missouri has plainly set forth, in its By-Laws, the manner in which trials shall be conducted, and, most certainly, the subordinate Lodge has no right to appoint arbitrators from other Lodges, to try the allegations filed against the accused. - A subordinate Lodge can make no laws, even for its own government, except such as shall receive the sanction of the Grand Lodge, and, of course, it can make no rule for the trial of -the accused, at variance with the rules laid down by the Grand Lodge. To the second question, we have to say, that the District Deputy Grand Master is an officer created by the Grand Lodge merely; not under any ancient law or usage, but to subserve the purposes of Freemasonry, in certain localities, as the Grand Lodge shall direct, and, of course, he can exercise no powers not specifically delegated to him by the Grand Lodge. The only clause in the By-Laws of the Grand Lodge of Mis¬ souri, which could be construed as giving power to the District Deputy Grand Master to interfere with trials, is that which gives him a general supervision over the Lodges in his district; but, surely, it will not be contended that this gives him power to arrest, suspend, or throw obstacles in the way of a trial for unmasonic conduct, for the reason that the Grand Lodge has specifically charged the Lodges with this duty, and pointed out the manner in which it shall be done. The law gives the Dis¬ trict Deputy Grand Master the right to visit and preside over the Lodges of his district. The law also declares that no one but the members of the Lodge, except counsel and witnesses, Shall be present at a trial, and they, if not members, shall with¬ draw before the vote is taken; from which, it would seem to be doubtful whether the District Deputy Grand Master would have a right to. be present at a trial, if he was not a member ; but, certainly, the utmost he could claim would be to preside over the Lodge, and conduct the trial according to the laws of the Grand Lodge. In answering the third question, we have to say, that we know of no power vested in the District Deputy Grand Master to arrest or suspend a dispensation, much less the Charter of a 26 402 QUESTIONS OF MASONIC USAGE. Lodge. He has power given him by the Grand Lodge to issue dispensations to form new Lodges, which dispensations are made returnable, not to him, but to the Grand Lodge ; and the Grand Master, alone, in the vacation of the Grand Lodge, can arrest a charter or dispensation, or suspend the business of a Lodge. The arrest of the warrant of a Lodge, is one of the highest grades of punishment which can be inflicted upon a Lodge, and the Grand Lodge of Missouri has not, and, we sup¬ pose, never will give such power to a D. D. Grand Master. The fourth question is partly answered in our introductory remarks. The Grand Lodge of Missouri fully recognizes the right of the accused to be present and examine the witnesses, by himself or counsel, and the custom is to conduct the trial in open Lodge. The members of the Lodge only can be present, except the counsel and witnesses should not be members, in which case, they are admitted, and remain until the testimony is all givenj when the accused, together with all who are not members, are required to retire, when the vote of the members is taken, as laid down in the Twenty-second Article. PHYSICAL DISQUALIFICATIONS. Scotland county, Mo., April 15th, 1852. R. W. Bro. J. W. S. Mitchell.—Dear Sir:—At a stated communication of . Bloomington Lodge, No. 102, of Free and Accepted Masons, in November, 1851, the Rev. J. G. Swinney was initiated; he was then " upright in body, not deformed or dismembered." At the December communication, he was elected to the second degree, but before it was " passed," he lost his left foot, etc., by amputa¬ tion above the knee. Query.—Can the degree be conferred without doing violence to the spirit of Resolution 3, recommended by the Committee on Foreign Correspondence, to the Most Worshipful Grand Lodge of the State of Missouri, and adopted by that body May 8tli, 1851 (See proceedings, page 21). 2. Can the Lodge confer the third degree (to which he has not been elected) at any time 1 Yours fraternally, Junior Frater. However much we may regret the consequences of the mis¬ fortune to the brother referrecUto by our correspondent, we are compelled to say that the Lodge can not, in our opinion, per¬ mit him to advance further in Masonry. The mere edict of the Grand Lodge might be repealed, but no act of that body can QUESTIONS OP MASONIC USAGE. 403 repeal, set aside, or remove an Ancient Landmark: and the brother can not advance without a direct violation of a rule laid down in the Old Charges. We have attempted, heretofore, to explain the meaning and intent of the law, and we will only add here, that a Lodge should not give a degree to any one who, from physical inability, can not practice all the rituals of that degree. . CAN ELECTED CANDIDATES BE ARRESTED ? Quincy, III., April 6,1852. Dr. J. W. S. Mitchell.—Bear Sir:—I address you for information as regards the Ancient Usages of Freemasonry, in respect to uninitiated but elected candidates for the honors of the Order. A peculiar case has occurred in our Lodge, upon which your opinion is very respectfully solicited. An individual has petitioned our Lodge—his petition been received and acted on in the usual manner—ballot been taken, and he declared elected. Since this, it has been ascertained, that under another name, twelve* months since, he petitioned our sister Lodge, and that the petition was returned without action; because he had then been a citizen for a short time, and was a comparative stranger. Many think he should not be received under these circumstances, and yet are not satis¬ fied whether a fair ballot may be reconsidered. Will you please reply immediately by letter, and oblige Yours fraternally, The foregoing. questions have been answered by private letter, but knowing, as we do, that quite a number of Lodges, elsewhere, have been at a loss how to proceed under similar circumstances, we have thought it to be our duty to say a few words through the Signet. "Masonry is designed to unite us together as a band of brothers," to make us feel and act toward each other as though we were brothers by birth. The members of the Fraternity are expected heartily and freely to extend the right hand of fellow¬ ship to all, and all are expected as warmly and cordially to receive the friendly grip. This state of things can not exist, if any may be admitted contrary to the will of any one of the members; and, hence, it becomes the duty of the Master to prevent the initiation of any one whose introduction would disturb the harmony of the Lodge. We hold that any member has the undoubted right to arrest a candidate, at any period 404 QUESTIONS OF MASONIC USAGE. before, he is actually made a Mason. ; If, after a candidate is elected, a member becomes convinced that he is unworthy, the most,prudent course would.be to apprise the Master of his objections: and surely no Master, of a Lodge would suffer a candidate to be initiated until the objections were removed. But it is, a great mistake to suppose the Lodge cam reconsider the ballot. There is no such thing as reconsidering a ballot. If the candidate has been declared elected, it must so stand. If he has been declared rejected, it must so stand—a new ballot can not be had. The right to reconsider a ballot, would presup¬ pose the right to recommit the petition, and then the right to withdraw it; and thus an. evasion of our usages would result. One Committee, one report, and one ballot must suffice. When we say one ballot, we do not mean that the Master may not order that ballot to be retaken, if he believes, a mistake has occurred, but, after the result has been declared,, it can not be reached again by indirection.—the elected candidate can not be declared rejected. But, so long as there is a member objecting to his initiation, it would be highly improper in the Lodge to suffer him to come in. We .must consult the feelings of our brethren, in preference to those who are not of our Order. Of course, no brother should urge an objection under such circum¬ stances, unless it be well founded, and of a serious character; nor do we apprehend danger on this ground, for it requires greatly more of moral courage to reject than to receive an applicant, and especially so, if the candidate has been elected. We have before answered a question covering similar ground, but we think the subject has not received, that attention which its,importance demands. must a high priest have the order of high priesthood? St. Louis, Mo., May, 1852. Comp. Mitchell:—Can a.Companion Royal Arch Mason,who has not had the Order of High Priesthood, and who is not. one of the three first officers of a Chapter, legally confer degrees in a Chapter ? S. : The foregoing question, propounded by a Companion deeply read in Masonic lore, and unusually familiar with ancient usages, has, as far as we know, never , been answered through any of QUESTIONS OF MASONIC "USAGE; 405 the Masonic journals, nor do we know that the question has ever been mooted in the General Grand Chapter. We have not yet examined the history of the origin of the Order of High Priesthood/but we do not hesitate to say, that it is a thing of modern invention; indeed, so recently has this imposing Order been introduced, that, predisposed as the Craft everywhere seems to be to embrace every newly invented ap¬ pendage to Freemasonry, this Order or degree has not yet become universally known throughout the United States. Twenty years ago we had never heard of it. We were exalted in Lexington Chapter, No. 1, Kentucky, more than twenty-five years ago, and we are constrained to admit, that, to this day, we have never seen this most sublime degree so well conferred, and yet the High Priest who then presided did not enjoy the benefits claimed to be derived through the Order of High Priesthood. But we do not regard this as at all remarkable, knowing, as we do, that the degree has no sort-of connection with Freemasonry, and, consequently,: can shed no additional light upon the duties of the High Priest. The hatched up tra¬ dition of this so called Order, clearly show it to have been the invention of some Masonic driveler, who was totally ignorant of the true history of Freemasonry; for they all run back to a period long anterior to the institution - of Freemasonry; It is true that this degree, like all others of modern date, whether introduced by Masons or Oddfellows, is founded on events recorded in the Bible; but, even admitting that all these newly- invented degrees are calculated to teach useful moral lessons, it by no means follows that we should suffer them to become engrafted upon, and thus form an indissoluble link in the ancient Masonic chain. Shall intelligent Masons be called on to admit, that because Sir William Wallace was a distinguished warrior and a benevolent man, he was, therefore, in possession of the degree of Sir Knight of Jericho ? Shall we be told, that because Abraham was the Father of the Faithful, and the chosen of God, he therefore instituted the Order of High Priest¬ hood in Masonry ? We rejoice to say, that a new light begins to dawn upon the Craft, and that intelligent men are beginning to separate the chaff from the wheat. Masons are becoming 406 QUESTIONS OF MASONIC USAGE. readers of the history of our Institution ; our well-authenticated traditions are being better understood, and a few bold spirits are starting up, resolved to divest Freemasonry of the modern innovations so extensively practiced. May this noble little band continue to grow in numbers and in zeal, until their moral influence shall drive from our midst every vestige of modern Masonry. If these modern degrees are of sufficient importance to be preserved and practiced, let them be formed into a dis¬ tinct and separate organization, and by some other name than Masonry, that our time-honored and divinely-instituted Order may not be polluted or encumbered by these newly-invented gewgaws. The Order of High' Priesthood gives to the recipient no additional qualifications to preside over a Chapter. It is, if possible, of less importance to the presiding officer than is the Past Master's degree; and as there is no usage even, claimed to be ancient, requiring the High Priest of a Chapter to have this Order, and as the General Grand Chapter has wisely avoided an attempt to control this degree, we say, unhesitatingly, that it is not necessary to the presiding officer. For many years, we have been occasionally in the habit of assisting in conferring this Order upon elected High Priests, but certainly not as a pre¬ requisite to the right to preside. An elected High Priest may apply to a Council of High Priests for the Order, but the Coun¬ cil may, of right, reject the candidate ; and, hence, it will be seen, that so far from the elected High Priest being required to have the Order conferred upon him by any law -in Masonry, it is in the power of the Council, to which he applies, to refuse his request; in short, the elected High Priest is eligible to be a candidate for the Order, but the obligation nowhere exists to confer it. From the foregoing, it will be seen that we answer the ques¬ tion of our correspondent affirmatively. BALLOTING FOR EACH DEGREE. White Plains, Ala., March 22, 1852. Bro. J. W. S. Mitchell.—Dear Sir:—While writing to you on businesss, per¬ mit me to trouble you with a few questions, which I will be pleased to have answered in the Signet, or by a private communication, viz.: QUESTIONS OF. MASONIC USAGE. 407 1. After a candidate has been received, and taken one or two degrees, is it proper to prevent his farther progress without a substantial reason ? 2. Has a brother, who voted for him in the first degree, a right to vote against his progress ? 3. After a candidate has been admitted to one or two degrees, should he then be stopped, what is the proper course to be pursued by the Lodge ? I am fraternally yours, J. B. H. To the first question, we answer that the progress of a candi¬ date should never he arrested without a very sufficient reason —indeed all good Masons must admit this; but, presuming our correspondent means to inquire whether the objector is not bound to make his objections known to the Lodge or the Master, we feel that it becomes an important question, one which has been mooted in various quarters of the country since the introduction of Oddfellowship. Until recently, we sup¬ posed there was no Grand Lodge in the United States that did not carefully guard the ballot-box from invasion, and protect the harmony of the Craft, by requiring a unanimous ballot to receive: but we have been astounded to learn, through Bro. Mackey, that in South Carolina the Lodges are governed by the same rules, which obtain with the Oddfellows, where one blackball does not reject, unless the reasons given by the objector are deemed by the Lodge sufficient—-and we were equally surprised to learn, through the same source, that the rule in South Carolina is not borrowed from the Oddfellows, but is one of the oldest Regulations of that Grand Lodge—and, until lately, Bro. Mackey believed the same custom prevailed throughout the United States. That South Carolina stands alone upon this subject, we hope and believe; for how can har¬ mony be preserved in the Lodge, if a member can be introduced against the direct will of a member? Few men would be willing to fellowship a man against whom they had deposited a blackball; and, hence, their only remedy would be to demit, or absent themselves from the Lodge—and, surely, no one will contend that we are under greater obligations to an applicant than to a member. If the word Brotherhood means anything in our Institution, we dare not introduce discord, or mar the harmony of its connections. We can not receive a member, or 408 QUESTIONS OF MASONIC USAGE* initiate a candidate, • without the unanimous consent of the Lodge. And to preserve this harmony and good, feeling, a secret ballot is resorted to; but where would be the use of a secret ballot, if the secret vote .of a member may be exposed? We may have learned, under a promise of secrecy, that the candidate is a base man. We can not and will not divulge this to any one; and yet, as a good and true Mason we could not fellowship him in the Lodge; and if, after we had deposited a blackball, that man was forced into the Lodge, we should be driven out. We say, then, that no one - should be received without a unanimous vote: and so far from its being the duty of a brother to expose his negative vote, and give a reason for so doing, it is his duty not to do so—because, while he may know the man to be unworthy,, not being at liberty to give the facts, the friends of the candidate might suspect his honesty, and thus bad feelings would be engendered in the Lodge. And we hold that all we have said should apply also to the advancement of a candidate. No degree should be given without the unanimous vote of the Lodge. We may believe a man to be worthy when he applies for the first degree, and know him to be unworthy when he applies for the second; and it is not enough to say we have the privilege of preferring charges, for we may not be .at liberty to do so, or we may not be able to establish charges, though we know him guilty of immoral conduct. We have before mentioned a case, in this jurisdiction, where a man was received upon the good character of his brother—through mistake, of course; and when the truth came out, it was found that the initiate had the character of being a petty thief, though, perhaps, it could not be clearly proven that he had ever stolen anything. Now, would any brother say that the Lodge would have acted correctly in con¬ ferring the other two degrees upon that man? We grant that it was the duty of the Lodge to apprise the man of the rumor against his character, and give him an opportunity to remove the stain; but most certainly he should not be permitted to place us under new and stronger ties until he had removed the imputation. The second question is, in effect, answered above. Any QUESTIONS OE MASONIC USAGE. 409 brother may vote for the candidate on his first application, and against him. on a second or third. To the third question, we answer that the general and, we think, correct rule, is to ballot for each degree. The ballot in all respects should be conducted in the same manner; and, if a blackball appears, it is proper for the Master to order the ballot to be retaken, to avoid a mistake; should a blackball be again deposited, the candidate is rejected. This does not affect his standing as a. Mason, but he can not advance until he again petitions. As to the lapse of time before he can again petition, we know of. no direct rule, but we think twelve months, should elapse, as in cases of rejection on the first appli¬ cation, unless his rejection was caused by want of qualifications. By general usage, a candidate is required to petition in writ¬ ing only for the first degree. On the verbal application of a member, the Lodge may proceed to ballot for the applicant's advancement to the next degree. WHAT CONSTITUTES A DEMIT ?—CAN A DEMITTED MASON BE A REPRESENTATIVE IN GRAND lodge?- St. Louis, Mo. Can a Master Mason, who has demitted, and whose dismission is recorded in the proceedings of the Lodge, hut who has not been furnished with a certificate to that effect by the Secretary, legally represent such Lodge in Grand Lodge ? S. In some jurisdictions, proxys can be made of brethren who are not members of the same Lodge, and it may be that, in some cases, even non-affiliated Masons might thus obtain seats' in the Grand Lodge; but, understanding the above question as referring specially to the Grand Lodge of Missouri, we should feel surprise at the question being put to us, as it is, by a well- informed Mason, did we not know that, at the late session of our Grand Lodge, that body directly violated its own By-Law, which declares that a Lodge can only be represented by one of its own members. But our correspondent refers to a case where a demit was asked for and granted, but the Secretary's certificate to that effect was never delivered. But what difference could that 410 QUESTIONS OF MASONIC USAGE. make ? The Secretary can not grant a demit; he can only certify that the Lodge has done so; and, certainly, no one can doubt that the act of the Lodge is binding, whether the Secre¬ tary performs his duty or not. A rule is said not to be good that will not work both ways; and we know that a Lodge can not consider a brother a member, or charge him dues, after it has granted him a demit. And what matters it, even if no record be made of a demit having been granted ? The only question is, as to the fact: Did the Lodge release the brother from membership ? If it did, he is not to suffer because the Secretary failed to perform his duty. And, on the other hand, suppose the brother fails to call on the Secretary for a certifi¬ cate of his demit, can he, should it suit his interest, come forward and claim membership ? Certainly not; he can only again become a member by petition, as prescribed by the usages of Masonry, and the By-Laws of the Lodge. Any other view of the subject would make the Secretary, and not the Lodge, the proper authority to grant demits. In the case referred to, in the Grand Lodge of Missouri, the brother's name is returned as a demitted member, and is so published to the world; and it is also published to the world, that this demitted member, this non-affiliated Mason, is now a member of the Grand Lodge, as a proxy, notwithstanding the By-Law prohibiting it. With such an example, this Grand Lodge can not consistently censure subordinates for setting at naught their own, or the By-Laws of the Grand Lodge. CAN ONE LODGE WORK UP THE REJECTED MATERIAL OF ANOTHER LODGE?—EVASION OF THE LAW CENSUREABLE. Decatur, De Kalb county, Ga., May 20, 1852. Bro. J. W. S. Mitchell.—Dear Sir;—I have taken the liberty of troubling you, to ask your opinion upon a question of Masonic jurisprudence. It is this: Atlanta Lodge, No. 59, in the city of Atlanta, De Kalb county, six miles dis¬ tant from Pythagoras Lodge, No. 41, Decatur, De Kalb county, initiated Mr. . From a personal difficulty between him and two members of Atlanta Lodge, that sprang up between them after he was initiated, when he was balloted for in the Fellow Craft's degree, they blackballed him. The majority, and, in fact, all of QUESTIONS OF MASONIC USAGE. 411 the rest of the members of said Lodge being anxious that should be Passed and Raised, concluded that they would* send him to Pythagoras Lodge to be Passed and Raised; consequently, took action upon the matter, and passed the following resolution, and sent it to our Lodge, accompanied with the fees: "Atlanta Lodge, No, 59, Atlanta, April 22, 1852. "At a regular meeting of this Lodge, held this evening, it was "'Resolved, That we recommend Bro. to Pythagoras Lodge, No. 41, to be Passed and Raised.' "A true copy of the minutes. " T. L. Thomas, Secretary." [With the seal of Lodge.] Would Pythagoras Lodge not have done right in conferring those degrees for the Atlanta Lodge on Bro. , without balloting for him in Pythagoras Lodge; as Bro. would not have been a member of Pythagoras Lodge after we had done the work, but would have virtually been a member of Atlanta Lodge, as we were doing the work for Atlanta Lodge, and he living immediately in the vicinity of Atlanta Lodge, and the material, undoubtedly, of said Lodge ? I informed our Lodge that, if they agreed to do the work for Atlanta Lodge, I should rule that they had no right to ballot for Bro. , but should proceed to the work, presuming that all things are right in Atlanta Lodge ; judging from the resolu¬ tion entirely, as that was the only ground we had to act on, that was before us masonically. Please give me your opinion on the position of Atlanta Lodge in the premises, though I am satisfied myself that they were acting unmasonically. My maiu object is to get your opinion fully as to our doing work for other Lodges, when it comes up to us regularly (as in the case of ). How can our Lodge ballot for material that is unknown to us, and who does not petition us to become a member of our Lodge, but is sent up to us from a sister Lodge, asking us to do work for them? Ought we not to presume that all things are right in our sistex Lodge, or they would not ask us to do work for her? I mention these things so as to direct your attention more fully to the subject. You can answer miy inquiries through the Signet, or privately, as you think best; if I am not giving you too much trouble, I would like for you to answer me fully. Respectfully and fraternally yours, P. F. Hoyle, W. M., Pythagoras Lodge, No. 41. That one Lodge has the right to do work for another Lodge when so requested, there can be no doubt; but the question arises, upon what sort of recommendation will a Lodge under¬ take to Initiate, Pass, or Raise a candidate? We will endeavoi to make the case plain. Lodge A rejects a candidate. Can that Lodge Initiate, Pass, or Raise a rejected candidate? All must say, No. Well, can Lodge A authorize Lodge B to do what it has no power to do itself? We unhesitatingly say, No. A rejected can¬ didate can legally apply to no other Lodge, unless his residence 412 QUESTIONS OP MASONIC; USAGE* ^ bo removed, and even then he must wait twelve months. It is the duty of every subordinate Lodge to report to its Grand Lodge the name of every rejected candidate; and how would it look for Lodge A to return, as rejected, the same individual that Lodge B returns as a member, or as being Passed or Raised? Some Grand Lodges publish (properly, we think) the names of all rejected candidates, and, also, the names of all the mem¬ bers of Lodges—then, if one Lodge could reject, and another work up the rejected material, the same individual would appear as rejected, and, also, as a member in good standing. No Lodge can confer a degree without the unanimous vote of the members ; and, most certainly, they can not recommend another Lodge to do work for them without a unanimous" vote. Our correspondent speaks of a quarrel as being the cause of two blackballs, but we ask how it is ascertained fhat this is the case? Do the members tell how they vote in that Lodge? "We suppose not, and we suppose the opinion expressed is only the result of conjecture. But, granting it to be true, it does not alter the case, as every member has the right to use the secret ballot; no one has the right to know or question his ballot; nor, if knownj by: any imprudence of his own, has any one the right to impugn his motives—one blackball rejects, and there is an end of the matter for twelve months. • Our correspondent asks whether Pythagoras Lodge should not do the work, as requested by Atlanta Lodge, without a ballot? We say, certainly not. No Lodge can Initiate, Pass, or Raise any candidate without a unanimous ballot. A reason given for the opposite opinion is, that the candidate could not become a member of that Lodge; but this does not change the case. The candidate asks to become a member of the Frater* nity, and the responsibility is greater upon the Lodge than in ordinary applications for affiliation. We say, then, that Atlanta Lodge had no right to recommend a rejected candidate to any other Lodge, without the unanimous consent of all who were present when he was rejected; and that Pythagoras Lodge should have promptly declined acting on any other conditions. We are pained to see so many efforts to evade the plain old QUESTIONS 1 OF MASONIC USAGE. 413 laws of Masonry. One brother writes us to know whether the brother who deposits a single blackball should not be called upon to give his reasons, and if not deemed sufficient, initiate any how. Another wishes to know whether his motion to reconsider the ballot rejecting his friend, was not consistent with our rales. In the first case, there is a desire to protect the feelings of the man outside more than the one inside. In the second case, there is an effort to evade our rules by indirection, and thus do away with all rejections; for if you reconsider the ballot, then you can move to withdraw the petition, and so unwilling are the members generally to reject any one, that they would be glad to get clear of the petition: but who does not see that the laws of the Order should be lived up to according to their meaning and intent ? And here we have a third, and somewhat new method sug¬ gested for setting aside the laws.' The brother has been legally rejected, and a majority undertake to destroy the rights of the minority, by shuffling off the responsibility of working up re¬ jected material on to another Lodge, where, it may be, the can¬ didate is not known, and, therefore, not likely to be rejected; the result of which would be to force upon the Fraternity the fellowship of a • man legally pronounced unworthy. We have said a great deal, through the Signet, with the view of impress¬ ing it upon the minds of our brethren^ that we are under stronger ties to each other than we are to those who are not Masons ; that we are under stronger ties to each other, as Master Masons, than we are to those of the degrees below * and we have no right, nor should we desire to introduce any one, against the consent of a member: and we now beg to say that, if our age, experience, and observation have given us any influence, we urge the Lodges to live in obedience to our laws. master's right to order a ballot.—does an unfavorable report reject? St. Louis, Mo. To the Editor of the Masonic " SignEt ": 1. Has the Worthy Master the right to order a ballot on the application of a candidate for advancement, when three members object, there being, at the same time, not more than nine members present ? 414 QUESTIONS OF MASONIC USAGE. 2. When a Committee has been appointed to ascertain the proficiency of a candi¬ date for advancement, the report thereon being adverse to his proficiency, has the Lodge the right to advance the candidate ? I had presumed that the regulations governing the above, or similar cases, were well understood, but, to my utter astonishment, I have recently seen a Masonic body act contrary to them. I, therefore, will be pleased by your giving your views on the. above, through your valuable work, so that the wayfaring man may not err therein. C. L. We say, in answer to the first question, that the Master of a Lodge has the right to order a ballot, whenever the preliminary requirements, set forth by the usages of Masonry and the By- Laws of the Lodge, have been performed, and not otherwise. Should the Master order a ballot, knowing that a single mem¬ ber objects to the advancement of the candidate, on the ground of an unwillingness to fellowship him in that degree, we think it is the duty of the Master to deposit a blackball; for no member should be willing to disturb the harmony of the Lodge, by introducing discordant materials: and, it being especially the duty of the Master to guard the Lodge against such dis¬ turbances, he should not encourage or tolerate the making or advancement of a candidate, against whom a serious objection is urged; but the rules of the Lodge having been complied with, the Master may, very properly, judge of the expediency as to the time of taking the ballot—for example, the members' may deem the hour too late to ballot and do the work, but if the Master thinks otherwise, he may so order. To the second question, we answer, the Lodge has the right to dispose of the report of the Committee as it may think proper, viz., by agreeing or disagreeing to it. A Lodge, having a By-Law requiring candidates to undergo an examination touching their proficiency, generally appoints a Committee of Examination, and are usually satisfied with the report of that Committee; but we can suppose it might happen that satisfac¬ tory proof could be brought forward, showing the candidate to be sufficiently proficient for advancement, notwithstanding his embarrassment at the time prevented his giving the Commit¬ tee satisfaction; and, in that case, we think the Lodge might very properly disagree to the report of the Committee, and suffer the candidate to advance—but in this the Lod favor, etc. Fraternally, R. The Old Charges or Ancient Constitutions, are silent upon the subject of makings. That the G-rand Lodge of England permitted as many as five candidates to be introduced and receive a degree together, we are bound to believe, from the language of the first article upon " makings," as collated by Anderson, and" which is styled an Old Regulation. It says: No Lodge shall make more than five new brothers, at one and the same time, without an urgent necessity. In our time, the construction put upon the language above quoted is, that not more than five be made at the same meeting,' and that each was to be initiated separately, but that this is not a fair construction of the language, we refer, first, to its literal reading, and, second, to the reading of the next Article, which uses the word meeting, when meeting is evidently meant. It is as follows: Art. n.—That no Lodge shall ever make a Mason without due inquiry into his character; neither shall any Lodge be permitted to make and Raise the same, brother at one and the same meeting, without a dispensation from the Grand Master, which only on very particular occasions may be requested. But what of all this ? The Regulations of the Grand Lodge of England were ever subject to amendment. It is true, they are called the Ancient Constitutions, and so far as their antiquity entitles them to our respect, so far they should influence the action of our Grand Lodges, and no farther. 528 QUESTIONS OP MASONIC USAGE. The Old Charges are truly the Ancient Constitutions of Masonry ; they constitute the written Landmarks, which can not be removed; but the Constitution of the Grand Lodge of England, like the several Constitutions of our Grand Lodges, were altered or amended at pleasure. The third Regulation declares that no Lodge shall make a Mason for less than one guinea; and it prescribes the disposition to be made of that guinea; and yet it is not pretended that Grand Lodges may not make what Regulations or By Laws they please in relation to fees. Some of them, Alabama in the number, have author¬ ized the degrees to be conferred, without any charge, upon ministers of the Gospel. It is very clear to our mind, that an improper impression prevails, as to what are, in reality, the Ancient Constitutions of Masonry. The Grand Lodge of England annually amended her Constitution or Regulations, but never removed a Landmark—a law in the Old Charges. We say, then, the usage of the Grand Lodges in the United States is the highest authority we can quote, in relation to the question of our correspondent; and, upon this subject, we under¬ take to say, that although there are exceptions to it, the general usage has been, for many years, yea, ever since the organiza¬ tion of Grand Lodges in this country, to confer no degree, or any part of it, upon two candidates at the same time. We have seen what is improperly called the second section of the Fellow Craft's degree, conferred *or given to several at the same time, nor can we regard this as very improper, as the second section is nothing more than the lecture exemplified, and, certainly, we may lecture any number. Aside from the fact that the almost universal usage now is to introduce but one at a time", we think there are reasons in favor of this prudent way of working that can not be overcome ; we can not explain our meaning here, but in the Lodge room we undertake to say that we can show the palpable impropriety of conferring a degree upon more than one at a time. We can find no reference made to this subject in the Constitu¬ tion of the Grand Lodge of Alabama; indeed, we suppose it was believed to be so generally understood that only one at a time could be initiated, that a By-Law to that effect was not required. QUESTIONS OF MASONIC USAGE. 529 The celebrated Mormon prophet, Joe Smith, was instrumen¬ tal in obtaining a dispensation from the Grand Lodge of Illinois, to establish a Lodge at Nauvoo, and very soon the applicants were so numerous that the prophet was left to the choice of losing the fees of a great number, or of making them in gangs, he promptly chose the latter course ; and, if we are not mistaken, his habit was to initiate one or two dozen at a time, not one in ten of whom was ever instructed, or Masonically knew anything of the degree. The Grand Lodge very proper¬ ly arrested the dispensation or charter, and pronounced those who were thus imperfectly made, to be clandestine, until they were healed. And we think the Grand Lodge did its duty; but if more than one can be initiated, who shall say that a score may not enter together ? "We think it not out of place to add that, at best, too much haste is used in making and advancing Masons. More evil than good has resulted from-making Masons rapidly, and there is no necessity for it; certainly, not in Alabama, where Lodges are .sufficiently numerous in most parts of the State to do up all the work offered, in the ordinary and better way. We may, moreover, safely say, that the Grand Ledge of Missouri will not sanction the initiation into either of the degrees of more than one at a time. CHRISTIAN PRAYERS IN MASONRY. Houma, Louisiana, August 23, 1853. Bro. Mitchell :—Ought there not to be some uniformity in the prayers used in Masonic Lodges, as in other Masonic ceremonies? Bro. Stewart, in his Free¬ mason's Manual, gives various forms of prayers, that differ from any I have ever heard in my own Lodge, or seen in any other Masonic book. Should this be so ? But it seems to me, there is another objection to these prayers. They are sectarian. They are constructed upon the theory-of a tri-personal God, and can not be used in sincerity by any one who does not believe that the innocent second person died to make a vicarious atonement to the offended first, in behalf of guilty man. Now, there are many Masons who repudiate this doctrine, who yet worship the Lord sincerely, pray to Him, and receive the Bible as His divine revelation; why, then, should not Masonic prayers (I mean those used in Masonic ceremonies) be addressed directly to the Heavenly Father, like the "Lord's Prayer," without the addition of such expressions as, "for the sake of," or, " through the merits of Thy Son," etc. ' 34 530 QUESTIONS OF MASONIC USAGE. I know of no authority for this form of prayer in the Bible, In Paul's Epistle to the Ephesians (last verse of the fourth chapter), there occurs, in the English version, this expression, " even as God, for Christ's sake, hath forgiven you;" but, by turning to your Greek Testament, you will find this to be a mistransla¬ tion. The rendering should be " God, in Christ," not " God, for Christ's sake." Neither did our Lord, when He taught us how to pray, or at any other time, say anything about His merits, or His sake. There are those, claiming to be both Masons and Christians, who believe that, when Christ said, " I and My Father are one," He meant one in no qualified sense, but really one—one God, one person ; who believe that the threefold distinction of essential principles existing in the Deity, known as Father, Son, and Holy Ghost, are united in the one divine person of Jesus Christ, and who pray to Him as to the manifested God, not to any other person " for His sake." It is not with the view of opposing any system of religious belief, or of uphold¬ ing my own, that I make these suggestions; but to deprecate the introduction of sectarianism into Masonic ceremonies. Do you not think, brother, that I am right ? Yours sincerely, W. M. Mercer. Houma, Louisiana, September 13, 1853. Bro. Mitchell :—In my letter to you of the 23d of August, I used an expres¬ sion which might be misunderstood. That letter related only to one subject— prayer, and in making the assertion that the expression " for the sake of Christ," was not authorized by Him. I had reference only to its use in prayer—to the custom which prevails in nearly all our churches (founded on the doctrine of the vicarious atonement), of praying to the Father " for the sake of" the Son. The expression " for My sake," occurs in the Sermon on the Mount, but in a very different sense. " Blessed are ye when men shall revile you, and per¬ secute you, and shall say all manner of evil against you, falsely, for My sake." As I said before, however, the remarks I made upon this subject were not in the spirit of opposition to the religious opinions of anybody, but were intended to show that the objections entertained by some Masons, to a certain form of prayer, were conscientious, and not altogether trivial, and that, therefore, that form of prayer ought not to be used in Masonic ceremonies. Take another case: Can not a Jew be a Mason And how could he he expected to unite in a prayer to the Father " for the sake of Jesus Christ ?" W. M. 51. The foregoing very sensible and appropriate suggestions of Bro. Mercer, necessarily involve the consideration of the orig¬ inal design of Masonry. If the fact of its origin with the Jews must be taken as evidence that its teachings had no refer¬ ence to Jesus Christ, we are left to admit the propriety of the complaints made by our brethren of that religious faith, for the last one hundred years, because of allusions to our Saviour, in the ceremony of our Order. For, as we have endeavored to QUESTIONS OF MASONIC USAGE. 531 show in our history of Masonry, every reliable tradition in the Ancient Craft degrees tends very clearly to prove that King Solomon was the founder of the Institution. But we think the facts connected with the origin of Masonry tend to prove, that it was designed to prepare the minds of men for the coming and teaching of the Saviour of the world. We have, in our history, attempted to show that Masonry was instituted by divine per¬ mission, or, perhaps, by divine command, in order to upturn the Heathen Mythology, and, also, to assist in laying the foundation for that system of moral reformation absolutely necessary to the successful introduction of Christianity. We might, perhaps, avoid responsibility and further labor, by referring our correspondent to our views above alluded to, but, in that investigation, the direct question of Bro. Mercer is not considered. Hence, we feel it to be our duty, in as brief a manner as possible, to examine this subject, so far as it is involved by the inquiry of Bro. Mercer.. Those who are familiar with ancient history, will remember that the Egyptian Mysteries were originally instituted purely for the purpose of retaining and transmitting a knowledge of the self-existent and eternal God, a knowledge of whom seemed in danger of being lost by the superstition and idolatry of mankind. The cultivation of these Mysteries was then and for a long time after confined exclusively to the priesthood, or those who were considered teachers in divine things. Afterward, the Mysteries were made merchandise of. They were divided into greater and lesser Mysteries, and finally subdivided into degrees or divisions, suited to the capacity or claims of the various classes of men, so that room was made for the whole human family to enter and participate, to some extent, in the rituals and teachings of the Institution, which had now fallen into the hands of idolaters, and no longer taught the doctrine of one God. Thus constituted, it was deemed essential to tem¬ poral and eternal happiness, to be initiated at least into the lesser Mysteries, that the Institution was presided over by the gods, and that there only could their wrath be appeased or favor courted. To such an extreme was this doctrine carried, that he who failed to gain admission, because of an inability to undergo the terrible ceremony of initiation, was looked upon as 532 QUESTIONS OF MASONIC USAGE. under the curse of the gods, and, therefore, an. object of detes¬ tation to all mankind. These Mysteries, variously modified or changed to suit the peculiar heathen worship, were introduced and cultivated in every country, and by every people. Yet God was never without a band of faithful witnesses, ready and willing to testify to His omnipotent power. The Jews became His peculiar people, and, at last, they alone retained a knowl¬ edge of His being. But even these, His chosen people, became corrupted by the influence of heathen notions. They made unto themselves laws which they vainly supposed superseded the laws of Jehovah, and turning aside, they ran after strange gods. Such was the condition of the world when David was King of Israel. If we understand the character of this monarch, it is made to exemplify the capacity and tendency of man to practice,evil works, and the power and willingness of God to be reconciled to the vilest of His creatures, upon the simple condition of repentance. Few kings had done more evil by waging unjust wars- than David, and few men had more openly dared the vengeance of Jehovah, in the violation of His known laws, and yet he became a man' after God's own heart. The three last years of King David's life were emphatically devoted to the service of God, by unceasing efforts to impress upon the minds of men the wisdom, the power, and mercy of his divine Master. In his sincere devotion, David desired to honor God by the erection and dedication of a house to serve as a resting- place for the Ark of the Covenant, and for the reception and dwelling of the great Shekineh. But God refused to permit him to erect the house, because he had been a man of blood. Here is a fact to which we ask attention. If David was then a man after God's own heart, with all his sins forgiven, why did God refuse this request ? We say, it was because the house of the Lord was intended to be a type of the reign of our Saviour, which \fas to be a reign of peace. Again: God appointed this work to be done by the son of David—and truly was King Solomon's reign one of peace, thus carrying out the design. The reader will remember that the Jews were not on terms of religious intercourse with the heathen nations.- No heathen was permitted to approach their altars where God was QUESTIONS OF MASONIC USAGE. 533 worshiped. The Jews believed' that God was their God; that all His blessings were for them; and, hence, they prayed that His curse would fall upon their enemies; not supposing that He had blessings in store for those who denied Him, and per¬ secuted His people. How, then, must the Jews have been sur¬ prised to find the foundation of the House of the Lord so laid, that a place—the outer Courts—was to be provided for the worship of all nations. Here was evidence to the Jews, that God was manifesting mercy toward every nation, kindred, and people. In short, that He was God over all. Solomon not only received wisdom from Heaven, but God gave him great riches, so that he was under no necessity to call on his people's enemies for assistance ; and yet, he did call on the King of Tyre, his people's ancient enemy, for timbers. The King of Tyre freely and gladly granted his request. The father of the then King of Tyre had raised and educated a young man, who became the most celebrated workman in archi¬ tecture and sculpture in the world. King Hiram sent this artist to King Solomon to assist in erecting the House of the Lord. Now, we ask if all this can be satisfactorily accounted for in any other way, than by supposing God so ordered? We think God was preparing the way for that reign that should teach His mercy and goodness, alike to the Jew and Gentile; and as His whole plan for the redemption of fallen man was based upon man's privilege to use the means provided by Him for the accomplishment of the end, we are permitted to see and understand the wisdom of the plan itself. We think God put it into the heart of Solomon to call upon the King of Tyre, thereby showing the Jews, that even the Gentiles were per¬ mitted to participate not only in the erection of the edifice, but also in the plan of salvation. We think God put it into the heart of Hiram, King of Tyre, to render the assistance asked, that the Gentile nations might see, that while the Jews were His peculiar people, His plan of salvation was alike open to all. But is it not most remarkable that Hiram, King of Tyre, sent his most accomplished workman to King Solomon ? The people of Tyre would not worship at the Jewish altar; they did not believe in the God of the Jews, and it would seem strange 534 QUESTIONS OF MASONIC USAGE. that their sovereign should do all in his power to assist in the erection of a house, to be dedicated to that God in whom neither he nor they believed; and equally strange, that the King of Tyre would seek to elevate the fame of his rival, by sending him his most accomplished workman., We do not hesitate to believe, that this was a part of the divine arrangement. The Jews and Gentiles here had an opportunity of beholding both Jew and Gentile, engaged in the erection of the House of the Lord. Here, too, was to be seen God's plan for breaking down the wall of partition between the Jewish and Heathen nations, and not more plainly in anything than the employment of Hiram, the Widow's' Son, as the master workman. If God designed to break down the prejudice, founded in ill feelings, existing between Jew and Gentile, no plan would be so likely to effect it, as the employment of Hiram Abiff, whose mother was of the tribe of Naphthali, and consequently a Jewess, and whose father was a man of Tyre, and hence a Gentile. Hiram Abiff was, therefore, both Jew and Gentile, and of all men else, the best fitted to do away with the hostile feelings of the two nations, and thereby prepare the minds of all to worship at the* altars of the living and true God. With this view of the subject, we. can understand why it was, that God inspired Hiram Abiff with " wisdom to devise all manner of cunning work, and to solve all difficult questions." His decisions were satisfactory to all the workmen on the Temple, as he was not presumed to be partial to either Jew or Gentile. We learn from the Bible, that King Solomon was inspired with greater wisdom than had ever been given to any king, and it is a matter of interest to inquire for what purpose this great wisdom was granted to him ? Does any one suppose it was alone for the purpose of enabling him to erect a fine build¬ ing ? Such a supposition is inconsistent with the true character of God. We know that He requires His created intelligences to render an account according to the talents received of Him, and it follows, that extraordinary wisdom was not given to Solomon except for extraordinary purposes. We think divine wisdom was given in this case, that Solomon might teach the doctrine of one God, and one salvation from the penalty of QUESTIONS OF MASONIC USAGE: 535 transgression; and this could not be successfully done—allow¬ ing that man had the privilege of choosing between good and evil—except by yielding, to some extent, to the predilections of man's perverted reason. As we have seen, the Egyptian, the Roman, or Grecian Mysteries, in some form, were every where sought after as absolutely essential to the well-being of mankind. Even the Jews were not exempt from the pernicious influence of these Mysteries, and now to counteract, and lay the foundation for the subversion of the Heathen Mythology, the divinely inspired wisdom of Solomon enabled him to insti¬ tute a Society, surrounded by all the alluring habiliments of Mystery, and permission was given to both Jew and Gentile to enter, and learn therein the secrets which were for man's tem¬ poral and eternal happiness. We think this secret Institution was Masonry. We think that no religious dogmas , were taught the initiates; but, in addition to the instructions in architecture, all were taught the doctrine of one God, and the moral obligations all men were under to render willing obe¬ dience to His laws. As evidence, that what we have said is probably true, the Bible informs us that, after the Temple was completed, the wise men of all nations visited King Solomon, to behold the wonderful .edifice, and to learn wisdom of Solomon. Now, reader, what do you suppose was the nature of this wisdom learned of Solomon? Can any Bible reader suppose it had reference to the art of building ? This would be to suppose God's great designs were for the accomplishment of no great ends, and, therefore, can not be reconciled with His character. We be¬ lieve all the facts go to prove, that the wisdom referred to had relation to man's eternal happiness, the doctrine of one God, and man's relation to Him, through the Mediator which had been promised, and for whose coming Jehovah was preparing the way. We think that, but for the teaching of Solomon, the proclamation of John the Baptist would have been listened to by none except by a portion of the Jews. None others were expecting a Messiah ; nay, all others worshiped a plurality of gods, and, therefore, would not be likely to look for a single messenger of peace. We suppose, that the wise men of all 536 QUESTIONS OF MASONIC USAGE. nations were initiated into Masonry, and taught the same principles which the Institution now inculcates; and thus these wise men carried home with them that knowledge, which prepared their minds, and the minds of those who were, by them afterward, in like manner, instructed for the coming event. Hence, when John the Baptist came, proclaiming the approaching advent of the Saviour of the world, there were a few everywhere prepared to believe him. Thus having given a brief sketch of what we conceive to be the origin and design of Masonry, we proceed to inquire, by what authority any one can ask that the prayers in the cere¬ monies of Masonry should of right make no reference to Jesus Christ. Are we to be told that, because Masonry was instituted at Jerusalem, therefore no reference was or could there have been made to the Messiah? We know the Jews were then, as now, looking for a Messiah, and, aside from other evidence, we think that their punishment for rejecting Jesus Christ, as the promised' Messiah, is strong presumptive evidence of their error, especially when taken in connection with the fact of their disper¬ sion, etc., that was foretold and has been, and is being accom¬ plished. But this latter point needs not to be proven, in order to show the propriety of Christian prayers in Masonry. The Ancient Constitutions—the immemorial Landmarks of Masonry —are silent upon the subject of prayer. It follows, then, that neither the Jews or Christians can rely upon that ancient docu¬ ment for the particular form of prayer anciently used. We do not pretend to say—nay, we do not believe—that the Old Charges, the written Landmarks, have been handed down to us in their original purity. The very first article tells us, that formerly it was the usage to require Masons to be of that relig¬ ion prevailing in the country where they happened to sojourn or live, which lesson, we are satisfied, was never taught by King Solomon. We have no evidence that any particular form of prayer was introduced into the Lodges until about one hun¬ dred years ago, when the Grand Lodge of England made a Regulation upon the subject, making the prayers conform some¬ what to the religion of the country; but this is not at all bind¬ ing upon us, for, if it never has been altered or amended, it has QUESTIONS OF MASONIC USAGE. 537 at all times been subject to be altered or amended by that Grand Lodge. There being, then, no ancient law regulating the form of prayer, we are driven to the necessity of looking to the oldest testimony, tending to show the character of Masonry, aside from our opinions, as deduced in the foregoing pages, derived from the Bible. We say, that the oldest records to which we have access, speak of Masonry as St. John's Masonry, and, if this is the oldest testimony, then is it conclusive that the proof is altogether in favor of an intimate connection between Masonry and Christianity, and so far from establishing the charge that Christian prayers are of modern date in Masonry, it proves the very opposite. We say, then, that Christian prayers are not inconsistent with the principles or rituals of Masonry. We think, however, , that all the contention about the form of Lodge prayers, which has been going on for the last hundred years, is merely a dispute about a shadow, for whether the Jewish or Christian prayers be used in the Lodge, neither has cause of complaint. The brother who prays to Jehovah, in the estimation of the enlight¬ ened Christian, prays to the same God to whom the Christian prays. The brother who prays to Christ, offers his devotion to the God of the Jews—the God of Abraham, the God of Isaac, and the God of Jacob. We think that the silence of the Ancient Constitutions upon the subject of prayer, very forcibly illustrates the true character of Masonry. In its original for¬ mation we find no evidence of its sectarianism: a belief in God, and, a willing obedience to His known laws, as the rightful sovereign of the world, was all that was taught. We have no evidence that any form of prayer was ever attempted to be established by authority, until after the revival of Masonry in England, in the early part of the eighteenth century, when those of the Brotherhood who denied the divinity of Christ, sought to exclude all reference to Him in the Masonic ceremonies; and the subject being thus agitated in Grand Lodge, that body decreed the use of Christian prayers about 1754. And, doubt¬ less, through the influence of England, Christian prayers have been laid down in all the American Masonic Charts, except that of Bro. Davis, of Philadelphia. We had the pleasure of a 538 QUESTIONS OF MASONIC USAGE. personal acquaintance with Bro. Davis, and had several intei- views with him upon the subject of Masonry, and, to our surprise, we found him greatly defective in a knowledge of the rituals above the Master's degree. We then thought, and still think, he knew less of the rituals of Masonry than any instructor we had ever conversed with; and he candidly told us that his sole object in publishing, the Monitor, was to exclude Christian prayers. Was Bro. Davis' Monitor free from error in other respects, we should not object to adopting it as a text-book. We want no better prayers in a Lodge than those addressed to Jehovah—He is our God and our Redeemer. On the other hand, we are quite as well satisfied to hear supplications addressed to Christ, as He is our Redeemer and God. But why are these prayers laid down in our Masonic Charts? Does any one suppose the Master under obligations to use the words contained therein? Certainly not. If a minister he present, it is usual for the Master to call on him for prayer, and, of course, he will use his own language. The prayers are laid down in the books for the convenience of Masters who are not in the habit of making public prayer, as prayer must be made before the Lodge can be declared legally to be open. It will be seen from all we have said, that, granting the trans¬ lation of Bro. Mercer to be correct, we, nevertheless, attach no -importance to the wording of the prayers—the intent and mean¬ ing is all that is essential. If there was a Masonic head clothed with the power, we should not object to meeting the views of Bro. Mercer and other objectors, by adopting the plan of the " Lord's Prayer," but for the life of us we can not perceive the necessity of such a restriction; on the contrary, we think the proof all tends to show that Masonry was intended to fore¬ shadow the coming of Jesus Christ, and to serve as a stepping- stone to the religion taught by Him; and, therefore, as a ques¬ tion of right, merely, we hold that Christian prayers are indi¬ cated by the history and teachings of Masonry. DOES A REFUSAL TO ADVANCE A BROTHER AFFECT HIS STANDING? Oxford, Benton county, Ala., Juno 1,1853. Bro. Mitchell Suffer me to propound to you a question. Has a Lodge the QUESTIONS OP MASONIC USAGE. 539 right, after stopping a brother Entered Apprentice Mason, to refuse to grant him a certificate of good standing, etc., without bringing a charge against him? By answering the above question, you will much oblige your brother, S. C. W. We think not, brother. There are many reasons, either of which would make it the duty of. the Lodge to prevent the advance of a candidate, which could have no direct reference to his moral character; and, hence, the arrest by no means im¬ pairs the Masonic standing of a brother. A brother may apply to a Lodge for affiliation, and be rejected, without at all impair¬ ing his standing as a Mason; and hence it is that every one so rejected continues to enjoy the right to visit, common to others. In like manner the Entered Apprentice, who has been refused permission to advance, retains his standing as an Entered Apprentice, until charges and specifications are filed against him; and, in the absence of such charges, we think the Lodge should not refuse him a certificate of good standing. It is sometimes urged that the certificate should not be granted, because he may go to another Lodge and receive the degrees. To this we reply, that no other Lodge has the right to confer the degrees without the unanimous consent of the Lodge which made him; and, if the brother is about to leave the jurisdiction, this might be fully guarded against by inserting in the certifi¬ cate that he had been refused the privilege of advancing. But, certainly, the brother has the right to ask that the truth be stated, and the truth is, that every brother is in good standing until charges are filed against him. CAN A SUSPENDED MASON BE EXPELLED? Home, Newton county, Mo., August 27,1853. Dear Brother :—What is the proper course for a Lodge to pursue in relation to a Mason who is under suspension, indefinitely, for unmasonic conduct, and who, since his suspension, has been guilty of additional and more gross unmasonic conduct? I want you to write me on the subject, and also give your views in the Signet, as a large portion of our members wish to know your opinion. Fraternally, John H. Boss. The proper course to be pursued in a case like the above, is simply to file charges of gross unmasonic conduct, making the 540 QUESTIONS OF MASONIC USAGE- specifications as in other cases, upon which the Master will appoint a time for trial, and have the accused notified, according to the By-Laws of the Grand Lodge. This case, however, presents a difficulty in Missouri, because the custom there, as sanctioned by the Grand Lodge, has been to suffer the accused to sit in open Lodge during his trial, which privilege can not, of course, be granted to a Mason under suspension, and, there¬ fore, we advise, that the accused have the privilege of appear¬ ing before a Committee, appointed by the Lodge or Master, which Committee shall take down in writing the testimony for and against the accused. The testimony so taken shall be read in open Lodge; the accused may be defended in open Lodge by his counsel, provided he be a Mason in good standing. After the cause is fully and fairly heard, the question of guilty or not guilty is to be determined by a vote of the Lodge. If he is found guilty of gross unmasonic conduct, the question of expulsion must be determined, as a less or milder punishment can not be inflicted on one already under suspension for an indefinite period. We think it is very clear, that while a Mason can not he tried for an offense of a less or even the same grade of that for which he is undergoing due punishment, it becomes the bounden duty of the Lodge to try him for a greater offense. Suppose a brother be suspended (as is frequently done in some jurisdictions) for non-payment of dues. In such case it is per¬ fectly within his power to remove the disgrace whenever he chooses to pay his indebtedness. But if he knows himself to have been guilty of crimes, or unmasonic conduct, which would subject him to indefinite suspension or expulsion, he would not, as a matter of self-protection, pay his dues, if his suspension shielded him from trial for a greater offense. The Mason who is suspended for a definite period, may be tried for a higher offense, and be indefinitely suspended, and then, if believed to be guilty of gross unmasonic conduct, the penalty of which is expulsion, he may be tried and expelled. There are four grades of punishment in Masonry. First, reprimand; second, suspension for a definite period; third, sus¬ pension for an indefinite period ; fourth, expulsion. Immoral, QUESTIONS OF MASONIC USAGE. 541 or unmasonic conduct, according to its magnitude, will subject a brother to either of the first three; but nothing short of gross unmasonic conduct can subject him to the last. Gross un¬ masonic conduct may be defined to be an offense or crime so wickedly and deliberately perpetrated, that but little hope can be entertained that the offender will soon repent, and honestly endeavor to make restitution or atonement. A Mason should not be expelled so long as there is a reasonable hope that the offender is not corrupt at heart. Expulsion is the highest order of punishment known to Masonry, and very few expelled Masons are ever restored. But, if circumstances demand it, every Lodge owes it to itself and to the Fraternity at large, to inflict the punishment; and the reprimanded Mason is just as liable to this higher grade of punishment as is any other Mason. CAN A ROYAL ARCH MASON BE A MEMBER OF TWO CHAPTERS? Comp. Mitchell :—Can a Royal Arch Mason, who has been elected and installed in office in a Chapter, obtain his demit before the time for which he was elected expires ? I will explain. I have before me a paper from a Chapter in a sister State, which says, that they can not demit a member who holds the office of second Grand Master, till the end of the year, which is about six months hence. They recommend him, and say, that he has paid all dues, and that he shall have his demit at the time just stated—six months. Can any one holding such certificate join another Chapter, before the expirar tion of the six months, and hold office in said Chapter ? Is such certificate proper according, to ancient usages in Masonry, the member taking final leave ? Yours fraternally, H. S. S. The officers of a Chapter or Lodge are elected for " twelve months, and until their successors are duly elected and in¬ stalled." We hold that no Mason can resign an office which he has accepted, and into which he has been installed. The usage of the Grand Lodge of England clearly shows that the absence of an officer, whether by removal or death, does not authorize a new election. On the contrary, the vacancy must be filled by pro tem. appointment; that is to say, the next officer below takes his place, and his place is filled by appointment. In the absence of the Master, the Senior Warden becomes, for the 542 QUESTIONS OP MASONIC USAGE. time being, Master, the Junior Warden becomes Senior Warden, and the office of Junior Warden is filled bj pro tern. appointment. We think the Lodge or Chapter has the same right to per¬ mit one of its officers to demit, that it has to grant the privilege to any other member; in such case, his office is filled the balance of the term, as above stated. Suppose a beloved brother or companion is about, to remove to Europe, there to fix his residence, would it be treating him justly, to put him off with a half-made-up certificate or diploma, that would allow him to visit, but not become a member, in his new home? We say, it would not, for the unanswerable reason, that it is made his duty by the old laws, to attach himself to a Lodge as soon as he locates in the vicinity of one. As the same laws which govern in Lodges are, as far as may be, applicable to Chapters, we say, that the Regulations of the Grand Chapter referred to are incorrect. To the second question we say, that the certificate referred to gives the holder no right to connect himself with another Chapter, for he can not be a member of two at the same time, and the certificate declares that he is still a member in another jurisdiction. There must be satisfactory evidence not only that he has paid his dues and is in good standing, but that he has demitted from the former, before he can be a member of the latter. Of course, he can not hold office where he is not a member. HOW TO OPEN A LODGE IN THE ABSENCE OF THE MASTER AND WARDENS. Cottage Home, September 12,1853. Dear Sir :—"Will you please answer in the Signet, whether the following is according to Masonic law and usage: " If the Master, Senior, and Junior War¬ dens are all absent, the Lodge can not be opened, except on funeral occasions, unless a dispensation is obtained." In such a case, would not the right to open the Lodge and conduct the business and work, devolve, by ancient Masonic law and usage, upon the last Past Master, who has passed the Chair in that Lodge, present, without a dispensation from the Grand Master. By the Constitution of our Grand Lodge, all Past Masters by " office," who have passed the Chair in a Lodge under its jurisdiction, are ex-officio members of the Grand Lodge, so long as they continue to be members of a subordinate Lodge under the jurisdic¬ tion of the Grand Lodge, and no longer. Now, would not such Past officers, as QUESTIONS OF MASONIC USAGE. 543 members of the Grand Lodge, be entitled to preside in the Lodges of which they are members, and in which they had served as Masters, in the absence of the Master and both Wardens, without a dispensation, on funeral and all other occasions? My own opinion is that they would, and would take precedence in their right to preside, according to the following order, to wit, the last Master first, the next, and so on, counting back in the line of succession, up t6 the first Master, each in his order of succession. Tours fraternally, R. J. Frrz. To the foregoing we have to say, that without permission by dispensation, from the Grand Master, a Lodge can not be opened for any purpose whatever, unless the Master or one of the Wardens be present. The dispensation or charter, under which the Lodge is holden, is granted directly to the Master and Wardens, and their successors, and they alone are directly responsible to the Grand Lodge for the manner in which the business and work of the subordinate is performed. Should a Lodge violate or trample under foot the well-established usages of the Craft, the Grand Lodge would summon the Master and Wardens to show cause, if any they have, why the charter shall not be arrested. The members, generally, are not so summoned, for the simple reason, the three first officers are alone respons¬ ible. Hence, the Lodge is not allowed to do business or work of any kind in their absence, unless their responsibility is removed by authority of the Grand Master. Soon after the reorganization of Masonry in England, the Grand Lodge made a Regulation, requiring a Past Master to preside in the absence of the Master; but very soon this Regula¬ tion was repealed, and the reason given was, that on a careful examination of the old usages, it was found that the Wardens succeeded to the Chair in the absence of the Master, and such custom has ever since continued to be the law of the Grand Lodge of England. The spurious Grand Lodge of London, calling itself the Grand Lodge of Ancient Masons, as early as 1765, gave preference to a Past Master, and through Dermott's Ahiman Rezon, this custom found its way into the United States. He (Dermott) says, that if the Master be absent, a Past Master must preside, but the Lodge can not be convened unless by order of a Warden. Thus it appears, that even this great innovator never pretended that a Lodge could legally 544 QUESTIONS OF MASONIC USAGE. proceed to open, unless one of the three first officers was present. Our correspondent asks whether, in the event of a dispensa¬ tion from the GVand Master, authorizing the Lodge to do busi¬ ness in the absence of the principal officers, a Past Master is not the proper one to preside, because of his being a member of the Grand Lodge. We say he has no claim to preside, based on his having passed the Chair, nor his membership in Grand Lodge. The Senior Grand Warden, if present, would have no right to preside because of his office, but the members would have the right to proceed to open the Lodge precisely as the dispensation directed. The Grand Master has all the power necessary for the occasion; he can instruct that a Past Master may preside ; he may appoint any brother to preside, or he may authorize the Lodge to choose a member pro tern. Bro. Pitz further asks whether a Past Master, who is a mem¬ ber of the Grand Lodge, has not the right to open and preside over the Lodge, in the absence of the Master and both War¬ dens ? This question we have already answered. The Lodge can not be legally opened in the absence of the three principal officers. It is much to be regretted that the true Masonic law is so imperfectly understood, and that the innovations of Dermott continue so long to influence the opinions of intelli¬ gent men and true Masons. CAN THE MASTER SET ASIDE A BY-LAW? La Grange, Texas, October 4, 1853. Bro. Mitchell :—For two or three years past I have been an attentive and much interested reader of your excellent periodical, the Signet. Your comments and decisions upon Masonic jurisprudence have more especially commanded my attention, and while I have been greatly instructed and edified by a recurrence to them, I have not felt inclined to differ with you, until I met with the October number for the present year. Your answer to the question of " G.," relative to the powers of a Master of a Lodge, or the High Priest of a Chapter, comes in con¬ tact with all my preconceived notions upon that subject. The ruling there com¬ plained of was upon a By-Law which reads as follows : " No member shall speak more than twice upon the same subject, unless to explain himself, or by permission of the Lodge." Will it be contended that the above By-Law confers absolutely and unconditionally upon each member the right to speak twice, and for any length of time he chooses, upon any and all questions arising in the Lodge, and that the Master has no right to interpose and stop the debate ? If so, in a Lodge QUESTIONS OP MASONIC USAGE. 545 composed, as ours is, of some seventy-five or eighty members, two or three days might be consumed in the discussion of the most trivial and unimportant ques¬ tion. Or suppose, upon the other hand, that the discussion of any subject was producing unpleasant feelings, and likely to result in harm, would not the Mas¬ ter, under the above By-Law, have the authority, and would it not be his duty, to put a period to the debate ? In a word, is not the Master of a Lodge clothed with the authority and power usually conferred upon the presiding officers of legisla¬ tive and deliberative bodies, to say nothing of the power with which he is invested by Masonic law and usage? You say that " there is no principle better settled by the Grand Lodge of England, than that every department of the Institution is governed by the majority rule." Surely, they do not contend that the ballot box 11 department" is governed by " the majority rule ?" I had always been under the impression that the Master had the right to order the Craft called from labor to refreshments, and vice versa, at his option, without consulting the "majority rule." Am I mis¬ taken or not ? From the Ancient Charges I thought I had learned, that the Master was to be treated with the utmost respect and reverence, and that his commands were to be implicitly obeyed; that the members were not allowed to hold private committees or separate conversations, without leave from the Master, nor to talk of anything impertinent or unseemly, or interrupt the Master, but to pay due reverence to the Master, Wardens, and Fellows, and put them to' worship I will just here make a quotation from Bro. Mackey, which is indorsed by Bro Robert Morris, and which I have neveir heard disputed until recently; and although it savors much of the " one-man-power," I hope there are but few " bigoted and self-sufficient Masters," who will " arrogantly assume " more power than is allotted them by Masonic law and usage. But to the quotation: " The power of a Master in his Lodge is absolute. He is the supreme arbiter of all Questions of order ; nor can any appeal be made from his decisions to that of the Lodge. He is amenable for his conduct to the Grand Lodge alone, and to that body must every complaint against him be made. For no misdemeanor, however great, can be tried by his Lodge, for as no one has a right to preside there in his presence but himself, it would be absurd to suppose that he could sit as the judge in his own case. This is the decision that has been made by every Grand Lodge in the United States, which has entertained the question, and it may now be considered as the settled law in Masonry." My chief object, in addressing you this letter, is to elicit something more from your able pen upon this subject, about which there seems to be more than one opinion entertained. * Amigo. The foregoing unbiased and pungent strictures upon the views expressed by us, in the October number, demands at 'our hands a liberal and candid reply. Bro. "A.." asks if the By-Law, which gives to every member of a Lodge the right to speak twice, confers " absolutely and unconditionally upon each mem¬ ber the right to speak twice ?" We say no, not unconditionally. The spirit and meaning of such a law is to be taken into account. 35 546 QUESTIONS OF MASONIC USAGE. The law contemplates a fair discussion of the subject of debate, and he who wanders from the subject forfeits the privilege' intended to be granted, and may, and should be pronounced out of order by the Master. In like manner, he who uses person¬ alities becomes thereby disorderly, and should be called to his seat by the gavel. But if Bro. A. intends to ask whether, if the members conduct the discussion in order, the law absolutely confers upon each the right to speak twice, we say yes. The law takes out of the hands of the Master the right to arrest a discussion, and instead of leaving him the absolute and sole judge as to the time when the debate should be terminated, secures to every member the right to be heard, even a second time. If the law is too latitudinarian in the privileges it grants, we say, amend it; but if the brother will pardon us, we can¬ didly think it is ridiculous to retain in your code of By-Laws, a section, securing certain privileges to each member, if it is within the power of the Master to set aside that law and stultify its meaning. If the Master is the absolute monarch, as held by some, why, in the name of common sense, must we have a code of By-Laws? If his will is above all power in the hands of his Lodge, or his Grand Lodge, then throw away your By-Law, and suffer him to rule unrestrained, except by that immemorial law {not yet produced, nor ever can be), which makes the Master irresponsible for his arbitrary rule. It will not do to say, that there are but few men. who would abuse the power vested in their hands as Masters of Lodges, for although, to the honor of Masonry, we cheerfully admit its truth, yet knowing, as we do, that unlimited power ever has, and ever will be subject to be abused by a portion of mankind, it is but right and proper that the government of the Lodge should, to a limited degree, be held in the hands of the majority. When we stated, that no principle was better settled than the majority rule in the Grand Lodge of England, we, of course, expected to be understod as alluding to those subjects upon which the Grand Lodge was at liberty to legislate. We could not, we hope, be understood as saying that even a unanimous vote could remove a Landmark; but we did mean to say, that the Grand Lodge of England has ever maintained and practiced QUESTIONS OF MASONIC USAGE. 547 the right of enlarging or restricting the powers of its Grand Master. Only in the United States is it contended that the Grand Master is above responsibility to his Grand Lodge; only in the United States is it held, that Lodges may mate By-Laws and Masters trample them under foot, and all this because of an ancient usage which, we assert, never existed f There are certain rights enjoyed by the Master, which are not subject to legislation; for example, he has the power to close his Lodge whenever he shall think the good of the Craft requires it. And have not the members also rights, which can neither be taken from them by legislation nor the will of the Master? Every member has the right to ballot for the introduction of a new member. But in all matters subject to be regulated by the action of the Lodges, viz., By-Laws, the law, when legally insti¬ tuted, is just as binding upon the Master as upon the members. Bro. A. has correctly quoted the ancient law. It is the duty of every member to put the Master and "Wardens to worship ; but it must certainly be understood that the Master and War¬ dens are acting within the pale of their vested rights, or in conformity with the By-Laws, and it will be further seen that this respect, required by the ancient law, is not confined to the Master and Wardens, but equally extends to the fellows— the members; all are put to worship, that is, respected, rever¬ enced, each in his appropriate place or station. As to the quotation from Bro. Mackey, reiterated by Bro. Morris, we have only to say, that it is the New York doctrine, promulgated long before any publication by Bro. Mackey ap¬ peared. And while, to a limited extent, we approve of it, we deny that anything can be found in the Old Charges, Ancient Regulations, or in the whole work of Anderson, authorizing the assertion, that" the power of a Master in his Lodge is absolute." Such doctrine may be found in Dermott, probably, but not in Anderson. We ask again, if this be true, why should a Grand Lodge or subordinate be concerned in making By-Laws ? If the power of the Master is absolute, no law can enlarge or abridge his powers. We protest against this attempt to fasten upon our Institution a doctrine nowhere taught by our hon¬ ored fathers, and so dangerous in its consequences. 548 QUESTIONS OF MASONIC USAGE. " He is the supreme arbiter of all questions of order." In one sense this is true, and it is proper it should be so. It is made the duty of the Master to see that his Lodge is governed by, and obedient to the laws of Masonry, and his decisions as to what is, and what is not Masonic law, must be submitted to by all. Questions of this character can not be appealed to the Lodge, because it is made the business of the Master to decide them. Hence, the work, the rituals, must be practiced as he directs. But, suppose the Lodge has under its government and control a seminary of learning, will it be contended that he has the right, by his office, to give the final decision on all questions growing out of the rules prescribed for the govern¬ ment of that school ? So in reference to all matters independ¬ ent of pure Masonic law. The Lodge has the right to reserve, in its By-Laws or rules, the privilege of an appeal from his decision. There is no ancient law tending to show whether it is, or is not competent for a Lodge to prescribe the number or length of time the members may speak upon any subject, and, hence, the privilege to amend the Regulations is clearly in the hands of the Grand Lodges. The old laws of the Grand Lodge of England frequently refer to and recognize the right of the subordinates to instruct their representatives, thus proving what we said about the recognition of the majority rule. But, after all we have said, we feel authorized to return to, and rely upon the position first assumed, viz., that if the Lodge has the right to make By-Laws, they must be regarded as binding upon all. In whatever our opinions differ from the learned author of the Lexicon, we have only to say, that this difference is to be expected so long as we are governed by the English Consti¬ tutions, as collated by Anderson, and he by the innovations of Dermott, as. taught by the Ahiman Rezon. Choose ye whom you will serve, Anderson or Dermott. HAS THE MASTER A RIGHT TO SUMMON THE MEMBERS? Holly- Sprlvgs, Miss., October 6,1853. Bro. J. W. S. Mitchell.—Dear Sir:—From what I have seen of your mag¬ azine, and from what I have learned from those who are acquainted with you, relative to your Masonic information, I have concluded to trouble you with a QUESTIONS OF MASONIC USAGE. 549 few questions, the answering of which will give me great satisfaction. Your labors, I know, must be great, and I doubt not you are much annoyed by inquis¬ itive correspondents similar to myself. In justification of myself, permit me to say, that this is the first communication of the kind I ever addressed to the editor of a magazine, and that I am induced to do so now, in order to obtaint he valuable information which, I feel confident, you possess, in elucidation of the subject in dispute, hoping you will pardon me for my presumption and for the trouble I give you. " But to the question." I am the Master of the Lodge in this place, and have filled that office for nearly two years. Masonry, I am sorry to say, has been and is now, in this place, in a declining state. I have hardly ever been able to obtain a sufficient number of the brethren to attend the regular and stated meetings, requisite to open and close the Lodge. Under these circumstances, I have adopted a course, which gives great umbrage to some of the brethren, and which some of them stigmatize as unmasonic. Now, I have the good of the Fraternity at heart; my desire is to advance the interests of the Institution, and I would not, for the world, Ibe guilty of unmasonic con¬ duct. If I am wrong, I wish to be told so, and to be placed in the correct path. Seeing the difficulty of getting a sufficient number of the brethren to attend at the regular meetings, I have been in the habit, for the last two or three months, of issuing a special notification or summons to all the brethren, which summons I have required the Tyler duly to serve upon all the brethren. At each meeting I have thq roll called, and all absentees are required and specially notified to attend at the next regular meeting, and show cause why charges for unmasonic conduct should not be preferred against them, or, in other words, to come for¬ ward and give an excuse for their absence. Some of the brethren object to this, and say, I have not the right, and that it is unmasonic to summon the brethren to attend at a regular, stated meeting. That I may summon them to a called meeting, but that neither I, as Master, or the Lodge itself, can summon them to attend at a regular communication. Now how is this ? Is there any restriction upon the right of the Worshipful Master, or the Lodge, to summon the brethren? They are bound, it i3 true, to attend the regular, stated meetings; but what prevents an imperative summons from being issued, if the Worshipful Master, or the Lodge, deem it necessary? Has the Worshipful Master, or the Lodge, the right to summon the brethren to attend these meetings? If I am wrong in the course I have pursued, I would be gladly set right. My object is to do what is right, and if I err, it will be from ignorance of what is my duty and power, and not from a desire to go contrary to the Ancient Landmarks and usages of the Order. An early answer to the above is earnestly solicited, either through your Magazine or by letter, as you may determine best. Again permit me to ask your pardon for troubling you with so long an epistle, and believe me, ever sincerely and truly, your well-wisher and brother, G. R. Freeman. Before answering tlie above question, we feel called upon to say to Bro. Freeman, that no apology is necessary from those who propound to us questions of Masonic law or usage. We commenced the publication of the Signet after many years of 550 QUESTIONS OF MASONIC USAGE. close study and careful examination into the history and usages of the Order, and, for the last six years, we have devoted our entire time to subjects connected therewith, hoping thereby the better to serve our readers and promote the interests of the Institution. Hence, may it be expected that we are better posted up, and more capable of throwing light upon mooted questipns, than are a large portion of the members of the Brotherhood. We have nevej* declined answering, either pri¬ vately or through the Signet, any questions heretofore put to us, and if we may judge by the large increase of our labor in this department, and the general approbation which our opin¬ ions have received, we are forced to the conclusion, that we have thus rendered the Signet far more acceptable than it other¬ wise would have been. Under this pleasing conviction, we rather court than avoid this branch of our editorial labors. The question proposed by Bro. Freeman was never, to our knowledge, seriously raised before. We recollect that a shrewd, scheming brother, once, in our presence, denied in open Lodge, the right of the Master to summon the members, unless for extraordinary purposes, which must be stated in the summons; but this was understood to be a maneuver to shield a favorite, who had been guilty of disobedience, and incidentally to lessen the influence of the Master of the Lodge; and that these suppo¬ sitions were well founded, we state, knowingly, that the same brother has since occupied high places in the Order, and never without claiming the strictest obedience to his mandates. It may be said that this is an isolated case, and should not affect the principle involved, and we cheerfully admit, that if the brother was right in the first position he assumed, his after conduct only proves his willingness to usurp powers which he did not believe he possessed of right. But, without further cir¬ cumlocution, we will come to the question involved. Has the Master of a Lodge the right to exercise a sound discretion in the discharge of his official duties, where no local law points out and limits his action? We say he has, and that such right is essential to the well-being and prosperity of the Craft. We are not one of those who believe that the Master or Grand Master is above all law; on the contrary, we hold that, above QUESTIONS OP MASONIC USAGE. 551 all others, are they bound to be governed by the law, and any law made by the Lodge, or Grand Lodge (not in derogation of the established usages), prescribing the duties and limiting the powers of the presiding officer, must be obeyed by him. But we hold that neither a Lodge or Grand Lodge has the power to withhold from the Master of a Lodge the right to summon the members to meet him in their Lodge room, at any time he may designate, provided, a reasonable time is allowed for obedience to the summons. We say he can not be deprived of this right, because, as far as we have any knowledge, it tends to show that this power was exercised and never questioned, long before the reorganization in 1717, and ever since that period, and, therefore, it must be regarded as a settled usage of the Order. And the case stated by Bro. Freeman clearly shows the necessity and importance of that power. 'The Master and Wardens are directly responsible to the Grand Lodge, for the government of the subordinate, but the Master, in an especial manner, is held responsible for the strict obedience of-the mem¬ bers to the laws of Masonry, and Constitution and edicts of the Grand Lodge, and it would be unjust, indeed, to deprive him of the means of enforcing such obedience. We all know it is the duty of the members to attend the regular meetings; but suppose they fail to perform this duty, has the Master the right to sit quietly down, and suffer confusion, disorder, dis¬ grace, and ruin to come upon his Lodge, and thus bring reproach upon the Brotherhood ? Suppose one of the members is called to leave the country, and applies, or desires to apply for a demit and diploma, which can only be granted at a regu¬ lar meeting, does the power nowhere exist to compel the mem¬ bers to assemble? We could put a great variety of cases even more urgent and important than this, but we do not think it necessary, because we regard the usage so well settled that it does not admit of an argument. Of course, we must be understood as holding that, while the right to summon at all times is clearly in the hands of the Master, he has no legal or moral right to abuse that power. It is the duty of the Master to see to it that the Lodge holds its regular meetings, and as much oftener as the claims of Masonry 552 QUESTIONS OP MASONIC USAGE. and the business of the Lodge demand, and to this end he should use notices, if they will answer the purpose, and, if not, the stern and irresistible authority of. a summons should be brought to bear; but if he undertakes to use this high authori¬ ty as a means of annoyance to the members, his Grand Lodge, as the guardian of the rights of the members, will hold him to strict account. ex parte triai& Melrose, Nacogdoches county, Texas, November 11, 1853. Dr. Mitchell :—I wish to know your opinion, in regard to Masonic usage, in proceeding against a brother accused of gross unmasonic conduct, and the Lodge to which he belongs knows not his whereabouts, the last account heard of him being at Wetumpka, Alabama. "We wish to know how to proceed in notifying him. You will confer a favor, by answering this through the Signet. T. B. Rush. If your Grand Lodge has made no provision upon the subject, you have clearly the right to cause an ex parte trial to be had, such being the usage generally sanctioned in the United States. Of course, all proper means should be taken to ascertain the whereabouts of the accused, and though residing within another jurisdiction, he should be notified by letter, or otherwise, placed in possession of a copy of the charges, and the time fixed for trial. After having received the notice, should he fail to attend, you can go into trial, appointing some brother as his counsellor, and thus hear and determine upon the testimony, as in like cases where the accused is present. On the other hand, should you not be able to learn where a letter would reach the accused, as in cases where scamps decamp to parts unknown, you can, in like manner, go into a trial ex parte, and suspend, expel, or acquit. Care should be taken, in all such cases, that justice be tempered with mercy, and that the accused have quite as fair a trial as would be awarded to him if present. poweks of deputy grand masters. Clinton, Mississippi, November 23, 1853. Bro. Mitchell :—Will you please answer the following questions: 1. When the Grand Lodge is silent as to the duties, powers, and privileges of the Deputy Grand Master, can that officer grant dispensations for setting aside or QUESTIONS OP MASONIC USAGE. 553 suspending the By-Laws of a subordinate Lodge, or for any other purpose, with¬ out the consent or knowledge of the Grand Master, while he (the Grand Master) is at his post, i. e. at his residence within his official jurisdiction? 2. Is he not the aid, the assistant of the Grand Master, to perform such duties as he (the Grand Master) can not conveniently attend to, and may request or require of his Deputy to discharge, and in the absence of the Grand Master, fiU his station. 3. Has he any power except such as may be bestowed upon him by the Grand Lodge, or deputed to him by the Grand Master, during the recess of the Grand Lodge? Or, is his power coincident with that of the Grand Master, to be used wherever and whenever he may choose to exercise it? Your compliance will oblige, yours truly, etc., Geo. H. Gray, Sr. We fear our views, m reference to the foregoing subject, may be thought somewhat ultra, even by Bro. Gray. We hold that the office of Deputy Grand-Master is of modern institution, there being no satisfactory evidence that there ever was a Deputy Grand Master, until 1666, when, after the great fire in London, Sir Christopher Wren not being able to super¬ intend, in person, the erection of the great number of public buildings then under his care, felt called upon, and did appoint a deputy. We hold that it is competent for any Grand Lodge to be constituted without having a Deputy Grand Master at all. This officer is no more necessary for the legal formation of a Grand Lodge, than is that of Grand Chaplain, Grand Orator, or Grand Lecturer, neither of which are known in the ancient ritual. We are not inclined to call in question the right of a Grand Lodge to create these offices, or quite a num¬ ber of others, in order to the carrying out its laudable plans. But we protest that the mere name does not give power to the officer. We have undertaken, elsewhere in the Signet, to show that the Grand Master has no prerogatives. We have shown that the most learned commentators upon the English law, clearly exclude this class of officers from any claim to preroga¬ tives. The king enjoys prerogatives, by reason of the inherent right which belongs to and descends with the crown. But the Grand Master is, and ever has been, an elective officer, subject, formerly to the edicts of the assembly of all the Masons, and latterly to the edicts of the Grand Lodge. Now, if this'be true, the Grand Master has none but delegated powers; he can do nothing of his own right, but must act within the pale of 554 QUESTIONS OF MASONIC USAGE. the law creating him an officer. And, we apprehend, no one will contend, that he who only enjoys a delegated power, can himself delegate that power to another. The Grand Master can only do that which his Grand Lodge empowers him to do, except that which common usage has assigned to him, in the absence of local regulations. The Grand Master, by common consent, and, in most jurisdictions, by the By-Laws of the Grand Lodge, can grant dispensations to set aside or suspend the By- Laws of a subordinate Lodge, but, most certainly, he can not authorize another to do this for him. He cam not say to the Deputy Grand Master, go to Lodge A., and, if you believe it necessary, set aside their By-Laws. A written dispensation to do this extraordinary thing, must emanate directly from the Grand Master. In Alabama, the Grand Lecturer has the right to set aside the By-Laws, and pronounce upon cases of emergency; hut, most assuredly, the Grand Master could not delegate to him this power. The Grand Lodge, which creates the office, can alone prescribe the duties and privileges of the officer. The Deputy Grand Master is an officer of, and can do precisely what the Grand Lodge authorizes him to do, and no more. We say, then, in answer to the first question, that when the Deputy Grand Master is not empowered by the Grand Lodge to set aside the By-Laws of subordinate Lodges, he can not do so by any right of his own, nor through those of the Grand Master. In answer to the second question, we say, that the Deputy Grand Master is an aid to the Grand Master, to do and perform all things sanctioned by the laws of his Grand Lodge. In the absence of the Grand Master beyond the jurisdiction, the Dep¬ uty Grand Master enjoys all the powers of the Grand Master; and why ? Because, for the time being, he is the Grand Master of the jurisdiction, and ceases to be the Deputy. The third question is answered above. The Deputy Grand Master must be governed by the laws of his Grand Lodge; nor can the Grand Master depute to him any powers not authorized by the Grand Lodge, any more than can .the Governor of a State depute powers not sanctioned by the laws of that State. In Missouri, they have about twenty District Deputy Grand QUESTIONS OP MASONIC USAGE. 555 Masters, intended to serve instead of, and supersede the neces¬ sity of a Grand Lecturer. There the mere name led astray some of the best Masons. They took the ground that, as they were Deputy Grand Masters for their respective districts, in the absence of law, they enjoyed all the rights that the Grand Master would, if in their several districts; and, hence, without law or precedent, some of them actually arrested charters, and compelled Lodges to close- doors, without ever consulting or corresponding with the Grand Master. Thus, the mere name attached to an inferior officer, was presumed to give him powers not claimed for the Senior Grand Warden, and not claimed or exercised in that district by the Deputy Grand Master. The Grand Master possesses no power to set aside a law of his Grand Lodge, and he alone possesses the power, by common usage, to set aside or suspend the By-Laws of a subordinate. CAN A MASON BE REQUIRED TO PUT AWAY HIS WIPE? A brother in Texas has stated a case, and propounded to us a question, which involves the principle indicated by the heading of this article. We do not feel at liberty to publish the com¬ munication, but, we think, he will be able to understand our views of the whole subject from what we shall say. We hold, that the laws of God are paramount to the laws of Masonry, should they at any time be found to conflict, which, however, we think, will never happen. The Bible tells us, that the man and wife are one flesh, and the same holy volume declares that " he who putteth away his wife, committeth adul¬ tery." Now, with this law of Heaven staring us in the face, how can a Lodge undertake to punish a brother for cleaving unto his lawful wife, though, by his own admission, she has been guilty of gross immoral conduct. To suppose a Lodge possesses the right to punish a brother, under such circum¬ stances, would presuppose the right to cause the separation of man and wife; and this, we suppose, no Lodge in Christendom would undertake, in defiance of that holy law, which denounces a curse upon him who separates man and wife. But, aside from 556 QUESTIONS OF MASONIC USAGE. all this, we doubt the expediency, and question whether more evil than good would not grow out of Lodge interference in such family matters. The brother who continues to live in peace and harmony with his wife, though he knew she had been guilty of infidelity to him, may have reasons, satisfactory to himself, that she has repented and reformed. But, whether this be true or not, we, as Masons, have no right to inquire, for it is not our privilege to penetrate the secrets of the family circle. The protecting arm of Masonry is thrown over the wife and children of every brother, and it is the duty of the Lodge to see to it, that no other Mason is guilty of conduct which might lead to the sever¬ ance of conjugal ties, or cast a stain upon the offspring of a brother. But, suppose a Mason has been recreant to his solemn engagements, and, serpent-like, has stolen the priceless jewel of the family fireside, it by no means follows, that it is not a Christian virtue in the injured husband, to forgive a repentant wife. We say, then, that there are but few cases, if any, where a Lodge would be justifiable in holding a member responsible for continuing to live with his lawful wife. the operation of definite suspensions. Dr. Mitchell :—A case of thi3 sort occurred in Rising Sun Lodge, No. 29, at Decatur, Alabama, and we ask for your opinion in the case. A member was suspended for six months, for intemperance, and, at the end of that time, the suspended member, through one of the regular members, asks for a demit, although he (the suspended brother) was not present, which was grant¬ ed. A portion of the Lodge voted against his having a demit, because there was no evidence to show that any reformation had taken place. A motion was made, before the demit was granted, to appoint a Committee of three, to examine into the conduct of the suspended member, during those six months. The Master ruled the motion out of order; an appeal was made to the Lodge, and the Lodge sustained the Master. Query.—Is it right for a demit to be granted under these circumstances? Respectfully, W. M. The brother who is suspended for a definite period of time, is, of necessity, restored by the operation of that law, when the time specified expires, unless new charges and specifications be filed. A member, suspended from all the privileges of Masonry QUESTIONS OF MASONIC USAGE. 557 for six months, needs no action of the Lodge to restore him to full fellowship at the close of the time specified; whereas, a brother suspended indefinitely, can never regain his standing, except by the action of the Lodge, or Grand Lodge. While a Mason is under suspension for a specified time, the Lodge may entertain charges against him, if the penalty of those charges will subject him to indefinite suspension or expul¬ sion. So, in like manner, while a brother is suffering the penalty of definite or indefinite suspension, charges may be entertained, the penalty of which would expel. In short, any brother, under the penalty of a minor offense, may be charged and tried for a greater. It often happens that a brother is suspended for six or twelve months, for intemperance, or profane swearing, the Lodge enter¬ taining the hope that he will reform within that time. The Lodge is not only subject to be disappointed in this charitable expectation, but it sometimes happens that the offender defies both the admonitions of his friends, and the forbearance of the Lodge. In such cases, it is proper for the Lodge to protect itself against the contaminating influence of an association with him, and, therefore, before the expiration of his term of punish¬ ment, take steps to cut him off altogether. We say, then, that, in the case as put, the brother had the same right to ask for a demit that any other member had; and it was not necessary to inquire into his conduct, for the past six months, in order to give him that right. The Lodge, of course, had the right to refuse a demit (if the By-Laws are as they should be), and it was within the power of any member to deprive the brother of the privilege of asking legally for a demit, by simply preferring charges against him. We think the brother's application for a demit was in order, aud that it was out of order to ask for a Committee of Inquiry, unless based upon charges of unmasonic, or gross unmasQnic conduct. Suppose the Committee had been raised, and, having per¬ formed their duty, reported that no reformation had taken place in the brother; what then? You would not refuse him a demit, on the ground that he was not in good Masonic standing, 558 QUESTIONS OF MASONIC USAGE. because, by the operation of the law suspending, he recovered his good standing by the death or termination of that law. The brother then being in good standing and full fellowship, he could only be deprived of all the privileges of other members, by filing charges against him. Had the brother, who moved for a Committee of Inquiry, accompanied that motion by charges and specifications, we apprehend the Master would have entertained the proposition. But, after all, the brother is no safer from charges since his demit, than before; the Lodge holds, and may exercise precisely the same control over his unmasonic conduct, if his residence is within its jurisdiction. THE MASONIC TEAR. Enterprise, Miss., January 29,1854. Bro. J. W. S. Mitchell.—Dear Sir;—From what I have seen of your magazine and what I have learned from those who are acquainted with you, relative to your Masonic information, I have concluded to trouble you with a few ques¬ tions, the answering of which will give me great satisfaction. Can a Lodge, acting under dispensation, hold a legal and regular meeting after the close of the Masonic year, which is the 27th day of December. And the Grand Lodge should meet several weeks after that time, say the third Monday in January. Can the Lodge go on and hold its regular meeting, say the second Saturday in any month ? Can they go on and transact business at its regular meeting, or do its powers close with the end of the Masonic year ? Tours, very respectfully and fraternally, S. B. Parker. A correct answer to the foregoing must be based upon the wording of the dispensation. If this instrument, in the case alluded to, gives the power to the' brethren to continue their Lodge only until the 27th of December, then, of course, the power ceases at that time ; but if, as we suppose is the case, it clothes them with Lodge powers until the meeting of the Grand Lodge, then, unquestionably, the meetings may be legally kept up until the very day on which the Grand Lodge assembles, provided, the dispensation be thus long retained. If the dispensation gives power to hold a Lodge until the close of the Masonic year—which would be unusual—then the power extends to the day appointed for the meeting of the Grand Lodge. There i3 no general rule fixing the beginning and end of a Masonic year. QUESTIONS OP MASONIC USAGE. 559 There is no more reason for being governed by St. John the Evangelist's Day, than by St. John the Baptist's Day, nor is there a good reason, we think, for being governed by either. Each Grand Lodge regulates the Masonic year by its annual commu¬ nications, and, hence, the difference in the various jurisdictions. We think we established the fact in our last May number, that a dispensation confers all the powers, for the time specified, that are conferred by a warrant; but as in some cases, near the close of the last century, the brethren were allowed thirty days to have their Lodge constituted, the warrant, in such cases was called a dispensation for the said thirty days, but no work could be done until the Lodge was constituted. It will be seen, then, that the practice of issuing dispensations, to run from year to year, is a modern innovation made manifest by the Regulations of 1763, as also by those of 1717, both of which declare that no Mason shall be made, except in a " regularly constituted Lodge." From the foregoing facts, Bro. Parker will at once see, that although the modern practice of making Masons in a Lodge, whose three first officers are not installed, is in direct violation of the Old Regulations, yet, whatever power is conferred by the dispensation, must, of necessity, continue in force until the time specified expires. THE FAMILY OF A SUSPENDED MASON. A brother of Texas asks us the following question: If a Mason dies while under suspension, is the Fraternity under obligations to his widow and orphans ? We say that Masonry is emphatically a society of rewards and punishments; it holds out strong inducements to every mem¬ ber to live in strict conformity with its rules and its teachings ; it promises to the good and true, brotherly kindness and fra¬ ternal protection, while living, and a transfer of that Brotherly Love, and, if need be, relief and support to his family after his death. On the other hand, it threatens him, that if guilty of unmasonic conduct, it will cut him off from all the benefits and privileges of the Order. It must be seen, from the foregoing, that all the claim which the Mason's family have upon the Fra¬ ternity, is derived by and through his connection with the 560 QUESTIONS OP MASONIC USAGE. Order, and it would be unreasonable to suppose that claim to be of a higher order than is held by the Mason himself. A sus¬ pended Mason is, as far as the Fraternity are concerned, thrown back in the same condition he occupied before he was made a Mason; the brethren can have no Masonic intercourse with him, they can not talk with him about the rituals of Masonry any more than to one who is not a Mason ; they are released from all Masonic obligations to him; in short, the mystic tie is cut; and as his family derived their claim upon the Fraternity solely through his connection with the Order, their claim ceases to exist the moment that connection is destroyed. And this is as it should be. Aside from the innate pleasure and reward which Heaven offers for a life of integrity and virtue, the most power¬ ful inducement the Mason has to continue steadfast in well doing, is the consoling reflection, that if he shall die in Masonic harness, his brethren will see to it that his widow and orphans shall not want for true friends in their hour of bereavement, nor bread and raiment in their poverty. There are many men, so prone to go astray by the indulgence of their inordinate pas¬ sions, that neither their fear of God, nor love of an unblemished reputation, are sufficiently strong to restrain their passions within due bounds, who, nevertheless, can not contemplate the holy ties which, bind the Brotherhood to their wives and child¬ ren, without a shudder at the very thought of severing that tie by their own unmanly and wicked conduct. We say that the family of a suspended or expelled Mason has no claims upon the Fraternity, not enjoyed by the world at large; the stream of Brotherly Love and relief having been legally withdrawn from the main trunk, it can not flow through the branches; the Mason having been, by the laws of the Institution, deprived of all claims upon our charity, has, by his own disobedience, deprived his family of all claims whatever. HOW LONG MAY AN ELECTED CANDIDATE DELAY INITIATION? San Augustine, Texas, November 26,1853. Bro. J. W. S. Mitchell:—Upon the following statement of facts, will you please express, through the Signet, your opinion, as to whether the Lodge acted in accordance with Masonic law and usage, in initiating a candidate: QUESTIONS OP MASONIC USAGE. 561 B. petitioned Lodge No. —, to be made a Mason, and on the 30th of January, 1847, was declared duly elected to take the first degree in Masonry, but paid no further attention to the matter, until the regular communication of said Lodge, in November, 1853, when he presented himself, tendered his fee, and claimed to be initiated under the order of the 30th of January, 1847. Between those periods he removed to Louisiana, where he remained two years, and returned to Texas; and when he applied to be initiated, there was a Lodge nearer his residence than the one to which he first applied. The Constitution of the Grand Lodge of Texas requires that a candidate shall apply to the Lodge nearest his place of residence.' Fraternally yours, * H. M. K. Taking the foregoing statements as portraying the facts of the case, we feel constrained to say, that the Lodge acted injudiciously and contrary to a usage which has grown into law, and the greater is the wrong, "because of the dangerous prece¬ dent which it sets. It is usual for Lodges to regulate, by By- Laws, the time allowed to an elected candidate to come forward and receive the degree; but, in the absence of all local law, universal custom prescribes a reasonable time, and if in this period the candidate fails to apply, his fee is forfeited, and his application and election becomes a nullity. The usual time is three months, subject, however, to extension, if the candidate is able to offer a satisfactory reason for his delay. Suppose, for example, that he shall be taken sick, and should not be able to come forward, we hold that even the time spoken of by Bro. K. might be extended to him. Again, suppose the elected candi¬ date should be called to travel, before having it in his power to be initiated, we think the time might be extended to his return, but in the case as put, there is no sort of excuse offered for the delay. The candidate, in effect, says to the Lodge: " I did not choose to be initiated soon after my election, but considering it Etiy interest now to become a Mason, I demand initiation as a right under my election six years ago." To show the fallacy of this proposition, and the evils which might grow out of its practice, we will suppose that, at the time of the candidate's election, his moral character was unimpeachable, but since that time, he has become a drunkard, or otherwise an immoral man. In this case, would the Lodge consent that this former election should be considered binding? We know not, but it must be borne in mind, that if it can be considered binding in the one case, it must be so considered in the other. It may be said that, 36 562 QUESTIONS OF MASONIC USAGE. under this state of things, any member would have the right to arrest the candidate by an open objection in the Lodge, and this is true; but it is not right to compel a brother thus to make his objections known, when the usages of the Order, if lived up to, would afford him an opportunity to arrest the candidate by means of the ballot-box. Wes ay, then, that we sincerely hope the course pursued by the Lodge spoken of, will not be imitated by another. Under ordinary circumstances, three months is quite time enough to give an elected candidate to come for¬ ward. It will not do to tell us that the candidate spoken of was well known, and his character unimpeached; the thing to be considered is, whether, under like circumstances, any and all men might be permitted to dictate to the Lodge the time at which they are to be initiated. We regard our Institution so far independent of outsiders as not to look upon any man's introduction as conferring a favor, and, hence, we should be slow to consent to the initiation of any one who had treated the Lodge with silent contempt, by voluntarily staying away after he was given the opportunity to enter. As a general thing, we think the motives of such men may fairly be impugned, and even under a petition de novo, we would weigh all the facts in casting our ballot, and, most certainly, we should demand that he petition anew. LADIES' DEGEEES. Mxnden, La., December 9th, 1853. Bro. J. W. S. Mitchell :—As you are considered the true source of Masonic light, please inform me, through the Signet, whether it is right or wrong to confer the degree of " Holy Virgin" on a Master Mason's daughter, after she is married ? Some contend that it is wrong, and others say that it is right. Your views on this subject will be of great importance. Fraternally, "William; Lee. We say to our correspondent, that we know nothing of the degree called the " Holy Virgin," and, consequently, we can not say to whom it belongs. Of right, we are inclined to the belief, that it does not belong anywhere among Masons, surely, no one will contend that it is a part and parcel of Masonry. We sup¬ pose it to be something like the degree called the Mason's QUESTIONS OF MASONIC USAGE. 563 Daughter; indeed ,we have heard that it is the same, with some new embellishments; if so, we have no objection to its proper use, but we solemnly protest against practicing a fraud upon the ladies, by calling it a Masonic degree. There is no Masonry in it, and if ladies are so told before they take it, we have no objections to its use, and, certainly, if a Master Mason's daughter is once eligible to receive it, she is always eligible, unless she forfeits her claim by improper conduct, and marriage will not be so considered. We have never believed that the several newly invented degrees, given to ladies, do any harm, and sometimes we have known good to result, but we insist that the truth shall be told, that in them there is no Masonry ; that the Lodges have nothing to do with them, and that no Grand Lodge recognizes them as being an appendage to, or in any way having a connection with Masonry. We know that Bro. Lee may very properly charge us with having traveled out of his question, and given an opinion not asked for; but the brother will remember, that we are public property, and feeling it our duty to answer his question, we did not wish our answer to be misconstrued into an acknowledg¬ ment that his was really a Masonic question. CHARGING A FEE FOR AFFILIATION. Murfreesboro, Feb. 21,1854. J. W. S. Mitchell.—Hear Sir .-—The subject of charging a fee .for membership for brethren joining us from other Lodges, has been discussed in one of our Lodges, and their By-Laws so amended as to allow brethren to join without the usual fee of five dollars. As the Masonic propriety of this step has been ques¬ tioned, a number of the brethren are desirous to have your opinion upon the subject. Hoping you will give this subject a notice, I remain, Fraternally, Joseph S. Carels, W. M., Murfreesboro Lodge, No. 205. The practice of charging for affiliation originated with the Grand Lodge of England, under the following circumstances : When Sir Christopher Wren, the last G. Master of Opera¬ tive Masonry, became old and incapable of superintending the Craft, the Institution was almost totally neglected. Several attempts were made to revive it, and one of these proposed 564 QUESTIONS OF MASONIC USAGE. a number of innovations, among whicb was the admission of gentlemen who were not architects, or Masons. These several causes tended to drive the old members from the Lodges, and without them the young members were unable to bring the Association into notice. Thus did Masonry decline, until there were but four Lodges in London. In 1715, the four old Lodges made a united effort to produce a revival, and among the causes which led to their unprecedented success, the most conspicuous one was the earnest and zealous manner in which the members lived up to the rules and teachings of the Order. The Grand Lodge was established in 1717—Lodges were established in various parts of the kingdom—the royal family, and the nobility took a lively interest in promoting the cause, and Masons were rapidly made. About 1789, a considerable portion of the members became dissatisfied with the action of the Grand Lodge, superinduced mainly by a few aspiring and restless persons, who had more to expect from discord than from peace and harmony. In 1742, some fifty Lodges had withdrawn, or totally neglected to make their returns to the Grand Lodge, and these were severally cut off by striking their names from the list of Lodges. About this time, or shortly after, the Athol Grand Lodge sprung up, and its members were expelled, and the Institution pronounced clandestine by the Grand Lodge of England. During all this controversy, a great number continued to withdraw, or rather to neglect their attention to Lodge duties. The Grand Lodge soon perceived that a large proportion of the applicants for charity were those who had long neglected to contribute to the prosperity of the Order, and, therefore, passed an edict, requiring all Masons in the Kingdom to come forward and register their names, and, at the time of doing so, to pay a small sum into the Charity Fund, and provided that all who failed, or neglected to comply with this Regulation, should cease to hold a claim upon the Charity Fund. At a future period the funds arising from the fee of registry were set apart to assist in establishing their newly instituted Masonic school. Thus have we briefly alluded to the origin of affiliation fees, and so far as example and precedent may be brought to bear, it seems that QUESTIONS OF MASONIC USAGE. 565 the right to charge a fee for affiliation now exists, and whenever and wherever the condition of the Craft requires such fiscal aid, we do not doubt the right of Lodges to demand the fee; but situated as most Lodges in this country now are, we very much doubt the propriety of making this charge. If a brother pays his fees for the degrees, remains a member, and pays his dues so long as he continues a citizen within the jurisdiction of his Lodge, it is, we think, rather unjust to charge him a fee for connecting himself with another Lodge within the vicinity of his new home. In most instances, the members who paid no such registry fees, are anxious to have the new comer affiliate ; they may, and often do, stand in need of his counsel and assistance, and, certainly, it seems inconsistent, under such circumstances, to make him pay for the privilege of doing his duty. We would tax non-affiliated Masons, but we would not charge a fee for affiliation. CAN OTHERS THAN MASONS TESTIFY IN MASONIC TRIALS? Bro. Mitchell :—If it will not be imposing too much upon you, I should be pleased to have your opinion upon the following query, as soon as convenient, as it will, perhaps, occur very soon in our Lodge, and I wish to be prepared to decide it correctly. Can we travel outside of the Fraternity for evidence against a brother? If so, how is that evidence to be procured ? The case is simply this, that you may the better understand : One member of our Lodge owed another five hundred dollars—ten fifty dollar notes. The brother owing says, in the presence of a gentleman, who is not a Mason, and by whom he will be able to prove it, that he paid him four hundred and fifty dollars, but, in the hurry of the moment, he only took up five notes, supposing, he says, that he had nine of them, and did not discover the mistake until the other five were pre¬ sented. The other brother contends that he only received two hundred and fifty dollars. The character of the two brothers hath, heretofore, been alike unimpeachable —both are ministers of the Gospel. The prospect for a compromise is gloomy, and I feel sure that the case will come up for investigation in our Lodge, and I wish to know what course we will pursue, both brothers being alike entitled to credit in their statements. If you will answer this, in a written communication to me, soon, you will con¬ fer a favor on Yours fraternally, For reasons deemed sufficient, we suppress the name and residence of the brother who asks the foregoing question. We 566 QUESTIONS OE MASONIC USAGE. say that, in many cases, it is not only proper, but absolutely necessary to the cause of justice, to introduce the testimony of those who are not Masons. We are proud to say that prefer¬ ence should be given to the testimony of a brother, and this is proper, because we have no right or authority to put any one not a Mason upon his oath, and, therefore, we must rely upon his mere statement as a gentleman, and, while in most cases we should incline to give full credit to such testimony, we could not, and should not be expected to consider it of so high a character as the testimony of a brother in the Lodge, who, by our laws, is required to testify under that solemn Masonic pledge, peculiar to the Fraternity, and which is every way as imposing as an oath in a court of justice. It follows, then, that if the testimony of one not a Mason is to be weighed against that of a brother, we are, by the very laws of evidence, constrained to attach the greatest weight to the latter. "We say, further, that, in all cases where full and ample justice can be done, by con¬ fining the testimony to Masons, none other should be admitted; but, most certainly, there are cases where great injustice would be done a brother, if he were refused the privilege of establish¬ ing his innocence by one who is not a Mason. Indeed, our usage establishes this doctrine at the very threshold of Mason¬ ry. When a candidate petitions for initiation, our Committee inquires for his character and standing of those who best know him, whether they are Masons or not, and the evidence thus elicited is duly weighed, and, if not opposed to, or inconsistent with the statement of a Mason, or, if it stands alone, it is fully relied upon, and is made to form the basis of the report. We say, then, that whenever it is believed by the Lodge necessary to the full development of the important facts, to introduce tes¬ timony from those who are not Masons, it should be done. Take an extreme case, and it will show the principle. A Mason in Missouri, who was at the time a Past Master, broke open the mail and stole five hundred dollars of our money. He had also treated others in the same way, and thus obtained a large amount of money. These facts having been proven on his trial, and a jury of his countrymen having sentenced him to fifteen years' imprisonment in the Penitentiary, we suppose the QUESTIONS OF MASONIC USAGE. 567 Lodge, of which he was a member, did not wait for the evidence of Masons to prove the man guilty, and a fit subject for expul¬ sion. No Lodge, we presume, would hesitate about the proper course to pursue in any similar case. The proper way to obtain the evidence of one not a Mason is, for the Lodge to appoint a Committee, to take down the statement of the witness in writing. The parties should be notified of the time and place, and allowed to cross-question the witness, who is requested to answer upon his honor. The testimony thus obtained should be read in open Lodge on the trial, and such weight given to it as the circumstances of the case would seem to warrant; but we warn our brethren not to be more willing to give credit to the statements of the outsider, than that of a brother, when equally disinterested. hight of the pillars of the temple. Petersburg, III., December 6, 1853. Bro. Mitchell.—Dear Sir:—Masonically, we are doing well here. We have as much work to do as we desire, and that of good material. By the way, let me ask you a question. It may be of but little consequence, but it is one about which there is some difference of opinion, viz.: What was the hight of the pillars in front of Solomon's Temple ? Masons in Illinois teach that they were thirty- five cubits high. Where I was made a Mason, I was taught that they were eighteen cubits. I find, from an examination of the various writers in the Bible, with one exception only, that, they were eighteen cubits. The hight of the Temple was only thirty cubits. Josephus also says they were eighteen cubits. (See 1 Kings vii. 15. 2 Kings xxv. 17. Jeremiah lii. 20-22. 2 Chronicles iii. 15.) Please give me your opinion as to what we ought to teach as to their hight. If this difference of opinion prevails to any great extent, ought it not to be cor¬ rected, and taught the same in all Lodges ? Let me hear from you at your earliest convenience, and believe me Fraternally yours, Jno. Bennett. We beg to say to Bro. Bennett, that our delay in answering the foregoing communication is mainly owing to our want of a scientific acquaintance with architecture, and our inability to procure an accomplished architect to make the proper estimate in order to show whether, according to correct rule, the pillars of the porch of the Temple must have been eighteen cubits or thirty-five cubits each in hight. We have examined the passages in the Bible, referred to by 568 QUESTIONS OP MASONIC USAGE. Bro. Bennett, and, though, we have long since made up our mind, that the hight of the pillars were eighteen cubits each, we do not feel competent to the task of settling this question, and, therefore, all we shall say at present, is designed to elicit inquiry, and call out some brother who may be able to show what must have been the hight of the pillars, in order to com¬ plete the symmetry of the Temple. We have heard it said, that the writer in Chronicles intended to be understood as giving the length of the two pillars united, by which it will be seen that there would be a discrepancy, as twice eighteen would make thirty-six. But, in addition to this, we are bound.to believe, that each writer attempts to describe minutely the dimensions of the Temple, and if, as stated in Chronicles, the porch was one hundred and twenty cubits high, we ask, whether the pillars should not, by the rules of architec¬ ture, have been more than eighteen cubits each in hight. On the other hand, we ask, whether a building, surpassing all others in beauty of proportions, twenty cubits in width, and forty cubits in length, could have had a porch one hundred and twenty cubits high? We agree with Bro. Bennett, that there should be uniformity with Masons upon this subject. How ridiculous must it appear to the learned architect, that while we, as Masons, profess once to have had the exclusive control of architecture, we can not, at this day, agree as to the architectural proportions of Solomon's Temple. It is not necessary that we shall call in question the testimony of either of the writers in the Bible, for though there is a disagreement as the work comes to us from King James' translation, this disagreement may, for aught we know, have been produced by the translators, or they may be reconciled by a critical examination of the whole subject, as intended to be described. For example, it is difficult to tell precisely at what point one of the writers ceases to speak of Solomon's private Temple, the Temple for Pharaoh's daughter, the house in the forest of Lebanon, and commences to speak of the Lord's House at Jerusalem. It will be seen, therefore, that a correct view of the whole subject can only be arrived at by a critical examina¬ tion of the meaning and intention of the writers, and, above QUESTIONS OF MASONIC USAGE. 569 all, by a proper estimate of the proportions of the building, for though we may doubt the testimony of one or the other of the writers, we can not doubt the symmetry of the edifice. From the foregoing it will be seen that we, like Bro. Bennett, stand in need of more light, and we sincerely hope, that some of our accomplished brethren will let us hear from them upon the subject. CAUSE FOR REJECTION. , March 2,1854. Dear Brother :—The subscribers to your journal have waited very impatiently for the February number to reach this village, but thus far in vain. Perhaps, we have been a little too remiss in duty, hence, the delay on your part. Do not withhold the " light" longer from us. Direct us aright, and " may we finally reach that house not made with hands eternal in the heavens." I will ask you a question on Masonic usage. "Would I be acting as a true Mason, in voting, to blackball a candidate, because I thought, from my knowledge of the applicant, that he would not make a good and true brother? To illustrate. We have a petition before our Lodge for initiation. I know not anything posi¬ tively against the man, but I very seriously doubt his ever making himself a true Mason. Yours truly, G. A thorough conviction, on the part of any member of the Lodge, that an applicant will not make a good Mason, is cer¬ tainly good cause for casting a blackball; but we should be careful in coming to this conclusion, for, while it is our bounden duty to keep out all bad men, we should not forget our own imperfections, and the probability that, where no positive objec¬ tions can be urged, Masonry may be expected to improve the character and conduct of the initiated. We can suggest no rule better calculated to lead us to correct action in cases like the one mentioned by brother G-., than the one which applies in our criminal courts, viz., that, where a reasonable doubt exists, it is safest to lean in favor of mercy. POWERS OF D. D. G. MASTERS. Baton Rouge, La., March 18, 1854. Bro. Mitchell :—There are two or three of the brethren here who desire to get the Signet from the commencement of its publication. Can you furnish it ? If so, what will be the price up to the end of the present volume? Please write and let me know. Fraternally yours, Amos Adams. 570 QUESTIONS OP MASONIC USAGE. P. S. At the Annual Session of the Grand Lodge of Louisiana, in A.D. 1852, the following resolution was proposed: uBe a Resolved, That the M. W. G. Master shall appoint a suitable brother to act as District D. G. Master in each of the following districts, who shall have the power to visit and superintend the Lodges of his district, and give them all proper instruction in relation to the labor of the Lodge, and in the practice of the Rites and Ceremonies of Freemasonry." * * * * A Commission, worded to correspond with the instructions, was given by the M. W. G. Master to each of the D. D. G. Masters. Now, the questions I desire to propound to you are the following : 1. Does a D. D. G. Master under the resolution and commission possess any powers other than mere authority to advise and instruct? 2. Can he arrest the proceedings of a Lodge in his District, when he is satisfied that the Lodge is acting, or is about to act, contrary to the usages of Masoniy, or in violation of the Landmarks of the Order—and when there is no time to confer with the Grand Master to prevent the wrong? 3. If the D. D. G. Master is in a Lodge in his District as a visitor or member, and he sees a violation of the Rules and Regulations, or Landmarks, about to be perpetrated, can he assume his rights as D. D. G. M., and interpose his authority to prevent the wrong, until the direction of the M. W. G. Master can be ob¬ tained? Your answer to the foregoing, either to me privately or in the Signet, will much oblige a great admirer of your Masonic views and judgment upon Masonic usage. A. A. During the past year, in two or more numbers of the Signet, we investigated the official powers of the D. D. G. Master. We there proved that the office was one of modern creation, not referred to by the ancient laws, and now it is only neces¬ sary for us to say, that we hold the powers of the D. D. G. Master to be precisely those which are given to him by the Grand Lodge, and no more. The office is created by the Grand Lodge, and by it alone can the officer be clothed with official powers. Suppose we were to admit, that the Grand Master possesses inalienable rights and prerogatives, still he could not delegate to another powers which he derives from the Grand Lodge; delegated powers can not be delegated to a third party. We repeat, then, that D. D. Grand Masters possess no powers not delegated to them. Under the law of Louisiana, we think, the D. D. G. Master is nothing more than a Grand. Lecturer, and thus we answer the first question of our correspondent. Under the resolution of the Grand Lodge, the D. D. G. Master is authorized to arrest the proceedings, under the QUESTIONS OF MASONIC USAGE. 571 circumstances mentioned in second question ; for, being author¬ ized to superintend, it seems to be fairly inferable that he has the right to take the Chair and preside; and, if so, he certainly may direct and control the action of the Lodge for the time being. This constitutes a reply to the third question also; for, whether he be present as visitor or member, the law does not, by a fair construction, lesson or change his powers. CHARGES AGAINST A NON-RE3IDENT. Louisiana, February, 1854. Bro. Mitchell :—A man once a member of a Lodge in the State of , de- mitted and removed to another State. He afterward caluminated and mistreated a member of the Lodge from which he had demitted. The injured member preferred to say but little about the matter, but the Lodge, deeming the member mistreated or aggrieved, transmitted charges against said demitted member, and proposed to send forward the testimony to the Lodge to which the removed member had attached himself, whenever called for. Said demitted and removed member was summoned to appear in his new Lodge. He appeared and demanded an immediate trial, and in the absence of testimony was, of course, acquitted. Now, it is reported, that the aggrieved member, mentioned above, stands suspended in the State where the removed was tried, and for want of testimony against him,' which had not yet been called for, was acquitted. Please tell us, if this be so—is this Masonry ? Your opinion relative to the above, we hope, will, accord¬ ing to your usual course, be positive and forthcoming. Fraternally yours, It is impossible, my brother, for us to say whether the Lodge referred to did its duty or not. If, in any particular, it omitted to give time and opportunity to the parties to be heard with all the testimony deemed important, for and against the ac¬ cused, then did it fail to perform its duty, and is certainly reprehensible; but if, when the charges were read, the accused admitted their truth, and, hence, demanded an immediate trial, the Lodge was'justifiable in putting him on his trial, for under this state of things there could be no use in sending for testi¬ mony. It sometimes happens that charges are made against a brother which, though true, are too trivial to demand punish¬ ment, and, for aught we know, the case referred to may be of this kind. In short, we are not given to know enough of the case to enable us to say whether the Lodge did its duty or not. We can not suppose the brother was acquitted on the 572 QUESTIONS OP MASONIC USAGE. ground, that he could not be held responsible by the Lodge from which he had demitted; for, while his demit shows that at the time there were no charges pending against him, it by no means follows that his unmasonic conduct might not afterward be discovered, and brought to light, requiring investigation and Masonic trial, and he could only be tried by the Lodge of which he was at the time a member, or under whose juris¬ diction he resided non-affiliated. installation' of reelected officers. Oak Bowery, Ala. Are subordinate Lodges required to install their officers every year? If the old officers, or the most of them, are reelected, must they still install ? Please answer by letter or Signet. T. R. R. The proclamation, made at the election of an. officer, is— Brethren, take notice. Brother A. B. is duly elected Worship¬ ful Master, or Senior Warden (as the case may be) for the ensuing twelve months, and .until his successor is duly elected and installed—and, hence, it would seem that if he be reelected he need not be reinstalled, as he can not be his own successor. We think one installation is binding, until the officer is super¬ seded by another individual. But, taking the example of the Grand Lodges as a correct and safe guide (and we know of no higher authority), all Lodges are justified in, if not required to install after every election. We do not know of a Grand Lodge that does not install every year, though the same brethren he reelected. This course being pursued by the Grand Lodge of Alabama, we give it as our opinion, that it is expected that every subordinate will reinstall annually, whether the same officers be elected or not. Of course, no doubt can exist of the propriety of installing those who have not filled their respective places the preceding term. appeal from the decision of a master. Middletown, Jefferson county, Ky., February 7,1854. Bro. Mitchell:—What is your opinion in regard to an appeal from the decision of the Master of a Lodge? Is i^ in accordance with Masonic precedent QUESTIONS OF'MASONIC USAGE. 573 and usage? or it is an innovation, which in modern times has crept into Masonry? The validity of such an appeal has been quite a subject of discussion among many of us, and we are anxious to hear from you, as we regard you as competent authority upon the subject. Your visit to our Lodge at this place, two or three years ago, is still fraternally remembered. Please answer in the Signet. Yours fraternally, C. W. Hilton. We have several times answered the above question through the Signet, and, therefore, must be excused for not entering at large upon the subject at this time, especially, as no attempt has been made to controvert our opinions. We hold that, in all cases where the ritual and usages of the Order are concerned, the decision of the Master is final. He is directly responsible to the Grand Lodge for his official acts. To his care, together with the Wardens, is intrusted the charter and Book of Constitutions. It is made his duty to see to it, that the Constitutions of the Order, the edicts of his Grand Lodge, and the By-Laws of his Lodge are not violated. The known rules of the Order he is bound to enforce, and it would be folly to expect of him a faithful discharge of all these duties, if he is deprived of the right to determine what is, and what is not Masonic law, or Masonic usage. But, beyond this, we deny that the Master's opinions or decisions are final. The ordinary business of the Lodge (the fiscal concerns of the Lodge) grows out of local Regulations, with which the ancient laws have but little to do. They are mostly of a character such as the Grand Lodge has no direct concern in, but affect only the private interests of the Lodge and members. In those things the Mas¬ ter is nothing more than the executive officer, to execute the will of his Lodge, and, if he misapprehends that will, or per¬ versely attempts to trample upon it, the remedy is clearly in the hands of the members; his decisions may be appealed from and overruled. And this is true in all cases where the ancient laws, usages, and the edicts of his Grand Lodge are not in¬ volved. We know it is confidently asserted by some writers, that the Master is supreme in all cases—that in no case can the Lodge gainsay his decisions 5 but can it be possible that any Lodge would tolerate this doctrine, when it may be seen that 574 QUESTIONS OP MASONIC USAGE. much, evil might result from it? Some Lodges have their money invested in a Masonic school—others have it loaned out, and this is done by a vote of the Lodge, and the most disastrous consequences might result from the exercise of supreme power by the Master. We might proceed to illustrate our subject, but we presume it is not necessary. WITHDRAWING CHARGES.—SIGNING BY-LAWS. Lake View, St. Mary's Parish, La., Feb. 9,1854. J. W. S. Mitchell.—Dear Sir:—The many questions answered in the Signet by you, can not fail to give full satisfaction to those inquiring for true Masonic information. I wish you to answer, in the Signet, the following questions, at your earliest convenience, viz.: Can a charge be withdrawn after the Committee has re¬ ported on it ? I will give you a case : A brother brings a charge against a brother. A committee is appointed, and says, in its report, that the Lodge ought to take cognizance of the brother's conduct. At this stage of the proceedings, it is the wish of the Lodge, as well as of the brother who brought the charge, to withdraw it; now, would a motion to withdraw the charge be out of order ? or should the Worshipful Master put this motion? He rules the motion out of order. The Committee is present at the lime also, and joins in the wish to withdraw the charge. Our By-Laws are silent on this subject, and we appeal to you for infor¬ mation. You have all now. You can answer it in as short a manner as possi¬ ble. Question 2. We Initiated, Passed, and Raised a brother in our Lodge, but he did not sign our By-Laws. He leaves the vicinity of our Lodge, and goes off without a demit. We place his name on the Secretary's books, and charge him with dues for two years. We find out where he resides, and notify him, if he does not pay up, we will suspend him. Mis plea is, that he did not sign our By-Laws, and he did not consider himself a member of the Lodge. Now the question is: On his receiving the degrees in our Lodge, is he not a member of our Lodge ? and can we not make him pay dues to our Lodge until he takes a demit? I am, fraternally yours, Eugene Daly. To the first question, we say, that charges and specifications may be withdrawn at any time, provided all parties concerned are willing. But after charges are filed, a trial must be had, if the accuser or accused insist upon it. And this is manifestly proper, for the withdrawal of charges, though urged by a majority of the Lodge, might leave one or both the parties liable to censure. The accuser has a right to demand an opportunity to show that he does not bring charges based upon false premises; on the QUESTIONS OP MASONIC USAGE. 575 other hand, the accused may demand a thorough investigation, with a view to the removal of all suspicion. A motion to with¬ draw may, certainly, be entertained, if consented to by the interested parties, as this course presupposes the amicable set¬ tlement of the whole affair. We have been so long accustomed to seeing Lodges prescribe, by a clause in their By-Laws, the manner of making initiates members of the particular Lodge, that, when we first read the second question propounded .by Bro. Daly, we incautiously answered that, if the By-Laws required the signing as a condi¬ tion of membership, the brother referred to never having done so, was not, nor ever had been, a member. Shortly after Bro. Wynn, as will be seen hereafter, called our attention to the subject, and we at once saw the error into which we had fallen, and, of course, made the acknowledgment and correction. We say now, that the old law everywhere contemplates the affilia¬ tion of all Masons, and, most clearly, regards initiates to be members of the Lodge in which they were made; and this is essentially necessary and proper, for the same law requires a brother, who desires to join another Lodge, to bring a certifi¬ cate of his membership in a former Lodge, which he could not do if he had not been a member. But we will not argue this question, preferring to refer the reader to Bro. Wynn's strictures, under the head of " What constitutes membership ? " We will add, however, that when a candidate is elected to take the three degrees, he is elected (on condition that he takes them) a member of the Fraternity, at large, and of the particular Lodge, and, hence, it is not in the power of a subordinate Lodge to make a new Regulation, controlling the same. DEMOTED MASONS, WHERE TRIED.—RIGHTS OF PAST MASTERS.—POWERS OF DEPUTY GRAND MASTERS. Edwards, Mississippi, March 6, 1854. Bro. Mitchell :—I desire much to have your opiuiou on a few points in Masonic usage, and earnestly ask it, not to bolster up opinions of mine, but for information for myself and others. I have written to our Companion Moore, of Boston, and will write to our Bro. Moore, of Cincinnati. You may select your own way to inform me. I regard the subjects to be of general import, and know they have b^en treated of, by Bro. Moore, of Boston, at least. 576 QUESTIONS OF MASONIC USAGE. I do not now bear in mind in what order I propounded queries. But that is of no import. 1. A brother obtains a demit from a Lodge, say in Mississippi, removes to Texas, and, after doing so, is believed to have been guilty of unmasonic conduct, can the Lodge demitted from try him? See vol. viii. page 18, Masonic Magazine, in which, I understand, the affirmative was taken by a Most Worshipful Grand Master, and sustained by the Magazine. Yet in vol. vi. page 303, a Lodge, under the same jurisdiction, can not try, when the brother has demitted and lives within the jurisdiction of another Lodge. Does not this look contradictory ? 2. Have Past Masters any right to seats, as members, in the Grand Lodge? Bro. Moore, of Boston, argues this to my satisfaction.. (Yol. v. page 84.) My object in getting at the right, is to move for the right, if in Mississippi we are wrong. I am for making Masonry, as all things are now-a-days, progressive. But to be truly progressive—understand me—going back is progress, if one is wrong, and then following the right as near as man can. 3. Has a Right Worshipful Deputy Grand Master any inherent right, except in case of decease, absence, etc., of Most Worshipful Grand Master? Shall we con¬ strue absence into an absence from the city or county where the Grand Lodge is held, or from the State—his jurisdiction. We should ascertain, if possible, the whole truth, not meaning to reflect upon the intentions of any brother. No brother ought to take this unkindly, when one of us thinks he has erred. I would not say one word to offend. Suspending By-Laws, by even the Most Worshipful Grand Master, is of doubt¬ ful utility. Permit me to suppose a case : Mr. A. B. has been duly elected to receive the first degree in Lodge B., in the southern part of his State. He is duly initiated. Our brother then petitions for the second degree, receives it. About this time he is accused of forgery, or its nearest kin, and while under such accu¬ sation, and before trial, he visits a northern portion of the same State, meets with the Right Worshipful Deputy Grand Master, or say the Grand Master himself, and is very desirous to receive the third degree, because the Lodge in that town or city is peculiarly blest in having active and zealous officers, who confer degrees ably. All this is urged upon the said Grand Officer—a dispensation is granted, and an unworthy man is made a Master Mason. May not this occur ? Is it right that any such power be vested in any man ? If right, in whom ? I could illustrate an opposite case, where a very worthy man was subject to be much injured, at least for a time, by a cross-grained brother casting a rejecting vote—no objection to the man—voting " blind " against anybody. Yet here, even though a fair name may be held without a blot, would it not be better that no dispensation be granted, and to let this innocent one be under a cloud for a month, until a Lodge in some city could produce the stone which builders had rejected, and use it as a fair and a good stone? If a Grand Master would grant a dispensation in this, a kind heart would sympathize and blame not; yet, I might ask, had he the right ? I hope you will understand these queries, and will reply. They are not put to you for light and trivial reasons, but to get at principles. Yours, as a brother, M. Wr Philips. QUESTIONS OF MASONIC USAGE. 577 We think the answer to the first question is almost self- evident, and will suggest itself as soon as we determine the Masonic relations of a non-affiliated Mason. We say, that a non-affiliated Mason is amenable alone to the Lodge under whose jurisdiction he resides; this is the only Lodge within the length of his Masonic cord, and the only one having the right to serve a summons on him, and we think the general practice is in conformity with the above views. What, then, is the condition of the brother alluded to by Bro. Philips? He has demitted from a Lodge in Mississippi, and located in Texas. Now, most assuredly, the Lodge in Mississippi has no more control over the brother than has any one Lodge in California. All will admit, that if he has affiliated with a Lodge in Texas, that that Lodge alone is competent to try him for unmasonic conduct. And, pray, what difference does this make ? He is, as a non-affiliated Mason, amenable to the nearest Lodge, and none other can exercise control over him. And this is as it should be. A brother should not be compelled to travel a thousand miles to defend himself against charges, while a Lodge at his door is equally competent to try and determine the case. We may be told that the offense was committed before the brother demitted from the Lodge in Mississippi, and still it does not alter the case. If the Lodge was in possession of the facts before the demit was granted, it would wear the appear¬ ance of injustice and tyranny to prefer charges now, when it is almost certain that the accused could or would only have an ex parte trial. But, suppose the Lodge was not apprised of the charges against him until after his demit and removal, which is probably true, the course of justice and the purity of Masonry need not suffer thereby, for, though that Lodge has now no more control over the brother than if he had never been a member of it, it, in common with all other Lodges, has the right to prefer charges, take depositions, and forward to the Lodge under whose jurisdiction the accused resides, and, after having granted ample time for correct testimony to be obtained, through depositions from Mississippi, the Lodge in Texas must needs give the parties a fair hearing, and either acquit, or condemn and punish the accused. 37 578 QUESTIONS OP MASONIC USAGE. Not feeling it to be our duty to comment here upon the seem¬ ing contradiction in the opinions of Bro. Moore, of Boston, we give our own views, without reference to the passages referred to by Bro. Philips. The second question is one which we examined at length, in reviewing the claims set up by the Philips and Herring party of New York, in 1849. In that review, we made a thorough examination of the history and usage of the Grand Lodge of England, with reference to this subject, and though we have not the leisure now to hunt up and make extracts from said review, we feel it due to our present relations to say a few words upon the subject, as many of our readers have not the back volumes of the Signet. We say, then, that the Grand Lodge of England was constituted, in 1717, by all the Masons there assembled, including Entered Apprentices. We say, that the business was done in the first degree; that no mention is made of Past Masters having anything to do in the formation of the Grand Lodge. We say, that when the Ancient Charges and Regula¬ tions were published in 1723, the individuals pointed out, as .constituting or forming the Grand Lodge were (in addition to the Grand Officers) the Master and Wardens of particular Lodges. No mention was made of Past Masters. We say, that in the several editions of the English Constitutions, pub¬ lished under the editorship of Dr. Anderson, by order of the Grand Lodge, Past Masters are nowhere mentioned as being entitled to seats in Grand Lodge, and we further say, that Past Masters, as such, never did occupy seats in the Grand Lodge of England, until after the union of 1813. The origin of the claims of Past Masters to membership in Grand Lodge is briefly as follows. When, in 1739, a few refractory, disap¬ pointed office-seekers and bad men were expelled or suspended by the Grand Lodge of England, they claimed to throw them¬ selves upon their original rights, denounced the Grand Lodge as innovating upon individual rights, and proceeded to make Masons when and where they pleased, without warrant, even while some of them were under sentence of expulsion.- Some years after, viz., 1753, these worthies went through the forms of establishing a Grand Lodge, under the imposing title of the QUESTIONS OF MASONIC USAGE. 579 Grand Lodge of Ancient Masons. This spurious and clan¬ destine body prevailed on thethird Duke of Athol, then Grand Master of Scotland, to preside over it, and we learn that Law¬ rence Dermott was made Grand Secretary, and, in 1772, he was its D. G. Master. In 1756, he published a manual for his Grand body, entitled the True Ahiman Rezon, made up of extracts from the English Constitutions, altered and added to, to suit the purposes of his party. The Duke of Athol was, probably, never present at any meeting of this spurious body, but even if he were often there, and presided as Grand Master, we know that Grand Masters, in those days, superintended very little of the concerns of Masonry, this -being considered the especial duty of the Deputy. Thus was Dermott placed in a position to give and expound the Masonic law to his Grand body, and all who took authority under it. This man published a vindictive article, ridiculing, abusing, and falsely charging the Grand Lodge of England with being a body of modern Masons, inno¬ vating upon the ancient laws. The true Grand Lodge, it seems, paid no attention to his vile publications, content with denouncing the clandestine body, and forbidding Masonic com¬ munication with its members. Dermott resorted- to every pos¬ sible expedient to make his party popular, and, perhaps, the most powerful was that which made Past Masters life members of his Grand Lodge. It may be readily seen, that this bait very naturally exercised a powerful influence. Some of the old Lodges were induced to give up their charters from the true Grand Lodge, and take warrants from Dermott, because all then considered it a great honor to be members of the Grand Lodge, and, by working under the Athol Grand Lodge, all Masters, after passing the Chair, became life members. This spurious Grand body sent a number of warrants to America, accompanied by a copy of the Ahiman Rezon, and, hence, the origin of the so called inalienable rights of Past Masters. At the union of the two Grand Lodges of England, in 1813, Past Masters were given a seat and membership upon the principle of compromise. The spurious Grand Lodge consented to throw away the Ahiman Rezon, and the united Grand Lodge has since been, and is now governed by the old English Constitutions, as RBBB 1 580 QUESTIONS OF MASONIC USAGE. originally published by Anderson ; but, in consideration of this Mr yielding, as before stated, Past Masters were given seats in the i$~ Grand Lodge, and occupy them now, viz., one Past Master ifi from each Lodge. ^ ® Prom the foregQing it will be seen, that Past Masters, as such, iticd have no inalienable rights—that they were made members of liter the spurious Grand Lodge, not by any law claimed to he stflflf ancient, but by an edict or new Regulation. It will be seen, rif also, that they now occupy a seat in the Grand Lodge of Eng- font land, under an edict or special enactment of that body, and, kirk hence, it follows that they nowhere enjoy this privilege, except ®eci by the voluntary authority or permission of the Grand Lodge. jmi We say, then, that the whole matter is under the control of the fear local Grand Lodges. In some districts each Past Master is tmal i given a seat and vote—in others, as in Kentucky, the Past F^y, Masters collectively have but one vote, though one hundred be j®, present, and in other States they are not permitted to have membership at all. The third question has also been answered through the Signet.