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On January 25, 1738, the Grand Lodge of England adopted a regulation providing that no Lodge should be removed without the Master's knowledge; that no motion for removing it should be made in his absence; and that if he was opposed to the removal, it should not be removed unless two-thirds of the members present voted in the affirmative (Constitutions, 1738, page 157). But as this rule was adopted subsequent to the General regulations of 1722, it is not obligatory as a law of freemasonry at present. The Grand Lodges of England and of New York have substantially the same rule.
But unless there be a local regulation in the Constitution of any particular Grand Lodge to that effect, there would seem to be no principle of Masonic law set forth in the Ancient Landmarks or Regulations which forbids a Lodge, upon the mere vote of the majority, from removing from one house to another in the same town or city; and unless the Grand Lodge of any particular Jurisdietion has adopted a regulation forbidding the removal of a Lodge from one house to another without its consent, there is no law in Freemasonry of universal force which would prohibit such a removal at the mere option of the Lodge. This refers, of course, only to the removal from one house to another; but as the town or village in which the Lodge is situated is designated in its Warrant of Conrititution, no such removal can be made exeept with the consent of the Grand Lodge, or, during the recess of that Body, by the Dispensation of the Grand Master, to be subsequently confirmed by the Grand Lodge.
During the anti-Masonic excitement in the United States, which began in 1828, and lasted for a few years, many Frcemasons left the Order, actuated by various motives, seldom good ones, and attached themselves to the Anti-Masonic Party. It is not singular that these deserters, who called themselves Renouncing Freemasons, were the bitterest in their hatred and the loudest in their vituperations of the Order. But, as may be seen in the article Indelibility, a renunciation of the name cannot absolve anyone from the obligations of a Freemason.
As a Lodge cannot enact a new by-law without the consent of the Grand Lodge, neither can it repeal an old one without the same consent; nor can anything done at a stated meeting be repealed at a subsequent extra or emergent one.
When a Committee, to which a subject had been referred, has completed its investigation and come to an opinion, it directs its Chairman, or some other member, to prepare an expression of its views, to be submitted to the Lodge. The paper containing this expression of views is called its Report, which may be framed in three different forms: It may contain only an expression of opinion on the subject which had been referred; or it may contain, in addition to this, an express resolution or series of resolutions, the adoption of which by the assembly is recommended; or, lastly, it may contain one or more resolutions, Without any preliminary expression of opinion.
The Report, when prepared, is read to the members of the Committee, and, if it meets with their final Sanction, the Chairman, or one of the members, is directed to present it to the Lodge.
The reading of the Report is its reception, and the next question will be on its adoption. If it contains a recommendation of resolutions, the adoption of the Report will be equivalent to an adoption of the resolutions, but the Report may, on the question of adoption, be otherwise disposed of by being laid on the table, postponed, or recommitted.
A name recently given in the United States to that useful and intelligent body of Freemasons who write, in their respective Grand Lodges, the reports on Foreign Correspondence. Through the exertions of Doctor Corson, the Chairman of the Committee on Foreign Correspondence of New Jersey, a convention of this Body was held at Baltimore in 1871, during the session of the General Grand Chapter, and measures were then taken to establish a Triennial Convention. Such a Convention would assume no legislative powers, but would simply meet for the intercommunication of ideas and the interchange of fraternal greetings.
A Brother appointed by one Grand Lodge to represent its interest in another. The Representative is generally, although not necessarily, a member of the Grand Lodge to whom he is aceredited, and receives his appointment on its nomination, but he is permitted to wear the clothing of the Grand Lodge which he represents. He is required to attend the meetings of the Grand Lodge to which he is accredited, and to communicate to his constituents an abstract of the proceedings, and other matters of Masonie interest. But it is doubtful whether these duties are generally performed. The office of Representative appears to be rather one of honor than of service. In the French system, a Representative is called a gage d'amitié, a pledge of friendship.
In the General Regulations of 1721 it was enacted that "The Grand Lodge consists of and is formed by the Masters and Wardens of all the regular particular Lodges upon record"; and also that "The majority of every particular Lodge, when congregated, shall have the privilege of giving instructions to their Master and Wardens before the assembling of the Grand Chapter or Lodge, at the three quarterly eommunieations hereafter mentioned and of the Annual Grand Lodge too; because their Master and Wardens are their Representatives and are supposed to speak their mind" (Constitutions, 1723, page 61). A few modern Grand Lodges have disfranchised the Wardens also, and confined the representation to the Masters only. But Brother Hawkins asserts further that this is evidently an innovation, having no color of authority in the Old Regulations.
The system of appointing Representatives of Grand Lodges originated years ago with the Grand Lodge of New York. It at first met with much opposition, but has gradually gained favor. Although the original plan intended by the founders of the system does not appear to have been effectually carried out in all its details, it has at least been successful as a means of more closely cementing the bonds of union between the Bodies mutually represented.
A reproof formally communicated to the offender for some fault committed, and the lowest grade, above censure, of Masonic punishment. It can be inflicted only on charges made, and by a majority vote of the Lodge. It may be private or public. Private reprimi is generally communicated to the offender by a letter from the Master. Public reprimand is given orally in the Lodge and in the presence of the Brethren. A reprimand does not sheet the Masonic standing of the person reprimanded.
In the technical language of Freemasonry, a man of good reputation is said to be one who is "under the tongue of good report"; and this constitutes one of the indispensable qualifications of a candidate for initiation.
It is the general usage in the United States of America, and may be considered as the Masonic law of custom, that the application of a candidate for initiation must be made to the Lodge nearest his place of residence. There is, however, no express law upon this subject either in the ancient landmarks or the Old Constitutions, and its positive sanction as a law in any Jurisdiction must be found in the local enactments of the Grand Lodge of that Jurisdiction. Still there can be no doubt that expediency and justice to the Order make such a regulation necessary, and accordingly many Grand Lodges have incorporated such a regulation in their Constitutions; and of course, whenever this has been done, it becomes a positive law in that Jurisdiction.
It has also been contended by some American Masonic jurists that a nonresident of a State is not entitled, on a temporary visit to that State, to apply for initiation. There is, however, no landmark nor written law in the ancient Constitutions which forbids the initiation of nonresidents. Still, as there can be no question that the conferring of the Degrees of Freemasonry on a stranger is always inexpedient, and frequently productive of injury and injustice, by foisting on the Lodges near the eandidate's residenee unworthy and unacceptable persons, there has been a very general disposition among the Gransd Lodges of the United States to discountenance the initiation of nonresidents. Many of them have adopted a specific regulation to this effect, and in all Jurisdictions where this has been done, the law becomes imperative; for, as the landmarks are entirely silent on the subject, the local regulation is left to the discretion of each Jurisdiction. But no such rule has ever existed among European Lodges.
The spirit of the law of Freemasonry doers not recognize the right of any member of a Lodge to resign his membership, unless it be for the purpose of uniting with another Lodge. This mode of resignation is called a dimission (see Dimit).
Every officer of a Lodge, or rather Masonic organization, being required at the time of his installation into office to enter into an obligation that he will perform the duties of that office for a specified time and until his successor is installed, it has been repeatedly held by the Masonic jurists of this country that an officer once elected and installed cannot resign his office; and this may be considered as a well-established law of American Freemasonry.
In parliamentary law, a proposition, when first presented, is called a motion; if adopted, it becomes a resolution. Many Grand Lodges adopt, from time to time, in addition to the provisions of their Constitution, certain resolutions on important subjects, which, giving them an apparently greater weight of authority than ordinary enactments, are frequently appended to their Constitution, or their transaction, under the imposing title of Scanding Regulations. But this weight of authority is only apparent. These standing resolutions having been adopted, like all other resolutions, by a mere majority vote, are subject, like them, to be repealed or rescinded by the same vote.
Even a steadfast resolution, expressive as the term may sound, may not mean exactly the same thing to everybody. .A quaint example is recorded in the Transactions, Quatuor Coronati Lodge (volume xi, page 85). A Lodge at Dublin, Ireland, had passed a resolution that only one jug of punch should be placed on the table after supper as some of the brothers had not observed due moderation. Brother Richard Bayly, the Worshipful Master, did not approve of this procceding and yet he wished to observe the law as strictly as he could and still not show it to interfere with his desires. He had a gigantic pitcher made, a Masonic jug holding eighteen quarts, and presented this to the Lodge in his term of office in 1797.
A title given by the French, as worshipful is by the English, to a Lodge or Brother. Thus, La Respectable Loge de la Candeur is equivalent to The Worshipful Lodge of Candor. It is generally abbreviated as R.-. L.-. or R.-.(square)
In the liturgical services of the Church an answer made by the people speaking alternately with the clergyman. In the ceremonial observances of Freemasonry there are many responses, the Master and the Brethren taking alternate parts, especially in the funeral service as laid down first by Preston, and now very generally adopted. In all Masonic prayers the proper response, never to be ommitted, is, "So mote it be."
The restoration, or, as it is also called, the reinstatement of a Freemason who lad been excluded, suspended, or expelled, may be the voluntary act of the Lodge, or that of the Grand Lodge on appeal, when the sentence of the Lodge has been reversed on account of illegality in the trial, or injustice, or undue severity in the sentence. It may also, as in the instance of definite suspension, be the result of the termination of the period of suspension, when the suspended member is, ipso facto, by the fact itself, restored without any further action of the Lodge.
The restoration from indefinite suspension must be equivalent to a reinstatement in membership, beause the suspension being removed, the offender is at once invested with the rights and privileges of which he had never been divested, but only temporarily deprived. But restoration from expulsion may be either to membership in the Lodge or simply to the privileges of the Order.
It may also be ex gratia, or an act of mercy, the past offense being condoned; or ex debito justittae, through faulty justice, by a reversal of the sentence for illegality of trial or injustice in the verdict.
The restoration ex gratia, or mercifully, may be either by the Lodge or the Grand Lodge on appeal. If by the Lodge, it may be to membership, or only to good standing in the Order. But if by the Grand lodge, the restoration can only be to the rights and privileges of the Order. The Freemason having been justly and legally expelled from the Lodge, the Grand lodge possesses no prerogative by which it could enforce a Lodge to admit one legally expelled any more than it could a profane who had never been initiated.

But if the restoration be ex debito justitiae, as an act of justice, because the trial or verdict had been illegal, then the Brother, never having been lawfully expelled from the Lodge or the Order, but being at the very time of his appeal a member of the Lodge, unjustly or illegally deprived of his rights, the restoration in this case by the Grand Lodge must be to membership in the Lodge. Any other course, such as to restore him to the Order but not to membership, would be manifestly unjust. The Grand Lodge having reversed the trial and sentence of the subordinate Lodge, that trial and sentence become null and void, and the Freemason who had been unjustly expelled is at once restored to his original status (see this subject fully discussed in Doetor Maekey's revised Jurisprudence of Freemasonry, 1927).
The doctrine of a resurrection to a future and eternal life constitutes an indispensable portion of the religious faith of Freemasonry. It is not authoritatively inculcated as a point of dogmatic creed, but is impressively taught by the symbolism of the Third Degree. This dogma has existed among almost all nations from a very early period. The Egyptians, in their mysteries, taught a final resurrection of the soul. Although the Jews, in escaping from their Egyptian thraldom, did not carry this doctrine with them into the desert—for it formed no part of the Mosaic theology—yet they subsequently, after the captivity, borrowed it from the Zoroastrians.

The Brahmans and Buddhists of the East, the Etruseans of the South, and the Druids and the Scandinavian Skalds of the West, nursed the faith of a resurrection to future life. The Greeks and the Romans subscribed to it; and it was one of the great objects of their mysteries to teach it. It is, as we all know, an essential part of the Christian faith, and was exemplified, in His own resurrection, by Christ to His followers. In Freemasonry, a particular Degree, the Master's, has been appropriated to teach it by an impressive symbolism. "Thus, " says Hutchinson (Spirit of Masonry, page 164), "our Order is a positive contradiction to Judaic blindness and infidelity, and testifies our faith concerning the resurrection of the body."

We may deny that there has been a regular descent of Freemasonry, as a secret organization, from the mystical association of the Eleusinians, the Samothracians, or the Dionysians. No one, however, who carefully examines the mode in which the resurrection or restoration to life was taught by a symbol and a ceremony in the Aneient Mysteries, and how the same dogma is now taught in the Masonic initiation, can, without absolutely rejecting the evident concatenation of cireumstanees which lies patent before him, refuse his assent to the proposition that the latter was derived from the former.
The resemblance between the Dionysiac Legend, for instance, and the Hiramic cannot have been purely accidental. The chain that connects them is easily found in the fact that the Pagan Mysteries lasted until the fourth century of the Christian era, and, as the Fathers of the Chureh lamented, exercised an influence over the secret societies of the Middle Ages.
Every subordinate Lodge is required to malice annually to the Grand Lodge a statement of the names of its members, and the number of admissions, demissions, and expulsions or rejections that have taken plaee within the year. This statement is called a return. A neglect to make the annual return causes a forfeiture of the right of representation in the Grand Lodge. The sum due by the Lodge is based on the return, as a tax is levied for each member and each initiation. The Grand Lodge is also, by this means, made acquainted with the state of its subordinates and the condition of the Order in its Jurisdiction.
The eldest son of Jacob. Among the Royal Arch banners, that of Reuben is purple, and bears a man as the device. It is appropriated to the Grand Master of the Second Veil.
Formerly Ile de Bourbon, or Bourbon's Island, and is in the Indian Ocean, east of the Island of Madagascar. There is one Lodge here under the Grand Orient of France. It was established at St. Dcnis, the capital.
The following is an extract from Mackenzie's Royal Masonic Cyclopasdia upon this subject: With infinite learning and patience the author of The Book of God, who preserves strict anonymity, has endeavoured to show that the work, Apocalypse, was originally revealed to a primaeval John, otherwise Oannes and identical with the first messenger of God to man;. This theory is sufficiently remarkable to be mentioned here. The mcssengers, twelve in number, are supposed by the author to appear at intervals of years. Thus:
1, Adam, 3000 A. M.;
2, Enoch, 3600 A.M
3, Fohi, 4200 A. M.;
4, Brigoo, 4800 A. M,
5, Zaratusht 5400 .A. M.-
6, Thoth, 6000 is.A. M.'
7, Amosis or Moses 6600 A. M.-
8, Laotseu, 7200 A. M.;
9, Jesus, 7800 A..M.
10, Mohammed, 8400 A. M.;
l l, Chengiz-Khan A.9000 A. M., and
12, the twelfth messenger yet to be reveald, 9600 A.M .
With the aid of this theory, the whole history of the world, down to our own days, is shown tobe foretold in the Apocalypse, and although it is difficult to agree with the accomplished writer's conclusions, supported by him with an array of learning and a sincere belief in what is stated, no one with any taste for these studies should be without this wonderful series of books. The same author has published, in two volumes, a revised edition of the Book of Enoch, with a commentary, and he promises to continue, and, if possible, complete his design.
An officer attached to the royal or other eminent houshold, whose function it was to preside when the members and guests were at refreshment, physical and intellectual, to have charge of the amusement of the court or of the nobleman to whose house he was attached during the twelve Christmas holidays. In Masonic language, the Junior Warden.
A title sometimes given to the Chaplain of a Masonic Body.
The second sign in the English Royal Arch system, and thus explained: We are taught by the Reverential Sign to bend with submission and resignation beneath the chasting hand of the Almighty, and at the same time to engraft His law in our hearts. This expressive form, in which the Father of the human race first presented himself before the face of the Most High, to recieve the denunciation and terrible judgment, was adopted by our Grand Master Moses, who, when the Lord appeared to him in the burning bush on Mount Horeb, covered his face from the brightness of the divine presence.
American patriot, noted for several daring exploits during the Revolutionary War, an engraver, and Grand Master of the Grand Lodge of Massachusetts, from December 12, 1794, to December 27, 1797. Revere, or Rivoire, as his ancestors wrote the name, born in Boston, January 1, 1735, became a goldsmith and silversmith in his father's shop and here developed his natural talents by designing and executing all sorts of engraving. In 1756 he took part in the expedition against Crown Point, his rank being Second Lieutenant of Artillery. Initiated in Saint Andrews Lodge, September 4, 1760. He was Raised January 27, 1761; elected Senior Warden in November, 1764, and Master, November 30, 1770.

During this time he conducted a copper-plate engraving shop, and, while a member of a club of young men formed to watch the movements of the British troops in Boston, engraved several anti-British caricatures. He was one of the grand jurors who refused to serve in Boston in 1774 because the justices had been made independent of the people by Parliament- He was a leader of the Boston Tea Partly and in 1774 went to Portsmouth, New Hampshire, to urge that military stores there be seized by the Colonists, whom he encouraged in their attack and capture of Fort William and Mary, one of the first military acts of the Revolutionary War. Paul Revere, as the man whose midnight ride from Charlestown to Lexington, April 18-9, 1775, gave warning to the Colonists of the approach of the Writ troops from Boston, was immortalized by Longfellow's poem, the Midnight Ride of Paul Revere.
He set up a powder mill at Canton which he operated successfully for the Colonists, although the only previous knowledge was when he was sent in 1775 by the Massachusetts Provincial Congress to Philadelphia to study the one powder mill in the Colonies and through it he was permitted to pass but once, but the information thus snatched proved invaluable. He was commissioned a Major of Infantry, April, 1776; and in November, same year, promoted as LieutenantColonel of Artillery, stationed at Castle William to defend Boston Harbor and finally given command there. Served the Grand Lodge of Massachusetts as Junior Grand Warden from 1777 until 1779; from 1780 to 1783 as Senior Grand Warden; from 1784 to 1791 as Deputy Grand Master.

After the war he engaged in the manufacture of gold and silver ware; successfully erected and operated an air-furnace in which he cast bells and brass cannon; was a pioneer in America in making copper plate and did much to promote this industry. He was the first President of the Massachusetts Charitable Mechanics Association, founded in 1795. In this year he, as Grand Master, laid the cornerstone of the State House at Boston.

He was a Royal Arch Mason. Paul Revere's name appears on the records of Saint Andrew'g Royal Arch Chapter at Boston, Massachusetts, on January 9, 1770. There is no doubt he was a member at this early period, for he was Junior Warden of the "Royal Arch Lodge" in the year 1770. He was Senior Grand Warden of the Grand Lodge of Massachusetts in 1782, and Grand Master in 1795, 1796 and 1797 (see Bylaws of Saint Andrews Royal Arch Chapter, Boston, 1866, page 82). Proceedings, Grand Lodge, Massachusetts, 1916, page 216, has sketch of career, and page 218 contains references; first volume, Proceedings, has many references. Brother Paul Revere died at Boston, May 10, 1818.

Grand Master Paul Revere inspected a Lodge in his time with a care well worthy of our admiration. shis record here given is taken from the rough notes lade by Brother Paul Revere and an effort has been made to reproduce with precision the verbal peculiarities of the original handwriting preserved by the Grand Lodge of Massachusetts. The reader will please not overlook the probabilities that this document was never intended for print. Copies of addresses made by Paul Revere to his Brethren show that while, as has oft been said, "New occasions teach new duties," the problems confronting the draftsmen of the past were like unto those of the present day. This address was made at a formal visit by Grand Master Paul Revere to Washington Lodge. The inspection was in the fall of 1797 or in 1797. The Grand Secretary of Massachusetts, brother Frederick W. Hamilton, kindly verified the ates for us. Washington Lodge was chartered on March 17, 1796, and Brother Paul Revere went out of office at the end of 1797.

The formal salutation at the commencement of the address deserves critical attention. The famous Diary of Samuel Pepys furnishes a similar instance under date of August 4, 1661. A clergyman in Pepys' presence addressed his congregation as "Right Worshipful and dearly beloved." This was in the Parish of "My cousin Roger," Member of Parliament for The town of Cambridge. The presence ' these persons of distinction doubtless led to the adoption of the peculiar form of salutation. Notice rill be taken of the method of addressing the Wardens. But the whole address is well worth careful Leading.

Right Worshipfull Master, Worshipfull Wardens, & Respected Brethren.
The Grand Lodge ever Anxious for the prosperity of all the Lodges under the Jurisdiction, have set apart this Evening to Visit Washington Lodge.—You will permit us the favour of perusing your Bye Laws & Records, after which we will thank the Right Worshipful Masters or some Brethren by his appointment, to go thro the usual lectures.
Respected Brethren I am happy to find your Bye Laws so well digested. Your Records so well preserved the Order & decorum of Your Lodge so well directed.
You will permit me Brethren to impress on your minds the necessity of a strict and careful examination of the Characters, of every person who offer themselves Canlidates to be initiated into our Society; You ought carefully to examine whether they have ever been rejected in other Lodges; and if they have, what were the cause: For nothing is more discouraging to our laudable motives nor is any thing more distructive of Harmony and brotherly Love than our being imposed upon by wicked and unfaithful Brothers.

The Worshipful Master will permit me to remind him that this Lodge is placed under his immediate Care and under the direction of Him, & his Officers, where we have every reason to expect, that the true principles of Free Masonry, will be cultivated, & cherished; and that in due time we shall gather Laurels of Virtue, & Benevolence.
The wardens, & Brethren, will be careful to remember that the Honor, & reputation of the Craft, in a great measure depends on a Striet conformity to the Bye Laws and regulations, and that it is highly necessary that an early and punctual attendance is paid to the duties, & business of the Lodge, that the Master may be enabled to Call the Labourers from their work to refreshment in due time,—that He may direct the paying them their wages, and Closing the Lodge at an early Hour.

The Master & wardens will permit me to remind them that a Constant, & punctual attendance. on the quarterly Communications is absolutely necessary, they being the only legal representatives their absence cannot be dispensed with.
The Secretary will be careful to remember that it is his duty, to transmit to the Grand Lodge annually, a list of the officers; and quarterly, a list of the new initiated Brothers, that their names may be recorded in the Grand Lodge Books.
The following excellent Installation Charge was also the work of Most Worshipful Paul Revere, 1795, when Grand Master of the Grand Lodge of Massachusetts:

Worshipful Master,—This Worshipful Lodge having chosen you for their Master and Representative, it is now incumbent upon you, diligently and upon every proper occasion, to inquire into the knowledge of your fellows, and find them daily employment, that the Art which they profess may not be forgotten or neglected. You must avoid partiality, giving praise where it is due and employing those in the most honorable part of the work who have made the greatest advancement of the Art. You must preserve union, and judge in all eases amleably and mildly, preferring peace.
That the Society may prosper, you must preserve the dignity of your office, requiring submission from the perverse and refractory—always acting and being guided by the principles on which your authority is fomlded. You must, to the extent of your power, pay a constant attendance on your Lodge, that you may see how your work flourishes and your instructions are obeyed. You must take care that neither your words nor actions shall render your authority to be less regarded, but that your prudent and careful behavior may set an example and give a sanction to your power.
And as Brotherly Love is the cement of cur Society, so cherish and encourage it that the Brethren may be more willing to obey the dictates of Masons than you have occasion to command.
And you, the officers of this Worshipful Lodge, must carefully assist the Master in the discharge and execution of his office—diffusing light and imparting knowledge to all the fellows under your care, keeping the Brethren in just order and decorum, that nothing may disturb the peaceable serenity, or obstruct the glorious effects of harmony and concord. And that this may be the better preserved, you must carefully inquire into the character of all candidates to this Honorable Society, and recommend none to the Master who, in your opinion, are unworthy of the privileges and advantages of Masonry —keeping the CYNlC far from the Ancient Fraternity where harmony is obstructed by the superstitious and morose. You must discharge the Lodge quietly, encouraging the Brethren assembled to work cheerfully that none, when dismissed, may go away dissatisfied.

And you, Brethren of this Worshipful Lodge, learn to follow the advice and instructions of your officers, subs mitting cheerfully to their amicable decisions, throwing by all resentments and prejudices toward each other. Let your chief care be to the advancement of the Society you have the honor to be members of. Let there be a modest and friendly emulation among you in doing good to each other. Let eomplaeeney and benevolence flourish among you. Let your actions be squared by the rules of Masonry. Let friendship be cherished, and all advantages of that title by which we distinguish each other, that we may be Brothers not only in name, but in the full import, extent, and latitude of so glorious an appellation.
Finally, my Brethren, as this association has been carried on with so much unanimity and eoneord (in which we greatly rejoice), so may it eontimle to the latest ages. May your love be reciprocal and harmonious. While these principles are uniformly supported, this Lodge will be an honor to Masonry, an example to the world, and, therefore, a blessing to rnankind. From this happy prospect I rest assured of your steady perseverance, and conclude with wishing you all, my Brethren, joy of your Master, Wardens, and other officers, and of your Constitutional union as Brethren.

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