THE BUILDER MAGAZINE
march 1921
volume 7 - number 3
Memorials to Great
Men Who Were Masons
JOHN HANCOCK
BY BRO. GEO. W. BAIRD, P.G.M., DISTRICT OF COLUMBIA
AT THE FOOT of the
stairs in the main corridor of the United States Senate is a beautiful Carrara
marble statue by Horatio Stone, of John Hancock, the first signer of the
Declaration of Independence. On the plinth of the statue are these words: “He
wrote his name where all nations should behold it, and time should not efface
it.”
John Hancock was born
in Quincy, Massachusetts, on January 23d, 1737, and died there on October 8th,
1793. He had the advantage of a good early education and was graduated from
Harvard in 1754. He entered the “counting house” of his uncle, John Hancock, who
had adopted him, and at the death of this uncle, in 1764, fell heir to the
prosperous business. Hancock married Miss Quincy of Boston, and their one son
lived only a short time. This seemed to weigh heavily on the great patriot and
while he never lost interest in public affairs, years did not lessen his grief
over the loss of his boy.
His initial entrance
into public affairs was at the time of the riots in Boston in 1770 which history
has recorded as the “Boston Massacre.” A committee was created at this time of
which he was a member and leader, and they demanded of the Royal Governor the
removal of the troops from the city. There were several killed in the riot and
at the funeral Hancock delivered “an address so glowing and so fearless in its
reprobation of the conduct of the soldiery and their leaders as to greatly
offend the Governor.” In 1774 and 1775 he was president of the first and second
Provincial Congresses.
The expedition sent by
General Thomas Gage of Massachusetts to Lexington and Concord on the 18th and
19th of April, 1775, had for its object besides the destruction of materials of
war at Concord, the capture of Hancock, who was expressly excepted in the
proclamation of pardon, for it was said that his offense was “of too flagitious
a nature to admit of any other consideration than that of condign punishment.”
He was a member of the
Continental Congress from 1775 to 1780, was the president of it from May, 1775,
until October, 1777, and was the first man to sign the Declaration of
Independence. When asked why he wrote his name so boldly he replied, “So that
George III may read it without putting on his glasses.” His congressional
duties, like everything he did, were executed with wisdom and dignity.
In 1776 Hancock was
commissioned a major-general of militia in Massachusetts and in August, 1778, he
commanded the Massachusetts troops in the effective Rhode Island Expedition. He
was a member of the Massachusetts Constitutional Convention of 1779-1780, became
the first governor of the state, serving from 1780 until 1785, and again from
1787 until the time of his death. In the execution of that office he set an
example for the long line of splendid men who followed him.
John Hancock was a
member of St. Andrews Lodge in Boston and became Grand Master of Freemasons in
the State of Massachusetts. He was not the kind of a Past Master to neglect his
lodge but was a faithful attendant as long as he lived. He was ever a friend of
education. Yale, Princeton and Brown Universities conferred degrees on him and
in his will he left a handsome sum to Harvard University. He was a member of the
Congregational Church and a regular attendant, though there is no record of his
taking a very active part in the church work. His life is the more admirable
when we know that it was not necessity that stimulated his industry and thrift
in youth, and that he never presumed on his superiority of education, birth or
fortune, as is so often the case. Such a man deserves much more credit than the
one who is compelled in early youth to acquire the habit of industry. It is the
difference between choice and necessity.
MASONS' MARKS AND MARK MASONRY
RY BRO. CHARLES A. CONOVER, MICHIGAN
(CONCLUDED FROM THE JANUARY NUMBER)
OLD GUILDS AND THEIR MARKS
I WILL close this
series with a very interesting lecture delivered before the Grand Chapter of
Massachusetts, in 1912, by Companion Waterman S. C. Russell, of Springfield,
which follows:
If we turn to almost
any history of Masonry, we shall find illustrated in it one of the old monoliths
of Egypt. There will be a line beneath it saying that when the foundations of
the old Needle of Cleopatra were dug up there were found upon the stones the
emblems, engraved four thousand years before Christ, of the Masonic Order. That
is the myth, and the legend. It was there, and it was there for some purpose.
I propose, with this
preface, to take you for a little while through one or two of the old cities on
the other side of the water, and ask you to review with me, if you have seen
these things before, what has recently come to my mind.
I remember the week I
spent in the ancient city of Bruges, and I thought of all the history and the
terrible struggle that had centered there; of that wonderful man, William the
Silent, who labored in the Low Countries. Then I sought out some of the old
guilds, for that was my special mission at Bruges. Having tried to enter some of
the guild houses in Brussels, and failing, I set my face toward Bruges and there
I found, after several days of searching, a man who belonged to one of the
guilds, and who was also a Mason; and in a mixture of broken English and broken
French, we succeeded in getting along very well together.
I want to take you for
a few moments into one of the guild halls, but before we enter the portal let us
take a moment in review of them. The guilds in the ancient days were nothing
more nor less than trade unions, exactly the same as we have today. We find them
in England, back long before the Conqueror; far back to the sixth and the
beginning of the seventh century. We find that they were divided on exactly the
same lines, and for about the same reasons, that our trade organizations are
today. Then a little later we find them on the Continent, and there they spread
with great rapidity. Throughout that busy section, Holland and the Lowlands,
after the great strife with Philip when the Dutch Republic rose, we find that
the tradeunions, or the guilds, became the center of the trade activities which
rebuilt that demoralized country. So, if we should stand in the city of
Brussels, down in the old square in front of that fine old Hotel de Ville,
looking around on three sides we would see the old guild houses; one erected for
archers, another for mariners, another for bakers; in fact, nearly every trade
and line of shop-work that we can find in Boston today. When we step over to
Bruges, to Amsterdam, or any of the old cities, we find the same thing.
Entering the old hall
of the archers, I was impressed with its antiquity; with the large number of
portraits of its presiding officers for past centuries upon its walls, but
particularly with the form of gavel used: an iron ring hanging in front of the
presiding officer's chair, and down in the center of the hall a triphammer over
the altar. As he took hold of the ring and pulled it, it corresponded with the
use of the gavel with us. I was impressed with the fact that that old ring,
originally over an inch in diameter, had been worn down in the lower part where
the hand was placed so that it was less than half its original diameter;
evidently worn with use and the action of perspiration upon it. I examined the
old furniture there, and then, while my companion was busy examining the
pictures, I took occasion quietly to get behind the great tapestry that hung
behind the king's seat, for the presiding officer was called the king. There was
a space behind there of some ten or twelve feet, with a fine old fireplace, long
disused. On exploring the fireplace, I found a board perhaps five feet long and
two and a half to three feet wide. I pulled it out of its dusty corner, took it
to the light, where I could look at it, and this is what I found in that old
guild house; painted in pictures about 10 x 6 inches, in rows clear across the
top from side to side of that old board, I found every position at the altar
that you and I are familiar with in the Blue Lodge. I found practically every
picture represented on that which is illustrated to us in the various lessons
that are taught in all three of those degrees. Pushing it back into its dusty
place, with just half the chance to look at it that I desired, I came out from
behind the curtain and walked down the side. There I examined the charter of
that guild, written in French, and, with but one or two exceptions, the Grand
Lodge of this state would sanction it for any subordinate lodge. I will not
detain you with those exceptions. Permit me to say, however, that the man who
applies for membership in that particular guild (and I was told by one of the
guild-masters that it was true of them all) must literally serve his
apprenticeship, after having his first degree, for not less than three years.
You see from whence our apprenticeship came. In the ancient days of the guilds a
man actually served an apprenticeship of seven years. One black ball deposited
against a candidate settled, once and for all time, his admission to that or any
of the allied guilds. There was no six months of grace for a reconsideration,
and the hope that somebody might be absent; it was settled. Questioning my
friend upon the use of the ballot, I found that if he represented the men of
whom he was talking there was a far greater spirit of charity shown in the
reception of a candidate through the ballot than sometimes has been displayed in
our American Rite of Masonry.
There are many other
things connected with those old guilds which time will not permit me to touch
upon, which show that out of those ancient days came our speculative Masonry.
You know that in our histories of Masonry we can go back comparatively few
years; to a very short time, indeed, before the Revolution, when we can find
anything in the shape of a ritual; anything in the shape of work that is
recognized today, and while we claim to go back to the days of Solomon, we
sometimes, after we have said it, wonder if it is true. Speculatively, we are
sure of telling the truth when we say it.
Away back in the time
of the building of the old abbeys in England and in Scotland, we have always had
a legend that those structures were built by the Masons, and this Mark degree
that we have spoken of so many times seems to tell us that there was an origin
for these Marks. We know, for instance, that every workman in England and
Scotland today, whether he belongs to the Masons or not, has a private Mark
which he places upon his tools in his bag. I presume many of you have seen the
same thing in this country. We also know that in the old days in Scotland every
man must have a Mark before he could partake of the communion. I examined this
summer several hundred of those old pewter checks which were hanging on the wall
and had been collected industriously by someone. I mention these two things
only. They have a connection with our Mark degree, if we had time to trace it.
Now, for a moment in
one or two of these great buildings which were built by these unknown men. I
have not come to dwell tonight upon the beauties of Melrose in its ruins, or
upon that wonderful fabric just a little way from Edinburgh, old Roslyn chapel;
nor that greater ruin of old Dryburgh. Nothing have I to say about its pristine
beauty in the early days or what it represented, but only to call to your memory
a few things. We stand there tonight and you who have entered the west gate of
Melrose have been impressed, if but a little, with the sombre beauty of that old
pile. You, fellow Masons, have wondered about the lives that toiled there; why
they did it; and then, when you have gone away, if you have drunk in a little
bit of the wonders of the scene, you have said, “At least they wrought well who
wrought here.”
“If thou would'st view fair Melrose aright,
Go visit it by the pale moonlight.”
So said the great Sir
Walter Scott, himself a Mason and at one time a member of this old Kilwinning
Lodge of Melrose. There, within the chancel window he sat and mused upon these
things. I was told by the Secretary that he did a large amount of work in
investigating along the same line. I would give days of my life if I could get
into some of the old papers in Sir Walter's library, locked up there, where he
put down his notes of his Masonic findings. I believe it is due the Fraternity
that the Grand Secretaries of some of the bodies over there ascertain just what
Sir Walter found.
An old tradition lived
for many years in Melrose that the first Masonic lodge in that little town was
instituted at the time when Melrose Abbey was built. The townspeople said it was
a tradition; many other people said, “It is a tradition,” and I can cite a
Masonic history which says it is a tradition. It was said that the first man who
was Master of this lodge was John Morvow or Murdo, or two or three other ways in
which it was spelled. Now it chanced but a very short time ago that a portion of
the facing of the old wall inside one end of the transept fell out, and there
was exposed to view an old inscription in ancient Anglo-Saxon. While I have the
Saxon here, I will read what perhaps some of you have already read, the
inscription that stands upon this wall:
JOHN MORO : SUM TYME : CALLIT :
WAS : I : AND BORN : IN PARYEE :
CERTAINLY : AND HAD : IN : KEPPING :
ALL : MASON : WORK : OF : SATAN :
DRUYS : YE : HYE : KYRK : OF : GLASGU :
MELROS : AND PASLEY : OF :
NYDDYSDAYLL : AND : OF : GALWAY :
I : PRAY : TO : GOD : AND : MARY : BAITH :
AND : SWEET : ST : JOHN : KEEP : THIS : HALY :
KIRK : FRAE : SKAITH :
and then with a square
and compass about ten inches long crossing in due form between that inscription
and this one which is to follow, we find this:
SA GAES YE COMPASS EVEN ABOUT, SA TRUTH AND LAUTE DO BUT
DOUTE. BEHALDE TO YE HENDE Q JOHN MORVO.
When the casing fell
away and they found the old inscription, the Masons in Melrose said, “Surely
Melrose Kilwinning Lodge is as old as the foundations of Melrose Abbey.” If this
inscription which I have called to your attention tonight is worth anything, as
inscriptions of the past are, and you remember that Melrose was founded in 1136,
we have carried the use of our operative Masonry far back. We have also carried
our speculative Masonry far back by means of these recently discovered
inscriptions.
I had the extreme
pleasure this summer of going into that old lodge one evening with the
Secretary, when there was no one present but my traveling compaalion, who is
also a Mason, and the Master of that lodge. He opened the old iron chest, and
took out the old records for my examination. I could not read them all; many of
them were in that transition period of Latin and Anglo-Saxon, and they had
passed into a very bad condition, but I recall one that impressed me
wonderfully; an old scroll of parchment at least eighteen feet in length and
twelve or fifteen inches wide. What do you suppose it was? It was the roster of
the Masons who were captured at the fall of Quebec, and those prisoners were
taken to Melrose and there kept for many months. In that day they had an army
lodge, and the Melrose Lodge opened to them its own doors. You know how
prisoners were held in those days in the army, but these prisoners were allowed
free access to the little village of Melrose and the use of this lodge, and over
against every one of those names was recorded a Mark.
I have just a word or
two to say about the Mark, and that is that practically every stone in that
building, with the exception of the main window in the chancel, called the
Apprentice's Window, has a Masonic Mark of some kind upon it. My first
examination of the abbey, three years ago, led me to a little skepticism, but
last year, when I went down into the old crypt under St. Wilfrid's shrine in
Hexham and visited the crypt, also in the old Glasgow Cathedral, and began to
think about these things and to get a little bit of the history of the church, I
became as thoroughly convinced that those Marks were placed there by the men who
wrought the stones as I am that you are listening to me at the present time.
We might well take
lessons Mom the way those men recorded their Marks. I am aware that you have in
your chapter rooms, as we have in Morning Star, magnificent Mark Books. They are
works of art; picture galleries. Everything that a man can think of in the way
of ornamentation which is a little bit different and perhaps a little bit
better, he gets an artist to inscribe upon that page. How many of you can sit
down now and put your Mark on paper and have it anywhere near like the Mark in
the lodge book? What is the Mark for, if it is not to identify our work? We
found that most of the Marks on the stones in Melrose, and in fact all the
cathedral stones, consisted of a definite number of points; three, five, seven,
nine.
I want to talk to you
about one particular Mark, and it is a peculiar thing. You will remember that
Pompeii was destroyed in 79 B.C. You will recall, also, that David the First of
Scotland, over a thousand years after the destruction of Pompeii, founded
Melrose Abbey. Isn't it wonderful that when Pompeii lay beneath the ashes there
were Marks recorded on the stones in Melrose and Dryburgh that are exact
duplicates of those drawn upon the old stones in the foundations of Pompeii, as
since discovered in the very recent excavations? Isn't it wonderful? Certainly
there is connection between the use of those Marks, because their very form
shows they were not mere accident; they were definite designs. If we study the
Marks in one of the abbeys and classify them according to their points, we shall
arrive at other conclusions relative to the importance of the rank held by the
men who wrought the stones.
I hope that I have
said enough about this old abbey, as far as its stones are concerned. I want to
take you for just a moment to Dryburgh, another ruin. There I wish to call your
attention to an old chapter house, all that is left of that ancient ruin. There
is a roof upon it and the Grand Lodge of Scotland met there three years ago, and
the remarkable thing about that meeting, showing the great progress that has
been made during these years, was that the altar used was an ancient Druid
stone; on which the Druids offered the blood of human sacrifices long before
Christianity reached that land, but now reconsecrated to the living God by the
Grand Lodge of Scotland.
There is another
wonderful thing. About two years ago, in widening the excavation a little bit
about the wall of the old abbey, a portion that had never been dug over was
uncovered and there they found a stone. I speak now to the Sir Knights. You know
in those old days the gravestones were laid flat, rather than standing. There
was the name, the insignia of rank, and there were two swords in the position
with which our Sir Knights are so familiar, all deeply engraved upon the stone,
telling just the position he held when in Jerusalem with the Order. The spade
has much yet to reveal to us in the ruins of those old abbeys. There is one
other lesson to be drawn from them, and that is this: I found that all the
stones which were rejected by the overseers, as well as the keystone, are put to
some good use. I have not time to draw the moral; that will suggest itself to
you; but the old crypts and the foundations of the outer buildings were all
built of the rejected stones. If you wander down into the old sacristy of
Melrose, where the candles were kept, and see the old stones that were rejected
and find the Marks there, if you examine those stones, you will see that they
were never cut for the place where they were put. Then if you look at the
pillars, finally at the top of the great pillar in the corner, which is not as
ornate as the others,. you will find the same Mark recorded, and nowhere else in
the building. Let us hope that the man who brought his first work, which was
rejected, finally wrought so well that his work was placed in that wonderful
cap-piece many feet above the ground, where it has stood, holding the great
springing groin, as it has done for centuries. I will not moralize upon it; I
will leave that to you.
Just one more word. I
want to take you for a moment to another dream in stone, Roslyn Chapel, and if
you are Blue Lodge Masons, Chapter Masons, Council Masons, if you stand at the
entrance to Roslyn Chapel and look down to the far end, to the high altar, you
will see figured in the various arches there the progress of Masonry frorn the
Entered Apprentice clear through to the end of the degrees, each arch rising
more beautiful than the preceding. There is a progress
in ornamentation; there is the whole
Masonic work wrought in stone; so plain that he who knows may read. You know the
story of the 'Prentice Pillar and the Master's Pillar. The Craftsman a short
time ago printed one version of it. I presume all of you have read it. While it
differs in some respects from some of the other versions, it is in the main
true. Doubtless all of you have seen photographs of that wonderful 'Prentice
Pillar. I will not stop to relate the story. I want you to remember that right
at the foot of the 'Prentice Pillar there is a stairway leading to the vault
below. If you descend that stairway by three, five, seven, and nine steps, as
you will find them between the various platforms, you will eventually reach the
old crypt. We have that in another way in the Royal Arch degree. I can not tell
you anything about the council representation other than what some of you see I
have suggested, but don't ever go to Edinburgh, no matter what you go there for,
without going out the seven miles to Roslyn and seeing the only piece of masonry
that was left unharmed by Cromwell; the only perfect stone chapel that remains
from the ancient days.
So I might take you
through all these various chapels and cathedrals; down into their crypts, and we
would find everywhere the Marks of the Mason. We would find them not only there,
but we would find them all the way up the columns, into the groinings of the
highest arches. We would find that Masons' Marks had been left there.
Now, companions, in
closing, may I say one word? The brevity of time has made it necessary for me to
skip very quickly from point to point. If I have left with you the idea that our
Order perhaps does have a definite foundation in the past, not only operative
but speculative, and if I have led you to think that we are in the line of
progress, that on that foundation laid so well have we been building, then I
have succeeded in my mission, because you will not be content until you look a
little deeper into the foundation of our Masonic ritual. Let me say that there
is nothing in the world that I know of that gives me such pleasure as the study
of our chapter ritual. That is why I have been searching, spending my hours and
my days when I might have been doing something else abroad, in delving in these
old ruins, that I might establish in my own mind this dream, this legend, and
practically make it real.
* * *
CONCLUSION
I sincerely hope that
the foregoing collection of articles thus roughly joined together may have
worked into your mind and heart a sincere desire to delve deeper into the study
of the history of our traditions, ritual and ceremonies.
I believe no degree
in Masonry is more pregnant with truths, lessons and instructions than the
degree of Mark Master Mason. Its antiquity is unquestioned and its speculative
lessons are unsurpassed. I sincerely hope that the members of the Capitular
Craft may devote more time to the reading and study of this intensely
interesting and highly profitable subject.
If these lines have
stirred in your heart such a desire, then the time occupied in its preparation
has been well spent and will be an incentive to further efforts in the direction
of educational endeavor. The degree of appreciation which is manifested for this
initial essay will be the gauge for future effort in this direction.
----o----
THE VOLUME OF THE SACRED LAW
Many of our American
Masons do not understand that in Continental lodges the Bible is not upon the
altar, but that it is lying on the Master's pedestal, as is also the case in
some of the English-speaking lodges. It has been decided in Massachusetts, after
an exhaustive examination of the law and precedent, that according to the
ancient regulations, it is the Sacred Book of the Law which is placed upon the
altar. It will be readily understood that the Sacred Book of the Law includes
the Koran, the Veda, the Scruti, the Pentateuch, as well as the Bible.
Referring to the
question of the use of the Holy Bible on the altar in English and American
lodges, we note in a recent Proceedings of the Grand Lodge of England that it
was decided that the Provincial Grand Lodge of India could initiate candidates
without interference with religion, and laid down the rule, “He need not cease
to be a Mohammedan, Buddhist, Hindu, Jew, Christian, or any other denomination.”
The Grand Registrar of
the Grand Lodge of England stated “It is not a question of the Bible being on
the altar, it is 'The Volume of the Sacred Law.' Among the Christians it is the
Old and New Testament combined. Among the Jews it is the Old Testament alone.
Among the Mohammedans it is the Koran.
“During the latter
part of 1875, there was considerable stir among the Craft lodges in India, as to
the propriety of the use of the Koran in Masonic lodges under English
Constitutions. Considerable correspondence was had with the Grand Lodge of
England, in London, which brought out the fact of the initiation of the King of
Oudh, a Mohammedan, in Friendship Lodge No. 6, in London, on April 14, 1836. At
the initiatory ceremonies a volume of the Koran was used. The book had been
furnished by the Grand Master, and the candidate was obligated upon it by the
Master of the lodge, who was an English clergyman. This stopped further
discussion, and it was settled in the Grand Lodge of England and her colonies,
that it was proper to obligate all candidates upon that particular book which
they held to be most sacred, and contains the work of Deity. All of this has
been accepted and acknowledged as correct by the Grand Lodge of Scotland, and
the annual appointment of Grand Shastii bearer, Grand Veda Bearer, Grand Koran
Bearer, Grand Bible Bearer, etc., has been regularly made.”
A. G. Henderson, Chairman,
Committee on Foreign
Correspondence,
Grand Lodge of
Arkansas.
----o----
Many lodges fail to
fully observe the ninth charge “to propagate the knowledge of the mystic art,”
and the young Master Mason is too often left to shift for himself without
knowing that there is a fertile field to cultivate which will yield bountiful
harvests of corn of nourishment to his intellectual life, wine to refreshment to
his moral standards, and oil of joy to his spiritual hopes.
An investigation of
the reason for the apathy of such a large percentage of the members of a lodge
demonstrates that it is directly due to lack of comprehension of the philosophy
of Freemasonry. In the larger lodges the degree work seems to be so pressing
that little time is found for an explanation of the meaning of many things which
every Freemason should know, and because many have no chance to participate in
the ritualistic work, they become indifferent and remain away. No one who has a
comprehensive conception of Freemasonry ever loses interest but on the contrary
as his knowledge progresses his interest grows greater year by year.
- Silas H. Shepherd, Wisconsin.
MORMONISM AND FREEMASONRY
BY BRO. S.H. GOODWIN, P.G.M., UTAH
In our February issue we presented the first part of this
article by Brother S.H. Goodwin, Past Grand Master of the Grand Lodge of Utah,
under the heading "A Study of Mormonism and its Connection with Masonry in the
Early Forties," giving the history of the introduction of Masonry among the
Mormons at Nauvoo, Illinois. This historical matter is here concluded and is
followed with "A Study in Resemblances."
The attention of the reader is directed to the voluminous
foot-notes supplied by Brother Goodwin as authority for the quotations he has
used in the article - practically all of the material here presented having
heretofore been printed in the daily press, monthly publications, in pamphlet
form, and in Government documents, in addition to the official publications of
the Mormon Church.
(CONCLUDED FROM FEBRUARY NUMBER)
THAT CONDITIONS in Nauvoo had not passed unobserved by the
Craft of the state is abundantly shown by the Grand Master's address just
referred to, which was presented to Grand Lodge, October 3, 1843. Speaking of
the subject in general, he tells Grand Lodge that it has ".... excited no little
discussion both in and out of this body, and the action of the Grand Lodge in
reference to it has been made the object of much animadversion, criticism and
remark. Several communications from eminent and honoured names in Masonry have
been addressed to me, calling in question the correctness of the course pursued
by you in relation to this subject, and strongly protesting against the prudence
and propriety of allowing a Masonic Lodge to exist in Nauvoo." (54)
In due time this whole matter came into the hands of the
Committee on Returns and Work. A preliminary report by this Committee declares
that it had examined the abstract returns of the three Nauvoo Lodges - viz.,
Nauvoo, Nye and Helm - and found itself unable to complete its work until
further explanation and amendment of the returns had been made. On the evening
of the next day, however, this Committee made an extended report in which it
reviewed the situation in all five of the Mormon lodges: there were three in
Nauvoo, one in Keokuk, U. D., and one, Rising Sun No. 12, at Montrose. The last
two named were in Iowa Territory, and Rising Sun had already received its
charter.
The Committee found that the work of Rising Sun Lodge No.
12, was irregular, that its returns were informal and its dues had not been
paid. The work of Nauvoo Lodge had been mainly correct, but there were
irregularities which the Committee could not understand, in view of what had
already taken place; the records of the lodge had not been submitted as required
by law; members of more than doubtful character had been accepted, and there
appeared to be more than a tendency to push candidates on through the Second and
Third degrees without reference to their proficiency in the preceding degree.
Helm Lodge had been guilty of irregular work, and had rushed applicants through
without regard to time between the degrees: it had passed and raised candidates
within two days of initiation. Nye Lodge had also done irregular work, in that
it had received petitions for the degrees on one day and initiated petitioners
on the next. The Committee found itself in a quandary as to what it should
suggest with reference to Nye and Keokuk Lodges. Finally, after having
considered all available evidence, the Committee recommended:
That the charter of Rising Sun Lodge No. 12 should be
suspended and the officers cited to appear before Grand Lodge and show cause why
that instrument should not be revoked;
That it be declared inexpedient longer to continue a
Masonic lodge at Nauvoo, and for the disrespect and contempt of Nauvoo and Helm
Lodges, in refusing to present their records to Grand Lodge, their dispensations
be revoked and charters refused;
That for irregular work and disregard of Grand Lodge
instructions and resolutions, the dispensations of Keokuk and Nye Lodges be
revoked and charters refused. (55)
The recommendations, the substance of which is given here,
were adopted by Grand Lodge.
Near the close of this session of Grand Lodge a set of
resolutions was adopted which included one requiring the possession of a
certificate of good standing, signed by the Grand Master and attested by the
Grand Secretary of the jurisdiction whence a stranger-brother hailed, before he
could be admitted as a visitor or receive Masonic charity in Illinois." (56) A
recent writer affirms that this was done to prevent members of Mormon lodges
from visiting regular bodies in that state. (57) Such may have been the case,
but there is no evidence available to the writer in support of this claim. On
the contrary, the statement is made that this resolution was presented in
accordance with the suggestion of the Grand Master, in his address, who there
declares that the idea came from the Washington, and later, the Baltimore,
conventions. (58)
Thus matters stood at the close of the Grand Lodge
Communication of 1843. But succeeding events showed conclusively that it is one
thing to pass resolutions, and quite another to secure recognition and obedience
thereto. The records show that soon after the close of Grand Lodge, the Grand
Master dispatched a messenger to Nauvoo to demand the dispensations and records
of the three lodges located there; that this request was denied; that the
representative of the Grand Master was treated with contempt, and that he was
informed that the lodges proposed to continue doing Masonic work. (59) While the
evidence showing that this purpose was carried out is not extensive, it is
sufficient.
On April 1, 1844, Bodley Lodge No. 1, after discussing the
situation, directed its Secretary to notify the Grand Master that the lodges in
Nauvoo and Keokuk continued to work, and that notice had appeared in public
print that the lodges of Nauvoo would dedicate their Masonic hall in that place
on April 5, the members of those lodges claiming that they had received no
notice of the action of Grand Lodge withdrawing their dispensations. (60)
From the journal of Joseph Smith we get certain interesting
details of the exercises connected with the dedication of the Masonic hall. He
tells us, under date Friday, April 5, that he attended the ceremonies; that
about five hundred fifty Masons "from various parts of the world" were present
and took part; that a procession was formed, which was accompanied by the Nauvoo
brass band; that the exercises were in large of Hyrum Smith, Worshipful Master;
that the principal address of the occasion was given by apostle Erastus Snow;
that he - Joseph Smith - and Dr. Goforth also addressed the assembly, and that
all the visiting Masons were given dinner in the Masonic hall, at the expense of
the Nauvoo Lodge. (61)
An echo of the exercises held in connection with he
dedication of the Masonic hall at Nauvoo is found in the action taken by the
lodge at Belleville - St. Clair No. 24. It seems that this lodge disciplined one
of its members for marching in the procession referred to above, the position
being taken that such an act was a participation in the work of a clandestine
lodge. (62) The record is not clear on the point, but suggests at least, that
later action taken by Grand Lodge grew out of this case of discipline, and is of
importance in connection with our subject since it determines the status of
members of lodges from which authority to work has been withdrawn. Grand Lodge
went on record as holding, "That it is . . . imperative on all good Masons to
regard all who participate in a subordinate lodge that has been suspended or
declared clandestine by this Grand Lodge, as clandestine Masons, and therefore
unworthy of our Masonic association." (63) As may readily be seen from this, all
the members of the five Mormon lodges were clandestine from the date of the
adoption of the resolutions which provided for revoking the charter of Rising
Sun Lodge No. 12, and the dispensations of the other four lodges, viz., October
3, 1843, though not declared to be such till later.
There is one other bit of evidence that unmistakably shows
that the Nauvoo lodges continued to work after their dispensations had been
withdrawn. This is in the journal of Joseph Smith. Under date of "Tuesday,
April 30" - less than two months prior to the death of the prophet - we find
this: "A complaint was commenced against William and Wilson Law in the Masonic
lodge & c." (64)
So matters stood with reference to the recalcitrant lodges
till Grand Lodge met, October 7, 1844. At that session more drastic action was
taken. A brief statement of the facts in the case was followed by resolutions
which declared that all fellowship with those lodges was withdrawn; that the
members thereof were clandestine; that all who hailed therefrom were suspended
from all the privileges of Masonry within the jurisdiction of Illinois, and that
the Grand Lodges of other jurisdictions "be requested to deny them the same
privileges." Another resolution directed the Grand Secretary to notify all Grand
Lodges with which the Grand Lodge of Illinois was in correspondence, of the
facts, and to publish the same "in all the Masonic periodicals. (65)
This terminated the official connection of the Grand Lodge
of Illinois with the Masonry of Nauvoo. Records of action taken with reference
to the lodges at Warsaw and Keokuk are to be found in the Proceedings for the
years 1845 and 1846, but these are of no special interest to us in this
connection.
The story of the last few, months of the life of the Mormon
prophet is an exceedingly interesting one to the student of the period. This
does not mean as biography, simply, but in connection with, and as a part of the
story of his people, with which it is inextricably woven. We would be drawn too
far afield from the purpose of this paper should time be given to the details of
that story. But time must be taken for such a hasty glance at succeeding events
as is necessary to round out this part of our study.
With the advent of spring (1844), events moved rapidly
toward the fatal culmination in Carthage jail. Early in May the prospectus of
the Nauvoo Expositor made its appearance and a month later, Friday, June 7, the
initial and only number of that paper issued from the press. This paper was
promoted and published by Emmons, Wilson and William Law, the Higbees, Fosters
and others, all of whom had been prominent in the councils of the church, but
who, while still claiming to be Mormons, objected to what they considered a
one-man power and to some of the doctrines which had been promulgated by the
prophet, more particularly that of a plurality of wives. The Expositor was to
be the organ of this dissenting party, through which these men hoped to bring
about certain changes and reforms, including a repeal of the Nauvoo charter,
which, in their judgment placed too much, and exceedingly dangerous, power in
the hands of the head of the church, the city Council and the Municipal Court.
As noted above, the first number of the Expositor came out
on Friday, June 7. The prospectus, issued a month before, had aroused great
excitement in Nauvoo and proceedings of one sort or other had been set on foot
against the publishers. But the paper itself seemed to sweep the people, and
more especially the authorities, off their feet. On Saturday, the 8th, the City
Council met and gave most of the day to a consideration of the situation, and
to taking testimony as to the standing and character of the men who had thrown
this firebrand into their midst. No decision was reached on that day and the
Council adjourned to meet on the following Monday, June 10. Upon coming together
at the appointed hour on Monday, the discussion was renewed. From the first,
Joseph Smith, who was Mayor, spoke in favour of the destruction of the printing
plant whence had come the obnoxious sheet, and repeatedly urged the Council to
pass an ordinance under which it could be declared a nuisance and be destroyed.
(66)
When action on the proposed ordinance was finally had it
was found that but one member of the Council was opposed to it and he was not a
member of the church. He suggested that a heavy fine should be imposed, naming
$3,000 as the amount. However, his advice was not heeded; an ordinance was
framed to meet the case and passed, and a resolution followed which declared the
Expositor a nuisance, and instructed the Mayor "to cause said printing
establishment and papers to be removed without delay, in such manner as he shall
direct." The Mayor's order to the city marshal was issued immediately, in which
that official was directed to destroy the press, pi the type, burn any of the
Expositors that might be found, and authorizing him to demolish the building
should resistance be offered by the proprietors of the paper. This order was
executed on the evening of the same day - June 10th. (67)
The project of publishing an opposition paper in Nauvoo had
come to a sudden end, but not so with the troubles of the prophet and his
people. The destruction of the Expositor under the circumstances, was about the
worst thing that could have happened to Joseph Smith and his followers - it was
the match applied to a magazine.
Two days after the destruction of the printing plant
warrants were secured by the owners of the paper for the arrest of Joseph Smith
and the members of the City Council, on a charge of riot. When the Mayor was
arrested he immediately applied to the Municipal Court for a writ of habeas
corpus which was granted, and he was brought before that court for trial. After
an examination he was released and the costs of the case were assessed against
the proprietors of the Expositor. The same course was pursued when members of
the Council were arrested, with this difference, that the Mayor presided over
the court, sitting as Chief Justice. (68) In each of these cases the accused
were discharged and the costs were taxed against the complainants.
As was to be expected these proceedings in no way allayed
the excitement or lessened the force of the opposition which had arisen against
the prophet and his adherents. Mass meetings were held in various communities
in the county, inflammatory speeches were freely indulged in and active
preparations were made to use force, if necessary, to bring about the arrest of
Joseph Smith and his colleagues.
Before the storm which he had so illadvisedly invoked, the
prophet appears to have quailed, (69) and he began to make preparations to seek
safety in flight. During the night of June 22, he and his brother, Hyrum, with
two or three others, were rowed across the Mississippi in a leaky skiff, and the
next morning O. P. Rockwell was sent back to Nauvoo to secure horses for the two
men. In the meantime, however, pressure was brought to bear upon Joseph Smith
to induce him to return to Nauvoo and give himself up, and when Rockwell came
back with a message from the prophet's wife, Emma, to the same effect, he
decided to acquiesce. Several of his companions went so far as to accuse him of
cowardice for wishing to leave his people in such straits. (70) The party
finally returned to the east side of the river on the night of the 23rd. Two
days later Joseph and Hyrum were arrested on a charge of treason - for having
called out the Nauvoo Legion - were taken to the Carthage jail where, on the
afternoon of the 27th of June, they were murdered by a mob.
Having thus traced the variegated fortunes of the Masonic
lodges at Nauvoo, we are now prepared to take up the second part of our subject,
"A Study in Resemblances."
As already intimated, the question is often asked, "Does
the Mormon Church make use of Masonic ceremonies in its Temple ritual?"
In what follows, for obvious reasons, no attempt will be
made to give a categcaical answer to this question; nor is it the purpose of the
writer to point out or label any "resemblances" that may be discovered in the
course of this study. Facts, so far as they have come to the writer's
knowledge, will be presented - the reader must draw his own conclusions.
The observant Craftsman can not be long among the Mormon
people without noting the not infrequent use made of certain emblems and symbols
which have come to be associated in the public mind with the Masonic
fraternity. And now and then he will catch expressions and phrases, in
conversation and literature, which are suggestive, to say the least. If he
should continue his residence in Utah, he will sometimes be made aware of the
fact, when shaking hands with a Mormon neighbour or friend, that there is a
pressure of the hand as though some sort of a "grip" is being given.
Visitors and residents of Utah often remark upon the
extensive use made of certain emblems, as, for example, the conventional
beehive. This familiar figure occupies the centre of the great seal of the
State; a model of immense size rises from the roof of the beautiful "Hotel
Utah," and one of smaller proportions crowns the platform on the cupola of the
"Beehive House" - the official residence of the president of the church. It is
noticeably prominent on the great bronze doors which guard the entrance to the
sacred precincts of the Salt Lake Temple, as well as on doors of commercial and
other buildings. It is placed on the tops of newel posts of the cement steps
which lead to the entrance of meeting houses and tabernacles, and frequently
appears with effect in the decorative schemes of interiors, as in the lobby of
"Hotel Utah."
Other symbols, with which the public is more or less
familiar, are used extensively, more especially in and about the Salt Lake
Temple, and, presumably, in all the other temples of the Mormon church. On the
interior of this building, we learn from an unquestioned authority, (71) there
are in the walls several series of stones of emblematical design and
significance, representing the earth, moon, sun and stars. (72) On the east
centre tower is an inscription, the letters deep cut, lined with gold, which
reads: "Holiness to the Lord." This inscription, it might be noted, appears over
the doorway of some of the business establishments conducted by the church and
over the entrance to the church tithing-houses, and it is given place on the
stationery used in the official correspondence conducted by church authorities.
Immediately beneath this inscription, over the central casement of the east
tower of the Temple, is the emblem of the clasped hands. On the corresponding
stones, above the upper windows, in each of the central towers, is carved the
All Seeing Eye. Covering the plate glass double doors on the east and west sides
of the Temple - each of which is four by twelve feet - are bronze grills of
intricate patters which carry medallions of the beehive, while an escutcheon cut
in relief, shows the clasped hands circled by a wreath. In the "Garden Room" of
the Temple the ceiling is embellished with oil paintings to represent clouds and
the sky, in which appear the sun, moon and stars. In the centre of this room,
and against the south wall, is a platform which is reached by three steps. On
the platform is an altar upon which rests the Bible. In the "Terrestrial Room,"
at the east end, is a raised floor, reached by three steps. (73)
Passing now from this phase of the subject we come next to
the language used in a part of the Temple ceremonies. Here we are dependent for
authorities, mainly, upon certain exposes, though collateral evidence is not
wanting. The exposes referred to are three in number, and they are separated
from each other, in time, by almost a generation. (74)
A comparison of the three accounts shows that the first, or
oldest one, differs from the other two, or later ones, in one significant
particular, at least. From the Van Dusen account (see foot-note 74) it appears
that in the Nauvoo Temple use was made of a larger number of stages, or degrees,
in these ceremonies than was the case later, and that these extended to and
included the seventh. This fact seems to point to the conclusion that the work
was in a preliminary or experimental stage in Nauvoo, and that later it was
developed and perfected into its present form, which included the practical
omission of the last four degrees. A well informed member of the Mormon church,
in conversation with the writer, accounted for the character of the Van Dusen
statements upon a different supposition - though upon what authority was not
disclosed. He said that "Van Dusen was a d-- liar," and further that "he was a
Mason. (75) It may very well have been that he was a Mason, although no records
are known to the writer which support that claim. As will be shown later, the
followers of Joseph Smith believe that the Temple ceremonies were revealed to
the prophet, complete, and more than a year before he became a Mason, and that
proof of this is to be found in the Doctrine and Covenants. (76)
As a preliminary to a consideration of some of the language
of the Temple ritual, it may not be amiss to note certain objects and articles
used in connection with that ritual.
The garments worn by both men and women during a goodly
portion of the ceremonies, are of white cloth and of the one-piece pattern. On
the right breast is a "square," and on the left, "compasses." There other marks
or openings which are of no special interest to us here.
As used in the Temple at Nauvoo, the slits representing a
pair of compasses, were on the knees, rather than on the left breast. (77) The
pattern of this garment, the wearer is informed, was revealed to Joseph Smith
direct from heaven, and is the same as that worn by Adam and Eve. (78)
At one point in the ceremonies, the "devil" comes in
wearing a silk hat and having on a Masonic apron. This apron is embellished
with two columns, with serpent suspended midway between, and a serpent entwined
about the base of each. The aprons worn by the men and women are alike, and are
described as being a "square half yard of green silk with nine fig leaves worked
on them in brown sewing silk.", (79) Those in use at Nauvoo were of "white cloth
about eighteen inches square, with green silk leaves pasted on." (80)
In the old endowment house at Salt Lake, the ceiling of the
"Garden of Eden Room" was painted much the same as that described above, with
these additions: In each corner there was a Masonic emblem: in one a
"compasses," in another a "square," and in the other two a "level" and a
"plumb." (81)
The opening part of the Temple ceremonies which have been
characterized by a Mormon writer as ". . . the Masonic sacred drama of the Fall
of Man" (82) - need not detain us. Here occurs the washings and annointings and
assumption of the garment before referred to, and a representation, in dialogue,
of the creation of the world and of man and woman. Following this preparatory
part, the first obligation, or oath, is taken. One of the several couples
kneels at the altar, to represent Adam and Eve, and all participate in the
ceremonies. The audience stands, with the right hand raised to a square, when
the following oath is taken: "We, and each of us, solemnly bind ourselves that
we will not reveal any of the secrets of the first token of the Aaronic
priesthood with its accompanying name, sign or penalty. Should I do so, I agree
that my throat may be cut from ear to ear, and my tongue torn out by its roots."
"Grip. The grip is very simple: Hands clasped, pressing
the point of the knuckle of the index finger with the thumb."
"Sign. In executing the sign of the penalty, the hand, palm
down, is placed across the body, so that the thumb comes directly under and a
little behind the ear. The hand is then drawn sharply to the right across the
throat, the elbow standing out at a position of ninety degrees from the body;
the hand is dropped from the square to the side." (83) In the earliest form of
these ceremonies - as used in Nauvoo in 1846 - this obligation or a part of it
at least, appears to have been given in what was termed the sixth degree. (84)
The exercises then proceed; various characters appear and
carry on a dialogue, and then a robe and sandals are put on the candidates, the
apron is replaced and the second oath is administered: "We, and each of us, do
solemnly promise and bind ourselves never to reveal any of the secrets of this
priesthood, with the accompanying name, grip or penalty. Should we do so, we
agree that our breasts may be torn open, our heart and vitals torn out and given
to the birds of the air and the beasts of the field."
"Grip. Clasp the right hand and place the thumb into the
hollow of the knuckles, between the first and second fingers.
"Sign. The sign is made by extending the right hand across
the left breast, directly over the heart; then drawing it rapidly from left to
right, with the elbow at the square; then dropping the hand to the side." (85)
The candidates are then conducted into what is known as the
"Celestial Room." Here also characters appear and carry on conversation,
relating to the ceremonies, and other preparations are made for the
administering of the third oath, which is as follows: "You, and each of you, do
covenant and promise that you will never reveal any of the secrets of the
priesthood, with the accompanying name, sign, and penalty. Should you do so, you
agree that your body may be cut asunder and all your bowels gush out."
"In this, the left hand is placed palm upright, directly in
front of the body, there being a right angle formed at the elbow; the right
hand, palm down, is placed under the elbow of the left; then drawn sharply
across the bowels, and both hands dropped at the side. (86) The grip is given by
"grasping the right hands so that the little fingers are interlocked and the
forefinger presses the wrist. This is known as the patriarchal grip, or the
true sign of the nail."
The neophytes are then ready for the three-fold obligation
which relates to "The Law of Sacrifice," "The Law of Chastity," and the "Law of
Vengeance." The last-named law, it might be noted in passing, is given, with but
slight variation, by all three of the authorities quoted here. The character of
the second law is indicated by its title, and is not without significance,
though it need not detain us. Following these obligations the candidates are
seated and a long sermon or lecture is given, in which the entire history of the
Temple work is rehearsed. They are then instructed in the true order of
prayer. In this, when all is in readiness, an elder kneels at the altar, his
right arm raised to the square, his left hand extended, as if to receive a
blessing. A form of prayer is then offered which, it is said, is used in all
priesthood meetings. The candidates are then ready to pass through the veil.
"In the veil are to be seen the square and compasses; also
other openings which represent the slits in the knees of every garment." (87) In
the room where this veil is, there is also a platform upon which the candidates
take seats when their names are called, and which is ascended by three steps.
With the aid of an attendant, the neophyte gives the required answers and grips,
which include the two grips of the Aaronic priesthood and the two grips of the
Melchizedek priesthood. Following the last grip, a dialogue ensues:
"Elohim. - What is this?"
"Neophyte. - The second grip of the Melchizedek priesthood,
patriarchal grip, or sure sign of the nail."
"Elohim. - Has it a name?"
"Neophyte. - It has."
"Elohim. - Will you give it to me?"
"Neophyte. - I cannot, for I have not yet received it; for
this purpose I have come to converse with the Lord behind the veil.
"Elohim. - You shall receive it upon the five points of
fellowship through the veil. These are foot to foot, knee to knee, breast to
breast, hand to back, and mouth to ear." (88)
We may here take leave of the Temple ceremonies, but there
are certain other matters, derived from a different source, that have a
significance for us.
First, is language used by a brilliant writer of the Mormon
faith. (89) In a chapter that deals with the Logan Temple, at Logan, Utah, the
author contrasts the views of this structure held by Latter Day Saints and
Gentiles, and then proceeds:
"To the Mormons the Logan Temple is a grand Masonic fabric,
reared unto the name of the God of Israel, where endowments are given, and
ordinances administered, and services performed which concern salvation and
exaltation both of the living and the dead, as connected with the Mormon
church." (90)
After referring to a supposed "Polygamic Theocracy," which,
he says, is popularly supposed (by non-Mormons) to exist in the Logan Temple,
the author continues:
"And what makes this matter of so much importance and
interest... is, that the Logan Temple today is looked upon as the Masonic
embodiment of that 'Polygamic Theocracy.'" (91)
The above is followed by a paragraph that deals with
several, more particularly two, exposes of the endowment house secrets. Then
the author says:
"Meantime the Mormon apostles and elders with a becoming
repugnance and Masonic reticence quite understandable to members of every
Masonic order have shrank from a public exhibition of the sacred things of their
Temple." (92) When describing certain scenes enacted in the endowment
ceremonies, he refers to the Garden of Eden representation as " ... the Masonic
sacred drama of the Fall of Man." And again, "A sign, a grip, and a key word
were communicated and impressed upon us, and the third degree of Mormon
endowment, or the first degree of the Aaronic priesthood was conferred." (93)
And finally our author refers to the "oath of chastity,"
alluded to above, and marks with especial emphasis the fact that "the oath
implies that no man dare, under penalty of death, to betray his brother's wife
or daughter." (94)
Perhaps the most significant utterance bearing on the
subject that has come from one who is in a position to know whereof he speaks,
is that which comes from a member of the present Quorum of the Twelve Apostles.
(95) In an address delivered in the Salt Lake Tabernacle, on the last Sunday of
1919, as reported in one of the daily papers, the speaker said:
"Modern Masonry is a fragmentary presentation of the
ancient order established by King Solomon, from whom it is said to have been
handed down through the centuries.
"Frequent assertions that some details of the Mormon Temple
ordinances resemble Masonic rites, led him to refer to this subject," the
speaker declared, and he added, "that he was not sorry there was such a
similarity, because of the fact that the ordinances and rites revealed to Joseph
Smith constituted a reintroduction upon the earth of the divine plan inaugurated
in the temple of Solomon in ancient days.
"Plans for the ordinances to be observed in the temple
built at Nauvoo . . . were revealed to Joseph Smith, as recorded in the Doctrine
and Covenants, more than a year prior to the time the founder of the Mormon
church became a member of the Masonic order. The latter order," the speaker
affirmed, "claimed origin with King Solomon, but through lapses and departures,
which had naturally come into the order in the course of time, it had fallen
somewhat into imperfection of detail. The temple plan revealed to Joseph Smith
... was the perfect Solomonic plan, under which no man was permitted to obtain
the secrets of Masonry unless he also held the holy priesthood."
The speaker then "explained that authentic proof in Masonic
history went to show that the five lodges of the order, established by Joseph
Smith and other members of the Mormon church, had been discountenanced by the
great organization through mistaken nonobservance of a mere technicality." The
Mormon lodges, Apostle Ballard declared, "had been accepting and advancing
members in the order by viva voce vote, instead of by secret ballot as the rules
required:' "But," he said, "the technical offense had been seized upon as a
cause for repudiating the lodges established by members of an unpopular church."
(96)
It is not our purpose to examine critically some of the
assertions made by this speaker. Enough has been said in the preceding pages -
and more evidence could be adduced - to show that the action of the Grand Lodge
of Illinois with reference to the Mormon lodges was due to other causes than the
one specified by the speaker quoted.
Further, no objections will be urged here to the acceptance
on the part of any one, of the statement that the Temple ritual, parts of which
have been presented in these pages, was revealed to Joseph Smith - or to any one
else - direct from heaven. The writer will only say, that no evidence has come
to his knowledge which points to any such supernatural derivation.
It is worthy of mention in this connection that the prophet
records the fact that on the fourth day of May, 1842, he instructed certain of
his followers "in the principles and order of the priesthood, attending to
washings, annointings, endowments and the communication of keys pertaining to
the Aaronic priesthood, and so on to the highest order of the Melchizedek
priesthood setting forth the order pertaining to the Ancient of Days.....," and
that, "In this Council was instigated the ancient order of things for the first
time in these last days." (97) This of course does not preclude the possibility
of the "revelation" of this order having been received much earlier than the
date given, as is held by the historian of the church." (98)
(54) "Proceedings, Grand Lodge of Illinois," 1843, p. 85.
(55) Ibid, pp. 95-96; Cf. "Proceedings of Grand Lodge of
Illinois," 1846, p. 320. This last reference relates to Charleston Lodge No.
35. The Committee on Returns and Work found that this lodge, in one instance,
had initiated, passed and raised one person, all at the same meeting, and that
in other cases these parts had been given to the same individuals "within a very
few days of each other." These infractions of Masonic procedure were excused on
the ground of emergency.
(56) "Proceedings of Grand Lodge of Illinois," 1843, pp.
99-100. (57) "Masonic Voice-Review," (New Series), Volume XI, 1909, p. 71.
(58) "Proceedings, Grand Lodge of Illinois," 1843, pp. 87,
99.
(59) "Proceedings, Grand Lodge of Illinois," 1844, p. 130.
(60) "Reynolds History of Freemasonry in Illinois," 1869,
p. 244. In the Nauvoo Neighbour, March 13, 1844, is this "notice," which
appears in succeeding issues of the same paper up to and including that of April
3rd: "Masonic Notice. The Officers and Brethren of Nauvoo Lodge would hereby
make known to the Masonic world, that they have fixed on Friday, the 5th day of
April, for the dedication of their new Masonic Hall, to take place at 1 o'clock
p.m. All worthy Brethren of the Fraternity who feel interested in the cause, are
requested to participate with us in the ceremonies of dedication. Done by order
of the Lodge, Wm. Clayton, Secretary. March 13th, 1844." Between the leaves of
the issue of this paper for April 3rd, the writer found a time-stained sheet of
paper, about six by seven inches in size, printed on one side, double column,
and headed: "Hymns to be Sung at the Dedication of the Masonic Temple, on
Friday, April 5th." Among the songs listed were, "The Hod Carriers' Song," "The
Entered Apprentices' Song," and a "Glee." Evidently, copies of this "dodger"
were distributed to the subscribers of the paper in the manner indicated, and to
those who participated in the exercises at the time the hall was dedicated.
(61) "History of the Church, Period 1, Joseph Smith," B. H.
Roberts, Volume VI, 1912, p. 287.
(62) "Reynolds, History of Freemasonry in Illinois," 1869,
p.255.
(63) "Proceedings Grand Lodge of Illinois," 1846, pp.
328-29.
(64) "History of the Church, Period 1, Joseph Smith," B.H.
Roberts, Volume VI, 1912, p. 349. See also Note, under 60, above.
(65) "Proceedings, Grand Lodge of Illinois," 1844, p. 130.
(66) "History of the Church, Period 1, Joseph Smith," B.H.
Roberts, Volume VI, 1912, pp. 435f.
(67) Ibid, pp. 433-34, 448; "Life of Heber Kimball,"
Whitney, 1888, p. 350.
(68) Ibid, pp. 460-461.
(69) Ibid, P. 545; "Life of Heber C. Kimball," Whitney,
1888, P. 351.
(70) Ibid, p. 549; "Historical Record," Volume VII, 1888,
p. 558; "Life of Heber C. Kimball," Whitney, 1888, p. 351; "Life of Brigham
Young," E. H. Anderson, 1893, p. 41.
(71)"The House of the Lord," by Apostle Talmage.
(72) Ibid, p. 177.
(73) Ibid, pp. 179, 186, 189.
(74) 1. "Nauvoo and Its Temple," by Increase McGee Van
Dusen and his wife Maria. (24 pp.), 1847. On the title page is the following:
"The sublime and Ridiculous Blended: Called, the Endowment; as was acted by
upwards of 12,000, in secret in the Nauvoo Temple, said to be revealed by God as
a reward for building that splendid edifice, and the express object for which it
was built."
2. "The Mormon Endowment House," by Mrs. G.S.R.-, Nephi,
Utah, Sept. 24, 1879. Published in the Salt Lake Tribune, Sept. 28, 1879, and
reprinted in the same paper, Feb. 12, 1906.
3. "The Testimony of Prof. Walter M. Wolfe," given before
the Smoot Investigating Committee, at Washington, D. C., and published in the
Salt Lake Tribune, Feb. 12, 1906.
(75) The writer is indebted to this gentleman for
courtesies in connection with this study, and has not sought or received
permission to use his name. It will be furnished, however, if any good end is
to be served thereby.
(76) "Doctrine and Covenants" Section 124. In this
connection it may be suggestive, at least, to keep in mind the fact, that Hyrum
Smith was a Mason long before Mormon settlements were made in Missouri and
Illinois, and further, that the Anti-Masonic crusade was not far removed.
During that crusade, "Exposes" of Masonry were numerous, and widely distributed.
(77) "Nauvoo and Its Temple," Van Dusen, 1847, p. 8.
(78) "The Salt Lake Tribune," Feb. 12, 1906, p. 3.
(79) Ibid, p. 2.
(80) "Nauvoo and Its Temple," Van Dusen, 1847, p. 11.
(81) "The Salt Lake Tribune, Feb. 12, 1906, p. 2.
(82) "Tullidge's Histories of Utah: Northern Utah and
Southern Idaho," Volume II, 1889, p. 444.
(83) "The Salt Lake Tribune, Feb. 12, 1906, pp. 2-3.
(84) "Nauvoo and Its Temple," Van Dusen, 1847, p. 13.
(85) "The Salt Lake Tribune," Feb. 12, 1906, p. 3.
(86) Ibid.
(87) Ibid.
(88) Ibid.
(89) "Tullidge's Histories of Utah: Northern Utah and
Southern Idaho," Volume II, 1889.
(90) Ibid, p. 425.
(91) Ibid, p. 426.
(92) Ibid.
(93) Ibid, pp. 444, 446.
(94) Ibid, p. 450.
(95) "The Salt Lake Herald," Dee. 29, 1919.
(96) Ibid.
(97) "History of the Church, Period 1, Joseph Smith," B.H.
Roberts, Volume V, 1909, p. 2.
(98) Ibid. Note. Concerning the matter touched on, under
Footnote 97, above, Roberts says: "This is the Prophet's account of the
introduction of the Endowment ceremonies in this dispensation, and is the
foundation of the sacred ritual of the Temples."
----o----
GENERAL LA FAYETTE'S RELATIONS WITH THE GRAND LODGE OF
MASSACHUSETTS
BY BRO. FREDERICIK W. HAMILTON, GRAND SEC'Y, MASSACHUSETTS
Where and when La
Fayette became a Mason is not known. There are at least two quite definite
traditions, but neither rests on any very substantial basis of historic fact.
Not improbably it was on the eve of his momentous diplomatic mission to France
when he was just twenty-one; almost certainly it was in an army lodge; very
probably it was at the instance and in the presence of Washington. What is more
likely than that Washington should have desired to weave the bond of Masonic
brotherhood around the young man who was to play so delicate and important a
part in the relations between the great Mason who commanded the American army
and that other great Mason, America's greatest diplomat, Benjamin Franklin, who
was American Ambassador to the French king?
When La Fayette made
his last visit to the United States the Grand Lodge of Pennsylvania received him
with distinguished honors, but before doing so appointed a committee to
investigate and report upon his Masonic regularity. The committee reported that
they had made careful investigation and were fully satisfied, but unfortunately
their report gives no information whatever as to the evidence upon which this
conclusion was based.
It remains to add a
further word as to his Masonic relations with the Grand Lodge of Massachusetts.
That he was made a Mason in the United States has already been shown. I have so
far found no evidence that he was Masonically active in France. When he came to
the United States in 1824 and 1826 no greetings were warmer than those of his
Masonic brethren, and none appear to have been more welcome. I find no record of
his appearance in Masonic lodges in Boston in any of his numerous early visits
to this city. Once he appeared in our Grand Lodge, on the occasion of the laying
of the corner-stone of the Bunker Hill monument. The apron he wore that day may
be seen in our library.
The records of the
Grand Lodge of Massachusetts tell of Brother La Fayette's appearance at a
special communication held on June 17, 1825, and show that the Grand Lodges of
Connecticut, New Hampshire and Vermont were in attendance, as were the Grand
Royal Arch Chapter of Massachusetts and Maine and the Grand Encampment of Rhode
Island and Massachusetts.
A great Masonic
procession was formed and marched through the streets of the city, arranged in
divisions and displaying a number of bright banners. A large proportion of
Master Masons were clothed with plain white aprons, white gloves and blue
sashes. The Grand Royal Arch Chapter of Maine appeared in full costume with
elegant banners. The Grand Royal Arch Chapter of Massachusetts was organized in
ample form and appeared with their elegant banner and flanking banners. A number
of chapters under the Grand Chapter of Massachusetts, several of which were
provided with appropriate banners, were arranged under the Grand Chapter. All
the Royal Arch Masons were arranged under Right Worshipful Brother Roulstone,
their Marshal. The Knights Templar appeared under the command of Right
Worshipful Brother Henry Fowle, Deputy General Grand Master of Knights Templar.
They were in full dress and displayed the banners of Knights Templar and Knights
of the Red Cross. Six Knights, with lances, preceded bearing on the points of
their lances white pennants on which were painted the names of the six New
England states.
This Masonic
procession, in turn, became a part of a larger general procession which included
the President of the United States in a carriage, and General La Fayette in a
carriage. The procession then moved to Charlestown and having arrived at the
square on which it was intended to erect the monument, the whole was enclosed by
troops. Near the place intended for the corner-stone was erected by the
fraternity a lofty triumphal arch on which was inscribed the following: “The
Arts pay homage to valor.” Through this arch the whole body of Masons passed and
took up a position on the right of the square, the Grand Lodge in front. The
president of the Bunker Hill monument then requested the Grand Master to proceed
and lay the corner-stone. The Grand Master, accompanied by the Deputy Grand
Master, Grand Wardens, Grand Treasurer and Secretaries, Grand Chaplain and Past
Grand Masters, and attended by the Grand Marshals, advanced to the place
intended, where the president of the association and Right Worshipful Brother La
Fayette met them. The Grand Marshal by direction of the Grand Master, commanded
silence to be observed during the ceremonies. The working tools were presented
to the Grand Master, who applied them to the stone and passed them to Right
Worshipful Brother La Fayette and the president of the association, who
severally applied them, and then the Grand Master declared it to be “well
formed, true, and trusty.”
----o----
FINDING YOURSELF
No man or set of men
can find you as you really are,
It is for you to find
yourself and God, He's not afar.
Reverse the plan that
men must put you through their every test,
Soul nourishment is
yours alone that serves your need the best;
You need not be an
epicure nor special diet find,
Your living is that
which must be in your own heart refined.
- L.B. Mitchell.
FOR THE MONTHLY LODGE MEETING
CORRESPONDENCE CIRCLE BULLETIN NO. 46
Edited by Bro. H. L. Haywood
THE BULLETIN COURSE OF MASONIC STUDY FOR MONTHLY LODGE
MEETINGS AND STUDY CLUBS
FOUNDATION OF THE COURSE
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