The History of Freemasonry with David Harrison

Genesis of Freemasonry by Dr David Harrison

Genesis of Freemasonry by Dr David Harrison

Historian Dr David Harrison constructs the hidden history of Freemasonry through a mixture of mediaeval guild societies, alchemy and necromancy. From his book The Genesis of Freemasonry, this video comes from On the Level in which Andrew Selwyn -Crome interviews Historian Dr David Harrison.

In the interview, Aelwyn-Crome examines the earliest known Freemasons and their obsessions with Solomon’s Temple, alchemy and prophecy. In that exploration he looks at the formation of the Grand Lodge in London which leads to rebellions within the Craft throughout England and the formation of the antients, a York line of early Masonry.

In the interview, Harrison discusses the role of French immigrant Dr Jean Theophilus Desaguliers in the development of English Freemasonry, focusing on his involvement with the formation of the mysterious modern Masonic ritual.

 

The History of Prince Hall and Early American Freemasons

I was born and brought up in Lexington, Massachusetts the birthplace of the American Revolution where Paul Revere rode into town screaming “the British are coming, the British are coming” on April 19, 1775. I have always been a lover of history and an American Revolutionary War buff.

But I never learned this history when I was growing up.

Here is an address by Cambridge, MA, Mayor E. Denise Simmons before the Cambridge Historical Society on February 18th, 2009 at about the time of the celebration of the placement of a monument to Prince Hall on the Cambridge Common. The Mayor’s research was assisted by RW Grand Historian Raymond T. Coleman of the Most Worshipful Prince Hall Grand Lodge of Massachusetts, Brother Red Mitchell, and the Senior Curator of Collections at the Scottish Rite National Heritage Museum, Lexington, MA and reviewed by the Prince Hall Grand Master of Massachusetts.

Prince Hall Monument Site Dedication

Prince Hall Monument Site Dedication

The History of Prince Hall and Early American Freemasons

E. Denise Simmons Mayor City of Cambridge Massachusetts February 18, 2009

Speech by Mayor Simmons
before The Cambridge Historical Society
159 Brattle St., Cambridge, Massachusetts, 02138

Not long ago, Sept. 12, 2006, as a city Councilor, I introduced before the City Council, a resolution to erect a monument, on or around the Cambridge Common, to a Black American Patriot and civil rights pioneer, Prince Hall. At that time, many were asking, “Who, what or where is Prince Hall”?

I am pleased that we have present this evening, the modern day Prince Hall, the 67th successor to Prince Hall, Most Worshipful Grand Master, Anthony I. Jakes, Sr. of The Most Worshipful Prince Hall Grand Lodge of Massachusetts, and some of his officers. I am not a Mason, so whatever I say, if it is incorrect, I ask our esteemed and knowledgeable Masons to correct me. I only know how Prince Hall and the organization he founded affected my life, and it is my intention this evening to praise Prince Hall for his Great Vision of Freedom for our nation, and to congratulate these men you see here in black suits that have continued his legacy. Thanks to Aimee E. Newell, our previous speaker, Senior Curator of Collections at the National Heritage Museum, for providing such excellent information about these early Masons and how their lodges were formed.

The History of Prince Hall and Early American Freemasons, or Freemasonry in Massachusetts during the Founding Period of our Nation will be the theme of my remarks. A sub-title would be Freemasonry and the Vision of Prince Hall.

Prince Hall, Black Mason, Freemasonry as an organization for black men in America begins with Prince Hall who was the first black man made a Mason in America, March 6, 1775. There were black Masons here, mariners and others, who were made masons elsewhere. There were two types of Masons in early America, one white and one black. Slavery was a legal institution. Separation of the races was the norm and there was little if any social intermingling between them. Both began before our nation was born. One grew out of the need to socialize and extend charity. The other came from the need to organize and to advocate for social justice. Freemasonry is supposed to be Universal and regard all men as brothers. It is interesting to see how this principle affected the activity of these two diverse groups during the formative years of our nation. Remember, from remarks made by our previous speaker, there were two sets of white Masons, the Moderns and the Ancients, They did not unite until after the war.

 The story of how Prince Hall was refused admission into Masonic lodges among the Colonist, and then turned to an Irish Military Lodge of the British Army, where he and 14 other black men were made Masons on Castle William Island, is an irony. It speaks of the difficult choices Prince Hall had to make in pursuing his vision of freeing his people. When the Military lodge he belonged to moved away during the war, he and his other members were left without a lodge. They were given a “permit” to operate, which is like a Lodge under dispensation. It allowed them to walk on St Johns day and bury their dead, but could do no other Masonic work. They named the lodge African Lodge #1. After several years, Prince Hall, by chance, applied to the original source of Freemasonry, the Grand Lodge of England. He was granted a charter and was appointed Master of the lodge. The charter, dated the 29th day of September, 1784, designated African Lodge, number #459 on the register of the Grand Lodge of England, made its members a Regular Lodge of Free and Accepted Masons.

Lodges or Grand Lodges in America, after the war, broke away from the Grand Lodge of England. The two white groups in Massachusetts joined together forming the Grand Lodge of Massachusetts and declared themselves independent of England. They did not include African Lodge whose charter came directly from England. My understanding of the term “The Universality of Freemasonry” is a concept where all masons are one family, without regard to nations. This was interpreted to mean the lodges in America had no reason to separate from the Grand Lodge of England, but they did. Think of the implications this presented to Prince Hall and his Lodge. It made them the only lodge, or Provincial Grand Lodge, belonging to the Grand Lodge of England in America. Did this make or constitute Prince Hall a Provincial Grand Master? Remember, in 1733, Henry Price had formed the first Lodge, and Provincial Grand Lodge in Massachusetts, simultaneously, from 18 men.

The Masonic Prince Hall

The press release announcing the subject of tonight’s presentation said “It is believed that he was one of six African American men named Prince Hall who fought in the American Revolution, some of whom fought at Bunker Hill.” Six? During my research for this paper and in questioning some of my Masonic Friends, they reminded me that there is a lot of confusion about the different Prince Halls and misinformation about the Masonic Prince Hall. In some recent books by noted Historic writers, some of this misinformation is repeated. It seems that a Masonic writer named William H. Grimshaw, a Grand Master of Black Masons in the District of Columbia, created much of the myths and misinformation. He wrote a book in 1903 called “The Official History of Freemasonry among the Colored People in North America. The term “Official” caused it to be taken as such, and many other writers and researchers copied what he said. It has been shown that there is no evidence or documentation to support many of his claims related to Prince Hall. I am told that much of the wrong information surrounds Prince Hall’s birth. White Masons were trying to disclaim the legitimacy of Black Masons because Masonic ritual says a man must be born free. Grimshaw gave Prince Hall a White father and a free Mulatto mother to qualify him as a Mason. He stated he was born in 1748 in Bridgetown Barbados and was sent to Boston to apprentice. There is no definitive record of Prince Hall prior to his association with a William Hall, who gave him his manumission papers. Please consult the book by Charles H. Wesley, Prince Hall Life and Legacy, for a thorough understanding.

Prince Hall and the City of Cambridge

Our city of Cambridge is noted for its diversity and liberalism. On our city jewel known as the Cambridge Common, tribute is paid to many different ethnic groups for their patriotic contributions to our city and our nation. There was no mention of the contributions of its African American citizens. “Not quite true”, some one said. You just have to know your history and how it works. They’re just standing in the background or in the shadows. See that Memorial over there to General Thaddeus Kosciusko? He was so impressed by his personal servant, Agrippa Hull, a Massachusetts freeman that served him through the war, that he gave his fortune to Thomas Jefferson to buy the freedom of as many slaves as he could, including Jefferson’s own slaves. There is just no mention of Agrippa Hull on the stone. Look at the big stone with the brass relief of George Washington taking command of the Continental army. If you look close you can see the artist tried to insert a black face to represent the many black militiamen that had fought at Concord and Bunker Hill and was ready to take part in the Revolution. William “Billy” Lee, General Washington’s constant companion and body servant, in war and peace, must have been there somewhere, They just didn’t mention his name either.

Our new President, Barack Obama, seemingly emerged out of the shadows of many prominent Democrats, into the forefront, in the manner of a popular television show. The Idol. He was being praised for his keynote address at the Democratic Convention, July 2004 and his election to the US Senate from Ill, January 3, 2005. But his primary occupation was that of a

Community Organizer.

Today’s Man of Honor, Prince Hall, offers us another opportunity to introduce to the present generation, not the best known or most popular, but perhaps the most influential man of color, cumulatively, that ever lived in America. We say cumulatively since he lived during the Founding period of our Nation and his influence continues to this day. He is the founder of African American Freemasonry, the Most Worshipful Prince Hall Grand Lodge of Massachusetts, and a worldwide affiliation of Lodges and Grand Lodges, sometimes called Prince Hall Masonry.

Sidney Kaplan, a founding member of the Department of African-American Studies at U. Mass Amherst, in his book “The Black Presence in the Era of the American Revolution 1770-1800” describes him this way. “Prince Hall, Boston’s most prominent black leader of the era of the Revolution, was not a poet, or an artist, nor was he a preacher or a scientist. He was the founder of the world’s first lodge of Black Masons. But more than that, he was, in a sense, the first black organizer in American history. His gift was to show some of his people, in the new climate of independence, how they might get together in defense of their social, political, and economic rights.” I wonder if our President knows about our first black community organizer?

For many, the image of a civil rights leader is Dr. Martin Luther King Jr, and rightly so. But he, and others associated with the civil rights movement, stand on the shoulders of Prince Hall. He was among the first black civil rights leaders. Not only were there black codes that prevented blacks gathering in groups, but bounty hunters ready to kidnap and return to slavery any upstart or outspoken “Troublemaker”. He faced hostile crowds while advocating for schools for children and speaking out for equal rights and preparing petitions to abolish slavery and presenting them before the Great and General Court.

Along with Prince Hall’s activities as a Community Organizer and civil right’s leader, he was also a businessman. He was a tanner or leather dresser, a trade he learned as an apprentice from his Master, William Hall. It’s interesting that Dr. Jeremy Belknap, American Clergyman noted for his History of New Hampshire and one of the Founders of the Massachusetts Historical Society, wrote glowingly about the character of Prince Hall. Belknap’s father was also a tanner, this may account for his affinity for Prince Hall. Prince Hall’s business was located not far from the Boston Common and was called “The Golden Fleece”. He was also the foremost caterer, a sort of Wolfgang Puck or Emeril Lagasse of his day. There is a story called the “Turtle Feast” in a book, that you can get from your library, called Minutemen and Mariners, True tales of New England by Charles F. Haywood. The story is based on information from the Diaries of William Bentley, Harvard Professor and Pastor of the East Church of Salem. In this book is this description of Prince Hall, “As for a turtle feast, there was one outstanding expert: Prince Hall. A tall, lean Negro of great dignity, he always carried himself with the air of one who ruled many. Indeed he did, for whenever a well to do person wished the best catering job in Eastern Massachusetts, he sent word to Prince Hall in Boston, and when the time came he appeared with a dozen of his black men, or two dozen if the banquet was a large one”. This story tells of the character of Prince Hall and how he provided work for perhaps members of his lodge and other free blacks. The information also comes from the one man who probably knew Prince Hall better than most, the Rev. Dr. William Bentley, whose diaries we earlier mentioned. Prince Hall submitted his charges, or his lectures to Dr. Bentley before delivering them to the African Lodge. Dr. Bentley himself was a noted Masonic scholar and gave Masonic lectures and sermons to the lodges in Boston and Marblehead.

Question! When did Prince Hall find time to practice Masonry? I’m told this can take up quite a bit of your time.

Where history shows Freemasonry came to Massachusetts in 1733, many of the Masons associated with the American Revolution knew, or were aware of each other. John Hancock, Joseph Warren and Paul Revere, and Prince Hall, Lemuel Haynes and Pompey Edes, played special roles. John Hancock, Joseph Warren and Paul Revere were members of a Lodge called St. Andrews. It is said that members of this Lodge visited the African Lodge. That John Hancock knew Prince Hall and was a customer is testified by a receipt for services of nine pounds and 64 pence in the Massachusetts Historical Society and it was John Hancock’s brother-in Law, Captain James Scott of the ship Neptune, that delivered the Charter from England, to Prince Hall. Lemuel Haynes fought at Lexington and Bunker Hill, and was with General Benedict Arnold, before the General became a traitor, in the battle at Ticonderoga where the cannon were seized and brought back and placed on Dorchester Heights. That operation caused the British to evacuate Boston without a single shot being fired. Pompey Edes originally fought in the French and Indian Wars and then at Bunker Hill. Both later became members of The African Lodge with Pompey Edes as it’s Tyler.

When George Washington came to Cambridge to take command of the Continental Army, on our Cambridge Common, black men were standing there in the ranks ready to receive him. They had already proved their desire and right to be involved and to be free. Let me read this little passage from one of the books, mentioned before, used in preparing my speech and which I recommend to you. It’s called “The Black Presence in the Era of the American Revolution.1770- 1800)”By Sidney Kaplan. “When Patriots in arms gathered at Lexington and Concord on the nineteenth of April 1775 to confront the redcoats from Boston, Black Minutemen with flintlocks were among them. Early on the ground was the Lexington slave “Prince Esterbrooks, A Negro man”, as he is described in the list of the wounded, who had enlisted in Captain John Parker’s company, the first to get into the fight. He would serve in almost every major campaign of the war. From Framingham, the town that Crispus Attucks had fled-came another slave, Peter Salem, private in Captain Simon Edgel’s company; from Braintree, Pompy, private in Captain Seth Turner’s company; from Brookline, Prince, slave of Joshua Boylston, in Captain Thomas White’s company; and from parts unknown, one Pomp Blackman, later in the Continental Line. Cato Stedman and Cato Boardman had joined Captain Samuel Thatcher’s company in Cambridge. Young Cuff Whitmore and Cato Wood, both in Captain Benjamin Locke’s company from Arlington, had signed on as soldiers in the Massachusetts Service for the Preservation of the liberties of America”; etc. Some of these names are found on the membership rolls of the African Lodge shown in the book, Prince Hall Life and Legacy, by Charles H. Wesley, which I also recommend you, read. Black Volunteers and contingents from towns and villages all over Massachusetts go on and on. Some Black units were created by Legislative acts, such as The New Jersey Militia act of May 1777, and the New Hampshire act, 1777. Then there was the all black 2nd Company 4th Connecticut Regiment, and The 1st Rhode Island Regiment, and of course the Massachusetts Bucks of America. There were run-a-ways and those serving in place of their Masters, all wanting to be free. The more than 5,000 Black Patriots, who fought in the war, and the many other black Patriots, compel us to include them in the memorial to Prince Hall. They are forever linked together in the Founding of our Nation. A note! The announcement of this event said six black men named Prince Hall fought in the American Revolution. Six. I can’t get over that. I was never taught that any black men fought. Six. All named Prince Hall?

I would be remiss if I did not take this moment to mention the sacrifices and contributions of Women, Black and White. Wives and other women often followed the troops, cooking, washing clothes and other menial jobs. I remember hearing about Molly Pitcher who carried water for her husband and other men, and helped load cannon at the battle of Monmouth. Wars are not just fought by those who shoulder rifles. Others, men and women, dug trenches, hauled supplies, built fortifications and were not allowed to have weapons. They too contributed greatly in determining what our nation would be, or become, during its “Founding Period”,

The First Great Emancipation or The Vision of Prince Hall to Free His People

The History of Prince Hall and early American Freemasons, is not about Prince Hall the Mason, or about the Fraternity of Freemasons. But each of us, and this nation as a whole, are beneficiaries of Prince Hall’s Vision of Freedom and the efforts of his followers to achieve it. They have given us a legacy, a legacy that began from the time of Prince Hall’s manumission in 1770, till his death in 1807. This period encompasses the Founding period of our nation and what I wish to call the period of The first Great Emancipation when Black people freed themselves.

The British had long thought that if the Colonist rebelled, they might offer freedom to the slaves, as additional manpower. When hostilities began, the British offer came. Thousands of blacks in the south defected to them. That was their only choice. They wanted to be free. George Washington had no intention of using any Black men until he faced great difficulty in raising and maintaining an army. Only then did Washington recant and accept black men, in numbers, into his ranks.

In the North, especially in Massachusetts, the story of Taxation without representation was well known. Abolitionists pleaded their case to free the slaves. The Suffolk Resolves, written by Joseph Warren, that sounded like the Bill of Rights and the Declaration of Independence combined; was distributed all over Massachusetts. And the speeches of Tom Paine and statements by Ben Franklin were well known by Blacks and repeated by them. So with their leader Prince Hall, there was a choice to make, the promise of freedom from a tyrant, or the Vision of Freedom in a new Nation. Prince Hall unswervingly followed his vision.

The Revolutionary war ended in 1783. By then, in 1780, Massachusetts had adopted a freedom clause to its constitution effectually ending Slavery in Massachusetts. In 1784, Connecticut and Rhode Island passed gradual emancipation laws. These actions were greatly influenced by Prince Hall and his followers. An example, as Kaplan writes, “Two years later, on January 13, 1777, eight blacks of Boston and nearby signed a petition to the general court “humbly” demanding the abolition of slavery. The first four signers, heading the list -Lancaster Hill, Peter Bess, Brister Slenser, and Prince Hall-were Masons”. It said, “Abolish slavery and restore “the Natural Right of all men”. A Prince Hall Quote. “Sure this was not our conduct in the late war, for then they marched shoulder to shoulder, brother soldier and brother soldier, to the field of battle”.

Many slaves in the South, who sought freedom by fighting for the British, met tragic ends. Though some were taken to England and some shipped to Nova Scotia, the majority was returned to Slavery. For many years the Black community was reluctant to discuss the fact that Blacks fought on both sides. We now know that blacks also fought in the South for the Colonies. When States like Virginia could not fill their quotas, slave-owners found a way to send slaves in their stead, but were reluctant to arm them. It might be explained this way. So George Washington gives Billy Lee, his constant body servant, one of his pistols and says, “Billy, take this pistol and watch my back. Just remember it has only one shot. So in case you get any big ideas, you better make it good”. Yet the vision for freedom resides in every breast and men are ready to pay any price to obtain it.

My friend Red Mitchell says, “The Revolutionary war could not have been won without the Black Patriots”. My other friend Ray Coleman says, “It was the French Navy and General Lafayette that made the difference”. They both agree that Lafayette had James Armistead, who served as a spy in the British headquarters, in his shadow, and a contingent of black men from Haiti called Chasseurs.

Some may still question why the City of Cambridge proclaimed Prince Hall a Founding Father of our Nation.

We know the story of the North’s reason for going to war, Taxation without Representation. We never hear much about the South’s reason. The South had no interest in fighting until in 1772, a court case called the Mansfield case, outlawed slavery in England. The Southern Colonist realizing they were British subjects felt threatened by the prospect they too were vulnerable to loosing their grip on owning slaves. Now there was reason to join with the North. How anxious was the average man to break ties with England, the Mother Country? We wonder. How much tax is there on a cup of tea? Now a shipload, that’s something else. If the number of slaves you own determines your wealth, to outlaw slavery would certainly send the market crashing. I see the political signs now. Taxes No/Slavery Yes.

The decision of Prince Hall to side with the Colonists was not easy. You know of the rejection he received from the American Masons. The South joining with the North with George Washington as the Commander in Chief and a major slave owner practically assured if the Americans won the war, slavery would continue. Great Briton had outlawed slavery and the British army was the greatest military power in the world. There were many Tories or British loyalist opposed to the war. Ben Franklin’s son, William Franklin, was the Governor of New Jersey and a Tory. He spent two years of the Revolution in jail. But the Vision of Prince Hall for a new Nation, where all men would be equal, was more real than a dream. For he was sure that the principles of Freemasonry, grounded in religion and the great philosophies, would some day be a reality, where the Fatherhood of God and the Brotherhood of man would prevail.

When we look at the lists of traditional Founding Fathers, we see their names on the Declaration of Independence, but we don’t see them on the army muster rolls. Now the name Prince Hall, Listed six times. All of them black men? We also don’t see General Joseph Warren listed as a Founding Father. He was killed at Bunker Hill. I didn’t see Paul Revere’s name either, except when I was told to look at a web page of the Grand Lodge of Massachusetts. He (is) listed there as Founding Father, but no place else.

When we looked for someone to represent the contributions African Americans made to our City and to our Nation, the name Prince Hall immediately surfaced, except no one, except Masons and older Black Americans, knew anything about him. The name Prince Hall when I was a child was better known. My Grandfather and other men of my family were Prince Hall Masons. When I went to England some years ago and brought back some information about Prince Hall I had gotten from the Grand Lodge of England, I contacted an old, ole; friend of mine who I knew was a Mason. We had spoken about Prince Hall before. He was shocked when I showed him what I had. How did I, a woman, get this stuff from the Grand Lodge of England? My reply was, ”I didn’t know any better”. I just knew that members of my family were Masons and my interest in History told me to just go in and ask for it. There was also a Prince Hall lodge in Cambridge, Mt Moriah Lodge. Many prominent citizens of Cambridge were members of the Prince Hall Fraternity of Freemasons. Some were Grand Masters of Masons, like William E. Reed, 1900-1902, Benjamin Hazel, 1911-1913, and our well-known Andrew I, Spears, 1980.

We began our own research program. A National Parks Executive and friend, Bernadette Williams, aided us. She knew a Historian and fellow Cantabridgeon, Dr. Marty Blatt, that had been on a team of researchers funded by the Massachusetts Historical Society. They studied why men who were Prince Hall Masons were the principal leaders in the civil rights movement from the beginning of our recorded history to the present day. It was discovered that no one group was more influential in effecting social change than men who were known as Prince Hall Masons. When they looked at the Founding Period of our nation, the number one “Organizer” and the most influential Black man of that time, especially in Massachusetts and New England, was Prince Hall. When we began to compare what the Vision of America was destined to be, and those who best exemplified those virtues, Prince Hall stood out like a beacon. We realized that we did not just have a Black representative to symbolize the Black experience, but a true Patriot and every thing you wished in a Founding Father.

Prince Hall Quote, (Menotomy) Cambridge, June 24, 1797, “Give the right hand of affection and fellowship to whom it justly belongs; let their color and complexion be what it will, let their nation be what it may, for they are your brethren, and it is your indispensable duty so to do”. Did Prince Hall envision a colorblind nation?

The Memorial

The unveiling of the Memorial to Prince Hall on the Cambridge Common is scheduled Saturday, September 12, 2009 It is designed so you may walk into his presence and see a reflection of yourselves. There will be quotes from him and responses by those that have been influenced and inspired by him. Black Patriots of the Revolutionary period, men and women, will be duly recognized and honored. A re-enactment is planned of George Washington taking command of the Continental Army. Only this time, he is accepting all comers. The highpoint of the ceremony is delegations from far and near proclaiming Prince Hall a Founding Father, the reading of the Cambridge Proclamation with the present day Prince Hall, the Grand Master of the Most Worshipful Prince Hall Grand Lodge of Massachusetts, giving a response.


More Masonic History.

Bibliography:

Kaplan, Sidney, The Black Presence in the Era of the American Revolution 1770-1800, Published by the New York Graphic Society LTD in association with the Smithsonian Press

Wesley, Charles H., Prince Hall Life and Legacy S,econd Edition 1983 Library of Congress Catalog Card Number 76-53127

Piersen, William D., Black Yankees The Development of an Afro-American Subculture in Eighteenth-Century New England, The University of Massachusetts Press 1988

Sesay, Jr Chernoh M., “We have no City, No Country” Black Cosmopolitanism and the Birth of Black Freemasonry, 1770-1800 Northwestern University

Coleman, Raymond T., Massachusetts Prince Hall Information Guide Books I and II, Published by Prince Hall Press 81 M Mill Park Springfield, MA

Nash, Gary B.,  The Forgotten Fifth, Harvard University Press Cambridge Massachusetts and London England 2006

Selig Robert A., The Revolution’s Black Soldiers,  American revolution.org

Coil, Henry Wilson, Coil’s Masonic Encyclopedia, Revised Edition 1985 Sections on Massachusetts and Black Freemasonry.

Projection of the Values of Freemasonry in its Actions for the Benefit of Society

The Beehive is proud to present once again a paper that comes from the weekly Masonic Newsletter of Brother Wayne Anderson of Canada. Anderson sends out a new article each Sunday and to get on the mailing list all one needs to do is to E-Mail him at wda_572@sympatico.ca.

Leon Zeldis, an Israeli Freemasonry, is a towering figure in Masonic leadership and Masonic literature.

In this paper from the Inaugural Lecture pronounced on the establishment of the Dr. Ren 0 Gar0a Valenzuela Chair of Philosophical and Masonic Studies, Universidad La Repblica, Santiago, Chile, 12 September 1996 he tells us:

“As another millennium comes to an end, we observe the growing chasm between our ever accelerating technological progress and the immobility – if not backsliding – in the moral and intellectual development of the human race. We should not be surprised, then, if apocalyptic movements and fanatical cults appear here and there, with increasing frequency.”

Zeldis explains that what Freemasonry is all about, what its calling in the world is first:

“In my opinion, the first fundamental principle that sustains our institution, more important that charity, mutual help, tolerance, and all other virtues that we cultivate, is simply personal responsibility. Masonry gives us support, shows the way, stimulates us and tends us the symbolic tools to make our task easier, but in the final account, it’s ourselves who must wield the tools, each at his own pace, following his own music and way through life. That is personal responsibility.”

And secondly he adds:

“The second principle, no less important than the first, is the possibility of finding a common ground, of working together, involving collaboration and developing feelings of fraternal affection among persons with the most diverse backgrounds, with different social and ethnic origins, speaking diverse languages, belonging to different cultures, religions and political movements.  Despite all these enormous differences, which Freemasonry recognizes and accepts, it still insists in demonstrating that there is a common level of humanity that binds us all, a joint yearning towards the far distant goal that makes us fellow travelers on the road to truth. Our ideal is capable of surmounting all inequalities.”

This is a monumental work and deserves to be read in its entirety.

Projection of the Values of Freemasonry in its Actions for the Benefit of Society

Leon Zeldis, FPS

Leon Zeldis, FPS

If there is something in which the majority of contemporary thinkers are in agreement, is that we are experiencing a world crisis. As somebody said: “God is dead, communism has fallen, and I myself don’t feel so good.” From the sublime to the ridiculous in less than twenty words.

There is talk of a crisis of values, the end of ideology, the oil crisis, the ozone crisis, the AIDS crisis, the economic crisis. Sometimes it appears that the word crisis is in crisis because of overuse.

The fact is, whether a situation of crisis does exist or not, the sensation of crisis undoubtedly does, and this is almost the same thing.

It is not only anxiety due to uncertainty about the future. The malaise affecting us has deeper roots, and perhaps less conscious as well. The Angst of our time is comparable to the sensation of somebody who is sliding down a slope without being able to reduce his speed, or seeing what. lies behind the net hillock. Worse still, he doesn’t know why he is there in the first place. The “future shock” brilliantly predicted by a writer a few years ago is no longer in the future, but a daily reality. Knowledge acquired with great effort in the course of years becomes outdated in a matter of weeks. We have hardly finished learning a new computer program when another appears, better than the previous one… and different. The problems of work, in the family, in society, are becoming more severe. We are sick of novelties.

As another millennium comes to an end, we observe the growing chasm between our ever accelerating technological progress and the immobility – if not backsliding – in the moral and intellectual development of the human race. We should not be surprised, then, if apocalyptic movements and fanatical cults appear here and there, with increasing frequency.

To speak of the new Middle Ages has become hackneyed. Berdiaeff, the Russian philosopher, writing after World War 1, already gave this tide to one of his books. The death of God was proclaimed by Nietzsche over a century ago. So let us leave aside these shopworn concepts, and within the limited space we have available let us examine instead in what way we might alleviate our condition, even if perfect solutions are not within our reach.

Better light a candle than curse the darkness, says the old Chinese aphorism. This is precisely my intention. It could not be otherwise, taking into consideration the optimist and meliorist vision of the human condition implicit in our Masonic ideology.

Freemasonry proclaims the possibility of improving society, starting with the betterment of the individual. Hence the vital importance our Order assigns to education, as a means of advancement and rectification, both of the individual and of society as a whole. Education is the best medicine against prejudice and intolerance. Education is the highest form of charity.

However, education, commented Kraus, is something most people receive, many transmit, but very few have. The problem, as with so many other philosophical questions, lies in the definition of our terms. If education is conceived as simply a transfer of information, we shall fall into the condition observed by Trevelyan: a great many people know how to read, but are incapable of recognizing what is worth reading.

Condorcet, in 1790, clearly indicated the ends of public education, and the first objective he postulated is the following: “Offer all individuals of the human species the means to provide for their needs, ensure their welfare, know and exercise their rights, understand and fulfill their duties.” Please note: not a word about mere accumulation of knowledge. We could hardly improve on this definition, even today.

Nowadays, data is obtained with utmost ease. It’s enough to have access to a computer terminal, and the whole world of information is at your fingertips. If we suffer, it’s not because we lack information, but because we are overwhelmed by it. We have a surfeit of information. The importance of education is precisely the acquisition of a capacity to judge, to categorize, to personally classify and evaluate the quality of the information received, not only from the factual, but also from the ethical and teleological standpoints.

Particularly in our present world, submerged in a maelstrom of stimuli and distractions that pull us apart from the essential, where, as noted by Umberto Eco, the mass media do not restrict themselves to transmitting an ideology, but have become an ideology themselves, the spirit of serene and academic examination is a last refuge of the thinking man.

The university thus becomes the fortress of Humanism, the forum where all ideas are brandished and debated within the greatest freedom, restricted only by the freedom of others . That, likewise, is the function that must assume Masonry in its Temples, and that is only one parallel among many that link both institutions, University and Freemasonry.

This may be an opportune moment to underline the fact that Masonry, as a social and historical phenomenon, must be studied as part of the History of Ideas, and its philosophy, without question, belongs in the stream of philosophical ideas of Western civilization and is inseparable from it.

The same refreshing and humanistic impulse introduced in Europe during the Renaissance, that led to the study of the classics and brought about a rebirth of architecture, beginning with Bacon established the bases of the inductive and experimental method of scientific research that would eventually lead to the development of present day science. This creative impulse resulted in the foundation of the Royal Society of England in 1660, the first society devoted to scientific research, and on the other hand, it found expression in the creation of the premier Grand Lodge in London, on June 24, 1717. It need not surprise us to learn that many personalities in science and philosophy were active in creating the one and the other.

Putting together science and philosophy is not accidental. The roots of modern science lie in Renaissance philosophy — and Natural Philosophy was an early name for physical science.

Freemasonry is intimately connected with social changes and the development of ideas in Europe in the 17th and 18th centuries. No serious study of the beginnings of Speculative Masonry, for example, can ignore the role played in English society at the time by the important influx of Huguenots, fleeing France after the St. Bartholomew massacre. According to one author, the most important single English contributor to the Enlightenment was John Locke, who believed in religious toleration and was in almost unbroken contact with French-speaking Protestants from 1675 until his death in 1704. A Huguenot, John Theophilus Desaguliers (1683-1744) who was a scientist of note, had an important influence on the beginnings of English Freemasonry, serving as its third Grand Master (1719) and later as Deputy Grand Master for several years.

Likewise, a serious study of Masonic philosophy must address the Rosicrucian phenomenon in the 16th and 17th century, the development of the Hebrew Cabala and its Christian offshoot, the different semi-secret and semi-occult groups that flourished in Europe from the end of the Middle Ages until the Victorian age, from Dante Alighieri’s Fideli D’amore through Baron Tschoudy’s pseudo-Templars and down to the Golden Dawn created by Wynn Wescott and MacGregor Mathers in the last decades of the 19th century.

On the other hand, a study of European or Western philosophy that ignores Masonry is also incomplete. A writer of the stature of Lessing (called the first German playwright of importance) could author the “Masonic Dialogs”, and poets such as Kipling and Burns wrote many a Masonic poem, apart from the influence Masonic thought may have had on their work.

However, let us return to the theme proposed at the beginning of my talk. Having observed the prevailing malaise of our “global village” and having established the validity and placement of Masonic philosophy within an academic framework, we should focus now our attention on the principles of Masonry, on the one side, and in what way could they be applied in order to assuage, as far as possible, the existential anguish of contemporary man.

An objection could be advanced, that such study is pointless, because we would be guilty of hubris if we were to pretend that the discussions held within a Lodge or any other Masonic context could really affect the course of events in our society.

However, the pen is mightier than the sword. Men pass away, and their memory fades until only a distant reflection of their presence remains with us. But ideas stay forever, embodied in words capable of stirring our passions no less today than centuries ago.

And what are those ideas, transmitted by our Order, that we believe capable of improving the world? I can only graze the surface of our subject. I shall try, then, to summarize our Masonic teachings in two fundamental principles, like the two columns at the entrance to King Solomon’s Temple. These may not be the same ideas enunciated elsewhere by other Masonic authors, but I will ask you to bear with me for a moment.

In my opinion, the first fundamental principle that sustains our institution, more important that charity, mutual help, tolerance, and all other virtues that we cultivate, is simply personal responsibility. To Cain’s anguished question, resounding from century to century to our days, “Am I my brother’s keeper?” we give a ringing and unequivocal reply: ‘Yes, I am!”.

Let me explain a little further. We want to improve the world, but improving the world is a very complicated and difficult task, depending not only on us, but on many others, as well as on many circumstances that we are powerless to affect.  On the other hand, our personal improvement, that depends only on our own resolve, it’s our decision and nobody else’s. Every human being is capable of polishing his imperfections, restraining his bad impulses, developing his positive inclinations, without requesting anybody’s permission, under any circumstances, in any place and time. If we want to, we can be better.

Masonry gives us support, shows the way, stimulates us and tends us the symbolic tools to make our task easier, but in the final account, it’s ourselves who must wield the tools, each at his own pace, following his own music and way through life. That is personal responsibility.

The second principle, no less important than the first, is the possibility of finding a common ground, of working together, involving collaboration and developing feelings of fraternal affection among persons with the most diverse backgrounds, with different social and ethnic origins, speaking diverse languages, belonging to different cultures, religions and political movements. Despite all these enormous differences, which Freemasonry recognizes and accepts, it still insists in demonstrating that there is a common level of humanity that binds us all, a joint yearning towards the far distant goal that makes us fellow travelers on the road to truth. Our ideal is capable of surmounting all inequalities.

Working together, we develop our sentiments of Fraternity and Charity, Tolerance and Assistance. This great principle, which we might call Fraternal Cohesion, the possibility of establishing and developing links of sincere friendship among all men, is perhaps our greatest contribution to society, so often riven by class, religion and politics, not to speak of prejudice and blind hatred.

Fraternal Cohesion finds expression both in the spiritual and the material realms. In the spiritual, by the instant effective communication that develops between Masons who have never met before, and may never meet again. No less important, it grows within us, and the assistance given to others miraculously creates within us a wealth of inner satisfaction and development. In the material, this principle finds expression in the many works of charity and social benefit undertaken by Masons institutionally and individually throughout the world, often under a veil of discretion.

The Mason is taught to give without causing offense to the less fortunate. This discretion has led to a situation where much of our charitable effort is ignored by the world at large, or attributed to other, non-Masonic sources. How many people know, for instance, that taken together, Masonic charities in the United States distribute over 3 million dollars every day, in a multitude of programs, from children’s hospitals to the study of mental disease? Not only hospitals, but libraries, universities, cultural institutions of every kind, benefit from our largesse.

The same could be said, guarding the proportions, of Masonry in many other countries. Looking back at the depressing picture of our present world, with which I started, we can see at once how Freemasonry can and does help, can and does make a difference.

Firstly, Masonry imposes upon us a discipline of thought, a philosophical posture that demands the rational examination of problems. Just as in Marcus Aurelius, the constant remembrance of the fragility of human existence pursues him without pause, and leads him to disdain the miseries of life, the Mason learns to face with serenity the tumultuous landscape of daily strife, the strident claims of the media, the hysterical demands of the merchants of ideologies. Silence is the best antidote against confusion.

Secondly, we face the future with optimism. This is an imponderable factor, but one that subtly infuses our way of looking at things and strengthens our will, sustaining a proactive rather than passive stance.

The external action of Freemasonry, of course, depends on local circumstances.  Masons have fought for religious tolerance, universal education, the separation of church and state, the removal of social barriers of every kind.

Allow me now to say a few words about Freemasonry in Israel. As you will see, this has a direct bearing on the subject of our talk.

What characterizes Israeli Freemasonry, and has done so from its very early beginnings at the end of the last century, is its ethnic and cultural-diversity.  Starting with the first Lodges, in Jaffa and Jerusalem, there have always been both Arabs and Jews working together, of all religious persuasions, speaking many languages, keeping alive the flame of fraternity even in the most trying circumstances.

middle east freemasonry, holy land freemasonry,Israel’s Masonry is composed of a majority of Jews, and a strong proportion of Christian and Muslim Arabs, much greater than their demographic weight in the total population. This pluralist tradition has withstood wars and terrorist attacks, strife and agony. Our Grand Lodge opens three Sacred Books on its altar: the Jewish Tanach, the Christian Bible, and the Koran. Three Grand Chaplains are equal in rank. The Grand Lodge Seal includes the cross, the crescent and the -Star of David within square and compasses.

Coming from Israel, I bring the direct and irrefutable testimony that Masonic ideals do work, and that they have proven their worth through scores of years of uninterrupted conflict.

This, however, is no isolated instance. We could give numerous examples taken from the history of other countries, the United States included. The enlightened and beneficial contribution of Freemasonry is felt in many forms, through the activities performed by Masons themselves, not only by the Institution as a whole.

As Professor Carvajal once remarked, the University doesn’t operate patients or build bridges, and Masonry does not intervene directly in the life of the country, but both institutions operate their effect through their graduates and individual members.

The influence of Freemasonry is not limited to what its members do themselves. The love of freedom, the lesson of tolerance towards others, learned in the course of Masonic activities, are inevitable reflected in the professional life of its members, their dealings with others, their way of life as a whole. The influence of their example spreads like ever widening waves and elicits favorable reactions in others, contributing to improve human relations, reduce extremism, control the passions. Whether a judge or an architect, a politician or a merchant, the influence of Freemasonry contributes to reinforce man’s natural impulse to do good, seek the truth, help others and avoid excess. I shall quote a few sentences from an article published in 1970 by Bro. Pedro Fernandez Riffo, entitled Masonry and Axiology, that will serve to illustrate our thesis.

After reviewing the different theories of values proposed by philosophers, and their connection with Masonry, the author writes as follows:

Freemasonry teaches us that the philosophical knowledge achieved must not remain, can not remain simply theoretical knowledge. Masonry demands action in social life. It is altogether a system of tasks.”

Philosophy, as well, invites to action, because to act is to live, and philosophy is embedded in life itself… Let us remember Ortega y Gasset, for whom human life is a manner of doing philosophy.

A related idea was briefly noted by Marcus Aurelius in one of his thoughts:

It’s not a matter of discoursing about what a good man must be, but of being one.

This, too, is Masonic philosophy. We trust in the actuality and effectiveness of our ideals. We trust in the possibility of improving ourselves, and thereby improving the society in which we live, and we work diligently, here and now, for the realization of our objectives.

Human beings desire perfection, strive to become better, and if we create the conditions that will enable them to develop all their capacities, there is no limit to what can still be achieved. Freemasonry, humanistic and meliorist, will stimulate, accompany and participate forever in the prodigious saga of human progress.

More from Leon Zeldis


W.Bro. Leon Zeldis 33°

Hon. Asst. Grand Master  G.L. of the State of Israel.
P. Sovereign Grand Commander AASR, Israel.

The Word In Masonic Ritual

The Beehive is proud to present once again a paper that comes from the weekly Masonic Newsletter of Brother Wayne Anderson of Canada. Anderson sends out a new article each Sunday and to get on the mailing list all one needs to do is to E-Mail him at wda_572@sympatico.ca.

This article, about Masonic Ritual and the Masons word, may punch some holes in the conceptions you have of the origins of Masonic ceremony. It may destroy some myths, such as…. and also…..and then there is…. Oh, I can’t tell you that part of the rituals of Masonry. That would be like giving up the ending of a murder mystery. You will just have to read Anderson’s take on the ritual for yourself

The Word In Masonic Ritual

by Edward M. Selby, M.P.S.

Wood-Inlaid-Masonic-Table2-300x178We have an area in Masonic inquiry that deserves more study and a re-evaluation. In spite of evidence to the contrary an opinion still persists there was no Speculative Masonry, as we now think of it, prior to the organization of the Grand Lodge of England in 1717, notwithstanding facts, abundantly proven, that non-operative Masons were working in Britain at least one hundred years before that date. Beginning with the Acception in 1620 numerous records occur of meetings and of the making of Masons all during the Seventeenth Century. Many clues as to the manner of working and scraps of old rituals are preserved which show how lodges worked, perhaps as early as fifty years before 1717. These rituals differ in many details but, nonetheless, they have many characteristic things which are common to all.

For years the accepted thesis was that the Mother Grand Lodge was the first to devise lodge ceremonies into three degrees. It was following this, it was said that numerous inventive and innovative agencies and persons built on this base multitudinous degrees and rites. To an extent this is true but good evidence proves lodge workings had been divided into at least two and possibly three grades several years before Drs. Anderson and Desaguliers wrote their Constitution and ritual about the year 1723. Furthermore, an examination of this evidence reveals several things, later employed in the so-called “advanced degrees,” was known and utilized in earlier forms of lodge initiation. This is more understandable if one accepts the fact that the London Grand Lodge, in 1717, was simply an association of four lodges which were then meeting in London and Westminster, and that these lodges only did what many other groups of Masons had already done before them all over Britain. They prepared for their own use a set of Constitutions and a method of initiatory working which was consistent with the views and purposes of their own membership.

Book of Zechariah, Gustave Doré, bibleAbout sixty years ago an English scholar, J.E.S. Tuckett, presented a theory that pre-Grand Lodge Masonry consisted of a deep well of Masonic lore, only a part of which later found its way into the Grand Lodge ritual; and that from this well was taken many things that later appeared in the so-called “high degrees.” His ideas met with little acceptance at the time they were offered. Masonic documents have since appeared which add weight to his thesis. For example, the Graham Mss., undiscovered until 1936, tells a well known story about the payment of Craft wages which later appeared in the Mark Degree. The Dumfries Mss. No. 4 gave much attention to the furniture of KS Temple, suggesting ideas in our present degree of Most Excellent Master. In it also appears that famous phrase from the Book of Zechariah, “Holiness to the Lord.” The Dumfries Mss. is dated c. 1710 while the Graham Mss. is dated 1726 although the language is more consistent with English usage some fifty years before.

During the Eighteenth Century there was a marked difference in opinion as to what constituted ancient Masonry. This was the basis of a dispute between two rival groups of Masons in which the “Ancients” accused the “Moderns” of being ignorant of many things they deemed essential in the old ceremonies. An outstanding example of this is the Royal Arch Degree which the “Ancients” insisted to be a part of their Lodge ritual whereas the “Moderns” branded it as an innovation.

Best evidence leads us to believe that Speculative Masonry, as it evolved during the Seventeenth Century, was a product on one hand of the Old English Constitutions and of ritualistic practices employed in Scottish operative lodges on the other. The merger of these two systems seems to have emerged sometime after the union of the crowns of the two countries in 1603, when James VI of Scotland became James I of England. In this way relations between the two nations became much closer than they had been during three hundred years of previous hostility.

Scottish Masonry has contributed much to our present ritual. One item in particular dealt with an apprentice who, when he had completed his indenture, was taken by his master and “entered” on the rolls of the lodge. He was not immediately “accepted” as a Fellowcraft because, having satisfied his master, it was then mandatory that he also satisfy the body of the Craft. When that had been done, following a period of trial and probation, he was invested with “the Mason Word” and recognized as a Fellow. He could then travel in foreign countries and there work and receive Master’s wages. There is good reason to believe this investiture was also accompanied by a ceremony which was similar in substance to the Hiramic Legend of the present Third Degree.

In this there seems to have been some confusion in the use of the term “Master.” In one instance it referred to a Fellow who had mastered the skills of the operative craft. In another, it meant actual Masters who had presided over a lodge and those whose skill was such they could design and supervise the erection of buildings. These were a privileged class who jealously guarded their preeminence. There was then two Words, one for each class of Masons. In this, some believe, can be found the early roots of the Royal Arch Degree which did not emerge as a separate identity until about 1725.

The story of the Mason Word is told by Douglas Knoop and his associates in their scholarly works on Masonic antiquity, particularly their Early Masonic Catechisms. Collectively these catechisms and constitutions, as many of them actually are, presents a picture of what British Masonry was like during the years which preceded the Mother Grand Lodge in 1717, and for many years thereafter until its system was finally accepted and it became the dominant body of the fraternity. It should, however, be kept in mind that there was a period of transition which lasted until 1813 during which there continued many varied forms of ritual. And that during that period there was developed most of the so-called “higher degrees.”

What was the Mason Word or Words? It is spelled out in so many different versions they can only be explained as either deliberate attempts to deceive the profane reader, or as corruptions by ignorant Masons. An early example appears in the Sloane Mss. of about 1700 which gives it as MAHABYN. In the Trinity College Mss. of 1711 in Dublin it is MATCHPIN. In the same document is another word JACHQUIN. In 1723 this poem appeared in one of the public prints –

“An enter’d Mason I have been
Boaz and Jachin I have seen
A Fellow I was sworn most rare
And know the Astler, Diamond, and Square,
I know the Master’s Part full well
As Honest MAUGHBIN will you tell.”

to this is given a reply:

“If a Master Mason you would be Observe you well the Rule of Three
And what you want in Masonry
Thy MARK and MAUGHBIN makes you free.”

In 1725 was printed a broadsheet titled “The Whole Institution of Free Masons Opened – “Two words are given in it, MAGBOE and BOE, which were said to mean “Marrow in the Bone.” A year later the Graham Mss. told a story about Noah and his three sons in which MARROW was associated with close fellowship, marrow then being a word of common usage to describe a close fellow or companion. Again, in “The Whole Institution of Free-Masons Opened”, appeared this cryptic paragraph:

Yet for all this I want the primitive Word, I answer it was God in six terminations, to wit, I Am, and Jehovah is the answer to it, and grip at the rain of the Back, or else Excellent and Excellent, Excellency is the answer to it, and Grip as aforesaid, or else TAPUS MAGISTER, and MAGISTER TAPUS is the answer to it, and Grip as aforesaid, for proof read the first of St. John.

What all this meant is left to the reader’s imagination, but throughout are suggestions of several things familiar to present-day Masons.

In the Old Constitutions much was made of two pillars erected by the children of Lamech before the Flood. Sometime during the Seventeenth Century these pillars were gradually replaced in Masonic thought by the B&J of KS Temple. Here we see a Temple Legend slowly superseding the Old Legend of the Craft, as Dr. Mackey was fond of referring to it. The use of the words B&J is not clear. It is certain they were given to a new Mason at the time of his initiation. At one time they were both given to an Entered Apprentice. On other occasions one was given separately to EA and to a FC. This becomes, confusing when we examine an expose published in 1730 by Samuel Pritchard, an apostate mason. In his “Masonry Dissected,” he described work then in use during the third decade of the Eighteenth Century. In it J&B are the words of the Entered Apprentice Degree. The significant word of a Fellowcraft was associated with the letter G. while the word of a Master Mason was MACHBENAH.

That Pritchard knew more than he should have told is evident. What is not clear is how accurate he revealed work which generally prevailed during the 1720s. It is possible he belonged to one of the branches of Stuart Masonry which had subverted the ritual of Freemasonry for political purposes, since the word MACHBENAH is translated “The Builder is Stricken,” and in Gaelic it means “Blessed Son.” All this could have had a reference to James II, son of Charles I and of his widow Henrietta Maria.

Bernard E. Jones states the present version of Lodge Ritual did not appear until sometime after 1730. Before that date he says many versions of ritual existed and that they varied greatly among lodges, which is demonstrated in the Old Catechisms. In the Dumfries Mss., a thoroughly Christian document, the word is given as INRI. Also we find this:

…Christ shall wryt upon these pillars better names than Jachin and Boaz for first he shall wryt upon ym ye name of his god ….

What was the Mason Word in its earliest form? A suggestion is found in a story told some ninety years ago about an old manuscript that was read by a non-Masonic scholar in one of the British libraries. It was a Fourteenth Century work and contained a Hebrew acrostic MACH which he interpreted as “we have found our master Hiram.” Unfortunately this meant nothing to the reader until several years later he happened to refer to it in a conversation with a Masonic friend. A search was made but the manuscript could not be located. This calls to mind a speculation found in Mackey’s Encyclopedia. He calls attention to two Hebrew words MAHA and BONAY which can be put together to form a question, “What, is this Builder?”

Considering what we know about the origins of Masonic ritual we offer these conclusions –

Our present ritual has roots in many diverse methods of Masonic working which were practiced during the Seventeenth Century and which continued to be used for some time after 1730.

Slowly the ritual centered itself, more and more, around a Word and all that it came to mean. As early as 1725 one of the news prints poked fun at a certain Doctor who had recently received a Fifth Order of Masonry and with it a mysterious hocus-pocus word that was said to possess great powers.

That sometime between 1725-1740 the Royal Arch Degree appeared as the culmination of a slowly developing philosophy. This had its origin in old Craft practices and utilized much material taken from ritual ceremonies in old lodges. Out of all this resulted a final definition of Ancient Craft Masonry which was given at the Union of the two rival Grand Lodges in 1813.

Pure Ancient Masonry consists of:

three degrees and no more, including the Supreme Order of the Holy Royal Arch.

From whence came the idea of an arch in Masonry. One reference appears in the Old Catechisms (A Mason’s Examination) which likens the arch to the Rainbow. That same year (1723) Dr. Anderson mentioned it in the same manner in his Constitutions. Notice is taken here of two verses from the beginning of St. John’s Gospel which had much use, during the Eighteenth Century, on Masonic membership certificates.

In the beginning was the Word ….. . . and the Darkness comprehended it not.

Here we see in use that essential part of Lodge working, the principle of Darkness and Light. This has caused some to speculate on a coincidence that the Greek word for “Beginning” is apxn. In its English form it is written ARCHE, and pronounced Ah-r-he.

Whether any of this has merit the fact remains that in the Arch of Promise, as God described it to Noah, is the ne-Plus-ultra, the ultimate of everything which is in Masonic philosophy.

Speculative Masonry is not something, like the Goddess Athene, who sprang fully armed from the brow of Jove. Historically its progress can be traced over a period of three centuries between the years 1400-1700. No one can be certain about all its details but the cumulative result came about because of the efforts of many imaginative innovators who developed from the simple forms of old English and Scottish Masonry that great system of morality which we call today Freemasonry.

From a primitive period in the Seventeenth Century we visualize a time when lodges of Masons had their own concept of this growing system, each with a character all its own, but notwithstanding this, all built around a common core of ideals and principles which bound them together. From this rich well of Masonic experience and experimentation was finally formed the three primary grades of the lodge on which was added other explanatory and enlightening ceremonies or degrees when the initial three were felt to be inadequate to express all that was in their common heritage of the past.

What is noteworthy about all this is that the Word, and what it came to mean, either in the Holy Royal Arch, in the Grades of Perfection of what we now call the Ancient and Accepted Scottish Rite, and in possibly other variants of Masonic instruction employing the same principle, is found what Lawrence Dermott called – “The root, the heart, and the marrow” of everything worthwhile in Speculative Masonry.

Scottish rite, freemasonry, education, brent morris

A Timeline of High-Degree Masonry

From WEOFM

Dr. S. Brent Morris, PM gives a video lecture from the WEOFM (Worldwide Exemplification of Freemasonry) series.

I have a lot of respect for Br. Morris and think you will appreciate this presentation. Originally published on the WEOFM website on December 31, 2011.

An interesting point, with the distribution of information today delving deep into masonic history, all discussion seems to reach the same point of origin.

Does this lack of further history devalue the history or does it merely give us a marker by which we can move from exploring Masonic history to studying present day contributions?

Either way, I think you’ll enjoy this presentation.

First International Competition of Masonic Essay – CIEM

The Iberian Center for Masonic Studies, in Madrid Spain, issues a call for papers to be presented at the First International Competition of Masonic Essay – CIEM

Centro Ibérico de Estudios Masónicos

 The Iberian Center for Masonic Studies (CIEM) calls all Spanish, Portuguese, English and French speaking masons to participate in the First International Competition of Masonic Essay, which will take place in 2013.

The aim of this competition is to promote the investigation of the following themes:

  • The historical development of the Masonic Order;
  • The intrinsic values of Freemasonry;
  • The defense and preservation of our patrimony.
  1. The competition is open to all Masons, without distinction.
  2. The official languages of the competition are Spanish, Portuguese, English and French.
  3. The essays presented must be unpublished and three printed copies are to be sent, double-spaced, typed in 12-point Times Font, in letter-sized sheets. Also, the electronic file must be enclosed in a compact disc.
  4. The essays should not exceed 10.000 words.
  5. The essays should begin on the second page. This page and all the following should not contain information susceptible of identifying the author.
  6. The essays should appear undersigned with a pseudonym, enclosing, in another envelope, a card containing the name, address, telephone number and e-mail address of the author. The envelope will bear the chosen pseudonym. The originals presented will not be returned.
  7. The bibliography should be enclosed as an annex with the essay.
  8. The authors should include a certificate drawn up by the Secretary of their Lodge, attesting to their affiliation and membership to a Masonic Jurisdiction.
  9. The essays should be sent to the following address: Centro Ibérico de Estudios Masónicos (CIEM), Apartado de correos 6.203, 28080 – Madrid (Spain) or via e-mail at: ciem.madrid@gmail.com
  10. The deadline for presenting essays is the 1st of December, 2013.
  11. The prize will be communicated on the 22nd of December, 2013.
  12. The jury, made up by Master Masons, will award a first and only prize consisting of a diploma proving their condition as the winner of the competition, as well as the amount of 250 Euros.
  13. The jury may, in the case of it being justified by the quality and interest of other essays, concede an access it or declare the prize void if the essays do not meet the required quality standards.
  14. The essays chosen will be published in the web site www.cienmas.org and transmitted, electronically as well as in print, to the Grand Lodges and the main Masonic institutions.

For further information, contact the Secretariat of the Competition at the following e-mail address: ciem.madrid@gmail.com or by post to the Centro Ibérico de Estudios Masónicos (Iberian Centre for Masonic Studies) CIEM, International Competition of Essay, Apartado de correos 6.203, 28080 – Madrid (España)

 

 

Fred Milliken,Freemason Information,The Beehive

From Perception To Knowledge To Wisdom

I recently received correspondence from old friend, Brother Tim McCurry from Tennessee.

He points out a common problem with Mainstream Lodges. That is that Masonic education equals ritual memorization.  But all ritual memorization makes you is a parrot and a parrot doesn’t think it just mimics. Knowledge comes from the art of contemplation that allows us then to internalize that which our senses have encountered.

W. L. Wilmshurst

W. L. Wilmshurst

When a Mason reads Pike, Wilmshurst, Pound, MacKey, Claudy, Butler and others he begins to realize what he has memorized means and how it makes a difference in his life. Thus he has gone from perception to knowledge. When that Mason uses that knowledge to govern his life and make himself a better person he has stepped up from knowledge to wisdom.

The trick is to get Masons to read.

Here is what McCurry had to say:

I watched a most inspiring video last night that was created by a member of the United Grand Lodge of England.  Brother Julian Rees has truly inspired me to become a better Mason!

 Approximately seven years ago, we had a Worshipful Master sitting in the East who truly and sincerely desired to create more Masonic education within our lodge. Therefore, he first asked for volunteers amongst the Brethren to create ANY small topic concerning a lesson to be learned from Free-masonry.  He didn’t place any restrictions on what the Brethren could present; so long as it was something about our rituals, or something that they had learned while being a Mason. I am ashamed to say, that not one Brother ever came to our stated meeting and presented any such lessons. Our poor Worshipful Master ended up having to do this at each of our stated meetings himself.

 Sure!  We have “Masonic Education.”  Many of the Brethren seem to think, that if you can memorize one of the three lectures flawlessly and without error, you have obtained “Masonic Education.”  But, my concern is, have we presented enough knowledge to the newly made Mason coming into our ranks?  Have we given enough knowledge to that new E.A. to even know what Free-masonry is all about?  I don’t think so.  No, we impart upon the newly made Mason that he only has three lectures to laboriously memorize as perfectly as he can; but if that new Brother makes a mistake of not “dotting his ‘i’ or crossing his ‘T,’ we strictly enforce the use of such perfection in syntax.  Do we explain to him the meaning behind those words?  Some would say that we do this with what we call the “Third Section of the Degree.”  Here in Tennessee we have the so-called “Stereoptical Lecture” in the First Degree.  You know what it is!  It is that “so-antiquated slide show” where the pictures look as though they were created way back in the Nineteenth Century. So, we always have a Brother with the “slide clicker,” or the advance button, laboriously spitting out the lecture that accompanies the slide show as though he was reading it from a book.  No!  As a matter of fact, sometimes the Brother actually does read this lecture out of the book!

 But, have we really imparted Masonic Knowledge to that newly made Brethren?  Or have we imparted the idea that all you really need to do is laboriously learn the three lectures, pass them on, and become a Master Mason?  In essence, are we treating our Masonic ritual as though it were a “Mason’s Mill,” where we pass these young brothers off as soon as we can, and as quickly as we can teach them those three lectures?

 Brother Julian Rees inspired me with his words last night!  I do not know this Brother.  I have never met him.  But, his eloquent talk that he gave inspired me to learn more!  He taught me, that we as Brothers are on a spiritual journey; that there is more to Masonry than ham sandwiches and coffee.  Therefore, I present Brother Rees to you with the hope that he will inspire you with his words as much as he has inspired me.  I wish I could present this “little talk” by Brother Rees to the Brethren at my own lodge!