The Builders: A Story and Study of Masonry

[133] Operative Masonry, it should be remembered, was not entirely dead, nor did it all at once disappear. Indeed, it still exists in some form, and an interesting account of its forms, degrees, symbols, usages, and traditions may be found in an article on "Operative Masonry," by C.E. Stretton (Transactions Leicester Lodge of Research, 1909-10, 1911-12). The second of these volumes also contains an essay on "Operative Free-masons," by Thomas Carr, with a list of lodges, and a study of their history, customs, and emblems—especially the Swastika. Speculative Masons are now said to be joining these Operative Lodges, seeking more light on what are called the Lost Symbols of Masonry.

[134] The Grand Lodges of Ireland and Scotland, it may be added, were self-constituted, without assistance or intervention from England in any form.

[135] A deputation of the Hamburg Lodge initiated Frederick—afterwards Frederick the Great of Prussia—into the order of Masons at Brunswick, August 14, 1738 (Frederick and his Times, by Campbell, History of Frederick, by Carlyle, Findel's History of Masonry). Other noblemen followed his example, and their zeal for the order gave a new date to the history of Masonry in Germany. When Frederick ascended the throne, in 1740, the Craft was honored, and it flourished in his kingdom. As to the interest of Frederick in the order in his later years, the facts are not clear, but that he remained its friend seems certain (Mackey, Encyclopedia). However, the Craft underwent many vicissitudes in Germany, a detailed account of which Findel recites (History of Masonry). Few realize through what frightful persecutions Masonry has passed in many lands, owing in part to its secrecy, but in larger part to its principle of civil and religious liberty. Whenever that story is told, as it surely will be, men everywhere will pay homage to the Ancient Free and Accepted Masons as friends of mankind.

[136] This letter was the property of Horace W. Smith, Philadelphia. John Moore was the father of William Moore, whose daughter became the wife of Provost Smith, who was a Mason in 1775, and afterward Grand Secretary of the Grand Lodge of Pennsylvania, and whose son was Grand Master of Masons in Pennsylvania in 1796 and 1797 (History of Freemasonry, by Hughan and Stillson).

[137]Ibid, chapter on "Early American Masonic History."

[138]Benjamin Franklin as a Free Mason, by J.F. Sachse. Oddly enough, there is no mention of Masonry by Franklin in his Autobiography, or in any of his letters, with but two exceptions, so far as known; which is the more remarkable when we look at his Masonic career in France during the later years of his life, where he was actively and intimately associated with the order, even advancing to the higher degrees. Never for a day did he abate by one jot his interest in the order, or his love for it.

[139] This injunction was made doubly strong in the edition of the Book of Constitutions, in 1738. For example: "no quarrels about nations, families, religion or politics must by any means or under any color or pretense whatever be brought within the door of the Lodge.... Masons being of all nations upon the square, level and plumb; and like our predecessors in all ages, we are resolved against political disputes," etc.

[140] Masons have sometimes been absurdly called "Protestant Jesuits," but the two orders are exactly opposite in spirit, principle, purpose, and method. All that they have in common is that they are both secret societies, which makes it plain that the opposition of the Latin church to Masonry is not on the ground of its being a secret order, else why sanction the Jesuits, to name no other? The difference has been stated in this way: "Opposite poles these two societies are, for each possesses precisely those qualities which the other lacks. The Jesuits are strongly centralized, the Freemasons only confederated. Jesuits are controlled by one man's will, Freemasons are under majority rule. Jesuits bottom morality in expediency, Freemasons in regard for the well-being of mankind. Jesuits recognize only one creed, Freemasons hold in respect all honest convictions. Jesuits seek to break down individual independence, Freemasons to build it up" (Mysteria, by Otto Henne Am Rhyn).

[141] For a detailed account of the Duke of Wharton and the true history of the Gormogons, see an essay by R.F. Gould, in his "Masonic Celebrities" series (A. Q. C., viii, 144), and more recently, The Life and Writings of Philip, Duke of Wharton, by Lewis Melville.

[142] Findel has a nobly eloquent passage on this point, and it tells the everlasting truth (History of Masonry, p. 378). His whole history, indeed, is exceedingly worth reading, the more so because it was one of the first books of the right kind, and it stimulated research.

[143] A paper entitled "An Unrecorded Grand Lodge," by Sadler (A. Q. C., vol. xviii, 69-90), tells practically all that is known of this movement, which merged with the Grand Lodge of London in 1776.

[144] Nor was that all. In 1735 it was resolved in the Grand Lodge "that in the future all Grand Officers (except Grand Master) shall be selected out of that body"—meaning the past Grand Stewards. This act was amazing. Already the Craft had let go its power to elect the Wardens, and now the choice of the Grand Master was narrowed to the ranks of an oligarchy in its worst form—a queer outcome of Masonic equality. Three months later the Grand Stewards presented a memorial asking that they "might form themselves into a special lodge," with special jewels, etc. Naturally this bred discontent and apprehension, and justly so.

[145] Often we speak of "the York Rite," as though it were the oldest and truest form of Masonry, but, while it serves to distinguish one branch of Masonry from another, it is not accurate; for, strictly speaking, there is no such thing as a York Rite. The name is more a tribute of reverence than a description of fact.

[146]Masonic Facts and Fictions, by Henry Sadler.

[147]Atholl Lodges, by R.F. Gould.

[148] William Preston was born in Edinburgh in 1742, and came as a journeyman printer to London in 1760, where he made himself conversant with the history, laws, and rites of the Craft, being much in demand as a lecturer. He was a good speaker, and frequently addressed the Lodges of the city. After his blunder of seceding had been forgiven, he was honored with many offices, especially the Grand Secretaryship, which gave him time to pursue his studies. Later he wrote the Freemason's Callender, an appendix to the Book of Constitutions, a History of Masonry, and, most famous of all, Illustrations of Masonry, which passed through a score of editions. Besides, he had much to do with the development of the Ritual.

[149] The history of the Ritual is most interesting, and should be written in more detail (History of Masonry, by Steinbrenner, chap. vii, "The Ritual"). An article giving a brief story of it appeared in the Masonic Monthly, of Boston, November, 1863 (reprinted in the New England Craftsman, vol. vii, and still later in the Bulletin of Iowa Masonic Library, vol. xv, April, 1914). This article is valuable as showing the growth of the Ritual—as much by subtraction as by addition—and especially the introduction into it of Christian imagery and interpretation, first by Martin Clare in 1732, and by Duckerley and Hutchinson later. One need only turn to The Spirit of Masonry, by Hutchinson (1802), to see how far this tendency had gone when at last checked in 1813. At that time a committee made a careful comparative study of all rituals in use among Masons, and the ultimate result was the Preston-Webb lectures now generally in use in this country. (See a valuable article by Dr. Mackey on "The Lectures of Freemasonry," American Quarterly Review of Freemasonry, vol. ii, p. 297.) What a pity that this Review died of too much excellence!

[150]Military Lodges, by Gould; also Kipling's poem, The Mother Lodge.

[151] Among the articles of union, it was agreed that Freemasonry should consist of the three symbolic degrees, "including the Holy Royal Arch." The present study does not contemplate a detailed study of Capitular Masonry, which has its own history and historians (Origin of the English Rite, Hughan), except to say that it seems to have begun about 1738-40, the concensus of opinion differing as to whether it began in England or on the Continent ("Royal Arch Masonry," by C.P. Noar, Manchester Lodge of Research, vol. iii, 1911-12). Lawrence Dermott, always alert, had it adopted by the Atholl Grand Lodge about thirty years before the Grand Lodge of England took it up in 1770-76, when Thomas Duckerley was appointed to arrange and introduce it. Dermott held it to be "the very essence of Masonry," and he was not slow in using it as a club with which to belabor the Moderns; but he did not originate it, as some imagine, having received the degrees before he came to London, perhaps in an unsystemized form. Duckerley was accused of shifting the original Grand Masonic word from the Third Degree to the Royal Arch, and of substituting another in its stead. Enough to say that Royal Arch Masonry is authentic Masonry, being a further elaboration in drama, following the Third Degree, of the spirit and motif of old Craft Masonry (History of Freemasonry and Concordant Orders, by Hughan and Stillson).

[152] It is interesting to note that the writer of the article on "Masonry" in the Catholic Encyclopedia—an article admirable in many ways, and for the most part fair—makes much of this point, and rightly so, albeit his interpretation of it is altogether wrong. He imagines that the objection to Christian imagery in the ritual was due to enmity to Christianity. Not so. Masonry was not then, and has never at any time been, opposed to Christianity, or to any other religion. Far from it. But Christianity in those days—as, alas, too often now—was another name for a petty and bigoted sectarianism; and Masonry by its very genius was, and is, unsectarian. Many Masons then were devout Christians, as they are now—not a few clergymen—but the order itself is open to men of all faiths, Catholic and Protestant, Hebrew and Hindu, who confess faith in God; and so it will always remain if it is true to its principles and history.

[153] As for the chronicle, the one indispensable book to the student of American Masonry is the History of Freemasonry and Concordant Orders, by W.J. Hughan and H.L. Stillson, aided by one of the ablest board of contributors ever assembled. It includes a history of Masonry in all its Rites in North, Central, and South America, with accurate accounts of the origin and growth of every Grand Lodge in the United States and British America; also admirable chapters on Early American Masonic History, the Morgan Excitement, Masonic Jurisprudence, and statistics up to date of 1891—all carefully prepared and well written. Among other books too many to name, there are the History of Symbolic Masonry in the United States, by J.H. Drummond, and "The American Addenda" to Gould's massive and magnificent History of Masonry, vol. iv. What the present pages seek is the spirit behind this forest of facts.

[154] For the full story, see "Reminiscences of the Green Dragon Tavern," in Centennial Memorial of St. Andrew's Lodge, 1870.

[155]Washington, the Man and the Mason, by C.H. Callahan. Jackson, Polk, Fillmore, Buchanan, Johnson, Garfield, McKinley, Roosevelt, Taft, all were Masons. A long list may be found in Cyclopedia of Fraternities, by Stevens, article on "Freemasonry: Distinguished Americans."

[156]Washington and his Masonic Compeers, by Randolph Hayden.

[157] Thomas Paine, whose words these are, though not a Mason, has left us an essay on The Origin of Freemasonry. Few men have ever been more unjustly and cruelly maligned than this great patriot, who was the first to utter the name "United States," and who, instead of being a sceptic, believed in "the religion in which all men agree"—that is, in God, Duty, and the immortality of the soul.

[158] William Morgan was a dissolute, nondescript printer in Batavia, New York, who, having failed in everything else, thought to make money by betraying the secrets of an order which his presence polluted. Foolishly misled, a few Masons had him arrested on a petty charge, got him out of the country, and apparently paid him to stay out. Had no attention been paid to his alleged exposure it would have fallen still-born from the press, like many another before it. Rumors of abduction started, then Morgan was said to have been thrown into Niagara River, whereas there is no proof that he was ever killed, much less murdered by Masons. Thurlow Weed and a pack of unscrupulous politicians took it up, and the rest was easy. One year later a body was found on the shore of Lake Ontario which Weed and the wife of Morgan identified—a year afterward!—she, no doubt, having been paid to do so; albeit the wife of a fisherman named Munroe identified the same body as that of her husband drowned a week or so before. No matter; as Weed said, "It's good enough Morgan until after the election"—a characteristic remark, if we may judge by his own portrait as drawn in his Autobiography. Politically, he was capable of anything, if he could make it win, and here he saw a chance of stirring up every vile and slimy thing in human nature for sake of office. (See a splendid review of the whole matter in History of Masonry, by Hughan and Stillson, also by Gould in vol. iv of his History.)

[159]Cyclopedia of Fraternities, by Stevens, article, "Anti-Masonry," gives detailed account with many interesting facts.

[160] Following the first day of the battle of Gettysburg, there was a Lodge meeting in town, and "Yanks" and "Johnny Rebs" met and mingled as friends, under the Square and Compass. Where else could they have done so? (Tennessee Mason). When the Union army attacked Little Rock, Ark., the commanding officer, Thomas H. Benton—Grand Master of the Grand Lodge of Iowa—threw a guard about the home of General Albert Pike, to protect his Masonic library. Marching through burning Richmond, a Union officer saw the familiar emblems over a hall. He put a guard about the Lodge room, and that night, together with a number of Confederate Masons, organized a society for the relief of widows and orphans left destitute by the war (Washington, the Man and the Mason, Callahan). But for the kindness of a brother Mason, who saved the life of a young soldier of the South, who was a prisoner of war at Rock Island, Ill., the present writer would never have been born, much less have written this book. That young soldier was my father! Volumes of such facts might be gathered in proof of the gracious ministry of Masonry in those awful years.

[161]Cyclopedia of Fraternities, by Stevens (last edition), article, "Free Masonry," pictures the extent of the order, with maps and diagrams showing its world-wide influence.

[162] Space does not permit a survey of the literature of Masonry, still less of Masonry in literature. (Findel has two fine chapters on the literature of the order, but he wrote, in 1865, History of Masonry.) For traces of Masonry in literature, there is the famous chapter in War and Peace, by Tolstoi; Mon Oncle Sosthenes, by Maupassant; Nathan the Wise, and Ernest and Falk, by Lessing; the Masonic poems of Goethe, and many hints in Wilhelm Meister; the writings of Herder (Classic Period of German Letters, Findel), The Lost Word, by Henry Van Dyke; and, of course, the poetry of Burns.

Masonic phrases and allusions—often almost too revealing—are found all through the poems and stories of Kipling. Besides the poem The Mother Lodge, so much admired, there is The Widow of Windsor, such stories as With the Main Guard, The Winged Hats, Hal o' the Draft, The City Walls, On the Great Wall, many examples in Kim, also in Traffics and Discoveries, Puck of Pook's Hill, and, by no means least, The Man Who Would be King, one of the great short stories of the world.