Jimmy Stevens 32°
Past Master Garner Lodge
#701
District Deputy Grand Master 15th District
I was born in Raleigh, North Carolina on June 30, 1950 and grew up in Garner. I hold a Bachelor of Science Degree in Police Science with a Minor in Religion and retired from the North Carolina State Highway Patrol in 2000 with the rank of lieutenant. In 2003 I became the Director of Internal Affairs and Special Investigations for the Wake County Sheriff’s Office. I married Carlene Welch of Siler City in 1976 and we have one adult daughter, Carla, a Social Worker married to Brandon Norris of Garner; and one grandson, Tyler. A member of Aversboro Road Baptist Church in Garner for more than twenty years, I have been honored to serve as a deacon and Sunday school teacher.
In August of 1975 I was initiated in Columbus Lodge #102 in Pittsboro and raised to the sublime degree of Master Mason the next month. In 1993 I demitted to Garner Lodge #701 and served as Master there in 2001. I am a Certified Class A Lecturer, Scottish Rite Mason, and District Deputy Grand Master of the 15th District.
History, especially Civil War history has always held a fascination for me and over the years I have developed a passion for Masonic study and research. I truly love Freemasonry. This is a compilation of some Masonic Education Programs that I have presented at various lodges. I sincerely hope you find them entertaining, interesting and helpful.
Fraternally,
Jimmy
Table of Contents
Brothers Jeremy Cross & Thomas
Webb
Masonic Presidents of the United States
Mathematical Symbols in Masonry
Nothing Offensive or Defensive
Practical Signs of Masonic Recognition
What do you know about Masonry?
Who was the First Speculative Mason?
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
7 July 2005
We know that our beloved fraternity is
securely grounded in the tradition of the ancient operative masons, those
celebrated artists, whose skill and knowledge have produced remarkable works
throughout the ages. For generations, perhaps even centuries or millenniums,
the coveted secrets of masonry were preserved by verbal instruction and
reserved exclusively for those masters of the building trade. Eventually, the
secrets and implements of geometry, architecture, and stonemasonry were used as
allusions to guide good men in their brief worldly existence, until they are
translated from this imperfect to that all-perfect life that awaits us in
eternity. Around 1487 that guild became known as the Freemasons.
It
was at about that time that those Operative Freemasons enjoyed what some
consider their most glorious years. They constructed bridges and castles,
mansions and palaces, and of course those magnificent medieval gothic
cathedrals, many of which stand today. Those ancient artisans were the
primary custodians of the mysteries of mathematics, and most especially
geometry, which even became a synonymous term for masonry. In an age of
extremely limited education, those craftsmen were practically the only true
technicians of their time.
Medieval
Construction Medieval
Masons
During the 16th or 17th
century, the Scottish Masons were probably the most organized Masonic body in
the world. They began accepting as members, gentlemen who did not practice the
building arts such as stone cutting or architecture. These gentlemen, who were
of the highest standing in the community, wished to learn “the mysteries of the
craft.” They desired the mathematical and scientific knowledge that was almost
exclusively known and shared among the fraternity of Freemasons. These new
non-operative Masons were known as “speculative” or “accepted” Masons, to
distinguish them from the working or “operative” masons.
But have you ever wondered who was the
first speculative Freemason? Who was the man who so impressed that tightly knit
society of operative workmen that they were willing to share with him their
most treasured secrets? Two men are generally considered when those questions
are discussed. Brother Elias Ashmole and Brother Sir Robert Moray.
Brother
Elias Ashmole Brother Sir Robert Moray
Now
to be fair and accurate it should be noted that in all likelihood neither
Brother Ashmole nor Brother Moray were actually the first speculative Mason.
However, their distinction lies in the fact that they are among the first men
who can be authentically documented as having come into the Craft
without any skills in the building trade. So, really neither are identified as
the first Speculative Masons in history, only the first whose names are known.
Oliver Cromwell King Charles I General
George Monck
In order to better appreciate the lives of
both these Brothers a very brief glance at the English Civil War is
appropriate. From 1640 to 1645 a devastating civil war was fought in England
between the supporters of the King, Charles I, and the supporters of
Parliament, known as Roundheads, led by Oliver Cromwell. The Royalists
eventually lost, Cromwell ruled as Lord Protector, and King Charles was tried
and beheaded by the Roundheads. After Cromwell’s death in 1654, the
country began to disintegrate into a disorganized state of turmoil, political and
religious feuds. With the support of the army, Roundhead General George
Monck gained the approval of Parliament to invite the old king’s son to return
from exile in France and become the new monarch.
The prince returned, and was crowned Charles
II. The ensuing period, known as the Restoration, introduced a settled
and prosperous period into English history. It also marked the beginning
of the Age of Reason, historically known as the Enlightenment, a time when
science and progressive activity abounded.
Brother Elias Ashmole was born in
Staffordshire, England May 23, 1617, lived to be 75 years old, and was married
three times, outliving each of his wives. He attended Oxford College and was a
chemist, lawyer, botanist, poet, philosophical writer, and antiquarian. Some
sources have reckoned him the first man to become a speculative Mason. Brother
Ashmole was a great supporter of both King Charles I, and Charles II,
who each appointed him to several high positions and bestowed upon him a number
of honors.
In
March 1646 Elias Ashmole was made an infantry captain in the Royalist Army.
Later, he witnessed the surrender and the final defeat of King Charles in
September 1646. The very next
month, on 16 October 1646 he was made a Freemason in Warrington, England. His
initiation took place at 4:30 in the afternoon. The precise time can be pin
pointed thanks to Brother Ashmole’s diaries. It is important to note that
Colonel Henry Mainwaring, with whom Ashmole was initiated, had been a Roundhead
Army officer and the city of Warrington was at that time, a Roundhead
stronghold. The implication is that Freemasonry, from these very early days,
recognized no political boundaries as a Captain in the Royalist Army and a
Colonel in the Roundhead Army were initiated together into our adored
fraternity.
Brother
Ashmole faired well under the rule of Charles II he was a founding member of
the Royal Society, a group of dedicated scholars devoted to study and research.
The very prestigious Royal Society is still in existence today, 350 years
later. Brother Ashmole
proposed
the design for the coat of Arms of the Royal Society. His submission was
inspired by the Biblical reference in Amos 7, verses 7&8 and featured a
plumb line, a Masonic emblem familiar to us all.
About 1660 he
became primarily an antiquarian and collector of scientific specimens. He
published quite a few books in that area and his collection was enormously enriched in 1659 when the famous botanist,
John Tradescant, presented his natural history specimens to Brother Ashmole. In
1675 Ashmole began to make arrangements for his scholarly collection to be
conveyed to Oxford University, where it was to be housed in a special museum.
This building, now known as the Old Ashmolean, was completed in 1683 and was
the first public museum in the British Isles.
Sir Robert Moray, a Scottish adventurer, was
also well regarded by King Charles II, and a member of the Royal Society.
Brother Moray is a most fascinating character with a complex and confusing
background. Sir Robert Moray was a descendant of an ancient and noble Highland
family. He was educated partly at the University of St. Andrew's and partly in
France. Moray was knighted at Oxford on 10th of January 1643, by Charles I. As a soldier, he fought on both sides in the English
Civil War. He was also an enthusiastic member of Freemasonry. Sir Robert
Moray became an “accepted” member of the Lodge of Edinburgh in 1641.
The first record we have of an Englishman
becoming an accepted mason points to Elias Ashmole, who joined a lodge at
Warrington in 1646. However the initiation of Scottish Brother Moray into
the Edinburgh Lodge on May 20, 1641 is absolutely extraordinary; it occurred
inside a castle, which was garrisoned and awaiting attack. Present for the
Masonic rite that evening were members and officers of both armies, including
at least three generals who enjoyed complete safety inside an enemy stronghold,
miles from their own troops. These men, separated by loyalty, but united by
masonry were probably a mix of operative and non-operatives masons. They were
simply all Freemasons. It is also interesting to note that following this
initiation the much-anticipated battle did not happen. It was resolved by
negotiation.
So, who then was truly the first
Speculative Mason? The answer to that question is likely forever lost in
antiquity. But the earliest recorded Speculative Masons, men like Elias Ashmole
and Robert Moray proved to be great assets to the fraternity and helped keep
the door open for non-operative masons like you and me. What great examples
they set, that we should strive to emulate their exemplary character in our own
journey through the annals of Freemasonry.
Coat of Arms of the Grand
Lodge of Scotland
The Mason Behind the Bahnson Manual
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
With special thanks to
Brother Ric Carter for his assistance
16 September 2004
Part of the Charles’ tour of duty was
spent on Bald Head Island, where he explored the 
lighthouse,
enjoyed fresh seafood and shipped fresh oysters to his family in Salem.
Evidence suggests that Charles may have become a Mason while he was serving in
the Confederate Army by petitioning one of the several Military Lodges then in
existence. In some of Brother Charles’ letters home he described the savage
fighting and fall of Fort Fisher. He joined the Fort Fisher garrison on their
retreat through Wilmington and was paroled in Greensboro on April 28, 1865
ending his military career.
Brother Francis Bellamy
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
June 2003
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Brother Francis Bellamy |
Early
Pledge of Allegiance |
Who
wrote the Pledge Of Allegiance to our flag? Can you imagine a time when this
was not known? Well, truth is stranger than fiction, for up until 1939 it was
not certain who wrote the Pledge. Finally, in that year after several years of
research a committee of the U.S. Flag Association determined that Francis J.
Bellamy had indeed written our Pledge of Allegiance.
Francis
J. Bellamy was born May 18, 1855 in the town of Mount Morris, New York. His
father was Reverend David Bellamy, minister of the First Baptist Church there.
Francis received his early education in the public schools of Rome, New York.
He graduated from Rome Free Academy in 1872. As a small boy Francis saw many
Union veterans returning home from the Civil War, many of them disabled from
wounds. At age eight, he asked a recuperating Gettysburg veteran why he had
gone off to fight. The soldier replied to keep the nation from dividing. The
youngster never forgot that conversation.
After
high school Francis entered the University of Rochester, graduating in 1876 at
the age of 21. He then attended the Rochester Theological Seminary, completing
his training there and being ordained in 1879. A year later he accepted his
first pastorate at the First Baptist Church in Little Falls, New York. While
serving the church there Francis Bellamy became a Mason and was a member of
Little Falls Lodge # 181.
In
1885 he left the Little Falls church to assume the pastorate of Boston’s
Dearborn Street Baptist Church. In 1891 he joined the staff of The Youth’s
Companion, a very popular magazine throughout New England in the late
1800’s.
At
that time Masonic Brother James B. Upham as a member of Converse Lodge
in Malden, Massachusetts and a partner of the firm that was publishing The
Youth’s Companion. One of his strong beliefs was that an American flag
should be flown over every schoolhouse. To this end he persuaded the magazine
to sponsor a plan to sell flags to schools at cost; the idea being so
successful that 25,000 schools acquired flags in just one year.
Brother
Upham had still another idea, that on Columbus Day 1892 (the 400th
anniversary of America’s discovery) every public school in the land would hold
a flag-raising ceremony under the most impressive circumstances, and every
school child would rededicate himself in love and service to his country.
Daniel S. Ford, the owner of The Youth’s Companion, and Brother Upham’s
uncle appointed Brother Bellamy, the national chairman of a committee to enlist
the support of educators, mayors, governors, and members of Congress in that
tremendous undertaking. The results of their labors surpassed their fondest
dreams, for United States President Benjamin Harrison enthusiastically embraced
and endorsed the plan. He declared a national holiday for Columbus Day, October
12, 1892.
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President Benjamin Harrison |
U.S. Flag
in 1892 |
There
was great excitement in the schools throughout the land during the months
preceding the great day of celebration. Committees were busy at every school,
planning Columbus Day programs down to the finest details. Everyone understood
that the climax and the most important and impressive part of the ceremony
would be the raising of the flag and the salute to it by the students. In
preparing the suggested program for the Columbus Day Observance to be printed
in The Youth’s Companion, Brother James Upham hesitated when he came to
the wording of the students’ salute. He was not entirely satisfied with the
“Balch Salute,” then in common use. It had been written in 1887 by Colonel
George T. Balch and went as follows:
We give our heads and
our hearts to God and our country – One country, one language, one flag.
Brother
Upham discussed his dilemma with Brother Bellamy and asked for his help. They
spent many hours considering a revision of that salute. Each suggested that the
other write a completely new and different one for the upcoming ceremony.
In
August of 1892, Brother Bellamy shut himself inside a room alone to formulate
the actual Pledge. Beginning with the word “allegiance” he decided “pledge” was
a better word for school children than “vow” or “swear;” and that the first
person singular (I rather than we) should be used. Then those first, now
familiar words, “I pledge allegiance to the flag” were set to paper and the
start appeared promising.
Then
should it be “country,” “nation,” or “republic?” “Republic” won out because it
distinguished the form of government chosen by the fathers of the Revolution
and established by that conflict. The true reason for allegiance to the flag is
actually the “Republic for which it (the flag) stands.” Brother Bellamy
recalled the sayings of Washington, the arguments of Hamilton, the
Webster-Hayne debates, the speeches of Lincoln and Seward, and the Civil War
veterans he had met as a youth. After many attempts all was reduced to three
word One Nation, indivisible.”
Next
what doctrines would everybody agree upon as the basis of Americanism? “Liberty
and Justice” were surely basic, and were all that any one nation could hope
for. At last he called for Brother Upham and repeated the Pledge to him with
full emphasis:
I pledge allegiance
to my flag and to the Republic, for which it stands, one nation, indivisible,
with liberty and justice for all.
Thus
our Pledge of Allegiance was born, and was proclaimed with great rejoicing
throughout the land on October 12, 1892. In writing the Pledge, Bellamy was
fulfilling only one of his many assignments for the magazine. However, those
who knew the man knew that he was also fulfilling a deep desire to compose a
simple dignified message of loyalty, which would convey the truest and most
noble sentiments of a devoted patriot toward his native land. All Masons should
salute him!
At
the First National Flag Conference in Washington, D.C., On June 14, 1923, the
words “the flag of the United States” was substituted for “my flag.” The change
was made on the grounds that those born in foreign countries might have in mind
the flag of their native land when repeating the Pledge. The Second National
Flag Conference in 1924 added the word “of America.” On Flag Day 1954,
President Dwight D. Eisenhower signed an Act of Congress adding the words
“under God.”
For
greater meaning and proper presentation when reciting the Pledge, there should
be only three pauses:
1. After “America”
2. After “stands”
3. After “indivisible”
Due
to the fact that no author was mentioned when the Pledge appeared in 1892, few
knew who actually had written it and in time its origin was completely veiled
in obscurity. We should not be surprised it was penned by a Master Mason.
The Fathers of Masonic Illustrations
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
June 2006
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Brother
Jeremy Cross |
Brother Thomas
Webb
|
Can you remember when you were first presented your Bahnson Manual? Do you recall the first time you sat down and really looked at it? You probably did not start at the beginning and read through it, but rather thumbed through or perused it. Some of the first things we all notice about the manual are the rather dated, and unusual pen and ink drawings we see throughout the book. Some of them may look familiar, because we have recently seen them in the slide presentation we viewed during a degree lecture. As years pass and we continue our journey in Masonry we begin to notice those very same images appearing over and over again in a variety of ways and through numerous mediums. But have you ever wondered exactly who drew those simple yet striking renderings?
Most of those beloved and recognizable
illustrations were created in the early 1800’s by two extraordinarily talented
Masons who wanted to help standardize Masonic ritual and help Masons and
Masonic Lecturers with their memory work. Jeremy Ladd Cross was born in
New Hampshire in 1783 and at age 24, in 1807 was raised to the sublime degree
of Master Mason in St. John’s Lodge in Portsmouth, New Hampshire. Nine years
later he moved to Providence, Rhode Island, and became a hatter by trade. While
living in Providence he met and began to study Masonry under the tutorage of
Brother Thomas S. Webb. Brother Webb was a renowned Masonic historian,
scholar, and lecturer who in 1797 published America’s first Masonic guide book,
The Freemason’s Monitor; or Illustrations of Masonry. Webb’s Monitor not only gave those types
books the name we use today, “Monitor,” but also its language helped
standardize the development of the Masonic ritual throughout the United States.
The word “monitorial” that is used in the third degree lecture relates to the
“monitor” or manual, in our case the Bahnson Manual. To modern Masons the title
of Brother Webb’s manual may be a little misleading. The word “illustrations”
did not mean pictures or symbols, but rather a clarification of the ritual. In
fact there were no illustrations contained in that book.
After learning all the rituals proficiently
under Brother Webb, Brother Cross soon began traveling as a much in demand
lecturer. After he exemplified all the degree work for the Grand Lodge of
Massachusetts, he was certified as an official instructor, and continued to
teach the ritual in his travels to various Lodges in the Northeastern part of
the United States. By 1818 he had met and formed a partnership with another
Mason, Brother Amos Doolittle (below), who was a gifted artist and
engraver, from New Haven, Connecticut. They created a number of beautifully
printed Masonic aprons, which they sold.
In August 1818 Brother Cross
documented in his diary an entry stating that he “spent the day drafting
emblems with Brother Doolittle for the Masonic Chart, which I intend
publishing.” Several more entries in the diary mention that the men were busy
designing emblems and images for the “Masonic Chart.” The “chart” that Brothers
Cross and Doolittle were creating came to be known as The True Masonic
Chart or Hieroglyphic Monitor. It was not a chart in the sense most of us
would picture, but rather a small book or manual. It is uncertain if Brother
Cross’s mentor, Brother Webb, ever saw the Masonic Chart, as he passed
away from a cerebral hemorrhage in July1819.
We can only speculate whether Brother Webb, a strict
Masonic traditionalist, would have approved of publishing images with
ritualistic ties. Prior to the publication of the “chart,” most Masonic symbols
only appeared painted on Lodge Room walls or on a “Master’s carpet” adorning
the lodge. What is obvious though, is that Brother Cross successfully converted
the memory work he had received from Brother Webb into stunning images, which
for decades have aided in teaching and learning the several Masonic lectures.
The Masonic Chart enjoyed immediate
and long-term success, all but replacing Webb’s Illustrations of Masonry.
Together, first Brother Webb and then his ardent student, Brother Cross should
be recognized for helping standardize Masonic ritualistic work across America.
Only Pennsylvania does not work some version of “Webb-Cross” ritual.
Some say the highest form of flattery is
imitation and such was the case with The Masonic Chart. Since its
publication in 1819 countless monitors, charts, and manuals have been printed.
However, it is interesting that the vast majority of them reprinted Brother
Cross’s images virtually unchanged. For example, in almost every modern monitor
Father Time, standing behind the beautiful virgin at the broken column is
depicted with a particular tuft of hair flowing forward from his forehead. This
feature can be traced back to the original Doolittle-Cross engraving.
Today the results of Brother Cross’s and Brother Doolittle’s
images appear on most everything Masonic from aprons, to coffee mugs, fine
artwork to stationary. His images are also seen in the illustrations contained
in our Bahnson Manual, a tremendous amount of “clipart” on the Internet, and of
course the slide presentations that accompany our lectures.
I have always admired those remarkable
drawings and often wondered from whence they came. Now every time I see on of
them I am thrilled to connect with dedicated and talented brothers who lived
and practiced Masonry almost 200 years ago and whose work has endured so long.
That is just one small reason that makes it so great to be a Mason.
Three drawings from Jeremy Ladd Cross’s True Masonic Chart or Hieroglyphic Monitor depict (from left to right) the Weeping Virgin;
Palmyra, or Tadmor from the Royal Arch Degree, and the four cardinal virtues:
Temperance, Fortitude, Prudence, and Justice, standing in front of the
Point-within-a-Circle |
Brother Joel
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
13 April 2004
Joel was born on March 2, 1779
in Charleston, South Carolina, during the American Revolution. He grew up in a
well-to-do family and obtained an exceptional education. As a very young man he
was fluent in French, Spanish, Italian, and German. Joel studied medicine, law,
and military science. At the age of 22 he had the opportunity to travel in
Europe and Asia from 1801-1804 and again from 1806-1808. He returned home
when he was 29 years old, amid indications of war with Great Britain.
After the War of
1812 Joel, who by that time had become a Master Mason, served in the South
Carolina state legislature from 1816 to 1820; and was chairman of the state’s
Board of Public Works from 1818 to 1820. In 1821 Brother Joel was elected to
the U.S. House of Representatives and served two terms. While a member of
Congress Brother Joel also served as special envoy to Mexico from 1822 through
1923
In 1825 President
Madison appointed Brother Joel as the United States’ first ambassador to Mexico.
While in Mexico, he advocated the causes of South American republics. At
the request of Mexican Freemasons, he sent for charters for five lodges, which
were granted by the Grand Lodge of New York. Subsequently, he helped
establish the Grand Lodge of Mexico.
In 1830, he returned home to South Carolina and continued to be politically active. In 1833, at age 54, he married Mary Izard Pringle. He also spearheaded what is now known as the Smithsonian Institution in Washington, D.C. Additionally; Brother Joel was actively interested in military training and was very much involved in expanding the operations of the United States Military Academy at West Point.
Brother Joel is recorded as having been Past Master of Recovery Lodge No. 31, Greenville, South Carolina and Solomon’s Lodge No. 1, Charleston, South Carolina. In 1831, Brother Joel was appointed as a Line Officer in the Grand Lodge of South Carolina, but was never able to serve as Grand Master, because of his appointment as Secretary of War (1837-1841) under President Van Buren.
However, Brother Joel is not generally remembered for any of those accomplishments. Throughout all these endeavors, he collected cultural and horticultural artifacts the world over and was an accomplished amateur botanist. Brother Joel became fascinated with the native Euphorbia pulcherrima, whose “petals” are actually bracts surrounding clusters of tiny yellow flowers. In 1826, he brought the plant home to the United States, and it was first called “painted leaf” and “Mexican fire plant.” Later, it was renamed POINSETTIA in honor of Brother Joel Roberts Poinsett.
At the age of 72
he died at the home of his doctor in Statesburg, South Carolina. In his honor,
Poinsett State Park has been created in S.C. He is buried at the Church of the
Holy Cross in Statesburg, S.C.
Poinsettia
Brother Andrew Johnson
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
2004
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Brother
Andrew Johnson |
Johnson
birthplace in Raleigh
|
As a student of the War
Between the States, I had long held very mixed feelings about the 17th
President of the United States, Andrew Johnson. I, of course, was proud
of the fact that he was born and reared in Raleigh, North Carolina and worked
his way out of poverty into the nation’s highest office. However, I had read
accounts of his drunkeness and knew that some of the cruelest and most sadistic
abuses of reconstruction were carried out against his native state during his
administaration. I was later somewhat surprised and a little disappointed that
he was a Master Mason, until I did a little research. Now I have a much
different perspective of Brother Johnson and would like to share with you some
information about him.
Andrew Johnson was born in Raleigh in 1808 and began
life in a small wooden house, which is still preserved in Raleigh at Mordecai
Historical Park on Person Street. His parents, Jacob and mary Johnson
maintained the home in downtown Raleigh, a few hundred feet from the Capitol,
by working for Casso’s Inn, a popular inn and stable. The Johnson home stood on
property owed by the inn. Andrew’s mother was a weaver for Casso’s Inn, while
Jacob Johnson was the inn’s hostler as well as the janitor for the State
Capitol. Andrew was the younger of two sond born into the Johnson household.
His father rescued two friends from drowning in 1812, but died from
over-exertion, leaving Mary to raise four-year-old Andrew and his brother
William. In an effort to provide a trade for her sons, when Andrew was just
fourteen, Mary Johnson apprenticed her sons to John J. Selby, a tailor in
Raleigh.
Andrew never attended school. He began his informal
education while sewrving as an apprentice. Frequently customers would read to
Andrew from books of oratory while he worked. Some even gave him books and thus
the determined youngster taught himself to read. Two years after beginning his
apprenticeship, Andrew and some mischievous friend threw rocks at a local
merchant’s house. When the occupant of the house threatened to summon the
police, Andrew left town and abandoned his apprentice work at the tailor shop.
He fled to Carthage, North Carolina, sixty miles southwest, where he found a
market for his tailoring skills. A short time later he moved to Laurens. South
Carolina to further distance himself from the trouble in Raleigh. After a year
in Laurens he returned to Raleigh and sought to complete his apprenticeship
under Mr. Selby. However, his former master had sold the shop and the new owner
had no need for an apprentice. With no available employment and no good
prospects for any work, eighteen-year-old Andrew Johnson lead his mother,
brother, and new step-father to Tennessee in 1826. That he was able to so
strongly influence his elders is an indication of his personality and native
leadership qualities.
Andrew settled the family in Greeneville, Tennesee
just across the North Carolina stateline, north of Asheville. There he
established a tailor’s shop by nailing a sign over the door of their cabin
stating simply, “A. Johnson, Tailor.” Soon Andfrew met Eliza McCardle and the
two were wed on May 17, 1827. Eliza was better educated than her
nineteen-year-old husband and used her education to improve his mathematics,
reading, and writing skills. Business improved for the young tailor, andd his
shop soon became a gathering place for political duscussions. Andrew honed his
debating skills further by joining a debate club at a small college four miles
from his home, walking to debates once a week. With encourage from his wife and
with speaking experience gained both in his shop and at his debate club, Andrew
entered politics.
While he was still
considered a mere boy, at age 20, Andrew was elected as an alderman in
Greeneville, Tennessee in 1828, and two years later he became mayor of the
town. In 1825 Johnson won election to the Tennesse House of Representatives
(right). After completing his second term, Representative Johnson ran for a
seat in the Tennessee Senate and won. Recognizing the unique circumstances and
philosophy of mountain residents, Senator Johnsotried unsuccessfully to create a
new state from Appalachian regions of North Carolina, Virginia, Georgia, and
Tennessee to be named Frankland.
At the conclusion of his senatorial term in 1843, to
the U.S. House of Representatives and was re-elected to four more terms until
1853. During that p[eriod Congressman Johnson was made a Master Mason in May 0f
1851, in Greeneville Lodge #119 (now #3), F.& A.M. Although hailing from a
Southern State, Representative Johnson was a staunch supporter of the
Constitution over States’ Rights, a position which conflicted with many
Southern legislators. Brother Joihsnon was one of the few polivitians at the
time that viewed the United States as one great country composed of states.
Although that is the modern day perspective, in Brother Johnson’s time most politician,
north and south, considered their home state their primary political concern.
Turning his sights back to state politics, Brother
Johnson won the 1853 Tennessee gubernatorial election and was re-elected in
1855. Johnson’s star continued to rise and his term as governor of Tennessee
provided such benefits to the state as a public school system and state
library. On the eve of the Civil War in 1857, Johnson was elected to the U.S.
Senate. In the Senate, Brother Johnson, as a Southern, supported the Fugitive
Slave Law and defended slavery. He also supported Stephen Douglas, Abraham
Lincoln’s chief opponent in the 1860 presidential election. Nevertheless, he
spoke out stternly against both abolitionists and secessionists, calling both
groups dangerous to the existence of the Union and the Constitution.
By the1860 presidential
election, several Southern States had already formed a confederacy. Abraham
Lincoln won the November election but took only forty percent of the votes
cast, and the following April South Carolina batteries bombarded Fort Sumter in
Charleston Harbor igniting the Civil War. Senator Johnson warned that the
dissolution of the Union would produce many minor countried ruled by various
forms of government. In spite of Johnson’s strong support of the Constitution
and the Union, Tennessee seceded from the United States. Johnson rejected the
Confederacy because he sincerely believed the Southern States had no
Constitutional right to secede, He was the only Southern Senator to remain in the
U.S. Senate after secession. Johnson’s support for the Union won him acclaim in
the North and infamy in the South. Eastern Tennessee and Western North Carolina
possessed strong pro-Union factions, but pro-Confederate influences from other
parts of those states secured them for the South.
When the war erupted, Tennessee was an early
battlefield. A series of Union victories in the state placed large parts of it
under Federal control. In 1862 President Lincoln commissioned Andrew Johnson as
a Brigadier General and appointed him military governor of Tennessee. Brother
Johnson ruled with a firm hand, silencing sources of anti-Inion sentiment and
held the military governorship of Tennessee until 1864. Preparing for the
presidential election, foreseeing an imminent end to the war, and contemplating
a re-unification of the nation, President Lincoln urged the Republican Party’s
leadership to drop his previous vice president, Hannibal Hamlin, an ardent
abolitionist from Maine, in favor of Johnson, a Southerner and a Democrat.
President Lincoln defeated General George McClellan in the 1864 election, and
Johnson became vice president of the United States of America.
Andrew Johnson took the oath of office in March 1865.
There is little, if any, doubt that Brothet Johnson was intoxicated at his
inauguration, a shameful and embarrassing situation for him and the president.
However, documentation sseems to
indicate that Brother Johnson was sick at the time and had taken medication that
was either opium or alcohol based, in addition to ingesting some spirits. While
that obviously is not an excuse for his disgraceful conduct on that day, it
somewhat mitigates the circumstances, especially when one realizes that most
medicines at that time contained alcohol and other substances that are
carefully controlled today.
The following month
President Lincoln went to Ford’s Theatre in Washington for an evening of
entertainment and was assassinated by John Wilkes Booth. Booth was part of a
larger conspiracy to assassinate key members of the government. Andrew Johnson
was a target of the conspirators, but the assassin assigned with killing the
vice president lost his nerve and did not attempt the assassination. Brother
Johnson became president on April 15, 1865. The mirrores Lincoln’s views on a
benevolent period of reconciliation with the South after the Civil War.
However, there was astrong faction within Johnson’s inherited cabinet and
within the Northern States that favored a policy of harsh retribution for the
rebellious states. Because most leaders of that movement were members of the
Lincoln’s own Republican Party, he had been able to effectively keep them in
check. But Brother Johnson, being a Southern and a Democrat, was considered an
outsider by the radical Republican faction. They overrode Johnson’s plan for
reconstruction and sought to destroy completely all the political elements
within the South that had been influential before the war.
President Johnson vetoed many of the harsh measures
passed by Congress, but half of those vetoes were overturned by Congressional
vote. Within the Cabinet, President Johnso faced the same factors that existed
in Congress. Secretary of War Edwin Stanton was a member of the radical faction
within the Republican Party and worked against Johnson’s policies in facvor of
more harsh reconstruction plans. The president dismissed Stanton in1866, but
Stanton claimed that Johnson had acted in violation of the Tenure of Office
Act, enacted the previous year. That law stated that the president could not dismiss
certain public officers without consent of the Senate. It was an act aimed
directly at President Johnson, designed to undercut his authority and he vetoed
it in 1687, but Congress overrode the veto.
Staton barricaded himself in his office, and radical
elements in Congress voted to impeach President Johnson. Eleven charges were
brought against him, primarily dealing with violations of the Tenure of Office
Act. Only three of those charges were voted upon, and they all failed by one
vote of reaching the two-thirds majority required for impeachment conviction.
Upon Johnson’s acquittal Edwin Stanton left his barricaded office and resigned.
Brother Johnson’s presidency, though a turbulent one, began the reunification
of a country suffering from four years of civil war. Under Johnson’s
administration the 13th Amendment, abolishing slavery, and the 14th
Amendment, providing equal protection under the law for all citizens, were
added to the Constitution. Johnson’s presidency saw the addition of Nebraska to
the United States and the purchase of the Alaskan Territory. Andrew Johnson
completed the remainder of Abraham Lincoln’s second term in office, but failed
to receive the Party’s nomonation in 1869.
Brother Johnson returned to Greeneville, Tennessee
where he remained active in politics. He returned to public office in1875,
winning election to the U.S. Senate, but later that same year Andrew Johnson
suffered a stroke and soon died. The Seventeenth President was laid to rest on
his own land in Greeneville. Johnson requested that his body be wrapped in an
American flag and laid on a copy of the U.S. Constitution. That request
summarizes the man and the Mason well. Born of humble origins in Raleigh, North
Carolina, Brother Johnson always supported the rights of the working class. He
maintained a strong love of the Constitution and the federal Union it embodied.
He willingly supported the Union cause, rejecting the actions of his home
state. He had the moral courage to withstand the people of his hometown, his
neighbors, and constituents, who displayed a banner calling him a traitor.
Rising to the presidency after the assassination of Abraham Lincoln, Johnson
sought to soothe the scars os the reunited nation, again acting in a manner
contrary to the popular trend. His action earned the President enemies in hos
own Party and led to the vote on his impeachment. Andrew Johnson’s life and
career show him to have been a man of great courage, and integrity. He remained
constant to his beliefs regardless of the personal cost to himself. Johnson’s
courage, dedication and service to the nation in a difficult time of national
transition reflect positively on Andrew Johnson and reflect well on hid
practice of Masonic teachings.
Andrew Johnson’s Grave
Most Worshipful Brother Joseph Montfort
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
DDGM 15th
District
14 January 2008
The highest honor any North Carolina Mason can receive is the Joseph Montfort Service Medal. It is presented by the Grand Master to any Master Mason in good standing who, in the opinion of the Grand Master, is deserving of such an exalted honor because of his distinguished Masonic service or achievements. No more than three medals can be awarded during each Grand Master’s term. Since the award was established in 1940, two hundred fifteen Masons have received it, 54 of whom are still living.
Our own Lodge most proudly boasts of three recipients, our late Worshipful Brother Bill Langley in 1980, Worshipful Brother Delmas Williams in 1990, and Worshipful Brother Earle Purser in 1995. All them have served as Masters of Garner Lodge 701, certified lecturers, District Deputy Grand Masters, and District Deputy Grand Lecturers, not to mention the hundreds of hours they have applied to various Masonic pursuits.
I have heard of Joseph Montfort and the prestigious medal named for him ever since I became a Mason, but never knew exactly who he was. After some research, I believe it is fair to call Brother Montfort the father of North Carolina Masonry.
Brother Montfort was born in England in 1724 and died at the young age of 52 in Halifax, North Carolina in1776 just as the Revolutionary War was beginning. He apparently became a Mason before he relocated and settled in the town of Halifax, North Carolina around 1750. He soon thereafter married Priscilla Hill and through her and his father-in-law came to own a sizeable estate. As his investments and holdings grew so did his statue and influence in the America colonies, most especially North Carolina.
He amassed vast tracts of land and at one time owed more than 30,000 acres spread over the Carolina colony; and was known as one of the wealthiest men in North Carolina. In 1762 he was elected to the colonial General Assembly the first time he ever ran for office. He also was Clerk of Court in Halifax County, a member of the Halifax Board of Commissioners, and a colonel in the local militia.
However,
Brother Montfort’s Masonic accomplishments were just as impressive. Just as a
matter of quick review, remember at that time there was no Grand Lodge anywhere
on the American continent. The Mother Lodge or Grand Lodge of England had been
formed in 1717 and was universally recognized as the de facto head of all
Freemasons throughout the world. There were only three or four Masonic Lodges
in North Carolina at the time, and they had been chartered by the English Grand
Lodge or were working under dispensation from that Grand Lodge. The principle,
ideals, and landmarks of Masonry were the same then as they are today, but
Masonry’s organization was quite different. The colonial lodges in America were
just a loose confederation of English Lodges extended into the new world.
Brother Montfort wanted them to be much more than that; he had a vision of how
Masonry should be practiced and how it could be better organized.
Brother Montfort was a charter member of Royal White Hart Lodge chartered in 1764 in Halifax. The authority for its charter is a little uncertain, but in the winter of 1767 Brother Montfort traveled to England and returned with a charter signed by the Duke of Beaufort, the English Grand Master establishing Royal White Hart Lodge as an English Lodge # 403. Four years later in 1771 the Grand Lodge of England proclaimed Joseph Montfort the Provisional Grand Master for America. He was soon thereafter recognized as the Provisional Grand Master of North Carolina Masons.
This is somewhat confusing to us as modern Masons, first because we know there is no such thing as a national or American Grand Lodge. However, remember that at that time the United States did not exist. Also at about the same time the same English Grand Master recognized Brother John Rowe of Boston as Grand Master of all of North America. Considering the era and language difference as well as other evidence it is likely the Duke of Beaufort intended for those brothers and others upon which he conferred the title of Grand Master, to operate within their general geographic areas similar to modern day District Deputy Grand Masters; except they were authorized to grant dispensations and charters, even in other colonies when appropriate. In fact Brother Montfort did issue a charter to Cabin Point Lodge #7 in Virginia, the only authority he ever exercised outside of North Carolina.
Although Brother Montfort was appointed a “Grand Master” North Carolina did not have an official Grand Lodge for him to preside over. Nevertheless the four lodges in North Carolina did meet in grand convention and did many of things a modern Grand Lodge does. During the next four years Brother Montfort granted charters to nine Lodges from New Bern to Salisbury. He visited every lodge in North Carolina that was operating at that time. Under his leadership membership more than doubled in some lodges and records abound with incidents of charity extended locally and even sent back to England, even as our two countries were about to go to war,
Determined to raise Masonry to a higher level in North Carolina, Brother Montfort took that loose confederation of lodges and laid a strong foundation for the North Carolina Grand Lodge, which would be formed in 1787, fifteen years after his death. Many of the rules, regulations, and customs of the modern North Carolina Masonic Lodges originated with Brother Montfort and the edicts he established for his Lodges in the 1700’s. For instance:
· Strict standards for membership
· Confidentiality of Masonic business
· Rising and awaiting the Master’s permission before speaking in open Lodge
· Only one man standing at a time
· No one to leave without properly requesting and receiving permission
· Speaking no more than twice on any subject without the Master’s permission
· No political or obscene discourse in the Lodge
There were other rules he authored, which we
no longer embrace such as
· No Mason could sue another Mason in court for debt. However, such matters as that were heard and decided in the Lodge.
· All absences from Lodge meetings had to be examined and classified as “excused” or “unexcused” with some unspecified consequences exacted for unexcused absences.
In large measure owing to the dedication and hard work of
that good man and Mason, Joseph Montfort, Masonry in North Carolina survives
and thrives for you and I to practice and enjoy. No wonder our highest honor is
named for this remarkable Mason.
Brother
Audie Leon Murphy
June
20, 1924 - May 28, 1971
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
8 November 2004
Lieutenant Audie Murphy
Audie Leon Murphy was born on June 20, 1924 or 1925 near Kingston,
Texas. He was the son of poor sharecroppers, and one of 12 children, only 9 of
whom survived to adulthood. His early years were extremely hard, even by the
standards of his time. As a small child, Audie engaged in strenuous farm labor,
picking cotton and harvesting crops with practically no mechanized equipment.
The boy also became highly skilled with a rifle by hunting small game to help
feed the family.
By 1937, the Great Depression had taken its
toll and times were even more difficult for the Murphy family. That year, when
Audie was but 12, his father abandoned the family ostensibly to find work. Four
years later Audie's mother died, leaving him effectively orphaned and needing
to take care of his younger siblings.
When the United States declared war later
that year, in December of 1941, Audie rushed to enlist. He first attempted to
join the Marines but was turned away for being too small, being only 5' 5"
tall and weighing 110 lbs. Undeterred, he attempted to join the Army
Paratroopers and was again turned away. Finally, Audie enlisted in the Regular
Army as an infantryman. He signed the enlistment papers a few days after his 18th
or perhaps even 17th birthday. It is highly possible that the farm
boy was only 17 at the time and had somehow altered his birth certificate in
order to join the Army.
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3rd Division Patch |
Purple Heart |
Medal of Honor
|
After Basic and Advanced Infantry Training,
Audie was shipped overseas where he joined Company B, 1st Battalion, 15th
Infantry Regiment, 3rd Infantry Division, which was operating in
North Africa. Arriving in February of 1943, Audie saw little action but 5
months later, he received his baptism under fire as he landed in Sicily on July
10, 1943. Audie soon distinguished himself under fire as a resourceful and
effective soldier and was promoted to Corporal.
Audie's next action was in the invasion of
Salerno on the Italian mainland. Here Audie again excelled in combat and was
promoted to Sergeant. Audie missed the next invasion at Anzio due to a serious
attack of malaria, but soon recovered and rejoined his unit just in time for
some of the fiercest fighting of the war. Later, after the unit was pulled out
for a short rest, the young sergeant was offered a battlefield commission to
2nd Lieutenant, but not wanting to leave his unit, Audie declined the
promotion.
As the 3rd Division continued their advance,
Audie was wounded in the heel by a shell fragment. He received the Purple Heart
and spent two weeks in an Evac hospital. After returning to his unit, Audie
fearlessly engaged in actions that earned him two silver stars for gallantry
within three days of each other, as well as several other medals for bravery
under fire.
Soon
thereafter, Audie was commissioned as a 2nd Lieutenant, with which rank he
returned to his platoon, this time to command it. On October 26, 1944
Lieutenant Murphy was wounded again and evacuated to a hospital where he spent
the next 3 months recuperating. Rejoining his old unit in January 1945, the
19-year-old lieutenant led his men against the German stronghold at Holtzwihr.
There he performed an incredible act of heroism, for which was recommended and
received the Medal of Honor.
On June 2, 1945, Lt. Gen. Alexander Patch, Commander of the US Seventh Army, presented the Medal of Honor and Legion of Merit to Audie. The Legion of Merit was awarded for his outstanding services with the 3rd Infantry Division from January 22, 1944 to February 18, 1945. He received every decoration for valor that his country had to offer, some of them more than once, as well as 5 decorations by France and Belgium; making him the most decorated American combat soldier of the war. Credited with killing over 240 of the enemy while wounding and capturing many others, he had become a legend within the 3rd Infantry Division. Audie was wounded three times, fought in 9 major campaigns across the European Theater, and survived the war. On September 21, 1945, Audie was discharged from the Army.
Upon his discharge from the Army, Audie returned to Texas and bought a house in Farmersville for his oldest sister Corinne, her husband Poland Burns, and their three children. The idea was that Audie's three younger siblings, Nadene, Billie, and Joe, who had been living in an orphanage since Audie's mother's death, would also be able to live with Corinne and Poland and would become a family again. Unfortunately, six children under one roof created too much stress on everyone. The arrangement didn't work out as smoothly as expected, particularly with Nadene and Joe, so Audie came and picked them up.
During the meantime Audie had received an invitation from actor James Cagney to visit him in Hollywood. Cagney had seen the handsome hero’s photograph on the cover of Life Magazine and believed he might have potential as an actor. Of course, Joe and Nadene wanted to stay with Audie, but Audie himself was having a hard time surviving. Despite a lot of post war publicity and James Cagney's help, Audie's acting career had gone nowhere. He was broke and sleeping on the floor of his friend Terry Hunt's gymnasium. Audie's oldest brother Buck and his wife agreed to take in Nadene but Audie didn't know what he was going to do with Joe.
Audie went to Brother James "Skipper" Cherry, a Dallas Freemason and theater owner, who had previously befriended Audie. Brother Cherry was a member of a consortium of Texas theater owners who were part of Variety Clubs International and was involved with the Variety Clubs International Boy's Ranch a 4,800-acre ranch near Copperas Cove, Texas. Mr. Cherry arranged for the Boy's Ranch to take Joe. Fortunately, Joe loved it there and Audie was able to visit him, as well as Brother Skipper frequently.
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Brothers
Murphy and Cherry |
Audie Murphy |
Jimmy Cagney |
During one of those visits, Audie confided
to Brother Cherry that even with Cagney's help and acting lessons, he wasn't
getting anywhere in Hollywood. He was discouraged and somewhat despondent
concerning his movie career. The past couple of years in California had been
hard times for Audie Murphy, as the barely educated young man labored writing
his autobiography, titled To Hell and Back.
The kind-hearted Texan Mason realized that
Audie Murphy himself needed as much help as his brother Joe. Brother Cherry
called Texas theater executive, Brother Paul Short, who was at that time
producing a film, and suggested they consider giving Audie a significant role.
Audie looked good in the screen test and was cast as the lead. He turned in
such a fine performance that the Hollywood powers finally recognized his
talent.
So, while it is true that James Cagney
introduced Audie to Hollywood and taught him to act, in all likelihood he would
never have made it as an actor if it hadn't been for some good-hearted and
generous Texan Masons who wanted to help Audie Murphy as much as they helped
his brother Joe and other kids in trouble.
In 1950 Audie Murphy signed a contract with
Universal Studios where he starred in 26 films, 23 of them westerns, over the
next 15 years. His 1949 autobiography To Hell And Back had become
a best seller and the Studio decided to base a movie on the book. They selected
Audie to star as himself in the film, released in 1955 with the same title. The
movie, To Hell and Back, held the record as Universal's highest
grossing picture until 1975 when it was finally surpassed by the movie Jaws.
In the 25 years that Audie spent in Hollywood, he made a total of 44 feature
films and in excess of three million dollars.
The year 1955 was also
extremely significant to Audie for another reason; he became interested in
Freemasonry. Encouraged by his close friend, Brother Skipper Cherry, Audie
petitioned and joined the Masonic Order in California. Brother Audie received
his first degree in Masonry when he was regularly initiated an Entered
Apprentice on February 14, 1955 in the North Holly wood Lodge #542. He was
passed to the degree of Fellowcraft April 4, 1955 and on June 27, 1955, he was
raised to the sublime degree of Master Mason.
A year later, he became a dual member and affiliated with Heritage Lodge No.
764 (North Hollywood, California) on May 14, 1956. Eventually, he returned to
Texas to receive his 32°
Scottish Rite work and to join the Shriners. Audie remained active in various
Masonic events and was decorated by the Scottish Rite as a Knight Commander of
the Court of Honor (KCCH) on December 11, 1965.
It is truly remarkable that this man, who
while at the pinnacle of his career and life, sought out the secrets of
Masonry! That says a great deal about both the man and the Fraternity. But
Audie Murphy knew he owed much to his friend and Masonic Brother Skipper Cherry
and never forgot it. Which is why he named his second son James Murphy after
James Cherry and always called him "Skipper.”
While on a business trip on May 28, 1971
(Memorial Day Weekend), a private plane flying in fog and rain crashed into the
side of a mountain near Roanoke, Virginia. Brother Audie Murphy was killed at
the age of 46 along with five others, including the pilot.
On June 7th, Audie Murphy was buried with
full military honors in Arlington National Cemetery. His gravesite, near the
Amphitheater, is second most visited gravesite year round. President John F.
Kennedy's grave is the most visited. In 1996 the Texas Legislature officially
designated his birthday, June 20th, as Audie Murphy Day.
During his life as a Mason, Brother Audie often participated in Shrine parades
in both Texas and on the West Coast and made one of his last public speeches
for a Masonic Event on April 15, 1971. In November 2000, the late Brother Audie
Murphy was honored when local Scottish Rite members presented to his widow,
Mrs. Pamela Murphy, a 33rd Degree cap in honor of his posthumous
election to that degree by the Supreme Council of the Scottish Rite.
Audie Murphy’s widow receives his
33rd Degree Cap
Masonic Presidents of the United States
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
May 2006
The White House in the 1850's
Our Masonic Presidents, 15 thus far, embraced Freemasonry even as they represented different political parties, different faiths and many different walks of life.
GEORGE WASHINGTON (1732-1799) 67
First President
(1789-1797)
George Washington was initiated Nov. 4, 1752, passed March 3, 1753, raised Aug.
4, 1753 all in Fredericksburg Lodge No. 4 at Fredericksburg, Va.
Brother Washington
was the commanding general of American Forces during the Revolutionary War and
lost ½ of his personal net worth during that conflict. He was the Charter
Master of Alexandria Lodge No. 22, Alexandria, Va., April 28, 1788 and
reelected Dec. 20 1788. Brother Washington was inaugurated President of the
United States April 30, 1789, thus the only man ever to serve as President of
the U.S. and Master of a Lodge at the same time. After his presidency a group
of Masons attempted to form a National Grand Lodge to oversee the several state
Grand Lodges and sought to draft George Washington as its Grand Master, but he
declined and refused to endorse any National Grand Lodge.
JAMES MONROE (1758-1831) 73
5th
President (1817-1825)
5th President, born 1758; died 1831. Initiated in Williamsburg Lodge No. 6 at
Williamsburg, Va., Nov. 9, 1775, by St. John’s Regimental Lodge, which was a
military Lodge in the Continental Army. Notice Brother Monroe was only 17 years
old when he took the degrees. However at that time a “lawful age” for Masonic
membership had not been universally established. He later became a member of
Williamsburg Lodge.
ANDREW JACKSON (1767-1845) 78
7th
President (1829-1837)
The 1st U.S. President born in N.C., he was the 6th Grand
Master of Tennessee, 1822-23. Some of his Masonic records have been lost, but
it is believed that he was a member of Tammany Lodge No. 1, Nashville,
Tennessee around 1800; which was the 1st Lodge in Tennessee
organized in 1789 under dispensation from the N.C. Grand Lodge. Brother Jackson
also is said to have attended at Clover Bottom Lodge under the Grand Lodge of
Kentucky. He was present in lodge at Greeneville in 1801 and acted as Senior
Warden pro tem. The records of St. Tammany Lodge No. 29 at Nashville, which
became Harmony Lodge No. 1 under the Grand Lodge of Tennessee, show that
Jackson was a member.
JAMES K. POLK (1795-1849) 54
11th
President (1845-1849)
The 2nd N.C. native to be elected president, James K. Polk was
initiated, passed, and raised in Columbia Lodge No. 31, Columbia, Tenn. Exalted
a Royal Arch Mason in La Fayette Chapter No. 4 at Columbia in 1825. Brother
Polk assisted in the Masonic cornerstone laying ceremony of the Smithsonian
Institute in Washington, D.C. May 1, 1847.
JAMES BUCHANAN (1791-1868) 77
15th
President (1857-1861)
Worshipful Brother Buchanan was initiated December 11, 1816, in Lodge 43, at
Lancaster, Pa., passed and raised in 1817. He held the position of Junior
Warden in 1821 and 1822 and was Master in 1825. He also served as the District
Deputy Grand Master for Lancaster, Lebanon, and York Counties.
ANDREW JOHNSON (1808-1875) 67
17th
President (1865-1869)
The 3rd President, born in North Carolina, Brother Johnson was
initiated passed and raised in Greeneville Lodge No. 119 now No. 3 at
Greeneville, Tenn. in 1851. All 3 North Carolina native to be elected president
were Master Masons. He was a member of Greeneville Chapter No. 82 Royal Arch
Masons, since he joined Nashville Commandery of Knights Templar No. 1 in 1859.
He received the Scottish Rite degrees in the White House in 1867.
JAMES A. GARFIELD (1831-1881) 50
20th
President (July 2-September 19,1881)
Brother Garfield was initiated and passed in Magnolia Lodge No. 20, Columbus,
Ohio, in November 1861, but due to his service in the Civil War was raised in
Columbus Lodge # 3O, in 1864, where he later served as Chaplain. He affiliated
with Garrettsville Lodge No. 246 in 1866 and with Pentalpha Lodge No. 23
Washington, D. C. as charter member in 1869. Assassinated less than 90 days
after being inaugurated president.
WILLIAM MCKINLEY (1843-1901) 58
25th
President (1897-1901)
Brother McKinley was initiated, passed, and raised in Hiram Lodge No. 21 in
Winchester, West Virginia May 1, 1865. He affiliated with Canton Lodge No. 60
at Canton, Ohio in 1867 and later became a charter member of Eagle Lodge No.
431. Following Brother McKinley’s
assassination in 1901 Eagle Lodge changed its name to William McKinley Lodge.
THEODORE ROOSEVELT (1858-1919) 61
26th
President (1901-1909)
Brother Roosevelt was initiated, passed, and raised in Matinecock Lodge No.
806, Oyster Bay, N. Y. in 1901 while he was Vice President of the United
States. As President he paid and official visit to the Grand Lodge of
Pennsylvania
WILLIAM H. TAFT (1857-1930) 73
27th
President (1909-1913)
Brother Taft was made a Mason at sight in Kilwinning Lodge No. 356, Cincinnati,
Ohio in 1909 by Grand Master Charles S. Hoskinson. Brother Taft’s father and
two brothers were also members of Kilwinning Lodge. After being made a Mason,
President Taft addressed the Brethren saying,” I am glad to be here, and to be
a Mason. It does, me good to feel the thrill that comes from recognizing on all
hands the Fatherhood of God and the Brotherhood of man.” President Taft, like Brother
Roosevelt paid an official visit to the Grand Lodge of Pennsylvania.
WARREN G. HARDING (1865-1923) 58
29th
President (1921-1923)
Brother Harding was initiated in Marion Lodge No. 7O, Marion, Ohio, 1901. He
received no other degree until after being elected President some 19 years
later. He was passed and raised in Marion Lodge in 1920, between his election
and inauguration. In the following year, as President, Brother Harding received
Scottish and York Rite Degrees and became a Shriner. He died in office of a
heart attack in 1923.
FRANKLIN D. ROOSEVELT (1882-1945) 63
32nd
President (1933-1945)
Brother Roosevelt was initiated, passed, and raised in Holland Lodge No. 8, New
York City, in 1911, 32nd Degree Scottish Rite in Albany Consistory 1929, Shrine
in 1930. Brother Roosevelt raised his son Elliot on February 17, 1933 in
Architect’s Lodge No. 519 New York City. He was also present when his other two
sons became Masons in 1935.
HARRY S TRUMAN (1884-1972)
33rd
President (1945-1952)
Worshipful Brother Truman received the degrees in Belton Lodge No 450 in
1909. He later helped organize and became a charter member of Grandview No.
618, Grandview, Mo. He served in France as a captain in the U. S. Army in WWI.
W.B. Truman served as both district lecturer and Deputy Grand Master for
several years. Elected Grand Master of Masons in Missouri in 1940. He always
claimed this was the greatest honor that had ever come to him. He worked for
servicemen and women through the Masonic Service Association during World War
II. Brother Harry was elected vice-president in 1944 and became President on
the death of Franklin D. Roosevelt (a Mason) on April 12, 1945. In 1959 Most
Worship Brother Truman received his 50-year Masonic service award, the only
president to received that honor. He was 1 33rd Degree Scottish Rite
Mason. He died on December 26 1972. On the 28th he was buried on his library's
grounds with impressive Masonic rites, the only Masonic funeral service ever
televised worldwide.
GERALD R. FORD (1913-2006 ) 95
38th
President (1974-1977)
Gerald R. Ford was born July 14, 1913 as Leslie L. King, Jr. He was later
adopted and took the name of his mother's second husband (a Freemason). Brother
Ford became President on August 9, 1974 on the resignation of Richard Nixon
(not a Mason). Ford received the degrees in Malta Lodge No. 405, Grand Rapids,
Michigan in 1949 and later became a 33rd Degree Scottish Rite Mason.
Brother Ford was the 1974 recipient of the NY Grand Lodge Distinguished
Achievement Award, the highest honor that can be presented by the Grand Lodge
of Free and Accepted Masons of the State of New York.
Brother Edmund G. Ross
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
7 March 2007
Brother Edmund G. Ross
About midway between Columbus and Cleveland, Ohio is situated the town
of Ashland. There on December 7th 1826 Edmund G. Ross was born. Edmund was
advantaged with a solid education for those times and developed a knack for
speech making and composition. He was a wordsmith both in his oration and with
his pen. Naturally he gravitated to the newspaper business and worked as a
writer, reporter, editor, and publisher in Ohio, then moved to Milwaukee,
Wisconsin.
In Milwaukee,
Edmund Ross worked as a newspaper printer and gained notoriety for his
abolitionist views. In 1854 the controversial Kansas-Nebraska Act provided that
the residents of individual territories could vote on whether they wished to be
admitted to the union as a free state or slave state. Edmund led a troop of
free-soilers to Kansas, where they established residence in order to vote to
keep Kansas a free state. There Edmund joined the upstart Republican Party,
started a new abolitionist newspaper, and helped draft a constitution that
certified Kansas as a free state.
When the Civil War
broke out Ross enlisted in the Union army and served as a captain in the Eleventh Kansas Regiment, eventually working his way up to Major. On just one day
in a fierce battle he had two horses shot out from under him. Edmund Ross may
have been made a Master Mason during his service in the Civil War. When the war
ended he went back to his newspaper work in Topeka, Kansas and continued to be
politically active.
In the spring of
1866 Edmund Ross attended a town meeting in Lawrence, Kansas where a very hot
topic was being addressed. Kansas Senator Jim Lane, a wily politician and former
Union General, had just voted to uphold President Johnson’s veto of the Civil
Rights Bill. Ross blasted his former comrade in arms with speeches attacking
Senator Lane’s weakness. Senator Lane, who was already ill, depressed, and in
money trouble, shot himself to death on the 1st of July.
Kansas Governor
Samuel J. Crawford, another seasoned politician and Civil War officer, knew
Lane’s vacant Senate seat could have dramatic national implications. Congress
was in the middle of the Reconstruction controversy. Some radical northern
legislators were intent on punishing the South, with a hate-filled vengeance
rarely seen in our country before. President Andrew Johnson and some of the
more moderate members of Congress were less hostile, insisting that a peaceful
transition and reconciliation were more important than exacting retribution for
the war. Governor Crawford, being a proponent of hard reconstruction and a
subservient South, said he was looking to appoint a new Senator with
“backbone.” A radical abolitionist, Civil War hero, and outspoken leader from
Lawrence seemed to fit the bill perfectly. Kansas Republicans needed someone
they could count on to help override Johnson’s constant vetoes of the harsh
Republican Reconstruction agenda. Edmund G. Ross appeared to be the perfect
choice.
As soon as the
newly minted Junior Senator from Kansas arrived on the Floor of the United
States Senate he read a statement supporting the Republican attitude toward
Reconstruction. In the next two years he voted with the Republican
majority without exception. Senator Ross was just what the
radicals were looking
for, solid just like Senator Samuel Pomeroy, the Senior Kansas senator, and one of
President Johnson’s harshest critics.
Early in President Johnson’s term, Congress had passed “the Tenure of Office Law,” which very sharply limited the President’s powers and essentially made it impossible for him to fire anyone of importance without Congress’s okay. Of course Johnson vetoed it, but the veto was overridden. President Johnson was the foremost constitutional authority of his time and he along with a few other opponents of the law claimed it was unconstitutional and directly interfered with the balance of powers set out in the constitution. Twenty years later the United States Supreme Court declared the law was in fact unconstitutional and it was repealed; but right then, Johnson had to deal with it.
On Friday, February 21, 1868 President Johnson sent a message to both Houses of Congress informing them that he had removed Secretary of War William Stanton. Stanton had been appointed by Abraham Lincoln and kept in office by President Johnson. However, Stanton and Johnson were of different political parties and never had any kind of acceptable working relationship. Stanton was a hard liner and undermined much of what the president attempted to do, especially relating to a lenient Reconstruction.
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Sec. Edwin
Stanton |
Sen. William Sprague |
President Andrew Johnson
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Washington and the nation were in turmoil. Secretary Stanton actually barricaded himself in his office and refused to leave. Stanton also had his would-be successor arrested for attempting to exercise the duties of the Secretary of War. Senator Ross and many others spoke out against Johnson in the Senate and voted to reject Johnson’s ouster of Stanton
In the House of Representatives a resolution
was passed to impeach President Andrew Johnson for high crimes and
misdemeanors. On Monday, February 24th, at five o’clock p.m., a vote
was taken, and the resolution, which read "Resolved, that Andrew Johnson,
President of the United States, be impeached for high crimes and
misdemeanors," was adopted by a vote of 126 to 47.
Once charges were
actually drawn up for Johnson’s impeachment, some Senators observed a change in
Edmund Ross. He commented to a fellow Senator, “Well, Sprague, the thing is
here, and so far as I am concerned, though a Republican and opposed to Mr.
Johnson and his policy, he shall have as fair a trial as an accused man ever
had on this earth.” The word “fair” must have spooked Rhode Island Senator
William Sprague, who soon thereafter passed a note around the Senate Floor
stating that “Ross was shaky.”
When
Ross refused to participate in the Republicans’ informal poll to ascertain if
they had the needed 2/3-majority vote, he immediately came under intense
pressure. He wasn’t alone of course, there were six other Republican “traitors”
who submitted to the poll and indicated that they intended to vote against the
impeachment. But Ross was in many ways singled out, because he was the only
Republican Senator who was apparently undecided!
Everyone was
shocked at Ross’s obvious wavering. What had happened to the outspoken Ross of
Kansas, the extreme abolitionist, the man who shouted about Senator Lane at
that Lawrence meeting? Senator Edmund G. Ross quickly became a household name
all over the nation. Newspapers featured him and he was the subject of many a
civil and not so civil discussion throughout the entire country. The amount of
spying on him to try to get a hint of how he would vote may have been
unprecedented for a United States Senator. The New York Tribune reported
that poor Ross was “mercilessly dragged this way and that by both sides, hunted
like a fox night and day and badgered by his own colleagues … now trod upon by
one Army and now trampled by the other.” Both sides said they had clues as to
how Ross would vote, and cautiously counted him on their side.
There were even
bribes some offered to him just to give a hint of how he would vote. Ross’
brother was offered a huge bribe just to guess how his brother would vote. The
presidency of the United States was on trial here, and the amount of the bribes
reflected it. The corrupt old politician and controversial Union General Ben
Butler had been appointed as the House prosecutor against Johnson. Even he grew
impatient declaring, “There is a bushel of money! How much does the damned
scoundrel want?”
President Johnson
did not attend his trial in the Senate, which began on March 23, 1868 and was
presided over by Chief Justice Salmon P. Chase. There were eleven articles of
impeachment. On May 16, the Senate voted on the eleventh article, which included
many of the charges contained in the preceding articles. The Senate gallery was
packed that day. Scalpers sold tickets to the gallery for ridiculous sums. The
floor was crowded not just with Senators, but chairs crammed in for all the
House members, cabinet, and various lawyers. One Senator who was seriously ill
was literally carried in to the chamber.
The voting began.
Halfway through, twenty-four Senators had already voted “guilty.” It was Edmund
Ross’ turn. Eleven more guilty votes were virtually assured. So Ross’ guilty
vote was all that was necessary to obtain the required 2/3 major and a
conviction. Chief Justice Chase asked, “Mr. Senator Ross, how say you? Is the
respondent Andrew Johnson guilty or not guilty of a high misdemeanor as charged
in this Article?”
Overcome with
emotion, Senator Edmund G. Ross, Junior Senator from the state of Kansas spoke
a barely audible “Not Guilty.” Chase said he did not hear him and asked Ross to
repeat his vote. So Ross cleared his throat and declared his vote again in a
strong, firm, unmistakable manner, “Not guilty.” Everyone heard it that time.
Most of the people present reacted with disbelief and disgust. The article of
impeachment had failed. Subsequently, the rest of the articles failed, all by
one vote, Ross’s. The impeachment of President Andrew Johnson had failed the
seventeenth president would stay in office by one vote.
In the span of ten
seconds, long enough to cast a vote, Ross’s political career was over. He
instantly became hated and demonized for his decisive “not guilty” vote.
Telegraphs rolled in from his home state one said, “Kansas repudiates you as
she does all perjurers and skunks.” Another coarsely stated, “The rope with
which Judas Iscariot hanged himself is lost, but Jim Lane’s pistol is at your
service.” Newspapers compared Ross
to Benedict Arnold and all other miserable traitors in history. He lost his
re-election bid to the Senate; in fact none of the other Republicans who voted to acquit
Johnson were ever re-elected to the Senate. Ross switched to the Democratic
Party and was ultimately forced to move
from Kansas into the New Mexico territory where he opened a print shop and
established a newspaper.
So why did Ross vote “not guilty”? How could such a strong radical Republican throw his career away to save a weak president doomed to election defeat just months later, a president Ross had, before the trial, voted against every time anything came to the Senate floor? Ross did not like Johnson’s politics, his policies, and did not even like the man personally.
Ross later hinted
that he voted against impeachment because he truly understood what was at stake
for the American political system. The independence of the executive office as a strong
branch of the government was on trial. If Andrew Johnson had been convicted by a bloodthirsty Congress
for little more than “stepping on a
dog’s tail,” it would have set a dangerous precedent. No president would ever
again be safe to make a decision contrary to that of the majority of Congress.
They could have been impeached and convicted at the drop of a hat from then on
any time they rubbed Congress the wrong way. It would have made a mockery of
the Constitution, which calls for a balance of powers among the three branches
of government and Congress would have come to dominate our national government.
But I would like
to suggest there might have also been another reason. Andrew Johnson and Edmund
Ross were both Master Masons. Even though they were political enemies, and in
fact did not particularly care for one another personally, they were, at a
higher level, brothers. I believe that Brother Ross knew in his heart that
Brother Johnson was ethically correct in what he was trying to do. I also
believe that Brother Ross just could not bring himself to supplant Brother
Johnson in that laudable undertaking.
From a political
perspective, Andrew Johnson was not worth ruining a career over. He was a weak
president, lacking in both his negotiating and communicating skills. He was
blunt and sometimes rude when talking to or about his opponents. He was a lame
duck in 1868, even after being acquitted. But none of that mattered. He was a brother
Mason doing the best he could do during one of our country’s most difficult
periods, and I think his brother from Kansas recognized that.
So what can we learn from this great act of
personal courage and conviction? I think Brother Ross teaches a number of
lessons:
1. Temperance, Fortitude, Prudence and Justice, are not
just precepts mentioned in Masonry, but are virtues we are to actually practice
in our lives.
2. We do not have to like a brother to do for him what
we have sworn before God to do.
3. The square of virtue may always be used as a rule and
guide for our conduct in all of our transactions with mankind.
4.
Practicing the principles
we profess as Masons is not always easy and something has costly consequences.
But if we keep in mind that we are merely traveling on a level of time to an
undiscovered country where virtue and morality reign supreme, with the help of
the Great Architect we can stick by our convictions and triumph in the end.
Old U.S.
Senate Chambers
Worshipful Brother George Washington
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
18 January 2007
George Washington was born on February 22, 1732 and was raised to the Sublime degree of Master Mason at age 21 on August 4, 1753 in Fredericksburg Lodge #4, Fredericksburg, Virginia. During the American Revolution General Washington attended a number of Masonic functions including attending communications of the American Union Military Lodge at West Point, NY.
After theAmerican
Revolution, independent Grand Lodges formed themselves within the state
boundaries in a system most like that currently in use. Some thought was given
to organizing an over-arching "Grand Lodge of the United States"
similar to the Grand Lodge of England. George Washington was the obvious
choice to act as the first Grand Master. However, the idea was short-lived in
part because a majority of the state Grand Lodges wished to keep their
autonomy, and in part because Brother Washington himself was not in favor of a
National Grand Lodge. We can but imagine how different American Freemasonry
would be today had a National Grand Lodge been established.
As father of our
country, George Washington is one of the most famous and revered Freemasons in
American history. Unfortunately a number of mythe have been born and
perpetuated over the decades regarding Brother Washington’s live including his
Masonic activities. This is somewhat perplexing because of all the
Freemasons we can praise, he requires no embellishment. His entire life
demonstrated extraordinary wisdom, industry, courage, and patriotism. Here are but a few of those unfortunate
myths:
Myth: All of George Washington's generals during the
War for American Independence were Master Masons.
Fact: Thirty-three
of the generals serving under Washington were members of the Craft, but not
all.
Myth: Brother
Washington insisted that the Marquis de Lafayette be made a Mason before he
would promote him to general.
Fact: Lafayette was already a Freemason before he
arrived in America to help fight the British, even though he wasn't 21 years of
age when he first arrived her.
Myth: There are many aprons owned or worn by
George Washington available if one can afford them.
Fact: There is
only one authentically documented apron owned by Washington still in existence.
It was the only apron listed in Washington's inventory that was released after
his death.
Myth: Washington
was Grand Master in Virginia.
Fact: Brother Washington never was a Grand Master.
Grand Master Edmund Randolph appointed him as the first Master of Alexandria
Lodge No. 22 in Virginia. The new charter was dated April 28, 1788. In December
of the same year he was regularly elected Master and was therefore Master of
Alexander Lodge #22 when he was sworn in as President of the United States in
March of 1789.
Myth. Washington
acted as Grand Master when the cornerstone of the Federal Capitol was laid on
September 18,1793.
Fact. The Grand
Lodge of Maryland was called on to lay the cornerstone. Alexandria Lodge, of
which Washington was a Past Master, held a place of honor. Right worshipful
Joseph Clark, the Junior Grand Warden of the Grand Lodge of Maryland, acted as
Grand Master. Clark placed the President between himself and the Master of
Alexandria Lodge. Brother Washington didn't act as Grand Master, but without
question he was the most honored and influential Freemason participating in the
event.
Myth. George
Washington never was interested in Freemasonry. He rarely, if ever, attended
Lodge meetings.
Fact. True, he
seldom attended Masonic meetings. This is understandable when it is realized
that from the day he was made a Master Mason until shortly before his death he
worked for his country. There are verified records that indicate Brother
Washington visited a number of Lodges and attended Masonic function while he
was President of the United States, Including visits to St. John’s Lodge #2 in
New Bern and Zion Lodge #18 In Trenton, N.C. Without question he loved and
respected the Craft. He was buried with Masonic rites. That he commissioner a
portrait to be made of him in full Masonic regalia is further evidence of his
pride in and love for Masonry.
Myth. Washington
was uneducated.
Fact.
Unschooled – yes; uneducated -- no. Brother Washington never formally attended
any school. Through his father's vast library Washington learned the
fundamentals of mathematics, surveying and many other subjects. At the age of
17 he earned a substantial wage as a surveyor. In 1749 he was appointed surveyor
of Culpeper County, Virginia, having produced a certificate "from the
President and Masters of William and Mary College, appointing him to be
surveyor of this county." From various intellectuals he learned how to
study and use his common sense. The history of his life proves he became one of
the most knowledgeable men of his, or any, age.
Mary Ball Washington
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
9 May 2005
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Mary Ball Washington |
Worshipful Brother George
Washington |
As we all know yesterday was Mothers’ Day, so for tonight’s Masonic Education I thought it might be appropriate to examine for a few minutes a very special mother; the mother of one of the greatest Freemasons America ever produced, George Washington’s mother, Mary Ball Washington.
While our first president’s early life is well documented with both fact and fantasy, little is usually mentioned about his parents. Mary Ball Washington was the second wife of Augustine Washington, and George was her first child. She is deemed by some historians to be one of the noblest women in the annals of American colonial and revolutionary history. Certainly, history has shown that she had a profound influence on the life of the first President of the United States, who is also a Masonic icon.
Mary Ball was born in Lancaster County, Virginia, in 1708 to
Joseph Ball and Mary Ball. Each of her
parents had been previously married and had children by their previous
marriages. The family home was 600-acre
plantation known as “Epping Forest.” Her grandfather, William Ball, had been
born in England and had immigrated to Virginia around 1650.
Mary grew up learning those lessons every lady should know including sewing, knitting, and cooking. Her mother also instilled in her the lessons of the Church. But sadly, by age thirteen, both of Mary’s parents had died, and a family friend, Colonel George Eskridge, was appointed her guardian. For the next decade, she lived at times with Colonel Eskridge and his family and at times with her married half sister, Elizabeth (Betty) and her husband Samuel Bonum. Not much is known about her life at this time, but we do know that Mary was probably tutored with the other children on the Eskridge plantation, because she could read and write and was an avid horsewoman.
Around 1728 when Mary Ball was twenty, she traveled to Stratford-by-Bow just outside London, England. During her visit, she became better acquainted with Augustine Washington, who also lived in Virginia and happened to be visiting London at the same time. The two began a romance and were married two years later back in Virginia. She was about 23, which for that time, was somewhat old for a first marriage. Augustine was also from a family that had been in the colonies since the mid-1600s, but he had been educated in England as was the custom of the day. He was a well-established, wealthy widower, fourteen years her senior, and father of three children, Lawrence, Auggie, and Jane.
Augustine Washington looks very familiar
After marriage, the Washingtons lived at Pope’s Creek Plantation on the Potomac River, later called Wakefield, where Mary undertook to raise her husband's three children from his previous marriage. The next year on February 22, 1732 she gave birth to her first child, George, named for her guardian George Eskridge. She gave birth to two more children while living at Wakefield, Betty and Samuel, who were named for Mary’s other guardians, her sister and brother-in-law. Also at Wakefield, Augustine’s daughter, Jane, died at age 13.
In 1736, Augustine purchased the larger Hunting Creek Plantation, which was renamed several years later Mt. Vernon, and the family moved there. Mary gave birth to two more children, John Augustine and Charles. Two years later, Augustine purchased another plantation known as the Ferry Farm on the banks of the Rappahannock River, south of Fredericksburg in order to be closer to his iron manufacturing business, and the family again moved. Mary’s last child, a daughter, Mildred, was born at Ferry Farm but died only16 months later. Four years later in 1743, Augustine Washington died unexpectedly at the age of 49, leaving Mary to raise the five surviving children.
Mary, who herself had been orphaned at age 13, became at age
35, a widow with five young children.
George was 11-years-old at the time of his father’s death. Agreeable to
Augustine’s will, Hunting Creek was left to George’s half-brother Lawrence, and
Ferry Farm was left to George.
Augustine Washington’s death certainly had a profound effect on his son George. Augustine’s two older sons were already out of the house, and so it meant that George became “the man of the house” at a young age. Furthermore, he would be unable to go to England to be educated like his older brothers. George looked to his older half-brother Lawrence as a role model. Lawrence had been educated in England and gained military experience fighting with the British Navy against Spain in the Caribbean. In fact, it was Lawrence who renamed Hunting Creek “Mt. Vernon” in honor of the great English mariner, Admiral Edward Vernon.
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Admiral
Sir Edward Vernon |
Mount Vernon was named for the admiral
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After a couple of years, Mary allowed George to leave Ferry
Farm to live with Lawrence at Mt. Vernon. In 1746, when George was 14 years old, Lawrence obtained a midshipman's warrant
for him in the English naval service. George made plans to embark on board a
man-of-war, which was then anchored in the Potomac. His baggage was already on
board the ship. But at the last minute his mother refused to give her consent,
preventing her son from embarking on a life that would have cut him off from
the great career he would eventually pursue. How different might the history of
our country and yes even our beloved fraternity be had it not been for this
concerned mother putting her foot down?
One noted biographer described her action as "the debt owed by mankind to the mother of Washington." She later gave to George, as a consolation gift, a penknife engraved, “Always Obey Your Superiors,” which he cherished.
Mary Washington continued to live at Ferry Farm and worked
the land. In fact, she lived more than
45 years after the death of her husband, and never remarried. Clearly, she was a strong-willed woman and
had a tremendous influence in instilling a most laudable value system within
her son and ultimately our country. To
Mary Ball Washington we owe the precepts and example that governed her son
throughout his life. The moral and religious maxims found in her favorite book,
"Sir Matthew Hale's Contemplations," made an indelible impression on
George's memory and on his heart, as she read them aloud to her children. That
small volume, with his mother's autograph inscribed, was among the esteemed
treasures of George Washington's library as long as he lived.
In 1772, when Mary was about 64 years old,
George purchased a home for her in Fredericksburg, Virginia and moved his
mother there to be closer to her daughter Betty. Because of its location on the
Post Road, communications were easy to maintain in Fredericksburg and there she
would live out the remaining 17 years of her life.
Mary Ball Washington lived to see her son elected President.
George Washington paid his last visit to his 81-year-old mother at the house in
Fredericksburg in April 1789, while en route to New York for his inauguration.
Mrs. Washington died in her home four months later on August 25, 1789. She was buried a short distance away.
In 1830, the women of Fredericksburg banded together to raise the money to fund a monument for Mary Washington. Unfortunately, the monument was heavily damaged during the Civil War. However, the women of Fredericksburg and America were successful thereafter in rebuilding the monument. It is said to be the first instance of a monument to a woman financed solely by contributions of women. A new cornerstone was laid in October 1893 and dedicated by President Grover Cleveland in May 1894. On the shrine, which looks very much like a miniature “Washington’s Monument” is the simple inscription: “Mary the Mother of Washington.” Perhaps it should also read “Mary, the Mother of American Freemasonry.”
Mary Washington’s monument
Brother Erik Weiss
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
24 April 2007
Young Ehrich Weiss or Erik
Weiss
Ehrich Weiss was born in Budapest, Hungary on March 24th
1874 to a Jewish Rabbi and his wife. The family moved to America soon
thereafter where his name was changed to Erik. The family lived in Wisconsin
before eventually settling in New York City. Erik left home at age twelve, poor
and uneducated, but determined to seek his fortune. After five years of
performing manual labor, odd jobs, and all manner of menial work, Erik returned
home and at age 17 he and his brother, Theo, developed a magic act.
They struggled for a few years performing in
poolrooms, private parties, and bars, then finally at the Coney Island Amusement
Park for tips thrown into a hat. At the 1892 Chicago World Columbia Exposition,
Eric performed 20 shows a day for $12 a week. Two years later Erik married Bess
Rahner and she became a part of his act as his chief assistant. Erik and Theo
split soon after Erik’s marriage, taking on stage names and pursuing separate
careers in the entertainment business. During their early years as a team, Erik
and Bess worked carnivals and similar venues, where they gained a great deal of
experience in show business.
Even as an adult, Erik was somewhat small in
statute at about 5'4", but extremely strong both in mind and body. By
regularly exercising, both mentally and physically, he developed an amazing
degree of fitness with muscles of steel and a determination of mind to match.
An outstanding swimmer, he also developed an extended underwater breath control
technique, which, together with his superb physical condition, would prove so
essential to his success.
The United States entered World War I on
April 6, 1917 and Erik, who by that time was a renowned international star,
threw himself into the American war effort. Though he was too old to serve
actively in the military, Erik became a military instructor and taught American
soldiers escape techniques such as picking locks and escaping from cells,
ropes, and chains.
Erik had also formed an organization of
professional magicians, of which he had been elected president. Under Erik’s
leadership the Society of American Magicians tendered their absolute loyalty to
the American Cause and served in many capacities, including entertaining the
troops, working as spies, decoding messages, and even developing camouflage.
Erik himself developed an act to entertain
the troops, which he performed in military camps all across the United States
at no cost. A part of that act included a trick he called “Money for Nothing”
where he apparently materialized a succession of $5 gold coins out of thin air.
Each coin produced was then given to a boy headed overseas. Over time this
trick alone cost Erik more than $7,000 of his own money. This was at a time
when the average income in America was somewhere around $500 per YEAR. Erik’s
efforts also resulted in the sell of more than $1 million in war bonds.
Additionally, he contributed $50,000 of his own money to help buy much needed
ambulances for the doughboys.
At the age of 49, on July 17, 1923 Erik
Weiss was initiated in St. Cecile Lodge No. 568, New York City. Just two weeks
later he returned his catechism and was passed to the Fellowcraft Degree on
July 31. Three weeks later, on August 21st he was raised to the
Sublime degree of Master Mason, demonstrating his extraordinary mental capacity
and dedication to the Fraternity. Erik became a Scottish Rite Mason in 1924 and
often demonstrated his pride in being a Freemason. On one occasion Erik gave a
benefit performance for the Scottish Rite Valley of New York, which filled the
4,000 seats Scottish Rite Auditorium and raised thousands of dollars for
charity. In October 1926, just weeks prior to his untimely death, he became a
Shriner in New York’s Mecca Temple.
On Halloween, just days after becoming a
Shriner, at age 52, Brother Erik Weiss died of complications from a ruptured
appendix. Some believe he was injured while taking a blow to the stomach during
a demonstration of his strength on October 22nd in Montreal, Canada.
His body was taken to New York where on November 4, 1926 funeral services were
held at the W. 43rd Street Elks Lodge Ballroom with some 2,000 mourners in
attendance. The most impressive service
included eulogies by Rabbis, a Broken Wand Ceremony by the Society of American
Magicians, tributes from the National Vaudeville Artists and Jewish Theatrical
Guild, traditional rites by the Mt. Zion Congregation and the Elks Club. Then
lastly, as by tradition of the fraternity, Masonic Rites were conferred by St. Cecile Lodge No. 568. Burial was in Machpelah
Cemetery, Brooklyn, a site Brother Eric had personally selected.
Brother Weiss’s monument features two
tall pillars, one on the right the other on your left. There are three
steps upon the top of which is a beautiful virgin weeping
beside a large stone shaped like an ancient level.
Above her head is inscribed Erik’s stage name by which he is much better known
“Houdini.”
Houdini’s gravesite
Today when we hear that name our minds
probably immediately think of the greatest illusionist and escape artist of the
twentieth century. However, behind the public life was a great Mason as well,
one who demonstrated that his charity was as extensive as his fame, as he
leveled himself with the Fraternity, extended its privileges and practiced its
precepts.
Brother Erik Weiss aka Houdini
Masonic Symbols
Jimmy Stevens 32°
Past Master Garner Lodge
#701
2001
In preparing for our 3rd Degrees, Worshipful Brother Ronnie Whaley will usually step out to one of the shrubs at the base of our front steps and there pluck a “sprig of acacia” to use in the degree. When we attend a Masonic funeral, one of the good brothers, at the cemetery invariably approaches a convenient holly tree of juniper plant and secures the symbolic greenery.
We are taught that the sprig of acacia, being an evergreen is representative of eternal life. Evergreens in general have symbolized life eternal from time immemorial among innumerable religions, sects, and fraternities. The Christmas tree, holly wreath, mistletoe, and evergreen garland are all very familiar Christian symbols of life everlasting. So why does Masonry chose to recognize specifically the acacia in the Legend of Hiram Abiff and as the most prominent symbol of immortality?
I did not realize until just recently that acacia was mentioned so prominently in the Bible. Although the word “acacia” is not found in the King James Version of the Bible, it is used in the NIV, NRSV, and NKJV. The King James Version uses the word “shittah” or “shittum” to designate that variety of plant found in the arid areas of the Middle East.
Acacia refers to a species of plant that range from small bushes to very large trees. One type of acacia referred to in the Bible is a large thorny bush found in the Holy Land. It has a very sweet smell, with green leaves and yellow flowers. Its bark is black, gnarled, and very rough. Some scholars believe that Moses’ burning bush was an acacia.
Another type of acacia or shittum was a medium sized tree, leafed in green and bearing yellow blossoms. Its wood is very hard and indestructible by insects. This acacia has a fine beautiful grain that is orange colored.
It is believed that the posts, which supported Moses’ tabernacle, were formed from Acacia or shittum wood.
Based on the description in Exodus 25:10-13, Archeologists have pretty well established as fact that the Arc of the Covenant, that beautiful gold covered chest, which held the stone tablets upon which were written the Ten Commandments, was crafted from Acacia wood.
In the Books of Numbers and Joshua we read of a plain or valley in the Land of Moab where the Children of Israel encamped after 2 glorious victories over Sihon and Og, at the close of their desert wanderings. The name of that valley was Abel-Shittim, which translates “Grove of Acacias. It was from this point that Joshua sent forth two spies to secretly view the land of Jericho.
The gum obtained from the acacia is called Arrabic and is used even today by some herbalist in the belief they contain medicinal powers.
Acacia has also been found to be used to build coffins that contained several Egyptian mummies. Acacia, of course is part of our Masonic work and represents the immortality of the soul, as the soul lives on after our bodies have been put to rest.
Thus we see acacia can be a bush, tree, or grove of trees. If one cuts down an acacia, it grows back. If it is burned to the ground, it will grow back. If one digs up the plant and leaves but one portion of the root, it grows back. Acacia can live through floods, droughts, and bad soil conditions. There is little doubt as to the reason acacia is our symbol of immortality.
I hope you have found this information interesting, and that
you will have a greater appreciation for the sprig of acacia when next you
contemplate it.
Acacia Tree Acacia foliage & pods
The Ancient Landmarks Of Freemasonry
from: “Lectures on
Masonic Jurisprudence” by Roscoe Pound, 33°
Jimmy Stevens, 32°
Garner Lodge # 701
January 2000
What are the Ancient landmarks of Freemasonry? What is their purpose? Why are they significant? I was raised to the sublime degree of Master Mason in 1975. For as long as I been a Mason I have heard the term “Masonic Landmarks,” or “the Ancient Landmarks” used by the brethren. I have always been curious as to exactly what those Landmarks really are. I had discussed the landmarks with several well-informed brothers over the years, but usually got rather vague and sometimes even conflicting answers and opinions about the Landmarks.
Last year, as our Grand Lodge was embroiled in a good deal of controversy, again, I heard the mention of the Ancient Landmarks, and strict admonishment that we must not stray from them. I thought I knew what those landmarks were, and one night in a private moment at home, I attempted to mentally list the Landmarks, as I understood them. It was at that moment I realized that perhaps I really did not have an adequate knowledge of them. Therefore, I recently embarked on a study seeking additional light in Masonry relative to the Ancient Masonic Landmarks.
As is often the case in Masonic research, I discovered that some of the older writings were really the best in answering fundamental questions relating to the Craft. I found a book published in 1924, written by scholarly Brother Roscoe Pound a 33° Mason from Cambridge, Massachusetts, titled Lectures on Masonic Jurisprudence. Brother Pound dedicates a considerable portion of his work to the Ancient Landmarks and helped me much better understand them. I hope I might now share some of that knowledge with you, and especially some of the newer members of our fraternity.
First
the question arises exactly what is a Landmark? In a common sense, a Landmark
is a fixed geographic location dominated by a recognizable and relatively
permanent feature. The best landmarks are not man-made, but natural like
mountains, huge boulders, and the confluence of rivers. Our forefathers used
landmarks in their travels to determine where they were, where they were going,
and even what route they had taken to get there. It is somewhat the same with
Masonic Landmarks.
The Ancient Landmarks of Freemasonry are described as a small body of not clearly defined fundamentals, which are beyond change! They are the standard by which all things Masonic must be judged ultimately, and to which we must all conform. Another definition of Masonic Landmarks ascribes that they are certain universal, unalterable, and unrepealable fundamentals, which have existed from time immemorial and are so thoroughly a part of Masonry that no Masonic authority may derogate from them or do anything but maintain them.
Accordingly, Masonic Landmarks must:
1. Be absolutely unchangeable, ever!
2. Fundamental Standards
3. Universal
4. Unrepealable
5. Having existed from time immemorial
Using these stringent criteria, there are those Masons who insist that there are no Landmarks at all. But rather Landmarks are theoretical expressions that have evolved in our Order, much as myths or legends evolved in various societies. However, I believe the vast majority of Masons do recognize the very real existence of the Ancient Landmarks, even though the understanding of them may be somewhat clouded.
In order to examine adequately the Ancient Landmarks, even in this brief time of study, we must glance our history. No one really knows when or where Masonry originated. We know that forms of Masonry have been in existence for many centuries. Modern Masonry, as we basically recognize it today, was generally initiated during what is known as the Masonic Revival of 1717 in England. Even then Landmarks were recognized and acknowledged. A Brother Payne was the second Grand Master after the 1717 revival and in 1723 he wrote “The Grand Lodge may make or alter regulations, provided the old landmarks be carefully preserved.”
Since the advent of Modern Masonry the Order has been governed and directed primarily by three means, the landmarks, tradition, and legislation; and I explain them thusly:
The Landmarks are the essence of Masonry. They are the sum and substance of what we are as Masons. They are tenets that were set in place so long ago that no one could trace their origin, and yet they are so complete, so steeped in truth, that they have remained unchanged for millennia.
Tradition is similar to the old English Common law. For hundreds of years civilized societies had no written laws. Everyone knew what was acceptable and unacceptable, and judges meted out punishment for violations of accepted standards, even though there was no written ordinance. Later, statutory, or written law was often based on the old common law. Masonic tradition is very close akin to that type of common law.
Finally Masonic legislation, consists of the rules, regulations, resolutions, and laws written and enacted by the various authorized Masonic bodies, such as the Grand Lodge. All such legislation should be based upon the Ancient landmarks and Masonic tradition.
Dr. Albert Mackey Brother George Oliver
In 1856, Brother Dr. Albert Mackey, a renowned Masonic scholar, wrote a book on the subject of Masonic Jurisprudence. In that work he identified 25 Landmarks. In 1863, Brother George Oliver, an English Mason produced a scholarly work in which he noted some 40 Landmarks. Yet even Brother Oliver admitted that he was “groveling in the dark,” and had “no actual criterion by which we may determine what is a landmark and what is not.” Then in 1878 a certain Rev. Brother Woodford published a widely accepted list of 19 Masonic landmarks
Brother Pound very meticulously analyzed all the fore mentioned lists and others. Using the previously mentioned 5 part criteria, he identifies and justifies 7 true Masonic Landmarks:
1- Belief in God
2- Belief in eternal life and resurrection
3- A Book of Law as an indispensable part of the Lodge furniture
4- The Legend of the Third Degree
5- Secrecy
6- The symbolism of the OPERATIVE art
7- That a Mason be a MAN, free born and of age
After having studied the subject of Landmarks to some degree, I agree with Brother Pound’s analysis. Each of the 7 landmarks meets the most stringent tests to qualify them as landmarks. However, one of the main lessons I learned about Masonic Landmarks is that they are not as absolute, as I thought. I hope that I have enlightened you somewhat on the Ancient Landmarks, but more importantly I hope I have whet your appetite to do some more research on them yourself, so you may share that knowledge with us.
Operative Secrets of Our Ancient Brethren
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
14 June 2007
In the Fellow
Craft’s Degree we are informed that Masonry is considered under two
denominations, Operative and Speculative. Of course, we all know
that our ancient Masonic brethren practiced both but were primarily operative
masons; they built some of the most magnificent and durable structures ever
erected. Operative Masons constructed Solomon’s Temple more than 3,000 years
ago, and were it not for the hand of ignorant men and the ravages of war, that
edifice would no doubt still be standing even today.
Roman Masons
constructed magnificent temples, coliseums, aqueducts and even roads that have
stood the test of time and are still in existence today. However, the Roman
Empire fell late in the 5th Century or about 1500 years ago. The
next 1,000 years (from around 500 A.D. to 1500 A.D.) are generally considered
the Middle Ages or Medieval Times. During that period in history ancient masons
completed some truly wondrous works like castles, forts, and elaborate
cathedrals. What makes it particularly amazing is that they did so at a time
when formal education was nearly nonexistent, and the tools of architecture
were of the crudest and most basic nature.
Today modern
Masons, who practice Speculative Masonry, carefully guard some secrets that we
have promised, in the most solemn manner, never to reveal inappropriately. Can
you name some of those secrets? They primarily relate to our signs of
recognition, interaction with other Masons, and some of our ritualistic work.
Our ancient
brethren, the early operative masons, maintained secrets as well. Some were
similar to some of the secrets we keep today, but some were entirely different.
The mysteries related to geometric principles, and the construction of edifices
were particularly treasured and carefully concealed. In other words, our
ancient brethren were practitioners in the science of geometry. That does not
sound like such a great secret to us today, when practically every 10th
grader has a working knowledge of geometry and algebra. Yet that was not the
case during the Middle Ages. A mastery of geometry was a closely guarded, most
valuable, almost mystical commodity and those who possessed it could construct
buildings that would have been impossible to build without employing that
science.
Therefore, it
becomes quite obvious why the Masons so carefully safeguarded and maintained
the formulas, and mysteries related to geometry. If everyone else knew those
secrets, the Masons who then possessed them would no longer be in such demand.
There were relatively few true Master Masons, who had thoroughly “mastered” the
secrets of geometry. They were the ones who laid down the plans and designs for
the grand cathedrals and other structures built during that period. Those
Master Masons hired men to actually perform the necessary labor and very
gradually taught them the building trade, imparting a quite limited knowledge
of geometry, just a little at a time, until the workmen proved they were worthy
to possess the more hidden secrets of geometry. These workers advanced in
knowledge by degrees and were known as Entered Apprentices and Fellow Crafts.
Eventually, after many years of dedication and hard labor, they might become
Master Masons themselves and qualify for very handsome wages.
As previously
stated there were relatively few Master Masons, so in order to complete
building projects all over what was then the known and civilized world, those
few had to be free to travel from one building site to another. This was
at a time when most people’s travel was quite limited by kings and other
restrictive authorities. Very few individuals could travel from place to place
without specific permission; one exception was the “Freemasons.”
However, this need
to travel also created a number of problems. Master Masons were paid very good
wages, so everyone in the building trade sought to be Master Masons. Some men,
perhaps Entered Apprentices or Fellow Crafts, or others with some limited
knowledge of geometry some times attempted to pass off themselves as Master
Masons. Since they were traveling in places where their true identities were
unknown, Master Masons developed special signs of recognition whereby they could
recognize one another without knowing the other man personally. This also
helped to expose imposters, often referred to as cowans and eavesdroppers.
Additionally,
because the Freemasons did often travel and were away from home and family for
quite extended periods, they began to make pledges to one another relating to
way they would interact with a fellow Mason and his family. Basically, they
promised or obligated themselves to look out for a brother Mason’s family while
he was gone. Therefore, a Mason knew he could trust a brother Mason with his
wife and family, his property, and all his possessions no matter how long he
might be gone. He also knew that he could completely trust other Master Masons,
which he encountered in his travels into strange and sometimes hostile lands.
Thus were developed two types of secrets our ancient brethren held sacred,
Operative (or work related) and Speculative (or relationship oriented).
Speculative Masons
today obligate themselves to some promises similar to the ones Ancient
Operative Masons made to one another. Obviously, the secrets having to do with
relationships are just as important as they have ever been; but those having to
do with geometry are no longer secrets and are therefore not relevant.
Nevertheless, it is interesting to take a look at what were some of the ancient
secrets of Masonry.
One of the basic
tools of ancient Masonry was the square. Though a very simple instrument, it
was essential to erecting a building of any size. If the stones were not
perfectly square, none of the materials would fit properly, the buildings
integrity would be compromised and it would be in danger of collapsing or
otherwise failing. Most anyone knew how to use a square, no big secret there;
but how did you know your square was accurate? Was your square really square?
Truing a square or squaring a square was one of the most carefully guarded
secrets of Ancient Masonry.
Truing a framing
square is really pretty simple, if you have a basic knowledge of geometry. Take
a piece of string and affix one end to a small tack, which is pressed into a
drawing board. These were all items available to our ancient brethren. Now
using the string and some type of marking instrument carefully draw a perfect
circle. Now using that string, determine the center of the circle and establish
the diameter and mark it. The shortest distance between two points is a
straight line. So now we have a perfect circle and a perfectly straight line.
The way we created those figures was another Masonic secret.
Now on this figure you have
constructed, pick any point on the circle other than on the straight line, any
point at all. Then draw a straight line from that point to one of the straight
line-circle intersections; and another from your point to the other intersection.
The result will
always be a perfect 90-degree angle and you can test your square by it. This
was a very closely protected secret of the ancient Masons.
Now once we have
established a means to possess a true square the calibration of other tools is
also simplified. We have a perfectly straight line and a squared square so we
can test our plumb and our level by the straight line and the square.
The Ancient
Operative Masons maintained other secrets as well. For thousands of years
builders had used some sort of limestone-sand-cement mixture to create a very
primitive concrete. Our ancient brethren however, discovered that by
introducing volcanic ash into the mixture a much better product resulted. The
remarkable paved road known as the Appian
Way, many Roman baths, complete with indoor plumbing and running heated water,
the Roman Coliseum, the Pantheon in Rome, and the Pont du Gard aqueduct in
south France were built almost two thousand years ago with that type of
material and these structures still exist today! The formula for that miracle
material that we now call concrete was safely lodged in repository of faithful
Mason breasts, not to be shared with the profane.
Operative Masons also learned that they
could construct massive and impressive stone and cement domes, a feat formally
impossible. The Masons developed a system whereby they used heavy materials at
the base, lighter materials as they worked toward the apex of the dome and also
gradually altered the concrete formula depending on where in the dome it would
be used. All of which were secrets not to be revealed except to other Master
Masons.
The final “secret” I want to share with you
is one of a modern nature. Of course our Ancient brethren used wooden squares
and did not have access to the metal framing squares we use today. So how do we
true a metal square that has become misaligned? You will need a hammer and a nail punch. Any size
punch will do. A framing square is nothing more than an L-shaped piece of
metal; it has no moving parts. To cause it to be perfectly square, you must
"re-form" it.
First we must determine how the square is out of true. First
draw out your circle and form a 90-degree angle; lay one arm of the framing
square on and/or parallel with that line.
Here's how the actual
adjustment is made. Solid concrete or an anvil is best as the work surface. If you do not possess an anvil, you can make a
substitute by sticking an axe into a chopping block, lay the square on the head
of the axe. To close up the angle, use the nail punch and strike it with
a hammer a sharp blow at a point near the heel; to open the angle, strike near
the throat. Don't strike too hard, but use a firm blow to strike the punch. You must then
re-test the square and re-test it after each blow until the square is trued.
This procedure
also teaches us a very valuable life lesson. When our lives get out of true or
are misaligned, when we’re not living by the square of virtue, God does not
simply discard us, he tries to reshape us, like the square; and like the
square, sometimes that involves Him banging on us some. So the next time you
feel like the Supreme Architect is hammering you, just stop and consider, He
just may be trying to make you usable again.
Perhaps that is
the best insight on the secrets of Masonry. Speculative or modern Masons have
taken the ancient secrets and, with the help of the Almighty Creator, applied
them so to demonstrate many great truths relating to life and our relationship
to Him. This is just one more reason that Masonry is such an honorable
institution and that its secrets are so important.
![[Square & Compasses]](./masonic%20ed%20vol%201_files/image163.gif)
Jimmy Stevens 32°
Past Master Garner Lodge
#701
24 September 2007
Early in our Masonic journey, we are taught that Freemasonry
is a beautiful system of morality veiled in allegory and illustrated by
symbols. One of the beauties and most alluring factors in Masonry is its
symbolism. Through symbols we are taught about some of the mysteries of the
Order and some tremendous truths that we can apply throughout our lives. For an
example, in the Entered Apprentice
Degree’s Lecture we are told that the ornaments of the Lodge are the Mosiac
Pavement, the Indented Tessel and the Blazing Star.
In order to understand this information more thoroughly
we must examine it a little more closely and realize the information is more
complicated than it initially appears. First, here “the Lodge” does not refer
to the Lodge Building; but rather the Masons therein asembled, or as the
Lecture states “A certain number of Masons duly assembled . . .” Next “Ornaments” does not mean
“decorations.” There are several definitions for the word “Ornament,” some of
which are:
·
A person or thing that adds to the credit or glory of a
society
·
Outward display
·
Any accessory, adjunct, or equipment
Mosaic
pavement, indented tessell, & blazing star
The ornaments of the Lodge therefore
are things that add credit and glory to our Society of Friends and Brothers.
They are indeed outward displays of additional or adjunct equipment that helps
us recall and recognize our duties as men and Masons. The Mosaic or checkered
pavement is identified as a representation of the Ground Floor of King
Solomon’s Temple and readily reminds us that each of our lives are checkered
with good and evil. The indented tessel was a very ornate and beautifully
inlaid border that surrounded the floor. It puts us in mind of the beautiful
and lavish blessings that God showers upon us, one after another. We are taught
that the Blazing Star hieroglyphically represents Divine Providence or in more
simple terms “symbolically represents God.”
While some of our symbols, like
the working tools, the ashlars and the trestle-board are very old and have been
a part of Masonry since time immemorial; the Blazing Star is a relative
youngster as a Masonic symbol.
The three Masonic ornaments first appeared somewhere around 1725 in
England and are generally accepted to have been originated by Dr. John Desaguliers (De sag u lay), who was an associate of another
great Mason, Sir Isaac Newton. Brother John, in 1719 at the tender age of 26,
was elected as the third Grand Master of Masons in England.
At that time, in England, there
was rabid fascination with all things viewed in the heavens, and most
especially comets, or “Blazing Stars” as they were then called. Just a few
years earlier in 1680 the world had experienced a very close encounter with a
comet that both mesmerized and terrorized the people occupying this planet.
The Comet of 1680, also known as Kirch's Comet, has the distinction of
being the first comet ever discovered bytelescope. Discovered by Gottfried
Kirch on November 14, 1680, it became one of the brightest comets ever viewed
by man and was visible with the naked eye even in daytime. Eyewitnesses
recorded that when the comet appeared to touch the horizon, its huge terrifying
tail extended to a point directly overhead. Modern science has determined that
Kirch’s Comet passed within about 37 million miles of the Earth, which is but a
hairs breadth, considering the Sun is but 93 million miles away. It was
visiable from the fall of 1680 until the spring of 1681.
Even in our mdern day such a celestrial display would be spectacle and
awe inspring. We can only imagine the impact it had on the people who lived in
the late 1600’s. One witness wrote:
“I tremble when I recall the terrible appearance it had on Saturday
evening in the clear sky, when it was observed by everybody with inexpressible
atonishment. It seemed as though the heavens were burning or as if the the very
air was on fire.”
This blazing star indeed was a reminder of greatness, the power, and
the beauty of our Kind and Magnificent Creator. God does certainly conduct the
universe and all the worlds therein contained with unerring precision. As
Masons we recognize that He is all mighty, all knowing, all present and
eternal. And even with that little chuck of ice and iron He displayed a very
small portion of his might and glory. The Blazing Star, what a wonder symbol,
what a marvelous ornament for our Lodge!
The Broken Column Monument
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
June 2006
In the Third Degree Lecture we are told the
story of the Broken Column Monument and in our Bahnson Manual on page 59 we are
provided with an illustration of such a monument. As is the case in so much of
Speculative Masonry some parts of the ritual and lectures are based on
historical facts taken directly from the Bible, and some are symbolic in
nature, designed to help illustrate a principle or thought. The broken column
falls into the latter category.
While many of Freemasonry's symbols have
come to us from antiquity, other symbols are of relatively recent design.
Nevertheless, they all deserve the respect and careful study due to any
precious object that is offered as a means to enrich our minds and enhance our
journey upon this level of time. For instance, the square, the point within a
circle, the apron, circumambulation, and the Altar have been used not only in
Freemasonry but also in innumerable orders of ethics, philosophy, religion, and
fraternities from time immemorial.
Other Masonic symbols and emblems are somewhat more recent in comparison, but
all are very old. Certainly the newer images are no less important or revered
simply because they have been developed in the past couple of centuries. Among
the less ancient symbols is that of the Broken Column. While the marble
monument is a quite ancient idea, the broken column seems a more recent
addition. The Broken Column Monument was first illustrated by Amos Doolittle
and Jeremy Cross in their "True Masonic Chart," a
manual they published in 1819.
Masonic scholars are uncertain whether Cross and Doolittle
invented the “marble monument” as part of the symbolism of the Third Degree.
The image of course, consists of a weeping virgin, holding a sprig of acacia in
her right hand and an urn in the left, before her is a broken column upon which
rests an open book, while Time is behind her unfolding and counting the
ringlets of her hair. The image of the broken column was first introduced in
the Masonic Chart and subsequently widely accepted and reproduced in
its original form. Lithographs including illustrations from the Masonic Chart
became popular in the mid 1800’s, with Currier and Ives even printing one in
1876. All of the reproduced images are practically indistinguishable from
Brother Doolittle’s artwork, with only slight variations.
There is some debate on the question if Jeremy Cross actually
"invented" or "designed" the Symbol of the Broken Column.
Most likely he developed the image from other ancient Masonic emblems and
traditions. However, there remains little doubt that Brother Cross improved,
enhanced, and some might say, perfected the idea and appearance of the Broken Column.
The question then becomes upon what did Brothers Cross and
Doolittle base their interpretation of the Broken Column Monument? Was there
actually such a monument placed over Hiram Abiff’s grave? We know that Hiram
was an actual historic figure and was the great architect at the building of
King Solomon’s Temple. The Book Of 2 Chronicles refers to him as Huram but the
Bible does not relate any details about his death. Again the legend and
tradition of Hiram Abiff is given to us as a symbolic story intended to help us
better understand some great truths taught in Masonry. There is no historical
account of any such memorial, but there is ample evidence indicating that a man
of Hiram Abiff’s prestige would have been memorialized with some sort of grand
monument.
In trying to determine what the grand artist’s monument may have liked like,
Brother Cross visited a cemetery in New York City. There a monument in the
southwest corner of Trinity Churchyard inspired him. It was a large marble
pillar, a part of which had been broken off. He decided that such a pillar
should be the foundation of his new emblem. After a lengthy discussion with
Brother Doolittle, they hit upon the idea of an open book to be placed upon the
broken pillar. Obviously there needed to be a reader, so a beautiful virgin
weeping at the memory of that good and distinguished character was developed.
Very old Masonic documents speak of a marble monument, the beautiful virgin
weeping, the open book, the sprig of acacia, the urn, and Time standing behind
her. What is lacking of course is the broken column. Thus it appears that the
present emblem, except for the broken column, was in use prior to the
publication of Cross' work in 1819. The monument emblem, in somewhat different
forms, is frequently found in ancient symbolism. So we can conclude that
Brothers Cross and Doolittle merely refined and illustrated the ancient
tradition.
The Jews often used a column to symbolize princes,
rulers or nobles. A broken column represented the fact that some great
statesman had fallen. Whoever first invented the symbol of Hiram Abiff’s marble
monument, with its broken column, the beautiful virgin, the book, the urn, the
sprig of acacia, and Time counting the ringlets of hair, placed more emphasis
on meaningful symbolism than on historic accuracy.
The urn, in which his ashes were therein safely deposited, is pure invention.
The urn was an ancient sign of mourning, carried in funeral processions to
catch the tears of those who grieved. However, the Hebrew Tribes did not
practice cremation of the dead at the time of the building of King Solomon’s
Temple. Only the bodies of heinous criminals and evil doers were deposed of by
burning, certainly Grand Master Hiram Abiff’s remains would not have been
treated in that manner. Neither did the Israelites embalm the dead but rather
buried them the day of death or at longest the next day. That Hiram Abiff was
buried in a shallow grave, then disinterred and reburied with the honors
deserving of so illustrious a craftsman is indeed, a plausible.
We are told that lying before the figure of the virgin is an open book. If we
pause and think just a moment, we readily see that too is creativity, because
there were no books in ancient Israel. Not until the fourteenth and fifteenth
centuries were books invented with the advent of the printing press. There were
scrolls and rolls of skins, but the appearance of a bound book was thousands of
years in the future. Thus, there could not have been such a volume in which his
virtues were recorded.
Time standing behind the beautiful virgin unfolding and
counting the ringlets of her hair is a lovely depiction, but it is also out of
character for the times. The figure of Time with his scythe is probably a
variation on the ancient Greek god Chromos, who was depicted carrying a sickle
or reaping hook. However, the Israelites would probably not have had any
knowledge of that mythological figure at the time in which Solomon's Temple was
built.
We must be particularly careful not to de-emphasize or in any way belittle the
image of the Broken Column Monument simply because it is not quite as ancient
an idea as are some other parts of Freemasonry. Masonry is old. It came to us
in a slow, gradual evolution of the thoughts, ideas, beliefs, teachings, and
the idealism of many great and thoughtful men through hundreds of years. It
relates to us, in a simple and understandable way, some wondrous truths with
profound meanings, which enrich our lives here and in the hereafter. The Broken
Column Monument relates the importance of a single great life, his skill,
knowledge, piety, and fidelity; it causes us to reflect upon his untimely and
needless death, and reminds us that there is some of Hiram and some of the
Ruffians in each of us. It is an ancient and valuable lesson, not one merely a
recent innovation. It is indeed a most valuable facet of our beloved
fraternity.
A Mason’s Deck of Cards
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
January 2004
During the World War II years a monologue was written and recorded by various artists that told the story of an American soldier who was brought before his commanding officer accused of playing cards during chapel services. The young soldier admitted that he had a deck of cards in his hands during the chapel service, but denied he was playing cards and asked for an opportunity to explain. The patient commander agrees to listen to the boy’s explanation, but promised a very severe punishment if it was not satisfactory. At that time the private explained that he had no Bible or Prayer Book, but that each card in the deck held a significant Christian meaning; for example the two card reminded him of Mary and Joseph, the three called to mind the Trinity, and so forth. The soldier’s explanation was found to be not only satisfactory, but also heartwarming and all charges against him were dropped.
Thus I believe that a Master Mason might also find Masonic symbolism even in a common deck of cards:
The two or deuce for instance, might call to mind the two great brazen pillars in the porch of King Solomon’s Temple, B. and J. They were a total of 40 cubits high (about 60 feet) and we are taught they denote the universality of Masonry.
The
three or trey could represent many things in Masonry; the three
Degrees the three principal officers, the three Great Lights and
the three lesser, three ruffians, thee tenets of a Mason’s
profession, three knocks to gains admission, and three primary
duties we are charged to inculcate. There must be three dimensions
contained within a solid object namely length breadth, and thickness. Since Biblical times the number three
has represented totality, completeness, and perfection, as God in His
perfection, presents Himself to us in Three Persons, the Father, the
Son, and the Holy Ghost.
The
four may be symbolic of the four perfect points of entry
illustrated by the four cardinal virtues, which we as enter apprentices,
are taught to develop and revere. Temperance is a due restraint of those
natural weaknesses that harm us spiritually and physically; and demands a high
degree of self-discipline. Fortitude necessitates courage and enables us to
resist the natural tendencies of cowardice and rash behavior. With prudence, we
are able to reason as mature and principled men and then employ justice as the
standard of all that is right. Our ancient brethren also recognized four
elements, water, wind, air, and clay or mother earth; all of which are
addressed in the First Degree lecture.
The
Orders in Architecture as explained in the Second Degree may be found in the five
card. They are the Ionic, Doric, Corinthian, Tuscan, and Composite. There are also
five human senses, hearing, seeing, feeling, smelling, and tasting. Five
is also the number most often associated with the Fellow crafts’ Degree as
the candidate make five specific promises during the degree. There are
also five elected officers in a Lodge.
The
six, of represents the six working tools of a Master Mason, the
twenty-four inch gauge, common gavel, plumb, square, level, and trowel. Each of
them is extremely important in their own right. We, as Freemasons, really
should dedicate ourselves to mastering the symbolic use of each of those tools.
There
are seven liberal arts and sciences esteemed by Masonry, Grammar,
rhetoric, logic, arithmetic, geometry, music, and astronomy. The seventh
letter of the alphabet is “G,” which represents the first and noblest science,
geometry; as well as a more important second allusion to the letter “G,” which
is taught in the Fellow crafts’ Degree.
The
eight reminds me of the eight specific expectations detailed to
an enter apprentice during his charge. The newly initiated is instructed to:
1. Reverence God in word and deed
2. Follow the Golden Rule
3. Avoid irregularities and intemperance
4. Be a quiet and peaceable citizen
5. Attend Masonic meetings wherever practical
6. Refrain from arguing with the ignorant about Masonry
7. Actively seek to improve in Masonic knowledge
8. Keep sacred and inviolable the secrets of Masonry
The
nine card might remind us of the nine distinct knocks at the door that
are required before becoming a Master Mason.
Twelve ancient fellow crafts, we are told once went in search of three
assassins; nine of them where unsuccessful.
The
ten card might remind us of the ten specific acts to which we
obligate ourselves during the Master Masons’ Degree.
The
Jack, who rules all the numbered cards, must bring to mind the Grand
Architect at the building of King Solomon’s Temple. He directed some eighty
thousand fellow craft and seventy thousand entered apprentices as they
constructed the grand edifice.
The
Queen surely represents our wives, daughters, sisters, and mothers, all
of whom we particularly revere and respect as Masons. The Queen may also
represent our precious and exalted sister organization the Order of the Eastern
Star.
The
King obviously represents the most esteemed King Solomon, our first most
excellent Grand Master. It might also remind us of our own Worshipful Master,
who sits in the East and presides over the Lodge with the wisdom of a seasoned
Master Mason.
Doubtlessly
the Ace stands for the One Supreme Architect of the Universe, Our
Supreme Grand Master, He Who Has Done All Things Well, Our Creator, Our
Sustainer, The Author of Existence, God.
The
cards are printed on white board, representing purity, like the white lambskin
apron. The predominant colors are red and black; red representing blood or
life, and black being the traditional color representing death, in either state
we find ourselves to be Masons.
There
are four suits in a deck; there are four stages to an man’s life, infancy,
youth, manhood, old age. Each suit contains a Masonic design. The Spade is one
of the non-monitorial emblems explained in the Third Degree Lecture. The Heart
is part of one of the monitorial emblems detailed in the same degree, a sword
pointing to a naked heart. The club was originally an implement of war and
reminds us never to carry anything offensive or defensive into the Lodge. The
diamond reminds us of the interior shape formed by the square and compasses.
The North Carolina Grand Lodge prohibits card playing in any
part of the Lodge building, but not outside the Lodge. When correctly used, a
deck of cards can be a useful instrument for instruction and can provide hours
of pleasure and enjoyment; or when used imprudently it can result in anguish,
problems, and distress. I hope from henceforth, every time you handle a deck of
cards you will recall the Masonic symbolism it contains.
Circumambulation
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
9 April 2007
"Circumambulation" is practiced
during every degree in Masonry and is the process of walking around the altar a
prescribed number of times. Have you ever wondered why we do that? The First
Degree Lecture gives one specific and practical reason for it, for there are
others, and still other reasons why we do so in straight lines at right angles.
Circumambulation is very old and was given that name by archaeologists
researching ancient religious rites of initiation in priesthoods and other
orders. Those rites in part consisted of a formal procession around the altar,
or other holy object.
The practice of circumambulation appears to
have been almost universal among the ancients and is found to have existed in
countless cultures throughout the course of history. It originally alluded to
what those ancient people thought was the course of the sun across the sky,
traveling from east to west by way of the south.
In ancient Greece, when certain priests were
engaged in particular rites of sacrifice, they and the people always walked
three times around the altar while chanting a sacred hymn or ode. The
similarity between this chanting of an ode by the ancients and the reading of
Scripture during Masonic circumambulation is obvious, and may be from whence
our tradition was derived.
Sometimes, while the people sat or stood
back from the altar, the priest circled the altar alone, always turning towards
the right hand. In making this circumambulation, it was considered absolutely
necessary that the right side should always be next to the altar, and
consequently, that the procession should move from the east to the south, then
to the west, next to the north, and afterwards to the east again. Thus the
apparent revolution of the Sun around the Earth was represented.
The Israelites, Assyrians, Persians, and
Romans all used some form of circumambulation in their rites and ceremonies as
well. In worshipping and praying to their gods they were accustomed to “turn
to the right hand."
The Romans employed circumambulation in the
rites of sacrifice, or purification. In order to prepare oneself for initiation
into a holy order one had to cleanse and rid himself of distractions outside
influences. Here again we may see a relationship with our rites and ceremonies.
Again,
the essence of the ancient rite of circumambulation was that of circling the
altar, from the east to the south, from the south to the west, thence to the
north, and to the east again. Of course our modern Masonic rite of circumambulation
strictly conforms to the ancient one, and as the circumambulation is made
around the lodge, just as the sun was supposed to move around the earth, we are
brought back to the symbolism that is noted in the First Degree Lecture, that
the lodge is a symbol of the world.
Walking
in straight lines and turning at right angles remind us of our duty as Masons
to walk “the straight and narrow” through life; and to always act upon the
square. Additionally in the early days of Modern English and American Masonry,
Lodges often met in taverns. As the Lecturer gave his lecture he would often
draw the symbols on the floor with chalk. After the meeting the Stewarts and
new member would mop and wipe out any trace of the drawings, thus impressing
the new member with the importance of secrecy.
Later
these drawings were painted on large cloths, called tracing boards, not to be
confused with trestle boards, and were rolled out onto the floor during the
degrees. They were beautiful, and took up a large amount of space in mostly
small Lodge Rooms; therefore no one wanted to step on them. In walking around
them turning on the square slowly evolved. Eventually these beautiful floor
coverings were placed on the wall, by the tradition of walking in straight
lines and turning at right angles remained even until this day.
Circumambulation
Corn, Wine & Oil
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
8 January 2007
We
have all been taught that craftsmen at the building of King Solomon's Temple
actually received their wages in the form of corn, wine, and oil. Today modern
Masonry offers those three products as symbols, representing some of the
rewards we may receive from our great fraternity. Corn, wine, and oil as
described in the Fellowcraft Degree have long and interesting histories.
Those three agricultural goods have been associated together from time
immemorial. Corn, Wine, and Oil are mentioned together at least 18 times in the
Old Testament. Most often the three commodities are referenced as forms of
taxes, money, tithes for religious purposes, wealth, and refreshment. All three
were used extensively as religious sacrifices because they were quite valuable
to an individual; and obviously a true sacrifice must be something of value. In
ancient times grapes growing in a vineyard, olives still on the tree, and grain
on the stalk were not only a sign of wealth but also used as a measure of
trade; similar to our modern futures market. So many fresh skins of wine, so
many jars of oil, or so many bushels of corn were to the ancients as are dollars
as dollars are to us. So, not surprisingly, our ancient brethren received their
wages in corn, wine and oil.
Those of us who enjoy the study of history have always been
taught that when Columbus arrived in the New World he was introduced to a
wonderful new grain that the Indians were growing, called maize. Of course that
is what we know as “corn.” If corn was undiscovered in Columbus’ time, how was
it available in Solomon’s time? The Bible, with its mention of corn, was
certainly in existence in the 1400’s. The answer is found in the fact that the
corn of Biblical times is not the same corn we know today. For modern man
perhaps a better translation for “corn” would be simply "grain." The
principal grains of the Old Testament days were barley and wheat. The word
"corn" represents both of these, as well as all the grains that were
cultivated in that region and time. Corn, as we know it, was unknown to our
ancient brethren, but they may well have had some type of grain similar to the
Indian maize.
An ear of corn, or more accurately grain, has been an emblem of plenty for
longer than we can trace. The Hebrew word “Shibboleth” means both an ear of
corn and a flood of water; both of which are symbols of abundance, plenty, and
wealth. Over the years the phrase "water ford" has replaced the
original "water fall" in our Masonic work. A water FORD signifies a
scarcity, a shallow point were a river or stream can be easily crossed. A water
FALL on the other hand, indicates the more appropriate abundance of water, or
plenty.
American Corn Grain was also known as corn to ancient people
Grape vineyards were highly esteemed both as a sign of wealth and comfort. The cool and pleasant shade produced by the grape arbor or fig tree was an important part of ancient hospitality in polite society. Vineyards planted on mountainsides or upon hills were most carefully tended. The owners took great care and pains to protect their vineyards from washing away with complex terraces and walls, some of which are still visible even today. Fences constructed of thorn hedges kept cattle and other animals from helping themselves to the grapes. The vineyard tender often stayed in a crude watchtower or hut built on an elevation to keep watch for predators, human or animal, intent on depriving him of his ripening wealth.
Grapes produce wine
The Feast of Booths, an ancient Hebrew celebration that extended over several
days in the early fall, when the grapes were ripe, was a time of joy and
happiness. Everyone drank the "new wine," which was unfermented,
freshly pressed grape juice. Storing the juice of the grape in goatskins or
bottles resulted in fermented wine.
The oil pressed from the olive was as important to the Jews in Palestine as butter and other fats are to us in this day. Because it was so necessary, and hence so valuable, it became an important part of sacrificial rites. In addition to being a
Olive Tree Olive Oils
food, oil was used also for lighting purposes; more inside
homes than in the open air, where torches were more effective. Oil was also an
article used in grooming; mixed with perfume it was used to anoint one’s hair
and body, most often in preparation for some ceremony. The "precious
anointment which ran down upon the beard, even Aaron's beard" as the
quotation has it in our Entered Apprentices degree, was doubtless made of olive
oil, probably mixed with such perfumes and spices as myrrh, cinnamon, and
frankincense. Oil was also used as a surgical dressing, ancient people had experience
as to the value of soothing oil on the skin in an arid climate.
Oil was obtained from the olive both by pressing, probably by means of a stone
wheel revolving on a large stationary stone, and also by a gentle pounding.
This hand process produced a finer quality of oil.
Like so many things in Masonic ceremonies, corn, wine, and
oil is wholly symbolic. Corn, wine and oil were the wages paid to our ancient
brethren. They were the "master's wages" of the days of King Solomon.
Masons of this day receive no material wages for their Masonic labors; the work
done in a lodge is paid for with unseen treasures. But those wages are no less
real. They may sprout, as does the grain, strengthen, as does the wine,
nourish, as does the oil. How much we receive, what we do with our wages,
depends entirely on the quality of our Masonic work. A brother obtains from
this Order in proportion to that which he puts into it. To receive the
equivalent of corn, wine and oil in abundance, a brother must labor. He must
till the fields of his own heart or faithfully serve in that House not made
with hands. He must give labor to his neighbor or carry stones for his
brother's temple.
If he stand and wait and watch and wonder, he will not be able to ascend into
the Middle Chamber where our ancient brethren received their wages. If he works
for the joy of working and the love of Masonry, if he does his part in his
lodge’s work, if he willfully takes his place among the laborers of
Freemasonry, then he will receive corn, wine and oil in measures pressed down
and running over and know a fraternal joy as real in his heart as it is
intangible to the profane world.
For all of us, then, corn, wine and oil are symbols of sacrifice, of the fruits
of labor, of wages earned.
Masonic Badges
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
24 April 2008
One definition
of the word “badge” indicates it is a device
or accoutrement, which is presented or displayed to indicate some feat of
service, a special accomplishment, a symbol of authority, or as a simple means
of identification. In the military, badges are often used to denote qualifications
received through military training. Similarly, scouting
organizations use them to show group membership and rank. Police officers wear
them as a sign of public trust and authority.
Boy
Scout Merit Badges U.S. Army
Combat Infantry Badges Sheriff’s
Badge
We all know that the white
lambskin apron is the badge of a Mason. However the officers of the Lodge also have badges
signifying their rank and
station. These badges, insignias, or ensigns should notbe confused with the jewels
worn by the officers. For instance
the Master’s badge is his hat. Some would say the gavel is also an
emblem of his authority, but it can also be argued
that the gavel is more of a tool, and the Wardens also
have gavels, so the gavel does not exclusively apply to the Master. The hat or
“cover” is without question the sign of his power and responsibility. It is interesting to note that at one point in
Masonic history, the master was the only person in the room NOT wearing a hat.
To the ancient Romans, head covers were signs of freedom. Therefore in the
distant past all Freemasons attending Lodge wore hats, as a
symbol of that freedom and brotherly
equality. However, times, tradition, and practicality changed that.
What
are the badges of the Wardens’ positions? Again don’t confuse the jewels with a
badge. The insignia or badge of the Warden is the column. In Pennsylvania as
far back as 1778, the Wardens carried their proper pillars or columns in all
Masonic processions. It is interesting to note that the columns were originally
assigned to the deacons.
The
1797 edition of Webb’s Masonic Monitor indicated that the Deacons
received the Columns as the badges of their office. Some time between 1804
and1807 the Columns were transferred from the Deacons to the Wardens and rods
or staffs were given to the Deacons as the badge of their office. So after the
early 1800’s the columns were everywhere recognized as the badge of the
Wardens, and the rods or staffs, as belonging to the Deacons.
The Wardens of course represent the pillars or columns of strength and beauty, therefore it is obvious why their insignia should be that of a column; but why rods for the Deacons? As we all know, the Deacons are messengers for the Master and the Senior Warden. In ancient Roman mythology, Mercury was the fleet, wing-footed messenger of all the other gods and he is always depicted holding in his hand a rod, known as a caduceus. That may be the earliest origins of our custom, which places a rod or staff in the hand of our “messengers” or Deacons.
However, over the years the rod or staff came to be recognized as an emblem of power. Moses carried a staff; the Pope often carries a staff; George Washington is sometimes depicted carrying a cane, which is but a small staff. In each case the staff is an insignia of authority. When a King carries it, it is called a scepter; when the leader of a musical group or the commander of an army carries it, it is called a baton. But when carried by a lower-grade officer it becomes known as a rod, verge, or staff. At one time the Deacons, Stewards, Treasurer and Marshal of a Lodge all carried Rods. The Steward's rod is in imitation of the white staff, which in medieval times was carried by the Lord High Steward of the king's household, who, next to the king himself, was one of the most powerful men in the kingdom. The Lord High Treasurer of the kingdom also carried a white staff on formal occasions.
Here
then is why the stewards’ staffs are white, in imitation of the High Lord
Steward’s staff. The Rod is the badge of our Stewards in the Lodge, on the top
of which is the same design as is found on the Stewards’ jewel, and the same
system of jewels and rod tops follows for the Deacons as well. The first formal account of the Stewards and
their white rods is found in the English Grand Lodge’s Book of Constitutions
from 1738. It indicates that on June 24,1724, at a Masonic possession the
Stewards were walking “Two and two abreast with white rods.”
In America the custom of the
Treasurer carrying a rod has long ago been abandoned. However, the custom was
derived from the old practice of the Treasurer of the King’s household carrying
a staff as the ensign of authority. In old reference books we are told that the
Steward and the Treasurer of the royal household received the white rod as a
badge of his office from the King himself.
Mackey’s
Encyclopedia of Freemasonry states that the proper badge or ensign of the
office of a Deacon is a Blue Rod surmounted by a pinecone; and he should always
carry it with him in the discharge of his duties. Eventually, the Deacons’ rods in America evolved from blue to
black. In colonial days ushers or sergeants-at-arms in many colonial
legislatures sometimes carried black staffs as emblems of their rank and
authority. That may have been the origins of the color change in the American
Masonic Lodges. The pinecone on top was also replaced by the corresponding
officer’s jewel.
Rod tops for the Senior Deacon Junior Deacon and the Stewards
Thus now we see that the Wardens’ columns, the Deacons’ black staffs and the Stewards’ white staffs are much more than paraphernalia we place in the Lodge Room before our meetings. They are badges of those offices and carry with them a long and rich tradition that we sometimes overlook.
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Jimmy
Stevens 32°
Past
Master Garner Lodge #701
2003
If all goes as planned at our next stated communication two well-recommended men will begin their journey through the annals for Freemasonry. As a part of that beautiful ceremony each of them will be presented with a pure and spotless lambskin apron, and informed that it is an emblem of innocence and the badge of a Mason.
What is a badge? The dictionary says that a badge is a device or emblem worn as an insignia of rank, office, or membership in an organization; an emblem given as an award or honor; a characteristic mark. The English word “badge” probably is of German origin from the word “biegen” referring to bowing or bending over as a sign of reverence or respect.
I have worn some sort of badge for most of my adult life and can attest to the fact that a badge is held in the highest esteem by any worthy law enforcement officer who is privileged to wear it. The same can be said about the badge of a Mason. There is no symbol in Masonry that is held in higher regard than the Lambskin Apron. It is the first gift of Freemasonry to a candidate, and at the end of his life it is reverently placed with his mortal remains and with them laid beneath the silent clods of the valley as a last tribute.
Above all other symbols, the Lambskin Apron is the most recognized by Masons
and non-Masons alike as the badge of a Mason. Our apron has been the object of
many literary and artistic works, as well as the subject of considerable
speculation by the uninformed. Much of ancient lore tends to indicate that the
Lambskin Apron represents regeneration, or a new life, and this thought of
resurrection may be the basis for its interment with the body of a deceased
brother. The association of the lamb with redemption and being born again is
also expressed by John the Apostle in the Book of Revelation, when he
speaks of the Lamb and being cleansed by the Blood of the Lamb.
A badge can be either good or bad depending on that for which it stands. For
instance, swastikas, or pentagrams generally are considered badges that
represent very evil ideals; while a metal star or eagle crested shield may
represent that which should be positive and honorable. So for what does the
Lambskin, the badge of a Mason stand?
First, it is a badge of service. For our ancient brethren the
apron was so much a conspicuous part of the Operative Mason’s dress that it
became associated with him in the public mind and gradually evolved into his
badge. Modern day Speculative Masons now seek to distinguish themselves as builders
of friendship, morality, and brotherly love. These great traits are all
achieved through service to our fellowman. The lambskin therefore
is an outward sign or badge of our inward desire to serve.
Second, because the apron is made of Lambskin, it is a badge of sacrifice.
The Lamb in all ages has been not only an emblem of innocence, but also a
symbol of sacrifice. We who wear this Apron must understand that truly
worthwhile service can only be achieved through some degree of personal sacrifice.
Thus we must be prepared for the time when hard decisions are to be made, when
trials are to be endured, and fortitude prevails.
Third, in its color it is a badge of purity. White has
always been emblematic of purity, a purity of thoughts, a purity of motives,
and a purity of actions. White is also the clean color that reflects the most
light. In the case of our fraternity it most readily represents reflecting
Light in Masonry.
Fourth, it is a badge of antiquity and tradition; it emphasizes
the value of the past. As a badge of antiquity the Apron exalts the greatness
and glory of the past by maintaining Masonry’s present contribution to human
good and happiness. No institution enjoys a richer tradition or history than
the Institution of Freemasonry and our badge from time immemorial has been the
lambskin apron.
In the fifth place, the Apron is a badge of honor. It is declared to be "More honorable than the Star and Garter." The Order of the Star was created by John II of France at the beginning of his reign in the middle of the 14th Century. It was basically a royal plaything, a social order for special friends of the Crown. The Order of the Garter was formed by Edward III of England at about the same time, around 1349 and is the most illustrious order of British knighthood. The order consists of the king, and only 25 companions, of which the Prince of Wales is always a member. It therefore is an important order and a very great honor to be selected a member.
Freemasonry
is in somewhat of a contrast to such orders. Masonry stands for the resolution
of discord and disagreement, for the promotion of peace, the pursuit of
knowledge, the practice of brotherhood, the devotion to duty, the building of
character and the rectitude of life and conduct.
Think about the messages represented by those Orders as opposed to the Lambskin
Apron. The Star & Garter represented class distinction, special privilege
and the divine right of kings; the Masonic lambskin stands for justice,
equality of opportunity, and the brotherhood of man – therefore, it is not a
stilted phrase or an exaggeration to say that the badge of a Mason is more
honorable than the Star and Garter.
As a badge of honor, the Lambskin Apron represents integrity, honesty of
purpose, decency of character, and soundness of moral principles. Every time we
come together as a body of brothers, we wear the lambskin Apron. Perhaps all
too often we tie it about our waist without even pausing for a moment to
reflect upon its meaning. Let us all resolve to be more aware of that great and
honorable badge we wear and demonstrate the reverence it deserves.
Order of the Star Order of the Garter
Masonic Legends
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
28 May 2008
Legends have long been an effective teaching method.
Legends are usually based on very real human beings. For example, Paul Bunyun
was an actual person but did not accomplish some of the super-human feats
credited to him. George Washington is another great American Legend. Of course
he was a real person, but he did not chop down a cherry tree, throw a silver
dollar across the Potomac River, have wooden teeth, or stand up in the boat
while crossing the Delaware.
As Master Masons, we are all quite familiar
with the Legend of Hiram Abiff, another person who actually lived, and the
unique way that legend is expressed in our Third Degree. Additionally, we know
that the roots of Masonry are very deep and the origins of our Fraternity
extremely old. Masonry, as we know and practice it today, essentially began in
London in the early to mid 1700’s. However, before that time our craft went
through many changes and modifications including our rites, forms, and
ceremonies
In medieval times very few people could
read, and information including Masonic Light was most often shared in the form
of stories and plays. Among these plays were the various productions known
as “Mystery Cycles” performed by the medieval Christian church. Those
Bible-based dramas were popular until they were banned in the 16th century as
part of the Church’s Reformation. The Cycles enacted events described in
the Bible from the fall of Lucifer to the Day of Judgment in a series of
pageants.
Each pageant or section of the story was
performed by a different trade-guild. Thus, in many places
carpenters enacted the crucifixion, while in other places the carpenters staged
the tale of Noah and the Flood. By the 15th century the plays had been
written down in various forms and the Mystery Cycles that survive today are
long and very elaborate. There have been several Masonic historians who hold
that the rites of our fraternity are a continuation of the trade-guilds and
their Mystery Plays.
There seem to be two main legends associated
with Freemasonry, the Noachidic and the Hiramic legends. Obviously, our
present Third Degree ceremonies are based upon the Hiramic legend. But what
about the Noachidic Legend or Legend based on Noah?
When we stop to think about it, Noah was
indeed a great architect, who designed and built the Ark. At one time, by
tradition, he was considered one of the Grand Masters of Freemasonry. We
can readily see how the dedication and skill of Noah as a builder, along with
the enormous nature of the task and the importance of what he constructed on
God's direct orders would make him, by necessity, a master builder.
According to a literal translation of the
Bible, Noah was a ninth generation descendant of Adam. His half-brother
was Tubalcain, whom we recognize as the first artificer or cunning worker of
metals. God commanded Noah to make an Ark of gopher wood, also known as acacia
and instructed him how to design and build it. Noah, who was then 500 years
old, took 100 years to build the Ark, making him 600 years old when the project
was finished. When he entered the Ark he took with him his wife, his three sons
and their wives, and two of every kind of animal, as God had commanded him.
One of the earliest surviving Masonic
documents is known as the Graham Manuscript, which is dated 24 October 1726. It
refers to the sons of Noah seeking some unspecified secret, which their dead
father had possessed. The manuscript provides a story based on Noah rather than
one based on Hiram Abiff, as the legend of the Third Degree.
The Graham Manuscript describes the
Noachidic Legend in a way that is remarkably similar to the Hiramic Legend. It
states in part "We (Masons) have it by tradition and reference to
scripture that Shem, Ham and Japheth went to their father, Noah's, grave to try
and find the secret he possessed. The three men had already agreed that if they
did not find the secret itself, then the first thing they did find was to be to
them a secret. They came to the grave and found nothing except the dead body in
a dreadfully mangled and putrid condition. On taking a grip at a finger
it came away from the joint, so too the wrist, and also the elbow.
So they raised up the dead body and
supported it setting foot-to-foot, knee-to-knee, breast-to-breast,
cheek-to-cheek and hand to back. They cried out, “Help Oh Father” by
which they meant “Oh Father in Heaven help us now for our earthly father
cannot.” Not knowing what to do they lay the dead body down again. One
said, “There is still marrow in this bone.” The second said, “It is but a
dry bone,” and the third said, “It stinketh.” They agreed to give it a
name, which is known to Freemasonry to this day."
In other words, having found no real
secrets, they made one: “Marrow in the Bone.” As early as 1725 Masonry
recognized that phrase as a metaphor for concealing the secrets of Freemasonry.
As marrow is hidden in the bone, so also the secrets of Masonry should be
hidden within the Mason.
What was the first word whispered to you
when you were raised in your Third Degree ceremony? Perhaps that word
actually signifies “marrow in the bone” and has been adapted to align with the
Hiramic legend. Certainly, any Mason easily realizes the significance of the
method of Noah's raising by his sons.
There is another striking similarity between
the ancient charges and today's Freemasonry; the seven Noachidic Laws. The Book
of Jubilees was found among the manuscripts discovered in the Dead Sea Caves.
This part of “the Dead Sea Scrolls” includes a set of laws given by the Deity
to Noah. According to the Book of Jubilees the list of laws are as
follows:
To observe righteousness;
To cover the shame of their flesh;
To bless their Creator;
To honor their parents;
To love their neighbor,
To guard against fornication,
To reject uncleanness and all iniquity.
These are generally the same moral laws that we Freemasons
are charged to obey today. While there is reference to Hiram and his work for
King Solomon in the Graham Manuscript, it makes no mention of his death.
It was not until 1730 that any detailed account was published of the death of
Hiram. Apparently, at some point our fraternity decided to replace Noah with
Hiram, and this change took place over time finally evolving into our modern
Third Degree Legend of Hiram Abiff.
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Freemasonry’s Use of Mathematical
Symbolism
Jimmy Stevens 32º
Past Master Garner Lodge 701
2001
We are taught that Freemasonry is a beautiful system of morality, veiled in allegory and illustrated by symbols. Some of the symbols we use are derived from nature, and some from man-made objects, both of which are tangible, things we can see and touch:
·
The Square And
Compasses
- The Trowel
·
The Beehive
- Chalk, Charcoal, And Earth
However, we also illustrate the tenets of Masonry with some intangible and abstract symbols, those things we cannot perceive through our five senses. One classification of intangible or abstract symbols is the mathematical symbols we discover in our journey through Masonry. Two of the greatest mathematical symbols in Freemasonry are the number “3,” and “the 47th Problem of Euclid.”
Both of these symbols demonstrate Deity with mathematics. Pythagoras (Pa thag’ a rus) once said, “all is numbers” and he believed all things could be proven and determined through mathematics, and that mathematics, along with its near cousin, geometry, was the means of understanding all God’s creation and eternity as much as is possible for mortal man to understand it.
First the number “3.” There is great emphasis placed on the number 3 in Freemasonry; it is an extremely important Masonic symbol. The doctrine of God as a Trinity is not a recent or exclusively Christian ideology. Some of the oldest recorded information relating to man’s perception of God indicates a three-part nature of God. Most every religious, which has viewed God as a Supreme Being, has seen Him as a:
(1) Creator/Sustainer
(2) Judge
(3) Redeemer/Savior.
Christians express this Trinity as the Father, the Son, and the Holy Spirit.
There are indeed threes throughout all nature:
· Solid-Liquid-Gas (Or Earth-Water-Fire)
· Father-Mother-Child
· Seed-Flower-Fruit
· Sowing-Growing-Reaping
·
Nature seems to have an insistence upon the number 3.
In a similar manner 3 is prominent in Masonry:
· 3 Degrees
· 3 Principal Officers
· 3 Original Grand Masters
· 3 Great & 3 Lesser Lights
· 3 Movable & 3 Immovable Jewels
· 3 Knocks At The Door
· 3 Ruffians
· 3 Gates
· 3 Steps In Masonry & Many Other 3’s.
We learn in the 1st degree that the Lodge is an oblong square or rectangle that represents the world or the universe. Within that oblong the 3 stations of the principal officers form a triangle. The triangle, NOT THE OFFICERS THEMSELVES, represent God, God here among us in His Universe. The three-sided triangle has always been a representative symbol of God for several reasons:
A point is no more that an idea, really with no dimension. That which connects two points by the most direct route is a straight line. But every line must have a beginning and an end. God does not! Two straight lines cannot make a figure without a beginning and an end. However, when the third line is added, a triangle may be formed without apparent beginning or end. A triangle is the FIRST possible figure that can be constructed of straight lines, and is known as the first perfection of geometry. God has a 3-part nature, is first in all things, is without beginning or end, and is the first (and only) perfection. Therefore, the three-sided seamless triangle is an appropriate symbol.
This esteem for the 3 sided-triangle naturally leads us to another great mathematical symbol, the 47th Problem of Euclid. In the 3rd Degree lecture we are introduced to Pythagoras and provided with roughly one paragraph of information about him. Many of us have wondered about this mysterious character and the peculiar problem he is said to have solved. We are told he invented the formula that is known as the 47th Problem of Euclid; that he traveled all over the world and was initiated into several priesthoods; that he was raised to the sublime degree of Master Mason; that when he made his discovery he cried “Eureka,” and sacrificed a hecatomb (probably 100 head of oxen).
Like much else in Masonry a good deal of the information about Pythagoras probably is symbolic in nature and not to be taken absolutely literally. Pythagoras was a great Greek mathematician and philosopher who lived around 550 BC. He was extremely well traveled and well educated, and was initiated into at least one priesthood. Later he formed a fraternal society whose basic beliefs were:
(1) Reality is mathematical in nature
(2) Philosophy can be used to enhance spirituality
(3) The soul can rise to union with the divine
(4) Certain symbols have hidden significance
(5) Members of the order should observe strict loyalty and secrecy
Now, as to the 47th Problem of Euclid, there too our information may be somewhat faulty. Actually, it more properly might be referenced as the Pythagorean Theorem. The problem actually predates Pythagoras by several thousand years. The ancient Egyptians and ancient Chinese devised a similar theory, but Pythagoras was the first to prove it. About two-hundred years later Euclid, another great Greek mathematician published a list of mathematical formulas and theorems, in which number 47 on the list was the Pythagorean Theorem, thus we see the originals of its Masonic name.
The 47th problem of Euclid basically states that for any right triangle the sum of the squares of its legs is equal to the square of its hypotenuse, or longest side. This holds true regardless of the length of the sides. For example we can draw a 3-inch line horizontally on a sheet of paper, then draw a 4-inch line at right angles to it. The line we draw to form a triangle will be 5 inches long. The square of 3 is 9; the square of 4 is 16. 16 plus 9 equals 25, which is the square of 5. The numbers may change but the results will always be the same. One line could be 7.8649 millimeters long and the other 15 miles in length, the sum of the squares of those two numbers will always equal the square of their connecting line. Therefore, if we can determine the length of any two lines of a triangle, we can figure out the length of the third without measuring it.
With this great truth and certainty, man reaches out into the vast expanse of space and with confidence measures the distance to stars: he surveys land; constructs roads, railways; and edifices. Brother Pythagoras’ theorem enables man to navigate the seas; pinpoint locations across the globe; and plan inter-galactic travel.
In our modern age, it is hard for us to image why this revelation was so astounding. But at Pythagoras’ time numbers held a great mystery, and even the best-educated people had difficulties thinking of numbers in conceptual, abstract terms. The 47th Problem of Euclid has rightly been called the very basic foundation of geometry, and we should remember that geometry and Masonry were once synonymous terms.
At any rate it is doubtful that Pythagoras was a Master Mason as you and I are. But he was a master of geometry, and believed in many of the same tenets we profess as modern Masons. It is also doubtful that he actually sacrificed 100 head of cattle. Pythagoras was a strict vegetarian and probably did not own any livestock. Surely he was elated by his discovery and must have demonstrated his gratitude to God in some overt way, providing the basis for the assertion about his hundred-fold sacrifice.
Pythagoras also felt that numbers had special properties and even personalities. He viewed 10 as the very best number. It contained within itself the FIRST four integers, 1, 2, 3, & 4, which when added equal 10. These written in orderly dot formation form a perfect TRIANGLE. Inside that triangle we discover 9 smaller triangles again three 3’s and so have come full circle back to the Masonic esteem for the number 3.
So far as we can discern, the fundamentals of mathematics
are true not only of this world, but all worlds. Because the Great Architect of
the Universe established such order in all His creation, we can better
appreciate the number 3 and the 47th problem of Euclid. Those great
truths and Masonic symbols teach us to be lovers of the general sciences, and
to bow our heads in reverence at the perfection and beauty, the universality
and infinite extension of the laws of nature set in place by our Heavenly
Father.
Pythagoras
The Moon
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
10 January 2006
The moon has been a
focal point, an object of wonder, and the catalyst of great speculation for as
long as man has inhabited the earth. For eons mortals have wondered about the
moon, what is it really like up there, and what can be found there. But alas
ancient man could only speculate as he ached to reach that nocturnal luminary
and explore it. Only in our own lifetime has the dream of lunar exploration
become reality.
Before modern
science revealed the true nature of the moon, it had inspired music, poetry,
and even religion in cultures around the world throughout all history. For us
Freemasons, the moon is one of the most beautiful and recognizable symbols in
our fraternity. It is depicted in various jewels, and staffs; and used
allegorically in our various degrees and lectures.
Perhaps then it would
be beneficial to take a few moments to examine the moon and its long
association with our Craft. In the first chapter of Genesis, we are told that
on the fourth day of creation, God made two great lights, the greater light to
rule the day and the lesser light to govern the night. Despite the specific
prohibitions against lunar worship in Deuteronomy and the Book of Kings, the
moon was still regarded as a strong symbol of permanence and regularity. Hence
was developed its usage as a means to measure the passage of time, the lunar
month for example. In fact, the monthly offerings required at the new moon as
explained in Numbers 28:11-15 are still read in some Jewish synagogues.
The medieval
European science of Alchemy provides us with some of the first uses of the moon
in a graphic and ritualistic manner similar to that of modern Masons. The
Alchemists were a group of mystics who first appeared in the 12th century and
were the forefathers of modern chemists. They believed that with the proper
mixture of chemicals and methods, base metals such as iron and lead could be
turned into gold and silver. Additionally, the Alchemists were great
philosophers who used symbols and drawings extensively in their teachings and
who insisted on strict secrecy from all whom they accepted within their circle.
Much of the graphic symbolism used in Masonry, such as images of the plumb,
square, level, rough ashlar and perfect ashlar, can be found in ancient
Alchemical texts.
To the Alchemists,
the moon was a symbol of the metal silver and was used to depict that substance
in the covert writings, which contained their secret formulas. One of the most
prevalent images used by the Alchemists was the familiar depiction of the sun
and the moon with human faces. These renderings are now associated with modern
Masonic images.
In modern American
Masonic ritual the primary reference to the moon is a Lesser Light. The
reference to the Sun, Moon and Master of the Lodge and their particular
association with the three burning tapers was developed by the so-called
Antient Grand Lodge which was active in England from the mid to late 18th
century. The Antients, consisting of Masons from Scotland and Ireland, were at
odds with another faction of Masons in England, called the "Premier Grand Lodge."
The ritual of the Premier Grand Lodge only referred to three "great"
lights without the reference to the "lesser" lights. The fact that
the Antients insisted on maintaining an interpretation of the three lesser
lights is important to American Masonry, as was their use of deacons in their
degree work.
In the symbolism of the Lodge, the moon has
traditionally been identified with the Senior Warden in the West, thus
following the Egyptian tradition associating the moon with this direction. Some
Masonic philosophers have found this to be a fitting parallel, because as the
light of the moon is a mere reflection of the greater light of the sun, so the
Senior Warden is intended to be a reflection of the "light" of the
Worshipful Master. It is thus particularly significant that the messenger of
the Senior Warden within the lodge is the Junior Deacon whose jewel, consists
of the square and compasses enclosing the crescent moon.
There is another
association of the moon with Masonry, which is mostly forgotten by twenty-first
century Masons. In the early eighteen hundreds, the United States was mostly a
wild and unsettled place. It is difficult for us to imagine the thoughts and
feelings of a nineteenth century Mason stepping into the bitter cold of a
winter night after a lodge meeting to travel home. For him, a trip of several
miles on foot or on horseback, at night after a lodge meeting was a major
undertaking. Even finding one's way on a dark moonless night could be
formidable and treacherous. For this reason, many of those early lodges adopted
the custom of holding their meetings during the week of the full moon. Hence,
these lodges became referred to as "Moon Lodges," a term we rarely if
ever hear any more.
Following the phases
of the moon was no trouble at all for the hardy Masons of the nineteenth and
early twentieth centuries. They depended on that soft glow of the nocturnal
beacon to light their way homeward along the dirt roads and beaten pathways of
the rural countryside.
However, as with so
many customs the advancement of society and its technology has driven the Moon
Lodge to the status of a quaint footnote in the archives of Masonry. The advent
of modern transportation and street lighting together with the general decline
of agricultural pursuits made the scheduling of Masonic Communications
according to the phases of the moon, rather than on a fixed day, inconvenient.
Nevertheless, the next time you drive your automobile home from a Lodge meeting
and notice the full moon, beautiful and majestic, spreading its reflected light
upon your path be mindful that in essence you are following in the footsteps of
our elder brethren for whom the moon was a real as well as symbolic light.
The
Orders in Architecture
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
15 February 2006
As part of the Second Degree Lecture, we are imparted with
knowledge concerning the Orders in Architecture. A brief definition of Orders
in Architecture is provided and then an oration about the symbolism of columns.
Columns are important symbols in Freemasonry. We speak of the three great
columns in the First Degree and the three Grand columns in the Third degree.
King Solomon’s Temple was supported by 14 hundred and fifty-three
columns, all hewn from the finest Parian marble. The purpose of columns is
two-fold; 1 to support and 2 to adorn. Parian marble, also known
as lychnite or Paros, is a strikingly
white, beautiful stone. The famous Venus de Milo (which is in the Louvre in
Paris) was sculpted from Parian marble. Lychnite was an important part of many
ancient wonders, statues and palaces in Athens, Rome and Egypt and was used
extensively in beautifying and adorning the magnificent Temple of King Solomon
in Jerusalem. The analogy between the column and Freemasonry is obvious; our
Fraternity is indeed a beautiful system or morality, which strengthens
and supports us as men and masons.
Simply put, the Orders in
Architecture are the design and appearance of columns used in various types of
buildings and the design and appearance of the part of the building they
support. In classical types of architecture there are generally five so-called
classical orders, which are named Doric, Ionic, Corinthian, Tuscan, and
Composite. As we all know, the Greeks developed the Doric, Ionic, and
Corinthian Orders or styles of columns. Each order comprises the column with
its base, shaft, and capital and the supported part of the
building’s roof, or entablature, consisting of architrave, frieze, and cornice.
Each order has its own distinctive appearance, both as to relative proportions
and as to the detail of its different parts. The proportions are particularly
important. The ancient masters spent untold hours to determine what height,
width, and depth each part of the column should have to result in maximum
strength and beauty. What percentage should be the shaft? What percentage
capital? How wide should the base be?
The Roman orders, the Tuscan and Composite, made greater use of ornament than the Greek, and their column proportions were more slender. Using the classical orders as a basis, designers working during the Renaissance and subsequent periods created many variations to the classic orders in architecture. However, during the late 1700’s and early 1800’s, a strict adherence to the proportions of the original Greek and Roman models became the rule. Though 20th-century architects are aware of the orders, they no longer use them.
Doric
Of the three columns found in Greece, Doric columns
are the simplest. They have a capital (the top, or crown) made of
a circle topped by a square. The shaft (the tall part of the
column) is plain and has 20 sides. There is no base in the Doric
order. The Doric order is very plain, but powerful looking in its
design. Therefore it is the column that represents strength to Masons, who
might well look to the West to find it. Doric, like most Greek styles, works
well horizontally on a building, that’s why it was so good with the long
rectangular buildings made by the Greeks.
The area above the column, called the frieze [pronounced
"freeze"], had simple patterns. Above the columns are the metopes and
triglyphs. The metope [pronounced "met-o-pee"] is a
plain, smooth stone section between triglyphs. Sometimes the metopes had
statues of heroes or gods on them. The triglyphs are a pattern of
3 vertical lines between the metopes.
Ionic
Ionic shafts were taller than
Doric ones. This makes the columns look
slender. They also had flutes, which are indentions carved into
them from top to bottom. The frieze is plain. The bases
were large and looked like a set of stacked rings. Ionic capitals
consist of a scroll above the shaft. The Ionic style is a little more
decorative than the Doric.
The scrolls might well remind one of
reading, studying, and wisdom. Therefore, every Mason knows where the Ionic
Column belongs and whom it represents.
Corinthian
The Corinthian order is the most decorative
and is
usually the one most modern people like best. The Corinthian capitals
have flowers and leaves or other decoration below a small scroll or square top.
The shaft has flutes and the base is like the Ionian. Unlike the
Doric and Ionian cornices, which are at a slant, the Corinthian
roofs are flat.
Being the most beautiful column leaves no
doubt as to who and what the Corinthian order represents to Masons. By looking
a little deeper into the Orders of Architecture, we can readily see why the
ancient and original Greek Orders are the ones most esteemed by Masons.
Composite
The
Composite column developed by the Roman’s Centuries after the Greeks, is a
variation of the Corinthian and Ionic Column. Notice the decorative work on the
capital and the scroll that tops it.
Tuscan
The Roman’s developed a variation of the Doric Column known as the Tuscan. It generally supported a flat roof, had a base, and its shaft plain or fluted rather than 20-sided. Otherwise there was little difference from the Doric.
The Masonic Penalties
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
13 April 2005
The penalties in our obligations, at times,
have caused some criticism to be leveled at Freemasonry. Some of the more
radical watchers and critics of our Craft express their absolute horror and
attach all manner of evil to our allegedly taking “Blood Oaths” in order to
become Masons. In fact, a recent decision by the United Grand Lodge of England,
and a few American Grand Lodges, has eliminated the Ancient Penalties from the
obligation of each degree. That decision has caused a good deal of discussion
within the Masonic Fraternity.
Most Masons do recognize that the ancient penalties are not to be taken
literally; and that they are not unique to Masonry. The Penalties for violating
our Obligations are strikingly similar to those used for centuries in England,
and which were attached to the oaths taken by mariners during the 1400’s. The
same or nearly the same penalties were also used in oaths men were required to
take before being permitted to practice law in London, England during the 16th
century.
Perhaps the term "ancient
penalties" is not the best expression for the consequences of the
Obligations. What they really are and what we might be better served to refer
to them as is "ancient symbolic penalties” These
penalties were never included in modern Masonry for the purpose of having an
enforceable violent penalty. They were included simply as a symbolic
representation of how seriously an obligated candidate should view his oath.
Some might argue that if these are simply symbolic why not remove and replace
them with more practical and enforceable consequences. At first glance that
might seem prudent, but such logic is somewhat misleading, because so much of
what we have around us and which we hold dear is represented in symbols of
practically every kind. Symbolism is a very rich and important part of human
life. It certainly should not and probably could not be cast aside even if we
wanted to do so. Architects, geographers, generals, astronomers, in fact anyone
whose field relies on the use of numbers or mathematical expressions, would be
helpless were it not for symbols. We encounter symbols even while engaging in
the most routine and mundane acts.
Most of us drive an automobile every day of
our lives. Consider for a moment the importance of symbols in operating a motor
vehicle. The functions of all the controls are depicted by symbols, the numbers
on the speedometer are no more than symbols, various shapes and designs that
constitute highway signs are but mere symbols, and the road map we use to
arrive at a new and unfamiliar destination is simply a sheet covered in
symbols. Each of the fore-mentioned symbols is established and represented in a
specific place and manner to ensure understanding regardless of the language,
and to some degree the comprehension level of the operator.
Obviously, symbols are a most effective
means of communication, which serve to ensure accurate understanding regardless
of language, education or intellect. Symbolism, of course is no more than a
particular item, such as an icon or figure that is presented to remind us of
something else, often times an idea, philosophy or promise. We need only to
look in the very first Book of the Holy Scriptures to see that the Grand
Artificer required of Cain and Abel formal sacrifices, which are simply symbols
representing our gratitude and obedience to the Lord. This points to both the
importance and the long time existence of symbols.
Modern symbols come in an endless variety of
shapes, forms and styles. The newspaper we read, the calendar we consult, the
watch we check, and the menu from which we order, as well as the bills we pay,
all depend on our understanding of symbols. Yet some might say that unlike the
“Penalties of the Obligations," those are all symbols lacking any violent
origin. However, that may not be entirely accurate. Many symbols in use today
depict a violent consequence and their design is intended to remind us of that
hazard. Thus, can we not agree that some symbols depicting violence can be very
effective communicators to warn us of danger? For an example what does the
skull and crossbones on a bottle of liquid do for us?
Even the flags of many nations, which certainly are revered and honored by
their countrymen, and displayed even in places of worship, use red as a symbol
of the blood spilled for the cause of that nation. The little red poppy worn so
proudly an appropriately in memory of our brave soldiers who died in battles to
defend our country was originally a symbol of the blood shed in battle on
Flanders Fields, in Belgium during World War One. The vent in the back of a
man's jacket is a symbol of the time soldiers rode horseback. The vent allowed
their jackets to fall on either side of the riders' legs and so keep his powder
dry to more effectively kill his enemy. How many of us were aware that we are
sporting that nice little symbol when dressed in our Sunday best.
So, who then should be offended by the symbolism contained in the “Penalties of
the Obligations?” Why on earth would anyone in our Great Fraternity consider
revising or removing them; perhaps because they might be offensive to some
religious orders? That raises the very logical question “which religious
orders?” Some of the greatest clergymen have been members of the Masonic
Fraternity, and apparently never deemed any part of its ceremonies offensive,
including the penalties. Certainly, no clergy outside of the craft should cause
us any concern because they really do not really understand the context of the
ceremony or the part the penalties play in it.
There are those who might argue that violence is an offense
to God. Yet Moses, David, even Jesus resorted to violence against what was
revealed to them as an affront to God. But in actuality the whole violence
argument is irrelative because there really is no violence in Masonry. Again,
remember the penalties are ancient symbolic penalties.
Otherwise they would be an offense to both God and Masonry.
One of the most striking parts of the Masonic obligation is the specification
of the penalty of the obligation. A man would have to be callous or mentally
dull not to be impacted by the detailing of the penalties. What better way
could our fraternity impress unto our candidates the seriousness of the
obligations they are assuming? While the penalties are not meant to be carried
out physically, they are can be just as devastating, because they destroy a
Mason’s spiritual ties to our beloved Craft. Could there be a worst penalty?
Saint John the Baptist and Saint John the Evangelist
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
24 August 2006
In the 1st Degree Lecture, we are told that modern Lodges are dedicated to Saint John the Baptist and Saint John the Evangelist, sometimes known as the Holy Saints John of Jerusalem. It is pointed out to us that in every regular and well governed lodge there is represented a point within a circle bordered by two perpendicular parallel lines REPRESENTING those two saints; upon the top of which rests the Holy Bible, which points out man’s whole duty. In going round that circle we necessarily touch upon both those lines as well as upon the Holy Scriptures and when a Mason keeps himself thus circumscribed it is impossible that he should materially err. Obviously, that portion of the lecture is an effort to encourage all good Masons to esteem and follow the example of the Holy Saints John and the teachings of the Bible.
The teachings of the Bible are readily available, and familiar to us, and we know generally who the Holy Saints John are, but what about them are we to emulate, and regard as a pattern for our own lives, that we might not materially err? What do we really know about the Holy Saints John?
The First-degree Lecture informs us that they were two
eminent patrons of Masonry. Notice, nowhere is there a claim that either was
actually a member of the Masonic Fraternity, of course Masonry as we know it
did not even exist during their lifetimes. Eminent means exalted, or
influential; patron is a supporter or contributor. In this case, I think the
saints represent two honored men who strictly lived their lives based on core
values taught and embraced by Freemasonry. In our circle of acquaintances we
all know men who are Masons they just don’t know they are. That is to say they
live by Masonic principles without ever having received the degrees, I believe
the Holy Saints John were two such men.
Masonry
admonishes us to keep ourselves circumscribed by the Holy Saints John and the
Holy Bible. So let us consider who these men were. John the Baptist was the son of the Jewish priest Zaccarius, and his wife, Elizabeth, cousin of Mary thus making
him Jesus’ earthly cousin. The Bible tells us he was born approximately 6
months before Christ and was slain about 6 months before Jesus’ crucifixion.
The Angel Gabriel came to Zaccarius foretold John’s birth, and gave him
instructions as how the boy was to be raised. John the Baptist grew up to be a zealous judge of morality, his life was built on the
strength of faith, and ethical living. John’s importance and statue are
re-enforced by being described in all four gospels; and by Christ Himself who
once said there was no greater human man than John. Owing to his loyalty to
Jesus, his inflexible fidelity to the teachings of God, and his
uncompromising dedication to morality, John the Baptist was imprisoned
and beheaded by King Herod.
John the Evangelist is also sometimes called Saint John the Apostle and was one of Jesus’
closest companions, and most loyal disciples. He is also one of the greatest
writers of all time, being generally credited with authoring the Gospel of
Saint John; 1st, 2nd, and 3rd John; and the Book of
Revelation. He was James’ brother and Jesus sometimes referred to them as “the
sons of thunder,” But John was much more the thinker.
At times the writings of John sound very
much like Masonic Ritual. The first few verses in his Gospel speak in detail of
light and life and the Great Creator or Architect of the Universe. So John the
Evangelist leads us to Light; a truly Masonic philosophy. Christian tradition
tells us that John the Evangelist was eventually beheaded for his faith in
Jesus.
So what about these two ancient
personalities sets them so much apart that Freemasonry would embrace them and
even dedicate our Lodges to them. (By the way, so much for the “Masonry is
anti-Christian” theories). Well, John the Baptist was a Nazarite, which means
he adhered to a strict religious belief and regimen, in other words he was an
extremely disciplined man, he learned to subdue his passions. He was
always as anxious to give instructions, as his followers were to receive them;
as he taught others in the ways to become a better person. Doing the will of
his Heavenly Father, and preaching repentance and the turning away from selfish
pursuits were his primary interests. John the Baptist denounced the Sadduces
and Pharisees as a "generation of vipers," and warned them not to
assume their heritage gave them special privilege, in other words he regarded
no man for his wordly worth or honors, it was the internal and not the external
qualities of a man that mattered to him. He also warned tax collectors and
soldiers against extortion and plunder, demonstrating he believed in what was good
kind and charitable, and reproved all that was vicious cruel and oppressive.His doctrine and manner of life stirred interest, bringing people from all
parts of Israel to see him on the banks of the River Jordan. There he baptized
thousands into one sacred band or society of friends and brothers. Can
we wonder why Masonry heralds such a man?
John the
Evangelist was a member of Jesus’ “Inner Circle” and must have been the
recipient of many comfidences and secrets which he safely lodged in the
repository of his faithful breast. Jesus revealed some secrets and great
truths to John and a few select others, which were not readily available to all
persons because they were veiled in allegory and illustrated with symbols. John was one of three duly assembled at
the raising of Jairus's daughter; at the Transfiguration where three
Grand Pillows of Christianity (Abraham, Moses, and Jesus) had a
communication, and at the Crucifixion. Only John and Peter were sent into
Jerusalem to make the preparation for the Last Supper. John alone remained near
Jesus at the foot of the cross with Jesus’ mother. Jesus entrusted the care of
his widowed mother to John. Can we wonder why Masonry heralds such a
man?
Now when we observe the point within a circle bordered by two parallel, perpendicular lines and the Holy Bible resting atop, we may better understand why it is impossible to materially err if we thus circumscribe ourselves.
Hiram & Santa
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
12 December 2005
 |
 |
Grand Master Hiram Abiff |
Santa Claus
|
Santa Claus and Hiram Abiff are two
legendary figures with which Masons around the world are familiar. As adults,
Santa usually evokes in us a smile, fond memories, lighthearted feelings, and
serene mental pictures. Hiram calls to mind darker more serious thoughts
relating to our mortality and our relationship with the Supreme Architect of
the Universe. Nevertheless, both of these legends have quite a great deal in
common that may not be immediately obvious.
Of course, we know there was actually a very
real Santa Claus. He was a man known 
as Saint Nicholas (left), who was born
during the third century in a village in what is now Turkey. His wealthy parents, who raised him to be a devout
Christian, died in an epidemic while Nicholas was still young. Obeying Jesus'
words to "sell what you own and give the money to the poor," Nicholas
used his whole inheritance to assist the needy, the sick, and the suffering. But today Santa Claus, his modern representation, has
evolved into a mythological figure that serves as a symbol for charity, and
love for our fellowmen. So, in Santa Claus we find a progression of stages. As
children we understand Santa as a gift-giving kindly old man. As we grow older
and began to appreciate the physical impossibilities of Santa Claus’ nocturnal
journey, we learn the history and mythology behind that figure. Then eventually
in time and with age and experience we understand the true meaning of the
symbol.
Hiram Abiff parallels the same progressive
stages. When we are first introduced to Hiram, he is presented as a real person
and Master Architect. Huram, was in fact a skilled artisan who helped beautify
and adorn King Solomon’s Temple as recorded in the Book of First Kings. Like
Saint Nicholas, Huram evolves into the mythological figure Hiram Abiff and the
details of his story are related to us through ritualistic degree work. At
first we only see what is on the surface. As we grow in Masonry however, we
realize that quite a lot of the story has been invented and is presented to
teach us moral lessons. Eventually, through a virtuous Masonic education, our
own endeavors and the help of the Supreme Architect, we understand the true meaning
of the Hiramic legend and how it relates to our growth as Masons and men.
Understanding Santa Claus and understanding Hiram Abiff are both growing
processes by which we arrive at the real meaning of each legend.
Another parallel to Santa can be seen in how
Hiram is struck down and how Santa Claus "dies" in ours minds. We are
told that Hiram was struck in the throat, the place of our voice. Is it not by
word of mouth from our school classmates or older siblings that Santa Claus is
also first struck?
Hiram was also struck in the chest or heart,
the place of our affections. Once our suspicions about Santa are confirmed by
our parents or our own sensibility doesn’t it almost always break their hearts?
We are growing up, but who among doesn’t wish Santa really exists, as we first
perceived him?
Finally, Hiram received a blow to the head,
the place of our intellect. Similarly, children who are aware of the true
nature of Santa kill the jolly old elf in the minds of other children by
ridiculing, with blistering logic, those who still believe in him, until
finally there is no belief. After that, it is only with personal growth and
acquired wisdom that a person can obtain a full realization of the symbolism of
Santa Claus. This understanding takes time, thought, and guidance from others.
But this eventual understanding is what actually inspires us to perpetuate the
Santa Claus myth with our own children. Santa Claus, like Hiram Abiff, has life
after death, albeit a different life. Is it any wonder that the Christmas tree,
like the acacia, is evergreen?
Finally, how did you first hear about Santa Claus, and Hiram Abiff? You heard it from the mouth of a person who cared about you and wanted to share a wonderful tradition with you. They probably enjoyed sharing it as much as you enjoyed receiving it. Both legends are perpetuated and passed along generation to generation by word of mouth from parents to children and from Master Masons to candidates.
Santa Claus and Hiram Abiff were two actual historic figures. Their lives inspired legends that have lived for centuries and enriched the lives of those who sought to learn from them. They were two very different men, but their legends contain several parallels and we can be better men and Masons by following their examples.
The Masonic Zoo
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
14 April 2008
From
time immemorial animals have played an important part in symbolism. Think of
all the fables and fairy tales that teach great moral lessons using animals.
Man often finds strong analogies between the characteristics of animals, birds
and other forms of life to the truths he was trying to teach with symbols.
A mule is pictured as stubborn; a turkey, stupid; and fox, sly. When in
actuality a mule is just as docile as a cow, a turkey is just as intelligent as
an owl, and fox is no craftier than a rabbit. But their reputations are used to
tell wonderful stories and teach great lessons. Masonry uses a number of
animals to represent certain virtues and teach lessons as well. Therefore for
just a moment let’s take a trip to the “Masonic Zoo.”
Obviously, the first animal
we come to is the lamb. We are told that the lamb has in all ages been deemed
an emblem of innocence. By observing lambs in the pasture one immediately
appreciates their meekness and trusting innocence. The lamb is meek; the lamb
is white and white is spotless, without soil or blemish; the lamb requires care
and guardianship, the very symbol of innocence. The ancient Hebrews required
the sacrifice of lambs owing to their innocence and Christ is often referred to
as the Lamb of God because of His sinless or innocent nature.
Our lambskin or white leather apron is our
badge and as the apron lecture states; He, therefore,
who wears the lambskin is thereby continually reminded of that
purity of life and conduct which is so essentially necessary to his gaining
admission into the Celestial Lodge where the Supreme Architect of the Universe
presides.”
Some uninformed
or misinformed people have tried to use this statement to demonstrate Masonry
is anti-Christian because we Christians believe that salvation is gained only
through the grace of Christ and not through our own actions. If you actually
read the statement as is, it says that we are reminded of that
purity of life, not our purity of life. That
purity of life could just as easily be the life of Christ, could it not?
Now let’s move on to the
next cage where we find the Roman Eagle. We are taught that our apron is more
ancient than the Roman eagle. The silver eagle was the ensign or standard of
the Roman Legion and the symbol of its power. The officer in charge would
appoint an aquilifer who was the soldier that would carry the aquila (eagle)
into battle atop a high pole something like a regimental flag. If the eagle was
captured the legion would disband. On one of the legion standards the powerful
talons of the eagle are gripping golden thunderbolts, as the eagle stands ready
for flight against all enemies of Rome. The ancient Roman eagle is also
important in the study of Biblical archaeology. As with the ancient Hebrews the
Roman eagle symbolizes divinity, the bird that comes from above. And while we are at the bird’s habitat, look there at
the vultures of the air, which carry a symbolism that can only be obtained
within the tiled recesses of the Lodge.
As we continue our tour of
the zoo we of course come to the lion’s cage. The lion is one of Freemasonry’s
most powerful and potent symbols. “Judah’s
Lion” is a somewhat understated, but an extremely important part of the Third
Degree and a key element of the Third Degree lecture. Obviously, the Lion is very significant because of the value we
place on the symbolic Lion’s Paw. Jacob’s son, Judah, was symbolized as a lion
in his father’s deathbed blessing. The lion was upon the standard of the
large and powerful tribe of Judah. “Lion of the Tribe of Judah” was one
of Solomon’s titles. But Christian interpretation of the phrase springs
from Revelations 5: 5, “Behold, the Lion of the Tribe of Judah, the Root of
David, hath prevailed to open the book and to loose the seven seals thereof.”
The
lion has been associated with resurrection for thousands of years. In ancient
Egyptian mythology, a lion raised Osiris from a dead level to a living
perpendicular by a grip of his paw. The Lion of the Tribe of Judah was once
thought by the ancient Hebrews to signify a coming redeemer who would spring
from that tribe, or meaning the King of Israel who built the Temple, or
symbolizing the Christ. However the message contained in our Third Degree
Lecture clearly represents the Christ.
To
the world at large the best-known animal in the Masonic Zoo without question
must 
be the goat. Oh how that
homely farm animal has harmed our beloved Fraternity! For centuries
brothers have joked with candidates about the terrors of “riding the goat” and
the danger he may expect when that ornery beast is set loose upon him.
The
traditional mental picture of Satan is that of a goat-like creature with horns,
a tail, and cloven hooves. Later, in the Middle Ages, the devil took a
more dignified form, in keeping with his supposed power. But the people
would not wholly give up the goat, therefore their devil was supposed to appear
riding on a goat. In the early days of Masonry in London, the enemies of
the Fraternity, the Gormogons and or other organizations made fun of the
secrecy and the ceremonies of Freemasonry. Soon stories circulated that Freemasons
and witchcraft were closely associated, and that Freemasons’ ceremonies include
conjuring up the devil in their lodges. Of course, Satan always appeared riding
on his goat! Gradually it was rumored that the Freemasons in attendance
also “rode the goat.” We still have the expression, though not the
belief. One other association between Masonry and the goat is the fact
that once Masons regularly referred to the Great Architect as the “God Of All
Things,” sometimes abbreviated as “G.O.A.T.” This made for countless
misunderstandings.
Hear that buzzing? The next
exhibit in our zoo is a beehive full of the hard working insects. There may be
no better representative of Masonry in the animal kingdom than the tiny
honeybee. Each bee knows his exact purpose and works hard at accomplishing his
task. There is no contentious and they all strive to work and agree. Every cell
in the honeycomb is built to
exacting specifications and geometrically perfect. The bees do great good for
mankind by assisting with the pollination of flowers and plants; and produce a
sweet product with wonderful properties. Yes the bee is quite industrious and
we are reminded that every created being, including the lowest reptile in the
dust should be industrious. Which brings us to our next attraction, the snake
and lizard aquarium. Those lowly retiles are eating grasshoppers, which are
mentioned in the Third Degree and symbolize our aging process.
No
Masonic Menagerie would be complete unless it included the beasts of the field.
The Third Degree lecture reminds us in the most serious terms that because we
are human we have immortal souls, unlike the beasts of the fields. The beasts
of the field could be domesticated cattle, oxen, donkeys, camels, goats, and
sheep. They could just as well be wild beasts like bears, wild bulls, hyenas,
jackals, leopards and wolves; all Old Testament animals. We are also taught
that the timbers used to build King Solomon’s Temple were floated by sea to
Joppa then by land to Jerusalem, oxen or other beasts of the field must have
been used to pull those lumber carts. We are also told that Pythagoras
sacrificed a hecatomb upon erecting the 47th problem of Euclid,
which is 100 head of cattle.
Well that about concludes our tour of the Masonic Zoo. It is not as big or exotic as some zoos but rather selective and exclusive. Our animals’ symbols are plain to see; yet they have deeper and more sacred meanings for those who are willing to look below the surface. They are all touching, comforting, and gentle teachings of a Mason’s relationship with his fellowman and his Divine Creator.
Masonic
History
Anti-Masonic Party
1827—1836
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
17 February 2004
Most people, and
even some well-informed Masons, are unaware that at one time there existed an
American political party known as the “Anti-Masonic Party.” It was a
powerful force in its time and had an appreciable impact on the political
history of our nation.
As a result of some very negative feelings then running rampant about Masonry, the Anti-Masonic Political Party was founded in 1827-28, chiefly as a result of the mysterious disappearance of William Morgan, which came to be known as the “Morgan Affair.”
It was believed by some, although never
proved, that a group of Masons had conspired and murdered Morgan. Masonry in
New York received a nearly mortal blow, membership dwindling in the decade from
1826-1836 from 20,000 to just 3,000. Opponents of Freemasonry, including
sections of the press, churches, and abolitionist elements, joined together in
the condemnation of the fraternity, and the new political party founded.
William Morgan was a
brick mason and resident of Batavia, New York, in the 1820’s. Morgan was a
shiftless, uneducated but shrewd man. He was careless with finances, often
arrested for debt, idle and irresponsible, but frequently the beneficiary of
Masonic charity. It is very doubtful that he himself was actually a Freemason
at all. No record of his raising or Lodge membership exists, but it is certain
he received the Royal Arch Degree in Western Star Chapter No. 33 of Le Roy, New
York on May 31, 1825. It is almost certain that he was a Cowan and
eavesdropper, and lied his way into a Lodge in Rochester, N.Y. by convincing a
friend and employer to vouch for him without having any lawful Masonic information
that Morgan was a Mason. Afterwards, he visited a number of Lodges, made
Masonic speeches, and even took part in degrees.
When a Royal Arch
Chapter was formed in Batavia, he was among those who signed the petition. But
suspicion of his regularity began to grow, and his name was omitted as a member
when the Charter was granted. Apparently, that incident caused the animosity he
developed for the Fraternity. Morgan became an outspoken enemy of Masonry, and
soon let it be known that he had applied for a copyright on a book, which was
to "expose" the Masonic ritual, secrets and procedure. Keep in mind
this occurred in the 1820’s, and such an action was absolutely unheard of.
Morgan
boasted in bars and on the street of his progress in writing this book. The
more he bragged, the higher the feeling among Masons ran against him, and the
greater their determination that the exposé should never appear. Masonic
Brethren were deeply angered by Morgan’s bold disrespect and disregard for
their privacy.
Morgan was arrested
for the theft of a shirt and tie in September of 1826. After he was acquitted
of that charge, he was rearrested for failure to pay a debt of $2.68, and
jailed. After one day behind bars, someone anonymously paid the debt. When
Morgan was released he left in a coach with several men, apparently not
completely of his own free will. Then Morgan disappeared!
Enemies of the Craft
said Freemasons had kidnapped and murdered him, to prevent the publication of
his exposé. Freemasons, of course, indignantly denied the charge. As time went
on and Morgan was not found, members of the Craft disavowed the approval of any
such act, if it had been committed.
It was not too
difficult to discover that Masons were involved in a hundred and twenty-five
mile journey, which took Morgan to Ft. Niagara in upstate New York. Three
members of the Craft eventually pleaded guilty to conspiracy to "seize and
secrete" Morgan, and, together with Sheriff Eli Bruce, and John
Whitney, all served terms in prison for the offense. But murder could not
be proved for no body was found. In fact, years later, on his deathbed, Whitney
confided to a friend that he and several other Masons had kidnapped Morgan, and
bribed him off not to publish his book; then paid him to move to Canada, and
threatened him never to return.
Nevertheless,
William Morgan had disappeared and Freemasons had been convicted of abducting
him. A body had even been found and identified as Morgan. The fact that better
evidence and a less excited jury had later found that to be a misidentification
was inconsequential. The stories of Morgan's "murder" persisted.
It is difficult, a
hundred and eighty years later, to understand the extent and power the
widespread scandal excited; or the passions the incident stirred. The infamy of
the Morgan Affair spread over much of the nation, particularly New England and
the other northeastern states. It was the beginning of anti-Masonry sentiments,
which grew and spread like wild fire. Thurlow Weed, who was soon joined by the
Anti-Masonic Review, in New York City, started an anti-Masonic newspaper. The
anti Masonic movement spread fast and far. Teachers and pastors driven from
their stations, even the children of Masons were excluded from the schools, and
Freemasons from their churches.
Thurlow Weed William
Wirt
Desperate efforts were made
to take away chartered rights from Masonic Corporations and to pass laws that
would prevent Masons from holding their meetings and performing their
ceremonies. In 1827, two hundred and twenty-seven lodges were represented in
the Grand Lodge of New York. In 1835, the number had dwindled to forty-one.
Every Lodge in the State of Vermont surrendered its Charter or became dormant;
and the Grand Lodge, for several years, ceased to hold its sessions.
Editor Weed of
course, led the press attack on all Freemasonry and endorsed anti-Masonic
candidates for New York State offices in the election of 1827. When fifteen of
these candidates were elected to the state Assembly, an Anti-Masonic Party
formed in 1828 in New York and held its first convention.
The new political
party reflected the widespread hostility toward Masons generally, and
particularly those holding or seeking public office. There was a rapid
proliferation of anti-Masonic papers, especially in the Eastern states. By 1832
there were 46 such publications in the state of New York and 55 in
Pennsylvania.
The Anti-Masonic
Party was the first party to hold a nominating convention and the first to
announce a platform. On Sept. 26, 1831, convening in Baltimore, it nominated William
Wirt of Maryland for the presidency of the United States and Amos
Ellmaker of Pennsylvania for the vice presidency. The political effect of
the entrance, for the first time, of a third party into a United States
presidential election, split the vote and helped President Andrew Jackson (who
was a Mason) win reelection by a wide margin.
However, Vermont
gave the party seven electoral votes and elected an Anti-Masonic governor, William
A. Palmer. The party also gained members in Pennsylvania, Massachusetts,
Connecticut, Rhode Island, New Jersey, and Ohio.
After the elections of 1836, however, the
Anti-Masonic Party declined. Together with the National Republican Party, it
eventually was absorbed into the new Whig Party. Before its demise, the
Anti-Masonic Party did win a considerable amount of seats in the 23rd congress.
What lessons can we learn from this unfortunate period of history?
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The George Washington Inaugural Bible
Jimmy Stevens 32°
Garner Lodge #701
From an article
by Frank Ceresi and Carol McMains
"I Do Solemnly Swear . . . "
It is with these words that each American President since George Washington has taken the Oath of Office. With his hand on the Bible and eyes fixed squarely on the Chief Justice of the Supreme Court, every four years the President swears to "preserve, protect, and defend the Constitution and laws of the United States of America." With those words, the President assumes an enormous responsibility. That responsibility is to "simply" guide our nation, indeed the hopes and dreams of our citizenry, for four years . . . through peace and prosperity as well as turmoil and war.
Since we are a nation that celebrates its history and relies upon tradition to carry on our democratic ideals, we wondered about the very first presidential Bible used at the very first Inauguration . . . the Bible that was used by our first President George Washington. We know that great documents outlining the form of our government are safely entombed at the National Archives and the Library of Congress and that Washington's own papers can be found at his home at Mount Vernon, but what about the Bible that was used at the first Inauguration? Was it an old Washington family heirloom? Was its use required when the General assumed the presidency? Has it been used by every President since Washington? Most importantly, does Washington's Bible exist today?
Is a Bible required? The Constitution of the United States makes no mention of the use of a Bible in the taking of the oath, nor is it even required that the ceremony be public. Yet from Washington's first Inauguration in 1789 to the present, almost every President in a very public manner has placed his hand upon a Bible and, while raising his other hand towards the heavens, repeats the Oath of Office. And . . . before the eyes of a world that watches the ceremony unfold . . . the President-elect becomes the leader of the free world. Thus, though the use of a Bible is certainly not constitutionally required, it has become the focal point of every presidential Inauguration and the image of the taking of the presidential oath is certainly incomplete without it.
Does the first presidential Bible used by George Washington exist and has it been used by each President? The simple answer to that question is that the Bible certainly does exist and though the Bible has been used by several Presidents it has not been used by each succeeding President. In fact, unfortunately several of the presidential Bibles, particularly from the 19th century, have never been unearthed and there is even some suggestion that the Bibles themselves were not used by every President who took the Oath of Office. However, how exceptionally appropriate it is that the Bible Washington used -- our nation's first inaugural Bible -- is not lost and, like so many other threads that make up the historical fabric of our country, how this magnificent book came to be used well over 200 years ago is an unusual story in itself.
The First Inauguration
In April of 1789, New York City was a small and plain community that can more accurately be described as a large rural village. In fact, it wouldn't be for an additional 50 years that its population would exceed that of its southern neighbor, the city that was considered the most vital in our country during the late 1700's, Philadelphia, Pennsylvania. However, during April of that eventful year, New York City claimed the historical distinction of hosting our nation's very first presidential Inauguration. The preparation for the ceremony itself had been painstaking and deliberate in almost all regards. In fact, George Washington had traveled from his home in Mount Vernon, Virginia several days prior to the April 30th Inaugural Day on a route that had been preplanned, mapped out and studied for its effect.
For several days up until that moment of the taking of the oath, all of the detailed planning for the pomp and circumstance that would envelop the majesty of the event went without a hitch. On April 14th of 1789, a special Congressional courier dutifully rode his horse to Mount Vernon to deliver the news to Washington that the Inauguration would take place on April 30th at New York City. Within a few days, Washington began his journey north by horse but even before he crossed the Potomac River, a stone's throw from his mansion, multitudes of well wishers greeted him peacefully and reverently. Historians tell us that the reception in his own backyard was the start of an ovation that continued for the 300-mile journey. Moreover, it became more and more of a celebration as the 57-year-old war hero trudged northward.
It was a joyous trip attendant with cannon salutes, fireworks, lavish banquets, marching men, waving women, and children who broke out in song and dance. After all, who can blame these patriots from the Revolutionary War for their joy because with Washington the acclaim was as much for the man as for his office. He had been America's first war hero; he had been the idol of the soldiers under his charge and of a populace recently freed and independent; his skill at compromise at the first Constitutional Convention was greatly responsible for our nation's early success; and he had borrowed $30,000 against his own property to pay for the salaries of his nation's Army when the first Congressional Congress couldn't raise the money itself! In short, George Washington was already a triumphant figure as he slowly made his way towards the inaugural event.
Meanwhile, as the President-elect enjoyed what can only be called an elaborate one-man parade, the statesmen in New York City deliberated on the minutest details of the inaugural event itself. In fact, it is said that the increasing fervor of the throngs of people from town to town unnerved Washington to such a degree that he sent word ahead to his Vice President John Adams that he hoped and prayed that the Inauguration itself would go forward without a hitch.
As the big day approached, decisions were confirmed on who was to sit where, on how Washington himself was to be addressed, on what color the drapes and curtains would be, on where the furniture at the great Senate Chamber of Federal Hall on Wall Street would be arranged, on every single detail involving the day's decoration except for one . . . no one, from Washington and Adams on, gave nary a thought about the Bible that would form the springboard for our very first Inauguration!
Perhaps Washington, traveling from Virginia, assumed that Adams or his Congressional brethren would have provided the Bible. Or perhaps those from New York City assumed that Washington would provide one of his many personal Bibles for the great event. Who knows? Have you ever made a business trip and forgotten your alarm clock? Maybe it was as simple as that! For whatever the reason, the fact remains the same, for once the big day dawned and the eyes of the newly formed nation rested solely upon the historical event at Federal Hall, the almost President and assorted dignitaries were about to make an unwelcome discovery.
April 30, 1789
Inauguration Day was clear and cool when it finally arrived. Foreign ambassadors and statesmen alike jammed their way into Federal Hall. Townspeople mingled with their neighbors from other states to crowd the roads leading to Federal Hall and Wall Street itself. Historians tell us that at precisely 11:00 a.m., the Senate door swung open and the House Speaker, escorted by three Senators and Representatives from the House, went downstairs to a waiting carriage. Suddenly, it is said that Washington himself appeared at the door, exchanged nervous greetings with fellow statesmen, paused only a moment to acknowledge the cheers from his countrymen, and entered the Hall for the swearing in.
Once inside Federal Hall, we are told that the President-elect, standing regally and tall, accepted the applause of the joint Congress. He glanced around for his Vice President, John Adams, sat down on a beautiful crimson chair and said simply, "I am ready to proceed." Tension wasn't in the air . . . it was the air!
However, there was an awkward pause and then there was confusion! Though reports are sketchy at best regarding how long of a period of time confusion reigned, we know that the cause of the confusion was the missing Bible. What a scene it must have been as members of
Vice President John Adams
the first Congress, with ashen faces, searched through the building in consternation and without success. Perhaps many of those present felt that without a Bible the oath could not be administered nor Washington even proclaimed our first President! Soon, however, New York State Chancellor, Robert R. Livingston, a fellow Mason, remembered that his local meeting house, St. John's Lodge #1, housed a beautiful altar Bible and, importantly, that Bible was a short few hundred feet down the block. After a quick trip down the street, the historic Bible was provided and, in fact, carefully placed upon a red velvet cushion. Everyone relaxed, calm prevailed, and the stage was set.
Immediately, Chancellor Livingston administered the Oath of Office to Washington. When the oath was completed, Washington added the phrase, "I swear, so help me God!" and, bending down, kissed the open Book. While Chancellor Livingston loudly and joyously proclaimed Washington our nation's first President, one Joseph Morton, Master of St. John's Lodge, stepped forward and carefully folded down a corner of the open page, thus preserving a record of the random Bible opening where Washington had rested his left hand. Interestingly, fate sometimes does funny things, for the random selection fell open to Chapter 49 of the Book of Genesis (Jacob blesses his sons), the book that Biblical scholars remind us that literally means "the book of new beginnings."
The scene that ensued was bedlam as the crowd broke into a storm of cheers. Livingston reportedly said, "It is done." and then turned to the crowd and shouted, "Long live George Washington, President of the United States!" Grown men cried and shouted and joyous celebration was the order of the day. Thursday, April 30, 1789, had been a great day, indeed, and a great era was born. However, one must wonder whether or not the day would have ended on such a high note had it not been discovered, at the very last minute, that the ornate Bible -- now known as President George Washington's inaugural Bible -- rested in a small room at St. John's Lodge, No. 1, a few short yards from Federal Hall.
The Bible Today
So what happened to this historic Bible? One would have thought it might have ended up somewhere in the White House. But, no, that permanent presidential home wasn't even a thought in 1789. It turns out that very shortly after the Inauguration the members of the Masonic St. Johns Lodge, No. 1, inserted a special silk page into the Bible to earmark the very place where President Washington rested his hand. Thankfully, from the beginning the Masons have had a keen sense of history, for the Bible has been carefully preserved under their dominion for well over 200 years in New York City. Every Master Mason raised in St. John’s #1 takes their final obligation on that very same Bible. Many U.S. presidents including Eisenhower, Carter, Reagan, and George W. Bush have used it during their oaths of office. The Bible weighs approximately 12 pounds and is accompanied by the lodge’s three principal officers whenever it leaves the lodge. They certainly recognize that it is a hidden National Treasure and regularly invite the public to gaze at its splendor.
Garner Lodge 701
By Jimmy Stevens, 32°
Past Master Garner Lodge
#701
22 April 2005
On Monday November 22, 1954 the Grand Master of North Carolina Masons opened an Emergent Communication in the American Legion Post #232 on Main Street in Garner. Most Worshipful Brother Robert L. Pugh announced that the purpose for the Communication was to institute Garner Lodge Under Dispensation. The following officers were appointed:
WM James R. (Jim) Collier
SW James Graham Lane
JW Albert Joseph Dickson
Tres J. Noel Bryan
Sec Onnie Felton Hinton
SD Roy N. Moore
JD Raymond Umstead
Ste Samuel Ray Collins
Ste Leland Henry Poole
Tiler G. Armistead (Monk) Jones
Chap James R. McDaniel
Worshipful Brother Royden I. Council, Master of Hiram 40, presented the new lodge with an Altar Bible. That same Bible was rebound in 2001 and is still in use in Garner Lodge today. Eight masters and past masters from various lodges were present and made appropriate remarks, as 32 charter members proudly sat together for the first time as a Lodge.
Thus began the rich and wonderful history of Garner Lodge 701.
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The Beauty of Freemasonry
During
America’s
by Jimmy Stevens 32°
Garner
Lodge 701
1997
revised 29 January 1998
From the spring of 1861 through the early summer of 1865, approximately 700,000 Americans lost their lives in an American war fought on American soil. In a sense, each wound the Nation suffered was a self-inflicted wound, and some of the best and bravest Americans ever to draw a breath were cut down in their youth. We shall never know, in this life, exactly what that war truly cost us. How much more advanced, how much stronger might our country be today had some of those, whom we benignly list as “casualties,” lived to realize their full potential? Perhaps the man capable of finding the cure for cancer was struck down by canister at Cold Harbor. Maybe a great evangelist was bayoneted to death in the cornfield at Sharpsburg. Could it be that a future chemist who would discover some new alternative power source died of smallpox in Chimarazo Confederate Hospital? Did the greatest president this nation would ever know drown when his ironclad sank?
It is my very firm conviction that there has never been a “Civil War” fought in the United States of America. I support this opinion with facts I have gathered in a life long, informal study of that war which occurred on our continent in the mid-nineteenth century. A civil war is generally accepted as a war to overthrow a governmental entity, and replace it with another. The Southern States never intended to do that. They merely desired to be allowed to peaceably withdraw from a union of several states, and to form a looser confederation of several individual states. Most Southerners felt they had every right to do so, as did many Northerners. Before the war, when people spoke of the United States, they said, “the United States are . . . ,” after the war, the phrase changed to “the United States is . . . ,” just as we say today. Some historians, including the late Shelby Foote, assert that is what the war did for us, it made us an “is” instead of an “are.”
The war was not fought over slavery, as is postulated by the Northern myth, nor over state’s rights, as perpetuated by the Southern myth. It was fought over money, power, greed, self-centeredness, unwillingness to compromise, and all other things un-Masonic. As I said, there has never been a Civil War fought in this country, it was a war between the states, or more accurately a war for Southern independence, however because it is a familiar and accepted term, I will refer to that conflict as “the Civil War.”
The charge given to all Entered Apprentices (entry level
Masons) states in part, “In the state you are to be a quiet and peaceable
citizen, true to your government and just to your country.” Many have used this
portion of the charge to indict Southern Masons, who fought for the
Confederacy, as “unworthy.” However, notice that the wording of the charge
almost equates the terms “State,” “government,” and “country.” At that period
in history, the vast majority of Southerners and many Northerners considered
their home
Union Captain and Brother Henry
H. Bingham were immediately by his side, and took the fallen general in his
arms, they recognizing one another as brothers. Brother Armistead gave Brother
Bingham his watch, and some papers with the request they be forwarded to
certain friends. Of course his request was honored. General Armistead also
inquired about his best friend and Masonic brother, Union XI Corps
Commander
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At
the same time the Comacines were passing their secrets from generation to
generation, the Knights Templars were fighting in the Crusades in another part
of the world. That group of warrior-monks shared much of the same ancestry as
the Comacines and kept sacred many of the same secrets and principles. Both
groups and many others would make considerable contributions to the Fraternity
we now recognize as Masonry.![[Square & Compasses]](./masonic%20ed%20vol%201_files/image394.gif)
This
man was Hiram Abiff. In the Book of ‘Kings,’ in some translations of the Bible,
he is referred to as Huram, the widow's son. According to verses in 1 Kings
Chapter 7, Huram (the Widow's son from Tyre), Hiram Abiff, to us, was responsible
for the manufacture of:
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