Still another schism, not serious but significant, came in 1778, led by William Preston,[148] who afterwards became a shining light in the order. On St. John's Day, December 27, 1777, the Antiquity Lodge of London, of which Preston was Master—one of the four original Lodges forming the Grand Lodge—attended church in a body, to hear a sermon by its Chaplain. They robed in the vestry, and then marched into the church, but after the service they walked back to the Hall wearing their Masonic clothing. Difference of opinion arose as to the regularity of the act, Preston holding it to be valid, if for no other reason, by virtue of the inherent right of Antiquity Lodge itself. Three members objected to his ruling and appealed to the Grand Lodge, he foolishly striking their names off the Lodge roll for so doing. Eventually the Grand Lodge took the matter up, decided against Preston, and ordered the reinstatement of the three protesting members. At its next meeting the Antiquity Lodge voted not to comply with the order of the Grand Lodge, and, instead, to withdraw from that body and form an alliance with the "Old Grand Lodge of All England at York City," as they called it. They were received by the York Grand Lodge, and soon thereafter obtained a constitution for a "Grand Lodge of England South of the Trent." Although much vitality was shown at the outset, this body only constituted two subordinate Lodges, and ceased to exist. Having failed, in 1789 Preston and his friends recanted their folly, apologized to the Grand Lodge, reunited with the men whom they had expelled, and were received back into the fold; and so the matter ended.

These divisions, while they were in some ways unhappy, really made for the good of the order in the sequel—the activity of contending Grand Lodges, often keen, and at times bitter, promoting the spread of its principles to which all were alike loyal, and to the enrichment of its Ritual[149] to which each contributed. Dermott, an able executive and audacious antagonist, had left no stone unturned to advance the interests of Atholl Masonry, inducing its Grand Lodge to grant warrants to army Lodges, which bore fruit in making Masons in every part of the world where the English army went.[150] Howbeit, when that resourceful secretary and uncompromising fighter had gone to his long rest, a better mood began to make itself felt, and a desire to heal the feud and unite all the Grand Lodges—the way having been cleared, meanwhile, by the demise of the old York Grand Lodge and the "Grand Lodge South of the Trent." Overtures to that end were made in 1802 without avail, but by 1809 committees were meeting and reporting on the "propriety and practicability of union." Fraternal letters were exchanged, and at last a joint committee met, canvassed all differences, and found a way to heal the schism.[151]

Union came at length, in a great Lodge of Reconciliation held in Freemason's Hall, London, on St. John's Day, December 27, 1813. It was a memorable and inspiring scene as the two Grand Lodges, so long estranged, filed into the Hall—delegates of 641 Modern and 359 Ancient or Atholl Lodges—so mixed as to be indistinguishable the one from the other. Both Grand Masters had seats of honor in the East. The hour was fraternal, each side willing to sacrifice prejudice in behalf of principles held by all in common, and all equally anxious to preserve the ancient landmarks of the Craft—a most significant fact being that the Atholl Masons had insisted that Masonry erase such distinctively Christian color as had crept into it, and return to its first platform.[152] Once united, free of feud, cleansed of rancor, and holding high its unsectarian, non-partisan flag, Masonry moved forward to her great ministry. If we would learn the lesson of those long dead schisms, we must be vigilant, correcting our judgments, improving our regulations, and cultivating that spirit of Love which is the fountain whence issue all our voluntary efforts for what is right and true: union in essential matters, liberty in everything unimportant and doubtful; Love always—one bond, one universal law, one fellowship in spirit and in truth!

IV

Remains now to give a glimpse—and, alas, only a glimpse—of the growth and influence of Masonry in America; and a great story it is, needing many volumes to tell it aright. As we have seen, it came early to the shores of the New World, long before the name of our great republic had been uttered, and with its gospel of Liberty, Equality, and Fraternity it helped to shape the institutions of this Continent. Down the Atlantic Coast, along the Great Lakes, into the wilderness of the Middle West and the forests of the far South—westward it marched as "the star of empire" led, setting up its altar on remote frontiers, a symbol of civilization, of loyalty to law and order, of friendship with school-house and church. If history recorded the unseen influences which go to the making of a nation, those forces for good which never stop, never tarry, never tire, and of which our social order is the outward and visible sign, then might the real story of Masonry in America be told.

Instead of a dry chronicle,[153] let us make effort to capture and portray the spirit of Masonry in American history, if so that all may see how this great order actually presided over the birth of the republic, with whose growth it has had so much to do. For example, no one need be told what patriotic memories cluster about the old Green Dragon Tavern, in Boston, which Webster, speaking at Andover in 1823, called "the headquarters of the Revolution." Even so, but it was also a Masonic Hall, in the "Long Room" of which the Grand Lodge of Massachusetts—an off-shoot of St. Andrew's Lodge—was organized on St. John's Day, 1767, with Joseph Warren, who afterwards fell at Bunker Hill, as Grand Master. There Samuel Adams, Paul Revere, Warren, Hancock, Otis and others met and passed resolutions, and then laid schemes to make them come true. There the Boston Tea Party was planned, and executed by Masons disguised as Mohawk Indians—not by the Lodge as such, but by a club formed within the Lodge, calling itself the Caucus Pro Bono Publico, of which Warren was the leading spirit, and in which, says Elliott, "the plans of the Sons of Liberty were matured." As Henry Purkett used to say, he was present at the famous Tea Party as a spectator, and in disobedience to the order of the Master of the Lodge, who was actively present.[154]

As in Massachusetts, so throughout the Colonies—the Masons were everywhere active in behalf of a nation "conceived in liberty and dedicated to the proposition that all men are created equal." Of the men who signed the Declaration of Independence, the following are known to have been members of the order: William Hooper, Benjamin Franklin, Matthew Thornton, William Whipple, John Hancock, Philip Livingston, Thomas Nelson; and no doubt others, if we had the Masonic records destroyed during the war. Indeed, it has been said that, with four men out of the room, the assembly could have been opened in form as a Masonic Lodge, on the Third Degree. Not only Washington,[155] but nearly all of his generals, were Masons; such at least as Greene, Lee, Marion, Sullivan, Rufus and Israel Putnam, Edwards, Jackson, Gist, Baron Steuben, Baron De Kalb, and the Marquis de Lafayette who was made a Mason in one of the many military Lodges held in the Continental Army.[156] If the history of those old camp-lodges could be written, what a story it would tell. Not only did they initiate such men as Alexander Hamilton and John Marshall, the immortal Chief Justice, but they made the spirit of Masonry felt in "times that try men's souls"[157]—a spirit passing through picket-lines, eluding sentinels, and softening the horrors of war.

Laying aside their swords, these Masons helped to lay wide and deep the foundations of that liberty under the law which has made this nation, of a truth, "the last great hope of man." Nor was it an accident, but a scene in accord with the fitness of things, that George Washington was sworn into office as the first President of the Republic by the Grand Master of New York, taking his oath on a Masonic Bible. It was a parable of the whole period. If the Magna Charta demanded rights which government can grant, Masonry from the first asserted those inalienable rights which man derives from God the Father of men. Never did this truth find sweeter voice than in the tones of the old Scotch fiddle on which Robert Burns, a Master Mason, sang, in lyric glee, of the sacredness of the soul, and the native dignity of humanity as the only basis of society and the state. That music went marching on, striding over continents and seas, until it found embodiment in the Constitution and laws of this nation, where today more than a million Masons are citizens.

How strange, then, that Masonry should have been made the victim of the most bitter and baseless persecution, for it was nothing else, in the annals of the Republic. Yet so it came to pass between 1826 and 1845, in connection with the Morgan[158] affair, of which so much has been written, and so little truth told. Alas, it was an evil hour when, as Galsworthy would say, "men just feel something big and religious, and go blind to justice, fact, and reason." Although Lodges everywhere repudiated and denounced the crime, if crime it was, and the Governor of New York, himself a Mason, made every effort to detect and punish those involved, the fanaticism would not be stayed: the mob-mood ruled. An Anti-Masonic political party[159] was formed, fed on frenzy, and the land was stirred from end to end. Even such a man as John Quincy Adams, of great credulity and strong prejudice, was drawn into the fray, and in a series of letters flayed Masonry as an enemy of society and a free state—forgetting that Washington, Franklin, Marshall, and Warren were members of the order! Meanwhile—and, verily, it was a mean while—Weed, Seward, Thaddeus Stevens, and others of their ilk, rode into power on the strength of it, as they had planned to do, defeating Henry Clay for President, because he was a Mason—and, incidentally, electing Andrew Jackson, another Mason! Let it be said that, if the Masons found it hard to keep within the Compass, they at least acted on the Square. Finally the fury spent itself, leaving the order purged of feeble men who were Masons only in form, and a revival of Masonry followed, slowly at first, and then with great rapidity.

No sooner had Masonry recovered from this ordeal than the dark clouds of Civil War covered the land like a pall—the saddest of all wars, dividing a nation one in arts and arms and historic memories, and leaving an entail of blood and fire and tears. Let it be forever remembered that, while churches were severed and states were seceding, the Masonic order remained unbroken in that wild and fateful hour. An effort was made to involve Masonry in the strife, but the wise counsel of its leaders, North and South, prevented the mixing of Masonry with politics; and while it could not avert the tragedy, it did much to mitigate the woe of it—building rainbow bridges of mercy and goodwill from army to army. Though passion may have strained, it could not break the tie of Masonic love, which found a ministry on red fields, among the sick, the wounded, and those in prison; and many a man in gray planted a Sprig of Acacia on the grave of a man who wore the blue. Some day the writer hopes to tell that story, or a part of it, and then men will understand what Masonry is, what it means, and what it can do to heal the hurts of humanity.[160]

Even so it has been, all through our national history, and today Masonry is worth more for the sanctity and safety of this republic than both its army and its navy. At every turn of events, when the rights of man have been threatened by enemies obvious or insidious, it has stood guard—its altar lights like signal fires along the heights of liberty, keeping watch. Not only in our own land, but everywhere over the broad earth, when men have thrown off the yoke of tyranny, whether political or spiritual, and demanded the rights that belong to manhood, they have found a friend in the Masonic order—as did Mazzini and Garibaldi in Italy. Nor must we be less alert and vigilant today when, free of danger of foes from without, our republic is imperiled by the negligence of indifference, the seduction of luxury, the machinations of politicians, and the shadow of a passion-clouded, impatient discontent, whose end is madness and folly; lest the most hallowed of all liberties be lost.

/P Love thou thy land, with love far-brought From out the storied past, and used Within the present, but transfused Through future time by power of thought. P/

V

Truly, the very existence of such a great historic fellowship in the quest and service of the Ideal is a fact eloquent beyond all words, and to be counted among the precious assets of humanity. Forming one vast society of free men, held together by voluntary obligations, it covers the whole globe from Egypt to India, from Italy to England, from America to Australia, and the isles of the sea; from London to Sidney, from Chicago to Calcutta. In all civilized lands, and among folk of every creed worthy of the name, Masonry is found—and everywhere it upholds all the redeeming ideals of humanity, making all good things better by its presence, like a stream underflowing a meadow.[161] Also, wherever Masonry flourishes and is allowed to build freely after its divine design, liberty, justice, education, and true religion flourish; and where it is hindered, they suffer. Indeed, he who would reckon the spiritual possessions of the race, and estimate the forces that make for social beauty, national greatness, and human welfare, must take account of the genius of Masonry and its ministry to the higher life of the race.

Small wonder that such an order has won to its fellowship men of the first order of intellect, men of thought and action in many lands, and every walk and work of life: soldiers like Wellington, Bluecher, and Garibaldi; philosophers like Krause, Fichte, and John Locke; patriots like Washington and Mazzini; writers like Walter Scott, Voltaire, Steele, Lessing, Tolstoi; poets like Goethe, Burns, Byron, Kipling, Pike; musicians like Haydn and Mozart—whose opera, The Magic Flute, has a Masonic motif; masters of drama like Forrest and Edwin Booth; editors such as Bowles, Prentice, Childs, Grady; ministers of many communions, from Bishop Potter to Robert Collyer; statesmen, philanthropists, educators, jurists, men of science—Masons many,[162] whose names shine like stars in the great world's crown of intellectual and spiritual glory. What other order has ever brought together men of such diverse type, temper, training, interest, and achievement, uniting them at an altar of prayer in the worship of God and the service of man?

For the rest, if by some art one could trace those invisible influences which move to and fro like shuttles in a loom, weaving the network of laws, reverences, sanctities which make the warp and woof of society—giving to statutes their dignity and power, to the gospel its opportunity, to the home its canopy of peace and beauty, to the young an enshrinement of inspiration, and to the old a mantle of protection; if one had such art, then he might tell the true story of Masonry. Older than any living religion, the most widespread of all orders of men, it toils for liberty, friendship, and righteousness; binding men with solemn vows to the right, uniting them upon the only basis upon which they can meet without reproach—like those fibers running through the glaciers, along which sunbeams journey, melting the frozen mass and sending it to the valleys below in streams of blessing. Other fibers are there, but none is more far-ramifying, none more tender, none more responsive to the Light than the mystical tie of Masonic love.

Truth will triumph. Justice will yet reign from sun to sun, victorious over cruelty and evil. Finally Love will rule the race, casting out fear, hatred, and all unkindness, and pity will heal the old hurt and heart-ache of humanity. There is nothing in history, dark as much of it is, against the ultimate fulfilment of the prophetic vision of Robert Burns—the Poet Laureate of Masonry:

/P Then let us pray, that come it may— As come it will, for a' that— . . . . . . . . That man to man, the world o'er Shall brothers be, for a' that. P/

FOOTNOTES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



Part III—Interpretation



WHAT IS MASONRY



/# I am afraid you may not consider it an altogether substantial concern. It has to be seen in a certain way, under certain conditions. Some people never see it at all. You must understand, this is no dead pile of stones and unmeaning timber. It is a LIVING thing.

When you enter it you hear a sound—a sound as of some mighty poem chanted. Listen long enough, and you will learn that it is made up of the beating of human hearts, of the nameless music of men's souls—that is, if you have ears to hear. If you have eyes, you will presently see the church itself—a looming mystery of many shapes and shadows, leaping sheer from floor to dome. The work of no ordinary builder!

The pillars of it go up like the brawny trunks of heroes; the sweet flesh of men and women is molded about its bulwarks, strong, impregnable; the faces of little children laugh out from every corner stone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscribed the numberless musings of all the dreamers of the world. It is yet building—building and built upon.

Sometimes the work goes on in deep darkness; sometimes in blinding light; now under the burden of unutterable anguish; now to the tune of great laughter and heroic shoutings like the cry of thunder. Sometimes, in the silence of the night-time, one may hear the tiny hammerings of the comrades at work up in the dome—the comrades that have climbed ahead.

—C.R. KENNEDY, The Servant in the House #/



CHAPTER I

What is Masonry

I

What, then, is Masonry, and what is it trying to do in the world? According to one of the Old Charges, Masonry is declared to be an "ancient and honorable institution: ancient no doubt it is, as having subsisted from time immemorial; and honorable it must be acknowledged to be, as by natural tendency it conduces to make those so who are obedient to its precepts. To so high an eminence has its credit been advanced that in every age Monarchs themselves have been promoters of the art, have not thought it derogatory from their dignity to exchange the scepter for the trowel, have patronized our mysteries and joined in our Assemblies."

While that eulogy is more than justified by sober facts, it does not tell us what Masonry is, much less its mission and ministry to mankind. If now we turn to the old, oft-quoted definition, we learn that Masonry is "a system of morality veiled in allegory and illustrated by symbols." That is, in so far, true enough, but it is obviously inadequate, the more so when it uses the word "peculiar" as describing the morality of Masonry; and it gives no hint of a world-encircling fellowship and its far-ramifying influence. Another definition has it that Masonry is "a science which is engaged in the search after divine truth;"[163] but that is vague, indefinite, and unsatisfactory, lacking any sense of the uniqueness of the Order, and as applicable to one science as to another. For surely all science, of whatever kind, is a search after divine truth, and a physical fact, as Agassiz said, is as sacred as a moral truth—every fact being the presence of God.

Still another writer defines Masonry as "Friendship, Love, and Integrity—Friendship which rises superior to the fictitious distinctions of society, the prejudices of religion, and the pecuniary conditions of life; Love which knows no limit, nor inequality, nor decay; Integrity which binds man to the eternal law of duty."[164] Such is indeed the very essence and spirit of Masonry, but Masonry has no monopoly of that spirit, and its uniqueness consists, rather, in the form in which it seeks to embody and express the gracious and benign spirit which is the genius of all the higher life of humanity. Masonry is not everything; it is a thing as distinctly featured as a statue by Phidias or a painting by Angelo. Definitions, like delays, may be dangerous, but perhaps we can do no better than to adopt the words of the German Handbuch[165] as the best description of it so far given:

/#[4,66] Masonry is the activity of closely united men who, employing symbolical forms borrowed principally from the mason's trade and from architecture, work for the welfare of mankind, striving morally to ennoble themselves and others, and thereby to bring about a universal league of mankind, which they aspire to exhibit even now on a small scale. #/

Civilization could hardly begin until man had learned to fashion for himself a settled habitation, and thus the earliest of all human arts and crafts, and perhaps also the noblest, is that of the builder. Religion took outward shape when men first reared an altar for their offerings, and surrounded it with a sanctuary of faith and awe, of pity and consolation, and piled a cairn to mark the graves where their dead lay asleep. History is no older than architecture. How fitting, then, that the idea and art of building should be made the basis of a great order of men which has no other aim than the upbuilding of humanity in Faith, Freedom, and Friendship. Seeking to ennoble and beautify life, it finds in the common task and constant labor of man its sense of human unity, its vision of life as a temple "building and built upon," and its emblems of those truths which make for purity of character and the stability of society. Thus Masonry labors, linked with the constructive genius of mankind, and so long as it remains true to its Ideal no weapon formed against it can prosper.

One of the most impressive and touching things in human history is that certain ideal interests have been set apart as especially venerated among all peoples. Guilds have arisen to cultivate the interests embodied in art, science, philosophy, fraternity, and religion; to conserve the precious, hard-won inheritances of humanity; to train men in their service; to bring their power to bear upon the common life of mortals, and send through that common life the light and glory of the Ideal—as the sun shoots its transfiguring rays through a great dull cloud, evoking beauty from the brown earth. Such is Masonry, which unites all these high interests and brings to their service a vast, world-wide fraternity of free and devout men, built upon a foundation of spiritual faith and moral idealism, whose mission it is to make men friends, to refine and exalt their lives, to deepen their faith and purify their dream, to turn them from the semblance of life to homage for truth, beauty, righteousness, and character. More than an institution, more than a tradition, more than a society, Masonry is one of the forms of the Divine Life upon earth. No one may ever hope to define a spirit so gracious, an order so benign, an influence so prophetic of the present and future upbuilding of the race.

There is a common notion that Masonry is a secret society, and this idea is based on the secret rites used in its initiations, and the signs and grips by which its members recognize each other. Thus it has come to pass that the main aims of the Order are assumed to be a secret policy or teaching,[166] whereas its one great secret is that it has no secret. Its principles are published abroad in its writings; its purposes and laws are known, and the times and places of its meetings. Having come down from dark days of persecution, when all the finer things sought the protection of seclusion, if it still adheres to secret rites, it is not in order to hide the truth, but the better to teach it more impressively, to train men in its pure service, and to promote union and amity upon earth. Its signs and grips serve as a kind of universal language, and still more as a gracious cover for the practice of sweet charity—making it easier to help a fellow man in dire plight without hurting his self-respect. If a few are attracted to it by curiosity, all remain to pray, finding themselves members of a great historic fellowship of the seekers and finders of God.[167] It is old because it is true; had it been false it would have perished long ago. When all men practice its simple precepts, the innocent secrets of Masonry will be laid bare, its mission accomplished, and its labor done.

II

Recalling the emphasis of the foregoing pages, it need hardly be added that Masonry is in no sense a political party, still less a society organized for social agitation. Indeed, because Masonry stands apart from partisan feud and particular plans of social reform, she has been held up to ridicule equally by the unthinking, the ambitious, and the impatient. Her critics on this side are of two kinds. There are those who hold that the humanitarian ideal is an error, maintaining that human nature has no moral aptitude, and can be saved only by submission to a definite system of dogma. Then there are those who look for salvation solely in political action and social agitation, who live in the delusion that man can be made better by passing laws and counting votes, and to whom Masonry has nothing to offer because in its ranks it permits no politics, much less party rancor. Advocates of the first view have fought Masonry from the beginning with the sharpest weapons, while those who hold the second view regard it with contempt, as a thing useless and not worth fighting.[168]

Neither adversary understands Masonry and its cult of the creative love for humanity, and of each man for his fellow, without which no dogma is of any worth; lacking which, the best laid plans of social seers "gang aft aglee." Let us look at things as they are. That we must press forward towards righteousness—that we must hunger and thirst after a social life that is true and pure, just and merciful—all will agree; but they are blind who do not see that the way is long and the process slow. What is it that so tragically delays the march of man toward the better and wiser social order whereof our prophets dream? Our age, like the ages gone before, is full of schemes of every kind for the reform and betterment of mankind. Why do they not succeed? Some fail, perhaps, because they are imprudent and ill-considered, in that they expect too much of human nature and do not take into account the stubborn facts of life. But why does not the wisest and noblest plan do more than half what its advocates hope and pray and labor so heroically to bring about? Because there are not enough men fine enough of soul, large enough of sympathy, sweet enough of spirit, and noble enough of nature to make the dream come true!

There are no valid arguments against a great-spirited social justice but this—that men will not. Indolence, impurity, greed, injustice, meanness of spirit, the aggressiveness of authority, and above all jealousy—these are the real obstacles that thwart the nobler social aspiration of humanity. There are too many men like The Master-Builder who tried to build higher than any one else, without regard to others, all for his own selfish glory. Ibsen has shown us how The Pillars of Society, resting on rotten foundations, came crashing down, wounding the innocent in their wreck. Long ago it was said that "through wisdom is an house builded, and by understanding it is established; and by knowledge shall the chambers be filled with pleasant and precious riches."[169] Time has shown that the House of Wisdom must be founded upon righteousness, justice, purity, character, faith in God and love of man, else it will fall when the floods descend and the winds beat upon it. What we need to make our social dreams come true is not more laws, not more dogmas, not less liberty, but better men, cleaner minded, more faithful, with loftier ideals and more heroic integrity; men who love the right, honor the truth, worship purity, and prize liberty—upright men who meet all horizontals at a perfect angle, assuring the virtue and stability of the social order.

Therefore, when Masonry, instead of identifying itself with particular schemes of reform, and thus becoming involved in endless turmoil and dispute, estranging men whom she seeks to bless, devotes all her benign energy and influence to ennobling the souls of men, she is doing fundamental work in behalf of all high enterprises. By as much as she succeeds, every noble cause succeeds; by as much as she fails, everything fails! By its ministry to the individual man—drawing him into the circle of a great friendship, exalting his faith, refining his ideals, enlarging his sympathies, and setting his feet in the long white path—Masonry best serves society and the state.[170] While it is not a reformatory, it is a center of moral and spiritual power, and its power is used, not only to protect the widow and orphan, but also, and still more important, to remove the cause of their woe and need by making men just, gentle, and generous to all their fellow mortals. Who can measure such a silent, persistent, unresting labor; who can describe its worth in a world of feud, of bitterness, of sorrow!

No one needs to be told that we are on the eve, if not in the midst, of a most stupendous and bewildering revolution of social and industrial life. It shakes England today. It makes France tremble tomorrow. It alarms America next week. Men want shorter hours, higher wages, and better homes—of course they do—but they need, more than these things, to know and love each other; for the questions in dispute can never be settled in an air of hostility. If they are ever settled at all, and settled right, it must be in an atmosphere of mutual recognition and respect, such as Masonry seeks to create and make prevail. Whether it be a conflict of nations, or a clash of class with class, appeal must be made to intelligence and the moral sense, as befits the dignity of man. Amidst bitterness and strife Masonry brings men of every rank and walk of life together as men, and nothing else, at an altar where they can talk and not fight, discuss and not dispute, and each may learn the point of view of his fellow. Other hope there is none save in this spirit of friendship and fairness, of democracy and the fellowship of man with man. Once this spirit has its way with mankind, it will bring those brave, large reconstructions, those profitable abnegations and brotherly feats of generosity that will yet turn human life into a glad, beautiful, and triumphant cooeperation all round this sunlit world.

Surely the way of Masonry is wise. Instead of becoming only one more factor in a world of factional feud, it seeks to remove all hostility which may arise from social, national, or religious differences. It helps to heal the haughtiness of the rich and the envy of the poor, and tends to establish peace on earth by allaying all fanaticism and hatred on account of varieties of language, race, creed, and even color, while striving to make the wisdom of the past available for the culture of men in faith and purity. Not a party, not a sect, not a cult, it is a great order of men selected, initiated, sworn, and trained to make sweet reason and the will of God prevail! Against the ancient enmities and inhumanities of the world it wages eternal war, without vengeance, without violence, but by softening the hearts of men and inducing a better spirit. Apparitions of a day, here for an hour and tomorrow gone, what is our puny warfare against evil and ignorance compared with the warfare which this venerable Order has been waging against them for ages, and will continue to wage after we have fallen into dust!

III

Masonry, as it is much more than a political party or a social cult, is also more than a church—unless we use the word church as Ruskin used it when he said: "There is a true church wherever one hand meets another helpfully, the only holy or mother church that ever was or ever shall be!" It is true that Masonry is not a religion, but it is Religion, a worship in which all good men may unite, that each may share the faith of all. Often it has been objected that some men leave the Church and enter the Masonic Lodge, finding there a religious home. Even so, but that may be the fault, not of Masonry, but of the Church so long defamed by bigotry and distracted by sectarian feud, and which has too often made acceptance of abstract dogmas a test of its fellowship.[171] Naturally many fine minds have been estranged from the Church, not because they were irreligious, but because they were required to believe what it was impossible for them to believe; and, rather than sacrifice their integrity of soul, they have turned away from the last place from which a man should ever turn away. No part of the ministry of Masonry is more beautiful and wise than its appeal, not for tolerance, but for fraternity; not for uniformity, but for unity of spirit amidst varieties of outlook and opinion. Instead of criticizing Masonry, let us thank God for one altar where no man is asked to surrender his liberty of thought and become an indistinguishable atom in a mass of sectarian agglomeration. What a witness to the worth of an Order that it brings together men of all creeds in behalf of those truths which are greater than all sects, deeper than all doctrines—the glory and the hope of man!

While Masonry is not a church, it has religiously preserved some things of highest importance to the Church—among them the right of each individual soul to its own religious faith. Holding aloof from separate sects and creeds, it has taught all of them how to respect and tolerate each other; asserting a principle broader than any of them—the sanctity of the soul and the duty of every man to revere, or at least to regard with charity, what is sacred to his fellows. It is like the crypts underneath the old cathedrals—a place where men of every creed who long for something deeper and truer, older and newer than they have hitherto known, meet and unite. Having put away childish things, they find themselves made one by a profound and childlike faith, each bringing down into that quiet crypt his own pearl of great price—

/#[4,66] The Hindu his innate disbelief in this world, and his unhesitating belief in another world; the Buddhist his perception of an eternal law, his submission to it, his gentleness, his pity; the Mohammedan, if nothing else, his sobriety; the Jew his clinging, through good and evil days, to the one God who loveth righteousness, and whose name is "I AM;" the Christian, that which is better than all, if those who doubt it would try it—our love of God, call Him what you will, manifested in our love of man, our love of the living, our love of the dead, our living and undying love. Who knows but that the crypt of the past may become the church of the future?[172] #/

Of no one age, Masonry belongs to all ages; of no one religion, it finds great truths in all religions. Indeed, it holds that truth which is common to all elevating and benign religions, and is the basis of each; that faith which underlies all sects and over-arches all creeds, like the sky above and the river bed below the flow of mortal years. It does not undertake to explain or dogmatically to settle those questions or solve those dark mysteries which out-top human knowledge. Beyond the facts of faith it does not go. With the subtleties of speculation concerning those truths, and the unworldly envies growing out of them, it has not to do. There divisions begin, and Masonry was not made to divide men, but to unite them, leaving each man free to think his own thought and fashion his own system of ultimate truth. All its emphasis rests upon two extremely simple and profound principles—love of God and love of man. Therefore, all through the ages it has been, and is today, a meeting place of differing minds, and a prophecy of the final union of all reverent and devout souls.

Time was when one man framed a dogma and declared it to be the eternal truth. Another man did the same thing, with a different dogma; then the two began to hate each other with an unholy hatred, each seeking to impose his dogma upon the other—and that is an epitome of some of the blackest pages of history. Against those old sectarians who substituted intolerance for charity, persecution for friendship, and did not love God because they hated their neighbors, Masonry made eloquent protest, putting their bigotry to shame by its simple insight, and the dignity of its golden voice. A vast change of heart is now taking place in the religious world, by reason of an exchange of thought and courtesy, and a closer personal touch, and the various sects, so long estranged, are learning to unite upon the things most worth while and the least open to debate. That is to say, they are moving toward the Masonic position, and when they arrive Masonry will witness a scene which she has prophesied for ages.

At last, in the not distant future, the old feuds of the sects will come to an end, forgotten in the discovery that the just, the brave, the true-hearted are everywhere of one religion, and that when the masks of misunderstanding are taken off they know and love one another. Our little dogmas will have their day and cease to be, lost in the vision of a truth so great that all men are one in their littleness; one also in their assurance of the divinity of the soul and "the kindness of the veiled Father of men." Then men of every name will ask, when they meet:

/P Not what is your creed? But what is your need? P/

High above all dogmas that divide, all bigotries that blind, all bitterness that beclouds, will be written the simple words of the one eternal religion—the Fatherhood of God, the brotherhood of man, the moral law, the golden rule, and the hope of a life everlasting!

FOOTNOTES:

[163] Symbolism of Freemasonry, by Dr. Mackey.

[164] History and Philosophy of Masonry, by A.C.L. Arnold, chap. xvi. To say of any man—of Socrates, for example—who had the spirit of Friendship and Integrity, that he was a Mason, is in a sense true, but it is misleading. Nevertheless, if a man have not that spirit, he is not a Mason, though he may have received the thirty-third degree.

[165] Vol. i, p. 320. The Handbuch is an encyclopedia of Masonry, published in 1900. See admirable review of it, A. Q. C., xi, 64.

[166] Much has been written about the secrecy of Masonry. Hutchinson, in his lecture on "The Secrecy of Masons," lays all the stress upon its privacy as a shelter for the gentle ministry of Charity (Spirit of Masonry, lecture x). Arnold is more satisfactory in his essay on "The Philosophy of Mystery," quoting the words of Carlyle in Sartor Resartus: "Bees will not work except in darkness; thoughts will not work except in silence; neither will virtue work except in secrecy" (History and Philosophy of Masonry, chap. xxi). But neither writer seems to realize the psychology and pedagogy of secrecy—the value of curiosity, of wonder and expectation, in the teaching of great truths deemed commonplace because old. Even in that atmosphere, the real secret of Masonry remains hidden to many—as sunlight hides the depths of heaven.

[167] Read the noble chapter on "Prayer as a Masonic Obligation," in Practical Masonic Lectures, by Samuel Lawrence (lecture x).

[168] Read a thoughtful "Exposition of Freemasonry," by Dr. Paul Carus, Open Court, May, 1913.

[169] Proverbs 24:3, 4.

[170] While Masonry abjures political questions and disputes in its Lodges, it is all the while training good citizens, and through the quality of its men it influences public life—as Washington, Franklin, and Marshall carried the spirit of Masonry into the organic law of this republic. It is not politics that corrupts character; it is bad character that corrupts politics—and by building men up to spiritual faith and character, Masonry is helping to build up a state that will endure the shocks of time; a nobler structure than ever was wrought of mortar and marble (The Principles of Freemasonry in the Life of Nations, by Findel).

[171] Not a little confusion has existed, and still exists, in regard to the relation of Masonry to religion. Dr. Mackey said that old Craft-masonry was sectarian (Symbolism of Masonry); but it was not more so than Dr. Mackey himself, who held the curious theory that the religion of the Hebrews was genuine and that of the Egyptians spurious. Nor is there any evidence that Craft-masonry was sectarian, but much to the contrary, as has been shown in reference to the invocations in the Old Charges. At any rate, if it was ever sectarian, it ceased to be so with the organization of the Grand Lodge of England. Later, some of the chaplains of the order sought to identify Masonry with Christianity, as Hutchinson did—and even Arnold in his chapter on "Christianity and Freemasonry" (History and Philosophy of Masonry). All this confusion results from a misunderstanding of what religion is. Religions are many; religion is one—perhaps we may say one thing, but that one thing includes everything—the life of God in the soul of man, which finds expression in all the forms which life and love and duty take. This conception of religion shakes the poison out of all our wild flowers, and shows us that it is the inspiration of all scientific inquiry, all striving for liberty, all virtue and charity; the spirit of all thought, the motif of all great music, the soul of all sublime literature. The church has no monopoly of religion, nor did the Bible create it. Instead, it was religion—the natural and simple trust of the soul in a Power above and within it, and its quest of a right relation to that Power—that created the Bible and the Church, and, indeed, all our higher human life. The soul of man is greater than all books, deeper than all dogmas, and more enduring than all institutions. Masonry seeks to free men from a limiting conception of religion, and thus to remove one of the chief causes of sectarianism. It is itself one of the forms of beauty wrought by the human soul under the inspiration of the Eternal Beauty, and as such is religious.

[172] Chips from a German Workshop, by Max Mueller.



THE MASONIC PHILOSOPHY



/# Masonry directs us to divest ourselves of confined and bigoted notions, and teaches us, that Humanity is the soul of Religion. We never suffer any religious disputes in our Lodges, and, as Masons, we only pursue the universal religion, the Religion of Nature. Worshipers of the God of Mercy, we believe that in every nation, he that feareth Him and worketh righteousness is accepted of Him. All Masons, therefore, whether Christians, Jews, or Mahomedans, who violate not the rule of right, written by the Almighty upon the tables of the heart, who DO fear Him, and WORK righteousness, we are to acknowledge as brethren; and, though we take different roads, we are not to be angry with, or persecute each other on that account. We mean to travel to the same place; we know that the end of our journey is the same; and we affectionately hope to meet in the Lodge of perfect happiness. How lovely is an institution fraught with sentiments like these! How agreeable must it be to Him who is seated on a throne of Everlasting Mercy, to the God who is no respecter of persons!

—WM. HUTCHINSON, The Spirit of Masonry #/



CHAPTER II

The Masonic Philosophy

"Hast any philosophy in thee, Shepherd?"[173] was the question of Touchstone in the Shakespeare play; and that is the question we must always ask ourselves. Long ago Kant said that it is the mission of philosophy, not to discover truth, but to set it in order, to seek out the rhythm of things and their reason for being. Beginning in wonder, it sees the familiar as if it were strange, and its mind is full of the air that plays round every subject. Spacious, humane, eloquent, it is "a blend of science, poetry, religion and logic"[174]—a softening, enlarging, ennobling influence, giving us a wider and clearer outlook, more air, more room, more light, and more background.

When we look at Masonry in this large and mellow light, it is like a stately old cathedral, gray with age, rich in associations, its steps worn by innumerable feet of the living and the dead—not piteous, but strong and enduring. Entering its doors, we wonder at its lofty spaces, its windows with the dimness and glory of the Infinite behind them, the spring of its pillars, the leap of its arches, and its roof inlaid with stars. Inevitably we ask, whence came this temple of faith and friendship, and what does it mean—rising lightly as a lyric, uplifted by the hunger for truth and the love for beauty, and exempt from the shock of years and the ravages of decay? What faith builded this home of the soul, what philosophy underlies and upholds it? Truly did Longfellow sing of The Builders:

/P In the elder years of art, Builders wrought with greatest care Each minute and hidden part, For the gods see everywhere. P/

I

If we examine the foundations of Masonry, we find that it rests upon the most fundamental of all truths, the first truth and the last, the sovereign and supreme Reality. Upon the threshold of its Lodges every man, whether prince or peasant, is asked to confess his faith in God the Father Almighty, the Architect and Master-Builder of the Universe.[175] That is not a mere form of words, but the deepest and most solemn affirmation that human lips can make. To be indifferent to God is to be indifferent to the greatest of all realities, that upon which the aspiration of humanity rests for its uprising passion of desire. No institution that is dumb concerning the meaning of life and the character of the universe, can last. It is a house built upon the sand, doomed to fall when the winds blow and floods beat upon it, lacking a sure foundation. No human fraternity that has not its inspiration in the Fatherhood of God, confessed or unconfessed, can long endure; it is a rope of sand, weak as water, and its fine sentiment quickly evaporates. Life leads, if we follow its meanings and think in the drift of its deeper conclusions, to one God as the ground of the world, and upon that ground Masonry lays her corner-stone. Therefore, it endures and grows, and the gates of hell cannot prevail against it!

While Masonry is theocratic in its faith and philosophy,[176] it does not limit its conception of the Divine, much less insist upon any one name for "the Nameless One of a hundred names." Indeed, no feature of Masonry is more fascinating than its age-long quest of the Lost Word,[177] the Ineffable Name; a quest that never tires, never tarries, knowing the while that every name is inadequate, and all words are but symbols of a Truth too great for words—every letter of the alphabet, in fact, having been evolved from some primeval sign or signal of the faith and hope of humanity. Thus Masonry, so far from limiting the thought of God, is evermore in search of a more satisfying and revealing vision of the meaning of the universe, now luminous and lovely, now dark and terrible; and it invites all men to unite in the quest—

/P One in the freedom of the Truth, One in the joy of paths untrod, One in the soul's perennial Youth, One in the larger thought of God. P/

Truly the human consciousness of fellowship with the Eternal, under whatever name, may well hush all words, still more hush argument and anathema. Possession, not recognition, is the only thing important; and if it is not recognized, the fault must surely be, in large part, our own. Given the one great experience, and before long kindred spirits will join in the Universal Prayer of Alexander Pope, himself a Mason:

/P Father of all! in every age, In every clime adored, By Saint, by Savage, and by Sage, Jehovah, Jove, or Lord! P/

With eloquent unanimity our Masonic thinkers proclaim the unity and love of God—whence their vision of the ultimate unity and love of mankind—to be the great truth of the Masonic philosophy; the unity of God and the immortality of the soul.[178] Amidst polytheisms, dualisms, and endless confusions, they hold it to have been the great mission of Masonry to preserve these precious truths, beside which, in the long result of thought and faith, all else fades and grows dim. Of this there is no doubt; and science has come at last to vindicate this wise insight, by unveiling the unity of the universe with overwhelming emphasis. Unquestionably the universe is an inexhaustible wonder. Still, it is a wonder, not a contradiction, and we can never find its rhythm save in the truth of the unity of all things in God. Other clue there is none. Down to this deep foundation Masonry digs for a basis of its temple, and builds securely. If this be false or unstable, then is

/P The pillar'd firmament rottenness, And earth's base built on stubble. P/

Upon the altar of Masonry lies the open Bible which, despite the changes and advances of the ages, remains the greatest Modern Book—the moral manual of civilization.[179] All through its pages, through the smoke of Sinai, through "the forest of the Psalms," through proverbs and parables, along the dreamy ways of prophecy, in gospels and epistles is heard the everlasting truth of one God who is love, and who requires of men that they love one another, do justly, be merciful, keep themselves unspotted by evil, and walk humbly before Him in whose great hand they stand. There we read of the Man of Galilee who taught that, in the far distances of the divine Fatherhood, all men were conceived in love, and so are akin—united in origin, duty, and destiny. Therefore we are to relieve the distressed, put the wanderer into his way, and divide our bread with the hungry, which is but the way of doing good to ourselves; for we are all members of one great family, and the hurt of one means the injury of all.

This profound and reverent faith from which, as from a never-failing spring, flow heroic devotedness, moral self-respect, authentic sentiments of fraternity, inflexible fidelity in life and effectual consolation in death, Masonry has at all times religiously taught. Perseveringly it has propagated it through the centuries, and never more zealously than in our age. Scarcely a Masonic discourse is pronounced, or a Masonic lesson read, by the highest officer or the humblest lecturer, that does not earnestly teach this one true religion which is the very soul of Masonry, its basis and apex, its light and power. Upon that faith it rests; in that faith it lives and labors; and by that faith it will conquer at last, when the noises and confusions of today have followed the tangled feet that made them.

II

Out of this simple faith grows, by inevitable logic, the philosophy which Masonry teaches in signs and symbols, in pictures and parables. Stated briefly, stated vividly, it is that behind the pageant of nature, in it and over it, there is a Supreme Mind which initiates, impels, and controls all. That behind the life of man and its pathetic story in history, in it and over it, there is a righteous Will, the intelligent Conscience of the Most High. In short, that the first and last thing in the universe is mind, that the highest and deepest thing is conscience, and that the final reality is the absoluteness of love. Higher than that faith cannot fly; deeper than that thought cannot dig.

/P No deep is deep enough to show The springs whence being starts to flow. No fastness of the soul reveals Life's subtlest impulse and appeals. We seem to come, we seem to go; But whence or whither who can know? Unemptiable, unfillable, It's all in that one syllable— God! Only God. God first, God last. God, infinitesimally vast; God who is love, love which is God, The rootless, everflowering rod! P/

There is but one real alternative to this philosophy. It is not atheism—which is seldom more than a revulsion from superstition—because the adherents of absolute atheism are so few, if any, and its intellectual position is too precarious ever to be a menace. An atheist, if such there be, is an orphan, a waif wandering the midnight streets of time, homeless and alone. Nor is the alternative agnosticism, which in the nature of things can be only a passing mood of thought, when, indeed, it is not a confession of intellectual bankruptcy, or a labor-saving device to escape the toil and fatigue of high thinking. It trembles in perpetual hesitation, like a donkey equi-distant between two bundles of hay, starving to death but unable to make up its mind. No; the real alternative is materialism, which played so large a part in philosophy fifty years ago, and which, defeated there, has betaken itself to the field of practical affairs. This is the dread alternative of a denial of the great faith of humanity, a blight which would apply a sponge to all the high aspirations and ideals of the race. According to this dogma, the first and last things in the universe are atoms, their number, dance, combinations, and growth. All mind, all will, all emotion, all character, all love is incidental, transitory, vain. The sovereign fact is mud, the final reality is dirt, and the decree of destiny is "dust unto dust!"

Against this ultimate horror, it need hardly be said that in every age Masonry has stood as a witness for the life of the spirit. In the war of the soul against dust, in the choice between dirt and Deity, it has allied itself on the side of the great idealisms and optimisms of humanity. It takes the spiritual view of life and the world as being most in accord with the facts of experience, the promptings of right reason, and the voice of conscience. In other words, it dares to read the meaning of the universe through what is highest in man, not through what is lower, asserting that the soul is akin to the Eternal Spirit, and that by a life of righteousness its eternal quality is revealed.[180] Upon this philosophy Masonry rests, and finds a rock beneath:

/P On Him, this corner-stone we build, On Him, this edifice erect; And still, until this work's fulfilled, May He the workman's ways direct. P/

Now, consider! All our human thinking, whether it be in science, philosophy, or religion, rests for its validity upon faith in the kinship of man with God. If that faith be false, the temple of human thought falls to wreck, and behold! we know not anything and have no way of learning. But the fact that the universe is intelligible, that we can follow its forces, trace its laws, and make a map of it, finding the infinite even in the infinitesimal, shows that the mind of man is akin to the Mind that made it. Also, there are two aspects of the nature of man which lift him above the brute and bespeak his divine heredity. They are reason and conscience, both of which are of more than sense and time, having their source, satisfaction, and authority in an unseen, eternal world. That is to say, man is a being who, if not actually immortal, is called by the very law and necessity of his being to live as if he were immortal. Unless life be utterly abortive, having neither rhyme nor reason, the soul of man is itself the one sure proof and prophet of its own high faith.

Consider, too, what it means to say that this mighty soul of man is akin to the Eternal Soul of all things. It means that we are not shapes of mud placed here by chance, but sons of the Most High, citizens of eternity, deathless as God our Father is deathless; and that there is laid upon us an abiding obligation to live in a manner befitting the dignity of the soul. It means that what a man thinks, the parity of his feeling, the character of his activity and career are of vital and ceaseless concern to the Eternal. Here is a philosophy which lights up the universe like a sunrise, confirming the dim, dumb certainties of the soul, evolving meaning out of mystery, and hope out of what would else be despair. It brings out the colors of human life, investing our fleeting mortal years—brief at their longest, broken at its best—with enduring significance and beauty. It gives to each of us, however humble and obscure, a place and a part in the stupendous historical enterprise; makes us fellow workers with the Eternal in His redemptive making of humanity, and binds us to do His will upon earth as it is done in heaven. It subdues the intellect; it softens the heart; it begets in the will that sense of self-respect without which high and heroic living cannot be. Such is the philosophy upon which Masonry builds; and from it flow, as from the rock smitten in the wilderness, those bright streams that wander through and water this human world of ours.

III

Because this is so; because the human soul is akin to God, and is endowed with powers to which no one may set a limit, it is and of right ought to be free. Thus, by the logic of its philosophy, not less than the inspiration of its faith, Masonry has been impelled to make its historic demand for liberty of conscience, for the freedom of the intellect, and for the right of all men to stand erect, unfettered, and unafraid, equal before God and the law, each respecting the rights of his fellows. What we have to remember is, that before this truth was advocated by any order, or embodied in any political constitution, it was embedded in the will of God and the constitution of the human soul. Nor will Masonry ever swerve one jot or tittle from its ancient and eloquent demand till all men, everywhere, are free in body, mind, and soul. As it is, Lowell was right when he wrote:

/P We are not free: Freedom doth not consist In musing with our faces toward the Past While petty cares and crawling interests twist Their spider threads about us, which at last Grow strong as iron chains and cramp and bind In formal narrowness heart, soul, and mind. Freedom is recreated year by year, In hearts wide open on the Godward side, In souls calm-cadenced as the whirling sphere, In minds that sway the future like a tide. No broadest creeds can hold her, and no codes; She chooses men for her august abodes, Building them fair and fronting to the dawn. P/

Some day, when the cloud of prejudice has been dispelled by the searchlight of truth, the world will honor Masonry for its service to freedom of thought and the liberty of faith. No part of its history has been more noble, no principle of its teaching has been more precious than its age-long demand for the right and duty of every soul to seek that light by which no man was ever injured, and that truth which makes man free. Down through the centuries—often in times when the highest crime was not murder, but thinking, and the human conscience was a captive dragged at the wheel of the ecclesiastical chariot—always and everywhere Masonry has stood for the right of the soul to know the truth, and to look up unhindered from the lap of earth into the face of God. Not freedom from faith, but freedom of faith, has been its watchword, on the ground that as despotism is the mother of anarchy, so bigoted dogmatism is the prolific source of scepticism—knowing, also, that our race has made its most rapid advance in those fields where it has been free the longest.

Against those who would fetter thought in order to perpetuate an effete authority, who would give the skinny hand of the past a scepter to rule the aspiring and prophetic present, and seal the lips of living scholars with the dicta of dead scholastics, Masonry will never ground arms! Her plea is for government without tyranny and religion without superstition, and as surely as suns rise and set her fight will be crowned with victory. Defeat is impossible, the more so because she fights not with force, still less with intrigue, but with the power of truth, the persuasions of reason, and the might of gentleness, seeking not to destroy her enemies, but to win them to the liberty of the truth and the fellowship of love.

Not only does Masonry plead for that liberty of faith which permits a man to hold what seems to him true, but also, and with equal emphasis, for the liberty which faith gives to the soul, emancipating it from the despotism of doubt and the fetters of fear. Therefore, by every art of spiritual culture, it seeks to keep alive in the hearts of men a great and simple trust in the goodness of God, in the worth of life, and the divinity of the soul—a trust so apt to be crushed by the tramp of heavy years. Help a man to a firm faith in an Infinite Pity at the heart of this dark world, and from how many fears is he free! Once a temple of terror, haunted by shadows, his heart becomes "a cathedral of serenity and gladness," and his life is enlarged and unfolded into richness of character and service. Nor is there any tyranny like the tyranny of time. Give a man a day to live, and he is like a bird in a cage beating against its bars. Give him a year in which to move to and fro with his thoughts and plans, his purposes and hopes, and you have liberated him from the despotism of a day. Enlarge the scope of his life to fifty years, and he has a moral dignity of attitude and a sweep of power impossible hitherto. But give him a sense of Eternity; let him know that he plans and works in an ageless time; that above his blunders and sins there hovers and waits the infinite—then he is free!

Nevertheless, if life on earth be worthless, so is immortality. The real question, after all, is not as to the quantity of life, but its quality—its depth, its purity, its fortitude, its fineness of spirit and gesture of soul. Hence the insistent emphasis of Masonry upon the building of character and the practice of righteousness; upon that moral culture without which man is rudimentary, and that spiritual vision without which intellect is the slave of greed or passion. What makes a man great and freed of soul, here or anywhither, is loyalty to the laws of right, of truth, of purity, of love, and the lofty will of God. How to live is the one matter; and the oldest man in his ripe age has yet to seek a wiser way than to build, year by year, upon a foundation of faith in God, using the Square of justice, the Plumb-line of rectitude, the Compass to restrain the passions, and the Rule by which to divide our time into labor, rest, and service to our fellows. Let us begin now and seek wisdom in the beauty of virtue and live in the light of it, rejoicing; so in this world shall we have a foregleam of the world to come—bringing down to the Gate in the Mist something that ought not to die, assured that, though hearts are dust, as God lives what is excellent is enduring!

IV

Bede the Venerable, in giving an account of the deliberations of the King of Northumberland and his counsellors, as to whether they should allow the Christian missionaries to teach a new faith to the people, recites this incident. After much debate, a gray-haired chief recalled the feeling which came over him on seeing a little bird pass through, on fluttering wing, the warm bright hall of feasting, while winter winds raged without. The moment of its flight was full of sweetness and light for the bird, but it was brief. Out of the darkness it flew, looked upon the bright scene, and vanished into the darkness again, none knowing whence it came nor whither it went.

"Like this," said the veteran chief, "is human life. We come, our wise men cannot tell whence. We go, and they cannot tell whither. Our flight is brief. Therefore, if there be anyone that can teach us more about it—in God's name let us hear him!"

Even so, let us hear what Masonry has to say in the great argument for the immortality of the soul. But, instead of making an argument linked and strong, it presents a picture—the oldest, if not the greatest drama in the world—the better to make men feel those truths which no mortal words can utter. It shows us the black tragedy of life in its darkest hour; the forces of evil, so cunning yet so stupid, which come up against the soul, tempting it to treachery, and even to the degredation of saving life by giving up all that makes life worth living; a tragedy which, in its simplicity and power, makes the heart ache and stand still. Then, out of the thick darkness there rises, like a beautiful white star, that in man which is most akin to God, his love of truth, his loyalty to the highest, and his willingness to go down into the night of death, if only virtue may live and shine like a pulse of fire in the evening sky. Here is the ultimate and final witness of our divinity and immortality—the sublime, death-defying moral heroism of the human soul! Surely the eternal paradox holds true at the gates of the grave: he who loses his life for the sake of truth, shall find it anew! And here Masonry rests the matter, assured that since there is that in man which makes him hold to the moral ideal, and the integrity of his own soul, against all the brute forces of the world, the God who made man in His own image will not let him die in the dust! Higher vision it is not given us to see in the dim country of this world; deeper truth we do not need to know.

Working with hands soon to be folded, we build up the structure of our lives from what our fingers can feel, our eyes can see, and our ears can hear. Till, in a moment—marvelous whether it come in storm and tears, or softly as twilight breath beneath unshadowed skies—we are called upon to yield our grasp of these solid things, and trust ourselves to the invisible Soul within us, which betakes itself along an invisible path into the Unknown. It is strange: a door opens into a new world; and man, child of the dust that he is, follows his adventurous Soul, as the Soul follows an inscrutable Power which is more elusive than the wind that bloweth where it listeth. Suddenly, with fixed eyes and blanched lips, we lie down and wait; and life, well-fought or wasted, bright or somber, lies behind us—a dream that is dreamt, a thing that is no more. O Death,

/P Thou hast destroyed it, The beautiful world, With powerful fist: In ruin 'tis hurled, By the blow of a demigod shattered! The scattered Fragments into the void we carry, Deploring The beauty perished beyond restoring. Mightier For the children of men, Brightlier Build it again, In thine own bosom build it anew! P/

O Youth, for whom these lines are written, fear not; fear not to believe that the soul is as eternal as the moral order that obtains in it, wherefore you shall forever pursue that divine beauty which has here so touched and transfigured you; for that is the faith of humanity, your race, and those who are fairest in its records. Let us lay it to heart, love it, and act upon it, that we may learn its deep meaning as regards others—our dear dead whom we think of, perhaps, every day—and find it easier to be brave and hopeful, even when we are sad. It is not a faith to be taken lightly, but deeply and in the quiet of the soul, if so that we may grow into its high meanings for ourselves, as life grows or declines.

/P Build thee more stately mansions, O my soul, As the swift seasons roll! Leave thy low-vaulted past! Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life's unresting sea! P/

FOOTNOTES:

[173] As You Like It (act ii, scene ii). Shakespeare makes no reference to any secret society, but some of his allusions suggest that he knew more than he wrote. He describes "The singing Masons building roofs of gold" (Henry V, act i, scene ii), and compares them to a swarm of bees at work. Did he know what the bee hive means in the symbolism of Masonry? (Read an interesting article on "Shakespeare and Freemasonry," American Freemason, January, 1912.) It reminds one of the passage in the Complete Angler, by Isaak Walton, in which the gentle fisherman talks about the meaning of Pillars in language very like that used in the Old Charges. But Hawkins in his edition of the Angler recalls that Walton was a friend of Elias Ashmole, and may have learned of Masonry from him. (A Short Masonic History, by F. Armitage, vol. ii, chap. 3.)

[174] Some Problems of Philosophy, by William James.

[175] In 1877 the Grand Orient of France removed the Bible from its altar and erased from its ritual all reference to Deity; and for so doing it was disfellowshiped by nearly every Grand Lodge in the world. The writer of the article on "Masonry" in the Catholic Encyclopedia recalls this fact with emphasis; but he is much fairer to the Grand Orient than many Masonic writers have been. He understands that this does not mean that the Masons of France are atheistic, as that word is ordinarily used, but that they do not believe that there exist Atheists in the absolute sense of the word; and he quotes the words of Albert Pike: "A man who has a higher conception of God than those about him, and who denies that their conception is God, is very likely to be called an Atheist by men who are really far less believers in God than he" (Morals and Dogma, p. 643). Thus, as Pike goes on to say, the early Christians, who said the heathen idols were no Gods, were accounted Atheists, and accordingly put to death. We need not hold a brief for the Grand Orient, but it behooves us to understand its position and point of view, lest we be found guilty of a petty bigotry in regard to a word when the reality is a common treasure. First, it was felt that France needed the aid of every man who was an enemy of Latin ecclesiasticism, in order to bring about a separation of Church and State; hence the attitude of the Grand Orient. Second, the Masons of France agree with Plutarch that no conception of God at all is better than a dark, distorted superstition which wraps men in terror; and they erased a word which, for many, was associated with an unworthy faith—the better to seek a unity of effort in behalf of liberty of thought and a loftier faith. (The Religion of Plutarch, by Oakesmith; also the Bacon essay on Superstition.) We may deem this unwise, but we ought at least to understand its spirit and purpose.