THE BUILDER NOVEMBER 1915

THE RELATIONSHIP OF MASONRY TO THE LIBERATION OF SPANISH AMERICA

BY BRO. HENRY BIXBY HEMENWAY, A.M., M.D., ILLINOIS

(Note.--The following article has been written at the earnest
solicitation of the Editor. It is submitted, not as a completed
study, but that it may aid others who wish to follow a similar
path. Unfortunately, such a study should occupy much time, and the
investigator should be able to follow the path into many countries,
and to search through documentary records. Citations are here given
to shorten, if possible, the preliminary work of other students.--
H. B. H.)

ONE of the most inviting fields for the Masonic investigator is
that which pertains to the relationship between this great order
and governmental history. It is not probable that any one would be
so rash as to affirm that Masonry was the cause of the War of the
Revolution. On the other hand, there are many who believe that the
Revolution would not have been successfully begun, continued and
ended were it not for the aid of that body of patriots. If this be
granted, the next question to arise is whether the revolution was
the incidental result of the teaching of Masonry, or was the
organization used by the leaders of the movement because secrecy
was necessary for their operations. Were these leaders driven into
the society for mutual protection ?

Apparently it was the oppression of the Huguenots in France and the
constant annoyance of the Scotch Irish by the English government
that developed in each of those oppressed a spirit of determined
endurance, and a love of liberty, which they strongly exhibited on
coming to America. This had much to do with the starting of the
revolution. Both of these peoples were patrons of Masonry, and the
two leading spirits of the movement which resulted in the formation
of the Grand Lodge of England, June 24, 1717, were James Anderson,
a Scotch Presbyterian clergyman, and John Desaguliers, a French
Huguenot. One of the fundamental principles of Masonry is religious
liberty; and it therefore received the condemnation of the Roman
See. While Masonry has no opposition to the Roman church as a
religious institution, it does oppose its attempt to connect
spiritual and temporal power. As between monarchy and democracy
that church has in the past always been arrayed on the side of
monarchy. It was therefore a natural result that a large proportion
of the leaders in the American revolution were members of the
fraternity, though it must by no means be forgotten that some loyal
members of the Roman church gave important moral, financial, and
personal support to the cause.

In the minds of such men as Washington, Masonic membership was
another evidence of a man's reliability and fitness for trust.
Silence and circumspection had been taught him. If therefore there
were some important business to be done in the interest of the
colonial army or government, it was natural that it should be
safeguarded by those fraternal bonds. If a council were necessary,
it was not unlikely that it might be protected by the privacy of
the military lodge. There was a double test of safety in the
membership in the order, and the position in the army. The
practical influence of this association impressed itself upon the
Marquis de Lafayette, and he became an enthusiastic Mason.

It has been said that when Lafayette came to this country he had
upon his staff a young native of Venezuela by the name of Miranda.
It has been supposed that Miranda here became a Mason also, and it
has often been said that Washington was his ideal. After he left
the United States he settled in London for a time. There he
established a secret society for the avowed purpose of freeing
Spanish America from the European yoke. This society, we have been
told, was founded on Masonry. It inculcated republican doctrines,
and was formed principally, if not exclusively, of Spanish
Americans who were pledged, in different degrees, to work for South
American freedom. Into this society the great leaders of the
southern rebellion were initiated--San Martin, Bernardo O'Higgins,
Bolivar, Sucre and the rest. At Cadiz, we are told, (1) a
subordinate society was established affiliated with the mother
organization, and known under the name "Sociedad de Lautaro, o
Cabelleros Racionales." Subsequently a Logia Lautaro was
established in Buenos Aires, and another at Santiago, Chile.

It will also be remembered that almost immediately after the
success of the Spanish revolution, Masonic lodges were formed
throughout Latin America, and that the political leaders were
Masons. Further, though the Roman church was not disturbed in its
ministrations, wherever the Masonic influences were the strongest,
there the temporal power of that church was the most restricted.

The general evidence, therefore, tends to show a direct
relationship, not only between the revolution in the English and
that in the Spanish colonies, but between both and the Masonic
order, either as a causative, or as an executive agent.

It is only within a relatively short time that the study of history
has approached scientific accuracy. Formerly it was the custom of
a historian to take what came to hand without special question,
unless he found that statements or evidence did not agree. The
consequence was that misstatements were kept alive, and by their
very frequency they became convincing. If, as sometimes happened,
many writers went to the same source for their information, a
mistake in the original caused the error of many; still, in the
place of being really the evidence of many, it was the evidence of
only one, oft repeated.

In the sketch of Miranda's life in the International Encyclopedia
it is said that he resigned from the Spanish army in order to fight
with the French in the United States. The Encyclopedia Britanica
says: "He entered the army, and served with the French in the
American War of Independence. The success of that war inspired him
with a belief that the independence of Spanish America would
increase prosperity. He began to scheme a revolution, but was
discovered and had only time to escape to the United States. Thence
he went to England." As will be seen later this account is almost
entirely wrong, though that writer refers in his bibliography to
the only critical study of the subject which has been made. The
Encyclopedia Americana repeats the former error about Miranda's
service in our Revolution, even giving the dates, 1779-1781. It
also refers to his formation of the Gran Reunion Americana, which
is correct. The other encyclopedias are silent as to this society,
and the Logia Lautaro.

The misstatement relative to Miranda's service in our Revolution is
repeated by Dalton, (2) Hirst, (3) Eder, (4) Garcia Calderon, (5)
and Chisholm. (6) Chisholm gives no authority for any of his
statements, but he dwells at some length upon Miranda's influence
in the liberation of the Spanish Americans, and his formation of
the Gran Reunion.

Turning now to South American sources, (but Professor Pennington,
of the University of Cordoba, Argentina, and Garcia Calderon of
Peru, should also be so ranked,) we find the two best recognized
authorities for this period of history are B. Vicuna Mackenna of
Chile, and Bartolome Mitre of Argentina. Mackenna, in his
"Ostracismo de O'Higgins" in speaking of Miranda says (7) that he
went to the United States and fought for freedom, with Washington
as his hero, and Lafayette as his companion. Mitre, the poet,
historian, general, and President, wrote large histories of San
Martin and Belgrano. In the first of these he says (8) of Miranda
that he was "a soldier of Washington in the war of North America,
Comrade of Lafayette, a General with Dumoriez in the early
campaigns of the French revolution, a companion of Madame Rolland
in prison, the confidant of Pitt in his plan of insurrection of
Spanish American colonies, distinguished by Catherine of Russia, by
whose favors the important mission which was imposed was fostered,
and considered by Napoleon as a crazy man, fired by hot blood. In
a similar manner Mitre speaks in his life of Belgrano (9) of
Miranda's having known Hamilton when under the orders of LaFayette
and Washington he had fought for the independence of the English
colonies.

We have been thus particular to refer to many accounts which speak
of Miranda's service here because they are all in error, but
evidence of the mistake is likely to be overlooked. The only
critical life of Miranda which the writer of these lines has found
is that by Professor William S. Robertson, which is hidden in a
copy of the Proceedings of the American Historical Society. (10)
Robertson has taken the pains to verify his study by searching
through official documents and private diaries. In marked contrast
with the methods of Mitre, Mackenna, and the others cited, he makes
it a rule to state the evidence. What he says may be taken as
reliable so far as he goes, and from his account, unless otherwise
specified, the following sketch is taken:

Francisco Miranda was born of Spanish parents in Caracas,
Venezuela, probably June 9, 1753. Blanco gives (11) the year as
1756, and Vicuna Mackenna (12) as 1758. He was educated in a
college in his native city, and according to his statement to
President Stiles, at Yale college, he received his B. A. degree in
1767. He later studied law "for a year or more" at a college in the
city of Mexico. (The father of Mexican independence was Don Miguel
Hidalgo y Costilla, a creole priest, who received his B. A. degree
in the city of Mexico in 1770, (13) after his education in the
college of Valladolid, Mex. It is therefore more than a possibility
that Hidalgo and Miranda met at that time. It must be remembered
that the word "creole" does not imply mixed blood, as many imagine,
but is descriptive of those of pure Latin blood, born in America.)
In Caracas it is probable, as has been stated, that one of
Miranda's companions during those early years was Manuel Gaul, who
later took an active part in the revolution, and who was punished
for translating and publishing the "Rights of Man." Incidentally we
may here mention that later Thomas Paine became one of Miranda's
intimate friends, and that his "Rights of Man" became one of the
potent influences for the revolution of Spanish America. Miranda
was an enthusiastic student, and before he became of age he went to
Spain, and there applied himself to the study of mathematics. His
sympathies at that time were intensely Spanish. In 1772 he was
commissioned a captain in the Spanish army. He served in Africa
against the Moroccans. During the summer of 1777 charges were made
against him, and he was imprisoned for a short time, at the
instigation of the Inquisition, he thought. However, the official
report of his commander in November of that year said, in contrast
with the report relative to many of his fellow soldiers: "This
captain performs his duties well."

During his early service he came under the command of Cagigal, who
was ever thereafter his firm friend. In March, 1780, Miranda was
transferred from Madrid to Cadiz. Early that spring the French and
Spanish governments cooperated in hostile operations against
England, and in the Spanish force sent to the West Indies Miranda
was on the staff o Cagigal. In August, 1781, Miranda was brevetted
Lieutenant Colonel. In September Miranda was sent to Kingston,
Jamaica, ostensibly to arrange for an exchange of prisoners, but
really as a spy. There, with the aid of a Boston man by the name of
Fitch he purchased some ships. The English commander received at
the least a strong reprimand from his superior for the transaction;
and Miranda found charges preferred against himself, and was
arrested in the absence of Cagigal, but immediately released on
Cagigal's return. Envious fellow officers later made other charges
involving both Cagigal and Miranda. Cagigal was transferred to
Spain. April 16, 1783, Miranda wrote to Cagigal that he was
disgusted with his treatment, and saw no chance for justice, though
he was "more innocent than Socrates"; he had therefore determined
to return to Europe by way of the United States. In spite of his
desertion from the command, and in spite of the knowledge of the
government that after leaving the service Miranda had been engaged
in intrigue and plotting against the Spanish authority, in 1799 the
Council of the Indies fully exonerated both Cagigal and Miranda of
the charges made. Early in the summer of 1781, and while Cagigal
was in command, Pensacola was captured from the English. It is
possible that Miranda was present at this siege; but aside from
this there is no evidence that he was within the present bounds of
the United States before the spring of 1783, when he landed at
Charleston to make his tour of the country.

Because the West Indies were very properly regarded as in
"America"; because the Spanish and French nations were warring in
the West Indies together against the English during the latter part
of the war of the Revolution; and because Lafayette, a Frenchman,
and some of his compatriots were vrith the American army, though
not with the sanction of the French government; and because Miranda
and Cagigal were serving in the Spanish army in the West Indies, it
was, perhaps, natural that some non-critical historian should draw
the inference that those Spanish officers were serving with
Lafayette in the Colonial army. While the incidental effect of the
Spanish campaign might have been helpful for the Colonial army,
this was not its object. By the treaty of 1783 England surrendered
title to Florida to Spain as a result of the Spanish victory.
Since Miranda was not serving with Washington and Lafayette in the
Revolution, it follows-that the inference was unfounded that his
observations at that time led him to an appreciation of Masonry,
and that he was made a Mason in the Military lodge, or anywhere in
the United States at that time.

From time to time Miranda sent letters to the Spanish government
demanding justice and protection, but he did not dare to visit
Spain. However, the Spanish government kept a close watch of all
his movements, and at one time expected to capture him in France.
This official espionage, and the consequent records, makes it easy
to trace his wanderings. The Spanish government feared that he
might dispose of valuable plans of Spanish fortifications to the
English.

After a tour of the United States Miranda went to England.
Complaints from his friends in Spanish America, combined with his
own feeling of injustice received, and contrasted with his
observations in the United States, begot in his mind a scheme for
freeing Spanish America from the Spanish rule. He visited most of
the European countries to study their governments, and secured from
Catherine of Russia financial aid and encouragement in his scheme.
He got Pitt thoroughly interested for England; and in the
expectation of commercial advantages to be received, there seemed
to be a prospect of naval and military assistance from Britain.
Miranda also received encouragement from Alexander Hamilton and
from Rufus King that the United States would also assist. It was
probable that during his American tour he discussed this project
with Washington, Smith, Sayre, Adams and others, some of whom
became his firm friends. It was here that he made the acquaintance
of Thomas Paine. After his trip through Europe, and another sojourn
in London, he entered the French contest for liberty. Later, with
the turn in fortunes, he was imprisoned in the Bastile, at the same
time that Madame Rolland was there incarcerated. On being released
he returned to London, and continued to plan for action in America.


At this time there was a young Chilean at school in Richmond,
England. He was the natural son of Ambrosio O'Higgins, then Viceroy
of Peru, but was known then as Bernardo Riquelme. Needing an
instructor in mathematics, chance sent the young O'Higgins to
Miranda, but their discussions were not limited to pure science.
They studied maps together, and discussed the great problems of the
western hemisphere. It was about this time that Miranda organized
the Gran Reunion Americana, with headquarters in London, though
from a statement by Mitre (14) we infer that it was organized in
Paris in 1797. It is natural that we should find few records of
this most important organization--in fact, the wonder is that we
find so many.It is also natural, considering all the circumstances,
that its existence should be covered by the assumption of various
names.

Professor Pennington, of the ancient university in Cordoba,
Argentina, close to the seat of San Martin's most strenuous
exertions in connection with the secret organization, gives this
account: (15) "General Francisco Miranda, a native of Caracas, the
capital of Venezuela, was the first South American to dream of the
greatness of the various South American Colonies if they could be
freed from Spanish dominion and converted into independent states.
In order to carry his ideas into effect, he established a secret
society called the 'Gran Reunion Americana' with headquarters in
London. This parent association gave birth to many branches and
affiliated societies of which the principal was the Sociedad de
Lautaro, or of Caballeros Racionales, which in 1808 had more than
forty members in Cadiz alone. The meetings of these societies were
secret and protected by rites and pass-words derived from
Freemasonry. There were various degrees, the first involving a
promise to work for American independence and the second accepting
Republican principles. The fifth grade was the highest and most
responsible, as it involved more than mere expressions of opinion
and professions of faith."

Chisholm says: (16) "Erected on the models of the Lodges of Free
Masonry that wielded such a beneficent influence for humanity
during the eighteenth century, and conforming in great part with
Masonic principles and methods, the "Reunion" included in its rolls
many of the foremost patriots of Spanish America. There were found
registered the names of Nariiio, San Martin, Fretes, Cortes,
Yznaga, Bejarano and many others who represented every Spanish
American colony from Cuba to Chile. When Miranda had satisfied
himself that Bernardo [O'Higgins] possessed those qualities of
character that would render him steadfast as well as enthusiastic,
he opened before him the great purpose of achieving the
independence of all the Spanish Colonies in America by one
concerted and irresistible movement, and O'Higgins joined the lodge
and took the necessary oaths of fidelity and service. It is
interesting to know that a few years later Simon Bolivar also
joined the same order, took the same oaths and fulfilled with equal
fidelity the solemn engagements which joined him with San Martin
and O'Higgins in overthrowing the power in America of the King of
Spain." (Though this indicates that O'Higgins was not an original
member, I am satisfied from many items that he was one of the
founders of the organization in Paris, in 1797.)

In February, 1797, Pedro Jose Caro came to London, representing
that he owned large properties in Cuba and in the city of Mexico,
and attempted to get the English government interested in the
scheme for freeing Spanish America. The Spanish officials thought
that he was an escaped conspirator from Caracas. About the same
time Antonio Narino, a conspirator from Santa Fe, failed to secure
a favorable hearing from the English government. "It is possible
that both these emissaries were sent or directed to London by
Miranda. It is also possible, as stated by Miranda later, that
other alleged agents, from South America were sent to London while
the master intriguer remained in Paris." (17) "It is clear that the
arrival of Miranda in England early in the following year was with
the full knowledge and consent of the English government." (18)  On
January 17, 1798, Miranda addressed a communication to Pitt
beginning with the words: "The undersigned, principal agent of the
Spanish-American colonies, has been named by the junta of deputies
of Mexico, Lima, Chili, Buenos Aires, Caracas, Santa Fe, etc. to
present himself to the ministers of H. B. M., in order to renew in
favor of absolute independence of these colonies the negotiations
begun in 1790," (19) etc. "Nothing is known of the alleged Spanish
junta which was to take cognizance of the negotiations.
Nevertheless, it is possible that some revolutionary spirits from
Spanish America, like Caro and Nariiio, did meet in Paris and
discuss a plan of campaign." (20) Apparently the junta was the
mother lodge of the Gran Reunion.

In his original scheme Miranda planned a constitutional monarchy,
binding the states in a federation, with an Inca at the head; this
monarchy to extend westward from Brazil and the Mississippi, and
from parallel 45 degrees north to the Cape Horn. (21) In the new
version it was to be a federation of republics, and one of the
propositions included the cutting of canals connecting the Atlantic
and Pacific at Panama and through Nicaragua. (22) Though Robertson
does not mention the Gran Reunion by name, he says: (23) "Miranda
may well have been the founder of a revolutionary club which later
developed into a great international association of Spanish
American revolutionists, that was transported by the leaders to the
different parts of Spanish America."

Vicuna Mackenna speaks (24) of the departure of Bejara, Caro,
Iznardi, O'Higgins and others to arrange for the entrance of the
Gran Reunion Americana into the Spanish peninsula; and Mitre tells
us (25) of the Sociedad de Lautaro o Caballeros Racionales in
Cadiz. Vicuna Mackenna tells us (26) that the Lojia Lautarina
(Chilean for Logia Lautaro) was founded in Buenos Aires in 1812,
and Mitre says (27) that in 1717 a lodge of the Lautaro was
established in Chile, to be composed equal parts of Chileans and
Argentinos. It will be remembered that the rebellion of all the
Spanish American colonies began at practically the same time, about
1811, and that the names of the leaders in each country are among
those enrolled in the Gran Reunion or its branches. I have
somewhere seen the statement that Hidalgo, who sounded the signal
for the Mexican uprising from his pulpit in Dolores, was a member
of this organization. Certain it is that there was an organized
secret body of Mexicans in the plot, but I have not found definite
evidence as to its official connection with the Gran Reunion.

As to the meetings of the Buenos Aires lodge, Mitre tells us (28)
that it sometimes met in the factory of Vieyetes, or in the country
house of Orma; but more frequently in that of Rodriques Pena, who
was the sinew of this association, of which Belgrano was the
counselor; and which showed sometimes the enthusiasm of Castelli,
or the prudence of Vieyetes, or the high reason of Passo.

The organization having ceased to-exist, Vicuna Mackenna has been
able to publish a copy of the constitution and by-laws of the Lojia
Lautarina. (29) "The mother lodge is composed of thirteen
Caballeros, aside from the President, Vice President, two
secretaries, one for North America and one for South America, an
orator, and a master of ceremonies. The number cannot be increased.
No Spaniard or foreigner can be admitted, nor more than one
ecclesiastic." Whenever a brother is made the governor or
magistrate in a section of the country he shall assist in forming
a subordinate lodge. When one of the brothers is elected Supreme
Governor, he shall plan nothing of grave importance without having
consulted the lodge. The objects of the institution are to assist
and protect each other in the conflict of civil life, and to
support the opinion of the others, but when it is opposed to the
public, they should nevertheless preserve silence. Every brother
should support, at the risk of his life, the determinations of the
lodge. Two-thirds constitute a quorum. A brother, who by word or
sign reveals the secret of the existence of the lodge shall be put
to death by the means most convenient. There is no mention of any
connection with the Masonic order, and no stipulation that the
members shall be Freemasons.

Mitre says (30) of these secret societies that they were composed
of South Americans with the object of the emancipation of South
America, and its foundation upon the republican plan. They
resembled greatly in their organization and in their political
plans the societies of charcoal sellers formed upon the Masonic
rites, and which have not only the Masonic forms, but also their
symbols.

Garcia Calderon says (31) that "from Mexico to Chili the same
revolutionary fervour engendered the partial movements of 1808 to
18L1. Conspirators similar to the Italian carbonari, lodges in
which men spoke of liberty in the midst of ingenuous rites, and
university students who read the Encyclopaedists, were preparing
the great crusade." And again he says: (32) The Masonic lodges
worked in silence against the power of Spain and Portugal, and
upheld the humanitarian ideas of French philosophy. In the lodge of
Lautaro, San Martin and Alvear received their initiation as
revolutionaries. In Mexico the lodge of York was transformed into
a Jacobin club."

The very plain implication of Garcia Calderon is that there was a
vital connection between the revolutionary secret societies and
Freemasonry. It is true that in those early years there were no
Masonic lodges established as such. So long as the old regime
lasted such organizations were prohibited. It is probable, however,
that there were many Masons scattered through the countries, and
that they met occasionally as Masons. We may perhaps suspect that
Miranda and O'Higgins may have received Masonic light, either in
England or in France. In speaking of the early days of the
independent Mexico, Rives says (33) "The nearest approach to a
social or political organization was to be found in the Masonic
lodges, which had been successfully established near the very
beginning of independence. The fundamental principle of that order
--the fraternity of all men and the apparent indifference of its
members to theological beliefs had always arrayed the Roman
Catholic Church against it, and indeed against all secret
societies. Damnantur clandestinae societates, were the words of an
infallible Pope; and so long as ecclesiastical authority was in
full vigor in New Spain Freemasons were not tolerated in the
kingdom. But when Mexican delegates sat in the Spanish Cortes under
the Constitution of 1812 some of them were initiated under the
ancient Scottish rite, so that in 1820 and afterward Masonic lodges
were established in Mexico, and came to be exceedingly influential
bodies."

"The first Masonic lodge in Mexico was established in 1806 by
Spaniards. There were at that time four lodges in the peninsula,
which had been founded by Englishmen--two at Gibraltar, one at
Cadiz, and one at Madrid--and it may be reasonably assumed that
from these the Mexican Masons first derived their existence. It is
reported that Hidalgo, who first raised the cry of independence,
became a Mason about 1807. At any rate, the existence of this first
lodge was short lived, for it was denounced to the authorities in
1808, and many of the brethren were imprisoned and prosecuted
before tribunals of the Inquisition. Later on the Spanish troops
which landed in Mexico after 1811 brought in their ranks a number
of Masons; and still later the Mexican delegates to the Spanish
Cortes were initiated in Europe, and on their return founded
lodges, which, deriving apparently from French sources, followed
the Scottish rite. These lodges were chiefly composed of men who
were fairly well-to-do or were of recognized professional or
commercial standing, and they thus naturally came to form in a
short time a nucleus for those who were not favorable to the idea
of a republic." (34)

The York rite was introduced into Mexico by Mr. Poinsett, the
American Minister, in 1825, and became the great force of the
populist movement for a republic. The two rites nominated
candidates for the Presidency and the Yorkino candidate was an
Indian by the name of Gerrero. Not content with battles of ballots
the parties actually went to war. From that day to this Masonry has
been powerful in Mexican politics. When the writer was in Mexico
several years ago, he asked an acquaintance if he were a Mason. The
reply was: "No, I never meddled with politics." (35)

According to the "Diccionario Enciclopedico Hispano-Americano,"
pages 687-703, Masonry was introduced into Brazil in 1816, and the
first regular lodge was established in 1820. In Colombia it was
introduced in 1820, and in Peru in 1825. The Grand Lodge of France
founded the first lodge in Uruguay in 1827. In 1857 a lodge and
chapter were founded in Guayaquil, Ecuador; and the Grand Lodge of
Venezuela was established in 1865. In addition to these lodges, we
aretold that the Grand Lodge of England has established lodges
throughout Chile, Argentina, Uruguay and Paraguay, which are still
in active operation.

The immediate founding of Masonic lodges throughout Latin America
so soon as the bonds of Spain had been broken is an indication of
their probable existence, sub rosa, at an earlier time. The fact of
the immediate disbandonment of the Gran Reunion, and of the Logia
Lautaro, is strongly indicative of their giving place to another
organization. The way that prominent men in South American politics
during the last century referred to these three organizations more
or less together, suggests that the Logia Lautaro, was simply
another name temporarily adopted by members of the Masonic body who
were banded together for a special purpose. Otherwise it would have
been natural for these old companions in the struggle for freedom
to have continued their organization, and to have kept thus alive
the principles of the order among their children and grandchildren.
* * *

Masonry cut no small figure in the settlement of the Texas
problems, and Poinsett's activity in Mexican politics wrecked his
mission.

Miranda was evidently a scholar of no mean ability. He was an
enthusiastic maker of plans, but unable to carry them to
perfection. Bolivar was perhaps the strongest of the great South
American Caudillos, but he was also intensely selfish, and was
willing to sacrifice any one and any thing to obtain his own
advancement. O'Higgins was faithful and patient, working much of
the time very quietly. San Martin combined in himself the good
qualities of all, and having served as Grand Master of the Logia
Lautaro for years, and having won the freedom of Argentina, Chile,
and Peru, turned his army over to the northern "Liberador" who
demanded supreme command, and then went into voluntary bal;lishment
in France, that his presence might incite no possible opposition to
his brother Caudillo, Bolivar. Whether or not San Martin was ever
brought to light in a Masonic lodge, no truer Mason, nor one who
more clearly illustrated the principles of our noble order,
probably ever lived.

(1) Mitre, Vida de San Martin, Vol. 1, p. 135. 
(2) Venezuela, p. 81. 
(3) Argentina, p. 77. 
(4) Colombia, p. 32. 
(5) Latin America, p. 66. 
(6) The Independence of Chile, p. 101 and ff.
(7) p. 44.
(8) Vol. 1, p. 82.
(9) Vol. 1, p. 113. 
(10) 1907, Vol. 1.
(11) Documentos para la Historia de la Vida. Publica del Liberador,
Vol. 1, p. 80, note. 
(12) La Ostracismo de O'Higgins, p. 44. 
(13) Noll & McMahon, Miguel Hidalgo y Castillo, p. 7. 
(14) Belgrano, Vol. 1 p. 113. Also see Blanco, Op. cit. p. 17. 
(15) Argentine Republic, p. 142. 
(16) Independence of Chile, p. 102. 
(17) Robertson, Op. cit. p. 316. 
(18) Robertson, Op. cit. p. 317. 
(19) Chatham MSS, 345.
(20) Robertson, Op. cit. p. 320.
(21) Robertson, Op. cit. p. 272 and ff.
(22) Robertson, Op. cit. 319. 
(23) Op, cit. p. 338.
(24) Op cit. p- 49 
(25) Vida de San Martin, Vol. 1, p. 135. 
(26) Op cit. p. 269.
(27) San Martin, Vol II, p. 30. 
(28) Vida, Belgrano, Vol. 1, p. 303. 
(29) Op cit. 269 
(30) San Martin, Vol. 1, p. 135. 
(31) Latin AmeriCa, P. 65.
(32) Op, cit. p. 81.
(33) The United States and Mexico, Vol. 1, p. 62. 
(34) Rives, Op. cit. Vol. 1, p. 163.
(35) (For information as to the influence of Mexican Masonic lodges
see Ward's Mexico, Vol. II, p. 408, Suarez, Historia de Mexico,
77-79; Zavala, Ensayo Hist. Vol. 1, 346 Tornel, Breve Resena,
43-46.)

REVELATION

I made a pilgrimage to find the God: 
I listened for his voice at holy tombs, 
Searched for the print of his immortal feet 
In the dust of broken altars; yet turned back
With empty heart. But on the homeward road, 
A great light came upon me, and I heard 
The God's voice singing in a nesting lark; 
Felt his sweet wonder in a swaying rose; 
Received his blessing from a wayside well; 
Looked on his beauty in a lover's face;
Saw his bright hand send signal from the sun.
 --Edwin Markham.

Look up, not down; look out, not in; look forward,
not back; and lend a hand.  
--E. E. Hale.


When the Spanish government, through its London and Paris spies.
became aware of the intimacy between Miranda and Bernardo
O'Higgins, the commission of his father, Ambrosio, was cancelled,
and the father ordered home for explanation. Ambrosio died in Peru,
and probably never knew why he had been deposed.




IN FELLOWSHIP

By C. M. Boutelle

My foot to thy foot, howe'er thy foot may stray; 
Thy path for my path, however dark the way.

My knee to thy knee, whatever be thy prayer; 
Thy plea my plea, in every need and care.

My breast to thy breast, in every doubt or hope; 
Thy silence mine too, whate'er thy secret's scope.

My strength is thy strength, whenever thou shalt call; 
Strong arms stretch love's length, through darkness, toward thy
fall!

My words shall follow thee, kindly warning fond,
Through life, through drear death--and all that lies beyond !
