THE BUILDER MARCH 1915

ROADS OF MASONIC RESEARCH
By Bro. R.I. Clegg of Ohio

MASONRY is a prolific subject for discussion. Mention any angle of
it and at once there is scope for abundant speculation, for
cautious investigation, and for rigidly intensive and extensive
study. Highways and byways there be through most delightful dales
of dallice where the easy-going student may rest and refresh
himself. Hills, too, there are whose loftiest crags defy scent save
only to the hardiest of ambitious climbers. To each according to
his taste, to every one according the test, all having their reward
in proportion to the capacity and capability of him who seeks.

From this broad sweep of the field Masonic it is easy to see how
our society may by the flood of incoming suggestions be overwhelmed
to a degree where performance must lag behind all promises.
Editorial willingness to supply all desired information will wait
perforce upon limited space. A plan by which inquiries can be
assigned to competent and co-operative brethren to answer by
correspondence is one method of dealing with that branch of the
situation where for any reason the printed page is too tardy or
otherwise insufficient. If queries or suggestions do not get early
attention some of our members will perhaps naturally assume that
their particular choice receives not the consideration worthy of
it. Moreover, on the other hand, it is easy to reach a rut and stay
there notwithstanding the high standard set at the start. Many
essays are too often imitative and not initiative in either matter
or manner. To avoid the whirlpool or the rock will call for all the
Masonic enthusiasm, energy, and equipment of our editorial pilot.

Suppose we set down a few items toward which the taste of at least
one Mason is inclined. The number of them is not comprehensive but
merely illustrative. Neither is the order in which they are
mentioned any indication of their relative importance. The appended
queries are readily increased.

What is the present status of the Morgan question? Have the various
references to his appearance in other lands--such as the one at
Smyrna mentioned in the biography of Ren Perley Poore--been
conclusively cleared up? That the Anti-Masonic situation may have
had a great dependence upon purely political matters is probable
but how far has this been established? What foundation is there for
the account by Father Eisenberg of a connection of the Jesuite with
the Morgan mystery? Is there on record anywhere and what is the
report of that early Committee of the Grand Lodge of New York
appointed to collect and submit all the obtainable information on
this subject? Did Col. King, John Whitney, Samuel Chubbuck, or Eli
Bruce commit to anyone additional information not already
ventilated by Rob Morris, W.L. Stone, Josiah Drummond, Thurlow
Weed, John Ross Robertson, or other of the better known writers?

What about Leo Taxil? Has any Roman Catholic study of him appeared
since he recanted from that faith? If so, would it be worth
reproduction in synopsis or in extenso? Perhaps Benno Loewy or some
other equally well-informed brother--if any there be-- could be
induced to give us an up-to-the-times character study and
biographical account of this curious individual.

The monitorial work of the Scottish Rite bears strong impress of
the philosophy of Eliphaz Levi. An American investigation at first
hand of the work of this mystic should not be lacking in attraction
if sympathetically and skillfully performed.

What a fascinating subject would be the study of Masonic plays,
operas, songs, and stories ! Mozart's "Zauberflote," Gounod's
"Queen of Sheba," Dumas' "Balsamo" drama, and many others could
probably to great advantage be reproduced. Especially would the
words and music composed by Mozart for the ceremonies of his lodge
be well deserving of record.

Much has been written upon the Old Charges and the Regius
Manuscript but a complete modern rendering, particularly of the
latter, is badly wanted. Put into twentieth century English these
old treasures would have added value and a greatly enlarged circle
of students. Hughan's "Old Charges" will in due course be reprinted
by the Lodge of Research at Leicester, England.

How many and many a time does the story appear about a Pope being
a member of the Masonic fraternity. Few Masonic magazines have
failed to give it space at some time during lo these long years.
Well, what are the facts ? Of late an effort has been made to
filter the fiction out of this ancient tale. For sundry items of
much interest about this hardy perennial blossom of the field
Masonic thanks are due my good brethren Messrs. Shaver of Topeka,
and Evans of Denver. Some of these days the data will be jotted
down in shape for publication. Meantime any new or old contribution
on this topic will be most thankfully received and in due course
passed along to "The Builder."

What is the historic relation of the Church of Rome to the Craft
and to its predecessors ? That there is a singular and suggestive
connection between them running back into a remote past is very
probable, and that their earlier relations may have been most
amicable and cooperative is equally plausible. No one can consider
similar symbolism, also the quaint reminders of the one set of
ceremonies by the other, without an abiding impression that in the
one body the other has found much.

Has the theory of Craft origins not paid too little respect to the
probable deposition within the operative body of cathedral builders
of the teachings and practices of the persecuted and disappearing
Knights of the Temple? From whence naturally comes the Commandery
if not by some such route ? Do the early accusations against the
Templars not indicate certain rigorous tests of obedience and
courage employed in their initiatory ceremonies ?

Is it not both desirable and feasible to briefly digest the several
authoritative Masonic Codes? One State will not admit a candidate
if lacking a finger. In another he would not be rejected if he
lacked a finger but could not be admitted if he was without a hand.
One State permits the officer's jewels to be suspended by pin, cord
or ribbon and their aprons are blue. Another State calls for the
white lambskin apron and the ribbon-hung jewel for officers. A
stereopticon is forbidden in one State and permitted in another.
One Grand Chapter requires its Royal Arch Masons to wear scarlet
bordered aprons while another approves aprons entirely red. One
Grand Chapter has legislated upon the dimensions of certain of its
furniture and properties. Others leave the whole matter to the
individual tastes of the subordinate Chapters. Some Grand Lodges
approve of rituals, others don't. Several require certificates of
membership from visiting brethren. These and many others are
instances showing a diversity of practice that maybe would in time
become simplified and systematized were there any synopsis made and
regularly remade of these differences.

What are the conditions of Masonry in other countries? Can we
somehow get an insight of their ceremonies? For instance, there is
no Scottish Rite in Germany but there is an Inneren Orient. What
does this last most nearly compare to in our American series of
degrees? How far does the German civil law interfere with the
fraternity? The Rectified Rite is not unfamiliar to me but cannot
discuss it in print. Could we not get that admirable and scholarly
Mason, Edouard La-Tente, to give us a comparative paper on the
Rites of Continental Europe? Maybe that facile linguist, Jose
Castellot, at present head of the Scottish Rite of Mexico, might be
induced to tell us of Masonry as practiced between the Straits of
Magellan and the Rio Grande. Of the three governing bodies of the
Craft in France and their relative purposes few American Freemasons
are fully informed. Much misinformation is among us on this
subject. A first step toward mutual respect is to be better
informed. And our knowledge ought to include an acquaintance with
the propaganda waged vigorously in France and Belgium against
Freemasonry by the Abbe Tremontin and his Anti-Masonic followers.
Our admiration for Latin Freemasonry will not be lessened when we
understand the activity and force of the foes it faces.

What of Cerneau? Little is known. Dr. Reid, in his history of
Washington Lodge, in the City of New York, has about a couple of
pages devoted to Cerneau. Bro. Albert Pike has in the first ten
volumes of the proceedings of the Southern Masonic Jurisdiction,
and in his several pamphlets, dealt freely with Cerneauism but of
its founder we find little beyond the accounts of the clash between
De la Motta and Cerneau. In the earlier reports of the Grand Lodge
of Pennsylvannia there is to be found mention of Cerneau because
the lodge in the West Indies to which he is accredited was acting
under authority of the officials at Philadelphia. But there is much
data to be unearthed. What was Cerneau's trouble with the Grand
Lodge of Havana before he left Cuba for the United States? What was
the report of the Committee appointed by the Grand Lodge of
Pennsylvania to look into that dispute? A committee was appointed
but I have not discovered its conclusions. Of course I have read
the report of a Committee on Cerneau appointed by the Grand Orient
of France. The two reports would, combined, clear up a foggy
episode in the progress of American Freemasonry.

Through what changes have our ritualistic ceremonies passed? There
is immense difficulty in treating such a topic by the medium of the
printed page. That it can adequately be done is very doubtful.
There is more promise in classifying the work by Grand
Jurisdictions so that a resident in any state or county might have
a guide as to what ceremonies were most akin or least alike to
those already familiar to him. Even at this stage, and certainly
beyond it, the propriety of discussion without the tyled door is
debatable.

Has anything of a comprehensive character been published on the
progress of the monitorial work? The story of the Conservators and
of like enterprises would be most instructive to many.

Down in the vault of the great library at Cedar Rapids is hidden
much ritualistic material including the Bowers-Hughan manuscript,
the Gilles Fellowcraft lecture, and hundreds of others. A catalogue
of this abundance would be an interesting contribution and might
exhibit at least the date when each item was in use and where it
had its vogue and its survivals.

Let me not overlook a keen survey of topics treatable, topics upon
which much more could be desired than is commonly found in print,
that was published in the Palestine Bulletin by A. G. Pitts. A long
life work stretches far away ahead of anyone doing full justice to
but a tithe of the items mentioned by Bro. Pitts. Much the same can
be said of these raised in my present contribution and the number
of them could be easily increased, a selection only being
attempted. As opportunity may serve the writer will do his best as
on other occasions to add to one or another of these subjects such
facts as he can unearth. In this case he very gladly lends such
help as he has at command and will ever be most appreciative of the
labor of others in similar fields of endeavor.

A careful reading of all the foregoing leads the writer to consider
two additional points. As in the case of the esoteric work there is
much that cannot well be ventilated in the printed page. Would it
not be well each year or bi-annually to call a convention of the
members of the Society? If such meetings were held at Cedar Rapids,
Philadelphia, Washington, Boston, Cincinnati, New York, or other
cities possessing large Masonic libraries, the attendants at these
conventions would not only have the benefit of these splendid
collections but would enjoy companionship with kindred souls under
most favorable conditions for the examination and discussion of the
various questions such a body would handle. As to the time of year,
and whether these gatherings should be coincident with the
assemblies of other national or state Masonic meetings, need not be
further dwelt upon now. Out of this idea of a national convention
naturally evolves the thought of lesser sessions to be held
wherever a few members of the Society can be assembled. Some one
member in each section should be given a list of the local members
and asked to get them together occasionally. How often and how
regularly these meetings should be we will not now determine. A
start is the main thing.

The second point is one approached with considerable diffidence. To
my mind it is of the utmost importance. Yet few may agree with me.
But here is the point: Too little emphasis is put upon the value of
definitions. Let us take the classic instance attributed to Mackay.
It is often quoted as "Freemasonry is a system of morality, veiled
in allegory, and illustrated by symbols." It is captivating
rhetoric but marks no essential difference between Christianity, or
almost any other of the world's great religions, and Freemasonry.
We may say that Freemasons reverence God, honor the Craft, and love
their neighbors; Freemasonry being the institution inculcating
these duties. This is too diffuse for a definition. Nevertheless
there is one more extended that may be acceptable to some of the
brethren. Take the thirteenth chapter of Corinthians, that well
known discussion of charity, and substitute Freemasonry for that
oft misapplied word. This also may easily be criticised as a
definition though worthy of consideration as an expression of
Masonic faith.

The brethren will surely admit that the word "Freemasonry" is too
loosely applied. If a Chinese literateur employs the square as a
figure of speech it is too readily assumed that there is in China
a Masonry like unto ours. Because fundamental truths are taught in
Freemasonry there are those who look upon it as being from a remote
age the preserver of all the verities of religion. We need not here
and now decide how far we can fairly go in this direction. But to
keep us in the path we require the light of consistent definitions,
something more than the usual output of the dictionaries, and a
trifle less aspiring than that very partial conviction which seeks
to credit it with everything in sight.


Humble, gentle, merciful, just and devout souls are everywhere of
one religion, and when death hath taken off the mask, they will
know one another.
--William Penn.
o

Masonry is Friendship, Love, and Integrity-- friendship which rises
superior to the fictitious distinctions and arrangements of
society, the prejudices of religion, and the pecuniary conditions
of life; love which knows no limit, no inequality, no decay;
integrity which binds a man to the eternal law of duty.
--A. C. L. Arnold.

THE HEART OF GOD.

I stood in the heart of God; 
It seemed a place that I had known: 
(I was blood-sister to the clod, 
Blood-brother to the stone.)

I found my love and labor there, 
My house, my raiment, meat and wine, 
My ancient rage, my old despair-- 
Yea, all things that were mine.

I saw the spring and summer pass, 
The trees grow bare, the winter come; 
All was the same as once it was 
Upon my hills at home."

--William Vaughn Moody.

"All else for which the old builders sacrificed has passed away--
all their living interests, and aims, and achievements. We know not
for what they labored, and we see no evidence of their reward.
Victory, wealth, authority, happiness--all have departed, though
bought by many a bitter sacrifice. But of them and their life and
their toil upon earth, one reward, one evidence, is left to us in
those gray heaps of deep wrought stone. They have taken with them
to their graves their powers, their honors, and their errors; but
they have left us their adoration."
--John Ruskin. The Lamp of Sacrifice.


THE HEART OF MAN.

Then suddenly in my own heart 
I felt God walk and gaze about; 
He spoke; His words seemed held apart 
With gladness and with doubt.

Here is my meat and wine, he said, 
My love, my toil, my ancient care; 
Here is my cloak, my book, my bed, 
And here my old despair.

Here are my seasons: winter, spring, 
Summer the same, and autumn spills 
The fruits I look for; everything 
As on my heavenly hills.

--William Vaughn Moody.
