FOR THE MONTHLY LODGE MEETING

CORRESPONDENCE CIRCLE BULLETIN---No. 18
DEVOTED TO ORGANIZED MASONIC STUDY
Edited by Bro. Robert I. Clegg

THE BULLETIN COURSE OF MASONIC STUDY
FOR MONTHLY LODGE MEETINGS AND STUDY CLUBS

FOUNDATION OF THE COURSE

THE Course of Study has for its foundation two sources of Masonic
information: THE BUILDER and Mackey's Encyclopedia. In another
paragraph is explained how the references to former issues of THE
BUILDER and to Mackey's Encyclopedia may be worked up as
supplemental papers to exactly fit into each installment of the
Course with the paper by Brother Clegg.

MAIN OUTLINE

The Course is divided into five principal divisions which are in
turn subdivided, as is shown below:

Division I. Ceremonial Masonry.
A. The Work of a Lodge. 
B. The Lodge and the Candidate. 
C. First Steps. 
D. Second Steps. 
E. Third Steps.

Division II. Symbolical Masonry.

A. Clothing. 
B. Working Tools. 
C. Furniture. 
D. Architecture. 
E. Geometry. 
F. Signs. 
G. Words. 
H. Grips.

Division III. Philosophical Masonry.

A. Foundations. 
B. Virtues. 
C. Ethics. 
D. Religious Aspect. 
E. The Quest. 
F. Mysticism. 
G. The Secret Doctrine.

Division IV. Legislative Masonry.

A. The Grand Lodge.

1. Ancient Constitutions.
2. Codes of Law.
3. Grand Lodge Practices.
4. Relationship to Constituent Lodges.
5. Official Duties and Prerogatives.

B. The Constituent Lodge.
1. Organization.
2. Qualifications of Candidates.
3. Initiation, Passing and Raising.
4. Visitation.
5. Change of Membership.

Division V. Historical Masonry.

A. The Mysteries--Earliest Masonic Light.
B. Studies of Rites--Masonry in the Making. 
C. Contributions to Lodge Characteristics.
D. National Masonry.
E. Parallel Peculiarities in Lodge Study. 
F. Feminine Masonry. 
G. Masonic Alphabets. 
H. Historical Manuscripts of the Craft. 
I. Biographical Masonry.
J. Philological Masonry--Study of Significant Words.

THE MONTHLY INSTALLMENTS
Each month we are presenting a paper written by Brother Clegg, who
is following the foregoing outline. We are now in "First Steps" of
Ceremonial Masonry. There will be twelve monthly papers under this
particular subdivision. On page two, preceding each installment,
will be given a number of "Helpful Hints" and a list of questions
to be used by the chairman of the Committee during the study period
which will bring out every point touched upon in the paper.

Whenever possible we shall reprint in the Correspondence Circle
Bulletin articles from other sources which have a direct bearing
upon the particular subject covered by Brother Clegg in his monthly
paper. These articles should be used as supplemental papers in
addition to those prepared by the members from the monthly list of
references. Much valuable material that would otherwise possibly
never come to the attention of many of our members will thus be
presented.

The monthly installments of the Course appearing in the
Correspondence Circle Bulletin should be used one month later than
their appearance. If this is done the Committee will have
opportunity to arrange their programs several weeks in advance of
the meetings and the Brethren who are members of the National
Masonic Research Society will be better enabled to enter into the
discussions after they have read over and studied the installment
in THE BUILDER.

REFERENCES FOR SUPPLEMENTAL PAPERS


Immediately preceding each of Brother Clegg's monthly papers in the
Correspondence Circle Bulletin will be found a list of references
to THE BUILDER and Mackey's Encyclopedia. These references are
pertinent to the paper and will either enlarge upon many of the
points touched upon or bring out new points for reading and
discussion. They should be assigned by the Committee to different
Brethren who may compile papers of their own from the material thus
to be found, or in many instances the articles themselves or
extracts therefrom may be read directly from the originals. The
latter method may be followed when the members may not feel able to
compile original papers, or when the original may be deemed
appropriate without any alterations or additions.

HOW TO ORGANIZE FOR AND CONDUCT THE STUDY MEETINGS

The Lodge should select a "Research Committee" preferably of three
"live" members. The study meetings should be held once a month,
either at a special meeting of the Lodge called for the purpose, or
at a regular meeting at which no business (except the Lodge
routine) should be transacted--all possible time to be given to the
study period.

After the Lodge has been opened and all routine business disposed
of, the Master should turn the Lodge over to the Chairman of the
Research Committee. This Committee should be fully prepared in
advance on the subject for the evening. All members to whom
references for supplemental papers have been assigned should be
prepared with their papers and should also have a comprehensive
grasp of Brother Clegg's paper.

PROGRAM FOR STUDY MEETINGS

1. Reading of the first section of Brother Clegg's paper and- the
supplemental papers thereto.

(Suggestion: While these papers are being read the members of the
Lodge should make notes of any points they may wish to discuss or
inquire into when the discussion is opened. Tabs or slips of paper
similar to those used in elections should be distributed among the
members for this purpose at the opening of the study period.)

2. Discussion of the above.

3. The subsequent sections of Brother Clegg's paper and the
supplemental papers should then be taken up, one at a time, and
disposed of in the same manner.

4. Question Box.

MAKE THE "QUESTION BOX" THE FEATURE OF YOUR MEETINGS

Invite questions from any and all Brethren present. Let them
understand that these meetings are for their particular benefit and
get them into the habit of asking all the questions they may think
of. Every one of the papers read will suggest questions as to facts
and meanings which may not perhaps be actually covered at all in
the paper. If at the time these questions are propounded no one can
answer them, SEND THEM IN TO US. All the reference material we have
will be gone through in an endeavor to supply a satisfactory
answer. In fact we are prepared to make special research when
called upon, and will usually be able to give answers within a day
or two. Please remember, too, that the great Library of the Grand
Lodge of Iowa is only a few miles away, and, by order of the
Trustees of the Grand Lodge, the Grand Secretary places it at our
disposal on any query raised by any member of the Society.

FURTHER INFORMATION

The foregoing information should enable local Committees to conduct
their Lodge study meetings with success. However, we shall welcome
all inquiries and communications from interested Brethren
concerning any phase of the plan that is not entirely clear to
them, and the services of our Study Club Department are at the
command of our members, Lodge and Study Club Committees at all
times.

HELPFUL HINTS TO STUDY CLUB LEADERS

From the following questions the Committee should select, some time
prior to the evening of the study meeting, the particular questions
that they may wish to use at their meeting which will bring out the
points in the following paper which they desire to discuss. Even
were but five minutes devoted to the discussion of each of the
questions given it will be seen that it would be impossible to
discuss all of them in ten or twelve hours. The wide variety of
questions here given will afford individual Committees an
opportunity to arrange their program to suit their own fancies and
also furnish additional material for a second study meeting each
month if desired by the members.

In conducting the study periods the Chairman should endeavor to
hold the discussions closely to the text and not permit the members
to speak too long at one time or to stray onto another subject.
Whenever it becomes evident that the discussion is turning from the
original subject the Chairman should request the speaker to make a
note of the particular point or phase of the matter he wishes to
discuss or inquire into, and bring it up when the Question Box
period is opened.

QUESTIONS ON "THE ALTAR"

What is the derivation of the word "altar"? What is an altar ? What
was the shape and the material of the altars found in the ruins of
ancient Babylonian cities ? Of those found in Assyria? Were the
Assyrian altars plain or ornamented? Describe some of these. In
what way did ancient Egyptian altars differ from those above
mentioned? What sort of altars have been discovered in recent
excavations in Palestine? Describe one found at Gezer. How was the
presence of divinity indicated to the primitive Semites? What was
the theory of the later Hebrew worship ? How many kinds of altars
were recognized by the priestly regulations? What were their uses?
Where was the burnt-offering altar situated? Of what material was
it composed ? What were its dimensions ? In what respect did the
altar of the Temple of Solomon differ from this ? What was the
purpose of the "horns" on the altar ? What custom developed from
this purpose ? Is there a sanctuary in Masonry ? Why? Describe the
altar in Herod's Temple.

II

Where was altar of incense situated ? How did the altar of incense
differ from the altar of burnt-offering ? Describe the altar at
Parion.

III

What is the proper shape and measurement of the Masonic altar ? Is
the altar in your Lodge the proper shape ? How should the Lesser
Lights be situated ? How are they situated in your Lodge ? If
different from the manner described in the paper, why?

IV

Where is the Masonic altar situated in American Lodges? In the
French and Scottish Rites and European countries ? What does the
position of the altar in American Lodges symbolize? Of what should
the altar remind us ? Is the altar to us a place of sacrifice? Of
prayer? Why?

V

Are all Masonic obligations voluntary? How many times before taking
the obligation is opportunity to withdraw afforded the candidate ?
o

SUPPLEMENTAL REFERENCES

Mackey's Encyclopedia:
Altar, p. 50.

THE BUILDER:
Vol. II.--Situation of the Masonic Altar, p. 208; The Altar, p.
277.
Vol. III.--American form of the altar unknown in England, P. 68.

FIRST STEPS
BY BRO. H L. HAYWOOD, IOWA

PART VI--THE ALTAR

THE word altar has its derivation from the Latin altus meaning
high, and may be strictly defined as a base or pedestal used for
supplication and sacrifice to gods or deified heroes. The altar is
found from the earliest times in the remains of Babylonian cities.
The oldest of these were square erections of sun-dried bricks. The
chief material of those found in Assyrian mounds was alabaster and
limestone. They were of many different forms--one from Khorsabad,
which is now in the British Museum, was circular in shape at the
top, the base being of triangular form with pilasters ornamented
with animal's paws at the angles. Another shown in a relief at
Khorsabad was ornamented with stepped battlements, the equivalent
of the familiar "altar-horns" in Hebrew ritual.

Ancient Egyptian altars were in the form of truncated cones, or
cubical blocks of basalt or polished granite. These had one, and
frequently several, hollowed out depressions in their upper
surfaces which were used as receptacles for fluids used in
offerings.

It is shown in recent excavations in Palestine that the earliest
altars, or sacrificial hearths as they may be called, were circular
spaces marked out by small stones set on end. At Gezer a
pre-Semitic place of worship was found in which three such hearths
stood together, and drained into a cave which may be supposed to
have been regarded as the residence of the divinity. These circular
hearths were later superseded by the Semitic developments.

To the primitive nomadic Semite the presence of the divinity was
indicated by shady trees, rocks, springs and other landmarks and
from this grew the theory that a numen might be induced to take up
an abode in an artificial heap of stones, or a pillar set upright
for the purpose.

The priestly regulations affecting altars are of a very elaborate
nature and designed to the theory of later Hebrew worship--the
centralization of all worship at one shrine. These recognize two
altars--one for burnt-offerings and one for incense.

The first of these was situated in the center of court of the
Tabernacle, made of acacia wood, five cubits square and three
cubits high. It was covered with copper and was provided with
"horns" at each corner, hollow in the middle, and with rings on the
sides through which staves might be run to enable it to be carried.
The altar of the Temple of Solomon was of similar shape though much
larger.

In the early days of our era, before the complete development of
common law, the hunted criminal, fleeing from his pursuers, would
escape to a church and there lay hold of the horns of the altar; in
that he found safety, and an opportunity to prove his innocence, if
innocent he was. Out of this arose the beautiful customs of
"sanctuary," the chivalrous unselfish harboring of the weak, the
sorrowful and the afflicted. Is there not a sanctuary in Masonry?
Certainly there is, for in the Fraternity itself, in the privacy of
its inner fellowships, a brother will often find rest for his heart
and protection from the bruisings of the world, while a man is no
true Mason in whose nature there is not at least one inner chamber
in which the weary may find rest and the weak may have protection.

Josephus describes the altar in Herod's Temple as fifteen cubits
high and fifty cubits square, with angle horns, and an "insensible
acclivity" leading up to it. It was made without any use of iron,
and no iron tool was ever allowed to touch it.

II

The second altar was the altar of incense, which was in the holy
place of the Tabernacle. It was of similar construction to the
altar of burnt-offering, but smaller, being only two cubits high
and one cubit square and was overlaid with gold. On this altar, an
offering of incense was made twice daily.

The altar at Parion, where hecatombs were sacrificed, was of
colossal proportions, each side measuring six hundred feet.

III

The Masonic altar should be cubical in shape, and about three feet
in height, and should properly have horns at each corner to
suggest, in the light of a hoary usage, that it is a place of
refuge.

On the East, the South and the West should be placed one of the
representatives of the three Lesser Lights, but never on the North,
for that is the place of darkness. On its top, in due arrangement,
should lie the three Great Lights. Thus equipped it may well be
considered "the most important article of furniture in a Lodge
room," and the ground whereon it stands as "the most holy place."

IV

Its situation, in the French and Scottish Rites, and in European
countries, is in front of the Worshipful Master, and, therefore, in
the East. But in American Blue Lodges it is placed in the center of
the room, or rather, a little to the East of the center.

With reference to the ideas embodied in the altar, let us remember,
here and everywhere, that the Masonic life is not that which occurs
in the Lodge room alone, for that is but its allegorical picture,
its tracing-board; but it is that which a Mason should do and be in
all circumstances, under the inspiration of the Fraternity and its
teachings. Thus understood, the altar standing in the center of the
Masonic Lodge is the symbol of something that must operate at the
center of the Masonic life.

Often serving as a table whereon the worshipper may lay his gifts
to God, the altar may well remind us of the necessity of that human
gratitude which leads us to return to Him the gifts He has showered
upon us. This is that teaching of stewardship found in all
religions to remind us that our very lives are not our own, having
been bought with a price, and that our talents are held in
trusteeship to be rendered again to Him to whom they belong. Thus
stated, I know, the matter may sound bold and even unappealing, but
once we encounter a man who lives his life as a stewardship held in
the frail tenure of the flesh, we see to what high issues the
character of man may ascend; such personalities carry an atmosphere
about with them as of another world, and radiate influences that
are light and fragrance. Surely, a man who denies this in his
practice, can never serve as a living building stone in Masonry's
Temple !

More than a place for gifts and a place of sanctuary the altar has
of old served as the place of sacrifice, and this usage is also
recognized in our symbolism, for therein we are taught that the
human in us, our appetites, our passions, yea our life itself if
need be, must be laid down in the service of man and the glory of
God. How otherwise could Masonry remain Masonry if it is "the
subjugation of the human that is in man, by the Divine"?

Of the altar as a place of prayer, let us ponder the following
paragraph of Brother Joseph Fort Newton, composed of those lucid
sentences of which he is so incomparable a master:

"Thus by a necessity of his nature man is ever a seeker after God,
touched at times with a strange sadness and longing, and laying
aside his tools to look out over the far horizon. Whatever else he
may have been --vile, tyrannous, vindictive the story of his long
search after God is enough to prove that he is not wholly base.
Rites horrible, and even cruel, may have been a part of his early
ritual, but if the history of past ages had left us nothing but the
memory of a race at prayer, they would have left us rich. And so,
following the good custom of the great ones of our-former ages, we
gather at this altar, lifting up our hands in prayer, moved thereto
by the ancient need and inspiration of our humanity. Like the men
who walked in the grey years of old, our need is for God, the
living God, whose presence hallows all our mortal life, even to its
last ineffable homeward sigh which men call death."

V

The obligations of Masonry are never forced upon its novitiates. He
who so desires is given the opportunity at many stages of his
initiation to withdraw and proceed no further. Numerous times
before reaching the altar the privilege of withdrawal is accorded
him and his further advancement is always of his own free will and
accord.

POWERS AND PRIVILEGES OF A LODGE UNDER DISPENSATION

BY BRO. CHARLES R. SMITH, P.G.M. NOVA SCOTIA

FROM a perusal of Mackey's Jurisprudence, as also of Preston and
some sketches of early Freemasonry, it is apparent that
dispensations, as we understand them, for the formation of new
lodges were neither necessary or the practice in ancient times.
Mackey, generally recognized as a good authority, says "the old
charges of 1722 define a lodge to be a place where Masons assemble
and work ;" and this definition is extended by his describing a
lodge as "an assembly or duly organized society of Masons." And, by
way of explanation, as it were, he goes on to say "this
organization was originally very simple in its character, for
previous to the year 1717, a sufficient number of Masons could
meet, open a lodge and make Masons with the consent of the Sheriff
or Chief Magistrate of the place." Apparently, according to Mackey,
one, at least, of the important requirements in those early days
was to satisfy those in civil authority that the proposed society
was not dangerous to the Commonwealth or in any way antagonistic to
the peace and welfare of the places in which they were to be
located.

This statement, the latter part of which is largely supposition on
my part is, to a certain extent, borne out by Preston who says
"That prior to 1718 lodges were empowered by inherent privileges
vested in the fraternity at large to meet and act occasionally
under the direction of some able architect, and the acting
magistrate of the county."

A short time after this a new regulation was made whereby it was
provided "that the privilege of assembling as Masons should no
longer be unlimited, but that they should be vested in certain
lodges convened in certain places and legally authorized by the
warrant of the Grand Master, and the consent of Grand Lodge." And
just here it will be noted that the word "warrant" and not the term
"dispensation" is used, and further, outside of the Ancient
Landmarks which we are bound to assume were respected in those
early days, no special authority was presumed to exist in the Grand
Master alone for the regulation provided for "the consent of Grand
Lodge" as well. It cannot, therefore, be claimed that the warrant
here mentioned is the same as dispensation, as we understand it, or
as taking its place but rather as being issued or granted solely
for the purpose of giving the lodges some status and presumably to
regulate them in their work.

Assuming then that what I have stated is correct, it would appear
that in early times dispensations for the formation of new lodges
were not issued or granted at all. In support of this it may be
stated that in many of the Grand Lodges of the United States, at
that time being Provincial Grand Lodges, holding principally under
England and Ireland, as late as 1763 and even later Masons were
permitted to meet and work without any dispensations whatever so
far as the records show, but to whom warrants were afterwards
granted by the Grand Master.

In ancient times, and even up to about fifty years ago, in the
jurisdictions of Massachusetts and New York and I understand in
Pennsylvania and Virginia as well, dispensations were not issued
nor even charters granted, according to the present meaning of the
term. A number of brethren simply applied to the Grand Master to be
constituted into a lodge and he endorsed the application with his
consent which was accepted as a sufficient warrant and thereupon
the lodge was recognized in Grand Lodge. Again, in some instances
a warrant was issued to a single individual Master Mason empowering
him to be the first Master of a lodge and at such time and place as
might be designated to gather and organize the brethren into a
lodge to confer the degrees, and upon this being done the Grand
Master issued his warrant of acceptance with recognition by Grand
Lodge following as above stated.

I have made diligent search and enquiry both in this and other
jurisdictions to ascertain with certainty the exact time when the
practice of granting dispensations for the formation of new lodges
was first adopted but, outside of what I have mentioned, my efforts
have been in vain. Under these circumstances, and without knowing
the early custom of the Mother of Grand Lodges--the Grand Lodge of
England--the only conclusion arrived at is that in the early
history of this ancient and truly historic organization members of
the Craft "assembled" as already stated; that subsequently they
received a paper, called a warrant, from the Grand Master which was
recognized by Grand Lodge; that as the years rolled on and more
care was taken the truly bright and splendid idea suggested itself
of granting dispensations instead of warrants in the first
instance; that the suggestion was adopted and carried into effect,
and in that way the practice of granting dispensations, as we now
have them, has been handed down to us to the present time. I may
add, however, that so far as I can learn, from a very early period
in the history of Freemasonry in Nova Scotia, if not always, it was
the practice here, as well as in the other Canadian jurisdictions,
to first grant dispensations as we now have them, these later on
being followed by charters if the facts and circumstances
justified, the Grand Master recommended and Grand Lodge approved.
And this, I believe, is the universal practice in all regular Grand
jurisdictions at the present time.

WHAT IS A LODGE UNDER DISPENSATION?

It appears to me, and Masonic law and authority bears it out, that
a lodge U. D. is simply a group of Master Masons who are specially
authorized by the Grand Master, whose creature it is, to initiate,
craft and raise candidates, and their authority does not extend
beyond this specified authorization and such other things as may be
necessary to carry same into effect, and in addition the powers to
conduct and carry on the business of the lodge. This group of
Masons is entirely under the control of the Grand Master and the
authority under which they meet and work may be suspended by him at
any time until his action granting the dispensation is reported to
and dealt with by Grand Lodge. They have none of the general powers
of a chartered lodge until they have been granted a charter and
duly enrolled as one of the constituent lodges of Grand Lodge.

PRELIMINARIES TO PROCURING A DISPENSATION

Although Part I, Chapter XV of the Constitution of our Grand Lodge
deals pretty fully with what is necessary to be done in order to
obtain a dispensation a few additional remarks may not be out of
place. If seven (there may be more but never less than seven)
Master Masons sign a properly prepared petition which may be
obtained, if required, from the Grand Secretary, and submit same
through the same official to the Grand Master, it is then for him
to act upon it. And just here it might be noted that as the
petition requires seven signers so, by the same token, the same
number of important requirements must be set out therein or appear
thereby. First, as already stated, there must be seven signers with
the name and number of the lodge to which each belongs, and Masonic
rank; Second, these must all be Master Masons; Third, they must all
be in good Masonic standing; Fourth, good reasons must appear in
the petition for the formation of the new lodge; Fifth, the
proposed place of meeting must be designated; Sixth, the names of
the principal officers, the Master, Senior and Junior Wardens, must
be given; and Seventh, the petition must be recommended by the
nearest lodge. And just here it may be well to pause a moment and
consider some of these requirements.

GOOD REASONS FOR THE DISPENSATION

There is nothing wrong or unmasonic in the petitioners stating at
length the grounds upon which they base their application, but at
the same time the Grand Master is the only judge of the sufficiency
thereof. A lodge U. D. being solely the creature of the Grand
Master and brought into existence, if at all, by his act alone upon
him rests the responsibility as to whether a dispensation should be
granted or withheld. Sometimes, (not very often, it is true), Grand
Masters refuse these dispensations, as they have an undoubted right
to do, even after all preliminaries have been complied with and the
necessary recommendations obtained. And while this is purely a
matter for the Grand Master the question may properly be asked--
assuming everything is regular and in order, upon what grounds
would he be justified in refusing? Now, recognizing that the M.W.
the Grand Master of Masons of Nova Scotia, by virtue of his office,
is the Master of Nova Scotia Lodge of Research, it is with some
degree of diffidence that I attempt to answer this question.
However, with all due respect, it would appear to me that time not
opportune; material not sufficient; locality not desirable; outlook
not favourable; not generally advantageous to the best interests of
the Fraternity; too near an existing lodge and the possible, if not
probable, effect of granting the dispensation of having two weak
lodges where otherwise one strong one might exist, should be good
reasons for refusing the dispensation. But, after all, it comes
back to the Grand Master who, after obtaining the best information
possible, will decide according to his best judgment, and for the
best interests of the Order.

And should the Grand Master, in the exercise of his authority,
refuse a dispensation his decision is final. There is no appeal.

THE NAMES OF THE PRINCIPAL OFFICERS


There are unquestionably a number of reasons why the names of the
three principal officers of the lodge, the Master, Senior and
Junior Wardens, should be stated. In the first place as these
officers, and particularly the Master, represent the Grand Master
in the work of the lodge it is not only natural but most requisite
that he should know into whose hands he is placing the government
thereof. Again, very frequently Grand Masters, in addition to the
recommendations, make independent inquiry as to the efficiency and
capability of these proposed officers and in order to do so they
must of necessity know who they are. And lastly, as a lodge U. D.
cannot elect officers it is Masonically requisite that these three
principal officers be named in the dispensation.

RECOMMENDATION BY NEAREST LODGE

To obtain and present to the Grand Master the recommendation of the
"nearest lodge" before any consideration will be given to the
petition or dispensation will be issued is not only necessary but
in this, like many other jurisdictions, is compulsory. One of the
very few exceptions to this rule is the Grand Lodge of England
which does not require the recommendation of the "nearest lodge,"
a recommendation from any lodge in good standing in the
jurisdiction being sufficient. And with all due respect to England,
for many and obvious reasons, I like our own custom, the custom
practiced in, I think all the Grand Lodges of the United States and
Canada, far better and trust it never will be changed. This
recommendation, as I take it, must come from the "nearest lodge" or
in the case of a city where there are a number of lodges, from all
these lodges in good standing and holding their charter or charters
from the same Grand Lodge. To my mind, at least, it would be just
as absurd to obtain the recommendation of a lodge whose charter had
been temporarily arrested, or was at the time under suspension, as
to obtain the signatures of brethren as petitioners who were
suspended Masons. It is submitted that the recommendation of such
a lodge would neither be expected or accepted by the Grand Master
who would require the recommendation of the nearest lodge in good
Masonic standing when the same was given.

PROCEEDINGS AFTER DISPENSATION GRANTED

At the place designated in the dispensation, and at a time arranged
by the petitioners, they assemble, when the dispensation is read by
the Grand Master if personally present, if not then by the District
Deputy or some other brother deputed by the Grand Master, and
delivered into the hands of the Master. The Master and Wardens
named therein immediately take their stations, when the Master
appoints the other officers of the lodge from among the
petitioners, for, until a charter is granted, in reality there are
no members except the petitioners. Of course it is generally
understood who these officers are to be, but as a lodge U. D.
cannot elect officers there is no formal election. Once the Master
and Wardens assume their respective stations and the Master fills
such other offices as are necessary the lodge is ready to proceed
with the work it is authorized to do, following as nearly as may be
the order of business of a chartered lodge. And just here I might
remark that an installation ceremony is not only unnecessary but
would be highly improper and unmasonic. The installation is a
ceremony belonging to chartered lodges only, and while it is true
the Master acts in that capacity in the lodge U. D. he is not
installed as a Past Master until regularly elected as a Master of
a chartered or warranted lodge. As a matter of course it is
customary and the proper thing to do to elect the Master named in
the dispensation as the first Master of the lodge when chartered,
thereby advancing him to the rank of Past Master. But if not a Past
Master already the mere fact of his being Master of a lodge U. D.
carries no such rank with it and neither does it entitle him to a
seat in Grand Lodge nor, while under dispensation, is the lodge
recognized by nor has it any representation in that Grand Body. And
should the Master or Wardens, during the time the lodge is U. D.,
die, remove from the district, or otherwise become incapacitated
from acting, the Grand Master fills their positions. Being the
founder of the lodge he is its sponsor as well, and while U. D. he
holds full and absolute control not only as before indicated but
even to the removal of the Master and Wardens, or any of them,
should he so decide.

POWERS OF A LODGE UNDER DISPENSATION

As already stated a lodge U. D. has the power to make Masons but
not members. By this I mean that candidates who are here made
Masons do not receive Grand Lodge certificates of membership nor
are they enrolled as members of the fraternity until the lodge is
chartered. Again, not only under our constitution but also under
the constitutions of many other Grand Lodges, signing of the
by-laws is necessary to membership. Lodges U. D. have no power to
make by-laws so this is another reason why candidates initiated,
passed and raised in these lodges while Masons are not members. And
here it might be asked: what would become of these Masons suppose
the lodge ceased to exist or was never chartered? My reply is they
stand in the position of unaffiliated Masons to whom the Grand
Secretary shall, upon the authority of the Grand Master, furnish
certificates entitling them to affiliate with other regular lodges.

Now, while these lodges have no power to pass bylaws until
chartered they do have the right to pass necessary resolutions
fixing or changing the time and place for holding their meetings
and other such like matters, and these resolutions, as far as they
go, have the effect of by-laws until a charter is granted. But if
any change is going to be made in these resolutions, or any of
them, notice thereof should be given at least at the previous
meeting as also on the summonses to the members for the meeting at
which the changes are to be considered and dealt with.

As a matter of course, and as already indicated, these lodges can
receive and act upon petitions for membership upon which the Master
and Wardens have the right to vote, the other petitioners being
allowed to do so as an act of courtesy only. I understand that in
this, like some other jurisdictions, once a brother has received
his third degree, he is allowed to vote on petitions for
membership. But from the very best information I have been able to
obtain, that is wrong and irregular. Only the members have that
right and as the petitioners are really the only members, until
charter is granted, that privilege is restricted to them as above
stated. This, to a certain extent at least, is borne out by Section
18, Chapter XV of our constitution which provides "for all members
voting."

It is an unsettled question whether lodges U. D. have the right to
receive applications for affiliation. I do not know what the
practice is in England but in Pennsylvania, where they have a very
old and most excellent Grand Lodge, and in Massachusetts and
Maryland these applications cannot be received. On the other hand
in New York and Virginia, and probably in some other jurisdictions,
the opposite practice prevails, so it is rather hard to lay down
any hard and fast rule in the premises. At the same time,
considering the very limited powers and prerogatives of such
lodges, I would rather agree with the Grand Lodges of Pennsylvania,
Maryland and Virginia that applications for affiliation should not
be received. This question however is settled for us in Nova Scotia
by the language of Section 3, of Chapter XV of the Constitution,
which permits lodges U. D. to receive applications for affiliation.

A lodge U. D. has no seal, cannot have one until chartered, and has
no power to grant dimits for that is a right which belongs to
warranted lodges alone, and then only subject to the regulations of
Grand Lodge. In one jurisdiction, the name of which I will not now
mention, they allow members to resign from lodge U. D., but that I
consider is not only irregular but contrary to Masonic law as we
understand it.

In conducting the business of the lodge, besides the three
principal officers before mentioned, it is necessary to have, at
least, a Secretary whose duties are the same as in a chartered
lodge, two Deacons and a Tyler. These officers are not elected but
appointed by the Master and presumably are selected from the list
of petitioners, but after the lodge gets to work and new material
is being brought in I know of no law, Masonic or otherwise, which
would prevent the Master filling up the other vacancies from among
the new Masons for, after all, they are simply assisting in the
work of the lodge. But let me say again that even if these new
Masons are appointed to hold office that does not make them members
of the lodge U. D. nor if they did not have the right before does
it give them the right to vote on petitions for membership.

The lodge has also the right to an Investigating Committee which,
like all other committees, is appointed by the Master from among
the petitioners for the lodge. The Master may appoint the same
committee to hold office while the dispensation is outstanding or
he may select a new committee on every application or group of
applications received at any one meeting. And taking into
consideration that it is never known for how long or how short a
time the dispensation may run I would favour the appointment of new
committees as above suggested.

Again it will be noted that the lodge being the creature of the
Grand Master, and with very limited powers, has no power to
consolidate with another lodge; for to do so would be to exercise
powers it did not possess, and neither under any circumstances can
it give a recommendation for the formation of a new lodge and, if
my view be correct, only those in good standing can give the same.

The lodge has the right to receive visitors, but the greatest care
should be exercised in seeing that none are allowed to pass the
portals except those properly vouched for by a member of the lodge,
or by presentation of documentary evidence and after passing a
thorough examination.

The duty of guarding the lodge, as well as seeing that the work is
carried on "decently and in order" and in accordance with Masonic
law and usage devolves, almost entirely, on the Master of the lodge
who may be called upon for a strict account of his stewardship. In
his absence the Senior Warden, and in the absence of both the
Master and Senior Warden, the Junior Warden presides and the
procedure, whoever is presiding, is about the same as in a
chartered lodge.

But while the Master, by virtue of his office and the authority in
him vested, although not a Past Master, can confer the degrees the
Senior and Junior Wardens, unless they are Past Masters, possess no
such powers. And should degree work have to be done they must call
upon a Past Master, and under no circumstances can they do it
themselves, for that would not only be most irregular and unmasonic
but contrary to the very words of our Constitution and decisions.

In case the lodge ceases to exist, and it does cease to exist if
the membership falls below seven, or if the dispensation is
withdrawn, or if Grand Lodge refuses a charter the regalia, funds
and effects pass to the Grand Master who in turn hands same over to
Grand Lodge whose property they become.

STANDING OF PETITIONERS AFTER CHARTER GRANTED

While it is perfectly regular for any Master Mason in good standing
to sign a petition for the formation of a new lodge the best
opinion appears to be that the Master or present officers of a
chartered lodge should not be petitioners. This view is held in
many large jurisdictions and I think is in conformity with our
practice in Nova Scotia. Under our Constitution an officer cannot
dimit during his term of office, and if he signed a petition for a
new lodge and charter were granted while he was holding office he
could not complete his membership therein as, in my opinion, he
should do if one of the original petitioners for the new lodge. The
fact of a Master Mason signing a petition does not affect his
standing in the mother lodge while the dispensation is outstanding
for he does not thereby become a member of another lodge. For,
although a lodge U. D. is called a lodge it does not become such
until regularly chartered. But, inasmuch as under our constitution,
unlike that of England, Scotland, Massachusetts and some other
jurisdictions, dual membership is not permitted once a charter is
granted the petitioners should apply for dimits to their mother
lodges and enter into full membership in the new lodge which they
assisted in bringing into existence and of which they will become
charter members. Bear in mind, however, that I express no opinion
as to this being Masonically compulsory for it may just be
possible, and Masonic authorities differ on the question, that
after charter is granted the petitioners may return to their mother
lodges. Should they fail to become full members of the new lodge
and do not return to their mother lodges (if they can do so) they
may render themselves subject to whatever pains and penalties might
be involved in membership of some kind in two lodges at the same
time.

I want to add just a few additional words about lodges recommending
petitions for the formation of new lodges. Our constitution,
section 4, Part I, Chapter XV, provides that such recommendations
shall be given only where "by examination or in some other
satisfactory manner the recommending lodge is in a position to, and
does vouch that the proposed Master and Wardens are capable of
conferring the degrees, etc." This is good as far as it goes, but
inasmuch as a large amount of responsibility rests upon these
officers in imparting their knowledge to the uninitiated, in some
jurisdictions, Grand Masters will not entertain these petitions
unless and until the recommending lodge certifies that the proposed
Master and Wardens have exemplified the work of the three degrees
in open lodge in a satisfactory manner and have also shown
efficiency in conducting the general business of the lodge. This,
certainly, does away with any guess-work or favouritism and affords
a guarantee which any Grand Master would like to have.

IN CONCLUSION
When asked to prepare a paper upon "new lodges under dispensation,"
with my somewhat lengthy experience as Grand Master, I said to
myself "that is easy"; but upon reading more fully and delving into
the matter more carefully, probably more carefully than I ever did
as Grand Master, I found that there was a lot more in the subject
than I had before thought or anticipated. And in endeavouring to do
something like justice to the matter, and I do not claim to have
done full justice, I have corresponded with and sought information
from a large number of Grand Secretaries as well as from eminent
Past Grand Masters of other jurisdictions with whom I was
personally acquainted. And I wish to acknowledge the kindness,
fraternal spirit and promptness of these well-informed and
distinguished brethren in not only coming to my assistance with
information they possessed but also in forwarding books and Masonic
literature bearing on the question, so if there is any merit in
this paper, and it is not for me to say there is, it is very
largely due to this information and assistance so willingly and
cheerfully supplied.

And now, brethren, while fully realizing that this paper is much
more lengthy and has involved more work than I anticipated, still
if it will be of any benefit to the Craft, as my hope is it may be,
I will be more than repaid for the time and trouble spent in its
preparation.

THERE IS NO SPOT ON OUR FLAG

BY BRO. A. W. ARMSTRONG

There is no spot on our flag.
Look to it well.
Spare not a star set in its blue,
Nor a stripe, neither red nor white.
Look it carefully through.
Every thread carefully scan.
Keep down pride that will rise,
With voice of praise to the skies
As the emblem of Freedom floats into view.

There is no spot on our flag.
Look to it long.
Take much time to think and pray,
Keep our flag in view night and day.
Our country is strong.
Its honor we'll prolong.
Let not burning tears flow,
Though the heart be all aglow,
Blinding the eyes to duty, nor search delay.

There is no spot on our flag.
No stain, thank God!
Our plaint ascends to the Throne,
For Liberty, and that alone,
No stain shall mark the sod,
To bring disgrace to God.
Our flag beneath the Cross,
Kept pure from every dross,
Is what all hell would hate, all heaven see.

There SHALL BE NO SPOT on our flag
Our cause is just;
Where'er across the sea,
Our flag shall chance to be,
In God be our trust,
Our swords and scepters rust;
And, when the war shall cease
Then, then will triumph peace,
Emblem of Liberty, flag of the true and free.

