FOR THE MONTHLY LODGE MEETING

CORRESPONDENCE CIRCLE BULLETIN---No. 19
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.

QUESTIONS ON "THE OBLIGATION"
I
Define the word "obligation." Have oaths and obligations been in
universal practice ? Why ? Can you name oaths administered outside
the Fraternity with which the Masonic obligation may be compared?
Are the marriage oath, the President's oath, etc., such forms ? Why
is a religious sanction thrown about an oath ? Does the taking of
an obligation imply that the candidate cannot be trusted? Does it
make his obligation or does it define it? What does Tyler say about
the universality of oaths ? How do Philo and Cicero define an oath
? Can you give a better definition of an obligation than any
herewith offered? If so, will you send it in to the Society ?

II
What does Gould believe to have been the original of the Masonic
oath ? Why was the oath taken by the freemen adopted into the forms
of the Masonic lodge? Do we see today any institutions copying the
forms of oaths employed by some other institution ? Name them. Were
the earliest Masonic obligations short or long? How did the
obligation evolve into such length? Is this legitimate? Have any
other parts of the ceremonies evolved similarly? Are Masonic
ceremonies still changing and growing? If so, why? If not, why not?
What was the substance of the earliest obligations? Why were the
building secrets so jealously guarded? How did these secrets come
to be public property ? What effect did such publicity have upon
the Freemasons?

III
What is the whole point of the present obligation? Have we any
trade secrets ? If you believe that a simpler, more effective
obligation might be written, will you offer one? Why should Masonic
secrets be still so jealously guarded? What is the function of
secrecy in Masonry? Does friendship have its secrets? Business?
Diplomacy? What would happen to the Fraternity if it should abandon
its policy of secrecy ? Does secrecy attract men to it? Why?

IV
What is the meaning of "due form"? Whence came the term ? What is
the difference between form and formality ? When two friends meet
do they shake hands in "due form"? Does the form in which the
obligation is given add to its dignity and impressiveness ? Do you
permit any flippancy in your own lodge's ceremony of initiation ?
Why not ?

V
Why are the penalties kept so secret? How much can you talk about
Masonry without violating your obligation to secrecy? Did the
earliest obligations have any penalties attached ? If not why not?
What is the "Harleian Manuscript" ? What is meant by "Old Charges"?
Why did the Semites fear drowning so? What do Old Testament writers
seem to feel concerning the sea ? When the sailors cast Jonah
overboard did they suppose they were putting him out of reach of
the God he had offended ? Would you as soon be buried in the sea as
on the land? What is meant by "consecrated ground" ? What churches
still bury their dead in consecrated ground? Why? Does the custom
of setting apart a special tract of ground for burial add dignity
to the thought of death? Would you as soon think yourself dead as
lying in the sea as lying in a grave ? Who added the present
penalties to our obligations? When? What hint do you get from
Brother Clegg's suggestions? Why have anti-Masons so rabidly
attacked the obligation? Is a man scared by penalties which he
knows will never be inflicted? Who was John Quincy Adams ? Why did
he fight the Fraternity? Do you agree with what Brother MacBride
says about the obligation? If not, why not ? If you do, why ? Is
there any way in which the obligation could be recast ? Who would
have the authority to do so ? Would it be of any advantage to have
a General Grand Lodge of America to take care of such matters ?

VI
Why is the cable tow removed when it is? What does it signify ? Is
the obligation an appeal to a man's sense of honor ? Or is it a
slam against his sense of honor? Does the wedding oath add to or
detract from the stability and dignity of marriage? If marriages
were left to private wills could the law have any control over them
? How could Masonic law be brought to bear upon a man who had never
taken an obligation ? What is the real "Masonic Tie" ? Does that
tie draw you to other Masons ? Does it ever restrain you from doing
a wrong to a brother Mason ? Why ?

SUPPLEMENTAL REFERENCES

Mackey's Encyclopedia:
Oath, p. 622; Oath, Corporal, p. 524; Oath of the Gild, p. 624.
Obligation, p. 525.
THE BUILDER:
Vol. I.--Oath, The Freeman's, p. 237. Obligations not political, p.
88.
Vol. II.--Oaths, p. 272; Dec. C. C. B. 2; Cor. 190; Q. B. 94, 348
Obligations, Q. B. 348.
Vol. III.--Oaths, p. 345; Jan. C. C. B. 2; Apr. C. C. B. 1; June C.
C. B. 2- Penalty of Violation, p. 36.
Obligations, p. 334; Dec. C. C. B. 4
Vol. IV.--A Hint as to Penalties, p. 178; this issue.


FIRST STEPS
BRO. H.L. HAYWOOD, IOWA

PART VII--THE OBLIGATION
I
THE word "obligation" means, according to its derivation, a
"binding to." It is more than an oath and more than a vow, for it
combines both, and it has been used, in one form or another, ever
since the earliest times. Cicero defined it as "an affirmation
under the sanction of religion," while Philo called it "the most
sure symbol of good faith." Some obligations have had penalties
attached, others have not. Obligations have been in such universal
practice that J.E. Tyler was justified in saying that "through all
the diversified stages of society--from the lowest barbarism to the
highest cultivation of civilized life--where the true religion has
been professed, no less than where paganism has retained its hold,
recourse has been had to oaths as affording the nearest
approximation to certainty in evidence, and the surest pledge of
the performance of a promise." This last phrase furnishes us with
a good working definition of an obligation; it is the solemn pledge
to perform a promise.

II
In old England, when Masonry was still purely operative,
obligations were in use in all sections of society, but the most
solemn of all was the obligation which a free man took to remain
faithful to the king; that oath ran as follows: "You shall be true
and faithful to our Sovereign Lord the King." Brother R. F. Gould
is of the opinion that this oath was the original of the Masonic
obligation because the earliest obligations found in the Old
Charges are very similar to it.

However that may be, we are certain that the first obligations were
short and simple for this is proved from the written records. This
does not mean that later forms have any less validity, because, as
the Institution grew in numbers and power, new duties would arise,
new conditions would have to be met, and the candidate would be
required to obligate himself accordingly. If the Fraternity were
now to be called upon to perform some new duty to the world it
could lawfully require of each candidate a pledge to do his share
therein. The Masonic obligation has evolved in the past; it may
continue to evolve in the future.

There has been much controversy among our authorities as to the
substance of the earliest Masonic obligations; they have not yet
arrived at unanimity but it is safe to say that a majority of them
agree that they had to do chiefly with building secrets. At a time
when architectural methods were the chief stock in trade of the
Institution, when it made its living by the practice of them, and
before handbooks of architecture were dreamed of, it seems
reasonable to suppose that the candidate would have been chiefly
called upon to keep these invaluable secrets to himself.

III
But when the Institution was transformed from a craft of Masons
doing operative work into a Fraternity of Masons banded together
for speculative work, it was necessary to change the substance of
the obligation. Trade secrets had become public property; any man
could find them in printed manuals. Moreover, building came to be
done by men outside the Fraternity, and it was no longer a matter
of life and death to preserve building secrets. Accordingly, the
obligation has changed in substance. At the present time it has no
other purpose than to bind the candidate to absolute secrecy as to
what goes on inside the lodge and what is done during the
ceremonies of initiation. Some Masonic leaders believe that if the
obligations were recast so as to oblige the candidate to nothing
except the vow of secrecy that the ceremony would gain in reality
and impressiveness. On that every Mason is entitled to hold his own
opinion.

IV
How much importance the Fraternity attaches to the obligation
itself is shown by the elaborate precautions which are thrown about
it and by the careful method whereby the candidate is put in
position to take it. "Due form" simply means that he is in a
posture which is a fitting form in which to make such a vow; the
term itself is of comparatively recent American origin but the
ceremony represented by it is probably as old as the Craft itself.
One touch of flippancy or carelessness in giving or in taking the
obligation would rob it of much of its impressiveness.

V
Veils must be thrown about the penalties of the obligation for
there is nothing in all the ceremonies more secret than these;
nevertheless it may be possible to say a word or two concerning
them without violation of our own oath of secrecy.

It is certain that the earliest obligations had no penalties
attached to them at all, as is evidenced by the following specimen,
which has been taken from the Harleian Manuscript No. 2054, dating
from the seventeenth century:

"There are several words and signs of a Freemason to be revealed to
you which as you will answer before God at the great and terrible
day of Judgment, you keep secret and not reveal the same to any in
the hearing of any person but to the Masters and Fellows of the
said society of Freemasons. So help me God." (Spelling modernized.)

There is in possession of the Grand Lodge Library of Iowa a very
old ritual in which the obligation has no penalties at all.

Among many ancient peoples (more especially the Semites) it was
believed that death in the sea was a fate too terrible to be
contemplated because it was supposed that those lying on the floor
of the sea would never rise on the Resurrection Day. The land
belonged to God; the sea to some alien deity; it was feared that
this alien deity would refuse to surrender up his dead. To perish
in the sea was the most awful of fates.

During medieval times it was universally believed that only those
would be raised to a happy future life who had been buried in
consecrated ground. The criminal burned at the stake, the felon
drowned in the sea, the suicide buried at the cross-roads with a
stake through his breast--it was feared that these would have no
part in the Resurrection.

When and by whom the present penalties were attached to the Masonic
obligation remains a mystery, albeit many suggestions have been
offered which throw some light on the matter. One of the most
valuable of these hints is that offered by Brother Robert I. Clegg,
who says:

"Death by slow drowning was once by legal authority established as
a proper punishment. . . Consider the following: In the curious
ordinances of Henry VI for the proper conduct of the Court of
Admiralty of the Humber, are enumerated various offenses of a
maritime connection and their due punishment. To adhere closely to
the character of the Court, and be within proper jurisdiction of
the Admiralty, the punishments were generally inflicted at low
water-mark." This court, he continues, being composed of "Masters,
merchants and marines, with all others that do enjoy the King's
stream with hook, net or any engine," was addressed, when
assembled, as follows:

"'You, Masters of the Quest, if you or any of you discover or
disclose anything of the King's secret counsel or of the counsel of
your fellows (for the present you are admitted to be the King's
counsellors) you are to be, and shall be, had down to the low
water-mark, where must be made three times, 'O Yes !' for the King,
and then and there this punishment, by the law prescribed, shall be
inflicted upon them; that is, their hands and feet bound, their
throats cut, their tongues pulled out and their bodies thrown into
the sea.' "

The penalties, it need not be said, have ever been one of the chief
points attacked by the enemies of the Fraternity. Thus, while
leading the rabid attack on Freemasonry which disfigured the early
half of the last century, John Quincy Adams said that "the whole
case between Masonry and anti-Masonry, now on trial before the
tribunal of public opinion, is consecrated in a single act," and
that act, he goes on to explain, is the obligation, more especially
its penalties.

Masons have no need to feel ashamed of any part of their
ceremonies, least of all the obligations; yet it may be said,
within certain reserves, that if the present penalties, with their
obsolete language and their impossible punishments, were to be
revised, and brought into harmony with modern ideas and usages, the
initiatory ceremony would gain in simplicity and convincingness.
Brother MacBride has said a weighty word on this matter which I am
glad to re-publish, especially since the utterance of such a
scholar and authority would have much more weight than any word of
ours:

"It seems to us, with these obligations before us, there is only
one course open to all Masons desiring the welfare of our ancient
Institution, and that is to insist that a simpler, more sensible,
and consequently, more solemn and binding form shall be
substituted, wherever the corrupt form now prevails. The latter has
neither the sanction of age, or law, nor of good taste."

IV
The removal of the cable tow after the administering of the
obligation is a most significant act; it means that heretofore the
candidate has been bound to the lodge by means of physical force
and that hereafter he is bound by the invisible cord of his own
honor. The removal of the cable tow, therefore, does not mean that
he is less bound; it means that his tie henceforth is one that can
never be removed or broken because it is in the heart. Before the
obligation the candidate is held by compulsion; afterwards it is
the Mystic Tie which binds him to his fellows with bonds
unbreakable.

NOTICE TO STUDY COMMITTEES

Owing to the fact that Masonic work of all kinds is generally
dispensed with during the months of July and August we are
discontinuing the Correspondence Circle Bulletin section of THE
BUILDER after this issue and shall resume its publication with the
issue for September. By so doing we shall not get ahead of the
lodges and study clubs using these installments.

THE DREAMLAND OF YOUTH
BY BRO. A. W. ARMSTRONG

Our days are passing by;
Their sandaled tread falls heedless on the ear,
Yet here and there some landmarks do appear
To catch the casual eye.

Life looks so bright and fair
To young hearts in its amaranthine bowers;
A summer day with birds and bees and flowers,
And sunshine everywhere.

The streamlet in the vale,
Whose dewey lips caress the lily's cheek,
Seems in soft cadences to speak,
Soothing the wind's low wail.

The pale white cloud that smiles
Along its pathway in the upper deeps,
Is but a fairie barque within which sleeps
Some queen of heavenly isles.

Night holds her grand levee,
And sends us messages upon the dew;
The stars that glisten in the vault of blue,
Sweet angel-eyes may be.

O! brilliant youthful dreams!
O! world of beauty to unpracticed eyes!
Thou art more lovely than the starlit skies,
With all their silvery beams.

Let Hope still linger bright
Amidst the tempest on life's stormy sea;
Our boat shall weigh its anchor soon, and we
Bid last adieu to Night.
