THE BUILDER February, 1917

CORRESPONDENCE CIRCLE BULLETIN---No. 5

Edited by Bro. Robert I. Clegg, Caxton Building, Cleveland Ohio

THE BULLETIN COURSE OF MASONIC STUDY
BY R.I. CLEGG


MASONS who have made a study at any length of Freemasonry and then
have tried to interest others in a like pursuit soon arrive at
certain definite conclusions. There should be a handy and concise
arrangement of material and of topics. The research must be
lessened of tedium or trifling. Short and pithy papers attract more
than long and sometimes prosy chapters.

Even as these lines are written there comes from a scholarly
American Mason a letter saying "I have felt the need of an
elementary textbook suitable for recommendation to beginners."

First of all then let us prepare a chart of operations. We will
adopt a simple but I trust a sufficient classification of our
subject, Masonry, into these leading topics: Ceremonial Masonry,
Symbolical Masonry, Philosophic Masonry, Legislative Masonry, and
Historical Masonry.

For our purpose let us roughly define the scope of these main
topics, remembering of course that they cannot but overlap here and
there.

1. Ceremonial Masonry pertains to the vocal and visual presentation
of monitor and ritual.

2. Symbolical Masonry employs memory aids to impress the Masonic
instruction.

3. Philosophic Masonry is the science of Masonic fundamental
teaching.

4. Legislative Masonry comprises the legal practice of the
fraternity.

5. Historical Masonry appraises Masonic events and events.

These divisions may be again subdivided. For purposes of publicity
we cannot be too detailed in references to the "work." Division 1,
therefore, can only be very roughly grouped. Division 2 is for like
reasons similarly restricted in treatment. Divisions 3, 4 and 5 are
more flexible of adaptation.

For a working analysis of Masonic material a superior textbook is
necessary. It is perplexing to refer students to sources they
cannot easily tap. Completeness and authority are also as essential
as that the textbook be readily available and readable. I have
chosen the very latest edition of Mackey's Encyclopedia as the
textbook. Additional references will be provided throughout the
entire outline.

Divisions of the subject have not been arranged at random. Well
aware am I that everybody seems in treating the subject to prefer
a historical start. Chronologically there is merit in doing so as
a matter of recording the order of events.

But I much prefer to present the order of discussion to relate
directly to the individual Masonic experience; first the Lodge,
then the instruction given therein, next the ethics, afterwards the
laws, and finally the history.

Readers will note that this system permits any one to go ahead as
far as he likes, with or without Study Club organization. But,
obviously, the discussion and co-operation of the many are most
advantageous. By all means get the Study Club habit.

References are select. Very many more could be cited. Every student
will hunt up others for himself. For instance, mention of
"Chaplain" in connection with the Lodge suggests the names of other
officers to be sought under their appropriate headings in the
Encyclopedia as "Wardens," etc.

Use of "etc." in a list is a reminder to the reader to look up
parallel references to similar words of the same class. References
to be read first will be marked with a star or asterisk. A double
star may occasionally be employed in a list to indicate a further
preference.

THE CRAFT CURRICULUM

Division I. Ceremonial Masonry

A. Lodge Foundations and Fundamentals. 
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. 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. Study 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 LODGE -- FOUNDATIONS AND FUNDAMENTALS
BY R.I. CLEGG


FROM a mere study of the derivation of the word "lodge" much
interesting data has been collected. A connection has been traced
to a similar word that in the Sankrit means "world," another link
in the etymological chain has been claimed to be "Logos," the
"Word." Less striking are the several additional references to
words in various languages having closely relating values to the
terms we as Masons employ.

We ourselves do not use the word invariably in the same way.
Sometimes we apply it to the place where the Masonic rites are
performed.

Then again the word has been used to mean a representation of the
Ark of the Covenant. Preston in his "Illustrations" so employs it
and refers to processions of the Craft in public during the
eighteenth century when the "Lodge" was carried through the streets
and where, if we may judge from the name given to it, and from the
use made of it, it was a symbol of that other "Lodge," active,
spiritual, potential in essence and in purpose, universal of
influence, and intent. Thereby I arrive at the third application of
the word as it touches that living organism we know as the Masonic
Lodge.

Our Bible has a very definite purpose with the word "lodge." It is
employed freely to signify a permanent or temporary home. "Where
thou lodgest, I will lodge" says the book of Ruth, 1:16. So speaks
the voice of an abiding love depicting faithfulness of purpose, the
desire for a common haven of rest, the home.

Thus also do we recognize the mention in Luke, 13:19, "The fowls of
the air lodged in the branches," the New Testament joining with the
Old in a like employment of "lodge" as the nest of birds, the home
of families, the house of refreshment and refuge for sojourners or
the habitation chosen for more permanent abode.

"Lodge" to a Freemason means all of this and more. A certain number
of qualified Masons, lawfully assembled and empowered to work
constitute a Lodge. Less than the specified number of persons;
inability to conduct without outside assistance the Masonic
ceremonies of initiation of Entered Apprentices, passing of
Fellowcrafts, or the raising of Master Masons, or other incidental
business; or the absence of the usual legal preliminaries and the
want of a dispensation or charter properly attested by due
constitutional authority, supreme in the locality where the
communication is to be held--an or all of these deficiencies
operate to render void and null, no matter how ephemeral its
existence, the erection Or a "Lodge."

Of the labor of a Lodge in conferring the degrees of Masonry
nothing need be said even if we were disposed to treat in detail so
alluring yet so secret and truly so sacred a study. This much may
be pointed out that Lodge qualifications are not determined by the
four walls, ceiling and floor of any room no matter how elaborate
may be that chamber.


Granted the requisite number of duly authorized Masons capable of
ceremonial work and the only remaining requirement is privacy. On
the hill-top, in secluded valley, within some sequestered cave,
down deep in the depths of a canyon, retired in a secret vault or
inner hall--these are all found practicable provided the brethren
are duly tyled against the intrusion of unwelcome visitors.

Compare, if you please, the curious significance of Freemasons at
work with the Levites of old performing their priestly functions.
Such an examination discloses very instructive facts, truths which
we may ponder to great advantage.

It may be that the peculiar relationship I have mentioned is not so
evident to others of my brethren as it has ever seemed from my own
viewpoint, nor do I recall at the moment where the question has
similarly been raised.

Be that as it may I do venture reverently to draw a parallel
between the priesthood of Israel and the Masonic brethren
performing what to me are the holy rites of the fraternity.

Consider first the Lodge when receiving the initiate.

Our brethren are expected to conform to the specifications of those
universally accepted landmarks, the Old Charges. Such customs of
the Craft as have come down to us establish beyond dispute the
curious origins of sundry practices that even today are closely
followed usages amongst us.

Physical and mental strength, a sound mind in a healthy body, were
particularly necessary when operative craftsmanship was concerned
for the personal excellence that should man to man prevail and hold
high all claims coming in contact with the demands of other
competitors, be they allied or single in attack. Then were the days
when the stout hearted relied upon vigor of arm among the units
themselves as well as among the unity of the oath-bound craft
itself.

Men whole of limb were essential because, as the old phrase goes in
its apt description, "a maimed man hath no might."

True, yet I see a further meaning here. Let us now with the old
operative thought in view look far into the past. We will carry in
our minds the idea of a selected group of Masons entrusted with the
official and very responsible duty of accepting and instructing new
members, of taking the raw material--the best that presents itself-
-and making it over into a building and a builder, an element in a
structure that grows by additions as well as by the expansion of
all these carved and shaped construction stones.

A thought-provoking incidental fact it is truly, that "character"
comes as a word from a derivation meaning cut or carved or graven
into form. Figurative it may be to speak of a lesson graven on the
heart or embedded as by tools into the fiber of the individual's
sturdy character. But experience is indeed as the stroke of the
hammer upon the chisel, driving a furrow or two across the aging
brow all too soon wrinkled with the swiftly wearying, wearing
years.

Yes, and we get a glimpse thereby of the beauty that so often
appeals to the observer of death. Plunged into sorrow's deep
despair the nearest and dearest see death as the thief coming in
the night. That dread visitor is death whose touch appals prince or
peasant, rich or poor, innocent or guilty.

Yet that clasp of his firm-set fingers smoothes away the old
anxious tension, the pressure relaxes, age slips back upon the
pathway with its facial milestone records of life, and as the
weight of years is lifted in some degree, we have that younger,
almost youthful, aspect of peace that to many is the glory of the
death chamber.

Recently I stood by the bier of a beloved Masonic friend. Like a
lusty old oak he was in life gnarled of exterior as the bark upon
an ancient tree. His brow was corrugated with these visible cares
lining most legibly the countenance of man. In death these waves
evoked by the tempests of the living were distinct and lent a
character of trial by the Builder's tools, and of the chisel test
of suffering, to his very impressive, deeplined face. Death had
kindly touched these traces of affliction and of labor, and in
truth had wiped away all his tears. Marks of sorrow, of aches and
anguish were gone. Upon him rested the benediction of perpetual
peace.

Of such is the aspect of Masonry, a life spent in the development
of character and the pursuit in lofty purpose of a moral career,
enjoying the happy reflections of a well-spent life, and then to
die in confident contentment and conviction.

Again we consider the Levites, men without blemish, for none but
such as these could approach the altar of their God. So also is the
very obvious plan of our own institution. Thus were the sacrifices
of old also expected to be equally faultless as was intended the
priesthood in whose hands rested the control and fulfilment of
these revered rites of atonement and propitiation. By such aids of
old were worshipers brought near unto the Being they served.

By the agency of the blameless and blemishless, the unsoiled and
unstained, the mentally pure and physically perfect priesthood and
their faultless sacrifices, their potency as offerings consumed
upon the altar being reminiscent of the burning pot of incense
symbolic of a fire-purified heart, those who served as the chosen
brought into the habitations of men a knowledge of the will of God,
the human was leavened by the divine.

I will not here discuss what is very near to the mind of all
thoughtful Freemasons: that is the purpose of the Craft in the
general affairs of the world. My convictions are clear and
unhesitating. But I cannot now examine this question save only to
offer the belief that personal growth and individual service is the
main objective for Freemasons.

Recall now my brethren, the ceremony of the corner in the
north-east. Think then with that fact in mind of the ordinary
laying of a cornerstone. Here you note the element of sacrifice and
offering. In the cavity of the cornerstone is placed memorial
matter. Records of the inception of the building, coins of the
current era, names of those prominent in the project, and other
memorabilia are locked up within the stone. Upon the stone is
poured corn and wine and oil, emblematic of food for nourishment,
refreshment and rejoicing.

When all these things have been done with religious fervor,
spiritual inspiration, and serene sublimity of faith, the ceremony
becomes an edifying rite that lingers long in the memory of all
spectators.

You will also remember that the same ceremony is in all essentials
applied in the constitution and consecration of a Lodge. Here again
we have the sacredness of religious ritual with the ancient system
of sacrifice illustrated by the oblation of the corn, wine and oil
poured upon the Lodge.

Pouring the corn, wine and oil upon the Lodge is accomplished not
by the anointing of the individuals comprising it, or by any like
use of the corn or wine. In most cases the object being symbolic is
carried into effect by pouring the materials of consecration upon
the table or floor. Of course the result and the end sought is
sacrifice and offering, unmistakable and significant.

That in early times the sacrifice was performed in most
awe-inspiring manner is very certain from a critical consideration
of all the facts in the case.

Today our ceremonies of consecration, whether of Lodges or
otherwise, are in their offerings reminders of larger sacrifices
once not rare. Immediately we think of Abraham's sacrificial
intentions toward Isaac, of Jephthah and the daughter devoted to
death by a father's fearful vow.

More than this, we arrive at that striking foundation ceremony
whereof we are told in I Kings xvi:34. "In his days did Hiel the
Bethelite build Jericho: he laid the foundation thereof in Abiram
his firstborn, and set up the gates thereof in his youngest son,
Segub." What shall we say of such a sacrifice?

Was it ever the case to take the beloved eldest son, or the
youngest son, and pour out human life as the invocation of a
blessing upon a building?

Sometimes we find in literature more than a mere suspicion that the
custom was once firmly established and widely known. As for
instance, Shakespeare says in Henry vi, part III, v. i.:

"I will not ruinate my father's house, Who gave his blood to lime
the stones together, And set up Lancaster."

If the reader has any doubt about foundation rites demanding actual
death of a human being, he may read Hastings' Bible Dictionary
under the heading of "House."

He may study the death of Curtius as told by Plutarch in his
Romulus, where the hero casts his body into an abyss. Instantly
there closed the hitherto yawning opening of earth. While this is
not human sacrifice applied to a building, it is an act of
propitiatory nature, offered to mollify an outraged and
anthropomorphic personification.

Similar rites with or without the consent of the person sacrificed
seem to have been common. Writers have claimed that the victim
often was a voluntary one, and that the act was esteemed a high
honor, as is indeed the circumstance with the Japanese suicidal
ceremony of hari-kari.

Consult in this connection "Foundation Rites," by L. D. Burdick;
"Builders' Rites and Ceremonies," by George W. Speth; "History of
Rome," by Theodore Mommsen, and other authorities on this peculiar
trait of the primitive mind. Burdick's book contains a substantial
bibliography guiding the student to very many sources of
information upon the beliefs, customs and legends connected with
buildings, locations, landmarks, etc. Upon "Lodge" and the various
rites mentioned here consult Mackey's Encyclopedia.

A single sacrifice of man, woman or child was not always deemed
sufficient to appease the Deity. Human sacrifices were frequent
among the Aztecs and other races. One writer observes that
"Frequent reiteration of sacrifices seems necessary, also, in order
to keep up the sanctity of images and sacred rites, to put as it
were a new soul into them."

We may differ as to the reason given by this author for the
sacrifices, but we have little ground left to deny the practice. So
much seems fully proven.

Speth had no doubt upon the subject. He felt assured of the old
reason being still effective for the peculiar characteristics of
our modern ceremony of laying a cornerstone. "I do not assert that
one in a hundred is conscious of what he is doing; if you ask him
he will give some different reason; but the fact remains that,
unconsciously, we are following the customs of our fathers, and
symbolically providing a soul for the structure." So ran his
belief.

The blood of the primitive sacrifice is now displaced by the gifts
of corn, wine and oil. But the evidence that this is but a memorial
of the living person once offered in a dedicatory and propitiatory
manner is borne out by so many corroborative circumstances that
there is no room for doubt.

As Freemasons we may draw equally obvious conclusions as to the
relation of our own ceremonies with these rites of old. Nay, there
is a Masonic hymn oft used at the laying of foundation stones that
is typical of the whole story:

"On Him, this cornerstone we build, To Him, this edifice erect; And
still, until this work's fulfilled, May Heaven the workman's ways
direct."

We see clearly that the Lodge is more than an etymological study.
Were it otherwise we might draw some lessons from its use as the
distinguishing name of a small house at the entrance to a large
estate, a guard to a big interest.

The word is also known in Northern England as meaning a millpond.

The "Long House" or Hodensaunee of that powerful federation of the
red men of North America, the Iroquois, and the "Men's House" of
many other tribal communities scattered over the globe resemble the
"Lodge" in that they are privileged groups of persons gathered in
privacy for the performance of sacred rites.

Applied as it was to the workshops of the middle ages that grew
mushroom-like around the great cathedrals while under construction,
we have it used in a much more material method than I have
preferred to employ it.

If I were to think of the Lodge purely as a place and not so
distinctively as a power, as location rather than leverage
uplifting, then the etymology alone would suffice. But the question
is nearer the heart of Masonry.

We are told by Bailey in his "Festus":--

"Death is the universal salt of states;
Blood is the base of all things--law and war."

To us then, we of the Craft, is the place and power of priesthood
offering as sacrifice our service in the making of good men into
Masons.

References to Lodge Foundations and Fundamentals found in Mackey's
Encyclopedia:
Altar. 
Builder. 
Chisel. 
Cornerstone. 
*Corn, Wine and Oil. 
Dedication .
*Depth of Lodge.
*Extent of Lodge. 
*Form of Lodge. 
North-east Corner. 
Oil. 
Processions. 
Stone of Foundation 
Wine.
