THE BUILDER, AUGUST 1926

Anti-Diluvian Masonry

An Essay in the Obfuscological Method of Masonic Research
BRO. JUSTUS B. WRIGHT, North Borneo

BRO. JUST WRIGHT, as he is usually called (his intimate friends
know him by the nickname O.K.), is a most remarkable personage. How
he joined the Masonic Order we do not know. His summer residence is
in Borneo among the tufthunters, while he usually spends his
winters at the South Pole studying the habits of the fearful
wildfowl that there do congregate. He tells us that there is
nothing more thrilling than to trace a wild goose to its lair or to
seek for the nest of the undomesticated mare of the snowy pampas.
It was not easy to get him to write an article for The Builder and
we will not try again. The contribution undoubtedly has some value
though just what the Editor would rather not say, but if anyone be
inclined to take it seriously he or she should consult the
dictionary as to the definition of the word obfuscate. This may be
found to adorn a moral and give point to the tale.

SOME years ago the author, in the course of his unusual avocation,
spent a considerable period with the Wotjobaluk of Australia; he
had been there but a very little while when, in the course of some
observations, he became convinced that many of the people possessed
certain of our Masonic signs, and what amazed him most was that
many of these were those that among us particularly distinguish the
higher grades and orders of the Masonic institution. For example,
he one day saw an old man, tastefully clothed in a coating of red
seated by a small fire eating a kangaroo. A youth or neophyte was
standing before him, watching very intently, in a receptive mood
for the traditional instruction he was doubtless to receive. The
old man having separated the flesh took the bone and rejected it by
a significant gesture, throwing it over the left shoulder with his
right hand. One of the dogs of the camp immediately seized it and
ran away. The writer was not near enough to hear distinctly all
that was said, he did hear the old man, or worshipful master, say
"Kilimanyaro," where upon the candidate went away into the bush.
The deep meaning of this ritual will be obvious to Mark Master
Masons, and especially to those who have also received certain of
the Ineffable Degrees of Perfection, which refer to the dog of the
stranger and sirius, the dog star.

This incident was the originating cause of a prolonged and careful
research into the relations of our Masonic system with those of the
indigenous tribes and races of men in different parts of the world.
After an enormous amount of study and personal observation the
writer has come to a number of very important conclusions.

In order to present, in the concise form required by an article,
the results of many years of research, it must be taken for granted
that my readers are familiar with the working of the Symbolic
Degrees as promulgated by Thomas Smith Webb. It is essential to our
purpose that we adhere closely to the oldest and most authentic
version. It may be argued by some that the Webb system is not the
oldest, ochre and pipe clay and this opinion might seem to be
substantiated by Richard's "Masonry Anatomized," "The Dark
Mystery," "Three Loud Knocks" and possibly other documents. While
it may be admitted that these publications are possibly
illustrative of the type of ritual in use at their respective
periods, it must, on the other hand, be granted that they do not
contain many essentials which are to be found in Webb. It is
generally argued from this that we have here proof of innovations
or evolutionary developments. The painstaking research made by the
writer has convinced him that there is no such thing as evolution
in Masonic ritual. Those things which are present today have always
been in existence, possibly not in general practice, but preserved
in higher degrees. It is only because they have come to light in
recent years that they have at last attained prominence in the
ritual of the Blue Lodge. As an example, my readers are referred to
the ceremony cited above. The consensus of opinion among scholars
today seems to accept the Mark Master Degree as a late development.
Such a theory is rapidly dispelled when we see that some of the
essentials of that degree exist even in the primitive Masonry of
the Australian aborigines. It is evident from this illustration
that the degree has been worked from time immemorial. As a further
reason for adopting Webb as our guide, it may be stated that this
version is older than any of the accepted English workings such as
Emulation or stability. There are variations appearing in one or
another of the many extant versions, some of which are of real
importance, and when occasion demands, these will be pointed out
and fully explained. This I have treated more fully in my great
work on The Masonic significance of Bull Roarers.

Some time after the writer's sojourn among the Wotjobaluk, he
happened to be present during a portion of the totemic ceremonies
of the Wollunqua tribe of Central Australia. It would require more
space than can be commanded at this time to detail the many
interesting features of their ceremonies. It was particularly
striking, however, that at one stage of their ritual a series of
eight drawings was made upon the ground during as many successive
days. The procedure follows closely the traditions to which we pay
such profound allegiance in attributing to the Master the sole duty
of drawing the designs whereby the Fellowcrafts and Entered
Apprentices are directed in their labors. It is taught throughout
our ceremonies that the Master Mason drew his designs upon the
trestleboard, the Fellowcrafts executed them, and the Entered
Apprentices were bearers of burdens and brought up the materials
which enabled the Fellowcrafts to properly perform their tasks.
Returning to the Wollunqua ceremonies I found that one of the
elders of the tribe, who was doubtless the Master of the lodge,
came early in the morning to the ceremonial ground and there, by
means of a long stick sharpened to the shape of a crude chisel
traced the designs upon the ground, which had first been covered
with either red or yellow ochre. At a later period certain of the
members of a degree just lower than that of the Master came on to
the lodge ground and proceeded to execute the designs left by the
Worshipful Master, who had long since taken his departure. In the
patterns filled in by the Fellowcrafts concentric circles with
points within were a prominent feature; they were outlined by means
of a series of white dots, the material for which was a kind of
kaolin or clay. When the Fellowcrafts came on to the ground there
were convenient piles of the necessary clay already in position for
the convenience of the Artificers. On several different occasions
I made a determined effort to learn when and by whom these rough
ashlars were brought up. Either it was done in the course of the
ceremony proper which I was not permitted to witness, or shortly
afterward. I was unable to rise sufficiently early to put in an
appearance at the ceremonial grounds before these piles were in
place. Doubtless they were brought there by those of inferior grade
who would in our language be called Entered Apprentices.

It is also worthy of note that the ceremonial kaolin was not in
proper form to be used, but had to be prepared by the Fellowcrafts
by aid of such working tools as nature provides. The Masonic
application of the point within a circle is quite evident, and it
is of interest to note that these circles corresponded in number to
the clans taking part in the ceremonies. The outermost circles
represented those clans farthest from the ceremonial ground. Each
circle was in a symbolic sense a representation of the territory
governed by each clan. The point within represented an individual
initiate. I was later informed that in the course of the ceremonies
the initiate is taught that these circles represent the boundaries
beyond which he is never to suffer any interest to take him. He
would be venturing on dangerous ground if he neglected to follow
this advice, and it was not only possible, but probable that he
would run into some serious danger. It is not hard to see how by
easy stages the significance of this symbol has fallen into its
present impure state. The close association of this important
symbol with clay need not have its Masonic application pointed out.
Charcoal was also used. Herewith is reproduced an illustration
which shows the Fellowcrafts engaged in this great and important
undertaking. Those who wish to go further into the subject should
consult my exhausting monograph, Picture Postcards and the 47th
Proposition.

It is not unusual among the Australian tribes to find three
principal characters in the ceremony. One illustration has been
cited above and quite frequently only three performers carry out
the whole of the ceremony, the other members of the lodge having no
other part than that of spectators. Doubtless this is indicative of
the early existence of the Master's Lodge. The illustration
herewith is a photograph of the principal characters connected with
the Itjilpi totem ceremonies among the Warramunga tribe and shows
three ornately adorned men, one of whom has protruding from his
headdress three horns, the ends of which are tipped with the green
branches of the Australian Acacia. The appearance of the character
on the left would lead to the conclusion that the significance of
Wisdom, Strength and Beauty was not entirely lost upon our early
Masonic brethren. The acacia symbol taking a prominent part in the
ceremonies, and the central figure representing Hiram Abiff,
doubtless the left hand personage represents Hiram of Tyre, in
which event the only conclusion that can be reached is that the
third character is King Solomon. Another most important feature is
that Hiram Abiff is in the center between the two other characters.
This cannot be mere chance because Hiram represents the zenith
meridian and would naturally be between east and west. The
reversion of characters is interesting to note. Hiram of Tyre is on
the right of the central figure instead of the left as in this
country. That is just what we would expect where the south becomes
the point of darkness as it does in Australia which is on the other
side of the equator, and this, consequently, accounts for the
change in position.

Since these ceremonies prove, in such a conclusive manner, the
early existence of a Master's Lodge, it is to be expected that we
would find those of the Fellowcraft and Entered Apprentice grade in
evidence as well. In both the Walpari and the Tjingilli tribes we
find ceremonies performed by five men, and in the Wollunqua totem
of the Warramunga tribe seven principals take part--a perfect
lodge. Journeying farther afield, we find the same practice among
the Hopi Indians of North America, but more will be said of them
later. Prolonged observation of the Australian tribes, and an
intensive study of their social organizations has led me to
conclude that something has been lost from their ceremonials.
Doubtless since our modern Freemasonry migrated from its Australian
habitat, the connection between the three degrees has been lost in
the native ceremonies. These tribes were doubtless united and the
degrees were delegated individually to certain of the tribal groups
for performance. Since this time these groups have, possibly
through wars or similar causes, become separated and now the
connection which originally existed between the degrees can be
traced only in isolated tribes who seem to have no
inter-connection.

Before leaving the Australian ceremonies, it is necessary to point
out one among the Thalaualla, which presents another remarkable
instance of Ancient Freemasonry. Three men, after being decorated
with numerous ovals and circles, together With a fourth whose
distinctive marking consists of cross lines of black, ornamented
with white form the principal characters in this rite. The last
named did not take part in the main ceremony, consequently there is
a recurrence of the three principals among these people. The fourth
man was a kind of side performance illustrating an event in the
history of the Thalamualla, which occurred at the period with which
the main ceremonies are concerned. He lay down in a small trench,
hidden from view behind a bush (undoubtedly an acacia), about
twenty yards away from the main ceremonial ground. As soon as the
first and main performance was over an old man drew a line along
the ground leading to the spot at which the fourth performer lay
hidden. All of the men walked behind him keeping their eyes fixed
on the track as if they were following a trail; and on seeing the
hidden man pretended to be much astonished. Their amazement was
manifested by signs and would be readily recognized by Masons the
world over. Unfortunately the writer was unable to visit this tribe
and has had to secure his evidence second hand. The original
observers did not give all the essential details and from my own
experience among these natives it would be permissible to conclude
that the man behind the bush was dead and brought to life again.
The method of conducting this portion of the ceremony is clearly
shown in the illustration of an Arunta tribe ceremony presented
herewith. The Masonic application need not be discussed as it is
too evident.

Some years later, in the course of my wanderings, I paid a visit to
the Hopi Indians of the Southwestern United states. I was
particularly fortunate in being present during the celebration of
their famous Snake Dance, in fact, I planned my trip so as to be
there during that festival, and was astounded that many of the
things I had seen years before in Australia were to be found among
these Indians. The similarity of their institution and Masonry was
even more striking than that noticed among the Australian tribes.
After making myself known by the use of several Masonic signs, I
was permitted to enter the kiva during the performance of certain
portions of the Mishongnovi ceremonies. It might be argued that I
was communing with clandestine Masons and for this reason had
subjected myself to expulsion from our Order, but I believe that a
broad interpretation of the law would entitle one to defend the
practice on the basis that we are the clandestine Masons and they
the true ones. If any expulsion is to be incurred it would have to
be on the side of the Indians. They seemed to be only slightly
concerned with the matter, however, and I assure you it caused me
no worry. Unfortunately, they would not permit me to photograph the
interior of their kiva during the performance of the ceremonies,
but after leaving their neighborhood I sketched the interior as I
recalled it and have reproduced my drawing herewith. This sketch
represents the interior during the repeating of the traditional
songs. As a matter of fact this particular feature takes place
during the fourth of their many degree system. We may safely
conclude, therefore, that it is the Mark Master Degree that is at
present being worked in the lodge.

This fact is further substantiated by the recurrence of the number
four. There are four men in the East, four rows of semi-circles on
the floor cloth, eight men (twice four) seated in a semi-circle at
the head end of the cloth. In order to avoid disclosing certain of
the secrets of this lodge the drawing is made to represent a period
of refreshment which is clearly indicated by the refuse in the rear
of the semi-circle of brethren. The calling off from labor was
occasioned by the delay in the arrival of the sixth candidate for
the degree. Only one candidate was admitted at a time, and the Old
Charges were sung to each one separately. You will notice twelve
wands on each side of the floor-cloth. Four were placed in position
for each candidate to indicate that he was being advanced to the
Fourth Degree. There is one other feature worthy of note, these
Masons, like their Australian brethren, work only in perfect
lodges. You will note that there are eight men in the semi-circle
at the near end of the lodge--five of these were new initiates,
leaving three in this group with four in the East, making seven in
all--a perfect lodge. The Tiler is just within the door of the
lodge, but he takes no part in the ceremony, and we are at liberty
to eliminate him from the number forming the lodge. He is smoking,
and since he is the only one so engaged, we may conclude that he
doubtless is the primitive representation of the Pot of Incense.
There are many other points of similarity which might be indicated,
but enough have been recounted to prove the assertion that
Freemasonry was old when it first came into being in Europe.

Before leaving this ceremony, however, it would be well to give a
brief description of the Old Charges which were read to each
candidate. They were relations of the traditional history of the
tribe and were similar in content to the Old Charges of the Masons.
There are even points of concurrence in context. There appears, for
example, a relation of the founding of the sciences and arts among
the ancients of the tribe. This is recounted in the following
manner and relates particularly to the science which enabled them
to construct their dwellings. My information on this point comes
through a gentleman of unimpeachable veracity who was very well
acquainted with someone who said he got it from a man who claimed
to have lived many years among the Indians and to have obtained the
tale from the lips of an aged medicine man.

It began before the great rains, and there was a man, named
To-tok-ya, and he had two wives, the one named Yungya, who brought
forth two sons, the eldest Losh-ta-la and the other Losh-la-ta, by
the other he had a son named Bay-ish-ta-la and a daughter called
Shush-ta-la, and these children found all the sciences in the world
and all the crafts also. Losh-ta-la found building, and he kept
sheep and they had lambs in the field for which flocks he built
houses of stone and timber. His brother Losh-la-ta found the art of
dancing, and the third brother found the art of making weapons, and
their sister found the art of weaving. Now these children knew that
the Great Spirit would take vengeance of the world either by fire
or water for sin. Notwithstanding they were more curious for the
benefit of posterity to prefer these Sciences that they invented to
their own lives, therefore they engravened them upon two pillars,
the one of stone and the other of timber, that in event of
catastrophe by either fire or water one of them would be preserved.
Then after the big rains Shush-ha-hi-mu found the aforesaid pillars
with the Sciences written thereon and founded the tribe of the
Snakes and taught them the arts he had found.

The above is a literal translation which comparison with certain of
the Old Charges will show to be identical in content.

The similarity should be evident to every Masonic student, but it
is brought out much more forcibly when we are told that the two
sheafs of corn which stand at the right and left of the East are
symbolic representations of the two pillars found by
Shush-ha-hi-mu. This feature gives us a new insight into the
meaning of the pillars in Freemasonry. I have treated this more at
length in my article on the Cult of the Squash entitled Pillars and
Pumpkins, which appeared in the "Obfuscological Journal."

We are told that at one portion of the ceremony, which takes place
on the seventh day of the festival and after the Masters and
Wardens have partaken heavily of the refreshments offered during
its performance, the lodge retires to the kiva and a long
invocation to the founder of the clan is recited. The highly
emotional state into which the officers of the lodge have worked
themselves doubtless accounts for the seemingly hilarious
festivities in which they indulge. At one stage, for example, the
Master pointing to the wiggly drawing upon the floor pronounces a
long invocation to their ancestor. I was unable to grasp all of
what was said, but it ended up with this, "Meritango, meri-tango,
wotbyjingo! Shush-ha-hi-mu! Ko-mok-to-tok-ya yungya shushtala
loshtala bayishtala tikive!" which in English means,
"Shush-ha-hi-mu, here are snakes," and doubtless they all saw
snakes.

While on this matter of refreshment in lodge it might be well to
digress somewhat and point out the stage of degeneracy into which
Masonic lodges had fallen at a date as early as 1776. For this
purpose there is reproduced herewith an illustration of the
ceremonies of Convivial Lodge, No. 4321, which might be taken as
typical of the time. Even in these depths, however, the primitive
ceremonials are evident in survival. A comparison of this
illustration with that representing the three principal characters
in the Itjilpi ceremonies will enable us to formulate a number of
important conclusions. It is readily noted that the origin of the
collar with its suspended jewel is to be found in the crossed
markings of the Australian Hiram. The lower extensions of these
decorations have been lost and only the portion above the
convergence retained. The suspension of the working tools from the
collar thus formed is a comparatively simple step in the
evolutionary process. Is it to be wondered that at a later date,
during the period of liberty and license which prevailed in the
eighteenth century that a more stately and symbolic square, level
and plumb should be replaced by a symbol of the spirit of
conviviality prevailing at the time ? As a result of such a process
the bottle comes to be the insignia of office of at least two of
the principal officers of the lodge. Mere over-indulgence could not
account for such a substitution and it is entirely likely that the
bottle symbolized not license, but wisdom.

Rabelais gives at length the story of the Oracle of the Bottle
which was endowed with the power of giving the very best advice on
all matters. The bottle as a jewel would, therefore, be a symbol of
wisdom, and would partake somewhat of the nature of an Oracle to be
consulted by the members of the lodge when they felt the need of
counsel on matters too complicated for their befogged minds to
grasp. When Gargantua and Panurge consulted the oracle they were
much astonished to find only a gigantic bottle which when
questioned emitted a faint monosyllabic sound which closely
approximated "trinc". Doubtless this to them was interpreted as an
invitation and was acted upon promptly. In the state of hilarity
attained during the arduous labors of Convivial Lodge, the bottles
met frequently, the resulting clink was easily confused with the
"trinc" of Rabelais' oracle and in such a confused state of mind it
might easily be understood as the word "Drink". What more profound
wisdom could any oracle pronounce?

Such wisdom can only be interpreted in the sense of a lesson in
charity, as an admonition to practice both Brotherly Love and
Relief. The human race, even during the eighteenth century, had not
become so degenerate that they could not follow teachings which
would lead them to practice those lessons we are taught in
Freemasonry, although the practice might differ in many respects
from the modern method. The surest way of erecting a monument to
our memory, so we are told, is to practice charity, and it must be
remembered that in being charitable we are exercising both
Brotherly Love and Relief. We are charitable because we love our
fellow men and by means of giving we relieve their distress. What
could be more simple?

It is an awe-inspiring spectacle to behold a symbol open to such
recondite interpretations as that of the bottle. We-have seen it as
a representation of wisdom exemplified by the oracle and as a
symbol of Charity, Brotherly Love and Relief. There is nothing that
inspires the affections and passions to the same extent as drink.
One drunkard loves another as no brother loves his twin. As for
relief, who is more willing to aid another than he whose mind is
hazy from an alcoholic revelry. One convivial brother will help
another home, and this is a great relief as it takes away all cause
for worry over the after-effects of the meeting. Should money run
out in the case of one member, there is always another to relieve
his wants and to supply him with what he most desires. This is
charity in its most sublime sense and relief in its most effective
phase. And, on the morning after, what could be better, nobler
wisdom than the counsel of the bottle, "trinc" ?

In the matter of head dress we have Still another survival from the
primitive. The convivial brother on the right of the picture
clearly finds his prototype in the King Solomon of the Australian
brother; while the two central figures are the primitive and later
counterparts respectively of the Temple Architect. The third figure
in the Australian ceremony has lost his head dress, doubtless
because of the rough nature of his duty, but it must have in some
respect resembled that of the third brother in the eighteenth
century else how did the third member of the group become so clad?
Such things as head ornaments do not arise out of nothing and there
undoubtedly was some more primitive form than that represented
here.

There is a certain connection between the aftereffects of closing
the lodge among the Hopi Indians and that of Convivial Lodge. As a
purification rite, and a magical ceremony designed to keep the
brethren pure until the next celebration, we are informed that the
Masters, Wardens and brethren of the Hopi Lodge imbibed freely of
a powerful emetic which duly operates. Doubtless the same result
was attained in Convivial Lodge without the use of any such
disagreeable ceremony. [The reading of this article has had much
the same effect on me. Editor.]

There are many other features of primitive Masonry which find their
counterparts in the ceremonies of today. It may be concluded that
our modern institution is descended directly from our savage
predecessors and that Freemasonry has lost nothing in the
transition. I hope in some future article to elaborate upon the
evidence herein produced and develop my theory to such a point that
it will be accepted by the foremost scholars of the world. [Not in
THE BUILDER. Editor.]

