THE BUILDER AUGUST 1919

A CATHOLIC TREATISE ON MASONRY 
PART II ORGANIZATION AND STATISTICS

THE characteristic feature of the organization of speculative
Masonry is the Grand Lodge system founded in 1717. Every regular
Grand Lodge or Supreme Council in the Scottish, or Grand Orient in
the mixed system, constitutes a supreme independent body with
legislative, judicial, and executive powers. It is composed of the
lodges or inferior bodies of its jurisdiction or of their
representatives regularly assembled and the grand officers whom
they elect. A duly constituted lodge exercises the same powers but
in a more restricted sphere. The indispensable officers of a lodge
are the Worshipful Master (French Venerable; German Meister von
Stuhl), the Senior and Junior Warden, and the Tiler. The master and
the wardens are usually aided by two deacons and two stewards for
the ceremonial and convivial work and by a treasurer and a
secretary. Many lodges have a Chaplain for religious ceremonies and
addresses. The same officers in large numbers and with sounding
titles (Most Worshipful Grand Master, Sovereign Grand Commander,
etc.) exist in the Grand Lodges. As the expenses of the members are
heavy, only wealthy persons can afford to join the fraternity. The
number of candidates is further restricted by prescriptions
regarding their moral, intellectual, social, and physical
qualifications, and by a regulation which requires unanimity of
votes in secret balloting for their admission. Thus, contrary to
its pretended universality, Freemasonry appears to be a most
exclusive society, the more so as it is a secret society, closed
off from the profane world of common mortals. "Freemasonry," says
the "Keystone" of Philadelphia (Chr., 1885, I, 259), "has no right
to be popular. It is a secret society. It is for the few, not the
many, for the select, not for the masses." Practically, it is true,
the prescriptions concerting the intellectual and moral endowments
are not rigourously obeyed. "Numbers are being admitted . . . whose
sole object is to make their membership a means for advancing their
pecuniary interest" (Chr., 1881, I, 6). "There are a goodly number
again, who value Freemasonry solely for the convivial meetings
attached to it." "Again I have heard men say openly, that they had
joined to gain introduction to a certain class of individuals as a
trading matter and that they were forced to do so because every one
did so. Then there is the great class who join it out of curiosity
or perhaps, because somebody in a position above them is a Mason."
"Near akin to this is that class of individuals who wish for
congenial society" (Chr., 1884, II, 196). "In Masonry they find the
means of ready access to society, which is denied to them by social
conventionalities. They have wealth but neither by birth nor
education are they eligible for polite and fine intercourse." "The
shop is never absent from their words and deeds." "The Masonic body
includes a large number of publicans" (Chr., 1885, I, 259), etc.,
etc.

Of the Masonic rule brotherly love, relief, and truth certainly the
two former, especially as understood in the sense of mutual
assistance in all the emergencies of life, is for most of the
candidates the principal reason for joining. This mutual
assistance, especially symbolized by the five points of fellowship
and the "grand hailing sign of distress" in the third degree, is
one of the most fundamental characteristics of Freemasonry. By his
oath the Master Mason is pledged to maintain and uphold the five
points of fellowship in act as well as in words, i. e., to assist
a Master Mason on every occasion according to his ability, and
particularly when he makes the sign of distress. In Duncan,
"American Ritual" (229), the Royal Arch-Mason even swears: "I will
assist a companion R. A.-Mason, when I see him engaged in any
difficulty and will espouse his cause so as to extricate him from
the same whether he be right or wrong." It is a fact attested by
experienced men of all countries that, wherever Masonry is
influential, non-Masons have to suffer in their interests from the
systematical preferment which Masons give each other in appointment
to offices and employment. Even Bismarck (Gedanken und
Erinnerungen, 1898, I, 302 sq.) complained of the effects of such
mutual Masonic assistance, which is detrimental alike to civic
equality and to public interests. In Masonic books and magazines
unlawful and treacherous acts, performed in rendering this mutual
assistance, are recommended and praised as a glory of Freemasonry.
"The inexorable laws of war themselves," says the official orator
of the Grand Orient de France, Lefebvre d'Aumale (Solstice, 24
June, 1841, Proces-verb., 62), "had to bend before Freemasonry,
which is perhaps the most striking proof of its power. A sign
sufficed to stop the slaughter; the combatants threw away their
arms, embraced each other fraternally and at once became friends
and Brethren as their oaths prescribed," and the "Handbuch," 3rd
ed., II, 109, declares: "this sign has had beneficial effect,
particularly in times of war, where it often disarms the bitterest
enemies, so that they listen to the voice of humanity and give each
other mutual assistance instead of killing each other" (see also
Freemason, Lond., 1901, 181; Clavel, 288 sqq.; Ragon, "Cours," 164;
Herold, 191, No. 10; "Handbuch," 2nd ed., II, 451 sqq.). Even the
widely spread suspicion, that justice is sometimes thwarted and
Masonic criminals saved from due punishment, cannot be deemed
groundless. The said practice of mutual assistance is so
reprehensible that Masonic authors themselves (e. g., Krause,
ibid., 2nd ed., I, 2, 429; Marbach, "Frei-maurer-Gelubde," 22-35)
condemn it severely. "If," says Bro. Marbach (23), "Freemasonry
really could be an association and even a secret one of men of the
most different ranks of society, assisting and advancing each
other, it would be an iniquitous association, and the police would
have no more urgent duty than to exterminate it."

Another characteristic of Masonic law is that "treason" and
"rebellion" against civil authority are declared only political
crimes, which affect the good standing of a brother no more than
heresy, and furnish no ground for a Masonic trial (Mackey,
"Jurisprudence," 509). The importance which Masonry attaches to
this point is manifest from the fact that it is set forth in the
Article II of the "Old Charges," which defines the duties of a
Freemason with respect to the State and civil powers. Compared with
the corresponding injunction of the "Gothic" constitutions of
operative masonry, it is no less ambiguous than Article I
concerning God and religion. The old Gothic Constitutions candidly
enjoined: "Also you shall be true liegemen to the King without
treason or falsehood and that you shall know no treason but you
mend it, if you may, or else warn the King or his council thereof"
(Thorp, Ms., 1629, A. Q. C., XI, 210; Rawlinson, Ms. 1900, A. Q.
C., XI, 22; Hughan, "Old Charges"). The second article of modern
speculative Freemasonry (1723) runs: "Of the civil magistrates,
supreme and subordinate. A Mason is a peaceable subject to the
Civil Powers, wherever he resides or works, and is never to be
concerned in Plots and Conspiracies against the peace and welfare
of the Nation, nor to behave himself undutifully to inferior
Magistrates; for as Masonry hath always been injured by War,
Bloodshed and Confusion so ancient Kings and Princes have been much
disposed to encourage the craftsmen, because of their Peaceableness
and Loyalty, whereby they practically answer'd the Cavils of their
adversaries and promoted the Honour of Fraternity, who ever
flourished in Times of Peace. So that if a Brother should be a
Rebel against the State, he is not to be countenanc'd in his
Rebellion, however he may be pitied as an unhappy man; and, if
convicted of no other Crime, though the loyal Brotherhood must and
ought to disown his Rebellion, and give no Umbrage or Ground of
political Jealousy to the Government for the time being; they
cannot expel him from the Lodge and his Relation to it remains
indefeasible."

Hence rebellion by modern speculative Masonry is only disapproved
when plots are directed against the peace and welfare of the
nation. The brotherhood ought to disown the rebellion, but only in
order to preserve the fraternity from annoyance by the civil
authorities. A brother, then, guilty of rebellion cannot be
expelled from the lodge; on the contrary, his fellow Masons are
particularly obliged to have pity on his misfortune when he (in
prison or before the courts) has to suffer from the consequences of
his rebellion, and give him brotherly assistance as far as they
can. Freemasonry itself as a body is very peaceable and loyal, but
it does not disapprove; on the contrary, it commends those brethren
who through love of freedom and the national welfare successfully
plot against monarchs and other despotic rulers, while as an
association of public utility it claims privilege and protection
through kings, princes, and other high dignitaries for the success
of its peaceful work. "Loyalty to freedom," says Chr., 1875, I, 81,
"overrides all other considerations- The wisdom of this regulation,
remarks Mackey (Jurisprudence, 510, note 1), "will be apparent when
we consider, that if treason or rebellion were Masonic crimes,
almost every Mason in the United Colonies, in 1776, would have been
subject to expulsion and every Lodge to a forfeiture of its warrant
by the G. LL. of England and Scotland, under whose jurisdiction
they were at the time."

A misleading adage is "once a Mason always a Mason." This is often
taken to mean that "the Masonic tie is indissoluble, that there is
no absolution from its consequences (Chr-, 1885, I, 161) or
"Obligations" (Chris 1889, II, 58), that not even death can sever
the connexion of a Mason with Freemasonry (Chr., 1883, II, 331)-
But certainly a Mason has the "right of demission (Mackey,
"Jurisprudence," 232 sq.), and this right, whatever be the opinion
of Masonic jurisprudences according to the inalienable natural
rights of man, extends to a complete withdrawal not only from the
lodge but also from the brotherhood. In the scale of Masonic
penalties, expulsion" is the most severe (Mackeys op- cite 514 sqq-
)- Besides those who have been expelled or have resigned there are
many "unaffiliated Masons who have ceased to be "active" members of
a lodge, but, according to Masonic law, which, of course, can
oblige no more than is authorized by the general rules of morality,
they remain subject to the lodge within the Jurisdiction of which
they reside.

As to unity, Masonic authorities unanimously affirm that
Freemasonry throughout the world is one, and that all freemasons
form in reality but one lodge; that distinct lodges exist only for
the sake of convenience, and that consequently every regular Mason
is entitled to be received in every regular lodge of the world as
a brother, and, if in distress, to be relieved. The good
understanding among Masons of different countries is furthered by
personal intercourse and by correspondence, especially between the
grand secretary offices and international congresses (Paris, 1889;
Antwerp, 1894; Hague, 1896; Paris, 1900; Geneva, 1902; Brussels,
1904; Rome, intended for Oct., 1911) which led to the
establishment, in 1903, of a permanent international office at
Neuchatel, Switzerland (Chr., 1907, II, 119). There is no general
Grand Lodge or direction of Freemasonry, though various attempts
have been made in nearly every larger state or country to establish
one. Incessant dissensions between Masonic systems and bodies are
characteristic of Freemasonry in all countries and times. But the
federative unity of Freemasonry suffices to prove a true solidarity
among Masons and Masonic bodies throughout the world; hence the
charge of complicity in the machinations which some of them carry
on. This solidarity is openly avowed by Masonic authorities. Pike,
for instance, writes (Off. Bull., 1885, VII, 29): "When the journal
in London which speaks of the Freemasonry of the G. L. of England,
deprecatingly protested that the English Freemasonry was innocent
of the charges preferred by the Papal Bull (Encycl. 1884) against
Freemasonry, when it declared that English Freemasonry had no
opinions political or religious, and that it did not in the least
degree sympathize with the loose opinions and extravagant
utterances of part of the Continental Freemasonry, it was very
justly and very conclusively checkmated by the Romish Organs with
the reply, 'It is idle for you to protest. You are Freemasons and
you recognize them as Freemasons. You give them countenance,
encouragement and support and you are jointly responsible with them
and cannot shirk that responsibility.'"

As accurate statistics are not always to be had and the methods of
enumeration differ in different countries, total numbers can only
be approximated. Thus in most of the lodges of the United States
only the Masters (third degree) are counted, while in other
countries the apprentices and fellows are added. There are besides
many unaffiliated Masons (having ceased to be members of a lodge)
who are not included. Their number may be estimated at two-thirds
of that of the active Masons. In England a Mason may act as member
of many lodges. Confirming our statement as to the active members
of the strictly Masonic bodies, which in calendars and year books
are registered as such, we may, upon recent and reliable sources
Mackey, "Encyclopedia," 1908, 1007 sq.; "Annual of Universal
Masonry," Berne, 1909; "Mas. Year Book 1909," London; "Kalendar fur
Freimaurer," Leipzig, 1909), estimate the actual state of
Freemasonry as follows: Grand O's, G. L's, Supr. Couns., and other
Scottish G. bodies, 183; lodges 26500; Masons, about 2,000,000; the
number of the Grand Chapters of Royal Arch is: in the United
States, 2968 subordinate chapters, under one General Grand Chapter;
England, 46 Grand Chapters with 1015 subordinate chapters; English
colonies and foreign Masonic centres, 18 Grand Chapters with 150
subordinate chapters. The census of craft Masonry (1909) is as
follows:

Countries                                  Lodges      Members
Great Britain and Colonies (exe. Canada)   4,670       262,651
Canada                                       727        60,728
United States: White                      12,916     1,203,159
Latin Countries (Europe and S. America)    2,500       120,000
Other European countries                     771        90,700
Africa                                        53         2,150 

Total                                     22,937     1,767,388 

INNER WORE OF FREEMASONRY: MASONIC SYMBOLISM AND OATHS

"From first to last," says Pike (I, 340), "Masonry is work." The
Masonic "work," properly so-called, is the inner secret ritualistic
work by which Masons are made and educated for the outer work,
consisting in action for the welfare of mankind according to
Masonic principles. Masons are made by the three ceremonies of
initiation (first degree), passing (second degree), and raising
(third degree). The symbols displayed in these ceremonies and
explained according to the Masonic principles and to the verbal
hints given in the rituals and lectures of the three degrees, are
the manual of Masonic instruction. The education thus begun is
completed by the whole lodge life, in which every Mason is advised
to take an active part, attending the lodge meetings regularly,
profiting, according to his ability, by the means which Masonry
affords him, to perfect himself in conformity with Masonic ideals,
and contributing to the discussions of Masonic themes and to a good
lodge government, which is represented as a model of the government
of society at large. The lodge is to be a type of the world (Chr.,
1890, I, 99) and Masons are intended to take part in the
regeneration  of the human race (Chr., 1900, II, 3). "The symbolism
of Freemasonry," says Pike in a letter to Gould, 2 December, 1888
(A. Q. G., XVI, 28), "is the very soul of Masonry." And Boyd, the
Grand Orator of Missouri, confirms: "It is from the beginning to
the end, symbol, symbol, symbol" (Chr., 1902, I, 167).


The principal advantages of this symbolism, which is not peculiar
to Freemasonry but refers to the mysteries and doctrines of all
ages and of all factors of civilization, are the following: (1) As
it is adaptable to all possible opinions, doctrines, and tastes, it
attracts the candidates and fascinates the initiated. (2) It
preserves the unsectarian unity of Freemasonry in spite of profound
differences in religion, race, national feeling, and individual
tendencies. (3) It sums up the theoretical and practical wisdom of
all ages and nations in a universally intelligible language. (4) It
trains the Mason to consider existing institutions, religious,
political, and social, as passing phases of human evolution and to
discover by his own study the reforms to be realized in behalf of
Masonic progress, and the means to realize them. (5) It teaches him
to see in prevailing doctrines and dogmas merely subjective
conceptions or changing symbols of a deeper universal truth in the
sense of Masonic ideals. (6) It allows Freemasonry to conceal its
real purposes from the profane and even from those among the
initiated, who are unable to appreciate those aims, as Masonry
intends. "Masonry," says Pike, "jealously conceals its secrets and
intentionally leads conceited interpreters astray" ([1], 105).
"Part of the Symbols are displayed ....to the Initiated, but he is
intentionally misled by false interpretations ( [1], 819). "The
initiated are few though many hear the Thyrsus" ([1], 355). "The
meaning of the Symbols is not unfolded at once. We give you hints
only in general. You must study out the recondite and mysterious
meaning for yourself" ([3], 128). "It is for each individual Mason
to discover the secret of Masonry by reflection on its symbols and
a wise consideration of what is said and done in the work" ( [1],
218). "The universal cry throughout the Masonic world," says Mackey
(Inner Sanctuary I, 311), "is for light; our lodges are henceforth
to be schools, our labour is to be study, our wages are to be
learning; the types and symbols, the myths and allegories of the
institution are only beginning to be investigated with reference to
the ultimate meaning and Freemasons now thoroughly understand that
often quoted definition, that Masonry is a science of morality
veiled in allegory and illustrated by symbols."

Masonic symbols can be and are interpreted in different senses. By
orthodox Anglican ecclesiastics the whole symbolism of the Old and
New Testament connected with the symbolism of the Temple of Solomon
was treated as Masonic symbolism and Masonry as the "handmaid of
religion" (Oliver, Hist. Landmarks, I, 128) which,-"in almost every
part of every degree refers distinctly and plainly to a crucified
Saviour" (Oliver, ibid., I, 146, 65; II, 7 sq.). Many Masonic
authors in the Latin countries (Clavel, Ragnon, etc.) and some of
the principal Anglo-American authors (Pike, Mackey, etc.) dedare,
that Masonic symbolism in its original and proper meaning refers
above all to the solar and phallic worship of the ancient
mysteries, especially the Egyptian (Pike [1], 771 sq.). "It is in
the antique symbols and their occult meaning," says Pike ( [4],
397), "that the true secrets of Freemasonry consist. These must
reveal its nature and true purposes." In conformity with this rule
of interpretation, the letter G in the symbol of Glory (Blazing
Star) or the Greek Gamma (square), summing up all Masonry is very
commonly explained as meaning "generation"; the initial letter of
the Tetragrammaton and the whole name is explained as male or male-
female principle (Pike [1], 698 sq., 751, 849; [4], IV, 342 sq.;
Mackey, "Symbolism," 112 sqq., 186 sqq.; see also Preuss, "American
Freemasonry," 175 sqq.). In the same sense according to the ancient
interpretation are explained the two pillars Boaz and Jachin; the
Rosecroix (a cross with a rose in the centre); the point within the
circle; the "vesica piscis," the well-known sign for the Saviour;
the triple Tau; Sun and Moon; Hiram and Christ (Osiris); the
coffin; the Middle Chamber and even the Sancta Sanctorum, as adyta
or most holy parts of each temple, usually contained hideous
objects of phallic worship (Mackey, "Dictionary," s. v. Phallus;
Oliver, "Signs," 206-17; V. Longo, La Mass. Specul.).

As Masons even in their official lectures and rituals, generally
claim an Egyptian origin for Masonic symbolism and a close
"affinity" of "Masonic usages and customs with those of the Ancient
Egyptians" (Ritual, I [first] degree), such interpretations are to
be deemed officially authorized. Pike says, moreover, that "almost
every one of the ancient Masonic symbols" has "four distinct
meanings, one as it were within the other, the moral, political,
philosophical and spiritual meaning" (Pike [3], 128). From the
political point of view Pike with many other Anglo-American Scotch
Masons interprets all Masonic symbolism in the sense of a
systematic struggle against every kind of political and religious
"despotism." Hiram, Christ, Molay are regarded only as
representatives of "Humanity" the "Apostles of Liberty, Equality,
Fraternity" (Pike [4], 141). The Cross (a double or quadruple
square) is "no specific Christian symbol," "to all of us it is an
emblem of Nature and of Eternal life; whether of them only let each
say for himself" (Pike, ibid., 100 sq.). The Cross X (Christ) was
the Sign of the Creative Wisdom or Logos, the Son of God. Mithraism
signed its soldiers on the forehead with a cross, etc. ([1], 291
sq.). I. N. R. I., the inscription of the Cross is, Masonically
read: "Igne Natura Renovatur Integra." The regeneration of nature
by the influence of the sun symbolizes the spiritual regeneration
of mankind by the sacred fire (truth and love) of Masonry, as a
purely naturalistic institution (Pike [4], III, 81; [1], 291;
Ragon, 1. c., 7686). "The first assassin of Hiram is Royalty as the
common type of tyranny," striking "with its rule of iron at the
throat of Hiram and making freedom of speech treason." The second
assassin is the Pontificate (Papacy) "aiming the square of steel at
the heart of the victim" ([4], I, 288 sq.). Christ dying on Calvary
is for Masonry "the greatest among the apostles of Humanity,
braving Roman despotism and the fanaticism and bigotry of the
priesthood" (ibid., III, 142 sq.). Under the symbol of the cross
"the legions of freedom shall march to victory" (ibid., III, 146).

The Kadosh (thirtieth degree), trampling on the papal tiara and the
royal crown, is destined to wreak a just vengeance on these "high
criminals" for the murder of Molay (ibid., IV, 474 sq.), and "as
the apostle of truth and the rights of man" (ibid., IV, 478), to
deliver mankind "from the bondage of Despotism and the thraldom of
spiritual Tyranny" (ibid., IV, 476). "In most rituals of this
degree everything breathes vengeance" against religious and
political "Despotism" (ibid., IV, 547). Thus Masonic symbols are
said to be "radiant of ideas, which should penetrate the soul of
every Mason and be clearly reflected in his character and conduct,
till he become a pillar of strength to the fraternity" ("Masonic
Advocate" of Indianapolis, Chr., 1900, I, 296). "There is no iota
of Masonic Ritual," adds the "Voice" of Chicago, "which is void of
significance" (Chr., 1897, II, 83). These interpretations, it is
true, are not officially adopted in Anglo-American craft rituals;
but they appear fully authorized, though not the only ones
authorized even by its system and by the first two articles of the
"Old Charge" (1723), which contains the fundamental law of
Freemasonry. As to the unsectarian character of Masonry and its
symbolism, Pike justly remarks: "Masonry propagates ne creed,
except its own most simple and sublime one taught by Nature and
Reason. There has never been a false Religion in the world. The
permanent one universal revelation is written in visible Nature and
explained by the Reason and is completed by the wise analogies of
faith. There is but one true religion, one dogma, one legitimate
belief" ([4], I, 271). Consequently, also, the Bible as a Masonic
symbol, is to be interpreted as a symbol of the Book of Nature or
the Code of human reason and conscience, while Christian and other
dogmas have for Freemasonry but the import of changing symbols
veiling the one permanent truth, of which Masonic "Science" and
"Arts" are a "progressive revelation," and application (ibid., I,
280; [1], 516 sq.).

It should be noted, that the great majority of Masons are far from
being "initiated" and "are grovelling in Egyptian darkness" (Chr.,
1878, II, 28). "The Masonry of the higher degrees," says Pike [4],
I, 311), "teaches the great truths of intellectual science; but as
to these, even as to the rudiments and first principles, Blue
Masonry is absolutely dumb. Its dramas seem intended to teach the
resurrection of the body." "The pretended possession of mysterious
secrets has enabled Blue Masonry to number its initiates by tens of
thousands. Never were any pretenses to the possession of mysterious
knowledge so baseless and so absurd as those of the Blue and Royal
Arch Chapter Degrees" (ibid., IV, 388 sq.). "The aping Christianity
of Blue Masonry made it simply an emasculated and impotent society
with large and sounding pretenses and slender performances. And yet
its multitudes adhere to it, because initiation is a necessity for
the Human Soul; and because it instinctively longs for a union of
the many under the control of a single will, in things spiritual as
well as in things temporal, for a Hierarchy and a Monarch" (ibid.,
IV, 389 sq.). "It is for the Adept to understand the meaning of the
Symbols" ([1], 849); and Oliver declares: "Brethren, high in rank
and office, are often unacquainted with the elementary principles
of the science" (Oliver, "Theocratic Philosophy," 355). Masons "may
be fifty years Masters of the Chair and yet not learn the secret of
the Brotherhood. This secret is, in its own nature, invulnerable;
for the Mason, to whom it has become known, can only have guessed
it and certainly not have received it from any one; he has
discovered it, because he has been in the lodge, marked, learned
and inwardly digested. When he arrives at the discovery, he
unquestionably keeps it to himself, not communicating it even to
his most intimate Brother, because, should this person not have
capability to discover it of himself, he would likewise be wanting
in the capability to use it, if he received it verbally. For this
reason it will forever remain a secret" (Oliver, Hist. Landmarks,
I, 11, 21; "Freemasons' Quarterly Rev.," I, 31; Casanova in Ragon,
"Rit. 3rd Degree," 35).

In view of the fact that the secrets of Masonry are unknown to the
bulk of Masons, the oaths of secrecy taken on the Bible are all the
more startling and unjustifiable. The oath, for instance, of the
first degree is as follows: "I, in the presence of the Great
Architect of the Universe, . . . do hereby and hereon solomnly and
sincerely swear, that I will always hide, conceal and never reveal
any part or parts, any point or points of the secrets or mysteries
of or belonging to Free and Accepted Masons in Masonry which may
heretofore have been known by, shall now or may at any future time
be communicated to me," etc. "These several points I solemnly swear
to observe under no less penalty, than to have my throat cut
across, my tongue torn out by the root and my body buried in the
sands of the sea," "or the more efficient punishment of being
branded as a wilfully perjured individual, void of all moral
worth." "So help me God," etc. Similar oaths, but with severer
penalties attached, are taken in the advanced degrees. The
principal contents of the promises are according to Pike:
eighteenth degree: "I obligate and pledge myself always to sustain,
that it belongs to Masonry to teach the great unsectarian truths,
that do not exclusively belong to any religion and acknowledge that
I have no right whatever to exact from others the acceptation of
any particular interpretation of Masonic symbols, that I may
attribute to them by the virtue of my personal belief. I obligate
and solemnly pledge myself to respect and sustain by all means and
under any circumstances Liberty of Speech, Liberty of Thought and
Liberty of Conscience in religious and political matters" (Pike
[4], III, 68). Thirtieth Degree: A. "I solemnly and freely vow
obedience to all my regular superiors.... I pledge myself to be
devoted, soul and body, to the protection of innocence, the
vindication of right, the crushing of oppression and the punishment
of every infraction against the law of Humanity and of Man's
rights. . . never, either by interest or by fear, or even to save
my existence, to submit to nor suffer any material despotism, that
may enslave or oppress humanity by the usurpation or abuse of
power. I vow never to submit to or tolerate any intellectual
Despotism, that may pretend to chain or fetter free thought, etc."
B. "I solemnly vow to consecrate my life to the ends of the Order
of Knights of Kadosh, and to co-operate most efficaciously by all
means prescribed by the constituted authorities of the order to
attain them. I solemnly vow and consecrate, to these ends, my
words, my power, my strength, my influence, my intelligence and my
life. I vow to consider myself henceforward and forever as the
Apostle of Truth and of the rights of man." C. "I vow myself to the
utmost to bring due punishment upon the oppressors, the usurpers
and the wicked; I pledge myself never to harm a Knight Kadosh,
either by word or deed . . .; I vow that if I find him as a foe in
the battlefield, I will save his life, when he makes me the Sign of
Distress, and that I will free him from prison and confinement upon
land or water, even to the risk of my own life or my own liberty.
I pledge myself to vindicate right and truth even by might and
violence, if necessary and duly ordered by my regular superiors."
D. "I pledge myself to obey without hesitation any order whatever
it may be of my regular Superiors in the Order" (ibid., IV, 470,
488, 520).

OUTER WORK OF FREEMASONRY: ITS ACHIEVEMENTS PURPOSES AND METHODS

The outer work of Freemasonry, though uniform in its fundamental
character and its general lines, varies considerably in different
countries and different Masonic symbols. "Charitable" or
"philanthropic" purposes are chiefly pursued by English, German,
and American Masonry, while practically at least, they are
neglected by Masons in the Latin countries, who are absorbed by
political activity. But even in England, where relatively the
largest sums are spent for charitable purposes, Masonic
philanthropy does not seem to be inspired by very high ideals of
generosity and disinterestedness, at least with respect to the
great mass of the brethren; the principal contributions are made by
a few very wealthy brethren and the rest by such as are well-to-do.
Moreover, in all countries it is almost exclusively Masons and
their families that profit by Masonic charity. Masonic beneficence
towards the "profane" world is little more than figurative,
consisting in the propagation and application of Masonic principles
by which Masons pretend to promote the welfare of mankind; and if
Masons, particularly in Catholic countries, occasionally devote
themselves to charitable works as ordinarily understood, their aim
is to gain sympathy and thereby further their real purposes. In
North America, especially in the United States, a characteristic
feature of the outer work is the tendency toward display in the
construction of sumptuous Masonic "temples," in Masonic
processions, at the laying of cornerstones and the dedication of
public buildings and even of Christian churches. This tendency has
frequently been rebuked by Masonic writers. "The Masonry of this
continent has gone mad after high degreeism and grand titleism. We
tell the brethren, that if they do not pay more attention to the
pure, simple, beautiful symbolism of the Lodge and less to the
tinsel, furbelow, fuss and feathers of Scotch Ritism and
Templarism, the Craft will yet be shaken to its very foundations !"
"Let the tocsin be sounded" (Chr., 1880, II, 179). "Many Masons
have passed through the ceremony without any inspiration; but, in
public parades of the Lodges (also in England) they may generally
be found in the front rank and at the Masonic banquets they can
neither be equalled nor excelled" (ibid., 1892, I, 246). For
similar criticism see Chr., 1880, II, 195; 1875, I, 394.

But the real object of both inner and outer work is the propagation
and application of the Masonic principles. The truly Masonic method
is, that the lodge is the common ground on which men of different
religions and political opinions, provided they accept the general
Masonic principles, can meet; hence, it does not directly and
actively interfere with party politics, but excludes political and
religious discussions from the meetings, leaving each Mason to
apply the principles to problems of the day. But this method is
openly disowned by contemporaneous Masonry in the Latin countries
and by many Supreme Councils of the Ancient and Accepted Scottish
system, by the Grand Lodge of Hungary, the Grand Orient of Belgium,
etc. It was and is practically rejected also by German and even by
American and English Masonry. Thus American Masonic lodges, at
least so leading Masonic authors openly claim, had a preponderant
part in the movement for independence, the lodges of the "Ancients"
in general promoting this movement and those of the "Moderns"
siding with Great Britain (Gould, "Concise History" 419). According
to the "Masonic Review" Freemasonry was instrumental in forming the
American Union (1776), claiming fifty-two (Chr., 1893, I, 147), or
even fifty-five (Chr., 1906, I, 202), out of the fifty-six of the
"signers of the Declaration of Independence as members of the
Order." Other Masonic periodicals, however, claim that only six of
the signers ("New Age," May, 1910, 464), and only nine of the
presidents of the United States avere Freemasons ("Acacia," II,
409). In the French Revolution (1789) and the later revolutionary
movements in France, Italy, Spain, Portugal, Central and South
America, Masonic bodies, it is claimed, took a more or less active
part, as is stated by prominent representatives of the Grand Lodges
in the several countries and in many cases by "profane" impartial
historians (see Congres Intern. of Paris, 1889, in "Compte rendu du
Grand Orient de France," 1889; Browers, "L'action, etc."; Bruck,
"Geh. Gesellsch, in Spanien"; "Handbuch"; articles on the different
countries, etc.). In Russia also Freemasonry finally turned out to
be a "political conspiracy" of Masonically organized clubs that
covered the land.

Even with regard to the most recent Turkish Revolution, it seems
certain, that the Young Turkish party, which made and directed the
Revolution, was guided by Masons, and that Masonry, especially the
Grand Orients of Italy and France, had a preponderant role in the
Revolution (see "Rivista," 1909, 76 sqq.; 1908, 394; "Acacia,"
1908, II, 36; "Bauhutte," 1909, 143; "La Franc-Maconnerie
demasquee," 1909, 93-96; "Compte rendu du Convent. du Gr. Or. de
France," 21-26 Sept., 1908, 34-38). In conducting this work
Freemasonry propagates principles which, logically developed, as
shown above, are essentially revolutionary and serve as a basis for
all kinds of revolutionary movements. Directing Masons to find out
for themselves practical reforms in conformity with Masonic ideals
and to work for their realization, it fosters in its members and
through them in society at large the spirit of innovation. As an
apparently harmless and even beneficent association, which in
reality is, through its secrecy and ambiguous symbolism, subject to
the most different influences, it furnishes in critical times a
shelter for conspiracy, and even when its lodges themselves are not
transformed into conspiracy clubs, Masons are trained and
encouraged to found new associations for such purposes or to make
use of existing associations. Thus, Freemasonry in the eighteenth
century, as a powerful ally of infidelity, prepared the French
Revolution. The alliance of Freemasonry with philosophy was
publicly sealed by the solemn initiation of Voltaire, the chief of
these philosophers, 7 February, 1778, and his reception of the
Masonic garb from the famous materialist Bro. Helvetius (Handbuch,
3rd ed., II, 517). Prior to the Revolution various conspiratory
societies arose in connexion with Freemasonry from which they
borrowed its forms and methods; Illuminati, clubs of Jacobins, etc.
A relatively large number of the leading revolutionists were
members of Masonic lodges, trained by lodge life for their
political career. Even the programme of the Revolution expressed in
the "rights of man" was, as shown above, drawn from Masonic
principles, and its device: "Liberty, Equality, Fraternity" is the
very device of Freemasonry. Similarly, Freemasonry, together with
the Carbonari, co-operated in the Italian revolutionary movement of
the nineteenth century. Nearly all the prominent leaders and among
them Massini and Garibaldi, are extolled by Masonry as its most
distinguished members. In Germany and Austria, Freemasonry during
the eighteenth century was a powerful ally of the so-called party
of "Enlightenment" (Aufklaerung), and of Josephinism; in the
nineteenth century of the pseudo-Liberal and of the anti-clerical
party.

In order to appreciate rightly the activity of Freemasonry in
Germany, Sweden, Denmark and England, and in France under the
Napoleonic regime, the special relations between Freemasonry and
the reigning dynasties must not be overlooked. In Germany two-
thirds of the Masons are members of the old Prussian Grand Lodges
under the protectorship of a member of the Royal Dynasty, which
implies a severe control of all lodge activity in conformity with
the aims of the Government. Hence German Freemasons are scarcely
capable of independent action. But they certainly furthered the
movement by which Prussia gradually became the leading state of
Germany, considered by them as the "representative and the
protector of modern evolution" against "Ultramontanism," "bigotry,"
and "Papal usurpations." They also instigated the "Kulturkampf."
The celebrated jurisconsult and Mason, Grandmaster Bluntschli, was
one of the foremost agitators in this conflict; he also stirred up
the Swiss "Kulturkampf." At his instigation the assembly of the
"Federation of the German Grand Lodges," in order to increase lodge
activity in the sense of the "Kulturkampf," declared, 24 May, 1874:
"It is a professional duty for the lodges to see to it, that the
brethren become fully conscious of the relations of Freemasonry to
the sphere of ethical life and cultural purposes. Freemasons are
obliged to put into effect the principles of Freemasonry in
practical life and to defend the ethical foundations of human
society, whensoever these are assailed. The Federation of the
German Grand Lodges will provide, that every year questions of
actuality be proposed to all lodges for discussion and uniform
action" (Gruber [5], 6; Ewald, "Loge und Kulturkampf"). German
Freemasons put forth untiring efforts to exert a decisive influence
on the whole life of the nation in keeping with Masonic principles,
thus maintaining a perpetual silent "Kulturkampf." The principal
means which they employ are popular libraries, conferences, the
affiliation of kindred associations and institutions, the creation,
where necessary, of new institutions, through which the Masonic
spirit permeates the nation (see Herold, No. 37 and 33 sqq.). A
similar activity is displayed by the Austrian Freemasons.

(To be concluded)

THE COVERING OF MY SOUL


If I cut the covering of my soul from the clear blue sky 
And pin it to the milky way for the coming by and by, 
And charge the angel of my heart to bring it at my call 
I can but trustingly go on to whatever may befall, 
For I shall know that it will be myself reflected true 
Because 'tis not of human hand or mortal ken review, 
And that what'er it may reveal, 'twill all first handed be,- 
The Nature covering, God's own, between Himself and me. 
-Bro. L. B. Mitchell. Michisran.

Every human heart is human. Longfellow.
