SPECIAL COMMUNICATION. APRIL 17, 1844.
At a special meeting of the Grand Lodge, at the Augusta House Hall, pursuant to an order of the M. W. Grand Master, for the purpose of bestowing the customary funeral obsequies in masonic order, at the interment of our late Brother Jeremiah Haskell, who died at the Augusta House on the 14th instant:
Present—M. W. THOMAS W. SMITH, Grand Master.
R. W. JAMES L. CHILD, Deputy Grand Master.
R. W. JOSEPH G. LADD, S. G. Warden, p. t.
R. W. BENJAMIN SWAN, J. G. Warden, p. t.
R. W. PHILIP C. JOHNSON, Rec. G. Secretary.
R. W. ELISHA HALLETT, Cor. Grand Secretary.
R. W. BENJAMIN DAVIS, G. Treasurer.
R. W. JOHN DORR, S. G. Deacon.
R. W. J. H. ARNOLD, J. G. Deacon.
R. W. EBEN FULLER, Grand Steward.
R. W. FREDERICK WINGATE, Grand Steward.
R. W. JOHN D. LORD, Grand Pursuivant, p. t.
R. W. JOHN H. INGRAHAM, Grand Chaplain.
R. W. R. BACHELDER, Grand Marshal, p. t.
R. W. JAMES SAFFORD, Grand Tyler.
The Grand Lodge being called to order by the M. W. Grand Master, was opened in ample form.
After an appropriate and impressive prayer by the Grand Chaplain, a procession was formed, and marched to the State Cemetery, in front of the Capitol, where the body was deposited with the usual ceremonies; after which, the procession returned to the Hall, where the Grand Lodge was closed.
Attest, PHILIP C. JOHNSON, Rec. G. Secretary.
ADJOURNED COMMUNICATION. 1844.
The adjourned Annual Communication of the Grand Lodge of Maine, was holden at Masonic Hall, in Portland, on the 24th day of June, A. L. 5844.
R. W. Eleazer Wyer, D. D. G. Master, called the Grand Lodge to order, when, in the absence of many of the Grand Officers, it was temporarily organized as follows:
R. W. ALEX. H. PUTNEY, Grand Master, p. t.
W. SAMUEL CHASE, S. G. Warden, p. t.
W. DAVID ROBINSON, J. G. Warden, p.t.
W. HENRY H. BOODY, Grand Treasurer.
W. CALEB CHASE, Grand Secretary, p. t.
W. JONATHAN SMITH, S. G. Deacon, p. t.
W. THOMAS S. BOWLES, J. G. Deacon, p. t.
W. JOHN PURINTON, S. G. Steward, p. t.
W. DANIEL WINSLOW, J. G. Steward, p. t.
W. STEPHEN SWETT, Grand Tyler, p. t.
Lodges represented:
| Portland, No. 1, | by | Samuel Chase, Master. |
| Ancient Land-Mark, No. 17, | by | David Robinson, Master. D. Winslow, S. Warden. |
| Solar, No. 14, . | by | Thomas S. Bowles, Master. Levi P. Lemont, Proxy. |
| Bethlehem, No. 35, | by | Lory Bacon, S. Warden. |
Several visiting brethren were present.
A Committee was raised to report on the business necessary to come before the Grand Lodge at its present communication, consisting of Bros. Bowles, Bacon and Purinton.
The subject of the alteration of the By-Laws, touching fees, was referred to the same Committee. The same Committee were also instructed to take into consideration the expediency of paying from the funds of the Grand Lodge, the expense of printing and circulating the document calling the State Convention, held in Portland, in October last.
Adjourned to 3 o'clock p.m..
Afternoon
Met according to adjournment, and organized as. follows:
R. W. JAMES L. CHILD, Dep. Grand Master.
R. W. ALEX. H. PUTNEY, S. G. Warden, p. t.
R. W. SAMUEL CHASE, J. G. Warden, p.t.
W. HENRY H. BOODY, Grand Treasurer.
W. CALEB CHASE, Grand Secretary, p. t.
W. THOMAS S. BOWLES, S. G. Deacon, p. t.
W. DAVID ROBINSON, J. G. Deacon, p. t.
W. JOHN PURINTON, S. G. Steward, p. t.
W. LORY BACON, J. G. Steward, p. t.
W. STEPHEN SWETT, Grand Tyler, p. t.VISITING BRETHREN.
W. C. Gayton Pickman, M. of St. John's Lodge, Boston; R. W. John H. Sheppard, Past H. P. of R. A. Chapter; B. W. Asaph R. Nichols, Past D. G. Master.
Lodges were represented as before, with the following additions:
| Mount Moriah, | by | Dominicus G. Tarbox, Master. |
| United, | by | J. C. Humphreys, Master. Moses Titcomb, J. Warden. |
| Freeport, | by | Asa Bailey, Master. |
| Oriental, | by | G. W. Cushman, Master. Ebenezer Kilborn, S. W. |
| St. Croix, | by | Lebbeus Bailey, Proxy. |
| Harmony, | by | George L. Darling, Proxy. |
A great number of visiting brethren were present.
The presiding officer then read the following letter:
Augusta, Me., June 22, 1844.
To the R. W. James L. Child, D. G. M. of the Grand Lodge of Maine:
Being unable to attend the meeting of the Grand Lodge of the State of Maine, to be held by adjournment at Portland, on the 24th of June, A. L, 5844, you are hereby directed to attend said meeting if your convenience will permit, and preside over the same, and fill all vacancies pro tem., that may be found to exist, and act as my proxy in receiving the Jewel of the Grand Master at the Installation of officers, which may be done in private or in public as the Grand Lodge may at the time deem expedient; and you will also preside over the Grand Lodge on the day subsequent, at the public celebration, in all respects exercising all the duties which properly devolve on the Grand Master. Wishing that the Masonic assemblage, on that interesting occasion, may be productive of great good to the Fraternity, and arouse into vitality those heaven-born principles which lie at the foundation of our benevolent Order, and that all the brethren present, as in days of " Auld Lang Syne," may find it a happy as well as a profitable one, I am
With fraternal regard,
Your obedient servant,
THOMAS W. SMITH, Grand Matter of Maine.
The Committee appointed in the morning, reported ,as follows:
Portland, June 24, 1844.
The Committee appointed to report on the expediency of the Grand Lodge paying the expense of printing and circulating the documents calling the Masonic Convention in Portland, &c, report, that the Committee are unanimously of opinion that the same should be paid from the funds of the Grand Lodge. The same Committee report that as this is an adjournment of the Annual Communication, and of course the same at which the proposition to amend the By-Laws in relation to reduction of fees was made, the subject must necessarily lie over until the next regular meeting of the Grand Lodge.
JOHN PURINTON, per order.
The report on being read was accepted, and thereupon, on motion, it was
Voted unanimously, That a sum not exceeding thirty-five dollars be appropriated for that purpose, and that the Grand Secretary pay the same.
The Committee on various subjects appointed at the Grand Communication in January last, made the following report :
Portland, Masonic Hall, June 24, 1844.
To the Most Worshipful Grand Lodge of Maine. The Committee to whom was referred the following subjects, viz:
" 1st. Of devising measures to be adopted, whereby the lodges under the jurisdiction of this Grand Lodge may become more conversant with each other,
through a well digested plan of correspondence, connected with a general representation in the Grand Lodge at its Stated Communications.
"2d. The subject of employing a Grand Lecturer, and if thought expedient so to do, to report the name of a suitable person, and the sum to be allowed as an equivalent for his services. And
"3d. To consider the proposition of R. W. J. L. Child, in regard to the alteration of the 8th Section of Chapter IV of the By-Laws of the Grand Lodge, so that the fees for conferring the first three Degrees of Masonry shall not exceed fifteen dollars."
Have attended to the duty assigned them, and ask leave respectfully to submit the following, as the result of their deliberations: —
In regard to the first subject named, the Committee recommend, that each subordinate Lodge be authorized and requested to appoint some suitable Brother a Corresponding Secretary, whose special duty shall be to open and keep up a regular correspondence with the Grand Lodge, and as many of the subordinate lodges as is practicable; to collect all the statistics and information he can in regard to the lodge of which he is a member, also of as many of the subordinate lodges as he can, and of Masonry generally, and communicate the result to the Corresponding Secretary of the Grand Lodge, with such notes and comments as he may think advisable to make for the benefit of Masonry. And we also recommend that the Corresponding Grand Secretary be requested to acknowledge the receipt of all such communications, and return prompt and suitable answers to the same; and to communicate freely with all the subordinate lodges; and to collect all such information as may be considered useful and proper to be embodied in the Annual Report, to be printed and sent out to all the lodges under this jurisdiction as well as to other Masonic bodies.
And your Committee would also further recommend, that when there are any lodges in the State that have become inoperative, and have not vitality enough to resuscitate themselves, that the Corresponding Secretary of the Grand Lodge, and of the several subordinate lodges, be requested to communicate with some one or more of the members of such decayed lodges, and to use their influence to arouse them from their lethargy—at any rate to obtain such information from them in regard to the funds of their lodge, and the state of their affairs, as that the Grand Lodge may be enabled to take such measures in reference to them as they in their wisdom may deem right and proper.
In regard to the second subject named, of employing a Grand Lecturer, your Committee, in view of the present peculiar dilemma, into which almost all the lodges in the State have been brought by reason of the long suspension of their Masonic labors, so that they have lost the use of many of their Masonic implements, and the regular mode of using them; and considering as they do the important necessity of keeping up a uniformity in the mode of work; and also the importance of inspiring animation and zeal into the minds of our
Brethren generally, at this time, have, after mature deliberation, come to the conclusion, that it is expedient, and we do hereby recommend, that some discreet Brother of suitable age and experience, well skilled in the Masonic Art, be appointed and commissioned by the Grand Lodge, as a Grand Lecturer, whose duty it shall be to communicate to some one or more of the members of each and every subordinate lodge under this jurisdiction, that shall require the same, full and complete lectures and uniform mode of work in the first three degrees of Masonry, and as a compensation for his services the Committee recommend that he be paid his traveling expenses, and at and after the rate of -----dollars per day, for every day he may be employed: his per diem payment to be made by each subordinate lodge that needs the services, and his actual traveling expenses to be paid by the Grand Lodge—recommending, however, at the same time, that in view of the present state of our finances, industry as to time, and strict economy as to expenses, be observed in the performance of these services.
In regard to the third subject named, viz.: Altering the By-Laws, your Committee find, on examining the 8th Section of the 4th Chapter, that it reads thus : " The fees demanded by a lodge for conferring the first three degrees in Masonry, shall not be less than nineteen dollars, including the fee of the Grand Lodge." As this is an alteration of one of the permanent regulations of the Grand Lodge, and cannot be acted upon at the same meeting, and as the Grand Lodge now assembled, hare by their vote decided that this is an adjourned meeting, your Committee make no report thereon. All which is respectfully submitted,
Committee.
JOSEPH M. GERRISH,
ALEX. H. PUTNEY,
ELEAZER WYER,
Which report on being read was accepted, and thereupon it was voted as follows:
Voted, That a Grand Lecturer be appointed by the Grand Lodge, who shall receive pay for his traveling expenses from the funds of the Grand Lodge, and for his time and services from the lodges where his services shall be requested.
It was then
Voted, That a Committee be raised to designate a Committee to agree with a Grand Lecturer.
Who thereupon reported the names of Bros. Joseph M. Gerrish, A. H. Putney, John C. Humphrey, George L. Darling and Thomas S. Bowles as said Committee, and they were appointed accordingly.
Voted, That the Grand Lodge cannot constitutionally act at this adjourned meeting on the subject of the alteration of fees.
Voted, To hold a Masonic Festival to-morrow, in connection with such Masonic bodies and brethren as may be pleased to unite with us.
Adjourned to half past seven o'clock this evening.
Evening
The Grand Lodge constituted as in the afternoon, opened and proceeded to business.
Present as before, and also many additional brethren, among which were M. W. Charles Fox, Past Grand Master, M.W. Cornelius Holland, D. D. G. Master, M. W. Eleazer Wyer, D. D. G. Master.
So much of the minutes of the 18th January last, as relates to the election and appointment of the Grand Officers the present year having been read, the M. W. Charles Fox, Past Grand Master, proceeded to install in due and ancient form, R. W. James L. Child, D. G. M., as proxy for M. W. Thomas W. Smith, Grand Master elect, who then duly installed the other Grand Officers.
On motion, the Stewards were ordered to procure two dozen Aprons, and the Grand Treasurer was authorized to pay for the same.
The M. W. Grand Master was pleased to appoint the W. Nelson Racklyft, of Portland, Steward, in place of Bro. Jeremiah Haskell, deceased, and Rev. Ephraim Wiley, of Portland, and Rev. William A. Drew, of Augusta, Grand Chaplains.
The Grand Lodge then adjourned to meet at this place at eight o'clock to-morrow morning.
Tuesday Morning, June 25, 5844
The Grand Lodge met agreeably to adjournment.
Present—R. W. JAMES L. CHILD, Grand Master, p. t.
R. W. CORNELIUS HOLLAND, D. G. Master, p. t.
R. W. JOHN T. PAINE, S. G. Warden.
R. W. ALEX. H. PUTNEY, J. G. Warden.
R. W. HENRY H. BOODY, Grand Treasurer.
W. CORNELIUS D. MAYNARD, Rec. G. Secretary, p. t.
W. JAMES M. INGRAHAM, Cor. G. Secretary, p. t.
Rev. CYRUS CUMM1NGS, Grand Chaplain.
Rev. EPHRAIM WILEY, Grand Chaplain.
Rev. WILLIAM A. DREW, Grand Chaplain.
R. W. JOHN H. SHEPPARD, Boston, Grand Orator.
R. W. ELEAZER WYER, D. D. G. Master.
R. W. JEREMIAH FOWLER, D. D. G. Master.
W. LORY BACON, S. G. Deacon, p. t
W. JAMES P. STETSON, J. G. Deacon, p. t.
W. WILLIAM H. MORSE, G. Sword Bearer, p. t.
W. JOHN C. HUMPHREYS, Grand Marshal.
W. JONATHAN SMITH, D. G. Marshal, p. t.
W. SAMUEL S. WING, Grand Pursuivant, p. t.
W. SAMUEL McLELLAN, Grand Pursuivant, p. t
W. MOSES TITCOMB, Grand Steward, p. t.
W. PAUL N. BLOSSOM, Grand Steward, p. t.
W. LEVI P. LEMONT, Grand Steward, p. t
W. ASA BAILEY, Grand Steward, p. t
W. STEPHEN SWETT, Grand Tyler, p. t.
Lodges represented as before, with various additions, besides a very numerous attendance of visiting brethren.
Among the visitors were the W. C. Gayton Pickman, Master of St. John's Lodge, Boston; R. W. Bro. George K. Tuelon, Grand Lecturer and P. G. Secretary of the Grand Lodge of Texas and P. G. Secretary of Grand R. A. Chapter of Texas; and a Delegation from the Grand Lodge of Perfection, Portsmouth, N.H., consisting of Bros. John Christie, A. JR. II. Fernald, J. H. Abbott, J. M. Edmonds, J. Knowlton, T. L. Pickering and W. Barnabee, also M. W. Abner B. Thompson, P. G. Master, and R. W. A. R. Nichols, Past Deputy Grand Master.
Notice having been given that the other Masonic bodies who purposed to unite in the Masonic Festival, were in readiness to move in procession to the Rev. Dr. Nichols' Church, for the purpose of hearing an Oration delivered by R. W. John H. Sheppard, of Boston, the Grand Lodge was formed under the direction of the Marshal, and proceeded, accompanied by the Grand Chapter of Maine, and several subordinate Chapters, Portland and Ancient Land-Mark Lodges, and a large concourse of Brethren, through the several principal streets of the City to the Church, where the following services were performed:
Voluntary. Organ.
Anthem. " Glory be to God on high.'
Prayer by Rev. Cyrus Cummings.
Hymn. " Light and Truth."
Reading of Scriptures by Rev. William A. Drew.
Ode. " When darkness veiled the hopes of man."
ORATION. By R. W. John H. Sheppard, of Boston.
I could have hardly expected, when, on the 24th of June, thirteen years ago, I had the honor of addressing a fraternity in this State, in defence of Masonry, that I should have lived to see this gladsome day of its prosperity. It was then a gloomy, period. The popular mind, like the trembling bosom of the ocean, ever sensitive to the least breath of excitement, was so violently agitated by the influence of reports, denunciations and suspicions, that the charities of private life were forgotten, and respect was neither shown to an ancient and honorable society, nor regard nor tenderness to the virtue, piety and feelings of any of the Brotherhood. In this earthquake of the passions —this unnatural convulsion of public opinion, it is pleasing to reflect, that the faith of so few failed, and that the great body of the Fraternity stood firm to their principles, and unshaken in their attachment to the Order. For a thick cloud rested on Mount Moriah; the work of the Temple was suspended; our festivals were neglected; and the Craftsmen were scattered. In the language of Oriental imagery, the daughters of Jerusalem " hung their harps on the willows of Babylon, and sat down by the waters and wept."
But in that dark day, when the misty shadows of persecution were passing over the light Which had so long shone upon our sacred retreats, the principles of our Institution were developed, in an extraordinary degree. Seeing that reasoning had become fruitless, and purity of life could not escape calumny, Masons learned to be still, and wait till " the overflowing of the waters passed by." When reviled, they reviled not again. When accused, they were silent. They could only present to their assailants the shield of a life harmless and
blameless. They lived in faith, like Zerubbabel and his companions in the day of their captivity, believing that the walls of Jerusalem and the Temple of Jehovah would be again rebuilt. They felt assured that an Institution, which had produced such great and good men in past ages; which had united and blessed the heroic leaders of that Revolution, to which, under Providence we owe our National prosperity; and which had adorned the high places in this Republic with so many sons, was not, could not, be doomed, by an All-wise Creator, to fall beneath the blow of a thoughtless and sudden excitement, and vanish forever! They knew the mysteries, and believed them innocent in the sight of God; they had tried the principles, and found them just and true; they had felt the touch of Brotherly love and kindness, and knew its worth; and, with deep humility, they left their cause in the hand of the Almighty.
I willingly draw a veil, at this cheering festival which a kind Providence has permitted us to enjoy, over the mistaken views and harsh treatment of the past, where political capital was sought, and unjust prejudices were gratified, by aiming at the destruction of an innocent fraternity. For, my Brethren, Masonry has again revived,' and is now marching onward in the work of benevolence. Society has tried the experiment of its absence, and has discovered that it is a great conservative system, which, by its softening influences and neutralizing power, is calculated to calm the heat of party spirit, and bring together, face to face, in acts of mutual charity, men who, like the Jews and Samaritans of old, had sometimes forgotten that God is not a respecter of persons nor of sects: and it goes further—it mitigates the ferocity of war, breaks down territorial distinctions and national jealousies, and, by its tenets, tokens and emblems, teaches us that man was not made to live a stranger to his fellow man, in selfish and uncongenial independence. Is it not so ? Let facts answer. Never were our prospects fairer than at this auspicious festival; whether we look over the flourishing and almost boundless regions of our own country, or cast an eye on Great Britain and the continent of Europe. May Heaven grant, that, redeemed and purified by this fiery ordeal, our Fraternity may bring forth such fruits of knowledge, temperance and goodness, that every candid mind will confess its excellence.
Freemasonry embraces such a variety of topics, fascinating to one conversant with its design and usefulness, that it is difficult to select a theme for a public discourse, which will do justice to its merits. A concise reference, however, to the nature, tendency and history of the Institution, may not be unprofitable; for our opponents have asserted, that it is a secret society, warring against government and religion; that the tendency of its principles is dangerous; and that it is a modern and even recent invention, not much above a century old. Allow me then, to implore your patience and indulgence: for I must tax them both. We have suffered from misrepresentation and the subject is momentous. I have examined it with much study, and with a sincere desire to seek the truth, the whole truth, and nothing but the truth. I have no private views, no.
peculiar tenets, no political feelings, to gratify in addressing you. If I had sought political honors, which are too often purchased by the sacrifice of an elevated sense of duty, and sometimes fatal to a taste for the sublime and beautiful, I might have pursued them with less moral courage, than in adhering to an Institution which has been so much abused and misrepresented; and surely, I could have found some examples, even among those distinguished for talents, of such time-serving dereliction. But let that pass. I appeal to your patient hearing.
That man was not formed to lead an insulated life, secluded from his fellow man, is a familiar remark. He is by nature a social being. He needs a neighbor's voice. He comes into existence the most helpless of animals; and the first lesson he learns is his dependence on parental care. As he grows up, every blessing and every want convince him, that his happiness is interwoven in the mingled web of human society. Neither in the city nor in the country, in the palace nor in the cottage, can he dwell contented alone. Place him, if you please, in the most salubrious climate upon earth; give him the dominion of a spot filled with all the luxuries of the tropics and picturesque with such scenery, as the ravishing description of Thomson calls to mind, when he exclaims,
" O speak the joy, ye, whom the sudden tear
Surprises often, when you look around
And nothing strikes your eye, but sights of bliss;"
let him have tools to form, and skill to apply the workings of ingenuity; books to enlighten and charm his leisure hours; music to beguile the memory of the past; and, in a word, bestow on him all the accomplishments that art or education could create in polished society; and then, leave him, Robinson Crusoe-like, alone, in his Elysian island; and, believe me, he would be miserable. Soon would you see him on a high cliff gazing at the distant blue, and searching, with tearful eyes, after some speck-like sail on the ocean; or wandering on the sea shore, and casting a sorrowful look to that far-off outline, which apparently bounded the waves, as it bounded the hope of the unhappy exile. He would sigh for a friend to feel for him; a companion to sympathize with him; some one on whose bosom he could fondly breathe his eloquence, and tell the charms of solitude. Make even Paradise a place of solitary confinement, and man would be wretched.
There is a spirit within us — a spark of the Eternal mind — capable of infinitely increasing improvement, of vast enterprise, and destined to live far beyond that immeasurably remote period, when the heavens and earth will be no more. This spirit was ordained for action with congenial beings. It brightens by contact; it grows vigorous by collision. Its greatest bliss is doing the will of God, by communicating happiness to others; whence arises the true foundation of a community of blessings, as opposed to selfishness. It sees its own image in the mirror of another's affection, as the still water reflects the colorings and features of the landscape; and hence it seeks to
cultivate the amenities of friendship and brotherly love. It sees its own deep and unutterable thoughts, written, as it were, with a magnetic pen, in the transcript of a mind more gifted than its own, and it finds itself in an ideal world, and is delighted: this is the poetry of nature. And when it looks on the external universe—and beholds the earth spotted with graves and sepulchres, and feels that its path is exposed to sickness, often shaded by sorrow, and always tending to the tomb of oblivion—it realizes that something is wrong within; something is wanting; that it must have fallen from some higher sphere of glory, and exist here in a state of trial and probation; and then breaks upon the troubled vision the necessity of the Inspired Word, and the value of those doctrines by which life and immortality are brought to light.
It is easy to perceive from reflections of this kind, that associations originated from the very nature of our constitution and wants, as intellectual beings. The one, which is the most ancient, emanated from a connection dictated by Infinite Wisdom, and includes the endearing relations of life; and whatever French infidels or wild reformers may say, the sacred tie of marriage, and domestic union under parental government, are the pillars on which the good order and well-being of society rest. Without the association of pious indivduals at the altar, pure and undefiled religion could neither be maintained nor promulgated. Like the Vestal fire, the Church preserves a perpetual flame of devotion. And associations for mutual help, aid and assistance, for strength of moral purpose, pursuit of knowledge, and the promotion of benevolence, have always existed, in some shape or other. I know there have been periods in the past, when darkness seemed to spread over the earth; when idolatry prevailed to a most debasing degree; when society was polluted by polygamy; and when men united for warfare and were linked together only for evil: yet domestic, ecclesiastical and benevolent associations, have in some manner been preserved; and whenever a nation has flourished and been happy, they have been the essential cause. Nor need we travel through the deserts of history, and ascend, as it were, "the White Mountains " of bleakness and solitude, to see the necessity of a brotherhood formed for social and beneficent purposes. There is a striking example in the midst of us: scarcely were our Masonic labors suspended, before kindred societies increased around us, whose deeds of charity and exemplary conduct are deserving of all praise. So true it is, that an Institution, where political and religious differences are disarmed of their sharp points, the pride of wealth and the struggles of poverty forgotten, and a union for useful and benevolent objects promoted, is demanded by the wants and desires of our nature.
Freemasonry is a religious Institution. It is composed of various Degrees and Orders; in each of which, we take the Holy Bible to be the rule and guide of our faith and practice. This Book lies at the foundation of the whole system in a Christian country. The doctrines we inculcate are faith in God, hope in immortality, and charity to all mankind. Therefore no Atheist
can be made a Mason. Every regular lodge is opened with prayer, and requires the candidate to be of age, of good report, a believer in Divine Providence, and with some honest, visible occupation for support. It is an Asylum for the unfortunate and a school of mutual instruction. The most perfect order is preserved, and every thing which surrounds the initiate, teaches him some moral or scientific lesson, conveyed by hieroglyphical symbols. The form of a lodge, high as Heaven, broad as the world—with a support of the pillars of Wisdom, Strength and Beauty—with the starry canopy for its covering—with a Mosaic pavement, tessellated border, and blazing Star, the Star of Bethlehem, for its ornaments—and with jewels emblematical of brotherly love, relief and truth—is peculiarly adapted to make an impression on the ingenuous heart. We must recollect, mind cannot think, nor converse with mind, without the medium of material objects. I pity the man, who blinded by fanaticism, or polluted by depraved passions, could enter the interior of a lodge, and see no beauty in the lambskin, the emblem of innocence, nor in the trowel, which reminds him to spread abroad the cement of brotherly love and affection; get no strength from lectures and charges of a most impressive nature;—and learn no wisdom in contemplating an ideal picture of that Temple, of which the Lord said, " mine eyes and mine heart shall be there perpetually." I could name several, whose first serious thoughts, when they "tasted the good word of God, and the powers of the world to come," arose and overshadowed their minds, in the inner chamber of Masonry. And the wretch, who, with a token of brotherly love, and a call upon his Maker to witness bis sincerity, and in possession of the incommunicable sign of a Brother, can go away, where the scoffer and scorner will gather round him, and ridicule all the symbolic representations and ceremonies of our Order, forfeits, to say the least, the honor of a gentleman, and the honesty of a man. To every reflecting mind, the lodge is a picture of moral sublimity. The interest increases in each degree. We are taught a solemn lesson of the immortality of the soul, and, at every step, and in every emblem, we are reminded of the most magnificent Temple the world ever saw.
Can it then be possible that we should hold to secrets, rites and ceremonies opposed to the Holy Bible ? That our Constitution, of which the immortal Washington said, " its liberal principles are founded on the immutable laws of truth and justice" could authorize or sanction crime ? That this Book, ever open on our altar, could be used as a cloak of immorality and wickedness ? We must be the worst of infidels, the most abandoned of libertines, to use this Great Light of Masonry, as a guide to hypocrisy, disobedience of the laws, or conspiracy against government. We repel such a charge with indignation. This very Book is a guaranty to the world of the sacredness of our foundation and the purity of our principles. On this Bock of Ages we will rest the defence of Freemasonry, with all its secrecy, ceremonies, oaths and promises. Though we may err as men, and by reason of human frailty, may not always
exemplify our principles by our practice, yet this very Book ought to protect those principles from misrepresentation and injustice. There may have been a few cases, where Masonry has been subject to abuse; but it contains within itself a self-regenerator, which will always correct its aberrations, and restore it to healthy action. It is true we have secrets, and we take upon ourselves solemn vows to preserve them; but they are innocent, and chiefly appertain to our ceremonies, and the way and manner of recognizing a Brother. It is said, apostates and fanatics have revealed them. The credulous are welcome to all the knowledge they think they have obtained. None but Ulysses' self could bend his bow. Our principles, object and design, as a Masonic Fraternity, are no secret. They may be found in numerous books, constitutions and charges. They may be seen, standing in bold relief, in that well conducted and excellent periodical, " The Freemasons' Monthly Magazine," published in Boston, besides many other works. I repeat it, the very object and design of our Institution are to teach obedience to the laws of the land and a veneration for our holy religion; to promote knowledge and practice benevolence. We hold to no right to take life or limb, for any violation of our mysteries. We can enforce no penalty, but by the expulsion of a recreant member, whom we leave
" To Heaven,
And to those thorns that in his bosom lodge
To prick and sting him."
But it is objected, that we are a secret society. This is not true. The calendar of our lodges is published; the name of each member is matter of notoriety. If it be meant, that we have no right to secresy in the interior of a lodge, the complaint will not bear examination. Why, even a Board of Brokers in our great cities have their secret meetings, to regulate the rise or fall of stocks. The jobber", too, has his secret marks. The fact is, we live in a world of evil. We are surrounded by danger. A house of glass would be no castle. The ties of friendship and mutual confidence between man and man, require that there should be some secrecy. Our Saviour himself instructed Peter, James and John, in many mysteries, which the other disciples knew not; he spake to the world in parables, but to his disciples he gave a secret explanation. He took the chosen three " up into a high mountain apart, and was transfigured before them : and his face did shine as the sun." Was this beatific vision no secret! Secretly did the Twelve meet in an upper chamber, at the first Eucharist; though one went out from among them as a traitor. History tells us, that, in the first four centuries, the sacrament was administered in secret retreats, and often in subterranean abodes and cemeteries ; and that The Discipline of the Secret was practiced by the Apostolic Church. This is confirmed by the testimony of no less than eighteen ancient Fathers. Minutus Felix (who lived A. D. 210) states, that, " Christians knew each other by secret signs. Pliny writes to Trajan, that they took an oath not to
commit any crime. They, too, were suspected by their enemies of resorting to dark recesses and practicing every abomination. Horrid tales were circulated about them, and they were cruelly persecuted; some even to martyrdom. Tertullian says, in their defence, " It would be more just to judge of our secret actions by those that appear, than condemn what is evidently good and praiseworthy upon suspicion of private faults." We regard silence and secrecy as Masonic virtues; they have kept off vagabonds and intruders from the sanctuary of friendship, and preserved our institution amidst the revolutions and desolations of the world, from time immemorial.
We are accused of gorgeous display in our regalia and titles. It may be so. Yet this comes with a poor grace from some of our opponents. Such is human nature, that every man delights in some honor or mark of distinction,—an epaulette, a star, or even a cold-water badge. The Deacon glories and looks grave in his holy office. The Captain, Major, Colonel, General, loom up, as they advance to each grade on the roster, which they sought with such avidity when following the drum of a militia muster. The rich man exults in the splendor of his palace, or the trappings of his equipage, as he passes his poorer neighbor on the highway of life. Man, almost universally, loves distinction, and will wear the badge of it when he can. Why, then, should envy concentrate its malice on a society whose members only make use of the ornaments and titles of Masonry in their official stations, and then lay them aside and mingle with their fellow-citizens without parade ? Our honors and titles belong to the office, and not to the man. We deem them necessary, as regards both respect and politeness in Masonic intercourse.
There is too much fastidiousness and prudish delicacy on these subjects. Among the phenomena of human society may be classed the changes of tastes and opinions, which are continually taking place. Tempora mutantur, et nos mutamus cum illis. Reformers naturally rush into extremes. Even amusements and fashions are revolving in a perpetual circle; to-day, most popular: tomorrow, rejected as vulgar or immoral. Has not the cheerful, graceful dance given way to the rude and boisterous sports of childhood 1 The time was, when theatrical performances and dramatic excellence were cherished and honored by the wise and good, and the theater was regarded as a school of moral reform; it is now abandoned to low comedians, or to the vulgar saltations of a circus. When I read the wonderful dramas of Sophocles, Euripides, Terence or Shakspeare, I cannot believe, but that the sock and the buskin might yet, under strict regulations, be made the instruments of innocent and moral benefit. Manners, too, have changed. Are they improved? The blunt "Yes" and the blunt "No" have taken place of the urbanity and respect, which were once paid to parents, superiors, the clergy, and venerable men and women. Our rough, sturdy republican notions, breaking down all distinctions in society, need the influence of some softening power, or the people, ere long, will treat each other even harsher than has been sometimes
witnessed in the high places of the land. We cannot wonder, therefore, that, among the wise ancients, science wore a simple dress, and was veiled before the world, reserving her treasures for the private meetings of her friends, in some secret retreat; instead of appearing, as she often does now, in public assemblies, either arrayed in tattered rags or transcendental ribands. We cannot get along without marks of distinction, and signs of politeness; although it is not to be desired that they should be manifested on the Utilitarian plan; which is, only to know an acquaintance, whom we may meet, when he can be of use to us in polities or trade, and at other times look Mm out of sight.
It is said, however, that Freemasonry is anti-republican, and therefore ought to be put down. This is a very erroneous opinion. The tendency is the reverse. The distinctions of rank and fortune are unknown in a lodge. Our government is purely elective. Every member has the right of suffrage, and we submit to the will of the majority for the good of the whole. The poorest, humblest brother, by his virtues, may be chosen to preside over our meetings. The power of the chair is limited by the constitution, and by ancient usages, which are the common law of Masonry. We meet on a level, we part on the square; that is, we are all equal, and desire to walk uprightly, towards each other and all mankind. The very germ and essence of a republican government, always existed in the elements of a lodge. Here, the prince and his subject, the rich and the poor, the general and his soldier, meet on equal terms, and associate together; like those various trees, which stand side by side in one of our primeval forests; and though the Author of Nature has made some lofty and towering, and with a trunk, branch and foliage, surpassingly beautiful, and overshadowing their fellows of a more lowly and humble form, yet they are all nourished by the same soil and inhale the same dews of heaven: so the native talents and moral virtues of some Masons, elevate them above their brethren; and, if I may continue the figure, as the smaller and weaker vines twine their tendrils round the strong and mighty, so our poorer, feebler members in the lodge dwell by the side of the powerful, in brotherly love and unity. It is a remarkable fact, that, during the dark ages, which covered over a space of nine centuries, the lodges alone, preserved the rudiments of a republican government.
The tendency of our institution in every respect, therefore, is excellent. In England it has founded many valuable schools for children; and I might refer to the benefit of lodges, as lyceums of useful knowledge, and the best models of debating societies. Here, perfect order is preserved. Decency, courtesy and brevity, distinguish every discussion. Some of the chastest and best arguments, happily conceived and eloquently delivered, which I have ever beard, have been on a question of debate in our private assemblies; the style and manner of which, if known, would be worthy of imitation, even in a National Legislature, where wild uproar, vulgar abuse, and interminable
speeches, upon all things and some others, have been too much encouraged by the taste of the day.
It is a fact which ought not to be forgotten, that lodges in this country were pioneers in the Temperance cause; and well might the High Priest, as he entered the R. A. Chapter, say in the language of Shakspeare,
" Give me my robe; put on my crown;
I have Immortal longings in me; now no more,
The juice of Egypt's grape shall moist this lip."
None hare rejoiced more in this great moral revolution, this abandoning of alcoholic drinks, than masons, nor contributed more to the cause of Temperance—a noble cause, which has enlisted many men of talents and piety in its behalf; but so much has been ably written and feelingly said on the subject, that any remarks of mine would only be an exhibition of foliage without fruit.
The claim of Freemasonry to a remote antiquity has been the subject of derision among the ignorant, and even of disbelief among some scholars in this country, on whose brows the laurels of erudition are yet green, and untouched by the finger of time. Some years ago, the University of Cambridge, and the Theological Seminary at Andover, had this subject on the carpet. In a note to the elegant Masonic eulogy of the Hon. Francis Baylies, on Lafayette, in 1834, I find this paragraph: " The question propounded to them was this—'Is there any known history to justify the belief that speculative or Freemasonry had existed prior to the last century ?' President Quincy submitted the question to the learned Faculty of Harvard University, who replied, that they had no knowledge of any such history. Prof. Woods, of Andover, ' had never seen nor heard of any evidence in support of the pretended antiquity of Freemasonry.' Prof. Stuart explored the languages of Europe and Asia, and could find no trace of Freemasonry."
Such was the modest reply of one convocation of literati, and the scornful decision of another. I would approach, with delicacy and veneration, the opinions of distinguished scholars, upon all subjects within the pale of their jurisdiction; but it should be remembered, that there is a common law in literature, as well as in forensic questions, and we have a right to be tried by our peers. Even if the High Priest of Delphos should mount the Hebrew tripod, and " in all the languages of Europe and Asia," utter an erudite response against the antiquity of Freemasonry, we must beg leave to enter his Theological library, and refer him to " The Discipline of the Secret;" and if he do not find that the early fathers of the Church were also Masons, it must be because the light of the Reformation was so intense as to disturb his mental vision.
With profound respect, however; I would inquire, if either of these learned Faculties ever looked into the history of Freemasonry, examined our records, or traced our usages, customs and ceremonies ? Did they put themselves in the way of getting the best information ? In a word, were they Masons !
Did they ever see the writings of ah English Antiquary, the learned Ashmole, founder of the Museum at Oxford, who wrote in the reign of Edward IV % Or of Nicholas Stone, a curious Sculptor under Inigo Jones ? Or read the Latin Register of William Molart, Prior of Canterbury % Or the manuscript, which was found by the celebrated Locke, in the Bodleian Library, touching an examination of the Brotherhood, before King Henry VI ? Did they ever read the letters of Dr. Knipe of Christ Church, Oxford, or the extract from the regulations made in a General Assembly in 1668, when Henry Jermyn, Earl of St. Alban's, was Grand Master % Even these few records, in old black letter, Would have prevented the promulgation of opinions formed by prejudice, and uttered without the consideration which was due to a very large and respectable body of their fellow-citizens. They would have found, in the archives of Masonry, records as veritable as any of the pages of ancient history, of an Institution, coeval with the Saxon dynasty, and handed down, through Norman, Plantaganet, Stuart and Hanoverian reigns, to the present generation. They would have seen that in 1738 Freemasonry was introduced into Boston; that in 1717 it was universally admitted to be in operation in other countries; that in 1663 the Earl of St. Alban's was Grand Master of Masons in England, and issued some salutary regulations for governing a lodge, and among others, that no one should be made a Mason, unless with " a good reputation and an observer of the laws of the land;" that in 1646, the learned Ashmole states, that he was made a Mason at Warrington in Lan-cashire; that the discovery by Mr. Locke, in the Bodleian Library, of a manuscript written in the time of Henry VI, induced that great philosopher to send it to the Right Hon. Thomas, Earl of Pembroke, and thus writes to him : "I know not what effect the sight of this old paper may have on your Lordship; but, for my own part, I cannot deny that it has so much raised my curiosity, as to induce me to enter myself into the fraternity;" moreover, that in 1429, during the minority of Henry VI, a Latin Register of William Molart, in manuscript, refers to a respectable lodge in Canterbury, and speaks of Masons as then of ancient standing; and still further back, that in A. D. 930, King Athelstane, grandson of King Alfred the Great, encouraged many Masons from Prance, who " brought with them the charges and regulations of the lodges preserved since the Roman times."
Such are some of the well authenticated documents, embracing more than nine centuries of our history. But they go farther. They refer to other accounts. That of Ashmole speaks of many records of the brotherhood in England, as destroyed in the wars of the Saxons and Danes; and mentions that Prince Edwin, brother to King Athelstane, summoned all the Masons in England to compose a Grand Lodge, of which he was Grand Master, They brought with them all the writings and records extant, in Greek, Latin, French and other languages; from which they framed a constitution and made a law always to observe and preserve the same. He made a book
thereof, showing how the craft was founded. Some of these ancient regulations deserve our notice, so quaintly and honestly did Freemasonry speak its heart. " He shall ordain the wisest to be master of the work, and neither for love nor lineage, riches nor favor, set one over the work, who hath but little knowledge. All the freres shall treat the peculiarities of eidher odher with the gentleness, decencie and forbearance he thinks due to bis own.' The manuscript found by Mr. Locke, contains a series of questions, and refers to the great antiquity of the brotherhood, as originating in Magna Grecia under Pythagoras. Among others, this question is asked: "Are Maconnes gudder nenne than odhers ?" Ans. " Some Maconnes are nott so vertuous as some odher mennef but yn the moste part thay be more gude than thay woulde be yf thay war not Maconnes." Again: " Doth Maconnes love eidher odher myghtylye as beeth sayde ?" Ans. " Yea verylyche and it may not otherwise be; for gude menne and true, kennynge eidher odher to be soche, doeth always love the more as they be more gude." These bear internal evidence of their authenticity. The print of a human footstep on the sands of the sea shore was not more convincing to Crusoe, that man had been there, than these vestiges of Masonry are of its antiquity to the inquirer after truth.
But to proceed: Did the learned civilian, who presides over Harvard College, examine the old Statute books of English law ? If he had done so, he would have found that in the third year of Henry VI. (A. D. 1424) an Act of Parliament was passed (chap. 1), entitled, "Masons shall not confederate themselves in Chapters or Assemblies," which provided, that for all such offenses they shall be adjudged felons and punished by fine and imprisonment. It was supposed that a previous Statute of 1422, punishing servants, masons and carpenters, for taking unreasonable wages, was infringed by such chapters and assemblies; but a statute of Elizabeth (chap. 4) rendered the act of 1422 inoperative, as will be seen more particularly in Coke's Institutes, vol. iii. p. 99, chap. 36. All these books are in the Law alcoves of the University Library. Notwithstanding the statutes against Masons, the Duke of Gloucester, believing in their innocence, took them under his protection; and the same King Henry VI. who signed this penal act of Parliament, was afterwards made a member of the fraternity, as I find, by Dr. Anderson's list of Grand Masters in England, that he presided over the Grand Lodge in 1446. The Abbe Barruel, the ablest opponent which Freemasonry ever had, assigned the origin of the Institution to the Maniehaean sect, which flourished A. D. 272.
Here are legal authorities which show that our Institution has existed nearly one thousand years; and this evidence is fortified by the traditions, lectures and ceremonies, which we use in the interior of the lodge, and which have descended to us from a time, beyond which the memory of man runneth not to the contrary. The learned Faculties must have been enjoying the otium cum dignitate, perhaps have been sleeping in their libraries, when they gave such sweeping responses in favor of a faction, whose Gothic hand, if it had
succeeded in tearing down the pillars of the Masonic temple, would have spared from desecration, neither the groves of the Academy, nor the Altars of Religion!
But, with your indulgence, I will pursue this subject a little more in detail. In Rees's Cyclopedia, which was published when there was no excitement nor cloistered prejudice against our brotherhood, it is written, " Masons, free and accepted, a very ancient society or body of men, so called from some extraordinary knowledge of Masonry or building, which they are supposed to be masters of, or because the first founders of the society were persons of that profession." He goes on to describe them as numerous, being found not only in every country of Europe, but in other parts of the globe, and "consisting of persons of merit and distinction." The origin has, by some, been traced to the time of the introduction of glass, A. D. 674. Dr. Henry attributes it to the difficulty, in Great Britain, of obtaining workmen in ancient times, to meet the great demand for churches, monasteries' and public edifices. Others trace it to the invasion of England by the Roman armies, when those stupendous works of architecture were left,' of which no historic record exists. Mr. Preston, who published a learned treatise on Masonry, refers to St. Alban, A. J). 303, as the patron in England, and supports his opinion by several ancient manuscripts. St. Austin, as early as 597, was at the head of the Fraternity, and founded the old Cathedral at Canterbury and other churches. After the Heptarchy, it flourished under St. Swithin, and found a zealous protector in Alfred the Great, who was Grand Master in 872. This is corroborated by the character of that wonderful man, the greatest and the best sovereign that ever sat on the throne of England.
The history of Masonry, under King Athelstane, has been already noticed; and it may be further stated, that there is still existing in York, an ancient lodge which traces its origin to that time, A. D. 960. The brethren were there collected under St. Dunstan, in the reign of Edgar. A period of declension followed; and a revival succeeded under Edward the Confessor, in 1041. Gundulph, Bishop of Rochester, and Roger de Montgomery, Earl of Shrewsbury, were Grand Masters and joint patrons in 1066, and under their auspices, the celebrated Tower of London was built. I name these saints and noblemen, because they prove that speculative and operative Masonry went hand in hand at that early day; for no one of sound understanding could pretend, that such Grand Masters and guardians were workmen, who handled the square and trowel in manual labor. Under Henry II, about 1164, the English lodges were superintended by the Grand Master of the Knights Templar. They prospered under six successive kings, to the reign of Edward III, when the lodges became numerous. This was about A. D. 1926. On the accession of Richard II, William a Wykeham, being Grand Master, the new College in Oxford and Winchester College, were founded at this Mason's expense. During the wars of York and Lancaster, agriculture,
commerce, religion and all the arts and comforts of life were depressed"; and Masonry, suffering with them, languished in that stormy period.
The craft flourished in Scotland, in 1424, in the time of Henry VI, under James I, King of the Scots, who was Grand Master. In Hay's manuscript, in the Advocates' Library at Edinburgh, there is a passage in the record of an ancient Masonic charter of this kind; " for sa meikle as from adge to adge it has been observed amongst us, that the Lairds of Roslyn has ever been patrons and protectors of us and our privileges," the Lord of Roslyn is authorized to purchase a new charter from the King; and it is referred to in a subsequent charter, in 1630, and therein the loss is mentioned of the muniments and records " consumed in ane flame of fire within the castle of Rosyln," which took place in 1554.1 James II. granted jurisdiction over the lodges in Scotland, to St. Clair, Earl of Caithness and Orkney, who founded the beautiful Chapel of Rosyln, A. D. 1441. There are, my brethren, not only eras in the history of civilization, of stirring interest and importance, but peculiar spots and localities, with which are associated the most enduring recollections. The height where this chapel stood is one of this kind: Rosyln, the summer resort of the citizens of Edinburgh, and noted for the flavor of its strawberries, is a village about six miles from that city. It was celebrated for its castle and romantic environs. A bold and lofty rock, overhanging the river North Est, which, with a semi-circular sweep, dashes against its rugged base, commands a rich view of the waters, woods and valleys. The ruins of the chapel, built by St. Clair, now occupy the summit of the mount. We arc informed that this nobleman invited artificers from foreign countries to build it. The stylo of architecture, buttresses, pinnacles, shafts and flying abutments ; the pointed windows, each window divided by a stone mullion, faced with double columns; the transom of the arch adorned with a variety of foliage and figures of suppliants; its wreathed centre; and the niches, canopies, tracery and altars, all evinced the great delicacy and elegance of execution, which were exhibited in the fifteenth century. I refer to this, as an evidence of the knowledge and skill in operative and speculative Masonry in Scotland under the auspices of a monarch, who was himself a Mason. The fields in the vicinity of the old castle of Rosyln, were celebrated for the defeat of an English army of 30,000 troops in 1808; and the plaintive air of Rosyln Castle is not unknown to the lovers of Scotch melody. From the age of St. Clair, Freemasonry has continued to thrive in Scotland; and there is an ancient record of the successive Grand Masters, down to James VI, afterwards King of Great Britain, A. D. 1603. Indeed, the Kilwinning Lodge, of Scotland, and the York Lodge, of England, can trace their armorial bearings for up into the thick darkness of the middle ages, when the splendid Cathedrals, erected by them, stood like light houses on the shores of time.
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1 A brief inquiry into the origin and principles of Freemasonry, by Simon Greenleaf, 1820, p. 13.
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