Cross Keys February 2020 (Freemasonry)

The Cross Keys Number 225

February 2020

The Monthly Newsletter of Lodge Houstoun St. Johnstone No.242

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From the Editor After a couple of requests, there will be a series of Royal Arch articles so if any companions feel they can add to this, I would be delighted to hear from them.

Some points made by the First Grand Principal, Joe Morrow, on the very interesting video (Through the Arch) on SGRAC webpage are the 3 Rs—not the typical Scottish Rs from our old education system but RESPECT, RELEVANCE & RENEWAL. Briefly, these are knowing where we came from (the RA is not native to Scotland) and respecting the ritual to ensure good delivery; developing relevance of the RA to brethren not in the Order and to our communities; seeking ways to rebuild the Order and do things in new ways without losing our traditions. This might even mean reopening old chapters, but in a different way from the standard chapter.

Grant

In this issue: 3 4 6 7 8 9 11 15 18 19 20 21 22 22

PGL Visitations The Copiale MS Part 2 The Alchemical Son Modern Alchemy Update Jacobite Links?

King Solomon’s Temple Livery Lodges in London Gleanings—Hiram Part 1 Grand Lodge of China Early Dawn Lodges Hollywood Lodge GLoNY Retirement Village Australian Disaster Grand Lodge News

Cover page—crest of Sun Lodge No.6 under the Grand Lodge of China (see page 18).

The Cross Keys is a free magazine distributed across the many countries in order to spread the good (and sometimes not so good) qualities of the Craft. All views are of individual brothers and not any organised body.

Editor: Bro. N. Grant Macleod PM of Lodge Houstoun St. Johnstone No. 242 PM of The Anchor Lodge of Research No.1814 Past Provincial Grand Secretary of the Province of Renfrewshire East.

Proof Reader: Bro. Allan Stobo PM of Lodge Houstoun St. Johnstone No. 242 Treasurer 242

All Scottish Constitution.

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February Meetings Thursday 13th EA Degree

by OBs Thursday 27th FC Degree by 156 7.30pm start

PGL Visitations I heard a couple of brethren mention AGM and that they would rather watch Eastenders—very sad if that’s the case! However, the days of AGMs being packed and 2, 3 and sometimes 4 brethren applying for an office have long gone, probably never to return.

The fact is, the AGM is not too interesting, but it is essential.

It is easy to understand brethren not wanting to attend that night. The report says little that they are not aware of so perhaps the report could be emailed and left to the lodge to email to members. If a lodge has to receive a clear minute then surely that’s all that needs said? If it is not a clear minute then the master, secretary etc should be spoken to prior to the meeting and in private to avoid embarrassment.

So why mention the AGM? Well it is equivalent to a Provincial Grand Lodge Visit in many provinces. I have heard words such Brethren are only interested in a clear mias boring, monotonous, dull, etc to describe nute and not going through obituaries again, the meeting. Now this winning sports trois not in all cases where phies, the number of . . . boring, monotonous, some lodges are still meetings, candidates…. dull. . . conferring degrees. If I have to stop at this there is no degree and point as I am boring only a report then it the description is prob- myself already!! ably justified.

However, you get the point—we need brethThe PGM of Renfrewshire East has quite ren to be involved, interested and there. rightly requested that degrees are con- AGMs and PGL Visits (in many provinces) ferred when PGL visit. The reports are get- just simply do not succeed and are deemed ting shorter and there is time to have a de- dull in the eyes of many brethren. gree. After all, it is the duty PGL to see a degree in every lodge in the province. How Solution? Do as the PGM requests—hold a many PGMs (or their team) can say they ac- degree at the official visit even if it’s an extually have? If they don’t then they are not emplification. Use it to have some young carrying out their duties.

OBs or new degree workers try for the first time. We don’t want to scare brethren away Most brethren won’t come to a lodge if it is from any meetings never mind two that are the PGL Visit and visitors will avoid it like actually quite important to a lodge. the plague—unless there is a degree (or a lecture, but PGL is not there to see a lec- So when preparing a syllabus (if the lodge ture). It is difficult to expect PGL OBs to at- does that anymore) then give it some serious tend a visit when it is only a report so we thought—ask the General Committee for ideshould be fair to everyone and ensure the as, ask the brethren and get something that meeting is interesting. all the brethren have contributed towards.

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The Copiale Manuscript Part 2 The manuscript is broken into: Oculist-Order • Three Craft degrees • Scottish Master • Key lodge • Alchemical lodge •

This article will focus on the Scottish Master (“maitre ecossois”), sometimes equated to the Royal Arch or fourth degree, but it is clear it was much more than that although it was a continuation of the MM degree. It was a completely new innovation for Germany in the 1740s, possible dating for the manuscript.

The general description of the ‘German’ Scottish lodges is very comprehensive (p. 75-99).

Scottish lodges in Germany are said to have fixed membership numbers (between twelve to sixteen), which certainly not is the case for the later development, particularly after 1760. The later development in the Swedish rite would make the Scottish master’s degree a prerequisite for becoming a master of a blue lodge and would embrace elements of a Installed Master’s ritual (however significantly different from Emulation, but still placed in the immediate continuation of the three craft degrees).

The Oculists learned that there were strict rules of admission in place and how the interior of a lodge was designed. In the East a square altar with a green cloth was placed on top of which four candles, a vase with oil and herbs, a bible and a ‘battle sword.’ The square tracing board contains characteristic features: the setting is the destroyed temple of Jerusalem, “four circles and four squares alternately drawn around each other and on top of which are drawn four broken columns, in the form of an St Andrew’s Cross”. We find also the Ark of the Covenant, and Noah’s Ark, mount Sinai and the Brazen Sea. The candidate carries a cord around his neck and is (as in the French ritual) purified by water. An oath is taken on the Book of Genesis. The token of the Scottish master has striking similarities with the one

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used later in the Swedish rite, displaying the crucified St. Andrew celebrated on the 30 November. The motto of the Scottish master is given as “Dulcia post amara” (“Sweet after the Bitter”) and the passwords as “Adonai” and “Jehova.”

This part of the MS is related to what is called the Key Lodge (Schlussel loge). Masonic rituals and normative texts like orations or charges rarely touch upon any political issues or political ideology for that matter. However, the themes addressed in the Key Lodge, peace, rebellion, natural freedom, the necessity to form a corps, a three-headed monster that represents violent government, tyranny and the like place the workings of the lodge in a pretty direct political context. There is no room to produce a lengthy translation of the five pages here, but there is need for one that substantiates what I claim in the following.

On the tracing board of the lodge seven symbols are displayed: (1) an olive branch as the sign of peace, (2) a drum which calls for a general rebellion, (3) the goddess Fame with her trumpet, “calling the freema-

The Copiale Manuscript Part 2 (ctd) sons to regain their natural freedom”, (4) a three-headed monster (traditionally this is Cerberus, the dog guarding the entrance to the underworld) representing a government that “by force of violence and stratagems has bereaved man of his natural freedom, enjoyment of timely matters and what man depends upon, (5) an exalted mountain, “symbolizing tyranny with which we are suppressed in our current slavery”, (6) three snakes symbolizing nature, justice and fortitude and (7) spears, pistols and banners “are the weapons of freemasons [or Order depending on how to read the pictogram] in order to recuperate their lost liberty.

natural freedom and free will is very unusual. Particularly striking is the call for a general rebellion and the question is of course, against whom? Considering the possible origin of the manuscript around the middle of the 1740s, there is an obvious answer, the Jacobite rebellion of 1745. I am not a friend of conspiracy theories within research into freemasonry, but is it possible that the Key Lodge, which obviously is a continuation of the Scottish Masters degree (it has for instance the same passwords “Adonai” and “Jehova” and also always is admitted to the Sanctum Sanctorum) and either calls freemasonry or the Order of St. Andrew to the weapons, is a tool to gather support for the Jacobite cause? In more or less serious scholarship the (existing) links between freemasonry and the Jacobites have been interpreted in different ways.

However the message of the Key Lodge points forward to concepts of liberty and independence as transformed during the 1776 and 1789 revolutions. This manuscript is worthy of further research, but illuminates other degrees from abroad and their influence here.

This strong rhetoric is repeated on a number of occasions throughout the text. According to the person who compiled the Oculistmanuscript the Key Lodge was invented by “unsettled idlers” and has “most certainly to the largest extent disappeared.” But in the context of masonry such a strong emphasis on the fight against usurpation and tyranny,

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The Alchemical Son Continuing with the series of articles about early examples of symbolism which could have led to some speculative ideas within the Craft degrees, this articles focuses on an engraving by Robert Vaughan in Bro. Elias Ashmole’s Theatrum Chemicum Britannicum in 1652.

This engraving depicts what is called the alchemical son who is kneeling. This refers to a pupil or someone who will learn while the master is seated. The black and white floor and the pillars on either side require no explanation. The arch is not strictly masonic but has been used later in many diagrams and degrees. At the top is a blazing sun with probably an eagle representing the Holy Spirit.

The master gives the book of secrets with the wording of an oath I will keep secret or set apart the secrets of alchemy. He is being urged to dedicate himself by keeping the knowledge holy or separate from worldly things and is told to take this gift of God to himself (Accipe donum Dei). This Latin verb Accipe ,which means to take a person or thing into oneself, to take possession of or simply to accept. As this is an alchemical image, it is likely to refer to the Acception ceremony showing the son accepting the book. Could this be a hidden reference to the London Company of Masons known as the Acception and again a forerunner of free and accepted?

It is likely that the Craft has ‘borrowed’ much symbolism from many sources and alchemical allegory is a rich source of materials suitable for the degrees. Bear in mind, this engraving was before any Grand Lodge and third degree so perhaps there is merit in this idea.

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Modern Alchemy Update?

Alchemy was the forerunner of modern chemistry. In fact, early alchemists contributed to the development of many useful chemical compounds for ink, leather tanning, glass making and all manner of distillations.

To most of us though, the idea of alchemy conjures up images of arcane scientists boiling chemicals and herbs in a medieval laboratory in hopes of changing lead into gold.

Indeed, the alchemist’s work was the process of ritual purification of base elements into something greater, more noble and more valuable. This process probably sounds very familiar to most Freemasons.

Alchemy in its most basic sense, is a series of steps or a formula that changes something simple into something that is greater than the sum of its parts. From an esoteric perspective, Freemasonry is alchemy of the self. One of our core precepts is that we “make good men better.” The process or formula that Freemasons adhere to as they progress through the degrees of Masonry makes a man more than what he already is.

A Masonic Temple is not exactly a laboratory in the traditional sense, but we do create

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a space for the transmutation of oneself into something more noble and pure, perfecting that philosophical stone. That is the secret and hidden alchemical layer of our work.

Indeed, If we are to take the latin roots of the word “laboratory” we will find “labora et ora,” which translates to “work and pray;” two concepts that find themselves very much at home in the transformative laboratory of Freemasonry.

By Bro. Bryan Godwin Culver City-Foshay Lodge No. 467, F&AM

Jacobite Links?

There was certainly an upsurge in Masonic activity in Jacobite circles in Russia in the 1730s, due in no small part to the continued presence of Scottish Jacobites. General James Keith apparently acted as master of a Freemasons’ lodge in St Petersburg from 1732-34.

While recuperating from an injury in London in 1740, he was appointed Provincial Grand Master of Russia (replacing John Philips) by the Grand Master of England who was his cousin, John Keith, 3rd Earl of Kintore (shown).

dish Ambassador to Great Britain, Carl Magnus Wassenberg, was initiated into Hanoverian Masonry in London (c.1741), putting this Swede in the same HanoverianMasonic orbit as the Scottish Masons Morton and Kintore in London and James Keith in Russia (and later Sweden).

Thus the automatic assumptions made about Scottish, Swedish and Russian Masonry in the context of Jacobite plotting suddenly looks increasingly fragile. In fact, the possibility of a Hanoverian network in the same area becomes equally plausible.

The main vehicle cited is usually the Masonic connection between James Keith and the leaders of the ‘Hat Party’ then in power in Sweden. At least six of the party (four of them Kintore, a Hanoverian, was ex-Grand Master of actually in the government) were FreemaScotland only by a matter of months when he sons. There is no doubt about this or that the first recorded Masonic lodge in Sweden was became Grand Master of England. This is a founded by Count Axel Wrede Sparre in 1735. crucial point in the Jacobite and Hanoverian Another Swede, Carl Frederik Scheffer, lived Masonic debate. Keith’s authority to open a in France in the 1730s and became an initiate Russian Provincial Grand Lodge was authorinto Freemasonry in 1737 in Paris. That year ised by the (Hanoverian) Grand Lodge of Engthe English Jacobite Charles Radcliffe, 5th land. That did not mean Keith was not a JacoEarl of Derwentbite – although Anthony Cross (see GLoS Year water (1693Book 1973) insists he swore allegiance to the 1746 when beHanoverians in 1740 – but it does a lot to headed) authordamage the Jacobite-Masonic conspiracy theo- ised Scheffer to ry that the Jacobite network functioned only establish lodges through lodges. in Sweden.

From 1743 he It also affects potential plots in Sweden be- also served as a cause another Hanoverian Scot, James Doug- Swedish minislas, Earl of Morton, took over as Grand Master ter.

of the Grand Lodge of England from Kintore, and was seconded by yet another Scot, Wil- The deputy chancellor, Carl Gustav Tessin, liam Graeme. Under Morton’s tenure the Swe- had become a member of a Masonic lodge in Cross Keys January 2020

Jacobite Links? (ctd) 1735. Furthermore, the year after his arrival in Stockholm in 1743, James Keith founded a new Masonic lodge which the chancellor (and one time Jacobite plotter), Count Carl Gyllenborg, is said to have attended in some capacity – perhaps simply a curious visitor – albeit there is no trace of him as a member of any Swedish lodge. However, as Keith operated under a warrant from the Hanoverian Grand Lodge of England, and that at least one Swedish government representative was a member of the same Hanoverian system, the previous assumptions attributing Keith’s presence to a Jacobite-Masonic conspiracy should be reconsidered. After all, if he was hewn from the same rough stone as the supposed Jacobite Masons in Sweden, why did he have to establish a new lodge rather than simply join theirs? It can be established that Keith and several Swedish government officials can be seen to have shared something in common in their membership of the wider Masonic fraternity, albeit variously of English Hanoverian, French and Swedish derivation.

Too often the ‘Jacobite Conspiracy’ detracts from that other aspect of Freemasonry as it existed in the seventeenth and eighteenth centuries: the attraction to ‘speculative Masonry’ of many with an interest in mathematics, physics and engineering rather than those with political motivation.

Many professional soldiers fought on Jaco-

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bite sides sometimes because of the ideal, but sometimes due to money.

Many ‘common’ soldiers also changed allegiance after the uprising and served as red coats in the British Army. This was often for survival.

There are also other problems, not least the absence of discussion of those numerous Freemasons who were not Jacobites, including Swedes like Wassenberg and apparently defectors from ‘active’ Jacobitism like Keith.

Could lodges have been used for underground activities? Perhaps in small confines but in all likelihood probably not although a Grand Lodge may have been formed due to the threat of the Jacobites.

Bro. James Anderson, who was from Aberdeen, made clear in his Constitutions of the English Grand Lodge that ‘we meddle not with Affairs of State’. Bro. Murray-Lyon (Scottish historian) concurs and concluded of the Jacobite conspiracy theory that ‘the fact that their membership embraced zealous partisans on both sides, would prevent lodges being made the arena of plotting and intrigue’. Politics and Religion have always been topics avoided by brethren and when looking at Jacobite events on the 18th century, it makes sense to preserve the peace and harmony within lodges.

King Solomon’s Temple A fantastic website now lets you see Jerusalem being built up over the years just be scrolling.

Fascinating—just click on (Explore centuries of Jerusalem's architecture in this interactive graphic.) By scrolling it is possible to see the various buildings with the changing map shown in the background of the image below.

Knowing when to Divorce your Lodge!

Episode 267 from The Masonic Roundtable has a rather strange title. It is advertised as when the tough decision needs to be made, how do you determine whether to stay with your lodge, move to another lodge, or form a new lodge? The brethren dis-

cuss many reasons why a demit is sought such as logistics, awkward brethren who dominate meetings, Click on the photo to go to the YouTube video.

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Livery Lodges in London The Livery companies of the City of London comprise London's ancient and modern trade associations and guilds, almost all of which are styled the "Worshipful Company of..." their respective craft, trade or profession.

Most Livery companies maintain their original trade, craft or professional roles to a greater or lesser degree; some still exercise powers of regulation, inspection and enforcement, while others are awarding bodies for professional qualifications.

In 1515, the Court of Aldermen of the City of London settled an order of precedence for the 48 livery companies then in existence, based on those companies' contemporary economic or political power. The 12 highest-ranked companies remain known as ‘the Great Twelve’ City Livery Companies. Today there are 110 City livery companies, with all post1515 companies being ranked by seniority of their creation. Many of these liveries have their own livery halls and a smaller number have an associated Masonic Lodge.

Almost all of the Lodges commented in their answers that they are either growing or in rude health. A number of them, particularly Cito Lodge No. 9650 commented that it had an unusually young average age, due in part to it being linked to the Worshipful Company of Information Technology-which, as an industry, tends to have a younger demographic.

Most of the lodges also mentioned that they had strong links with Royal Arch Chapters, often being a ‘feeder lodge’ for those Chapters. City Guilds Chapter No. 4256 and Paviors and City Livery Chapter 5646 have a number of the Livery lodges feeding into them.

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Most of the livery lodges follow the livery traditions of singing grace and having a loving cup during their festive boards. The sung grace is normally that from the Laudi Spirituali. The Ceremony of the loving cup, which is traditional with many livery companies, is said to date back to Saxon times before the Norman Conquest of 1066, and to derive from the assassination, by command of Elfrida, of King Edward whilst he was drinking. As a consequence, a practice evolved into a tradition, of the person taking drink having a fellow diner protect his back from attack, and is commonplace in liveries and their associated lodges. Interestingly the Distillers Livery, when performing this tradition, not only pass around the loving cup, they also pass around daggers with which those taking part can protect themselves.

The favourite tradition of the Livery lodges according to the secretaries is that of visiting amongst themselves-the ‘Inter Livery Lodge Visiting Scheme’. This is a tradition of the masters of each lodge visiting the other livery lodges during their year of office. Due to the sheer number of such lodges it is difficult for them all to be visited in the year of office-especially as some of them clash dates. However, I’m led to believe that it is possible to do with sufficient planning. Masters of Lodges making such visits are often treated as honoured guests and a number of the secretaries have pointed out that they’ve completed the full circuit, and particularly enjoyed doing so.

Once a brother has passed through the chair of his lodge and is Freeman or Livery-

Livery Lodges in London (ctd) man of one of the liveries he is then entitled to join The City of London Lodge of Installed Masters 8220. This lodge meets in the crypt of the Guildhall, the epicentre of the City of London and hence all the Liveries. This is a prestigious lodge and has a number of the most senior officers of the craft as members and indeed past masters.

As an installed masters lodge it regularly runs presentations and question and answer sessions for the benefit of the brethren present. For the freemen and liverymen of liveries that don’t have an associated Lodge there is the City Livery Lodge No. 3752. This lodge meets at the Charterhouse and is well known for its dining and camaraderie. Fine dining seems to a common theme across Livery lodges, with Innholders Hall, The Charterhouse, The Guildhall and The Bakers Hall being some of the excellent venues at which Livery lodges dine.

These, broadly, are the similarities, however there are far more aspects of these lodges which make them unique. Pellipar Lodge No. 2693 has its own Ritual-Cartwright.

Similarly, Lora et Aries 5086 has its own Inner Working and a number of other parts of the ritual rarely seen in a lodge. So both lodges are well worth a visit if you’re looking to see something you’ve not seen before.

A number of livery lodges are open to all livery members or a selection of liveries.

However, these lodges follow their livery’s membership requirements steadfastly - to be in some way involved in its particular trade, whether professionally or as a hobby.

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For instance, perspective joiners of Cito Lodge No. 9650 should be able to show that they either work in or can show significant involvement with information technology.

Similarly, Per Caelum No. 8602 expects that you’re a pilot or in some way involved in flying. Taurus 3981 is another lodge in the same vein, you should be involved in butchery or its industry in some way as it’s linked to the Worshipful Company of Butchers, which has that requirement of its members. Lastly Cutlers No. 2730 expects you to be a member of its Livery associated with sword makers and surgical instruments.

In conclusion I think there are only three things that they all have in common-but what a wonderful three things to share.

Firstly, they are all linked to the Livery Companies of the City of London in some way and share membership with them.

Secondly, they all have their own unique traditions which aren’t present in other types of lodges and they particularly enjoy their place within the ‘City’. Thirdly and probably most importantly, as all the secretaries who responded to my request have said, they particularly enjoy the juxtaposition of their being unique lodges in themselves but which all enjoy being members of “a very special group within Freemasonry”.

Bro. Rod Glyn-Thomas, City of London

Livery Lodges in London (ctd) Full list of Livery linked Lodges is (with livery in brackets where it’s not obvious):

Pellipar 2693 (Skinners) Cutlers 2730

Basketmakers 5639

St Catherine 3743 (Turners)

Paviors 5646

City Livery 3752

Love and Friendship 6123 (Gold and Silver Drawers)

Feltmakers 3839

Farriers 6305

Taurus 3981 (Butchers)

Poulters 6876

Painters and Stainers 4256

Blacksmiths 7175

Needlemakers 4343

Plaisterers 7390

Laus Deo 4821 (Bakers)

City of London Lodge of

Lora et Aries 5086 (Loriners)

Installed Masters 8220

St Julian 5107 (Innholders)

Per Caelum 8602 (Air Pilots)

A Grand Master! The title given to the master at this time.

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HRH Prince Leopold (May 1874) Today most people would say who? He was the eighth son of Queen Victoria (1853—1884)and therefore unlikely to become king. Unfortunately, he had haemophilia which caused his early death at only 30.

In 1872, he entered Christ College, Oxford. His initiation was described as: at an emergency meeting of Apollo University Lodge No.357 was held on 1st May, 1874 for the purpose of initiating Prince Leopold. His proposer was HRH the Prince of Wales K.G. who was IPM of Apollo. What was strange was that he requested no visitors be admitted with the exception of the master of Alfred Lodge No.340 to represent the City of Oxford lodges. Despite this, it was the largest ever attendance of Apollo.

The Grand Lodge of Russia A couple of images from inside the Grand Lodge of Russia.

Some renovations that have made a remarkable difference to the decor of the temple in Moscow—I’m sure you’ll agree.

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Gleanings—Hiram Part 1 More legend than fact has been woven around the character of Hiram, the widow’s son, of Tyre, or as he is generally known, Hiram Abiff. This last name, however, does not occur in the English Bible. It is first met with in the German translation, which was the work of Martin Luther. He translated the words, “Huram, his father” in II Chronicles 2:13 and 4:16, as “Hurum Abiff”, and the same reading is now to be found in the Swedish version. Calmet, in his “Dictionary of the Bible,” has pointed out that the word “Hurum” signifies “high intelligence” and says that Hiram was called “father” by Solomon and the King of Tyre because he was the chief director of the work on the temple. It is clear that Hiram could not have been the grandfather of Solomon nor the father of the King of Tyre. It is of interest to recall that Khurum or Hurum is identical with the Egyptian Her-ra, Hermes or Hercules. The word Abiff, regarded by some writers as a surname, was a title bestowed by the Hebrews as a honor upon their advisers and the intimate friends of the reigning monarch, and signifies Ab, “father”, Iff “the serpent” symbol of wisdom, hence Hiram Abiff signifies “Hiram, the father of Wisdom.”

The story of Hiram is given in the Old Testament, I Kings 7:13-45 and II Chronicles 2:11-14. In the first place Hiram is described as the son of a widow of the tribe of Naphtali, and in the second as the son of a woman of the daughters of Dan, an obvious impossibility, as a woman could not belong to two tribes. The Rev. Morris Rosenbaum, a well known Hebrew and Masonic scholar, maintains that two Hirams are spoken of and points out that they were engaged upon different work in connection with the building of the temple. One was a brass-smith only, but the other was an allaround workman, skilled in every kind of metal work, also in stone and timber - consequently a builder and a master of device, an architect.

One Masonic tradition runs that about four years before the building of the temple, Hiram Abiff, as an agent of Hiram, King of Tyre, purchased some curious stones from an Arabian merchant, and upon inquiry where he met with them, was told that they had been found upon an island in the Red Sea. King Hiram at once sent his agent to investigate, and he had the good fortune to discover many precious stones, and, amongst the rest, an abundance of topaz, with which the King of Tyre adorned his palaces and temples, as we read in Ezekiel 28:13. Subsequently, according to Pliny, the island was called Topaz, from the abundance

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of the stone found there.

The story familiar to Freemasons is that Hiram Abiff was slain before the temple was completed, but if only one Hiram was referred to in the Old Testament, this story lacks corroboration either there or in Josephus. Masonic tradition asserts that he met his fate within the precincts of the temple before the work was completed, which is at variance with I Kings 7:40, and II Chronicles 4:11. As the story is familiar to all of us, it is unnecessary go into details, suffice it is to say, that, on the very day appointed for the celebration of placing the copestone of the building, Hiram entered as usual at the meridian hour, and did not return.

According to the Rev. Morris Rosenbaum, the legend of what happened can be substantiated by the Scripture narrative, although there is no mention of it in the Old Testament. “Hurum, his father,” he contends, refers to the father of Hiram, the second, who is said in the verses immediately preceding to have carried out the casting of the huge brass articles, and the proper interpretation of the passage in Chronicles is: “And Hurum (the father) made the pots and the shovels, but Hiram (the son) finished all the work which he made for King Solomon,” viz., the two pillars, the sea and the lavers. In the history of the Masonic Degree of Architect we are told that on the stoppage of the work in consequence of the passing of the chief architect of the temple, King Solomon, assembled all the masters who were distinguished for their talents and formed them into a lodge or council to supply the place of Hiram Abiff and conferred on them the privilege of entering the Sanctum Sanctorum.

The Ghiblim, or stone-squarers, polishers, and sculptors, says Dr. Oliver, a high Masonic authority, were the Dionysiacs, a society of architects, who built the temple of Hercules at Tyre, and many magnificent edifices in Asia Minor, before the temple of Solomon was projected.

They were the masters and wardens of the lodges of masons during the erection of this famous edifice; to them was entrusted the execution of those works of art and genius which were projected by the chief architect, Hiram Abiff; they maintained order and regularity throughout the vast number of inferior workmen and labourers.

Gleanings—Hiram Part 1(ctd) Hiram Abiff lived toward the end of the tenth century B.C., at which time, and many centuries later, in the time of Tutmes III (about 1600 B.C.) Hiram’s countrymen were renowned for the production of works of art. Dr. Anderson, in his “Book of Constitutions,” issued in 1738, says: “Solomon had the laborers of his own; but was much obliged to Hiram, King of Tyre, for many of the Ghiblim and Bonai, who lent him his best artists and sent him the firs and cedars of Lebanon; but, above all, he sent his namesake, Hiram Abiff, who, in Solomon's absence, filled the chair as deputy grand master and in his presence was the senior grand warden, or principal surveyor and master of work.” Some continental brethren hold that the art and mystery of the Masonry was first introduced at the building of the Tower of Babel; thence handed down to Euclid, who communicated it to Hiram Abiff, under whom, at the building of the temple of Solomon, was an expert architect named Mannon Graecus, who, according to legendary lore, introduced it into England. This is self-evidently wrong, for Mannon Graecus is only an illiterate souvenir of Magna Graecus, the old name for the south of Italy where Pythagoras had his school.

But let us examine the Biblical narrative of Hiram Abiff a little more closely than we have hitherto done. Assuming for the time being as correct, the generally accepted belief that only one artisan of the name of Hiram, or Huram, is mentioned in that historical account of the building of the Temple; we are immediately confronted with three contradictions demanding attention. These are: (1) in the descriptions of his parentage; (2) n the descriptions of his qualifications; (3) in the periods named of his arrival at the Temple.

In the first place then, let us look at the descriptions of Hiram’s parentage. In II Chronicles 2:14, Hiram is said to be; “the son of a woman of the daughters of Dan.” In I Kings 7:14, he is described as ; “the son of a widow woman of the tribe of Naphtali.” Now, no man can have two mothers and no mother can belong to two tribes. On what supposition then, can these two differing descriptions be reconciled? With writers unacquainted with the tribes of Israel, or the peculiarities of Hebrew history, that might be. But the writers of the books of Kings and Chronicles had an intimate knowledge of all these things, and we can scarcely suppose for a moment any such mistake.

The tribe of Dan occupied the hilly country in the Cross Keys January 2020

immediate neighborhood of the Philistines and Samson the celebrated warrior and patriot was of that tribe. Unable to subdue the Philistines the Danites, after the death of Samson, migrated to the plains of the upper Jordan around the city of Laish, which was then the grainary of Sidon. Their proximity to Tyre, no doubt, resulted in intermarriages with the Tyrians; and hence, there would be nothing very remarkable in “the son of a woman of the daughters of Dan,” being a famous artisan of Tyre.

The tribe of Naphtali were located in the mountains on the northern border of Palestine; and from their nearness to Tyre and the necessities of trade from the sea coast, they had regular intercourse with the Tyrians and intermarriage would, consequently , more or less result. Thus there seems nothing extraordinary in the recorded fact, that a Tyrian artisan was “the son of a widow woman of the tribe of Naphtali.”

There is little likelihood that, in either of these two cases, the writer of the book of Kings, or the writer of the book of Chronicles, would make any mistake in the matter of lineage; for on this one point the Hebrew writers seem to have been very particular. The fact that in both instances the father is not mentioned, adds weight to the correctness of the description of the mother; and, if there were only one artisan of the name of Hiram at the building of the Temple, we have before us the insuperal difficulty of believing that he had two mothers.

Let us now pass on to consider the second point, the description of Hiram’s qualifications. In II Chronicles 2:14, Hiram is described as: “Skillful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; and also to grave any manner of graving, and to find out every device.” In I Kings 7:14, he is called a worker of brass, and he was filled with wisdom, and understanding, and cunning to work all works in brass.”

Now, just think for a little on these two descriptions. The one is skillful to work metals - gold, silver, brass and iron; also stone and timber. In weaving and in dyeing, in engraving and in every device, he is an expert. He is

Gleanings—Hiram Part 1 an all around architect-- a marvel, a genius, a man of large experience and, in no doubt, of ripe years, whose fame would be sure to go down the ages.

The other is merely a worker in brass--no doubt a man of good parts, but limited in experience and knowledge--probably young in years, and according to the description, as yet only a worker in brass.

This statement that his craftsmanship is confined to brass is most carefully noted by the historian, for it is reiterated in the description. He says: “A worker in brass filled with wisdom and understanding, and cunning to work all works in brass.” He repeats the words “in brass” as if he was afraid that the individual that he was describing might be mistaken for some other person of the same name, also celebrated as an artisan and a worker, at the building of the Temple.

Considering these two descriptions, is it reasonable to believe that they belong to the same individual?

They are not loose, nor in any way vague. On the contrary, they are very precise and detailed, and no one reading them, without prejudice, would imagine them to refer to the same artisan.

We now come to our third point, namely, the periods named of Hiram’s arrival at the Temple. In II Chronicles 2:13, before the work of the Temple was begun, Hiram King of Tyre in his letter to Solomon says: “And now I have sent a cunning man endued with understanding, etc.” In I Kings 7:13, after the house of the Lord and the house of Solomon had been built, we are informed; King Solomon sent and fetched Hiram out of Tyre. These periods were twenty years apart; for the house of the Lord took seven years, and the house of Solomon and the courts of the Temple other thirteen years in building.

To understand the biblical narrative properly one has to keep in view that there are several “finishes” mentioned, and that these refer only to certain parts of the work at the building of the Temple. The first “finish” is mentioned in I Kings 6:9, “So he built a house and finished it”-- that is the mason-work, or shell of the building. Then comes the second part of the work, consisting of the carpenter-work of the roof, and of the chambers around about, as stated in verses 9 and 10, and in verse 14, the narrative goes on to say; “So Solomon built the house and finished it.” The third part of the work described, consists of the decorations -- the gold plating and gilding.

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Verse 22 says: “And the whole house he overlaid with gold, until he had finished all the house.” The fourth part of the work is stated to have been the internal fittings and carvings of the house, and the building of the inner court, and the whole is summed up in verse 38, as follows: “And in the eleventh year, in the month of Bul, which is the eighth month, was the house finished throughout all parts thereof, and according to all the fashion of it. So he was seven years in building it.”

So far as we have followed the narrative, the house itself, in its plan and embellishments, has been finished; but the Temple is still far from being completed. The outer courts and the houses of the king, with all their magnificence and ornamentation, the pillars of the porch, and the altars and utensils of the inner court, have not yet begun. These were to take other thirteen years to construct and finish. In the meantime, let us go on. The house of the forest of Lebanon, the porch of judgement, Solomon’s palace, the palace for Pharaoh’s daughter, and the great court, had all just been built when the sacred narrative is abruptly interrupted by the statement: “And King Solomon sent and fetched Hiram out of Tyre.” All the work of building proper had been completed, but many things had yet to be done before the sacrifices and magnificent services of the Hebrew religion could be begun and maintained at the Temple. But, if Hiram was sent by the King of Tyre before the work was begun, why did Solomon, at this particular stage, need to send and fetch him out of Tyre? Had he gone back to Tyre after some years of laborious work, and was he needed again to complete the building? There are one or two objections to the idea. If he did return to Tyre, we would naturally expect the historian to give us some indication of his having done so. But, search as we may, there is not the smallest hint, or indication of that. All writers on the subject, differing as they do on many points, agree that Hiram had the superintendence of the work at the building of the Temple. Is it likely then that he could have gone back while the work was unfinished?

Continuing the series by Brother Craighead from Aberdeen who joined Thisle Lodge No.900 in NY. Part 2 next month.

The Grand Lodge of China At the end of last year, the Grand Lodge of China celebrated its 70th Anniversary in its current building in Taipei, Taiwan since 1949. Freemasonry is banned in China itself and therefore functions in another country in the hope it may return. The pictures show the GL in Taipei (photo and drawing) and below the old building and the temple when it met in Shang Hai. Currently, there are 12 lodges and some additional orders.

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Early Dawn Lodges

The above was taken from the taken from the Metropolitan Grand Lodge of London’s newsletter Arena. It is interesting to see lodges adopt new and innovative approaches to their membership issues. Perhaps if a lodge is finding it difficult to retain members then the brethren should get together and find a plan no matter how ‘wacky’ it might appear initially, but there may be ways to make it work.

Congratulations to Bro. Willie Lindsay (on the right) who is a MM of 242 on becoming Grand Commander of Ayr Sovereign Council (30th Degree). Bro. Willie is also a PM of Lodge Irvine St. Andrew No.149. He is congratulated by Bro. Willie Fleming PGC who is an Honorary Member of 242.

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Hollywood Lodge A picture paints a 100 words and last month’s installation at North Hollywood Lodge No. 542

with family and friends invited to a very glitzy occasion befitting Hollywood!

Congratulations to all the installed Officers and the new master Bro. Armond Sardayani.

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Grand Lodge of New York’s Retirement ‘Village’ The Grand Lodge F&AM of New York's Trustees of the Masonic Hall and Asylum Fund are the proud new owners of the 15.6 acre campus of the now former College of New Rochelle.

The Catholic college was forced to close last year and liquidate its property after declaring bankruptcy with more than $31.2 million in debts and unpaid payroll taxes.

According to press reports over the weekend, the Masonic Trustees' $32 million bid beat out two others for the property after eight rounds of bidding over two days last week.

Press speculation is that they purchased the college campus to create a new retirement community and nursing facility, as that is their primary mission in Utica. However, the Trustees have not yet made a public announcement concerning their plans for New Rochelle. In addition to being the owners of the Grand Lodge's W. 23rd Street New York City headquarters, the Trustees operate the Masonic Care Community in Utica, along with Camp Turk, and the DeWint House, George Washington's Headquarters and historic site in Tappan.

For a full report, see http://freemasonsfordummies.blogspot.com/2019/11/new-yorkmasons-buy-15-acre-college.html

Basics of Degrees!

The Craft and Royal Arch cover the period of both the Old and New Testaments and deal with the first and second of the Temples in their entirety until the time of the second temple’s destruction by Titus in ~70CE. Very briefly, we can think of our degrees in the following way:  EA: Belief in the GAOTU, as a youth and duty to God and our neighbours  FC: as a man in his prime to develop his skills fully in the Arts & Sciences and become a useful member of society  MM: as an older man to contemplate the closing hour of existence  RA: leads towards to greater understanding of nature and God; truly representing the beginning and the end, the first and the last.

The RA is not a completion of the MMD, but the start of the spiritual journey within the Craft leading to Christian lessons with other Orders. Crudely speaking, the degrees represent birth, life, death and resurrection.

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It’s encouraging to see the Grand Lodge of New Zealand have risen to the occasion as well as numerous lodges throughout Scotland which have also raised funds for this disaster. The PGL of Bucks have donated £79,000 last month as an example elsewhere.

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Visitations of the Grand Master Mason 1st February— 250th Anniversary of Lodge Perth Royal Arch No.122 4th February—Attending Incorporation of Masons Candlemas Social Event in Trades House, Glasgow.

14th February—visit to a lodge in Ayrshire (TBC later)

15th February— PGL Stirlingshire 275th Anniversary 7th March, 2020—visit to Botswana 14th March—visit to Kwazulu Natal 21st March—Perth No.3: MMD by PGMs 28th March—Lodge St. Munn No.496 (Dunoon) - 150th Anniversary

Renfrewshire East Dates Saturday 22nd February - PGL Burns Supper in Lodge St John Busby No. 458, 7pm for 7.30pm Saturday 29th February - PGL Fundraising Coffee Morning in Lodge Nitshill No. 1478 at 10am.

Saturday 28th March - PGL Fundraising Coffee Morning in Lodge Prince of Wales No. 426 at 10am.

To submit an article or want added to the mail list or Facebook group, contact the Editor, Grant Macleod: E-Mail:

sec242pm@yahoo.co.uk

Website: http://lodge242.bravesites.com/

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