Cross Keys March 2020 (Freemasonry)

The Cross Keys March 2020

Cross Keys March 2020

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

Number 226

From the Editor The opening article is a comparison of the way the Craft is similar to the guiding principles of the Toyota car Company and I am sure there are many other companies with a similar outlook to us.

There is a concluding article about Marshall Keith which follows on from the series on Russian Freemasonry.

The second and final part by Bro. Whitehead about Hiram and the Royal Arch Jewel are also continuations from before. The latter has a very brief mention of the platonic solids. I would be interested to hear if any chapter really explains these or is it just mentioned in passing? The cover photo shows them as a prominent part of a chapter, but I am not convinced.

Grant

In this issue: 3 4 6 9 10 11 14 17 20 21 22 22 23

Guiding Principles King Cyrus Marshall James Keith Bulgarian Widows’ Sons Lodge in Cypress Royal Arch Jewel Symbolic GL of Hungary Gleanings—Hiram Part 2 Compass & Radar Masons’ Q & A Unique Ceremony PGL First Day Cover Grand Lodge News

Cover—Layout of a Royal Arch Chapter in England with the unique carpet and showing the Platonic Solids. See Pages 11-12 for the continuation of RA articles.

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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March Meetings Thursday 12th Business only Thursday 26th MM Degree & PGL Visitation 7.30pm start

Guiding Principles for the Craft?

Honour the language and spirit of the law of every country and region and undertake open and fair business activities to be a strong corporate citizen of the world.  Respect the culture and customs of every country and region and contribute to economic and social development through corporate activities in their respective communities.  Foster a corporate culture that enhances both individual creativity and the value of teamwork, while honouring mutual trust and respect between labour and management.  Pursue growth through harmony with the global community.  Work with business partners in research and manufacturing to achieve stable, longterm growth and mutual benefits, while remaining open to new partnerships 1 & 2 could be from the EA charge. In 3, the corporate culture could refer to how GL and PGL want to work with daughter lodges. Scottish lodges still call their ‘after meeting’ the Harmony and the last point could refer to PGLs working with other PGL or GLoS working with other GLs similar to meetings held with Grand Masters. What are these points above? They are actually the Guiding Principles at Toyota (Cars). 

The following are the five main principles from the founder of Toyota, Dakichi Toyoda, could be used for every freemason.

Respect the culture and customs of every country. . . . 

Always be faithful to your duties, thereby contributing to the company (Ed: Lodge) and to the overall good (Ed: PGL or GL or wider).



Always be studious and creative, striving to stay ahead of the times. (Ed: education has been a theme of many GLs for a number of years and indeed, was the reason for the news-

letter). 

Always be practical and avoid frivolousness.



Always strive to build a homelike atmosphere at work (Ed: in the lodge) that is warm and friendly.



Always have respect for spiritual matters and remember to be grateful at all times. (Ed: hence the reason the VSL must be in every lodge).

Sometimes it’s good to remind ourselves of the basic tenets of the Craft—these have ensured our survival over 400 years and will continue to ensure we leave the Craft in a healthy condition to the next generation.

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King Cyrus "There is a deep—and usually frustrated— desire in the hearts of all to act benevolently rather than selfishly, and one good case of generosity can inspire dozens more. Therefore, I established a royal court where my friends could show respect to each other, and cultivate courtesy until harmony bloomed." Such is my paraphrase of Cyrus the Great’s words quoted in Xenophon’s Cyrus the Great: The Arts of Leadership and War, edited

by Larry Hedrick. Cyrus the Great is sometimes mentioned in the Craft; he is also praised in the Hebrew Scriptures as the Babylonian king who allowed the exiled Jews in Babylon to return to Israel. In this article, we learn more about this remarkable man who, though never having heard of Masonry, embodies many of its highest virtues.

Cyrus was born around 600 bce in Persia (now Iran). His father was a minor king, and Cyrus spent many years as a happily-married family man who assisted his father in running his kingdom. Cyrus’ father died when Cyrus was forty. Soon after, Cyrus’s kingdom was attacked by King Astyages, widely thought to be more powerful than Cyrus. Cyrus, however, surprised many, first by defeating Astyages and then by sparing his life. Cyrus then made friends with his former enemies (a testimony to his "art of leadership"), appointing them as governors of their regions for his unexpected new empire.

A similar course of events occurred when Cyrus was attacked by the fabulously wealthy King Croesus of the Lydian Empire. Cyrus used brilliant tactics to defeat this leader as well. Later Cyrus defeated the Babylonian army, allowing Cyrus to enter the city without additional bloodshed. He also spared the life of the former ruler, Nabonidus, treating both the ex-ruler and his wife with courtesy. Cyrus

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now controlled the largest empire the world had ever seen.

People thought Cyrus’ military tactics and empire remarkable, but were truly amazed by his tolerant and magnanimous spirit after his victories. Cyrus lived in an era in which wars were viewed as conflicts between warring gods; cities and nations who lost were killed or enslaved and their temples destroyed. Cyrus rejected this approach entirely. He treated his former adversaries, both leaders and common people, with kindness and respect. Further, he went out of his way to learn about and praise their various faiths, visiting and making donations to the upkeep of their temples.

It was through this practice that Cyrus became aware of the Jews of Babylon and their plight, allowing them to return to Israel and providing support for the rebuilding of the Jewish temple. As recorded in the Bible: "Thus saith Cyrus king of Persia, ‘All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up.’" (2 Chronicles 36:23) We also read in Ezra 4:3 that King Zerubbabel of the Jews, upon being freed from Babylonian captivity, declared: "[W]e ourselves together will build unto the lord God of Israel, as King Cyrus the king of Persia hath com-

King Cyrus (ctd) manded us." According to the deuterocanonical 1 Esdras 6: 18–19, "the holy vessels of gold and of silver, that [Nebuchadnezzar] had carried away out of the house at Jerusalem, and had set them in his own temple …

Cyrus the king brought forth again out of the temple at Babylon, and they were delivered [to Zerubbabel] … with commandment that he should carry away the same vessels, and put them in the temple at Jerusalem; and that the temple of the Lord should be built in his place."

Much of the symbolism and lore of Freemasonry, of course, revolves around the Temple at Jerusalem. Thus, in this vein, the Fifteenth Degree of Scottish Rite postulates a legendary audience of Zerubbabel at the Court of Cyrus the Great (see sidebar). The Seventh Degree of Masonry’s York Rite has a similar Masonic exploration of the biblical narrative of Cyrus freeing Zerubbabel and the others to rebuild the Jewish Temple.

Although Cyrus died at the age of seventy, his empire lasted another 200 years, with his successors generally following his tolerant policies. However Cyrus’ moral example

has proved even more enduring. His views on statecraft and religious toleration deeply influenced Xenophon, Alexander the Great, Julius Caesar, and, more recently, Benjamin Franklin and Thomas Jefferson.

Interestingly, Cyrus’ own tomb is something of a physical manifestation of his wisdom.

After some 2500 years, the tomb still stands; it is the oldest known work of earthquakeresistant architecture. The base provides an unmoving foundation, while allowing the upper structure to move slightly in the event of an earthquake. We humans require the same: knowing when to stand resolute and when to be tolerant and yielding. In the words of Cyrus (quoted from the excellent book cited above): "Whenever you can, act as a liberator. Freedom, dignity, wealth—these three together constitute the greatest happiness of humanity. If you bequeath all three to your people, their love for you will never die."

From the Scottish Rite Journal, November-December 2019

Forthcoming Lecture

On Saturday 18th April, 2020, the Editor will be giving a talk to the Dunbartonshire Masters’ and Past Masters’ Association on Lord Kitchener in Chryston at 11am.

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Bro. Marshall James Keith The following articles was taken from the Grand Lodge of Scotland Facebook page (7th December, 2018) - the Cross Keys ran a series of articles about Russian Freemasonry in 2018 and this gives a more detailed insight into one of the brethren mentioned in the articles.

Keith was born in Inverugie (Peterhead) on 11 June the son of the 9th (also known as the 8th) Lord Marischal and was the brother of George (c.1693 – 1778).

Together with his brother he received his early education from a relative Robert Keith (1681–1757) who subsequently became Episcopalian Bishop of Fife and was a prominent a Jacobite. The brothers then furthered their education in Aberdeen and Edinburgh. In 1715 James travelled to England to take up a commission in the army. When he stopped at York he met his brother George, who was then returning to Scotland to join the Earl of Mar’s Jacobite army. James decided to throw in his lot with his brother and the Jacobite cause despite being a Protestant. From this time on they were inseparable. Both proclaimed the ‘Old Pretender’ (James Francis Edward Stuart [styled, James VIII and III], (1688 – 1766)) at the Mercat Cross in Aberdeen. Together they fought at Sheriffmuir (13 November 1715) and entertained James VIII at their Kincardineshire home of Fettersesso. Following the failure of the 1715 rising, both escaped to France the following year.

James studied under the mathematician Pierre -Louis Moreau de Maupertuis (1698 – 1759) with such success that he was proposed for membership of the French Academy of Science and was elected Professor of Mathematics at the University. Whilst in Paris he met Peter the Great (Peter I) Tsar of Russia (1682 – 1725) and had aspirations of joining the new Russian army. However, Giulio Alberoni (1664 - 1752), Cardinal of Spain, called on all Jacobites to rise against English rule and three years later the brothers were back in Scotland in support of a further Jacobite attempt to regain Scotland for the Stuarts. Following the defeat at the battle of Glenshiel (10 June 1719) they again escaped to France. These failures may have convinced the brothers that the Jacobite cause was lost as neither followed ‘Bonnie Prince Charlie’ (Charles Edward Stuart [styled Charles III] known as the Young Pretender, (1720–1788)) in the 1745 rising.

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Returning to Spain, James unsuccessfully petitioned the Spanish King for an army command.

He and his brother George were next in London during 1722 – 1725 seeking the restoration of their Scottish estates but were ultimately unsuccessful. He arrived back in Spain in time for the outbreak of hostilities between France and Britain. In 1729 he energetically sought command of an Irish contingent fighting for Spain but was informed that this would only be possible following his conversion to Roman Catholicism. He refused but the Spanish King graciously provided him with the highest recommendation to Peter II (1727 – 1730, b. 1715) who appointed him Major-General in command of two regiments of foot. Under Empress Anna (1730 – 1740, b. 1693) attained great military success.

He was appointed Commander of the Empress’ Lifeguards, Commander-in-Chief of the Moscow Garrison and then in 1732 he became Inspector -General of Infantry. From 1732 he instituted a new, strict, but fair administration. During the War of the Polish Succession (1733 – 1738) James led six battalions of foot, 700 dragoons and more than 4000 Cossacks over the frozen river Dnieper. By example and insistence his soldier’s treatment of the civilian population was exemplary and he was soon thereafter promoted to Lt. General.

On the way to the Ukraine where he was to over -winter, the Russo – Turkish war (1735 – 1739)

Bro. Marshall James Keith (ctd) erupted and Keith linked with General Count Burkhard Christoph von Munnich (1683 – 1767) and attacked the Turkish fortress at Otschakoff where he was wounded in the knee. For his bravery in leading his troops he was promoted to General of Infantry and presented win a purse of 5000 rubles. George, on hearing of brother’s condition, rushed to his bedside and persuaded him to go to St. Petersburg where, he convinced a reluctant Empress to allow James to travel to Paris for treatment to his wounds. She said: ‘I would rather lose 10,000 of my best troops than General Keith.’

En-route to Paris the brothers paused in Berlin where on hearing of their arrival King FriedrichWilhelm I (1713 – 1740, b. 1688) sent his own sedan chair to bring them to an audience. This meeting was to have a huge impact later in the life of James Keith. On arrival in Paris expert surgeons discovered a small piece of fabric deeply embedded in Keith’s knee and its removal ensured a speedy recovery. From Paris the brothers travelled in early 1740 to London in a last, vain, attempt to regain their estates. Keith returned to Russia via Paris and shortly thereafter was appointed Viceroy of the Ukraine where his kind and thoughtful administration restored the prosperity of the entire region.

During the Russo – Swedish war (1741 – 1743) Keith was again militarily successful and the Empress rewarded him with a gift of a jewel encrusted dagger and was made a member of the Order of St. Andrew. Plaudits such as these earned Keith enemies at court and by 1747 they had managed to remove him from all positions of influence. He left Russia in that year saddened that 20 years of loyal service counted for naught.

Recalling his earlier reception by FriedrichWilhelm I in Berlin he made his way there and was quickly enlisted by Frederick the Great of Prussia (1740 – 1786 b. 1712) as a General FieldMarshall. He quickly gained the king’s confidence and in 1749 was appointed Governor of Berlin.

The Seven Year’s War began in 1756 and Keith commanded one flank of the Prussian army. He was largely responsible for the Prussian victories at, for example, Lobositz and Rossbach and the defence of Leipzig. During the latter, in 1757, he addressed the besieging commander as follows: ‘The Prince of Hildburghausen knows that I am by birth a Scotsman, by inclination and duty a Prussian, and that I will so defend this city that neither Scotsmen or Prussians need be ashamed Cross Keys March 2020

on my account.’ He held the city until reinforced by the king himself.

In October 1758 at Hochkirch near Dresden he joined the main Prussian army which was attacked by Austrians on the morning of the 14th quickly taking the village of Hochkirch and the Prussian artillery positioned there. The artillery was turned against the Prussians as Keith lead his troops into the village and soon after was shot in the stomach but would not retire and continued to lead his men forward. Despite another shot to the chest he continued to advance until a cannon ball killed him instantly.

Unusually of an individual of such prominence and of this period, a considerable amount is known of his Masonic life and career. Exactly, where he was made a Freemason is not known but it could have been in a number of places including Scotland but proof is lacking. That he was a Freemason is beyond doubt as correspondence is extant showing that between 1732 and 1734 Keith was Master of a Lodge in St. Petersburg. At that time there were four English Lodges in St. Petersburg but it not known of which one Keith was Master.

Keith could have had no direct connection with Scottish Freemasonry as no Scottish Lodges existed there before 1784. In 1740 Keith was in London and he attended the Installation of his cousin, John, 3rd Earl of Kintore, as Grand Master of the Grand Lodge of England. His cousin appointed him [the second: Editor] ‘Provincial Grand Master’ of English Freemasonry in Russia a title he seems to have continued to use when he was Governor of Berlin. What Masonic interaction he had his friend and fellow Freemason Frederick the Great (he was initiated into Freemasonry in 1738) is not known but that he was Masonic active is revealed by his actions at this time. A relatively young Lodge by the title ‘Concord’ had a disagreement with the National Mother Grand Lodge of the Three Globes and this superior Masonic authority was intent of dissolving Lodge Concord. Keith’s intervention ensured its survival. He provided the Lodge with copies of the Grand Lodge of England’s Constitutions and Laws (ironically originally penned by a fellow Scot and Freemason, James Anderson (c.1680 – 1739)) and with a suitable change of name it was reconciled (albeit after Keith’s death) with the National Mother Grand Lodge of the Three Globes in 1761. It continues to exist today by the name

Bro. Marshall James Keith (ctd) and title ‘Lodge zur Eintrach.’

Frederick the Great ordered that his friend be brought ‘home’ and on 3rd February 1759 a funeral procession made its way from the Kopenicker Gate, via the royal Palace to the Garrison Church where Keith was interred in the crypt with all due pomp and ceremony. He lay in peace until the church was destroyed by bombing on 22nd November 1943. After the war the remains of 190 of those buried in the crypt were re-interred in a mass grave in the Southwest Cemetery in Stahnsdorf outside Berlin.

Many words have been used to describe Keith: honesty, generosity, kindness, loyalty, perseverance, frankness and above all humanity. Characteristics such are these are befitting of a Freemason. In many ways Keith is the epitome of generations of Scots who left their homeland to serve in foreign lands. He was certainly the most successful.

Lodge St. Munn No.496 The foundations for the erection of a lodge of Freemasons in the village of Sandbank were first laid at a preliminary meeting of brethren from Sandbank, Ardnadam, Kilmun, Strone and Blairmore; held in Rose Linn Cottage Ardnadam in 1869.

Of the seven brethren present, six were Master Masons of Lodge Dunoon Argyll No. 335 whilst the seventh member and chairman of the meeting, Bro. James Moir Cousins, was a Master Mason of Lodge Shamrock and Thistle, Glasgow No. 275. He was however also an affiliate member of Lodge Dunoon Argyll and was in fact serving as Master of the Dunoon lodge at the time of this meeting. In addition to the seven brethren present at the meeting, four further names were added to a subscription sheet showing a total of Nine Pounds and Ten Shillings towards the erection of the proposed Lodge. It was moved and seconded unanimously that the first name of the lodge be St. Munn. It was then moved that the second name be Holy Loch but a counter proposal was put forward that it be Ardnadam. The vote went 4 to 3 in favour of the latter. The meeting was then closed with a vote of thanks and a proposal that James Moir Cousins be the first Master.

One of the members present at this original meeting was the aptly named Reverend Gavin Mason, the local minister of Sandbank Parish Church who went on to serve as the Secretary and Master. When he died he was buried in the grounds of his church and to this day his gravestone is passed by the brethren of his lodge every time they attend their regular meetings in the Church hall. Supporters of the petition included Bro. James Muir, RWM of Lodge Greenock St John No. 175 and Bro. Andrew Boag, Provincial Grand Secretary of Renfrewshire West.

At the regular meeting on the 17th of December 1869 the colours of the Lodge were decided upon by a vote of ten to two in favour of Royal Blue against the Campbell tartan. At the same meeting it was agreed to hold every third meeting in the Kilmun area. From these humble beginnings Lodge 496 has gone on to play an integral part in the fabric of the Sandbank community, never leaving the village, except for occasional trips round the Holy Loch to Kilmun to initiate candidates from that area. The lodge continues to hold its regular meetings in Sandbank Parish Church Hall and indeed no fewer than three Parish ministers of that church have served as Right Worshipful Master. The lodge has continued to draw its membership primarily from the local community and many local families like Currie, Campbell and Harvey can trace their membership back through the generations.

On 28th of the month, Grand Lodge will celebrate the 150th Anniversary.

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Bulgarian Widows’ Sons Good to see the Grand Lodge of Bulgaria also supports the bikers group who, similar to Scotland, would appear to travel all over the country raising money for charities. Clearly the ambulance services are delighted to show where they come from.

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Cypress Lodge The photos show quite an amazing lodge room in Episkopi, Limassol in Cypress. Although it is set up for a Royal Arch meeting, the lodge room is stunning.

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The Royal Arch Jewel Following on the Royal Arch series of articles, we now look at the Scottish jewel which has a very different obverse from the English jewel—Scottish obverse on the left and the English on the far right. The reverses are the same. Most members’ jewels of masonic orders are quite simply in its symbolism, eg. Malta cross (Templars), Jerusalem cross (RCC), Trowel (Cryptic), Red Cross (Rosicrucian) etc. However, probably quite uniquely is the RA jewel which contains a huge amount of symbolism.

On the outer circle are the 12 signs of the zodiac which are also seen on one of the green banners. The inscription on the inner circle is: “sit tibi scire satis talia si jungere possis ,” meaning “If thou canst unite such things thou knowest enough” implying that we would then understand the meaning of the Royal Arch degree. The English jewel is similar although the Latin phrase is transposed.

The origin of the motto is probably a poem from 1625 in Frankfurt (translated by Waite): The things that are in the realms above are also in the realms below What Heaven shows is oft found on earth Fire and flowing water are contrary to one another; Happy thou if thou canst unite them; let it suffice thee to know this.

Clearly Alchemical in outlook and the first line will be instantly recognisable to all Rosicrucian masons. Take ‘suffice’ to mean enough and we nearly have the exact motto. The accompanying diagram reveals the alchemical background which the Craft (Royal Arch) has borrowed from. The four corner depict fire, air (wind), sea (water) and a castle (earth) - the four elements. The upwards triangle (fire) and downwards triangle (water) combine to form the philosopher’s stone (RA symbol) in the centre. The sun, moon and stars appear above and below; again very relevant to the Craft and the black and white opposites. These Cross Keys March 2020

The Royal Arch Jewel (ctd) ideas were known as early as 1500BCE in Egypt and India. Early masonic exposures also had references to the four elements, including the RA degree. Much of this knowledge is known as Hermetic and is common to most religions.

At the bottom is a scroll bearing the words: “Nil nisi clavis deest”, “Nothing is wanting but the key” round the triple tau which before the Union referred to the Trinity, but is now stated in the Mystical Lecture as alluding to the Deity. The main part of the jewel is the pillars, the arch, the altar, the carpet and the sun at the centre top. The altar is also explained in a separate lecture.

Every Companion should have three Triple Taus on his Royal Arch clothing; on the Jewel, the sash and the apron, three times three. We can all remember our initiation into Masonry when we were admitted into the Lodge on three k...s given by the Tyler. Those three k...s indicated: “Ask and it shall be given unto you”; “Seek and ye shall find”, (to which I shall refer again later), “Knock and it shall be opened unto you”; and those k…s were repeated by us on the shoulder of the Junior Warden and again on the shoulder of the Senior Warden, three times three, forecasting the Royal Arch and its triple triads. The Triple Tau in the Royal Arch represents the completion of the candidate’s spiritual journey in Masonry. His three regular steps in the Craft, each in the form of a Tau, are each separated, even when on a Master’s apron. He is brought to the union of those Taus in the Royal Arch and thus led to the Deity.

Engraved in Latin on the reverse within the two concentric circles is a double triad: “Deo, Regi, Fratribus; Honor, Fidelitas, Benevolentia.” These two triads are read conjointly and a literal translation is: Deo, Honor ~ To God, honour.

Regi, Fidelitas ~ To the King, fidelity.

Fratribus, Benevolentia ~ To the Brethren, love This is a version of a quotation found in the First Epistle of St. Peter, Chapter 2, and Verse 17: “Honour all men. Love the brotherhood. Fear God. Honour the King.”

One inscription on the interlaced triangles is “Concord, Truth, Peace” - Truth is a divine attribute and that “all his laws are concord”. Peace is the Peace of God that passes all understanding. This focuses our minds in the knowledge and love of God who is central to the Royal Arch degree.

The triangle with the apex pointing upwards is the spiritual triangle and the inscription on the base is We have found which is repeated in Greek, Eyphkamen and again in Latin Invenimus, on the sides of the triangle.

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The Royal Arch Jewel (ctd)

Above are the 5 Platonic solids (shown on the front cover lying on the carpet). Although these are not so popular now in Scotland their symbolism is interesting. Using the Tau as a key it is possible to resolve the triangles created on the jewel into an equivalent number of equilateral triangles having the sum of their angles numerically equivalent to a number of right angles representing the elements: • Fire: the Tetrahedron, having 4 equal and equilateral triangles with the equivalent of 8 right angles and one triple Tau. • Air: the Octahedron, having 8 equal and equilateral triangles with the equivalent of 16 right angles and two triple Tau. • Earth: the Cube, having 6 equal squares with 24 right angles and three triple Tau. • Water: the Icosahedron, having 20 equal and equilateral triangles with the equivalent of 40 right angles and five triple Tau. • Sphere of the Universe: the Dodecahedron, having 12 equal and equilateral pentagons with the equivalent of 72 right angles and nine triple Tau. Slightly contrived and understandable why their explanation is no longer part of the degree.

Incorporation of Masons Congratulations to Bros. Eddie Gray and Peter Pringle of 242 on becoming members of the Incorporation of Masons of Glasgow in Trades Hall. Also to Bro. Ramsay McGhee, Grand Master Mason (on the right). Brethren were sworn in last month at the Candlemas Court meeting and are seen with membership certificates and Burgess Tickets required for Freemen of the City of Glasgow.

Contact the Editor if you would like more information.

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Symbolic Grand Lodge of Hungary As part of the Austro-Hungarian Empire, the history of Freemasonry in Hungary parallels that of all Central Europe. The first Hungarian Lodge is documented in Brasso, Transylvania, in 1749, although little is known of it. There were certainly military-type lodges working in Hungary by the 1770’s, notably to the twin cities of the then Buda and Pest, and a lodge is documented in Pozsony in 1775. Hungarian lodges were united with those of Austria in 1781 under a Provincial Grand Lodge, which functioned until 1786. The Hungarian Emperor started to suppress Masonry about 1780, and in 1795 Imperial Edict dissolved lodges.

Hungary became a separate kingdom in 1867, enabling Freemasonry to formally re-establish itself. In addition to St Stephen Lodge (currently working with an old Emulation ritual) which was warranted in 1864, seven further lodges were erected under the Grand Lodge Zur Sonne of Bayreuth, Germany, and in 1870 they formed a National Grand Lodge (often called The Grand Lodge of St. John). A Grand Orient was erected separately in 1872 by several lodges chartered by the Grand Orient of France. These two bodies united in March 1886 to create The Symbolic Grand Lodge of Hungary, then comprising twenty-six lodges.

The Symbolic Grand Lodge of Hungarian Freemasons proposed the construction of a lodge house in 1890. They received 12 different entries from which the work of Vilmos Ruppert was accepted. Ruppert was himself a freemason, as he was a member of the Old Calls Lodge and the building was completed in 1896.

By the First World War, the Grand Lodge possessed thirty-two lodges in Budapest and fiftyone in wider Hungary, with over 10,000 members. The Grand Lodge was widely recognized as regular throughout the Masonic world. Sadly, the Grand Lodge was dissolved by decree in Cross Keys March 2020

Symbolic Grand Lodge of Hungary (ctd) 1920, and by the end of the Second World War there were only about 300 Masons left in the country. The Grand Lodge was revived in 1946, and made very rapid progress, and by 1950 membership had recovered to 1500, although the communist takeover in 1948 saw a large increase in Masonic emigration.

On 12 June 1950, the secret police occupied and confiscated the Grand Lodge building in Budapest, and the Grand Lodge was forcibly dissolved. Thereafter, a Masonic Aid Fund for Hungary was set up under the sponsorship of the Austrian and German Grand lodges, which cared for Masons in Hungary. Hungarian Masonic refugees set up lodges in Canada, the United States, Argentina, Brazil, France, and Austria.

Following the fall of the communist regime in 1989, plans were made to resuscitate the Grand Lodge. Four lodges were chartered in Vienna, and these were transferred to Budapest on 27 December 1989, and the Symbolic Grand Lodge of Hungary re-consecrated under the sponsorship of the Grand Lodge of Austria. Fraternal recognition has followed from many Grand Lodges and the United Grand Lodge of England recognized the SGLH in September 1990.

The most important room was the ‘Great Temple’ on the fourth floor as it was one of the most important halls of the building—shown today and then. Its design and decoration therefore is also the most demanding. The temple has been restored by the hotel’s owners and is now the main dining area for the hotel. The room is very recognisable from its past and the hotel should be congratulated on how it has preserved much of the original.

The building served as a field hospital during the First World War operated by the Grand Lodge. In May 1920, the Hungarian Association of National Defence occupied the lodge house. Earlier, the former Republic of Councils in Hungary and later the Interior Minister of Hungary, Mihaly Domotor had formally banned the activities of the Freemasons.

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Symbolic Grand Lodge of Hungary (ctd) After the Second World War, Freemasons once again used the building for a short time until 1947, when the Interior Ministry occupied and used it until the regime change in 1989. After 1989, when the Hungarian Grand Lodge was reinstated, the condemnation and slander from the newly emerged extreme right have been revived. The political left wasn’t willing or able to defend the progressive ideas of the “ancient free and accepted” Masonry since they just represent a different flavour of the kleptocracy ruling in all of the countries of the former communist block.

The building is now the Mystery Hotel and restoration was completed in 2018. The foyer is very impressive with the pillars and flooring brought back up to standard. The hotel is very impressive now and worthy of a visit if in Budapest.

Unusual Certificate

A lovely certificate from Lodge Sir William Wallace No.3860 of the Manchester Unity of Oddfellows. Although not masonic, the name is the same as the Royal Arch Chapter in Johnstone of which Bro. Danny Birrell PM 242 is First Principal. Despite being dated 1888, it is in remarkable condition and was for sale on eBay for about £30 from Coatbridge.

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Gleanings—Hiram Part 2 The custom then, and for many centuries afterwards

A great Temple has to be built on the top of a rug-

with artisans such as Hiram, was to make their home

ged hill, almost surrounded by sharp precipices.

for the time being wherever their work was. Building

Immense walls, the lowest of which is said to be

operations in connection with temples were necessari-

450 feet high, have to be reared up in the valley out

ly of long duration. In the present case they had proba-

from the precipices, and the intervening space has

bly already stretched over fifteen years. The building of

to be filled up with the earth in order to make room

the holy house had occupied seven years, and the royal

for the Temple with all its courts and palaces on the

houses and the courts were finished, so far as mason

top. This work has to be done under peculiar condi-

and carpentry work were concerned, and as they occu-

tions that neither hammer, nor axe, nor any tool of

pied thirteen years to complete, we may safely estimate

iron is to be heard in the main structure, that is, the

that at least eight of those thirteen years had already

Sanctuary, while it is being built. All this would re-

passed when “Solomon sent and fetched Hiram out of

quire great skill, knowledge and experience. Stone-

Tyre.” In all probability then, Hiram had already spent

work, timber-work and metal-work of various

thirteen years in Jerusalem and, if alive,was still there.

kinds have to be executed. The Sanctuary has to be

If that was so, why and wherefore did Solomon need to

covered inside and outside with gold. Great cur-

send and fetch him out of Tyre? So far as all the records

tains, with cherubims and other devices, have to be

go, the periods named for Hiram’s arrival at the Temple

manufactured. Carvings on stone and on timber,

are not consistent with the course of events, and are

engravings on gold and silver have to be done, and

contradictory to each other; so long as we assume there

done in the highest and most skillful manner possi-

was only one Hiram engaged at the work of the Temple.

ble. The work is not only stupendous in its nature, it is also magnificent in its character. Well, the years

The three contradictions as to Parentage, Qualifications

pass on and, at the seventh, the house of the Lord

and Period of arrival at the Temple, which we have now

and the inner court have been built. Then began the

been considering, must apparently remain inexplicable,

work of the outer courts and the royal palaces.

unless on the natural and, at present, the only reasona-

These, while part of the Temple scheme, were not

ble explanation that there were two artisans of the

considered parts of the sanctuary, and hence, sa-

same name, engaged at the work of that famous struc-

cred silence was no longer a necessary condition.

ture.

All was now bustle. The sounds of hammer and chisel, and the stir of toil filled the air, while the

This hypothesis reconciles those contradictions, makes

great courts and palaces were gradually erected.

clear the biblical narrative, explains certain hitherto

Other eight years passed in this work, and Hiram

unintelligible statements, and lends corroborative testi-

the first, with his wonderful genius and skill, built a

mony to the truth, in its substance, of the Masonic tra-

structure whose fame has been echoed down

dition of the death of Hiram Abiff. In the light of this

through the long corridors of time.

hypothesis, let us now review the whole circumstances

Now it is at this stage that Hiram the first disap-

mentioned in the sacred narrative

peared and Hiram the second, “the son of a widow woman of the tribe of Naphtali” came into view.

The first Hiram is “the son of a woman of the daughters

Everything, except the molten brass-work has been

of Dan”, and arrives at the beginning of the building of

done. Why did Hiram the first not do it? That he

the Temple. He is an all around artisan, skillful to work

was perfectly capable, there can be no reasonable

in stone, timber, gold, iron, etc. He superintends the

doubt. Why then, did Solomon have to send for Hi-

building operations. It is a task of no common difficulty.

ram the second to do it? It is evident that Hiram the

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Gleanings—Hiram Part 2 (ctd) first was no longer available. Why? Neither scripture

vers, as mentioned in the context were of cast brass.

narrative nor profane history, so far as we can trace,

This distinction is associated with the words, “his

give any answer to this question. But the traditions of

father”. Whose father could it be, but the father of

Masonry supply a very clear and natural answer. Hi-

the person whose work is being described? In verse

ram the first was dead, and hence Solomon sent and

11 of the last mentioned chapter in Chronicles, we

fetched Hiram (the second) out of Tyre, to finish the

read: “And Huram made the pots, and the shovels,

work.

and the basons. And Huram finished the work that he

Everything had been completed except the brasswork, and Hiram the second is described specially as “a worker in brass”. Five more years passed and the final finish of the Temple came. The mighty brass pillars the casting of which was a wonderful achievement, the various altars and utensils, the golden candlesticks, etc. were all made and put in their places, and with pomp and sacrifice, Solomon dedicated and consecrated the house of the Lord.

In this way, on the assumption that there were two Hirams engaged at the work of the Temple the sacred narrative is clear and coherent; and the seeming inconsistencies and contradictions we have referred to disappear.

was to make for King Solomon for the house of God;”.

Now, according to Hebrew scholars the words here translated “Huram” in both instances, are distinct, and different in the original. In I Kings 7:40, our translations should read: “And Chirom made the lavers, and the shovels, and the basons. So Chiram made an end of doing all the work etc.” and in II Chronicles 4:11, it should read, “And Chiram finished the work that he was to make for King Solomon” etc.

In view in the distinction of the names, and of the

apparent parenthetical character of the 45th verse in I Kings 7, and of the 16th verse in II Chronicles 4, the reading of the sacred narrative appears to be as follows, beginning at I Kings 7:40. But Chirom made the lavers, and the shovels, and the basons, and Chiram

But there remain one or two passages in the narra-

made an end of doing all the work that he made King

tive which puzzle us. In I Kings 7:45, we read: “And

Solomon for the house of the Lord: the two pillars, and

the pots, and shovels, and the basons: and all these

the two bowls of the chapiters that were on the top of

vessels, which Hiram made to King Solomon for the

the two pillars; and the two networks, to cover the two

house of the Lord, were of bright brass.” In II Chroni-

bowls of the chapiters which were upon the top of the

cles 4:16, after describing in the book of Kings, the

pillars; and the four hundred pomegranates for the

various things made by Hiram -- the pillars, the bases,

two networks, even two rows of pomegranates for one

the lavers, and the sea with twelve oxen under it --

network, to cover the two bowls of the chapiters that

we read: “The pots also, and the shovels, and the flesh

were upon the pillars; and the ten bases, and ten lavers

-hooks, and all their instruments, did Huram, his fa-

on the bases; and one sea, and twelve oxen under the

ther make to King Solomon for the house of the Lord

sea; but the pots, and the shovels, and the basons: and

of bright brass. Here we have evidently a parenthe-

all these vessels, which Chirom made to king Solomon

tical remark interjected by the writer of the narrative

for the house of the Lord, were of bright brass.

with the object of making plain to the reader some fact which would be otherwise obscure. The words “of bright brass” arrest our attention. What do they mean? They evidently want to emphasize that the pots, shovels, and all the work of brass done by “Huram, his father” were of bright brass, that is, malleable brass; while the pillars, the bases, the laCross Keys March 2020

In the same way beginning at II Chronicles 4:11, we would read: But Churam made the pots, and the shovels, and the basons; and Chiram finished the work which Churam was to have made for King Solomon for the house of God -- to wit: the two pillars and the pommels, and the chapiters which were on top of the two

Gleanings—Hiram Part 2 (ctd) pillars, and the two wreaths to cover the two pommels of

exactly with the theory now advanced. If Hiram Abiff

the chapites which were on the top of the two pillars. He

was dead and his wife alive, his son Hiram would

also made the bases, and lavers made he upon the bases:

naturally be the son of a widow.

One sea and twelve oxen under it: But the pots, and the shovels, and the flesh-hooks, and all the instruments

The expression “sent and fetched” is peculiar and is

which Churam, his father, did make to king Solomon for

also perhaps significant. It seems to indicate in all

the house of the Lord were of bright brass.

probability that king Solomon sent an escort for Hiram. Brother Rosenbaum thinks that this was to pro-

This reading of the narrative, seems to us, the only one

tect him from his father’s enemies. With this we do

that gives any appearance of consistency and plain

not agree. These enemies were all too insignificant

sense. The repetition of the name “Hiram” in I Kings

to demand for him a royal escort. Ordinary guards as

7:40, and its use in verse 45; the repetition of “Huram”

was usual for travelers, would have been sufficient

in II Chronicles 4:11, and the words “Huram his father”

so far as safety was concerned. A royal escort was,

are inexplicable and confusing, as they stand. The ex-

and is a mark of honor and it seems more probable

planation that makes everything plain and clear is that

that this respect was shown to the son, in honor of

Hiram the son made the pillars, thelavers, etc, of cast

the fame and memory of the father.

brass and that Huram his father made the pots, basons, etc., of bright or malleable brass. In this view “his fa-

This theory of the two Hiram artisans at the building

ther” (in the original “Abiff”) is rendered quite natural

of the Temple also harmonizes with the statement

and intelligible, and accords with Masonic tradition.

made by Dr. Oliver, in which he says, “It is well known that the celebrated artist was living in Tyre

In all the variations of the Masonic traditions, the Hi-

many years after the Temple was completed.” This

ram whose death occurred immediately preceding the

statement has been used as an argument against the

completion of the Temple is named “Hiram Abiff”. This

truth of the Masonic tradition regarding the death of

designation becomes significant only in view of the fact

Hiram. But if there were two Hirams the statement

that another Hiram, his son, also superintended at the

of Dr. Oliver and the tradition of Hiram’s death may

building of the Temple and finished the work which his

both be true. Hiram the son may very probably have

father would no doubt have finished had he lived a few

returned to Tyre and lived, let us fondly believe,

years longer. Why should the designation “Abiff” have

many years the worthy son of a noble father.

been given if there were no other Hiram engaged at the Temple? It surely indicates not only another Hiram, but also that the other was the son of the Hiram so named.

The Hiram whom Solomon “fetched out of Tyre” is described as the son of a widow. This description accords

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The final part by Brother Craighead.

The Compass & The Radar Unfortunately, the span of his and all the other fortysomethings’ working lives have coincided with two unhelpful phenomena. First, over the past two decades, the working day has become more intense. According to a government-funded study, a third of employees say they now have to work at very high speeds “all” or “almost all” the time. The number of workers breaking the 48hour-week limit continues to rise; those who clock up a gruelling 55-hour week are 40% more likely to have a heart attack.

Second, they have been affected by the proliferation of mobile technology. The smartphone should have made the work/life balance easier, but in reality it means any employee is never more than a four-digit passcode away from work. A recent survey by the University of the West of England found that 54% of passengers on the Aylesbury to London route (now with free wi-fi!) use the journey to “catch up” on work emails. So you can add another hour or two to the working day.

“I never stopped to consider that I would effectively be an absentee dad,” says yet another City worker commuting from the nether regions of Sussex. “The priorities were, I suppose, oldfashioned — to have their mother there and to have me providing. Now I think we should have spent more time working out what would have made us all happier.”

This is a common theme: the realisation that more planning earlier would have been a good idea. “I hate my job, I couldn’t give a toss if I’m a success or not, but it’s too late to change now,” says a 44year-old pharmaceutical executive with a familiar sense of abject resignation. “I’ve just renegotiated our mortgage. Back to 25 years. The building society pointed out I’d be 69 when it finishes, but I promised them I’d still be working.”

In 1930, John Maynard Keynes predicted that, at some point in the future, we would all be working 15-hour weeks. Let the machines do the rest. The opposite has happened: more machines, more work. Despite our new technological mobility, presenteeism is on the rise. In the UK, the average working week is now 42.3 hours, the longest in Europe. In terms of productivity, we are 15.9% behind the G7 average. According to the Silicon Valley consultant Alex Soojung-Kim Pang, most workers are productive for four hours a day. The rest is just faff and worry.

Remember that the highest concentration of psychopaths are in prison, but the second highest are Cross Keys March 2020

CEOs and senior managers.”

The Compass and the Radar: The Art of Building a Rewarding Career While Remaining True to Yourself by Paolo Gallo (Bloomsbury £16.99) is out now. This is not a masonic book, but demonstrates the difficulties experienced by many brethren.

This is the stark reality of many professional (& non-professional) working lives and therefore, the lodge must take cognisance of this fact. We cannot and should not expect masters to visit 5 days a week as we did from the 70/80s. Perhaps the aging membership of the Craft is for this very reason – young members (ie. under 60) do not have the same time available nor are they as localised for long periods as their fathers.

Does this mean we exclude many suitable brethren from becoming master or in other offices? In the past, we have often had absent landowners as masters, but the lodge was managed by the Depute (then an important position) and the wardens. 242 is the prime example with Bro. William Houstoun, the first master, not attending any meetings in 1811 due to his business with the GlasgowArdrossan Canal. The Craft has survived for centuries because it has adapted when other organisations did not and have long since disappeared. We need to adapt again in our structure and accept that retired brethren are better perhaps suited to some offices. Many people retire and look to do things whether it’s voluntary work, part time work or even a hobby.

Do you have brethren who have fallen away from the lodge? Contact them and see if they would like to come back – you may be surprised.

Masons Q&A Q:

Where did it start?

A:

We're very proud of the fact that Freemasonry began in Scotland and we can trace that back to 1598.

Q:

Who can become a member?

A:

Any man who is over the age of 21, of good repute with no criminal convictions and must have a belief in a supreme being. It is gender specific, but admits men from all faiths and creeds.

Q:

What is the purpose of freemasonry?

A:

It is a system to improve individuals and thus improve society as a whole.

Borrowed unashamedly from Bob Cooper’s Cracking the Freemason’s Code. These are the usual questions that a brother might be asked by someone from the outside world and I would hope most brethren would be able to expand on these answers if necessary. We must give correct and informed answers while warning of the dangers of the internet. Sadly there is so much rubbish out there and Grand Lodges which are not recognised by British Grand Lodges so we must all be weary.

If a gentleman is interested in the Craft then there is no harm in passing on a Grand Lodge Year Book. By taking a more professional approach in how we talk about the Craft, we will

give a better impression especially to people who believe in conspiracy theories and the internet!!

The Cross Keys was designed to put Freemasonry in Freemasons. We seem to have come full cycle and need to put freemasonry into the general public due to the misinformation out there. We have existed for over 400 years and we will continue to exist making a positive impact on local communities and individual humans.

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Unique Ceremony The blind leading the blind was cause for celebration at a possibly unique freemasonry ceremony. When someone joins, part of the initiation includes the new mem-

ber being led around the lodge by its master.

At

Coningsby Masonic Lodge not only was the master blind, but so was the new member and the officer responsible for organising the ceremony. What made a joyful occasion even more so was that the master, Andy Bailey, and his wife, Suzanne, who is also blind, had welcomed their first child to the world just four days earlier. Andy was himself guided around the lodge as he carried out his ceremonial duty of leading new member Jason Payne.

The officer in charge was Basil Clement. Basil and Andy are long standing members, having be-

come friends at the Royal National College for the Blind in Hereford about 10 years ago. Andy met Jason when both were working for Guide Dogs for the Blind and had taken him to the Hereford Masonic Hall when invited there for the presentation of a cheque from Palladian Lodge, also in Hereford.

All three are busy with voluntary work, and both Basil and Andy have served as vice-chairman of the

board of trustees of Herefordshire Vision Links, a local charity dedicated to helping those with visual impairments.

All three work with Reach Radio, a local community radio project, which makes great use of Andy's professional background in sound recording, and his degree from the University of Westminster in Radio Production and Media. The proceeds of a raffle on the night were donated to Retina UK, which supports people with inherited retinal conditions, which affect both Jason and Andy's wife Suzanne. Andy said "Freemasonry has given me a place where I can be me. My blindness is not seen first, as it can be so often in other situations."

From Hereford Times sourced 10/2/20

Congratulations The installation of Caledonian Railway Lodge No. 354 in Glasgow last month was attended by Bros. John Flanagan PM, Ian Rogers PM, Hugh Burnfield Jnr and Ray Ganson PM to support Bro. Hugh Burnfield (242 affiliate) as a brand new master in his 80th year. Very well done.

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PGL of Warwickshire First Day Cover

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Visitations by the Grand Master Mason 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 28th March - PGL Fundraising Coffee Morning in Lodge Prince of Wales No. 426 at 10am.

Sunday 5th April 2020 - PGL Divine Service in Rutherglen West and Wardlawhill Church, 1.30 for 2pm.

Saturday 18th April 2020 - PGL Members’ Awareness Forum in Maxwellton Road, Paisley at 10am.

Monday 20th April 2020 - PG Committee in Lodge St. John Busby No 458 at 7pm.

Saturday 25th April - PGL Fundraising Event "A Evening with Derek Parlane" in Maxwellton Road, Paisley.

Monday 27th April - PGL Tri Annual in Rutherglen R. A. No 116 at 7.30pm.

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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