Cross Keys September 2020 (Freemasonry)

The Cross Keys September 2020

Number 229

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

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From the Editor This edition is focusing on well known families with Royal connections. In particular, the long family connection of the Dukes of Atholl and both the Scottish and English Craft.

Vandals have recently broken into the Masonic temple in the city of Serriers in France and caused a bit of damage. Whether it was antimasonic or just youths, no one knows. Hence the reason for good alarm systems!

The trouble in June brought a great deal of negative reaction to all things British and usually most were uninformed people jumping on a bandwagon. The outside could learn a thing or two about the Craft where brethren of all faiths and creeds sit in harmony.

At the end,, the letter from our GMM sensibly cancelling all masonic activities until a review in January 2021.

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.

In this issue: 3 5 7 8 10 11 14 15 16 17 19 21 23 25 27 28 29

When the Meme hits Home Torture of John Coustos Nevada Lodge No.4 Duke of Clarence Earl of Carnarvon Part 2 Dukes of Atholl KST & Newton Free Gardeners in Philippines Williamsburg Building The Boat Named Cigar Croydon before 1900 First Schaw Statutes 1598 The Key of Solomon GM Philippines Message COMPETITION Grand Lodge News GL Letter

September Meetings

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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When the Meme Hits Home the hopes of finding a modern-day mystery school. However unless this is a Lodge that is enjoying a deep esoteric, spiritual experience as an established part of their identity, he won’t find it.

Ouch! That meme above....

On the other side of the coin, there are those members (the majority) who are deeply satisfied for having joined something where they find not, spirituality, but rather fellowship camaraderie and something to do that is a little more social. I hesitate to say a social club. It's true for socialite and esoteric seekers alike. A socialite mason isn't going to find a great business networking opportunity within a lodge of Kabbalists, and a practitioner of say, Enochian magick isn't going to find value in running a fish fry.

*Note - There are Freemasons who enjoy both the spiritual side and the fraternal side of the craft. In this piece I address the hard liners. The "Esotericists" who don't attend Arguably Freemasonry is a spiritual and inlodge for a lack of proper education, and the tellectual course of discipline. However the "Standard Brothers" who get up and walk Craft has evolved into something wholly difout of an educational lecture. I am pointing ferent through time. Whether this is wrong out a division that exists within two factions or right, who can say? I cannot say that the but advocate for the es"social club" Masonry otericist to follow their Freemasonry will not support is "doing it wrong", bepath, even if that means cause it is exactly the my expectations…. coming to grips with way it is supposed to the statement, be, according to how it "Freemasonry will not support my expecta- is being promulgated by our institutions at tions of a mystery school." Still interested? large. How different is it from the context of read on. the ritual? It's as if the word "Speculative" has taken the full reigns.

In response to a meme that I found on The Winding Stairs [Freemasonry group on Fa- Some would say Freemasonry isn’t very Macebook], admittedly I came to the conversa- sonic [anymore]. I would tend to agree with tion late. When I found it, it was already 45 this, if only for the fact that we've redefined comments deep and I decided to comment. I what Freemasonry means. Which is why we said, "This is a great meme. Felt this way for have the relatively new Traditional Oba long time. So I became a hermit. Started a servant Lodges, and others. A sort of push new lodge and rededicated myself to out- back, if you will. Freemasonry is healthy. I side esoteric schools. It’s what you gotta do don’t think it’s going to go anywhere. But alsometimes. so it is “changing with the times." Regardless of the foundation or tradition, it is changing I should admit, you will not find me at many to be more accepting, and to embrace wholelodge meetings. I'm not really a hermit. I di- heartedly the more tangible things that the gress. After continuing to read the com- Craft seems to represent. ments I came to a sudden revelation. Maybe not so shocking, maybe not so deep... but When we say the, "...greatest of all these is true to me at least. That truth is that many Charity.", our organizations are latching on people come to "Regular" Freemasonry, in with everything, and going all in like MaverCross Keys September 2020

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When the Meme Hits Home (ctd) ick at a poker game. There are those “esoteric Freemasons" who are fighting what we consider, a war to get Freemasonry back to what it was, or rather what it’s intended purpose was. I’m afraid, outside of the Traditional Observant movement, Educational focused Lodges, the more spiritual experience based Lodges, will always be the minority. They are doomed to suffer under the administration of an organization that promotes something completely different than what they are and represent.

This makes it difficult to even operate within the confines of the system. So we’re left wondering about the definition of Freemasonry and how that definition has changed with time. We all come to this conclusion that it is okay that it’s not embodying what its original purpose purports to have been (Education).

The key is balance? Maybe. It doesn't work with hard liners. Consider the facts. This works for middle ground Masons who find themselves intrigued with the esoteric. But the practitioner of the Royal Arts rarely has any interest in anything of pomp and circumstance, honorifics, charity events, lunch and learns, retirement options etc. And I will say that the opposite is true for our brothers on the other side. I would hardly expect such a Freemason to sit through a 90 minute discourse on the Golden Versus of Pythagoras.

Or to sit through a 45 minute Yale Lecture on biblical foundations with an extensive Q&A afterwards. These are two separate organizations. Dare I say, the esoteric version just doesn't fit Freemasonry any longer. Maybe it hasn't for a really long time...

came the Alpha et Omega in the USA. And even this organization further split. Theosophy was no different, one organization with a firm foundation, later split into others due to differing approaches in teaching the work.

Truly there is a home for the esoteric Freemason like myself, but our Lodges number in the tens. It is difficult to find a lodge where we fit. "Traditional Masonry" is not an esoteric experience. It is the experience of the social and charitable Lodges where the majority of Brothers find themselves once or twice a month. The Meme in question (at the start) - I don’t blame the man making it. In fact the meme spoke to me. We hear the words ad nauseum - "Be the change." Really, I think we need to get real. Freemasonry is not where I would recommend anyone go for an Esoteric Experience, not until it's the norm. Modernity has changed what Freemasonry is, the majority has latched on and it's not really right for any esotericist to try and change that. While I'm on the topic of dank memes...As much as I love this golden meme below, well...I just keep quiet...mostly.

When I sent this article to a Brother, he alluded to Freemasonry being a beginners guide, an introduction or a menu of different divergent paths which lead to some esoteric places. Maybe he's right. I think there may be something to that.

I say let Freemasonry flourish in the way it is being lead. Celebrate our Brothers and their accomplishments. If we can't do this, then maybe we shouldn't be there anymore.

When we look at the records we see the Masonic scholars throughout time have com- By Robert H. Johnson plained about Education in practical means.

In fact the Societas Rosicruciana in Anglia (Ed: and the SRIS in Scotland) and SRICF were This is very much a view in the US—is this born out of Masonic needs to get deeper into the same in the UK? the mystical, and yet it was not practical enough. So out of this was born the Hermetic Order of the Golden Dawn, which later be-

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The Torture of Bro. John Coustos

M

any of us have taken our Masonic obligations with a sincere and serious attitude. Throughout history many freemasons have been confronted with various situations that may have called their loyalty to the order into question. One man whose crime was no more than that of being a member of our noble order, experience this at first hand.

Between the years of 1743 and 1744 John Coustos on being loyal to his Masonic obligations, suffered what could only be described as horrific and unimaginable torture at the hands of the Spanish Inquisition during his residency in the city of Lisbon, Portugal.

Born in Berne, Switzerland, John Coustos along with his father travelled to England in 1716 where both became British citizens. A few years later in 1743 John Coustos moved to Lisbon where he began to practise his profession of Lapidary, that being a buyer and seller of precious and semi precious stones.

It was during this time that the Catholic Church began to carry out a so-called Inquisition in the hope of, as they put it of " ridding the world of heretics". Part of the remit of the Inquisition involved the denouncing of Freemasons and their fraternal organisation.

Pope Clement XII issued this through a Papal Bull. The result of this Papal Bull meant that all Masonic Lodges within the city of Lisbon met in private lodgings and not as they had previously, within the local drinking houses and taverns.

Coustos was Master of one of these lodges and a fervent Freemason. During the year of 1743 a certain female who was knowledgeable of Coustos' lodge informed the Inquisition as to where and when the members met. She declared that these men were "monsters in nature, who perpetuated the most shocking crimes", and as a result Coustos along with one of his wardens were arrested on a false charge, that of being responsible for stealing a

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valuable diamond. Once arrested Coustos was held in a local prison whereby he was stripped of all monies, papers and personal belongings.

The next day he was taken before the President and four Inquisitors whereby he was asked to state his name, age, religion and length of time he had resided in Lisbon, as well as a full confession as to all the crimes he had committed during his life. Coustos freely informed them of his details but as to a confession he declared that " he had been taught to confess not to man, but to God". The Inquisition thereby achieving nothing from him regarding this confession, returned him to his prison cell.

After a wait of three days Coustos was brought up before the Inquisitors and again reexamined. What came to light was the fact that he was not there regarding any theft, but as the subject of Freemasonry began to be introduced, Coustos found himself imprisoned and questioned on the evidence of being a member of a supposed illegal and heretical organisation.

Over the next several weeks Coustos was taken periodically before his Inquisitors and continually asked about Freemasonry. They informed him that if his order was so virtuous as he claimed, then there was no need to conceal its secrets. They asked him about the "Tenets" of the Craft, as well as other questions pertaining to the order, including whether he had admitted into Freemasonry any Portuguese.

Coustos refused to answer and was taken below to an even deeper dungeon.

Again after a few days he was taken before his Inquisitors where he was asked directly to reveal the secrets of Freemasonry. With threatening consequences hanging over him Coustos again refused, as he stated that it would be a betrayal of his obligations. Several other questions were then put to him whereby he continuously refused to reveal the secrets. The Inquisitors frustrated at his answers then reverted to torture.

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The Torture of Bro. John Coustos (ctd) Coustos states in his own account the following: " I was instantly conveyed to the torture room, built in the form of a square tower, where no light appeared but what two candles gave; and to prevent the dreadful cries and shocking groans of the unhappy victims from reaching the ears of the other prisoners, the doors are lined with a sort of quilt.

I saw myself on a sudden, surrounded by six wretches, who, after preparing the tortures, stripped me

naked, when, laying me on my back began to lay hold of every part of my body. First they put round my neck an iron collar which was fastened to the scaffold; they then fixed a ring to each foot; and this being done they stretched my limbs with all their might. They next wound two ropes around each arm, and two round each thigh, which ropes passed under the scaffold, through holes made for that purpose and were all draw tight at the same time by four men upon a signal made for this purpose.

"The reader will believe that my pains were must be intolerable, when I solemnly declare that these ropes, which were of the size of one's little finger, pierced through my flesh quite to the bone, making the blood gush out at eight different places that were thus bound. As I persisted in refusing to discover any more than what has been seen in the interrogatories above, the ropes were thus drawn together four different times. At my side stood a physician and a surgeon, who often felt my temples to judge of the danger I might be in, by which means my tortures were suspended, at intervals, that I might have little opportunity of recovering myself a little.

Whilst I was thus suffering they were so barbarously unjust as to declare, that, were I to die under torture, I should be guilty, by my obstinacy, of self murder. In fine the last time the ropes were drawn, I grew so exceedingly weak, occasioned by the bloods circulation being stopped, and the pains I endured, that I was carried back to my dungeon, without perceiving it.

They were so inhumane, six weeks after, as to expose me to another kind of torture, more

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grievous, if possible than the former. They made me stretch my arms in such a manner that the palms of my hands were turned outwards; when, by the help of a rope that fastened them together at the wrist, and which they turned by an engine, they drew them gently nearer to one another behind, in such a manner that the back of each hand touched, and stood exactly parallel one another; whereby both my shoulders were dislocated, and a considerable quantity of blood issued from my mouth. This torture was repeated thrice; after which I was again put into the hands of the physicians and surgeons, who in setting my bones, put me to exquisite pain.�

Two months after having somewhat recovered Coustos was then taken again to the torture chamber and subjected to another bout of torture of harrowing proportion. After having suffered again, Coustos was sentenced to 4 years hard labour on a Portuguese galley. This lasted only a few days as his wounds prevented him from continuing his sentence and he was subsequently sent to a local infirmary. He remained there until the month of October in 1744 when a British Ambassador, on behalf of the King of England demanded his release. A condition of his release was that he had to leave the country. Why the King of England became involved is uncertain, but it is thought that his connection with the Masonic order may have been the reason.

Two years later John Coustos published his account in a 400-page book, entitled " The Sufferings of John Coustos for Freemasonry, and His Refusal to Turn Catholic in the Inquisition of Lisbon". Although Coustos never in his life advanced or promoted any aspect of our order, his personal account proves his dedication to our order, as well as the severity that our former brethren showed with regards to the Masonic Obligation.

In the light of what happened to Bro Coustos we may ask ourselves do we apply the same level of commitment to our own obligations.

Can we learn anything from Bro. Coustos' dedication as he truly showed that the secrets of our order are kept locked within the repository of our hearts uniting in the art of Fidelity, Fidelity, Fidelity.

Robert J. Currie is a Past Master of Lodge Magdalene No.100 in Lochmaben.

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Nevada Lodge No. 4 In the 1800s, Nevadaville, Colorado bustled with gold miners. Today, only a few buildings stand, relics of the Old West version of our state that’s hard to find anymore. An old trading post, a saloon and a tiny town hall dot the dusty main drag.

Late in the year 1858 a number of gold-seekers had gathered at the junction of Cherry Creek and the Platte River, on land which was then a part of the Territory of Kansas, but which now is within the State of Colorado. This settlement was known as Auraria, and by the first of November a number of cabins had been erected there.

On the evening of November 3, 1858, seven Masons, including William M. Slaughter, held an informal meeting in one of those cabins; and throughout the following winter these brethren and others continued to meet from time to time, having in mind the formation of a new Masonic Lodge at Auraria, provided the proper authorization could be obtained from some Grand Lodge.

Late in the year 1858 a number of gold-seekers had gathered at the junction of Cherry Creek and the Platte River, on land which was then a part of the Territory of Kansas, but which now is within the State of Colorado. This settlement was known as Auraria, and by the first of November a number of cabins had been erected there.

On the evening of November 3, 1858, seven Masons held an informal meeting in one of those cabins; and throughout the following winter these brethren and others continued to meet from time to time, having in mind the formation of a new Masonic Lodge at Auraria, provided the proper authorization could be obtained from some Grand Lodge.

The lodge meeting room still possesses the original wallpaper (with the exception of bullet holes which were touched up!) and wainscoting from the 1870s, and has impressed many outsiders, including members of other local lodges who come to the ghost town for initiation.

The magnificent temple is a real blast from the past and brethren work hard to keep it fully restored. Unfortunately, there have been break-ins and looting in the past, but Nevadaville is not truly abandoned - two people live in the town year-round, and there are many who visit frequently.

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HRH Prince Albert Victor of Wales KG KP ADC Most today would say who, but in his time he was one of the main royals who was the talk of the town due to some allegations made against him, all of which had no proof. However, he joined the Craft and might have been very well known had he not died aged 30. The following list give an insight into his masonic activity:    

    

1885 (Mar)—initiated in Royal Alpha Lodge No.16 in London 1885(May)— passed in Lodge of Friendship No.100 in Yarmouth 1885(June)—raised in Isaac Newton University Lodge No.859 in Cambridge  1885(June)— joined 10th Hussars in Aldershot 1885(June)— advanced Isaac Newton University Lodge of MMM No.112

1885(Sept)—made Honorary member Union Lodge No.52 in London 1885(Dec)— joining member of Philanthropic Lodge No.107 in King’s Lynn 1886(April)— joining member of Aldershot Army & Navy Lodge No.1971 1886(July)— elected SW of Royal Alpha Lodge No.16 1886(Oct)— elected SW of Aldershot Army & Navy Lodge No.1971

L to R: HRH Duke of Connaught, PGM of Sussex, HRH Prince of Wales Grand Master and Prince Albert

   

1887(April)— elected Senior Grand Warden of the UGLE 1887(May)—perfected into Europa Sovereign Chapter No.14 in Gibraltar 1887(June)— appointed Senior Grand Warden of the GL of MMM 1887(July)—made Honorary member Studholme Lodge No.1591 (see over)  1887(June)—promoted to Captain and invested as a Kt of St. Patrick

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HRH Prince Albert Victor of Wales KG KP ADC (ctd) 

  

1888(May)— installed master of Royal Alpha Lodge No.16 serving three years  1889(May)—promoted to Major  1890(May)—created Duke of Clarence and Avondale 1889(Aug)— installed master of Founder of Albert Victor Lodge No.2328 in York (see banner) 1890(Dec)—installed as Provincial Grand Master of Berkshire 1891—elected master of Studholme Lodge No.1591 but died at Sandringham in January 1892.

Although he was never considered an academic nor a good soldier, it is clear he did have an interest in the Craft and was well liked by brethen who came across him. Although he only reached the rank of Senior Grand Warden, it is possible that he might have become Grand Master in due course, but sadly the flu epidemic that ravaged London did not allow this. His full title was: "[the] Most High, Mighty, and Illustrious Prince Albert Victor Christian Edward, Duke of Clarence and Avondale, Earl of Athlone, Duke of Saxony, Prince of Saxe-Coburg and Gotha, Knight of the Most Noble Order of the Garter, Knight of the Most Illustrious Order of Saint Patrick" so he certainly had the right credentials!

Right: invested with Hon Member jewel (below) by the master of Studholme Lodge who was Grand Sword Bearer and the Dean of York IPM watching on.

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4th Earl of Carnarvon Part 2 Why, then, at the age of 24 did the rich 4th Earl of Carnarvon of Highclere Castle near Newbury and the Constable of Carnarvon Castle in Wales, a Deputy Lieutenant for the county of Southampton, and a rising star on the opposition benches in the House of Lords, choose to become a freemason?

Presumably he did not expect (or need) the pecuniary, social or career advantages that freemasonry's critics had long suggested were the advantages of membership. None of his immediate family or recent ancestors was or had been a freemason. Five of his close friends and contemporaries were not then and would never become freemasons: Lord Robert Cecil, later the 3rd Marquis of Salisbury and Prime Minister (though his father, the second Marquis, had been the UGLE's Deputy Grand Master from 1840 until 1844); Lord Sandon, Canon Liddon; Lord Lothian; and Sir Robert George Wyndham Herbert. Nor were any of the senior clergy of the Church of England, any officers of Queen Victoria's household, or any prominent English politicians active in freemasonry 1855/56. Moreover, it was alleged that the upper echelons of the UGLE were occupied by Whigs, whereas Carnarvon and his friends were Tories. Neither of Carnarvon's guardians, the MPs Sir Thomas Acland and Sir William Heathcote, was a freemason.

by Lord Zetland and Lord Panmure.

In 1860, he was elected Grand Master of the Grand Lodge of MMM in London. This was done in the hope he would save the struggling body. However, he only attended three meetings during his term and consecrated one Mark lodge due to other commitments so therefore resigned in 1863. It was also in 1860 that he rose through the ranks of the A&AR in London and joined the Knights Templar in Malta (under England). The KT and RA proved of no interest to him. He would become Sovereign Grand Commander of the A&AR in 1874.

It was in 1868-9 that his interest was again sparked in the Craft when he became Pro Grand Master (second highest office in UGLE). This might have been due to the initiation of HRH Prince of Wales’s initiation in the Swedish Rite. Carnarvon would install him as Grand Master in 1875. He remained active in the Craft until his poor health which plagued him as a child in Constantinople until 1890 when he passed.

However, many of his close friends from Oxford University were active freemasons. It probably helped having his favourite brother initiated the month before his form went to Enquiry. Then in February 1856, he joined Westminster and Keystone Lodge along with the Hon. Amherst Tory MP. His installation as master in 1857 was attended Cross Keys September 2020

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The Dukes of Atholl The Dukes of Atholl have has a long association with the Craft, both Scotland England. The dukes in blue are freemasons. The following diagram shows this clearly—the GM of Antients in England was before the Union forming UGLE in 1813 and wa sa breakaway from the Grand Lodge formed in London in 1717 (which became the ‘Moderns’ as the Antients felt they had deviated from ancient Freemasonry.

1st Duke Supporter of William III

Lt Colonel (Royal Scots)

2nd Duke 1690—1764

Capt (54th Reg of Foot)

3rd Duke 1729—1774

Grand Master Mason 1772—74 Grand Master (Antients) 1771—74

4th Duke 1755—1830

Grand Master Mason 1778—80 Grand Master (Antients) 1775—81 & 1792—1813

Raised the Atholl Highlanders

5th Duke 1778—1846

Lt (2nd Dragoon Guards)

6th Duke 1814—1864

Capt (Scots Fusiliers)

7th Duke 1840—1917

Lt Col Royal Horse Guards Brig-General (HQ)

Major (Cameron Highlanders)

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8th Duke 1871—1942

Grand Master Mason 1843—64 Longest serving GMM

Grand Master Mason 1909—13

9th Duke 1879—1957

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The Dukes of Atholl (ctd) Masters of the Lodge of Dunkeld St John No. 14 1735, 1747-1750: James Murray, 2nd Duke of Atholl 1750-1774: Hon. John Murray of Glencarse and Strowan (3rd Duke) 1776-1830: John Murray (4th Duke) 1841-1864: George Murray, Lord Glenlyon (6th Duke) 1895-1909: John Murray, Marquess of Tullibardine (8th Duke) 2nd Duke (James Murray): it is unknown where he was initiated, but London is a possibility. Although he was master of Dunkeld, he was not involved with the formation of the Grand Lodge of Scotland the following year nor was he considered for any office.

3rd Duke (John): again, it is unknown where he was initiated, but he was installed as GM Antients in the Half Moon Tavern, Cheapside (London) where appointed his deputy, the well known Irish mason, Lawrence Dermott. Unfortunately his spell as GMM was cut short when he drowned himself in the River Tay at only 45 years old.

4th Duke (John): known for raising the 77th Reg of Ft (The Atholl Highlanders) which continue today at the only private army in Europe for which he received a baronetcy and Earl Strange. He was initiated, passed, raised and install as master in Grand Master’s Lodge No.1 in London all on 25th February, 1775 at 19 years of age!

He proved to be a very active mason and established the Boys’ Masonic School and helped save the Order from the Secret Societies Act in 1799 along with the Earl of Moira. Having done a double stint of GM in England, he resigned in 1813 at the union of the Antients and Moderns which became the UGLE under the Duke of Sussex. It was through him that many Antients lodges became known as Atholl lodges. He was also First Grand Principal of the Royal Arch (1820—1830).

6th Duke (George Augustus): initiated in Dunkeld in 1841 and at the end of the month he was Depute GM of Scotland before becoming GMM two years later and is the longest serving in that post. He worked hard in the Craft becoming First Grand Principal (1844—46) and GM of the Order of the Temple (1846—64). In 1847, he was the first GMM to visit Glasgow—attending the installation of the new PGM of Glasgow. He also laid the foundation stone of the current Grand

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The Dukes of Atholl (ctd) Lodge building in George Street in Edinburgh in 1858. The memorial Celtic cross erected in 1865 shows the respect of this brother as the Lodge of Journeymen Masons No.8 from Edinburgh carried their Blue Blanket on the day.

7th Duke (John James): initiated in Dunkeld in 1858 and on the same day went to Edinburgh to see his father’s re-election as GMM. He wasn’t raised until 1863 in Montreal. He became Senior Grand Warden (1866—68) and PGM for Perthshire West (1864—86).

8th Duke (John George): initiated in Dunkeld in 1892 and was a distinguished career soldier resulting in various honorary senior ranks and served as GMM for four years. Known for the formation of the Scottish National War Memorial in Edinburgh Castle.

9th Duke (James Thomas): initiated in Dunkeld, but never rose above Entered Apprentice.

This was the last Duke to join the Craft and indeed, the 11th lived in South Africa with no interest in Scotland. The 12th Duke was CO of the Atholl Highlanders and was present when the lodge banner (front cover) was refurbished in 2016. The stone of the 6th Duke in St. Bride’s Church in Dunkeld was also cleaned up. Blair Castle below was the old family home, now run independently.

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King Solomon’s Temple & Newton Sachar, in A History of the Jews, states that the Temple of Solomon “grew until it overshadowed Jerusalem. It became more than an object of worldly greatness. It was a symbiol of peace, of social justice. Ethical meanings were read into its blocks and stone; allegories were found hidden in its measurements!

No iron, it was said, went into the construction of the Temple, for iron is a symbol of war.”

normalized/THEM00190 complete with floor plans. Newton really did believe there was much more to the Temple than just a temple— the dimensions, the format, etc all referred to higher knowledge. Who are we to query whether Newton found the higher knowledge? Perhaps his theories and laws were from inspiration from the temple?

Why is KST so important to us? Surely there is more to it than just a building?

Although the Temple was destroyed in Next month will have another article about KST ~587BC, during Sir Isaac Newton’s time it and Freemasonry by Bro. Robert Cooper, Curator at GL. had become a cult or a science and really the 17th Century equivalent to a super computer of today.

It was also Newton’s firm belief that John used the Temple when writing the Book of Revelation. The temple was part of the Art of Memory mentioned by William Schaw in his Statutes. Each room of the temple was used

by John as having reminders—this method was used by ancient peoples to learn long orations before it was committed to writing.

The divine plan of its building was received

by David from God who passed it onto his son to build. It has even been described as a blueprint of heaven. However, it fascinated Newton who spent a long time studying its entirety and writing a treatise on the Temple which can be read at: http://www.newtonproject.ox.ac.uk/view/texts/

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Free Gardeners in the Philippines Last March saw the consecration of another Lodge in the Order of the Free Gardeners—this time in the Philippines! Bros. Steven Turner and Ian Tough of Hanging Gardens Lodge in London conducted the ceremony.

The Coffin Now that the recess is over, a wee reminder to brethren! This old story did the Facebook rounds but this might be an appropriate time to think about the message.

A new master in a small town spent the first four days making personal visits to each of the members, inviting them to come to his first Lodge meeting. The following Thursday the Lodge was all but empty. Accordingly, the master placed a notice in the local newspapers, stating that, because the Lodge was dead, it was everyone's duty to give it a decent masonic burial.

The funeral would be held the following Monday afternoon, the notice said. Morbidly curious, a large crowd turned out for the "funeral." In front of the Altar, they saw a closed coffin, smothered in flowers. After the Chaplain delivered the eulogy, he opened the coffin and invited his Brethren to come forward and pay their final respects to their dead Lodge.

Filled with curiosity as to what would represent the corpse of a "dead Lodge," all the Brethren eagerly lined up to look in the coffin. Each "mourner" peeped into the coffin then quickly turned away with a guilty, sheepish look. In the coffin, tilted at the correct angle, was a large mirror!

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Williamsburg Lodge Along with Norfolk, Hampton, Yorktown, Fredericksburg, Port Royal and Petersburg, Williamsburg shares the distinction of being one of the earliest locations in Virginia where Freemasonry found a foothold in the eighteenth century. Some evidence strongly suggests that a lodge of Masons was probably active in Williamsburg from as early as sometime in the 1730s. However, what is important is that if it did, in fact, exist as is suspected, this early lodge in Williamsburg did not last, nor did any records from it survive to prove its existence. One important bit of historical documentation that has survived is a notice that was printed in the local Virginia Gazette newspaper on April 21, 1751, which mentioned that there was a Masonic lodge, "... in this city some time ago." The "how long ago" to which the writer was referring is not known, but it certainly does provide a strong indication that an early Masonic lodge did, in fact, exist in Williamsburg, and certainly well before 1751.

Prior to 1772, the lodge, like most other lodges, met in taverns and inns. However, it was decided to build the new "Mason's Hall" (as it was called by both locals and lodge members throughout its long history) which was not a very elegant or fancy building (bottom left).

However, the lodge obviously did spend considerable funds to make a number of major improvements to the building. This work including putting in semicircular ceiling in the lodge room upstairs; installing louvered shutters to allow air circulation through them; and installing a cupola on the roof to exhaust hot air out of the attic space in the summer, thereby keeping the lodge room below a little more tolerable. These additions and improvements were made within only a two or three years after completing the building. Yet, there still was probably a limit to how much they could afford to do in that respect. The Revolutionary War was in full swing by that time (1777), and wartime monetary inflation and devaluation of the local colonial currency would soon make such large expenditures of money inappropriate, if not altogether impractical.

Sadly, however, by 1910 (bottom centre) the old building had deteriorated too much to be restored or repaired and it had to be torn down sometime that year. The bricks from its foundation were saved, however, and were incorporated into the fireplace in the downstairs social hall of the current Temple building, which was later built on the site of the old one, in 1931. These vestiges of the original building still remain there to this day, and a bronze plaque has been placed there to describe their historical significance. However, the current building (bottom right and above) is well loved by the brethren of No.6.

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The Boat Named ‘Cigar’

The vessel above left looks to have a twin hull with a series of galleries forming the superstructure. It is almost certainly the early iron steamer nicknamed Cigar that was built on an unusual and patent model for Bro. Neil Snodgrass PM in 1837 who was a Founder member of 242 in 1811 along with his brother Campbell Snodgrass JP (lived in the large house where the Thorn Hospital was situated).

In his obituary in the Glasgow Herald of February 5, 1849, we learn a little of the background of Bro. Snodgrass though some of the details are inaccurate and have been added to from other sources. Bro. Snodgrass was born at Craigie in Ayr around 1776 and was educated at Ayr Academy where he achieved high honours in Mathematics. In 1794, he went to work in the cotton factory of Messrs. George Houstoun & Co. in Johnstone, where he developed a plan for heating the factory by steam rather than the dangerous stoves then in operation. Bro. Houstoun affiliated to 242 in 1811 along with his son Ludovic.

Four years later, he was appointed manager of Messrs Dale & Mackintosh’s mill at Dornoch in Sutherlandshire, where, against much opposition, he introduced his steam heating invention at his own expense. The success and savings in costs that resulted in widespread recognition and the gold medal from the London Society of the Arts in 1806.

In 1804, Bro. Snodgrass returned to Johnstone as manager of Messrs Houstoun & Co. ’s mills. In August, 1807 he was married to Agnes Hodgart at Paisley Abbey and they had a number of children. The Hodgart family was well known in Johnstone at the time and many joined 242, including Robert who was another Founder (http:// www.lodge242.bravesites.com/from-whence-we-came).

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The Boat Named ‘Cigar (ctd) In 1818, Bro. Snodgrass set up his own mill at Mile End in the Calton District of Glasgow and achieved some notoriety among the operatives for his harsh measures during the cotton spinner operative’s strike at the end of 1824.

It was during this period that Bro. Snodgrass developed the invention for which he was best known. For any owner of a steam engine, the vexing question of how to make the piston of a steam engine steam-tight while remaining capable of moving in the cylinder without enormous friction had strong financial implications. The construction of a perfectly true cylinder might have solved the issue but this was not possible at the time.

Bro. Snodgrass introduced on the piston head, metal segments pushed outward from the centre by springs that could follow the irregular contours of the cylinder. To demonstrate the effectiveness after encountering some opposition, Bro. Snodgrass prevailed upon Dr. James Stevenson who was the owner of a number of popular steamboats on the Clyde to try an experiment on the Gareloch steamer Caledonia.

In the mid-1830s, he made his way to the United States where he was well received. He oversaw the introduction of piston rings into steamers on the Hudson. It was during this visit that he took a keen interest in the form of the steamboats on American rivers, and particularly, the American Steam Raft, with a deck supported by pontoons. In less than a year, he returned to his native Glasgow and took out a patent on his new form of propulsion, improving on the original design and freely acknowledging that this was partly inspired by a foreign national: March 15, 1837—No. 7323. Snodgrass, Neil—A steam-boat is constructed with a paddlewheel between two hulls, each of which is a conical air-tight metal tube, divided into compartments. There are two rudders. The paddle-shaft carries a spur-wheel gearing into another spur-wheel turning on a stud, and the steam-valve is thus worked by a rod and rollers, which may be adjusted so as to work the steam expansively. He was described as wiry in frame with a smart pale face and keen restless eyes.

There is little doubt that he was a man of energy and determination. He died of what seems to be a stroke at his home in South Portland Street on Wednesday January 31, 1849.

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Croydon Freemasonry before 1900 The earliest record of a Lodge meeting in Surrey dates back to 1723 at the Kings Arms in Wandsworth (formerly in Surrey). In 1758, Patriotic Lodge No.258 was the first Freemason’s Lodge to be founded in Croydon. The Lodge held its meetings in The Greyhound Hotel which stood in the High Street. A pub by the same name remained in Croydon until the 1980s. Patriotic Lodge was soon joined by Royal Mecklenburgh Lodge which moved from London to Croydon in 1784. Both found going difficult, as, by 1822, they had folded. In 1838, Fredrick Lodge of Unity No.452 was founded in Croydon after the Duke of Sussex, Grand Master of UGLE, which is still going strong today.

The first Grand Master for Surrey was Thomas Parker (1725 – 1792) who was installed in 1772 by one Thomas Dunckerley. He became the Grand Master of Surrey more than thirty years before 1813 when Provincial Grand Lodges were formally constituted and served for 20 years. Both Parker and his successor, James Meyrick (1795-1818), are likely to have held unofficial meetings of a Provincial Grand Lodge in Surrey.

The first official Provincial Grand Lodge for Surrey was constituted in 1837 under Lord Frederick John, the 5th Baron Monson, Surrey’s third Provincial Grand Master (from 1836 1841).

A more recent and significant piece of Surrey Masonic History relates to the Lodge of Friendship and Harmony which was founded in 1886 and still meets at Godalming. Friendship and Harmony has the unique distinction of having had a reigning Monarch (and Past Grand Master) as one of its members. HRH The Prince of Wales (latterly the Duke of Windsor), who was Provincial Grand Master of Surrey from 1924-1936 and became a member of that Lodge in 1924, was installed as its Master in 1935 when he also succeeded to the Throne. He became King Edward VIII and Master of the Lodge up to the point of his abdication in 1936.

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Croydon Freemasonry before 1900 (ctd) Saint George’s Presbyterian Church, Croydon, began as a temporary iron church situated on Oakfield Road. By 1865 a permanent church had been constructed. However, membership numbers dropped and the church closed by 1940. During the Second World War, it became a store for Oxo, but after the war-damaged, in air raids, the building fell out of use.

Freemasonry in Croydon was without a permanent home. Lodges made use of function rooms in pubs, hotels and restaurants to hold their meetings and for dining afterwards. In 1947, the building was put up for sale, Freemasons in Croydon quickly raised the deposit and transforming the derelict building into Croydon and District Masonic Halls with Temples, dining and committee rooms.

Many brethren will remember exemplifying the MM degree in this fantastic temple when Bro. Peter Smolarek was master—see the photos at the Guy Clock. 242 and Lodge Selsdon Park No.5005(EC) have had a connection ever since which was started initially through Bro. Fraser Lees who became master in . Bros Tony Campbell, Kevin Bryant and Tony Pearson have been good attenders are out installations ever since.

We have not been down for a while and so perhaps it’s time to rectify that and given our good friends a wee visit and have a Scottish harmony!!

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First Schaw Statutes 1598 The first of the Schaw Statutes was dated 28th December, 1598 and was to be observed by all master masons in the realm. The main copy of the statutes is contained within the minute book of the Lodge of Edinburgh (Mary’s Chapel) No.1 and a second copy by the Grand Lodge of Scotland after being presented by the Earl of Eglinton (Grand Master Mason of Scotland in 1957 – 61). It should be noted that they are concerned with lodges in the Scottish sense whereby they are more permanent structures rather than a temporary shelter on a construction site. This latter type of lodge had no jurisdiction over other lodges and tended to be completely autonomous only following rules of their employer. Many of these lodges eventually co-existed with the new style of Schaw lodge which unlike this predecessor did not provide shelter for masons.

be available to anyone in the burgh, but perhaps lodges provided more than just regulations and fines. Of, we will never know as our canny predecessors ensured little would escape their notice that was inappropriate for the uninitiated.

It all likelihood, the statutes were to maintain or strengthen what was already in existence. He was seeking, however, to create more permanent lodges outside main towns and not under any burgh control to be under his authority. It has been argued that the Schaw lodge was an “innovation rather than continuity” but there appear to be too many regulations that would have existed in some form before 1598. It is more likely to be a ‘best practice’ policy than something completely new.

The Statutes will be compared later with a similar set of regulations from England (the Grand Lodge MS No.1 dated 1583). Their similarity would imply that Schaw had seen them and was not working from an empty sheet. This would suggest he used them as lodges used them, but added a Scottish slant.

William Schaw starts with his credentials as Master of Works to the King and General Warden of the Craft. This gives the regulations credibility to be enforced while at the same time stating his eligibility in this new office of General Warden. The statutes are similar to a set of lodge bye-laws or the Grand Lodge Constitution & Laws in that they state only regulations to be adhered to and nothing else. There is no esoteric content stated explicitly and this was no surprise. The minutes of the Haughfoot lodge start in 1702 with a catechism, but someone decided it was unacceptable to write anything that might be deemed of a secretive nature and therefore ripped the offending out pages, leaving only a short part of the final of the manuscript – enough to see where it is sourced. The statutes were fine since these would

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Unlike the ‘Old Charges’ which are predominantly English, there is no mention of historical background, science or ritual – it is simply a set of laws for the masons. It was clearly Schaw’s main intention to have these regulations formalised and accepted by lodges. Ritual and anything else would be left to lodges to continue in their formal manner. It is unlikely that he expected to produce another set a year later – possibly through many complaints from lodges not happy with the first set. This suggests the Statutes were obeyed by lodges.

The twenty two Statutes are defined (briefly) in the following terms Masons: 1.1 are to observe the rules, be true to each other and live charitably.

1.2 should obey wardens, deacons and masters (master was the rank of the masons, not the current office of a master of a lodge).

1.3 should be honest in their work and with their employers Fine (£40) 1.4 should not take a job they cannot perform otherwise they will be liable to a fine.

1.5 must not take away another mason’s work after a contract has been agreed.

1.6 must not take another job until the previous mason has been paid in full.

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First Schaw Statutes 1598 (ctd) Control 1.7 are to elect a warden annually who will oversee the province. This must be agreed by Schaw/Warden General if present otherwise he should be notified.

warden or deacon within 24 hours. They must accept their decision or lose the privileges of the lodge.

Apprentices

1.20 All masons must attend their meetings or be fined £10.

1.8

1.9

General

who are masters must not employ more than three apprentices in life without 1.21 Due to their great oath, masters must dispensation by ALL wardens, deacons not hide any faults, again liable to a fine. and masters in the apprentice’s area.

1.22 All fines to be given towards charitable who are masters must bind their ap purposes. prentice for 7 years and not make him a fellow of the craft for another 7 years. Many of these statutes are not new and are This latter qualification must be tested only building on previous practice. For examby wardens, deacons and masters ple, 1.13 has an equivalent in the charges of the Incorporation of Masons dated 1620. otherwise a fine would be charged.

1.10 are not to sell his apprentice to another One major change was at this time was the master or reduce this period of lodges were not required to test their craftsmen every Saturday “to see that it is suffiapprenticeship. cient.”

Master or Fellows (selected) A great deal has been written about cowans 1.13 must not admit masters or fellows of and need not be added to here, but it is interthe craft unless there are six masters esting to note that the statutes were clear (including the warden) and two entered ap- about not employing a cowan. However, this prentices at which time he must be booked, change soon after in 1623 when a John Shedhis mark added to the same book and the den was booked as a cowan into the incorponames of brethren present recorded. The ration and he was authorised “to build mornames of his intenders are also to be record- tar walls, but not above an ell in height, and without power to work or lay hewn work, nor ed. to build with sand and lime.” Was this the 1.14 Masters must not engage in work al- start of accepting cowans could do some of ready in the charge of another craftsman. the job of a mason?

1.15 Masters or fellows of the craft must not It is very clear that the masons had rules which lay the foundations of a greater organiemploy a cowan (liable to a fine). sation to follow.

1.17 Masons at variance must report it to the

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The Key of Solomon The Key of Solomon is ostensibly a text of “revealed” secret information given to King Solomon, son of David (Israel), and written by Solomon, to help others gain deeper knowledge of the mysteries of the universe.

The text is now thought to be a 14th or 15th Century Latin “grimoire” of Renaissance “magic” couched in Judeo-Christian terminology and mythos. This symbolic substitution was a common method of many alchemists and “magicians” in an age of the Catholic Inquisition and heresy trials. The majority of manuscripts of The Key of Solomon have overt references to alchemy, kabbalah, and hearken back to what many would see as the ancient mystery schools (e.g. Pythagoras, Orpheus, and Eleusis) of Greece and Rome. Most remaining manuscripts of this Key of Solomon date from the 16th to 18th Centuries.

The Key of Solomon contains neither a key nor Solomon within it; while the book may have some overtones of unlocking “esoteric” information in the forms of diagrams, the key specifically refers to what it unlocks. In other words, the title Key of Solomon” would translate to the 14th C. alchemist as “that which unlocks what Solomon does/is.” The document was written long after Solomon died, and this might be evidenced in the fact that some of the references do contain links to Jesus. In at least one transition, “Jesus Christ” is mentioned; this is an obvious anachronism to Solomon the King. Why Solomon?

Solomon is found across all of the Judeo-Christian-Muslim religious texts in the form of a wise, wealthy, and learned man. He’s noted as being a prophet, astronomer, poet, builder, architect, and businessman. Biblically, he is attributed to building many temples in his life to a variety of deities, not just Yahweh. Again, I believe we have Solomon as a symbol and not as a ruler in Israel. He’s the symbol of the learned man, striving for knowledge of the seen and the unseen. In this quest for knowledge, the human being will find the success that Solomon had found. Whatever historical or factual information may or may not be found about King Solomon, he has become the ideal of the powerful and wealthy monarch that is wise, intelligent, and devoted. It necessarily follows that the “key of Solomon” would be the guide or guides to unlocking the wisdom, knowledge, and riches of all earthly, and thus natural, matters.

This latter part appears important. If we understand that these original Key of Solomon texts may have been written by both Islamic alchemists and Judaic kabbalists, we can take the meaning of the title Key of Solomon to be as ascribed above: the key to unlocking superhuman abilities, especially the ability to manipulate nature. In the Qu’an, Solomon asked for, and received, from God many of these abilities, such as the ability to speak with birds, control of air (wind) and fire (Djinn), and thus the elements.

And to Solomon (We made) the wind (obedient): its early morning (stride) was a month’s (journey), and its evening (stride) was a month’s (journey); and We made a font of molten brass to flow for him; and there were Jinns that worked in front of him, by the leave of his Lord, and if any of them turned aside from Our command, We made him taste of the Penalty of the Blazing Fire.” (34: 12) and “At length, when they came to a (lowly) valley of ants, one of the ants said: “O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it.” – So he smiled, amused at her speech; and he said: “O my Rabb (Arabic: ‫ّبَر‬, Lord)! So order me that I may be grateful for Thy favors, which Thou hast bestowed on me and on my Cross Keys September 2020

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The Key of Solomon (ctd) parents, and that I may work the righteousness that will please Thee: and admit me,

by Thy Grace, to the ranks of Thy righteous Servants.” (27: 18–19).

One might believe that Solomon was the first, or at least the most famous, alchemist, no? Perhaps.

Several versions, transitions of the manuscripts of various Keys of Solomon, were picked up by the occult movement of the late 19th and early 20th Century, when many of the most recent versions were translated and/or compiled.

Waite wrote two editions of his book The Book of Ceremonial Magic (formerly The Book of Black Magic and Pacts) in 1913, both of which draw heavily on these several Key of Solomon manuscripts. While not a direct correlation, it seems as if the Key of Solomon received a “black magic” reputation from this association, and perhaps fueled some of the aggression toward Freemasonry. One only needs to do a Google search on “Key of Solomon Freemasonry” to see various works on the black, and backwards, associations.

Why would this be? The Key of Solomon is typically associated with the Holy Royal Arch degree, as evidenced by its jewel. Its likeness to any of the seals or glyphs contained in the book Key of Solomon is similar. While it may be a more modern, stylized version of the one of these glyphs, it’s clear that the idea represented is an unlocking of “wisdom” for those who have “ears to hear.”

The idea of anything dark associated with this degree is rubbish; and yet, for the same reasons our medieval ancestors hid the knowledge of alchemy within a Judeo-Christian mythic book, perhaps Freemasons, in developing this degree, felt the same way. The legends and teachings within Freemasonry have been housed in the same myths of Judeo-Christian-Islamic literature, and it’s no surprise that this figure of Solomon would connect to the conscious and unconscious psyche of the majority of the Western world. Freemasonry is a Western invention.

Additionally, there is a fascination in these tenuous connections from ancient to more modern authors; reading original texts, one hopes to unlock a different way of approaching the problems of life and death, and thus perhaps gain some “secret” knowledge. Like all things esoteric (and Freemasonic), the key to unlocking the secrets lies within the seeker, not in some random jewel on the breast of someone who has taken a degree. As with alchemy, kabbalah, and any mystery school, the seeker must work his mind to gain the insight. These texts, symbols, and mysteries appeals to our sense of power, to the secret knowledge that perhaps we alone can find. To what ends we apply these tools, for the benefit of ourselves or the benefit of humanity, is solely within our sphere of control.

By Kristine Wilson-Slack in Esotericism, Theology

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Grand Master of the Philippines Message Observing a flock of swans flying in V formation offers us classic lessons of charity, humility, and shared value. Such a formation requires the one in the lead to allow everyone else behind him to have an easier and less burdensome journey, mainly because of the free lift from the slipstream his own flight creates. This form of giving lasts for the entire duration of his flight as the leader of the formation, when he then must surrender the lead to another swan.

Such charity actually masks the fact that the rest of the swans in the formation are behaving in a manner that is just as impressive. For in order to benefit from the lead swan’s slipstream, they cannot just maintain their place in the formation. In addition, they must all flap their wings at exactly the same time and in unison as those of the lead swan’s. Clearly, the V formation does not encourage show-offs and those who prefer to go their own way. Those not humble enough to go with the flow of the formation risk being left behind or separated from the rest of the flock.

It is because of these virtues of charity and humility between these birds that the V formation best creates shared value. As all the swans get to save energy through a shared slipstream and taking turns at leading the formation, all the birds get to conclude their migratory journey faster, safer, and more efficiently.

Reflecting on our logo this Masonic Term, we ourselves must in turn ask whether these two virtues allow us to build in our own inner temples, through each other, true brothers in the Craft.

Masonic Charity as Agape: As contained in the perambulation of the Fellowcraft degree, the wording from the first three verses of Chapter Thirteen of First Corinthians emphasizing the virtue of Charity is taken from the traditional King James Version of the Bible, which is the most popular text of our Volume of Sacred Law used in the Craft. In more modern translations - such as the New King James, New American Bible, and New International Versions - it is interesting to note that the term “charity” has come to more broadly be defined as “love”. This emphasizes to us that Masonic Charity as we know it is essentially about having an orientation for others as founded on love.

ty, when one freely gives to another without counting the cost.

In addition to Truth, Brotherly Love (“Philia”) and Charity (“Agape”) form our three cardinal virtues. And as our Fellowcraft degree teaches us, the foundation for the other two virtues is Charity (“Agape”) as, without the latter, the other two cannot be realized.

Masonic Humility as Servant Leadership: Since time immemorial, Masonic lodges have a unique governance structure in that all power and authority during a Masonic term is vested in the Worshipful Master (see Art. XI of our Masonic Ordinances). A lesson often overlooked is that such a set-up also highlights the total and complete loss of such power and authority as one finishes his term and becomes a past master. The near absolute discretion provided by the Brethren of the Lodge to he who sits in the East and the total withdrawal of such when one ceases to hold the Oriental Chair of King Solomon serves to establish the perspective one must have in the position. Namely, that the Office of Worshipful Master must foremost be viewed as a position of trust and service for one’s Brethren, as against a privilege to be enjoyed. Such a perspective is known in the Craft as the concept of Masonic Humility.

In the discipline of leadership studies, it has come to be classified as “Servant Leadership”.

A Freemason’s commitment to accept such perspective as one’s own, as demonstrated each time one takes the Obligation respectively in the three degrees of our liturgy, must be done willingly and with full understanding of its nature. It is for this reason that an explicit assurance is provided by the Worshipful Master to the candidate before taking the Obligation in each of the three degrees that his making such will expressly NOT “interfere” with the duties a Freemason owes to God, his country, his neighbour, or himself as such “appertains to Freemasonry alone”.

As the candidate should discover after his raising, the certainty of such assurance by the Master is premised on the notion that the perspective and commitment one invests as he undertakes his own lifelong journey towards Masonic Light will never contradict one’s duties in each of those four spheres. In our own Philippine context, this is best demonstrated when we strive And just what is the Masonic way towards love for to fulfil the four key duties of the office of citizen: others that we have come to know as “Masonic Charity” or “Relief”? Patent in this context it is not our com- The Duty of National Allegiance: We should not mon notion of love as what the ancient Greeks label as treat our citizenship as a status with benefits or privi“Eros” or romantic, nor the term “Philia” or brotherly leges (i.e. like how many countries our passport can love and mentorship which is another of the distinct get us into without a visa) but as an honor to be chercardinal virtues of our Craft, but the perspective of ished. In short, we must prove that we deserve our love known as “Agape”, or what the Ancient Greeks citizenship. In truly exceptional circumstances, this deem as the highest form of love as expressed in chari- can involve genuinely heroic leadership such as the examples of Brothers Jose Rizal and Jose Abad Santos.

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Grand Master of the Philippines Message (ctd) The Duty of Informed Governance. In line with our Masonic virtue of Charity (“Agape”) as explained above, we should always facilitate understanding before advocacy, as well as promote the meaningful participation of everyone in public and private governance processes.

The Duty of Community Service. Again, also in line with our Masonic virtue of Charity (“Agape”), we should actively contribute to our community in the various ways open to us.

Principle as founded on his own personal journey towards Masonic Light.

Reflection: The DGL will propound to the Brethren reflection question(s) for the month as provided in this manual. If the lodge has time, the Worshipful Master has the discretion to extend the session by asking Brethren who want to contribute or comment on the monthly lecture based on these.

Complimentary to the above, the Masonic education delivered at our multi-district conventions will also focus on this theme, concentrating specifically on interpreting the actual words of the text of our Third Degree Obligation phrased in Old English as these should be understood in the modern context.

The Duty of Individual Diligence: In contrast to the first civic duty that emphasizes the real possibility of heroic leadership, this duty highlights the continuing necessity of QUIET leadership; or exercising one’s daily judgment deliberately in an ethical, informed, and positive manner. b. Lodge Education Programs & Study Groups: Needless to state, we all need to build – individually Lodge lecturers providing separate monthly lodge lecand collectively - our commitment to exercising these tures in addition to that mandated by the Grand Lodge duties every day. We best do such by recognizing that thru the DGLS are invited to align their topics and coneach of these duties entails a distinct kind of personal tent with the theme of the Grand Lodge lectures each leadership, which together constitute the four kinds of month, to facilitate even deeper discussion and diaServant Leadership, or Masonic Humility, demanded of logue.

Filipino Freemasons:

In addition, Masters and lodge lecturers should also On such benchmarks will we be judged by our own explore the setting-up of lodge study groups and liMasonic peers as to whether we are indeed TRUE braries to further promote interest and the practice of Freemasons when we conclude our journey towards seeking Masonic Light.

Masonic Light, and transition on to the Celestial Lodge c. The Practice of Daily Masonic Reflection: above.

Ultimately, our Masonic education this term will only Building Our Temples Within During This Masonic Term: Our Masonic education during this Masonic Term will thus focus on how we can best explore in richer detail how the concepts of Masonic Charity / Agape and Masonic Humility / Servant Leadership can be leveraged to build better Freemasons. Hence, we will do this with the aid of three working tools that will emphasize the nature of these two concepts as the foundation of being a true Freemason. a) GLP Monthly & Multi-District Education: The uniform theme of our monthly Masonic education as delivered by the district grand lecturers assigned to each lodge in this Masonic Jurisdiction shall concentrate on revisiting and reflecting upon our Masonic Obligation as Master Masons from the perspective of Masonic Charity / Agape and Masonic Humility / Servant Leadership. Each concise (no more than 5 to 8 minutes) lecture will be composed of just three components:

truly make a difference if individual Brethren themselves fully commit to the fundamental mission of our Craft: Making ourselves better thru each other. Perhaps the best place to start in building one’s own Masonic temple in his heart is to commit to a daily practice of Masonic reflection; which simply means asking oneself the following seven questions at the end of each day: Observe Like an Entered Apprentice: What did I commit to do today? What did I actually do today?

Assess Like a Fellowcraft: Did what I do today align with my own religious beliefs, value system, and duties? Did what I do today create or destroy value?

Discern Like a Master Mason: How did I practice Masonic Charity (“Agape”) and Masonic Humility (“Servant Leadership”) in terms of leading, following, and helping others?

In the context of what the Craft teaches, what would I have done differently today?

Principle: The DGL concerned will read aloud the explanatory text for the month as provided in this manu- In the context of what the Craft teaches, what should I al for the reference of the Brethren. Context: The DGL do tomorrow? concerned will provide a brief interpretation of the

By MW Agapito S. Suan, Jr, Grand Master

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First Ever Cross Keys Competition

The envelope cover above depicts the 440th Anniversary of the Mayflower sailing from Rotherhithe, England to Plymouth, Massachusetts on the 16th of this month. This image below shows this is a special edition for Cross Keys readers (1 of 1). The front shows the crests of the PGL of Worcestershire and Grand Lodge of Massachusetts, along with a masonic stamp and a Mayflower stamp. This is will given to the winner who answers the following question correctly:

Who was the first brother to hold the office of Grand Master Mason of Scotland and Grand Master of England? (at different times) Answers to Bro. John Chapman of the Masonic Stamp Club (who I am indebted to for supplying the prize): chapdjman@gmail.com Once a winner has been chosen, I will post the cover immediately (and I will not enter it myself!!).

If you don’t win and would like a cover, please see the advert over the page. Brethren from the Johnstone area can notify me and we could have them sent in bulk to save postage.

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Grand Lodge History & Heritage Group—Scotland’s Early Lodges The following lectures from brethren from each lodge can be accessed by clicking the links: Mother Kilwinning No.O The Lodge of Edinburgh No.1

The Lodge of Melrose St. John No.1 bis The Lodge of Aberdeen No.1 ter Canongate Kilwinning No.2 Scone & Perth No.3 and The Lodge of Glasgow St. John No.3 bis to follow in September

Provincial Grand Lodge of Renfrewshire East The Community Foodbank project organised by the Provincial Grand Lodge of Renfrewshire East in conjunction with the Grand Lodge of Scotland Covid-19 Community Challenge Appeal.

In order to coordinate distribution of support to local foodbanks, lodges within the Province – which stretches from Lochwinnoch in the west to East Kilbride in the east - were divided into seven geographic groups each responsible for selecting appropriate foodbanks to which donations would be made. Each group received initial funding equivalent of £55 per lodge direct from PGLRE. With 37 lodges in the Province also donating, this amounted to almost £8000 being immediately generated for the most needy in the communities involved.

All seven groups have now made donations to their local community foodbanks and a total of £5200. The support that foodbanks need is ongoing and it is our intention to make a second donation in late July/early August.

Alastair Griffiths - WSW 242, George Robertson PM - RWM 791, Jim Orr PM - 1042, Ian Campbell - RWM 205 and Brian Lees - RWM 156.

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Cancellation of 2020 Meetings

24 Hour Charity Event A team of Knights Templar and Princes Rose Croix has been formed to complete a Twenty-Four Hour Relay with members continuously completing more than five mile laps of a course around the most relevant sites to the Historic Orders of the Knights Templar and Hospitaller in London. The English Constitution Knights, including the organiser, E.Kt. Angus Rhodes, are joined by two Fratres of the Scottish Constitution, Allan Reid and Willie Bledge of Paisley Abbey Preceptory No. 27.

The St John of Jerusalem Eye Hospital Group is the only provider of eye care for deprived residents of many areas of the Holy Land who would otherwise face lives of blindness or partial-sightedness. They treat all regardless of faith or ethnicity. The work is funded by donation requiring millions of pounds to be raised every year.

Before and during the Pandemic the Eye Hospital Group has faced unprecedented challenges in excess of the normal including the devaluation of the pound creating a million pound per year deficit, the withdrawal of funding from the US for charities in the area created a further crisis and the pandemic has naturally created further issues.

Any Brother or Frater of the Scottish Constitution wishing to support this appeal is requested to do so via Allan’s page at: https://www.justgiving.com/fundraising/reidyseyeraiser Or Willie’s: https://www.justgiving.com/fundraising/WillieBledge The Team Page may be found here: https://www.justgiving.com/team/Vision-Beautiful Thank you to all those that have previously supported the personal Eye Hospital challenges of E.Kt. Angus Rhodes, especially Ven.Fra. Ian Sinclair and the Fratres of St George Aboyne Preceptory No.1 plus Paisley Abbey Preceptory. It may be of interest that, in addition to this first team challenge, his challenges continue with a Skydive on Friday 25th September.

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In Memoriam It is with deep sadness and much regret that we have to inform you of a loss sustained to the craft in Renfrewshire in the passing to the Grand Lodge above of the following Brother: Bros. Gordon Green & Andy Forsyth

Bro. Gordon Green died during lockdown, but many brethren lined the pavement as a token of respect. Bro. Gordon joined the lodge in February 1987. Initially he was Chaplain, but was unable to remain in office as he was a marine engineer and worked abroad for much of his time.

Bro. Gordon was a good Rangers man and the closing tune was Roy Orbiston’s Penny Arcade, a song well known to the Bears. He will be missed by many brethren.

Bro. Andy dies oon 18th June in Halifax, Nova Scotia. Andy’s greatest pride was his beloved Rangers FC. The royal blue of the team’s uniform was his favourite colour. Any visit to Glasgow was not complete without a trip to Ibrox Stadium.

Andy was a longstanding member of the Masonic fraternity and one of the founders of the Halifax Burns Club. He loved to cheer on his grandchildren in sports, reading and addressing the Haggis on New Year’s Eve when the clock struck midnight in Scotland.

Just recently, Bro. Roy Dewar passed to the GL Above.

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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