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The Eye in the Pyramid By: S. Brent Morris, P.M. [US Great Seal a/k/ 'Eye in Pyramid'] In, at times, a strongly worded article Dr. S. Morris, a member and Past Master of Patmos Lodge #70, Ellicott City, Maryland, has "set the record straight" on the myth that the Great Seal of the United States represents a Masonic symbol. The facts are clearly presented, together with several examples of the use of the "All Seeing Eye" prior to any known Masonic use. This straightforward article is being presented as a STB so that Freemasons may have an answer when the question is asked "Is the Seal of the United States a Masonic symbol?" HISTORIANS must be cautious about many well-known "facts." George Washington chopped down a cherry tree when a boy and confessed the deed to his father. Abner Doubleday invented the game of baseball. Freemasons inserted some of their emblems (chief among them the eye in the pyramid) into the reverse of the Great Seal of the United States. These historical "facts" are widely popular, commonly accepted, and equally false. The eye in the pyramid (emblazoned on the dollar bill, no less) is often cited as "evidence" that sinister conspiracies abound which will impose a "New World Order" on an unsuspecting populace. Depending on whom you hear it from, the Masons are planning the takeover themselves, or are working in concert with European bankers, or are leading (or perhaps being led by) the Illuminati (whoever they are). The notion of a world-wide Masonic conspiracy would be laughable, if it weren't being repeated with such earnest gullibility by conspiracists like Pat Robertson. Sadly, Masons are sometimes counted among the gullible who repeat the tall tale of the eye in the pyramid, often with a touch of pride. They may be guilty of nothing worse than innocently puffing the importance of their fraternity (as well as themselves), but they're guilty nonetheless. The time has come to state the truth plainly and simply! The Great Seal of the United States is not a Masonic emblem, nor does it contain hidden Masonic symbols. The details are there for anyone to check, who's willing to rely on historical fact, rather than hysterical fiction.     * Benjamin Franklin was the only Mason on the first design committee, and his suggestions had no Masonic content.     * None of the final designers of the seal were Masons.     * The interpretation of the eye on the seal is subtly different from the interpretation used by Masons.     * The eye in the pyramid is not nor has it ever been a Masonic symbol. The First Committee On Independence Day, 1776 a committee was created to design a seal for the new American nation. The committee's members were Benjamin Franklin, Thomas Jefferson, and John Adams, with Pierre Du Simitiere as artist and consultant[1]. Of the four men involved, only Benjamin Franklin was a Mason, and he contributed nothing of a Masonic nature to the committee's proposed design for a seal. Du Simitiere, the committee's consultant and a non-Mason, contributed several major design features that made their way into the ultimate design of the seal: 'the shield, E Pluribus Unum, MDCCLXXVI, and the eye of providence in a triangle."[2] The eye of providence on the seal thus can be traced, not to the Masons, but to a non-Mason consultant to the committee. "The single eye was a well-established artistic convention for an 'omniscient Ubiquitous Deity' in the medallic art of the Renaissance. Du Simitiere, who suggested using the symbol, collected art books and was familiar with the artistic and ornamental devices used in Renaissance art."[3] This was the same cultural iconography that eventually led Masons to add the all-seeing eye to their symbols. The Second and Third Committees Congress declined the first committees suggestions as well as those of its 1780 committee. Francis Hopkinson, consultant to the second committee, had several ideas that eventually made it into the seal: "white and red stripes with- in a blue background for the shield, a radiant constellation of thirteen stars, and an olive branch."[4] Hopkinson's greatest contribution to the current seal came from his layout of a 1778 50-dollar colonial note in which he used an unfinished pyramid in the design. The third and last seal committee of 1782 produced a design that finally satisfied Congress. Charles Thomson, Secretary of Congress, and William Barton, artist and consultant, borrowed from earlier designs and sketched what at length became the United States Seal. The misinterpretation of the seal as a Masonic emblem may have been first introduced a century later in 1884. Harvard Professor Eliot Norton wrote that the reverse was 'practically incapable of effective treatment; it can hardly, (however artistically treated by the designer), look otherwise than as a dull emblem of a Masonic fraternity.[5] Interpreting the Symbol The "Remarks and Explanations" of Thomson and Barton are the only explanation of the symbols' meaning. Despite what anti-Masons may believe, there's no reason to doubt the interpretation accepted by the Congress. The Pyramid signified Strength and Duration: The Eye over it & the Motto allude to the many signal interpositions of providence in favor of the American cause.[6] The committees and consultants who designed the great Seal of the United States contained only one Mason, Benjamin Franklin. The only possibly Masonic design element among the very many on the seal is the eye of providence, and the interpretation of it by the designers is different from that used by Masons. The eye on the seal represents an active intervention of God in the affairs of men, while the Masonic symbol stands for a passive awareness by God of the activities of men. The first "official" use and definition of the all-seeing eye as a Masonic symbol seems to have come in 1797 with The Freemasons Monitor of Thomas Smith Webb -- 14 years after Congress adopted the design for the seal. Here's how Webb explains the symbol. "[A]nd although our thoughts, words and actions, may be hidden from the eyes of man, yet that All-Seeing Eye, whom the Sun, Moon and Stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, will reward us according to our merits."[7] Continued On Page XI

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The Eye in the Pyramid Conuined From Page X. The Eye in the Pyramid Besides the subtly different interpretations of the symbol, it is notable that Webb did not describe the eye as being in a triangle. Jeremy Ladd Cross published The True Masonic Chart or Hieroglyphic Monitor in 1819, essentially an illustrated version of Webb's Monitor. In this first "official" depiction of Webb's symbol, Cross had illustrator Amos Doolittle depict the eye surrounded by a semicircular glory.[8] The all-seeing eye thus appears to be a rather recent addition to Masonic symbolism. It is not found in any of the Gothic Constitutions, written from about 1390 to 1730. The eye -- sometimes in a triangle, sometimes in clouds, but nearly always surrounded by a glory -- was a popular Masonic decorative device in the latter half of the 18th century. Its use as a design element seems to have been an artistic representation of the omniscience of God, rather than some generally accepted Masonic symbol. Its meaning in all cases, however, was that commonly given it by society at large -- a reminder of the constant presence of God. For example, in 1614 the frontispiece of The History of the World by Walter Raleigh showed an eye in a cloud labeled "Providentia" overlooking a globe. It has not been suggested that Raleigh's story is a Masonic document despite the use of the all-seeing eye. The eye of Providence was part of the common cultural iconography of the 17th and 18th centuries. When placed in a triangle, the eye went beyond a general representation of God to a strongly Trinitarian statement. It was during this period that Masonic ritual and symbolism evolved; and it is not surprising that many symbols common to and understood by the general society made their way into Masonic ceremonies. Masons may have preferred the triangle because of the frequent use of the number 3 in their ceremonies: three degrees, three original grand masters, three principal officers, and so on. Eventually the all-seeing eye came to be used officially by Masons as a symbol for God, but this happened towards the end of the eighteenth century, after congress had adopted the seal. A pyramid, whether incomplete or finished, however, has never been a Masonic symbol. It has no generally accepted symbolic meaning, except perhaps permanence or mystery. The combining of the eye of providence overlooking an unfinished pyramid is a uniquely American, not Masonic, icon, and must be interpreted as its designers intended. It has no Masonic context. Conclusion It's hard to know what leads some to see Masonic conspiracies behind world events, but once that hypothesis is accepted, any jot and tittle can be misinterpreted as "evidence." The Great Seal of the United States is a classic example of such a misinterpretation, and some Masons are as guilty of the exaggeration as many anti-Masons. The Great Seal and Masonic symbolism grew out of the same cultural milieu. While the all-seeing eye had been popularized in Masonic designs of the late eighteenth century, it did not achieve any sort of official recognition until Webb's 1797 Monitor. Whatever status the symbol may have had during the design of the Great Seal, it was not adopted or approved or endorsed by any Grand Lodge. The seal's Eye of Providence and the Mason's All Seeing Eye each express Divine Omnipotence, but they are parallel uses of a shared icon, not a single symbol. Notes [1] Robert Hieronimus, America's Secret Destiny (Rochester, Vt.: Destiny Books, 1989), p. 48. [2] Patterson and Dougall in Hieronimus, p. 48.. [3] Hieronimus, p. 81.. [4] Hieronimus, p. 51.. [5] Hieronimus, p. 57.. [6] C. Thomas and W. Barton in Hieronimus, p. 54.. [7] Thomas Smith Webb, The Freemasons Monitor or Illustrations of Masonry (Salem, Mass.: Cushing and Appleton, 1821), p. 66.. [8] Jeremy Ladd Cross, The True Masonic Chart or Hieroglyphic Monitor, 3rd ed. (New Haven, Conn.: By the Author, 1824), plate 22.

ANGELS AND DEMONS - THE MOVIE Another movie based on one of Dan Browns books - Angels and Demons - was scheduled to be released in May, 2009. Trailers are still being shown. Angels and Demons, as a book, had more Masonic references than did the best selling: The Da Vinci Code. It is not known what Masonic references Angels and Demons will have but it is thought the illuminati will play a role. Long a favorite organization of conspiracy theorists, The Illuminati, were a late 1700's secret society founded by a professor of law, Adam Weishaupt, in 1776. It is possible some Illuminati members were also Freemasons, but there was never a takeover of the fraternity as envisioned by conspiracy theorists. In fact the Illuminati became very unpopular and went out of existence in the 1790's.

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THE MASONIC LODGE PIPE ORGAN By: R.E. Coleberd A fascinating subject, rarely thought of, is the role Pipe Organs played in the presentation of Masonic Ritual. Too often taken for granted, music is never thought about until it is not available. Our ritual tells us music is one of "The Seven Liberal Arts and Sciences." Mr. R.E. Coleberd has written an excellent article on The Masonic Lodge Pipe Organ. The complete article was first published in The Diapason, August, 2008. This edited (for space purposes) article is reprinted as an STB - with permission..' -- Editor For The Short Talk Bulletin The era of the Masonic Lodge pipe organ, embracing close to 700 instruments, began in the 1860s, reached its zenith in the first three decades of the twentieth century, and with certain exceptions ended shortly after World War II. In the religious, ritualistic format of the Masonic movement, the pipe organ made a statement. It was deemed essential to crown the ambiance of the journey through the several chapters of the order (Blue Lodge, Royal Arch, Scottish Rite, Shrine and other "Rites"), and it complemented the majestic buildings, often architectural masterpieces, which contributed significantly to an attractive urban landscape. A closer look at the market, the instrument, and the builders reveals key features of this fascinating epoch, which surely belongs in the rich and colorful history of pipe organ building in America. The Masonic Lodge was a broad-based, worldwide social and cultural movement with origins in antiquity, which counted the St. John's Lodge in Boston, established in 1733, as its beginning in this country. George Washington and Benjamin Franklin were Masons. Encompassing immigration, urbanization, social solidarity and individual identity, it satisfied a desire to belong. Lodge membership was a mark of recognition and status in the community, and a transcending emotional experience in ritual and decor in the otherwise anonymous atmosphere of urban life. A noted German sociologist, Max Weber, visiting America in 1905, spoke of voluntary associations "as bridging the transition between the closed hierarchical society of the Old World and the fragmented individualism of the New World" and saw them performing a "crucial social function" in American life. The well-known social commentator and newspaper columnist. Max Lerner, in his epic work America as a Civilization, saw one of the motivations behind "joining" as "the integrative impulse of forming ties with like-minded people and thus finding status in the community." Ray Willard, organist at the Scottish Rite Cathedral in Joplin, Missouri (M. P. Moller Opus 3441, 1922), observes that membership embraced all walks of life: from business and professional men. many of them community leaders and perhaps well-to-do, to everyday citizens. Of special interest is the long-recognized connection between the railroad industry and the Masonic Lodge. Railroad men were lodge men, and railroad towns were lodge towns. The railroad was the predominant conveyance in freight and passenger travel in the first decades of the last century. In 1916, railroad mileage in this country peaked at 254,000 miles, and in 1922, railroad employment reached over two million workers, the largest labor force in the American economy. These totals reflected the number of trains and crews, station, yard and track workers, and the maintenance demands of the steam locomotive. The comparatively well-paid railroad workers were no doubt important in building Masonic temples. In 1920. average wages in the railroad industry were 33 percent above those in anufacturing. In one of what must have been numerous examples. Masonic employees of the Big Four Railroad in Indianapolis donated eight art-glass windows on the east wall of the second floor foyer of the Scottish Rite Cathedral there." The Masonic Lodge pipe organ era began in 1860 when E. & G. G. Hook built one-manual instruments for temples in Massachusetts. The Masonic Lodge market differed significantly from other pipe organ markets. For the larger facilities in metropolitan locations, the Masonic building was typically a matrix of rooms, often on several stories, and each with a different decor, e.g., Corinthian Hall. Gothic Hall. Ionic Hall. In 1863, William A. Johnson built a one-manual instrument of nine registers, Opus 144, for the lodge in Geneva, New York. In 1867, Joseph Mayer, California's first organ builder, built an instrument for the "Free Masons" in San Francisco. The three organs built by Jardine in 1869 for New York City, in this case for the Odd Fellows Hall, marked the beginning of what would become a salient feature of the lodge market: multiple instruments for one building, often under one contract and several with identical stoplists. One particularly interesting example was the three instruments Hutchings built for the Masonic Lodge in Boston in 1899. The stoplists were identical (q.v.), but each one was in a different cast to conform to the decor of the room. Wind from a single blower was directed to one instrument by a valve opened when the console lid was raised, turning on the blower. The pinnacle of the multiple contract practice came first in 1909, when Austin built twelve organs for the Masonic Lodge in New York City, and in 1927, when Moller built nine for a temple in Cincinnati, Ohio. Eleven of the twelve Austins were identical two-manual instruments, eight of the nine Mollers. An Austin stock model that found its way into the Masonic market was the Chorophone, introduced in 1916. Austin sold nine of these instruments to Masonic Lodges. Opus 896 was exported to the lodge in Manila, the Philippine Islands, in 1920. By the 1920s, the Golden Age of the Masonic Lodge pipe organ, the three- or four-manual organ in the lodge auditorium was frequently an eclectic instrument, embracing theatre stops and even toy counters in addition to traditional liturgical stops. Add to this a "quaint" stop now and then, i.e.. a bugle call. Did you ever hear of Solomon's Trumpet? (See 1926-2000 Kimball, Guthrie, Oklahoma q.v.). As Willard points out, these instruments were designed to play the marches, patriotic selections, and orchestral and opera transcriptions used in ritual work, as well as theatre organ and popular music of the day when the auditorium was used for entertainment. The Skinner/Aeolian-Skinner five-manual, eight-division, 77-rank, 81-stop, 5,022-pipe organ in the Scottish Rite Cathedral in Indianapolis, Opus 696-696B, is the largest instrument in the Masonic movement in America today. The Masonic Lodge pipe organ is another illustration of the role of the King of Instruments in American culture. The Masons, a culturally and socially prominent feature of American life, found the instrument an economic and efficient vehicle in meeting the musical needs of their ritual proceedings. The tonal resources of the larger instruments afforded almost unlimited capabilities in the full spectrum of instrumental music. This was made possible by technological advances in organ building, which mark a singular achievement of the American industry. In many locations, these magnificent instruments enjoy the respect and admiration of today's Masonic membership, and in the larger organ world are recognized as a vital segment in the rich and colorful history of pipe organ building in America. R. E. Coleberd is a contributing editor of the diapason.

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Stephen F. Austin Mural Austin, Texas March 4th, 2009 The Save Texas History project of the Texas General Land office, headed by Land Commissioner Jerry Patterson, unveiled today a new mural of Stephen F. Austin, the Father of Texas. The General Land Office is housed in the Stephen F. Austin building at the state capitol, and the new mural is displayed in the main lobby hallway of the building. Artist Sara Lee Cely Grand Master David Counts addresses the audience with story of Austin's Masonic background The unveiling program, which was attended by over 100 Texans, consisted of a welcome from General Land Officer Commissioner Jerry Patterson and a brief description of how the mural was created. After an excellent program on Stephen F. Austin, Grand Master David Counts was introduced, and he spoke about the role that the Masonic Fraternity played in early Texas History. Stephen F. Austin was a Mason when he came to Texas, and he was named the Worshipful Master of the first lodge in Texas. It was organized in San Felipe in 1828, and a petition for a charter was sent to Mexico City. The petition was never answered, and that first lodge was never fully realized. Brother Austin died soon after Texas Independence was won, and thus never saw the foothold that Masonry obtained in the Republic of Texas. Artist Sara Lee Cely The "Masonic connection" was made when Sara Cely, the artist, was made aware of Austin's Masonic background by Brother Jonathan Pascoe. Jonathan contacted his father Chuck, and Chuck contacted the Texas History Committee of Grand Lodge, who provided information to the artist. Part of this information included pictures of a MASONIC RIFLE that was built sometime after the Texas Revolution, but was of the same type used during the 1830's. (More on this rifle, later!) The rifle is shown in the Mural, slung over the shoulder of a rider, and the Masonic emblems are clearly visible on the stock. Square and Compasses are also shown on the buttons on the coats of both Stephen F. Austin and Erasmo Seguin, and on the butt of the pistol carried in Austin's belt. Press release from the General Land Office --------------------------------- The Stephen F. Austin Mural: Spanish Land, Texas Home by Sara Lee Cely (135 inches by 45 inches * Giclee from oil on canvas) Commissioned by the Texas General Land Office Save Texas History program Jerry Patterson, Commissioner March 2009 This mural honors the life of Stephen F. Austin, his importance to Texas history and his connection to the Texas General Land Office. Section of the mural showing Erasmo Seguin (shaking hands, on the left) and some of the "Old 300" families arriving in Texas In the mural, Austin stands along the banks of the Brazos River, surrounded by the Old Three Hundred the colonists he helped settle in Texas. His hand rests on his Registro, or colony record book, the original of which is kept here in the Archives of the Texas General Land Office. Austin's vital role in Texas cartography is represented by his position astride an 1834 version of his landmark map of Texas. First issued in March 1830 by H.S. Tanner of Philadelphia, Austins map was the first widely available map of Texas. Reissued several times during the decade, the version depicted in the mural recreates the same language and spellings used by Austin. Thoroughly researched, the mural strives for historical accuracy. Note the accurate caretta carts, period clothing and weaponry, including the Masonic symbols on Austin's coat and his flintlock pistol. Tejanos, African-Americans and Native Americans are represented here in recognition of their role in the story of Austins colony. From the loblolly pines to the longhorn steer, the indigenous flora and fauna of early Texas are also depicted in great detail. The flow of settlers from the far distance represents the ongoing settlement of Austins Texas colony. SAVE TEXAS HISTORY Created by Texas Land Commissioner Jerry Patterson in 2004, the Texas General Land Office Save Texas History program is a highly successful initiative to conserve the historic maps and documents in the Land Office Archives while promoting the history those documents portray. First compiled after the Texas Revolution, the Texas General Land Office Archives now contains over 35 million documents dating back to 1720. Detail of rider carrying Masonic Rifle. Note the symbols on the stock. Detail of buttons on Stephen F. Austin's coat

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Handshakes And Goat Blood From the "New Zealand Freemason" Reprinted With Permission Of The Editor Stan Barker, incoming Grand Master of Freemasons New Zealand. Christchurch lawyer Stan Barker seems like an ordinary fellow when I meet him in his city law office overlooking Victoria Square. His desk may be covered in a proliferation of ornamental owls - "mostly gifts from clients" - but his handshake seems normal. There are no hints of a man about to become leader of a secretive organization that dates back more than 300 years. On November 21, however, Stan will don an elaborate ceremonial costume for his Grand Installation as the new Grand Master of Freemasons New Zealand at the Christchurch Town Hall. He seems quietly confident and ready for the challenge. He has, after all, held the posts of Grand Registrar, President of the Board of General Purposes and Grand Master Elect. With 33 years of experience and accumulated knowledge as a Freemason, he is ready to make his mark. Luckily for Avenues, that includes a rare glimpse into one of the lodges and 'lifting the lid' on some of the enduring myths linked to Freemasonry - myths that hint at bizarre rituals, blood oaths, passwords and secret gestures. "Freemasonry is strongly based on centuries of tradition and I'm sure many today see that as archaic. That's why, as a group, we are beginning to allow more visibility - and not only in our charity work. My installation as Grand Master, for instance, like all installations in Australasia, will be done in public. We're also re-structuring elements of the association and allowing potential new members to actually visit lodges prior to their initiation. But change is a very slow process and some 'closed' aspects, like male-only membership, the initiation ceremony and the secret gestures and handshakes, for instance, will never change," Stan says. Freemasonry's core tenets of tolerance, respect, kindness, moral living, philanthropy, personal growth and reflection - all designed to make good men better - will also remain the same and Stan Barker, for one, is happy about that. Freemasonry's exact origins are unclear, but it is accepted that the organization evolved from the guilds of stonemasons and cathedral builders of the Middle Ages. Like most guilds of the time, they used signs and symbols to identify each other, and as the number of operative masons declined in the 16th and 17th centuries, they accepted outsiders (Free and Accepted Masons) into the fold. From then on, Freemasons went from an operative 'cathedral-building' organization to a spiritual one, with the first Grand Lodge founded in England in 1717. The Grand Lodge of New Zealand was formed in 1895. From the outset, the organization has been beset with speculative stories of secrecy and conspiracy. The rumors and myths have endured over centuries, despite the fact many have been disproved. The European Court of Human Rights ruled in 2001 that Freemasonry was "neither secret, criminal nor illegal and that in job decisions it was illegal to discriminate against Freemasons", but, nevertheless, suspicions still linger. When pressed on the matter of secrecy and the initiation ceremony, Stan is loyal to his Freemasonry oaths and commitments. "There have been books written exposing Freemasonry for 300 years and, nowadays, the information is available in libraries and on the internet, but I won't tell you anything. I take an undertaking not to disclose that sort of information and I believe I would be letting myself down if I told you anything," he says. "Besides, I don't think the available information has much meaning to people. A purist rugby fan will tell you that you have to go to a match to get a real feel for the game. Freemasonry is the same. Unless you are a Freemason, you have no idea of the atmosphere, the emotional and physical experience that an initiation ceremony brings. Most Freemasons will tell you that they learn something new from every ceremony they attend." Neville Patrick, current President of the Board of General Purposes for Freemasons New Zealand. Christchurch's Neville Patrick, the current President of the Board of General Purposes for Freemasons New Zealand, agrees. "I knew very little about Freemasons when I joined in 1984 and I was totally bewildered by my initiation. You have no idea what's going on because of the language and the mystique attached to the ceremony. In hindsight, that's the way it should be, and that's why a Freemason won't personally disclose what goes on. It's full of symbolism and allegory and it's where our lessons come from. We want to protect the power of that experience for new members," he says. To halt the decline in their membership, it is now not uncommon for potential candidates to be shown through a lodge building before officially joining, to familiarize them with the surroundings. "Our numbers peaked in New Zealand in the 1960s (from over 45,000) and now stand at around 10,000, and it's only been in recent years that we've realized we need to do something about membership," Neville says. Stan agrees: "Freemasonry numbers are dropping internationally. Some of that is the natural attrition of older members; some is related to the pressure on younger members and the greater range of choices they have. We live in a different society now and many clubs, churches and societies are in the same boat." Revamping Freemasonry to attract new membership is well under way. "In my earlier role as President of the Board of General Purposes, I helped set up education and lodge planning programs that would help retain members. In 2007, we initiated 300 new candidates nationally, but we've probably already lost 150 of those. The reasons for that are many and varied, but young men are no longer happy to listen to dull, boring speeches. I don't want to be critical of the organization, but we need to make changes to cater for the needs of younger men. A lot of older members, though, are resistant to change; some don't even recognize the need to change; so progress is slow." In the interests of furthering change, this writer asks about the chances of a female journalist being allowed a peek inside Stan's lodge base, Cashmere Lodge 271. I'm surprised when he agrees - and even allows himself to be photographed there, in front of the elaborate historic tracing boards that once adorned the old Lyttelton Lodge building. Tracing boards were originally drawn on the floors of churches or taverns where the Freemasons met and it was the job of the Tyler to erase them after each meeting. Floor cloths were then introduced and they were later followed by the painted or printed illustrations that adorn most lodges today. Depicting the symbols and emblems of Freemasonry, they are used during lectures on the three Masonic degrees that new members graduate through to become a fully fledged Master Mason, able to attend a Grand Lodge. While numerous illustrations of tracing boards are available on the internet, it is still a thrill to see those in Cashmere Lodge. There is an undeniable atmosphere about the strange windowless room filled with ornate furniture and the trappings of Masonry. It feels slightly daunting and my eyes dart about the formal space trying to find clues to secret doings - I can't help myself. The power of myth and secrets is strong, but Stan and Neville are tolerant. They're well used to that. "There are a lot of unusual ideas about us - still," Neville says. "The goats, the sacrifices - all ridiculous stories that persist, despite the fact that we have become a lot more public." It is perhaps pertinent to consider Neville's parting questions: "Would you be able to get into any corporate board meeting you fancied? Would you be told what was going on at that meeting?" Not likely. So does that make the organization a secret society? "Yes, we do have meetings behind closed doors, but the nature of those meetings is no longer secret. It is widely available in libraries. Yes, there is a secret handshake, but it's subtle. It's not about wriggling fingers and tickling palms, or any of that rubbish," he says. It is a shame that conspiracy theories and talk of secrecy too often overshadow the good work Freemasons do within the New Zealand community, he says. "I'm very proud to be a Freemason; to be part of something that has endured centuries. I enjoy it and it has made me a better man."

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William Morgan, Anti-Mason From Wikipedia William Morgan (1774-1826?) was a resident of Batavia, New York whose disappearance ignited a powerful anti-Freemason movement in the United States in the early 19th century. After stating his intention to write a book exposing Freemasonry's "secrets", Morgan was arrested, kidnapped, and then apparently killed. His disappearance sparked a public outcry and launched the formation of a new Anti-MBataviaasonic Party Early Life Morgan was born in Culpeper, Virginia in 1774. His birth date is sometimes listed as August 7, but no source for this is given. He was apprenticed as a bricklayer or stone cutter, then briefly was a brewer in Canada, before returning to quarry work in Rochester, New York. In October 1819, when he was 44, Morgan married 16-year old Lucinda Pendleton in Richmond. They had two children, Lucinda Wesley Morgan and Thomas Jefferson Morgan Two years after his marriage, he moved for unknown reasons to York, Upper Canada, where he operated a brewery. He has been described as a heavy drinker and a gambler. When his business was destroyed in a fire, Morgan was reduced to poverty. He returned to the United States, settling first at Rochester, New York, and later in Batavia. Morgan claimed to have served with distinction as a captain during the War of 1812, though there is no evidence that he did so. Several men named William Morgan appear in the Virginia militia rolls, but none held the rank of captain. Association With Freemasonry Morgan attempted to join the Masonic lodge in Batavia, but was denied admission. He is known to have received the York Rite Royal Arch degree at Leroy, New York, in 1825, and when a new chapter was being formed in Batavia, Morgan's name was on the list of petitioners for a charter. Allegedly, some Masons objected and a new petition was drawn up without Morgan on it. Angered by his rejection, Morgan declared that it was his intention to publish a book entitled Illustrations of Masonry, critical of the Freemasons and describing their secret degree work in great detail. Morgan announced that a local newspaper publisher, David Cade Miller, had given him a sizable advance for the work. Miller is said to have received the entered apprentice degree (the first degree of Freemasonry), but had then been stopped from advancement by the objection of one or more of the Batavia lodge members. This would have given him motivation to join with Morgan. In fact, it appears that Morgan had entered into a $500,000 penal bond with three men: Miller, John Davids (Morgan's landlord) and one Russel Dyer. The Morgan Affair If the local Masons had simply ignored Morgan's actions, that would have been the end of the matter. But some members of the Batavia lodge responded to Morgan's "betrayal" by publishing an advertisement denouncing Morgan, and several attempts were made by unknown individuals to set fire to Miller's newspaper office. When these efforts failed, a group of Masons gathered at Morgan's house claiming that he owed them money. On 11 September 1826, Morgan was arrested; according to the law, he could be held in debtor's prison until the debt was paid. Learning of this, Miller went to the jail to pay the debt. After several failed attempts, he finally secured Morgan's release. A few hours later, Morgan was arrested again, now for a loan it was claimed he had not paid back; and for supposedly stealing clothing. He was jailed again, this time in Canandaigua. On the night of 11 September, someone appeared, claiming to be a friend of Morgan's and offering to pay his debt and have him released. Morgan was taken to a carriage that was waiting for him outside the prison. The next day, the carriage arrived at Fort Niagara. There are several tales of what happened next. The most common one is that Morgan was taken in a boat to the middle of the Niagara River and drowned. A man named Henry L. Valance allegedly confessed to his part in the murder in 1848 and his deathbed confession is recounted in chapter two of Reverend C. G. Finney's book The Character, Claims, and Practical Workings of Freemasonry. About a month after Morgan left the jail, in October, 1827, a badly decomposed body that washed up on the shores of Lake Ontario was presumed by many to be Morgan, and was buried as such, but the clothing was positively identified as that of a Canadian, Timothy Monroe, by his widow. Freemasons deny that Morgan was killed, saying instead that he was paid $500 to leave the country. There have been numerous reports of Morgan being seen in other countries, but none has been confirmed. Three Masons, Loton Lawon, Nicholas Chesebro and Edward Sawyer, were charged with, convicted and served sentences for kidnapping Morgan. The Aftermath: The Anti-Masonic Movement Soon after Morgan disappeared, Miller published Morgan's book. It became a bestseller and some people have speculated that the disappearance was an elaborate publicity stunt, especially since Miller made no claim that Morgan had been murdered, saying simply he had been "carried away". According to them, Morgan assumed a new identity and settled in Albany, in Canada, or the Cayman Islands, or even was hanged as a pirate. New York governor De Witt Clinton, himself a Mason, offered a $1,000 reward for information about Morgan's whereabouts, but no one ever claimed it. Monument To Morgan On 13 September 1882 a large monument [12] praising Morgan was unveiled in the Batavia cemetery by the National Christian Association, a group opposed to secret societies. The ceremony was witnessed by 1000 people, including representatives from local Masonic lodges.[13][14] The monument reads: Sacred to the memory of Wm. Morgan, a native of Virginia, a Capt. in the War of 1812, a respectable citizen of Batavia, and a martyr to the freedom of writing, printing and speaking the truth. He was abducted from near this spot in the year 1826, by Freemasons and murdered for revealing the secrets of their order. The court records of Genesee County, and the files of the Batavia Advocate, kept in the Recorders office contain the history of the events that caused the erection of this monument. In June 1881 in Pembroke, New York, a grave was discovered in a quarry two miles south of the Indian reservation, and in it a metal box containing a crumpled paper with a few still-readable words hinting that the body might have been Morgan's. Morgan's disappearance-and the minimal punishment received by his kidnappers-sparked a series of protests against the Freemasons throughout New York and the neighboring states. Despite the prompt disavowal of the actions of the kidnappers by the Masonic hierarchy, all Masons found themselves being criticized. Under the leadership of a New York politician named Thurlow Weed, an anti-Masonic and anti-Andrew Jackson (Jackson was a Mason) movement was formed, the Anti-Masonic political party, which ran a candidate for the presidency in 1828, gaining the support of such politicians as William H. Seward. Its influence was such that other Jackson rivals, including John Quincy Adams, joined in denouncing the Masons. Adams in 1847 wrote a widely distributed book titled Letters on the Masonic Institution that was also highly critical of the Masons. In 1832, the party fielded William Wirt as its presidential candidate, though the party only received seven electoral votes. Three years later, the party had become moribund everywhere but Pennsylvania, as other issues, such as slavery, became the focus of national attention. Morgan's widow Lucinda Pendleton later became one of the plural wives of Mormon church founder Joseph Smith, Jr. Subsequent confrontations between Freemasonry and the Mormon church included controversy surrounding the church's alleged adoption of Masonic rituals and regalia. William Morgan was given one of the first official baptisms for the dead into the Church of Jesus Christ of Latter-day Saints.

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My Brother's Keeper. Open Racism In Georgia Freemasonry. Reprinted With Permission Of The Author Brother Greg Stewart- The Masonic Traveler At Masonic Information Now Cain said to his brother Abel, "Let's go out to the field." And while they were in the field, Cain attacked his brother Abel and killed him. Then the LORD said to Cain, "Where is your brother Abel?" "I don't know," he replied. "Am I my brother's keeper?" The LORD said, "What have you done? Listen! Your brother's blood cries out to me from the ground. Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth." Genesis 4: 8-12 N.I.V. The Grand Lodge of Georgia has openly documented its policy of racial exclusion of "non-white men". In a court filing to the Superior Court of Dekalb county - civil action 09CV7552-8, are documents (attached below) which include the charges brought against the Worshipful Master of Gate City Lodge No. 2. The charges as filled were quantified as a Violation of the Moral Law. Specification 1 in this - That said worshipful master xx xx did in fact raise or allow to be raised in and about February 2009 in the lodge that he is the Worshipful Master, a non-white man, xx xx. Specification 2 - This said worshipful master xx xx did commit overt act or acts against moral laws of Free and Accepted Masons and the moral duties as the Worshipful Master of Gate City lodge no 2 as follows: - Violation of moral law from word of mouth - Violation of moral obligation to the ancient landmarks, ancient customs, ancient traditions, ancient usages, constitution, laws and edicts working under the jurisdiction of the Grand Lodge of Georgia. - Violation of moral official obligation was taken at the time of installation of officers. - Violation of moral obligations of not upholding the charter of Gate City Lodge #2 - Violation of moral obligation of keeping peace and harmony in the craft by allowing the operation of a Cabal in Gate City Lodge #2 - Violation of moral obligation as pursuant to Masonic Code 1-104 without having obtained the sanction of the grand Lodge are hereby declared spurious and clandestine and of no Masonic authority whatsoever. The Master of gate City Lodge, proclaiming his innocence, was then charged in the following manner. Violation of the Laws of Masonry Specification 1 In This: That said Worshipful Master xx xx did in fact embrace a formed Cabal to secretly unite to bring about and overturn with usurpation of the constitution, laws, ancient landmarks, customs and traditions of Free and Accepted Masons working under the jurisdiction of ancient landmarks, customs and traditions of Free & Accepted Masons working under the jurisdiction of the grand Lodge of the state of Georgia, when he was elected Worshipful Master in December 2008. Specification 2 in this - The worshipful master xx xx knowingly and willfully did in fact allow a raising of a non-white man in February 2009, which has never been done working under the jurisdiction of Grand Lodge of the state of Georgia. According to the old customs of the Grand Lodge of the state of Georgia which has existed continuously since February 21, 1734. After the fact, xx xx did allow parading xx xx to other Masonic Lodges, presenting him as a Master Mason accompanied by a letter dated February 25, 2008 on gate city Lodge#2 letterhead with the typed from xx xx xx, Grand Master. Specification 3 In this: That the said worshipful Master xx xx did commit act or acts of destroying peace and harmony throughout the craft of Masonry in the state of Georgia. Specification 4 in this: that said worshipful master xx xx of Gate City Lodge #2 did in fact knowingly and willfully commit this act or acts which is in conflict with the ancient landmarks and Masonic code sections 71-101, 4-101#6, 1-101, 1-201, 1-202, 1-205. Worshipful Master xx xx committed act or acts knowingly and willfully that conflicts with the ancient customs and traditions which are the immemorial usages and fundamentals of the craft which have existed from time immemorial and are unchangeable. Specification 5 in this: That said worshipful Master xx xx of gate city lodge #2 must be tried by a trial of present and or past masters pursuant to Masonic code 83-401 and when found guilty of this charge of violation of the laws of Masonry as he would be under no less penalty than that established by Masonic code 21.106 and 21.107. Masonic Law speak, the charges are based on committing act or acts of destroying peace and harmony, but involving the moral law as to the cabal behind the making of an "non-white" man a Mason. The disharmony seems to have stemmed from the "parading" of an African American Georgia Freemason, which is apparently now, a violation of their moral law. Never mind that the brother was made and recognized by the state, and never mind that he was acknowledged in a tiled lodge as such Some speculation suggests that rather than drop the proceedings, the Grand Master will hold the trial to quell the misconception of racism and set the record straight, but this remains to be seen. In the mean time, a civil filing by the Worshipful Master turned Plaintiff suggests that the Grand Lodge is in violation of its Non-Profit Status as it is now openly admitting that it discriminates based on race, which is against the public policy of the State. In the filing, it is also points out in several sections where the Grand Lodge is . . .an enemy of bigotry or intolerance. . . and also states the the Grand Lodge in leveling the charges is in violation of its contract with the member(s) when facing revocation of charters and membership privileges as members have a value property investment (contract) from their dues. Interesting to point out, the filing also says openly that "Upon information and belief, Plaintiffs show that there are currently in Georgia active, regular Master Masons of at least the following extractions in whole or in part: American Indians, East Indian, Arab/Lebanese/Egyptian, Persian/Iranian, Vietnamese, Chinese, non white Mexican/Hispanic, African-American, and Filipino, in addition to those of white/Caucasian ancestry." So, now there seems to be a provision of the fraternity being not strictly white, which seems to countermand the white only exclusion. The long and short of this convoluted tale comes squarely to rest on the odious claim that a "non-white man" can not be a Freemason. I affirm, that racism is not tolerable, and bigotry, open or otherwise, is not included in our Moral Law. The brothers of Georgia are sorely mistaken in this assertion. As I AM my brother's keeper my ". . . brother's blood cries out to me from the ground". To let this go will put the fraternity under a curse that will send us ". . . driven from the ground". If not addressed this open proclamation could destroy the fraternity. This is not Freemasonry in the 21st Century. This is not tolerable, on a personal level or from a Grand Lodge level, especially our Grand Lodges are an electable body from the craft lodge. Recognition of Georgian Freemasonry must be held in questioned especially if they are so ignorant to hold these ideas to be Moral Laws. If in fact they do then Recognition must be terminated. We are our brother's keepers and only have the Great Architect to answer to. How will we respond when he asks us how we addressed this?

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What Drives The Anti-Masons? by W:.Tim Bryce, PM, MPS timb001@phmainstreet.com Palm Harbor, Florida, USA "A Foot Soldier for Freemasonry" At Masonic Information To find an Anti-Mason, you need look no further than the Internet for there is an abundance of discourse on the Net berating and misrepresenting the fraternity. As Freemasons, we are blamed for everything from the assassination of JFK, to World War I, both Gulf Wars, and God knows what else. The same people who track UFOs, Bigfoot, the Loch Ness Monster, and Elvis, are the same people tracking Freemasonry. Why? Because we make a convenient target. As a "society with secrets" (not a "secret society") it is easy to draw erroneous conclusions about our motives and activities. And make no mistake, the Anti-Masons are capitalizing on the naivete of the general public in the same manner as the supermarket tabloids do and for the same reason: to make a buck. In researching this subject, I visited numerous Anti-Masonic web sites on the Internet. Even though they are all closely related, I have categorized the Anti-Masons into three groups: Conspiracists, Religious Zealots, and Wackos. Conspiracists I like to refer to these type of Anti-Masons as Michael Moore "wannabees" as they are alarmists claiming that the sky is falling. They are all self-proclaimed freedom fighters acting as watchdogs of the fraternity. They write numerous exposes on Freemasonry with just enough research to make them look authoritative on the subject. What is disturbing here is that although Freemasons can easily see through the malarkey in their writings, the general public cannot. At the root of their argument is the premise that Freemasons are overtly concerned about the social engineering of the planet. Under their scenario, the Masonic Fraternity is an inherent member of the Illuminati, a group of international bankers and power brokers who are obsessed with enslaving the human race and putting all of the world's wealth into their hands. If this was true, I wish the Illuminati would share some of their wealth with the many Craft Lodges who are struggling to make ends meet. Religious Zealots In a nutshell, the religious zealots portray Freemasonry as either an autonomous religion or as one dedicated to Satan. We also have people claiming to have been Masons but have "seen the light" and recanted their membership. Frankly, their membership in the Masons are somewhat questionable as their description of Masonic activities doesn't jive with what we have learned. "Ex-Masons for Jesus" is an organization of Christian men and women who claim to have been members of a Masonic Lodge or one of the affiliated Masonic organizations such as Eastern Star, DeMolay, Job's Daughters or Rainbow Girls. "We have left Masonry because of our commitment to Jesus Christ and a realization that Masonry is not consistent with a sincere expression of the Christian faith. We have found that participation in Freemasonry interferes with a close relationship with Jesus Christ." Nuts. Wackos Finally, we come to the offbeat critics of the fraternity who attack it for a variety of reasons, such as child abuse and other forms of sexual misconduct. To prove their point, the Anti-Masons turn to Masonic and news quotations to support their claims. In reality, the sources are either misquoted or quoted out of context. However, accuracy of reporting and truthfulness is not the forte of the Anti-Masons. CONCLUSION As Masons we are charged not to suffer our zeal for the institution to lead us into arguments with those who, through ignorance, may ridicule it. But because we often cloak our ceremonies in secrecy, we make a convenient target to be cast in the role of "bogeyman." Laugh as we might at our critics, they do have an effect on the general public. Let me give you an example, I know of a young Mason in the Tampa Bay area of Florida who was initiated an Entered Apprentice and passed to the degree of Fellow Craft before falling in love with a young woman who frequents the Internet and became suspicious of the fraternity her fiance had joined. Frankly, I think she jealously saw Freemasonry as something that would divert his attention from her. Nonetheless, she read a lot of the propaganda and came to the erroneous conclusion that Freemasonry was anti-Christian with hidden motives and, consequently, swayed her fiance to halt his Masonic involvement. Whether we like to portray ourselves as a "secret society" or a "society with secrets," we have become fodder for every crackpot accusation imaginable. This puts us in the unenviable position of having to defend ourselves of every charge brought against us. As Masons, we can readily see through a lot of these falsehoods, but how do you defend yourself against a crime you didn't commit? Unlike American jurisprudence where a man is "innocent until proven guilty" we find ourselves in the predicament of being "guilty until proven innocent." Our critics know this and use it to their advantage by charging us with any ludicrous accusation they can dream up. Their motto seems to be, "When in doubt, blame the Masons." What our critics don't seem to understand is how we investigate the background of everyone who petitions to join the fraternity. The only general criteria for joining is that a person believe in a Supreme Being (based on their religion of choice), that he does not believe in the overthrow of his resident government, and that he hasn't committed any heinous crime. From this perspective, we are God-fearing peaceful citizens who happen to enjoy the company of other God-fearing peaceful citizens. If this is a crime, I plead guilty, most guilty. In reality, our critics are well aware of this, and if they were to honestly answer you, they would have to admit as such. So what is their motive? Why do they find it necessary to harass Freemasons? Is it because some of them were blackballed? Perhaps a woman feels scorned? Perhaps. More likely, it goes back to a simple human trait: Greed. If you look at the background of the Anti-Masons you will find people who have failed in business, but having an aptitude for writing, have concocted inflammatory stories which appeal to conspiricists, the religious right, and other wackos. Bottom-line: they are out to make a buck at the expense of Freemasonry. To do so, they build arguments out of minuscule incidents from our past and paint a picture of distrust and felonious activities with the truth sacrificed in the process. Even the noted author, Dan Brown, uses this to his advantage with his highly acclaimed books, such as "The Da Vinci Code" and the upcoming "The Solomon Key." But unlike the Anti-Masons, and to his credit, Brown is quick to point out his stories are works of fiction. Bottom-line, the Anti-Masons are capitalizing on the ignorance of the public to sell books and make public appearances. Plain and simply, it's all about money. They take a little Masonic knowledge and blow it out of proportion knowing we cannot or will not defend ourselves. Continued On Page XVIII

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What Drives The Anti-Masons? Continued from Page XVII One interesting attribute of all of the Anti-Masons is that they strongly safeguard their identity. In fact, they are cloaked in more secrecy than a Masonic Communications. You won't find too many photos of our detractors, and their whereabouts on this planet are strongly guarded. To communicate with them, you must go through a "cloak and dagger" e-mail process which I find to be particularly ironic as they often accuse Freemasonry of being too secretive. Fortunately, their anonymity hurts their credibility with the public. Understand this, Freemasonry wouldn't be plagued by such voluminous false accusations today had it not been for the Internet, a powerful communications medium that can carry the Anti-Masons messages to the masses at little cost. Sure, Freemasonry has had detractors in the past, but the Internet has accelerated the volume of contrived nonsense being presented to the public. Also, many young people are caught up in the Anti-Mason movement which may be natural since young people find it fascinating to discuss cover-ups and conspiracies of world domination. Let us not forget that we live in a day and age of extremists who can readily communicate through this powerful medium. So what should Masons do, turn the other cheek and let our critics run all over us? As Masons we are taught to subdue our passions and not directly engage our critics. Maybe. However, when flagrant errors appear in print, they should not go uncontested, otherwise the public will think the detractor is correct. As an example, I do not encourage our Brothers to get directly into arguments with our critics, but I think we have a responsibility from time to time to clarify our position, if for no other reason, to dispel misinterpretations that might hurt our membership. I am reminded of what M:.W:.Harold G. Ballard, Past Grand Master of the Grand Lodge of Louisiana, said, "Masons should never forget, nor miss an opportunity to inform the uninitiated that Freemasonry is a fraternity of men from all walks of life who meet as equals in a common quest for knowledge and a better life, both philosophical and material, for all mankind." In other words, I recommend we become proactive in our communications with the general public, not reactive as we have been. Just remember, the anti-Masons are not interested in the truth. If they truly did their homework, they would inevitably arrive at a different conclusion. As evidence, consider the work of Dr. Jessica Harland-Jacobs who wrote Builders of Empire: Freemasons and British Imperialism, 1717-1927 a non-Mason who thoroughly researched our background and "gets it." So, what drives the anti-Masons? In a nutshell: Money. Why do they continue to argue with the fraternity? Because we represent a threat to their livelihood. It's as simple as that. Keep the Faith.

The Elusive Bro DeKalb The Palmetto Bug blog So there lies the brave De Kalb; the generous stranger who came from a distant land to fight our battles, and to water with his blood the tree of our liberty. Would to God he had lived to share its fruits! - George Washington as he gazed upon De Kalb's grave. The Baron de Kalb's heroics during the American Revolution - as well as his military activities in France prior to him arriving in the Colonies - are rather well documented but there remains an elusive aspect of De Kalb's life. The particulars pertaining to where and when De Kalb became a Freemason continue to hide themselves from researchers. That De Kalb was a Freemason there is little doubt as his contemporaries clearly regarded him as such. Following his death on 19 August 1780 from wounds received at the Battle of Camden, South Carolina, he was buried with Masonic honors by a military lodge attached to the very British Army that he had opposed and the British commander, Lord Cornwallis, reportedly personally performed the Masonic ceremony. There is another well documented acknowledgement of De Kalb's membership in the fraternity of Freemasons. Known Freemason, close friend of De Kalb, and fellow Revolutionary War general - the Marquis de Lafayette - returned to the United States from France in 1824 and - on 9 March of the following year - presided over the Masonic cornerstone laying ceremony at the monument erected at the site in Camden, South Carolina, where De Kalb's remains had been re-interred. The fact remains, however, that no researcher has been able to pinpoint with accuracy the time and place that De Kalb became a Freemason - though there is one very plausible theory that involves General Mordecai Gist and a military lodge. Gist, who would later become the second Grand Master of the Ancient York Masons of South Carolina, was in proximity to De Kalb on the right side of the Patriot line during the Battle of Camden. Gist - at the time of the battle - was the Master of Army Lodge Number 27, which had been warranted by the Grand Lodge of Pennsylvania, and commander of the Second Maryland Brigade, which was part of the Maryland Line commanded by De Kalb. . . . and the Baron DeKalb, if not made in it [Army Lodge No. 27], doubtless affiliated therein, while the "Maryland Line" were serving under his command in General Gates' army of the South. The search for Brother De Kalb's elusive Masonic beginnings continues.

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