Famous Freemasons

Famous Freemasons

First Aid In An Atomic Attack

Much valuable information on this has become available as a result of investigations of the effects of the explosion of the atom bombs in Japan in 1945. Exposure to an atom bomb will produce different effects depending upon the distance from the bomb and whether the bomb is exploded in the air, on the ground, or under water. Those not immediately killed by concussion, or dying as a result of burns and falling debris, may develop what is known as the radiation syndrome, characterized by hemorrhage, gastrointestinal disorders —nausea, vomiting, and diarrhea—and destruction of the bone marrow. Treatment is directed toward combatting infection and supplying blood to tide over those patients in whom irreparable damage has not been done to those tissues most radiosensitive. Statistics from Nagasaki and Hiroshima showed that about 60% of deaths were due to trauma, 30% due to burns, and only 10-20% due to the effects of radiation.

First Aid in Atomic Attack

First aid, particularly in the ease of serious injuries and burns, is delicate work—for experts only. If medical aid is available, it is better to remain calm and let qualified medical people handle the situation. Otherwise you will do more harm than good. But you might find yourself in a situation where help is not at hand and injuries are such that they need immediate attention.

Burns

If medical aid can possibly be secured, do not touch or treat any severe burn. Remember that infection may reduce chances of recovery by 50%. Any handling will increase the danger of infection.

A few simple rules:

1. Exclude air from the burned area with clean gauze, soft, clean cloths, or absorbent cotton, then bandage gently.

2. Unless, absolutely necessary, do not remove clothing. If garments must be taken off, cut the cloth around the burn. If material sticks to the flesh, do not remove it. If blisters have formed, they should not be broken or punctured.

3. Dressings may be soaked in a lotion made by stirring baking soda in clean water (about two teaspoonfuls to the pint). Keep strips wet by repeatedly pouring the lotion over them. Do not remove the dressings.

4. If pain is unbearable and no medical aid can be secured, smear clean gauze with petroleum jelly (Vaseline), and apply to the burned area.

5. Dressings should overlap each other. Overtight bandages may lead to serious injury. The patient should be kept warm; give hot, sweet drinks if he is conscious.

Hemorrhage

1. If bleeding is slight or there is only a small amount of oozing, it is best to ignore it. Remember, touching or handling a wound will increase the risk of infection.. If there has been a ground or water burst, cover the patient with some garment to keep out con-taminated water and dirt.

2. Bleeding mar be checked by the use of a compress of gauze or cloth held by a moderately tight bandage. A tourniquet should be used only when there is excessive bleeding. A tourniquet or pressure bandage must be loosened momentarily at half-hour intervals to prevent serious damage.

Fractures

1. Do not try to set a broken bone.

2. Do not move the patient unless he is in danger from fire or falling debris.

3. If necessary to move the patient, hind the limb tightly to a pillow, a padded board or other improvised support. When possible lay the patient on a door or other flat surface before moving him.

4. Keep the patient warm; give hot, sweet drinks if he is conscious.

Here is a summary of the most important case of an atomic attack.

What You Should Do

Keep calm.

If there is time, get to shelter at once.

If no underground shelter is close by, get into the ground floor of a nearby building or even stand in a doorway if nothing better is available.

If you see the bomb flash and there is no cover of any kind within a step or two, drop to the street or gutter, turn away from flash, and close eyes tightly. Cover your head, face, neck, arms, and other exposed areas of the body.

If you are indoors, turn off appliances such as electric toasters, irons, stoves, etc. Get into the core of your building and under a desk or table if there isn't time to get to the basement. Lie face downward and out of line with windows. After the burst, tie handkerchief over mouth if area is contaminated.


What You Should Not Do

Don't telephone.

Don't turn on water after blast, unless to fight fire.

Don't eat or drink in a contaminated area.

Don't use metal goods in a contaminated zone.

Don't touch things after ground or water burst.

Don't try to drive your car. Don't get excited or excite others.

(Foregoing material on First Aid in Atomic Attack reprinted by courtesy of New York State Civil Defense Commission, Public Pamphlet No. 1.)

SECTION 1. DECLARATION OF WAR.

SECTION 1. DECLARATION OF WAR. "I will put enmity between thee and the woman ; and between thy seed and her seed ; HE* shall bruise thy head, and thou Shalt bruise his heel."


This declaration is a generic history of the whole contest for dominion of the world, from the fall to the final victory of God. The serpent and the woman, though real persons, are nevertheless, in this passage, used as metaphoric terms. Were this not so, the whole passage would be ridiculous. Six parties are embraced in the text. First, the serpent and the woman are placed antithetic to each other ; second, the seed of the serpent, and seed of the woman, are also counterparts of each other ; third, HE and the serpent's HEAD are also placed in antagonism to each other.

Between each of these antithetic pairs, direct hostility was to rage, and it is evident that the serpent, his head, and his seed, are all confederate ; and that the woman her seed, and HE, the Messiah, are also confederates. It is evident, also, that the head of the serpent controlled the powers represented by the serpent and his seed, and that HE, who stood opposed to the serpent's head, held also a similar supreme control over the powers represented by the woman and her seed. It will be granted, without any argument on our part, that the head of the serpent represented the great enemy of God, and seducer of man, called, in the New Testament, the Prince of the power of the air, and the Devil, and Satan. It will also be granted, that HE who was antithetic to Satan, was the second person of the Trinity, also called Immanuel, or Messiah. The serpent represents the false religion introduced by the Devil, and his seed represents the false system of civil government growing out of it. The woman represents the true religion introduced by Jehovah, and her seed represents the true system of civil government growing out of it. Our reasons for these positions are many, but chiefly the following:

First.—The terms, "serpent and his seed," and "woman and her seed," can not be understood literally. For this would make the serpent to be a generator of snakes, and bring Eve into a war with the serpent personally, and then her children and snakes would have a perpetual war, till Messiah should crush the head of the Father of Snakes. Such a view of the text would be the quintessence of absurdity. Again, the literal serpent who seduced Eve died long ago, but the text represents the serpent of which God spoke as existing at the final victory of Messiah.

Second.—As the head of the serpent was symbolic of something besides the symbolic serpent, this serpent differs from the Devil literally, and yet is called such from its paternal name, it being the creation of the real seducer of man. Now, as false religion is the first great scheme of the Devil, the serpent being next to its head is properly represented by it. And as the "seed" of the serpent is something different from the serpent itself, it must represent the civil polity generated from a false religion. No two things in the whole history of the world can be found to coincide with the serpent and his seed, but false religion, and false civil polity. Again, as the woman and her seed are antithetic counterparts of the serpent and his seed, they must coincide with the true church of God, and the true system of government arising from it. The utter impossibility of any other things being found to coincide with the woman and her seed, than these here stated, in consistency with the whole text, inevitably fastens the symbolic meaning of the text to them.

Third.—That the woman and her seed, and the serpent and his seed, severally represent the two departments of false and true government, is further evident from the consideration of the nature of all moral government. That man possesses a dual nature, a spiritual and a social, is a fact of which all are conscious. A sense of Deity exists naturally in all minds, and this be-comes the basis of all religion. This sense does not necessarily imply a knowledge of the true God, but it leads all men to feel that themselves, and the world, are controlled by a superior power or powers. In enlightened countries it leads to the worship and acknowledgment of Jehovah, and in barbarous countries it is the source of endless superstition, a general belief in ghosts, witches, and inferior spirits, which men believe control them and their interests. The dual law of love supreme to God, and equal love of neighbors, called the great law of God, is conformed to these constitutional principles of all moral agents. This is the constitutional law of the universe, and the Decalogue based upon it is but the constitutional law of a single province of God's empire, as is our world. The great universal empire of God is therefore of a dual nature, and had not man sinned, this dual government would have prevailed in perfection in this world. In reestablishing the fallen empire of God on earth, these two departments would of course receive attention, and their existence, prophetically, would be recognized, and an elementary existence would necessarily be seen. The kingdom of Satan would also conform to the great dual nature of man, and antagonism to God's dual law, and would be manifested therefore in the dual form of Church and State, or spiritual and social government.

Fourth.—The Scriptures, from the beginning to the end, recognize the duality of God's kingdom, in its elementary stages, and prophetically in its triumphs ; and also the duality of Satan's kingdom in the world. We will first trace those which coincide with the woman and her seed. These are seen in the persons of Shem and Japhet, one of whom was to give spiritual law, and the other to sway the political scepter of the world, under Christ. Next we see it in Sarah and Isaac ; next in Moses and Aaron ; next in the typical church of the Hebrews, and the civil government arising from it ; next in Jachin and Boaz, the two typical pillars of Solomon's temple.

The prophets we find speaking of "the Lord's house, and the mountain of the Lord's house ;" "Judah and Jerusalem ;" " Judah and Ephraim ;" Judah and Israel ;" " Ariel," or the double city, or two lions of God. ;" "the mountain and stone cut out of the mountain ;" the Ancient of Days and his chariot throne ; the saints and people of the saints ;" "the two olive branches ;" "two candlesticks," or "two anointed ones," Joshua and Zerobabel ; and the white horse and his rider receiving a crown ; the temple and the altar ; the holy city, or double city ; the two witnesses, the two candle-sticks, the two olive trees ; the woman with twelve stars, and the sun and moon which clothed her, and her man child ; " salvation and strength ;" " the kingdom, of our God, and power of his Christ ;" " the Lamb and his company ;" the company on the sea of glass ; the man with a sickle on a white cloud ; the man with many diadems on the white horse ; the seven candlesticks and seven stars; the Lamb with seven horns and seven eyes ; the four beasts and twenty-four wings ; the twenty-four elders and twenty-four seats ; the seven lamps and the sea of glass: ; and finally, the throne, covered with a rainbow, and him that sat upon the throne.

Many other instances besides these might be quoted, but these suffice to show the fact we speak of. Next, the serpent and his seed have their coincidence in Ham and Canaan, Hagar and Ishmael, or the bondwoman and her son ; the iron and clay of the great monarchy image ; the ten horns and little horn of the fourth beast of Daniel ; the willful king and the strange god ; the seven-headed -dragon and seven-headed beast ; the great whore upon many waters ; the Harlot Babylon upon the seven-headed beast from the pit ; the beast from the pit and the old serpent; the false prophet and the image of the beast with the wounded head. This double form of empire is seen wherever we look into political prophecy in the Bible, and this universality of its reference to church and state, shows that the woman and her seed and the serpent and his seed were antithetic symbols of religion and civil polity. As the serpent and his seed are antipodes of the woman and her seed, so Ham and Canaan are antipodes of Shem and Japhet ; and the iron and clay are antipodes of the stone cut out of the mountain and the mountain itself; and the ten horns and little horn of the beast are antipodes of the Ancient of Days and his throne, or the saints and people of the saints ; Hagar and Ishmael are antipodes of Sarah and Isaac ; the dragon and beast with a wounded head are antipodes of the woman and her twelve stars ; the spiritual and civil Gentiles are antipodes of the Holy City ; and the beast and harlot are antipodes of the two witnesses.

Fifth.—A perpetual enmity has existed between true and false religion and between true and false civil government from the fall of man ; and no such enmity has existed between any double correlated parties besides them ; so that no significations can be assigned to the woman and her seed and the serpent and his seed other than those we ascribe to them. It has been supposed that the descent of Messiah from Eve was intended by the term " seed of the woman ;" but this must be a mistake, for the term is antithetic to " seed of the serpent," and if the term implies but one person in the one case, it must imply the same in the other, which would make us look for a person descended from the serpent as an antipode to Messiah. 'The term HE, unquestionably refers to Messiah, and from its nature it indicates a connection with the human race, but no special promise of a Redeemer or atonement is found in the text, nor any injunction to ofTer sacrifices with prospective faith in a Redeemer. It therefore follows, in view of the sacrificial rites of Abel and his faith, that Adam's family received clear information of its duty, not recorded in the Bible, and the promise of God incarnate, must also have been given, yet no record is made of it by Moses.

The First Spiritual and Political Prophecy

PART FIRST.


PROPHETIC HISTORY OF THE WHOLE WORLD.

CHAPTER I.

The First Spiritual and Political Prophecy.

(This prophecy is found in the third chapter of Genesis.)

At the fall of the world, or rebellion of mankind against God, he determined upon their reduction to allegiance, and immediately declared war against his foes. From the nature of things, this war was of a double character, or spiritual and political. Man originally possessed, and still possesses, a spiritual nature, which makes him a religions creature, and also a social nature, which constitutes him a political being. From these two constitutional qualities has resulted the universality of some kind or religion and civil government. In a state of perfection, these two principles would have ultimated in true religion and true civil government. At the fall of man, the rejection of the true God as monarch in both of these departments, led to the wildest disorder and universal misery.

It is also a truth, established by universal experience, that all civil governments among mankind have conformed in principle and practice to the genius of the prevailing religion of the people; religion has controlled the politics of the world in all ages. If the religion has been mild, so has been the civil government; if it has been bloody and despotic, so has been the civil government; if it has been liberal and enlightened, so has been the civil policy. This has resulted from a law of nature, by which inferior things are controlled by superior; and as the spiritual nature of man exercises supreme power over his conduct in his individual capacity, so does it in his aggregated state.

To subdue man, it was therefore necessary to subjugate his spiritual nature first; to regenerate him as a religious race, and then his political regeneration would follow inevitably. A physical victory might have resulted in a moment from the weight of Omnipotence, but a moral victory could not thus speedily be obtained, from the eternal, and immutable, and self existent principles of moral agency. To the principles here stated, the great declaration of war by Jehovah is strictly conformed.

Armageddon Introduction Part 2

For our work, we ask the calm and charitable attention of the reader. We present it as a theory, a true theory, of the dealings of God with the nations of the world; but we would by no means compel any one to adopt our conclusions against his will, we would rather let the demonstrations be examined, and persuade by invincible and logical argument. Our deductions are not the result of fugitive thoughts, but of unceasing attention, by day and by night, without intermission, for more than twenty years. Our labors have been of the severest and most painful and patient character, in making the discovery of the principles of interpreting the seventy weeks: to ascertain them, we have made not less than fifty thousand numerical experiments.

In addition to this, it may not be improper to remark, that daily, and more than daily, through a space of sixteen years, have we sought God for wisdom to understand the mystery which he said should he unsealed. Through the pity of some, the derision of others, the rebukes of many, and with the good wishes of but few, we have steadily pursued our course in quiet to the goal of our wishes; and we now return gratitude to God for our success. We commit the work we have written to the direction of Him who hears the prayer of the humble, and doubt not but that it will do some good to our country, the church, and world.

The style of our composition is not labored, though we have been long in preparing our book; our time has been devoted mainly to systematizing and harmonizing the prophets. In doing this we have re-written the substance of the work very many times over. We have tried to make every sentence plain; but still it will require time and patience on the reader's part to go through with it. It will he observed that our interpretations of the future coincide with the positions assumed on Hon. John Bell, on non-intervention; and the coincidence is the more singular, because our positions were taken in a course of lectures delivered some eight days sooner than the speech. This coincidence attracted the attention of many persons, and resulted in a written request, on their part, that our views should be published in a book form. That we both should entertain the same views, from positions differing so widely is very remarkable, and is entitled to grave consideration.

Should we be found somewhat in error in some smaller points relating to the future, it is no more than would be naturally anticipated; but we feel assured that we are not, and can not be, mistaken about the conflict of our country with Europe in the battle of the great day. So far as the past is concerned, we feel assured that we are presenting to the public some of the most extraordinary proofs of the inspiration of the scriptures that have ever been in print. Being sustained, triumphantly, by the facts of the past, and judging the future by principles deduced from certain knowledge, we feel that our judgment, in most cases, will be found coincident with plain common sense view of things. That ill fed and wouded vanity may instigate the hostility to our work of small envy and jealousy, of pride of sect and self-inflated opinion, is what we expect to a small extent, and we rather court than shun such prejudiced enmity.

We have not combated the theories of other expositors to a great extent, because it was foreign to good manners, in some cases, to do so, and useless in others. In every instance where we differ from others, we do so because they do not strictly conform to past facts, and by consequence must err, proportionally, with, reference to the future. In some cases, very exalted human authorities will be consulted against us; but we appeal, for support, to inspiration and to history, and refuse to yield to any sanctified human opinion that is not punctiliously in accordance with known truth. We claim to have discovered, that all old interpretations of one great era are either erroneous in whole or in part. Unknown to fame or to the famous, we appeal to common sense people, to read and decide our correctness, for on acconnt of such we have written ; we crave not the attention of chiefs and princes, but seek an humble place of consideration among the great Christian democratic people throughout the world.

Misfortune is the fate of discoverers and inventors generally, and we expect no exception will be made in our favor; yet, from a better sphere than this, we hope in triumph to descend at the appearing of the victory of God, and advent of that kingdom for which from infancy each Christian child is daily taught to pray. If, then, some humble place be ours among the glorified, we shall be more than recompensed for all our years of bitter toil.

Armageddon Introduction Principles

Hold my right hand. Almighty.
I here
invoke thy aid to my adventurous theme,
that with no middle flight intends to soar
Above the Aonlan mount, while it pursues
Things unattempted yet in prose or rhyme,
what in me is dark,
Illumine; what is low, raise and support;
That to the hight of this great argument
I may assert eternal providence,
and justify the ways of god to man.

We lay down the following as our principles of interpreting symbolic prophecy.

First. Perfect coincidence of events with prophecy, is infallible proof of the fulfillment of prophecy. It was in accordance with this principle, that Jesus proved himself to be the Messiah.

Second. The definition of prophetic symbols is to be found in scripture, or to be determined by fulfillment. Where a symbol has more than one scriptural sense, which is rarely the case, its intended meaning must be determined either by its context or by fulfillment, or by both.

Third. All interpretations must coincide with the literal and evangelical doctrines of the bible.

Fourth. All the symbolic days, months, and times, are interpretable on the same principles as are the seventy weeks, and haye a double, or twice doubled interpretation and fulfillment.

Fifth. All symbolic prophecy of great events is given in twice doubled forms, or is interpreted by symbols, or literally.

Sixth. The people of God are symbolized, always, in a dual character, coinciding with the spiritual and civil departments of government; growing out of the spiritual and social nature of man and the dual nature of the great law of love to God and love to man.

Seventh. The globe and mankind are to be freed from the curse, and the globe is not to be annihilated, but renewed with all the splendors in the gift of Deity, and be the tabernacle of God, the Holy of Holies forever and ever.

Announcement: Armageddon Project

As a new project for USFreemason, we will be publishing an entire book on our blog. This particular book, "Armageddon" was published in 1854. It's truly fascinating reading. Obviously, it's a prophecy about the end of times. The spine is falling apart, and the pages almost tear as I turn to read each page. It's time to put this online. If you can't visit each day, no worries. There will be a link to each section on the sidebar as we progress with this project.

Gaddafi-Zenga Song

Gaddafi-Zenga Song-No girl edit version (Noy Alooshe Remix)

Symbols of Freemasonry

Symbols of Freemasonry - Square and Compass, Masonic Blazing Star, 47th Problem of Euclid, Masonic Eye, Masonic letter G, and Trestle board.

Freemasonry Ritual Not Satanic

Freemasonry Ritual Not Satanic:

Freemasonry: In the Community

Freemasonry: In the Community

Freemasonry: In the Community from Scottish Rite on Vimeo.

Interested in becoming a Freemason?

Interested in becoming a Freemason?

Is Freemasonry Relevant In Today's World? from Scottish Rite on Vimeo.

Freemasonry Symbolism Freemason Message To Conspiracy Theorists

Freemasonry Symbolism Freemason Message To Conspiracy Theorists:

Behind the doors of the Freemasons Lodge

This is not my YouTube Video, but wanted to share it. It's a news video behind the doors of the Freemasons Lodge.

Exquisite Music by an Iranian Pianist

This music is so beautiful, I just had to share...

'Golden Dreams' is a famous piece by the Iranian great maestro Javad Maroufi. He was one of the most acknowledged and talented musicians, composers and pianists, well-known for binding traditional and western music together. Undoubtedly regarded as a pioneer to compose Iranian music for piano, the classical organ.

The Hypocrisy of Wikileaks Supporters

An acquintance of mine happens to be a Wikileaks supporter. He dismisses the fact that Assange knowingly published the names of hundreds of Afghan informants, as if they are simply collateral damage destined to be sacrificed on the altar of what he lovingly refers to as the truth. For me, this is all very real, and I completely understand the brutality of the Taliban. They will happily cut your head off. As far as I know, no one has been killed yet over Wikileaks, but the statement that it's put people in danger is very real. After speaking to him in depth, I can only be in awe of the sheer hypocrisy of Wikileaks supporters.

Originally Posted by NewYorkTimes
Several WikiLeaks colleagues say he alone decided to release the Afghan documents without removing the names of Afghan intelligence sources for NATO troops. “We were very, very upset with that, and with the way he spoke about it afterwards,” said Birgitta Jonsdottir, a core WikiLeaks volunteer and a member of Iceland’s Parliament. “If he could just focus on the important things he does, it would be better.”
...
...
A Taliban spokesman in Afghanistan using the pseudonym Zabiullah Mujahid said in a telephone interview that the Taliban had formed a nine-member “commission” after the Afghan documents were posted “to find about people who are spying.” He said the Taliban had a “wanted” list of 1,800 Afghans and was comparing that with names WikiLeaks provided.

“After the process is completed, our Taliban court will decide about such people,” he said.
Source: NYTimes

Then, we have all the Wikileaks supporters crying over the Avaaz petition demanding that Assange not be subjected to any extra-judicial campaign of intimidation! At the time of this writing, almost 600,000 people have signed. It says...

We call on you to stop the crackdown on WikiLeaks and its partners immediately. We urge you to respect democratic principles and laws of freedom of expression and freedom of the press. If WikiLeaks and the journalists it works with have violated any laws they should be pursued in the courts with due process. They should not be subjected to an extra-judicial campaign of intimidation.

Yet, at the same time these supporters are trying to silence and intimidate anyone who doesn't agree with Wikileaks. I've decided to alter the petition for accuracy...

We call on you to stop the crackdown on Amazon, Paypal, lawyers and politicians, Mastercard, Visa, US Copyright Office, Facebook, Twitter and its partners immediately. We urge you to respect democratic principles and laws of freedom of expression and freedom of the press. If these individuals and companies have violated any laws they should be pursued in the courts with due process. They should not be subjected to an extra-judicial campaign of intimidation.

And the sex charges against Assange? According to the news, he was having sex with one woman and his condom broke. She wanted to stop. He refused and used his weight against her. The other, she slept with him the night before with a condom. Then, he decided to have intercourse with her again without a condom while she was asleep. She was upset because she's afraid of getting a transmissable disease. Are the allegations true? I don't know, but Wikileaks supporters believe they know, and have decided to demonize these women in the press and call them liars.

Beyond the good and bad of Wikileaks, the hypocrisy of Wikileaks supporters is quite frankly, getting on my nerves.

Judgement Day May 21, 2011

The end is coming...again. Ever since the beginning of the world, man has speculated the grand and final ending. So, most of us our skeptical. Not to be a chicken little, "The sky is falling!" "The sky is falling!" Yet, at difficult times like this, they seem even more compelling. Well, I've found one, and it's intriguing enough, that I wanted to share it with my readers. What appears to be a non-denominational Christian group is teaching that Judgement Day will begin May 21, 2011, and the end of the world, is five months later on October 21, 2001.

This belief is based on the bible. "And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. Revelation 9:5"

In 2 Peter 3:8, Holy G-d reminds us that one day is as 1,000 years. Therefore, with the correct understanding that the seven days referred to in Genesis 7:4 can be understood as 7,000 years, we learn that when G-d told Noah there were seven days to escape worldwide destruction, He was also telling the world there would be exactly 7,000 years (one day is as 1,000 years) to escape the wrath of G-d that would come when He destroys the world on Judgment Day. Because Holy Infinite G-d is all-knowing, He knows the end from the beginning. He knew how sinful the world would become. Seven thousand years after 4990 B.C. (the year of the Flood) is the year 2011 A.D. (our calendar). 4990 + 2011 – 1 = 7,000

It's not my desire to say, "this is the truth!" It's my belief that it's possible the world will end ONE day, but no one knows when or how. I just thought, it was pretty interesting, especially in the way they've come to this conclusion based on bible verses. I'm in no way associated with this site, but if you would like to read in detail, this prophecy is at EBibleFellowship.com.

Terror Attack on Nov. 6th?

A video on YouTube is predicting a terrorist attack on November 6. In the video they are insinuating Hollywood writers have pre-knowledge of this. Apparently, they believe Freemasons are in on this as well. If you fast forward to the end of the video it says "But look at the clock...Black and white pattern as in Freemasonry." Funny, but the clock looks like every other clock. I guess they had to find some way to tie Freemasons to this! LOL.

SECRET SOCIETIES: A DISCUSSION OF THEIR CHARACTER AND CLAIMS

"SECRET SOCIETIES: A DISCUSSION OF THEIR CHARACTER AND CLAIMS"

I'm offering this free e-book if you're interested.

Table of contents include:
* I. SECRET SOCIETIES: A TREATISE by Rev. D. MacDill
o CHAPTER I. Their Antiquity.
o CHAPTER II. Their Secrecy.
o CHAPTER III. Oaths And Promises.
o CHAPTER IV.Profaneness.
o CHAPTER V. Their Exclusiveness.
o CHAPTER VI. False Claims.
o CONCLUSION.

* II. SHALL CHRISTIANS JOIN SECRET SOCIETIES? by Jonathan Blanchard, D. D.
o Shall Christians Join Secret Societies?
o Supposing it to be Innocent, Will It Pay?
o Is it Obligatory?
o Is it Right?

* III. REPORT TO CONGREGATIONAL ASSOCIATION OF ILLINOIS. by Edward Beecher, D. D.
o CHAPTER I. The moral character of secrecy.
o CHAPTER II. Associations or combinations involving secrecy.
o CHAPTER III. Religious rites and worship in societies or organizations, open or secret.

FREE DOWNLOAD

Listing of Freemason Grand Lodge's in the US

Grand Lodge F&AM of Alabama
2005 Cobbs Ford Road, Suite 200
Prattville, AL 36066
www.alafreemasonry.org

Prince Hall Grand Lodge F&AM of Alabama
1630 4th Avenue North, Birmingham, AL 35203
www.mwphglal.org

Grand Lodge of Free & Accepted Masons of Alaska
PO Box 190668
Anchorage AK 99519
www.alaska-mason.org

Prince Hall Grand Lodge of Alaska
P. O. Box 736
Anchorage, AK 99501

Grand Lodge of Alrizona, F&AM
345 W. Monroe, Phoenix , AZ 85003-1684
www.azmasons.org

Prince Hall Grand Lodge of Arizona & Jurisdiction
2032 Galle Gampana De Plata, Tucson, AZ 85075
(Mail to PO Box 1361, Sierra Vista, AZ 85636)
www.azmwphgl.com

Grand Lodge of Arkansas, F&AM
700 Scott St., Little Rock, AR 72201-4693
http://www.argrandlodge.org

Prince Hall Grand Lodge of Arkansas
Masonic Temple, 4th & State Street
Pine Bluff, AK 71601
www.arkphagrandlodge.com

Grand Lodge of California, F&AM
1111 California St.
San Francisco, CA 94108-2284
www.freemason.org

Prince Hall Grand Lodge of California
9027 S. Figueroa Street
Los Angeles, CA 90003
www.mwphglch.org

Grand Lodge of Colorado, AF&AM
1130 Panorama
Colorado Springs, CO 80904-1798
www.coloradofreemasons.org

Prince Hall Grand Lodge of Colorado and Jurisdictions
1244 Euclid Avenue
Pueblo, CO 81004
www.mwphglco.com

Grand Lodge of Connecticut, AF&AM
26 Masonic Avenue, Wallingford 06492
PO Box 250, Wallingford, CT 06492-0250
www.ctfreemasons.net

Prince Hall Grand Lodge of Connecticut, Inc., F&AM
66 Montville Street
Hartford, CT 06120
www.mwphglct.org

Grand Lodge of Delaware, AF&AM
818 Market St., Wilmington, DE 19801
www.masonsindelaware.org

Prince Hall Grand Lodge F&AM of Delaware
623 S. Heald Street
Wilmington, DE 19801
www.mwphglde.org

Grand Lodge of Free & Accepted Masons
(FAAM) of the District of Columbia
5428 MacArthur Blvd. NW
Washington, DC 20016-2541
www.dcgrandlodge.org

Prince Hall Grand Lodge, F&AM, PHA, Jurisdiction of the District of Columbia Inc.
1000 U Street, N.W.
Washington, DC 20001
www.mwphgldc.com

Grand Lodge of Florida, F&AM
220 Ocean St., Jacksonville, FL 32202
(Mail to: PO Box 1020, Jacksonville, FL 32201)
www.glflamason.org

Union Grand Lodge Most Ancient and Honorable Fraternity Free and Accepted Masons PHA Florida & Belize, Central America Jurisdiction Inc.
410 Broad Street
Jacksonville, FL 32202
www.mwuglflorida.org

Grand Lodge of Georgia, F&AM
811 Mulberry
Macon, GA 31201
www.glofga.org

Prince Hall Grand Lodge F&AM Jurisdiction of Georgia
330 Auburn Ave NE
Atlanta, GA 30335
www.mwphglga.org/

Grand Lodge of Hawaii, F&AM
Honolulu Masonic Temple
1270 Queen Emma St. Suite 612
Honolulu, Hawaii 96813
www.hawaiifreemason.org

Prince Hall Grand Lodge F&AM of Hawaii and Its Jurisdiction, Inc.
P.O. Box 89-3553
Mililani, HI 96789
www.mwphglofhawaii.org

Grand Lodge of Idaho, AF&AM
219 North 17th Street, Boise, ID 83702-5187
www.idahoaf.am

Grand Lodge of Illinois, FA&AM
2866 Via Verde, Springfield, IL 62703
www.ilmason.org

Prince Hall Grand Lodge F & A.M. State Of Illinois and Jurisdiction
809 E. 42nd Place
Chicago, IL 60653
www.mwphglil.com

Grand Lodge of Indiana, F&AM
525 N. Illinois St., Indianapolis, IN 46204
(Mail to: P.O. Box 44210, Indianapolis, IN 46244)
www.indianamasons.org

Most Worshipful Prince Hall Grand Lodge F&AM, Masons Jurisdiction of Indiana
5605 E. 38th St
Indianapolis, IN 46218
www.phglin.org

Grand Lodge of Iowa, AF&AM
813 1st Ave. S.E., Cedar Rapids, IA 52401
(Mail to: PO Box 279, Cedar Rapids, IA 52406)
www.gl-iowa.org

Prince Hall Grand Lodge of Iowa and Jurisdiction, Inc.
2420 Prospect Rd.
Des Moines, Iowa 50310

Grand Lodge of Kansas, AF&AM
320 S.W. 8th Avenue, Topeka, KS 66601
(Mail to: PO Box 1217, Topeka, KS 66601)
www.gl-ks.org

Prince Hall Grand Lodge F. & A. M. of Kansas and its Jurisdiction
PO Box 300463
Kansas City, MO 64130-0463

Grand Lodge of Kentucky, F&AM
300 Masonic Home Drive
Masonic Home, KY 40041
www.grandlodgeofkentucky.org

Prince Hall Grand Lodge F&AM of Kentucky, Inc.
1304 S. 28th Street
Louisville, KY 40211

Grand Lodge of Louisiana, F&AM
5800 Masonic Drive
Alexandria, LA 71301
www.la-mason.com/gl.htm

Prince Hall Grand Lodge F&AM for the State of Louisiana and Jurisdiction
1335 N. Blvd, Suite 301
Baton Rouge, LA

ME Maine Grand Lodge of Maine, AF&AM
415 Congress St, Portland, ME 04101
www.mainemason.org and www.mainemasonrytoday.org

Grand Lodge of Maryland, AF&AM
304 International Circle
Cockeysville, MD 21030
www.mdmasons.org

Prince Hall Grand Lodge F.&A.M. State of Maryland and Jurisdiction
1307 Eutaw Place
Baltimore, MD 21217
www.mwphglmd.org

Grand Lodge of Massachusetts, AF&AM
186 Tremont Street
Boston, MA 02111
www.massfreemasonry.org

Prince Hall Grand Lodge F&AM Jurisdiction of Massachusetts
24 Washington Street
Dorchester, MA 02121
www.princehall.org

Grand Lodge of Michigan, F&AM
233 E. Fulton
Grand Rapids, MI 49503
www.gl-mi.org

Prince Hall Grand Lodge Free and Accepted Masons Jurisdiction of Michigan
3100 Gratiot Ave
Detroit, MI 48207
www.miphgl.org

Grand Lodge of Minnesota, AF&AM
200 East Plato Boulevard
St. Paul, MN 55107
www.mn-masons.org

Prince Hall Grand Lodge of Minnesota and Jurisdiction
Sabathani Community Center
310 East 38th Street - Suite 224
Minneapolis, MN 55409-1337
www.mwphglmn.net

Grand Lodge of Mississippi, F&AM
2400 23rd Ave., Meridian, MS 39305
(Mail to: PO Box 1030, Meridian, MS 39302)
www.msgrandlodge.org

Most Worshipful Stringer Grand Lodge F&AM (Prince Hall Affiliations) Jurisdiction of Mississippi
1072 John R. Lynch Street
Jackson, MS 39202
www.mwstringergl.org

Grand Lodge of Missouri, AF&AM
6033 Masonic Drive, Suite B
Columbia, MO 65202
www.momason.org

Prince Hall Grand Lodge F.&A.M. of Missouri and Jurisdiction
4525 Olive Street
St. Louis, MO 63108
www.phaglmo.org

Grand Lodge of Montana, AF&AM
425 N. Park, Helena, MT 59624
(Mail to: PO Box 1158, Helena, MT 59624)
www.grandlodgemontana.org

Grand Lodge of Nebraska, AF&AM
1240 North 10th Street
Lincoln, NE 68508
www.nebraska-grand-lodge.org

Prince Hall Grand Lodge F&AM of Nebraska and Its Jurisdiction
2418 Ames Avenue
Omaha, NE 68111
www.mwphglne.org

Grand Lodge of Nevada, F&AM
40 W. 1st St., Rm. 317
Reno, NV 89501-1424
www.nvmasons.org

Prince Hall Grand Lodge, F&AM, of Nevada, Inc.
2700 Colton Street
North Las Vegas, NV
www.phanv.org

Grand Lodge of New Hampshire, F&AM
813 Beech Street
Manchester, NH 03104
www.nhgrandlodge.org

Grand Lodge of New Jersey, F&AM
1114 Oxmead Road
Burlington, NJ 08016-4200
www.njfreemasonry.org

Prince Hall Grand Lodge F&AM State of New Jersey
180-192 Irvine Turner Blvd
Newark, NJ 07108
www.mwphglnj.org

Grand Lodge of New Mexico, AF&AM
1638 University N.E., (PO Box 25004)
Albuquerque, NM 87125
www.nmmasons.org

Prince Hall Grand Lodge F&AM of the State of New Mexico, Inc.
525 San Pedro Drive NE
Albuquerque, NM 87108
www.mwphglnm.org

Grand Lodge of New York, F&AM
71 W. 23rd St., New York, NY 10010
www.nymasons.org

M.W. Prince Hall Grand Lodge of the Most Ancient and Honorable Fraternity of Free and Accepted Masons of the State of New York
454 W. 155th Street, New York, NY 10032
www.mwphglny.org

Grand Lodge of North Carolina, AF&AM
2921 Glenwood Ave., Raleigh, NC 27628
www.grandlodge-nc.org

M.W. Prince Hall Grand Lodge of Free and Accepted Masons of North Carolina and Jurisdictions, Inc.
315 E. Main Street
Durham, NC 27702-1507
www.mwphglnc.com

Grand Lodge of North Dakota, AF&AM
201 14th Ave. N., Fargo, ND 58102
www.glnd.org

Grand Lodge of Ohio, F&AM
634 High St., Worthington
www.freemason.com

M.W. Prince Hall Grand Lodge of Ohio F&AM
50 Hamilton Park
Columbus, OH 43203
www.phaohio.org

Grand Lodge of Oklahoma, AF&AM
102 S. Broad (PO Box 1019)
Guthrie, OK 73044
www.gloklahoma.com

M.W. Prince Hall Grand Lodge F&AM Jurisdiction of Oklahoma
1304 W. Broadway
Muskogee, OK 74402
www.geocities.com/okj_mwphgl/

Grand Lodge of Oregon, AF&AM
3435 Pacific Ave. (PO Box 96)
Forest Grove, OR 97116
www.masonic-oregon.com

M.W. Prince Hall Grand Lodge F&AM of Oregon, Inc.
115-118 NE Russell St
Portland, OR 97212

Grand Lodge of Pennsylvania, F&AM
One North Broad St.
Philadelphia, PA 19107
www.pagrandlodge.org

M.W. Prince Hall Grand Lodge of Pennsylvania F&AM
4301 N. Broad Street
Philadelphia, PA 19140
www.princehall-pa.org

Gran Logia Soberana de L.L.,y AA, MM, de Puerto Rico
1707 Ponce de Leon Ave.
PO Box 8385, Santurce, PR 00910

Grand Lodge of Rhode Island, F&AM
222 Taunton Ave.
East Providence, RI 02194
www.rimasons.org

M.W. Prince Hall Grand Lodge F&AM of the State of Rhode Island
883 Eddy St
Providence, RI 02905-4705

Grand Lodge of South Carolina, AFM
1445 Pisgah Church Rd
Lexington, SC 29072
www.scgrandlodgeafm.org

M.W. Prince Hall Grand Lodge of F&AM of the State of South Carolina
2324 Gervais Street
Columbia, SC 29204
www.mwphglsc.org/

Grand Lodge of South Dakota, AF&AM
415 S. Main, Sioux Falls, SD 57102
www.mygrandlodge.org

Grand Lodge of Tennessee, F&AM
100 7th Ave. N., Nashville, TN 37203
www.grandlodge-tn.org

M.W. Prince Hall Grand Lodge F&AM of Tennessee
253 South Parkway
Memphis, TN 38109

Grand Lodge of Texas, AF&AM
715 Columbus, Waco, TX 76701
www.grandlodgeoftexas.org

Prince Hall Grand Lodge of Texas
3433 Martin Luther King Freeway
Fort Worth, TX 76101-1478
www.mwphglotx.org

Grand Lodge of Utah, F&AM
650 East South Temple Street
Salt Lake City, UT 84102
www.utahgrandlodge.org

Prince Hall Grand Lodge of Colorado and Jurisdictions
1244 Euclid Ave., Pueblo, CO 81004
www.mwphglco.com

Grand Lodge of Vermont, F&AM
49 East Road - Berlin
Barre, VT 05641
www.vtfreemasons.org

Grand Lodge of Virginia, AF&AM
4115 Nine Mile Road
Richmond, VA 23223
www.grandlodgeofvirginia.org

MW Prince Hall Grand Lodge of Virginia
906 N. Thompson Street
Richmond, VA 23221
www.mwphgl-va.org

Grand Lodge of the State of Washington, F&AM
47 St. Helens Avenue
Tacoma WA 98402
www.freemason-wa.org

M.W. Prince Hall Grand Lodge F&AM Washington and Jurisdiction
306 24th Ave S.
P. O. Box 3284
Seattle, WA 98144
www.mwphglwa.org/

Grand Lodge of West Virginia, AF&AM
107 Hale St., Rm. 435, Charleston, WV 25301
www.wvmasons.org

M.W. Prince Hall Grand Lodge of West Virginia, F&AM, Inc.
PO Box 233
Whitman, WV 25652-0233
www.mwphgl-wv.us.tt/

Grand Lodge of Wisconsin, F&AM
36274 Sunset Dr., Dousman, WI 53118
www.wisc-freemasonry.org

M.W. Prince Hall Grand Lodge F&AM of Wisconsin, Inc.
600 W. Walnut Street
Milwaukee, WI 53212

Grand Lodge of Wyoming, AF&AM
2125 Cy Avenue, Casper, WY 82602
(mail to: PO Box 459, Casper, WY 82602)
www.wyomingmasons.com

Freemasonry - RITUAL FOR A LODGE OF SORROW

RITUAL FOR A LODGE OF SORROW.

The following Ritual for a Lodge of Sorrow is recommended for use in the Lodges. While necessarily of a funeral character, it differs essentially from the burial service. In the latter case, we are in the actual presence of the departed, and engaged in the last rites of affection and respect for one who has been our companion in life, and whose mortal remains we are about to consign to their last resting-place. The Lodge of Sorrow, on the contrary, is intended to celebrate the memory of our departed brethren; and while we thus recall to our recollection their virtues, and temper anew our resolutions so to live, that, when we shall have passed the silent portals, our memories may be cherished with grateful remembrance, we learn to look upon death from a more elevated point of view; to see in it the wise and necessary transition from the trials and imperfections of this world, to the perfect life for which our transient journey here has been the school and the preparation. Vocal and instrumental music are indispensable to the proper effect of the ceremony. The brethren should wear dark clothing, and white gloves and aprons. There is no necessity for any attempt at secrecy in the ceremonies of Sorrow Lodges. They may be held in churches or public halls, or in the presence of friends at the Lodge room, with benefit to all concerned.[Pg 164]
Preparation of the Hall.

I. The Lodge room should be appropriately draped in black, and the several stations covered with the same emblem of mourning.

II. On the Master's pedestal is a skull and lighted taper.

III. In the center of the room is placed the catafalque, which consists of a rectangular platform, about six feet long by four feet wide, on which are two smaller platforms, so that three steps are represented. On the third one should be an elevation of convenient height, on which is placed an urn. The platform should be draped in black, and a canopy of black drapery may be raised over the urn and platform.

IV. At each corner of the platform will be placed a candlestick, bearing a lighted taper, and near it, facing the East, will be seated a brother, provided with an extinguisher, to be used at the proper time.

V. During the first part of the ceremonies the lights in the room should burn dimly.

VI. Arrangements should be made to enable the light to be increased to brilliancy at the appropriate point in the ceremony.

VII. On the catafalque will be laid a pair of white gloves, a lambskin apron, and if the deceased brother had been an officer, the appropriate insignia of his office.

VIII. Where the Lodge is held in memory of several brethren, shields bearing their names are placed around the catafalque.[Pg 165]
Opening the Lodge.

The several officers being in their places, and the brethren seated, the Worshipful Master will call up the Lodge and say:

W. M.: Brother Senior Warden, for what purpose are we assembled?

S. W.: To honor the memory of those brethren whom death hath taken from us; to contemplate our own approaching dissolution; and, by the remembrance of immortality, to raise our souls above the considerations of this transitory existence.

W. M.: Brother Junior Warden, what sentiments should inspire the souls of Masons on occasions like the present?

J. W.: Calm sorrow for the absence of our brethren who have gone before us; earnest solicitude for our own eternal welfare, and a firm faith and reliance upon the wisdom and goodness of the Great Architect of the Universe.

W. M.: Brethren, commending these sentiments to your earnest consideration, and invoking your assistance in the solemn ceremonies about to take place, I declare this Lodge of Sorrow opened.

The Chaplain, or Worshipful Master, will then offer the following, or some other suitable
Prayer:

Grand Architect of the Universe, in whose holy sight centuries are but as days; to whose omniscience the past and the future are but as one eternal present; look down upon Thy children, who still wander among the delusions of time—who still tremble with dread of dissolution, and shudder at the mysteries of the future; look down, we beseech[Pg 166] Thee, from Thy glorious and eternal day into the dark night of our error and presumption, and suffer a ray of Thy divine light to penetrate into our hearts, that in them may awaken and bloom the certainty of life, reliance upon Thy promises, and assurance of a place at Thy right hand. Amen.

Response: So mote it be!

The following, or some other appropriate Ode may here be sung:
Ode.

Tune—Bradford, C. M.
O brother, thou art gone to rest;
We will not weep for thee;
For thou art nowhere, oft on earth,
Thy spirit longed to be.
O brother, thou art gone to rest;
Thy toils and cares are o'er;
And sorrow, pain, and suffering now
Shall ne'er distress thee more.
O brother, thou art gone to rest,
And this shall be our prayer:
That, when we reach our journey's end,
Thy glory we shall share.

The Worshipful Master (taking the skull in his hand) will then say:

Brethren: In the midst of life we are in death, and the wisest cannot know what a day may bring forth. We live but to see those we love passing away into the silent land.

Behold this emblem of mortality, once the abode of a spirit like our own; beneath this mouldering canopy once shone the bright and busy eye; within this hollow cavern once played the ready, swift, and[Pg 167] tuneful tongue; and now, sightless and mute, it is eloquent only in the lessons it teaches us.

Think of those brethren, who, but a few days since, were among us in all the pride and power of life; bring to your minds the remembrance of their wisdom, their strength, and their beauty; and then reflect that "to this complexion have they come at last;" think of yourselves, thus will you be when the lamp of your brief existence has burned out. Think how soon death, for you, will be a reality. Man's life is like a flower, which blooms today, and tomorrow is faded, cast aside, and trodden under foot. The most of us, my brethren, are fast approaching, or have already passed the meridian of life; our sun is setting in the West; and oh! how much more swift is the passage of our declining years than when we started upon the journey, and believed—as the young are too apt to believe—that the roseate hues of the rising sun of our existence were always to be continued. When we look back upon the happy days of our childhood, when the dawning intellect first began to exercise its powers of thought, it seems as but yesterday, and that, by a simple effort of the will, we could put aside our manhood, and seek again the loving caresses of a mother, or be happy in the possession of a bauble; and could we now realize the idea that our last hour had come, our whole earthly life would seem but as the space of time from yesterday until today. Centuries upon centuries have rolled away behind us; before us stretches out an eternity of years to come; and on the narrow boundary between the past and the present flickers the puny taper we term our life. When we came into the world, we[Pg 168] knew naught of what had been before us; but, as we grew up to manhood, we learned of the past; we saw the flowers bloom as they had bloomed for centuries; we beheld the orbs of day and night pursuing their endless course among the stars, as they had pursued it from the birth of light; we learned what men had thought, and said, and done, from the beginning of the world to our day; but only through the eye of faith can we behold what is to come hereafter, and only through a firm reliance upon the Divine promises can we satisfy the yearnings of an immortal soul. The cradle speaks to us of remembrance—the coffin, of hope, of a blessed trust in a never-ending existence beyond the gloomy portals of the tomb.

Let these reflections convince us how vain are all the wranglings and bitterness engendered by the collisions of the world; how little in dignity above the puny wranglings of ants over a morsel of food, or for the possession of a square inch of soil.

What shall survive us? Not, let us hope, the petty strifes and bickerings, the jealousies and heart-burnings, the small triumphs and mean advantages we have gained, but rather the noble thoughts, the words of truth, the works of mercy and justice, that ennoble and light up the existence of every honest man, however humble, and live for good when his body, like this remnant of mortality, is mouldering in its parent dust.

Let the proud and the vain consider how soon the gaps are filled that are made in society by those who die around them; and how soon time heals the wounds that death inflicts upon the loving heart;[Pg 169] and from this let them learn humility, and that they are but drops in the great ocean of humanity.

And when God sends his angel to us with the scroll of death, let us look upon it as an act of mercy, to prevent many sins and many calamities of a longer life; and lay down our heads softly and go to sleep, without wrangling like froward children. For this at least man gets by death, that his calamities are not immortal. To bear grief honorably and temperately, and to die willingly and nobly, are the duties of a good man and true Mason.
Ode.

Tune—Naomi. C. M.
When those we love are snatched away,
By Death's relentless hand,
Our hearts the mournful tribute pay,
That friendship must demand.
While pity prompts the rising sigh,
With awful power imprest;
May this dread truth, "I too must die,"
Sink deep in every breast.
Let this vain world allure no more;
Behold the opening tomb!
It bids us use the present hour;
Tomorrow death may come.
The voice of this instructive scene
May every heart obey;
Nor be the faithful warning vain
Which calls to watch and pray.

At its conclusion the Chaplain will read the following passages:

Lo, He goeth by me and I see Him not. He passeth on also, but I perceive Him not. Behold He taketh away, who can hinder Him?[Pg 170]

Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months are with Thee: Thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish, as an hireling, his day. For there is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet through the scent of water it will bud and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep.

My days are passed, my purposes are broken off, even the thoughts of my heart. If I wait, the grave is mine house; I have made my bed in the darkness. I have said to corruption, thou art my father. And where is now my hope? As for my hope, who shall see it? They shall go down to the bars of the pit, when our rest together is in the dust.

My bone cleaveth to my skin and to my flesh. Oh, that my words were now written; Oh, that they were printed in a book! That they were graven with an iron pen and lead in the rock forever! For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. Whom I shall see for[Pg 171] myself, and mine eyes shall behold, and not another.

For Thou cast me into the deep, in the midst of the seas; and Thy floods compassed me about; all Thy billows and Thy waves passed over me. Then I said, I am cast out of Thy sight; yet will I look again toward Thy holy temple. The waters compassed me about, even to the soul, the depth closed me round about, the weeds were wrapt about my head.

I said, in the cutting off of my days I shall go to the gates of the grave! I am deprived of the residue of my years; I said, I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world. Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption. For the grave cannot praise Thee, death cannot celebrate Thee; the living, the living, he shall praise Thee as I do this day.

Are not my days few? Cease, then, and let me alone, that I may take comfort a little, before I go whence I shall not return, even to the land of darkness, and the shadow of death. A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.

An interval of profound silence will be observed. The general lights of the hall, if there be convenience, will be turned low, and the four brethren will extinguish the tapers near which they are placed.[Pg 172]
Prayer by the Chaplain.

Our Father Who art in heaven, it hath pleased Thee to take from among us those who were our brethren. Let time, as it heals the wounds thus inflicted upon our hearts and on the hearts of those who were near and dear to them, not erase the salutary lessons engraved there; but let those lessons, always continuing distinct and legible, make us and them wiser and better. And whatever distress or trouble may hereafter come upon us, may we ever be consoled by the reflection that Thy wisdom and Thy love are equally infinite, and that our sorrows are not the visitations of Thy wrath, but the result of the great law of harmony by which everything is being conducted to a good and perfect issue in the fullness of Thy time. Let the loss of our brethren increase our affection for those who are yet spared to us, and make us more punctual in the performance of the duties that friendship, love and honor demand. When it comes to us also to die, may a firm and abiding trust in Thy mercy dispel the gloom and dread of dissolution. Be with us now, and sanctify the solemnities of this occasion to our hearts, that we may serve Thee in spirit and understanding. And to Thy name shall be ascribed the praise forever. Amen.

Response: So mote it be!

The Wardens, Deacons and Stewards, will now approach the East and form a procession, thus:

Two Stewards, with rods.
Two Wardens.
The Worshipful Master, supported by the Deacons, with rods.

[Pg 173]

This procession will move once around the catafalque to slow and solemn music. On arriving at the East, the procession will halt and open to the right and left. The Junior Warden will then advance to the catafalque, and, placing upon it a bunch of white flowers, will say:

Junior Warden: In memory of our departed brethren I deposit these white flowers, emblematical of that pure life to which they have been called, and reminding us that as these children of an hour will droop and fade away, so, too, shall we soon follow those who have gone before us, and inciting us so to fill the brief span of our existence that we may leave to our survivors a sweet savor of remembrance.

The Junior Warden will now return to his place, and an interval of profound silence will be observed. The procession will again be formed, and move as before, to the sound of slow music, twice around the catafalque. They will open as before, and the Senior Warden approaching the catafalque will place upon it a wreath of white flowers, and say:

Senior Warden: As the sun sets in the West, to close the day and herald the approach of night, so, one by one we lay us down in the darkness of the tomb to wait in its calm repose for the time when the heavens shall pass away as a scroll, and man, standing in the presence of the Infinite, shall realize the true end of his pilgrimage here below. Let these flowers be to us the symbol of remembrance of all the virtues of our brethren who have preceded us to the silent land, the token of that fraternal alliance which binds us while on earth and which we hope will finally unite us in heaven.[Pg 174]

The Senior Warden returns to his place, and an interval of profound silence will be observed. The procession will again be formed, and move three times around the catafalque to slow and solemn music, as before. Arrived in the East, the Worshipful Master will advance and place upon the Urn a wreath of evergreen, and say:

Worshipful Master: It is appointed unto all men once to die, and after death cometh the resurrection. The dust shall return to the earth and the spirit unto God who gave it. In the grave all men are equal; the good deeds, the lofty thoughts, the heroic sacrifices alone survive and bear fruit in the lives of those who strive to emulate them.

While, therefore, nature will have its way, and our tears will fall upon the graves of our brethren, let us be reminded by the evergreen symbol of our faith in immortal life that the dead are but sleeping, and be comforted by the reflection that their memories will not be forgotten; that they will still be loved by those who are soon to follow them; that in our archives their names are written, and that in our hearts there is still a place for them. And so, trusting in the infinite love and tender mercy of Him without whose knowledge not even a sparrow falls, let us prepare to meet them where there is no parting, and where with them we shall enjoy eternal rest.

The Worshipful Master will return to his place, and a period of silence will obtain. The Chaplain will now be conducted to the altar, where he will read:

But some man will say: How are the dead raised up? and with what body do they come? Thou[Pg 175] fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be, but bear grain; it may chance of wheat or of some other grain; but God giveth it a body as it hath pleased Him, and to every seed his own body.

All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.

There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, the first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth[Pg 176] corruption inherit incorruption. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed; in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?

As the Chaplain pronounces the concluding words, "O grave, where is thy victory?" the lights in the hall will be raised to brilliancy, the four brethren seated around the catafalque will relight the tapers, while a strain of triumphant music will be played.

The Chaplain will return to his place in the East, and the following, or some other appropriate Ode, will be sung to music of a more cheerful character:[Pg 177]

Ode.—Tune, Cary.
One sweetly solemn thought
Comes to me o'er and o'er;
I am nearer home today
Than I ever have been before.
Nearer my Father's house,
Where the many mansions be;
Nearer the great white throne;
Nearer the crystal sea.
Nearer the bound of life,
Where we lay our burdens down;
Nearer leaving the cross;
Nearer gaining the crown.
But lying darkly between,
Winding down through the night,
Is the deep and unknown stream,
That leads at last to the light.
Father, perfect my trust!
Strengthen the might of my faith;
Let me feel as I would when I stand
On the rock of the shore of death.
Feel as I would when my feet
Are slipping over the brink;
For it may be, I am nearer home—
Nearer now than I think.

The Orator will then pronounce the Eulogium.

Then follows the following, or some other appropriate Ode:

Ode.—Tune: Old Hundred. L. M.
Once more, O Lord, let grateful praise
From ev'ry heart to Thee ascend;
Thou art the guardian of our days,
Our first, our best and changeless friend.
Hear now our parting hymn of praise,
And bind our hearts in love divine;
Oh, may we walk in wisdom's ways,
And ever feel that we are Thine.
[Pg 178]
Closing.

Worshipful Master: Brother Senior Warden, our recollection of our departed friends has been refreshed, and we may now ask ourselves, were they just and perfect Masons, worthy men, unwearied toilers in the vineyard, and possessed of so many virtues as to overcome their faults and shortcomings? Answer these questions, as Masons should answer.

Senior Warden: Man judgeth not of man. He Whose infinite and tender mercy passeth all comprehension, Whose goodness endureth forever, has called our brethren hence. Let Him judge.

In ancient Egypt no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment before a grave tribunal.

Princes and peasants came there to be judged, escorted only by their virtues and their vices. A public accuser recounted the history of their lives, and threw the penetrating light of truth on all their actions. If it were adjudged that the dead man had led an evil life, his memory was condemned in the presence of the nation, and his body was denied the honors of sepulture. But Masonry has no such tribunal to sit in judgment upon her dead; with her, the good that her sons have done lives after them; and the evil is interred with their bones. She does require, however, that whatever is said concerning them shall be the truth; and should it ever happen that of a Mason, who dies, nothing good can be truthfully said, she will mournfully and pityingly bury him out of her sight in silence.[Pg 179]

Worshipful Master: Brethren, let us profit by the admonitions of this solemn occasion, lay to heart the truths to which we have listened, and resolve so to walk that when we lay us down to the last sleep it may be the privilege of the brethren to strew white flowers upon our graves and keep our memories as a pleasant remembrance.

Brother Senior Warden: Announce to the brethren that our labors are now concluded, and that it is my pleasure that this Lodge of Sorrow be closed.

Senior Warden: Brother Junior Warden, the labors of this Lodge of Sorrow being ended, it is the pleasure of the Worshipful Master that it be now closed. Make due announcement to the brethren, and invite them to assist.

Junior Warden [calling up the Lodge]. Brethren, the labors of this Lodge of Sorrow being ended, it is the pleasure of the Worshipful Master that it be now closed.

W. M.: Let us unite with our Chaplain in an invocation to the Throne of Grace.

Freemasonry - MASONIC FUNERAL SERVICE

MASONIC FUNERAL SERVICE
General Directions.

1. No Freemason can be buried with the formalities of the Fraternity unless it be at his own request or that of some of his family, communicated to the Master of the Lodge of which he was a member at the time of his death, foreigners or sojourners excepted; nor unless he has received the Master Mason degree; and to this rule there can be no exception.

2. Fellow Crafts or Entered Apprentices are not entitled to these obsequies, nor can they be allowed in the procession, as Masons, at a Masonic funeral.

3. The Master of the Lodge, having received notice of the death of a brother (the deceased having attained the degree of Master Mason), and of his request to be buried with the ceremonies of the Craft, fixes the day and hour for the funeral (unless previously arranged by the friends or relatives of the deceased), and issues his order to the Secretary to summon the Lodge. Members of other Lodges may be invited, but they should join with the Lodge performing the ceremonies.

4. Upon the death of a sojourner who had expressed a wish to be buried with Masonic ceremonies, the duties prescribed in Article 3 will devolve upon the Master of the Lodge within whose[Pg 132] jurisdiction the death may have occurred, unless there be more than one Lodge in the place; and if so the funeral service will be performed by the oldest Lodge, unless otherwise mutually arranged.

5. Whenever other societies or the military unite with Masons in the burial of a Mason, the body of the deceased must be in charge of the Lodge having jurisdiction, and the services should, in all respects, be conducted as if none but Masons were present.

6. If the deceased was a Grand or Past Grand Officer the Officers of the Grand Lodge should be invited; when the Master of the Lodge having jurisdiction will invite the Grand Officer present who has attained the highest rank to conduct the burial service.

7. The pallbearers should be Masons, and should be selected by the Master, with the approval of the family of the deceased. If the deceased was a member of a Chapter or other Masonic body, a portion of the pallbearers should be taken from these bodies severally.

8. The proper clothing to be worn at a Masonic funeral is black or dark clothes, a black necktie, white gloves, and a white apron, and a sprig of evergreen on the left breast. The Master's gavel, the Wardens' columns, the Deacons' and Stewards' rods, the Tiler's sword and the Marshal's baton, should be trimmed with black crape. The officers of the Lodge and Grand Officers should wear their official jewels.

9. As soon as the remains are placed in the coffin there should be placed upon it a plain white lambskin apron.[Pg 133]

10. If a Past or Present Grand Master, Deputy Grand Master, or Grand Warden, should join the procession of a Lodge, proper attention must be paid to them. They take place after the Master of the Lodge. Two Deacons, with white rods, should be appointed by the Master to attend them.

11. When the head of the procession shall have arrived at the place of interment, or where the services are to be performed, the lines should be opened, and the highest officer in rank, preceded by the Marshal and Tiler, pass through, and the others follow in order.

12. Upon arriving at the entrance to the cemetery, the brethren should march in open order to the tomb or grave. If the body is to be placed in the former, the Tiler should take his place in front of the open door, and the lines be spread so as to form a circle. The coffin should be deposited within the circle, and the Stewards and Deacons should cross their rods over it. The bearers should take their places on either side—the mourners at the foot of the coffin, and the Master and other officers at the head. After the coffin has been placed in the tomb, the Stewards should cross their rods over the door and the Deacons over the Master. If the body is to be deposited in the earth, an oblong square should be formed around the grave, the body being placed on rests over it; the Stewards should cross their rods over the foot, and the Deacons the head, and retain their places throughout the services.

13. After the clergymen shall have performed the religious services of the church, the Masonic services should begin.[Pg 134]

14. When a number of Lodges join in a funeral procession, the position of the youngest Lodge is at the head, or right, of the procession, and the oldest at the end, or left, excepting that the Lodge of which deceased was a member walks nearest the corpse.

15. A Lodge in procession is to be strictly under the discipline of the Lodge room; therefore no brother can enter the procession or leave it without express permission from the Master, conveyed through the Marshal. The Lodge is open and not at refreshment.
Service in Lodge Room.

The brethren having assembled at the lodge room, the Lodge will be opened briefly on the Third Degree; the purpose of the communication must be stated, and remarks upon the character of the deceased may be made by the Master and brethren, when the service will commence, all the brethren standing:

Master: What man is he that liveth and shall not see death? Shall he deliver his soul from the land of the grave?

S. W.: His days are as grass; as a flower of the field so he flourisheth.

J. W.: For the wind passeth over it, and it is gone; and the place thereof shall know it no more.

M.: Where is now our departed brother?

S. W.: He dwelleth in night; he sojourneth in darkness.

J. W.: Man walketh in a vain shadow; he heapeth up riches, and cannot tell who shall gather them.[Pg 135]

M.: When he dieth, he shall carry nothing away; his glory shall not descend after him.

S. W.: For he brought nothing into the world, and it is certain he can carry nothing out.

J. W.: The Lord gave and the Lord hath taken away; blessed be the name of the Lord.

M.: The Lord is merciful and gracious, slow to anger, and plenteous in mercy.

S. W.: God is our salvation; our glory and the rock of our strength; and our refuge is in God.

J. W.: He hath not dealt with us after our sins, nor rewarded us according to our iniquities.

M.: Can we offer any precious gift acceptable in the sight of the Lord to redeem our brother?

S. W.: We are poor and needy. We are without gift or ransom.

J. W.: Be merciful unto us, O Lord, be merciful unto us; for we trust in Thee. Our hope and salvation are in Thy patience. Where else can we look for mercy?

M.: Let us endeavor to live the life of the righteous, that our last end may be like his.

S. W.: The Lord is gracious and righteous; yea, our God is merciful.

J. W.: God is our God forever and ever; He will be our guide, even unto death.

M.: Shall our brother's name and virtues be lost upon the earth forever?

Response: We will remember and cherish them in our hearts.

M.: I heard a voice from heaven, saying unto me: "Write from henceforth, Blessed are the dead who die in the Lord! Even so, saith the Spirit; for they rest from their labors."[Pg 136]

Here the Master will take the Sacred Roll (a sheet of parchment or paper prepared for the purpose), on which have been inscribed the name, age, date of initiation or affiliation, date of death, and any matters that may be interesting to the brethren, and shall read the same aloud, and shall then say:

Almighty Father! in Thy hands we leave, with humble submission, the soul of our departed brother.

Response; Amen! So mote it be.

The Masonic funeral honors should then be given once; the brethren to respond:

The will of God is accomplished. Amen. So mote it be!

The Master should then deposit the Roll in the archives of the Lodge.

The following or some appropriate Hymn may be sung:

Ode—Air, Balerma. C. M.
Few are thy days, and full of woe,
O man, of woman born!
Thy doom is written, "Dust thou art,
And shalt to dust return."
Behold the emblem of thy state
In flowers that bloom and die;
Or in the shadow's fleeting form,
That mocks the gazer's eye.
Determined are the days that fly
Successive o'er thy head;
The number'd hour is on the wing,
That lays thee with the dead.
Great God! afflict not, in Thy wrath,
The short alloted span
That bounds the few and weary days
Of pilgrimage to man.
[Pg 137]

The Master or Chaplain will repeat the following or some other appropriate Prayer:

Almighty and Heavenly Father! infinite in wisdom, mercy and goodness, extend to us the blessings of Thy everlasting grace. Thou alone art a refuge and help in trouble and affliction. In this bereavement we look to Thee for support and consolation. Strengthen our belief that Death hath no power over a faithful and righteous soul! Though the dust returneth to the dust as it was, the spirit returneth unto Thee. As we mourn the departure of a brother beloved from the circle of our Fraternity, may we trust that he hath entered into a higher brotherhood, to engage in nobler duties and in heavenly work, to find rest from earthly labor and refreshment from earthly care. May Thy peace abide within us, to keep us from all evil! Make us grateful for present benefits, and crown us with immortal life and honor. And to Thy name shall be all the glory forever. Amen.

Response: So mote it be.

A procession should then be formed, which will proceed to the church or the house of the deceased, in the following order:
Tiler, with drawn sword.
Masters of Ceremony, with white rods.
Master Masons.
Secretary and Treasurer.
M
A
R
S
H
A
L
. Senior and Junior Wardens.
Past Masters.
The Chaplain.
The Three Great Lights on a cushion, covered with black cloth, carried by a member of the Lodge.
The Master, supported by two Deacons, with white rods.

[Pg 138]

When the head of the procession arrives at the entrance to the building, it should halt and open to the right and left, forming two parallel lines, when the Marshal, with the Tiler, will pass through the lines and escort the Master or Grand Officer into the house, the brethren closing in and following, thus reversing the order of procession; the brethren with heads uncovered.
Service at Church or House of Deceased.

After the religious services have been performed, the Master will take his station at the head of the coffin, the Senior Warden at his right, the Junior Warden at his left; the Deacons and Stewards, with white rods crossed, the former at the head, and the latter at the foot of the coffin, the brethren forming a circle around all, when the Masonic service will commence by the Chaplain or Master repeating the following or some other appropriate prayer, in which all the brethren will join:

(Scripture can be used here.)
Prayer.

Our Father which art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory forever. Amen.

Response: So mote it be.

Master: Brethren, we are called upon by the imperious mandate of the dread messenger Death, against whose free entrance within the circle of our[Pg 139] Fraternity the barred doors and Tiler's weapon offer no impediment, to mourn the loss of one of our companions. The dead body of our beloved Brother lies in its narrow house before us, overtaken by that fate which must sooner or later overtake us all; and which no power or station, no virtue or bravery, no wealth or honor, no tears of friends or agonies of relatives can avert; teaching an impressive lesson, continually repeated, yet soon forgotten, that every one of us must ere long pass through the shadow of death, and dwell in the house of darkness.

S. Warden: In the midst of life we are in death; of whom may we seek succor but of Thee, O Lord, who for our sins art justly displeased. Thou knowest, Lord, the secrets of our hearts; shut not Thy merciful ears to our prayer.

J. Warden: Lord, let me know my end, and the number of my days; that I may be certified how long I have to live.

Master: Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months is with Thee; Thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish his day. For there is a hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so[Pg 140] man lieth down, and riseth not till the heavens be no more.

S. Warden: Our life is but a span long, and the days of our pilgrimage are few and full of evil.

J. Warden: So teach us to number our days that we may apply our hearts unto wisdom.

Master: Man goeth forth to his work and to his labor until the evening of his day. The labor and work of our brother are finished. As it hath pleased Almighty God to take the soul of our departed brother, may he find mercy in the great day when all men shall be judged according to the deeds done in the body. We must walk in the light while we have light; for the darkness of death may come upon us at a time when we may not be prepared. Take heed, therefore, watch and pray; for ye know not when the time is; ye know not when the Master cometh—at even, at midnight, or in the morning. We should so regulate our lives by the line of rectitude and truth that in the evening of our days we may be found worthy to be called from labor to refreshment, and duly prepared for a translation from the terrestrial to the celestial Lodge, to join the Fraternity of the spirits of just men made perfect.

S. Warden: Behold, O Lord, we are in distress! Our hearts are turned within us; there is none to comfort us; our sky is darkened with clouds, and mourning and lamentations are heard among us.

J. Warden: Our life is a vapor that appeareth for a little while, and then vanisheth away. All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away.[Pg 141]

Master—It is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men; and the living will lay it to his heart.

Response: So mote it be.

Ode—Air, Naomi.
Here Death his sacred seal hath set,
On bright and by-gone hours;
The dead we mourn are with us yet,
And—more than ever—ours!
Ours, by the pledge of love and faith;
By hopes of heaven on high;
By trust, triumphant over death,
In immortality.
The dead are like the stars by day,
Withdrawn from mortal eye;
Yet holding unperceived their way
Through the unclouded sky.
By them, through holy hope and love,
We feel, in hours serene,
Connected with the Lodge above,
Immortal and unseen.

The service may be concluded with the following, or some other suitable prayer:

Most Glorious God, Author of all good and Giver of all mercy, pour down Thy blessings upon us, and strengthen our solemn engagements with the ties of sincere affection. May the present instance of mortality remind us of our own approaching fate, and, by drawing our attention toward Thee, the only refuge in time of need, may we be induced to so regulate our conduct here that when the awful moment shall arrive at which we must quit this transitory scene, the enlivening prospect[Pg 142] of Thy mercy may dispel the gloom of death, and that after our departure hence in peace and Thy favor, we may be received into Thine everlasting kingdom, and there join in union with our friends, and enjoy that uninterrupted and unceasing felicity which is allotted to the souls of just men made perfect. Amen.

Response: So mote it be.

If the remains of the deceased are to be removed to a distance, where the brethren cannot follow to perform the ceremonies at the grave, the procession will return to the Lodge room or disperse, as most convenient.[Pg 143]
Service at Grave.

When the solemn rites of the dead are to be performed at the grave, the procession should be formed, and proceed to the place of interment in the following order:
Tiler, with drawn sword.
Masters of Ceremony, with white rods.
Musicians,
if they are Masons; otherwise they follow the Tiler.
Master Masons.
Secretary and Treasurer.
M
A
R
S
H
A
L
. Senior and Junior Wardens.
Past Masters.
Chaplain.
The Three Great Lights
on a cushion, covered with black cloth, carried by
a member of the Lodge.
The Master, Supported by two Deacons, with white rods.
Officiating Clergy
Order of Procession at graveside

[Pg 144]

If the deceased was a member of a Royal Arch Chapter and a Commandery of Knights Templar, and members of those bodies should unite in the procession, clothed as such, the former will follow the Past Masters, and the latter will act as an escort or guard of honor to the corpse, outside the pallbearers, marching in the form of a triangle, the officers of the Commandery forming the base of the triangle, with the Eminent Commander in the center.

When the procession has arrived at the place of interment the members of the Lodge should form a square around the grave; when the Master, Chaplain and other officers of the acting Lodge, take their position at the head of the grave, and the mourners at the foot.

After the clergyman has performed the religious service of the Church, the Masonic service should begin.

The Chaplain rehearses the following, or some other suitable prayer:
Prayer.

Almighty and most merciful Father, we adore Thee as the God of time and eternity. As it hath pleased Thee to take from the light of our abode one dear to our hearts, we beseech Thee to bless and sanctify unto us this dispensation of Thy providence. Inspire our hearts with wisdom from on high, that we may glorify Thee in all our ways. May we realize that Thine All-Seeing Eye is upon us, and be influenced by the spirit of truth and love to perfect obedience—that we may enjoy Thy divine approbation here below. And when our toils[Pg 145] on earth shall have ended, may we be raised to the enjoyment of fadeless light and immortal life in that kingdom where faith and hope shall end, and love and joy prevail through eternal ages. And Thine, O righteous Father, shall be the glory forever. Amen.

Response: So mote it be.

The following exhortation is then given by the Master:

The solemn notes that betoken the dissolution of this earthly tabernacle have again alarmed our outer door, and another spirit has been summoned to the land where our fathers have gone before us.

Again we are called to assemble among the habitations of the dead, to behold the "narrow house appointed for all living." Here, around us, in that peace which the world cannot give or take away, sleep the unnumbered dead. The gentle breeze fans their verdant covering, they heed it not; the sunshine and the storm pass over them, and they are not disturbed; stones and lettered monuments symbolize the affection of surviving friends, yet no sound proceeds from them, save that silent but thrilling admonition, "Seek ye the narrow path and the straight gate that lead unto eternal life."

We are again called upon to consider the uncertainty of human life, the immutable certainty of death, and the vanity of all human pursuits. Decrepitude and decay are written upon every living thing. The cradle and the coffin stand in juxtaposition to each other; and it is a melancholy truth that so soon as we begin to live, that moment we also begin to die. It is passing strange that, notwithstanding the daily mementos of mortality that[Pg 146] cross our path—notwithstanding the funeral bells so often toll in our ears and the "mournful processions" go about our streets—we will not more seriously consider our approaching fate. We go on from design to design, add hope to hope, and lay out plans for the employment of many years, until we are suddenly alarmed at the approach of the Messenger of Death, at a moment when we least expect him, and which we probably conclude to be the meridian of our existence.

What, then, are all the externals of human dignity—the power of wealth, the dreams of ambition, the pride of intellect, or the charms of beauty—when Nature has paid her just debt? Fix your eyes on the last sad scene, and view life stripped of its ornaments, and exposed in its natural weakness, and you must be persuaded of the utter emptiness of these delusions. In the grave, all fallacies are detected, all ranks are leveled, all distinctions are done away. Here the scepter of the prince and the staff of the beggar are laid side by side.

Our present meeting and proceedings will have been vain and useless, if they fail to excite our serious[Pg 147] reflections, and strengthen our resolutions of amendment.

Be then persuaded, my brethren, by this example of the uncertainty of human life, of the unsubstantial nature of all its pursuits, and no longer postpone the all-important concern of preparing for eternity. Let us each embrace the present moment, and while time and opportunity permit, prepare for that great change when the pleasures of the world be as a poison to our lips, and the happy reflections consequent upon a well-spent life afford the only consolation.

Thus shall our hopes be not frustrated, nor we be hurried unprepared into the presence of that all-wise and powerful Judge, to whom the secrets of all hearts are known. Let us resolve to maintain with sincerity the dignified character of our profession. May our Faith be evinced in a correct moral walk and deportment; may our Hope be bright as the glorious mysteries that will be revealed hereafter; and our Charity boundless as the wants of our fellow-creatures. And, having faithfully discharged the great duties which we owe to God, to our neighbor, and to ourselves, when at last it shall please the Grand Master of the Universe to summon us into His eternal presence, may the Trestle-board of our whole lives pass such inspection that it may be given unto each of us to "eat of the hidden manna," and to receive the "white stone with a new name" that will insure perpetual and unspeakable happiness at His right hand.

The Lambskin being removed from the coffin, the Master holds it up and says:[Pg 148]

W. M.: The Lambskin, or white leathern Apron, is an emblem of innocence and the badge of a Mason; more ancient than the Golden Fleece or Roman Eagle; more honorable than Star and Garter, when worthily worn. This emblem I now deposit in the grave of our deceased brother. [Deposits it.] By it we are reminded of that purity of life and conduct so essentially necessary to gaining admission to the Celestial Lodge above, where the Supreme Architect of the Universe presides.

The mattock, the coffin, and the melancholy grave admonish us of our mortality, and that, sooner or later, these frail bodies must moulder in their parent dust.

The Master, holding the evergreen, continues:

This evergreen, which once marked the temporary resting-place of the illustrious dead, is an emblem of our faith in the immortality of the soul. By it we are reminded that we have an immortal part within us, that shall survive the grave, and which shall never, never, never die. By it we are admonished that, though, like our brother whose remains lie before us, we shall soon be clothed in the habiliments of death, and deposited in the silent tomb, yet, through our belief in the mercy of God, we may confidently hope that our souls will bloom in eternal spring. This, too, I deposit in the grave.

The brethren then move in procession round the place of interment, and severally drop the sprig of evergreen into the grave, during which the following may be sung:[Pg 149]

Funeral Dirge.
Hark! from the tombs a doleful sound!
Mine ears attend the cry:
"Ye living men, come view the ground
Where you must shortly lie.
"Princes! this clay must be your bed,
In spite of all your towers;
The tall, the wise, the reverend head,
Must lie as low as ours."
Great God! Is this our certain doom?
And are we still secure?
Still walking downward to the tomb,
And yet prepared no more?
Grant us the power of quick'ning grace,
To fit our souls to fly;
Then, when we drop this dying flesh,
We'll rise above the sky.

Or the following:

Pleyel's Hymn.
Solemn strikes the fun'ral chime,
Notes of our departing time;
As we journey here below
Through a pilgrimage of woe.
Mortals, now indulge a tear,
For mortality is here!
See how wide her trophies wave
O'er the slumbers of the grave!
Here another guest we bring!
Seraphs of celestial wing,
To our funeral altar come,
Waft our friend and brother home.
Lord of all! below—above—
Fill our hearts with truth and love;
When dissolves our earthly tie
Take us to Thy Lodge on high.
[Pg 150]

After which the Masonic funeral honors are given.

The Grand Honors, practiced among Masons at funerals, whether in public or private, are given in the following manner: Both arms are crossed on the breast, the left uppermost, and the open palms of the hands sharply striking the shoulders; they are then raised above the head, the palms striking each other, and then made to fall smartly upon the thighs. This is repeated three times, and while they are being given the third time, the brethren audibly pronounce the following words—when the arms are crossed on the breast: "We cherish his memory here;" when the hands are extended above the head: "We commend his spirit to God who gave it;" and when the hands are extended toward the ground: "And consign his body to the grave."

The Master then continues the ceremony:[Pg 151]

The Great Creator, having been pleased to remove our brother from the cares and troubles of this transitory existence to a state of endless duration, thus severing another link from the fraternal chain that binds us together, may we who survive him be more strongly cemented in the ties of union and friendship; and, during the short space allotted us here, we may wisely and usefully employ our time, and, in the reciprocal intercourse of kind and friendly acts, mutually promote the welfare and happiness of each other.

Unto the grave we now consign his body—earth to earth; ashes to ashes; dust to dust—there to remain until the trump shall sound on the Resurrection morn. We can trustfully leave him in the hands of Him who doeth all things well, who is "glorious in holiness, fearful in praises, doing wonders."

To those of his immediate relatives and friends who are most heart-stricken at the loss we have all sustained, we have but little of this world's consolation to offer; we can only sincerely, deeply and most affectionately sympathize with them in their afflictive bereavement; but we can say, that He who tempers the wind to the shorn lamb looks down with infinite compassion upon the widow and fatherless in the hour of their desolation; and that the Great Architect will fold the arms of His love and protection around those who put their trust in Him.

Then let us improve this solemn warning, so that, when the sheeted dead are stirring, when the great white throne is set, we shall receive from the[Pg 152] Omniscient Judge the thrilling invitation, "Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world."

The services will close with the following or some other suitable prayer:
Prayer.

Most Glorious God, Author of all good and Giver of all mercy, pour down Thy blessings upon us, and strengthen our solemn engagements with the ties of sincere affection. May the present instance of mortality remind us of our own approaching fate, and, by drawing our attention toward Thee, the only refuge in time of need, may we be induced to so regulate our conduct here that when the awful moment shall arrive at which we must quit this transitory scene, the enlivening prospect of Thy mercy may dispel the gloom of death, and that after our departure hence in peace and Thy favor, we may be received into Thine everlasting kingdom, and there enjoy that uninterrupted and unceasing felicity which is allotted to the souls of just men made perfect. "Bless those who are bereaved by this sad providence, and make this brotherhood faithful to their solemn vows, to comfort, aid, and protect those thus left to their sacred charge."

And now, O Lord, we pray for Thy hand to lead us in all the paths our feet must tread; and when the journey of life is ended, may light from our immortal home illuminate the dark valley and shadow of death, and voices of the loved ones welcome us to that "house not made with hands, eternal in the heavens." Amen.

Response: So mote it be.[Pg 153]

The Master then approaches the head of the grave (or the entrance to the tomb), and gently says:

Soft and safe to thee, my brother, be this earthly bed. Bright and glorious be thy rising from it. Fragrant be the acacia sprig that here shall flourish. May the earliest buds of spring unfold their beauties on this, thy resting place; and here may the sweetness of the summer's rose linger latest. Though the cold blast of autumn may lay them in the dust, and for a time destroy the loveliness of their existence, yet the destruction is not final, and in the springtime they shall surely bloom again. So, in the bright morning of the world's resurrection, thy mortal frame, now laid in the dust by the chilling blast of death, shall spring again into newness of life, and expand, in immortal beauty, in realms beyond the skies. Until then, dear brother, until then, farewell.

The Benediction will then be pronounced by the Master, or Chaplain, as follows:

The Lord bless us and keep us. The Lord make His face to shine upon us and be gracious unto us. The Lord lift up the light of His countenance, and give us peace. Amen.

Response: So mote it be.
End of Service at Grave.

In very inclement weather service at the grave can be shortened by omitting any part of the ceremony except the apron, acacia and honors.[Pg 154]
ANOTHER SERVICE AT THE GRAVE.

At the grave the Lodge forms a circle or semicircle. The Master and other officers of the Lodge take their position at the head of the grave; the Tyler behind the Master, and the mourners at the foot. The religious burial service of the church (if there be any) should be first performed, after which the Masonic service begins:

The following passage of Scripture, from Ecclesiastes, chapter xii, verses 1-7, is read:

Chaplain: Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low; and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets; or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken[Pg 155] at the cistern. Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.

Master: One by one they pass away—the brothers of our adoption, the companions of our choice. A brother whose hand we have clasped in the bonds of fraternal fellowship now lies before us in the rigid embrace of death. All that remains of one near and dear to us is passing from our sight, and we know that we shall meet him on earth no more.

We, who knew him so well in our brotherhood, feel that in his departure from among the living, something has gone out of our own lives that can never be again. Thus, as human ties are broken, the world becomes less and less, and the hope to be reunited with friends who are gone, grows more and more. Here is immediate compensation, which, while it cannot assuage our grief, may teach resignation to the inevitable doom of all things mortal.

While we stand around the open grave, in the presence of a body once, and so lately, warm with life and animate with thought, now lingering for a brief moment at the dark portal of the tomb—like a beam of holy light the belief must come, this cannot be all there is of day. Stricken human nature cries out: There must be a dawn beyond this darkness and a never setting sun, while this short life is but a morning star.

The cycles of Time roll with the procession of seasons. Spring is bloom; summer is growth; autumn is fruition; winter is the shroud, and beneath its cold, yet kindly fold, live the germs of a new life. Spring comes again; growth matures, and fruit is eternal. This is the religion and lesson of[Pg 156] Nature, and the universal example cannot fail in relation to man. Let us draw comfort and consolation from things visible in this sad scene, and lift our eyes to the invisible Father of all with renewed faith that we are in His Holy Hands. Besides His infinitude of worlds, we have also His word, "That He is All, and All-upholding."

We can do nothing for the dead. We can only offer respect to our brother's inanimate clay, and cherish his memory in the abiding faith that our temporary loss is his eternal gain. In this belief let us commit him with due reverence to the keeping of the All-Father, who is supreme in wisdom, infinite in love, and ordereth all things well.

(Family service to be omitted in case no relatives of the deceased are present.)

While we pay this tribute of respect and love to the memory of our late brother, let us not forget to extend our fraternal sympathy to his deeply afflicted and sorrowing family (wife, children, father, mother, brothers, sisters, as the relatives may be present): In your irreparable bereavement, and as he, for whom we are all mourners, was true to us, and faithful to the ties of our brotherhood, so shall we be true to you in the practice of the principles of Freemasonry and in tender memory of our loved and lost. He gave much of his time to us in devotion to our cause. We owe a grateful acknowledgement to you for his social companionship and[Pg 157] service, and mingle our sorrows at parting with yours, his near and dear relations.

Master: "May we be true and faithful; and may we live and die in love!"

Response: "So mote it be."

Master: "May we profess what is good, and always act agreeably to our profession!"

Response: "So mote it be."

Master: "May the Lord bless us and prosper us, and may all our good intentions be crowned with success."

Response: "So mote it be."

The apron is taken from the coffin and handed to the Master; and while the coffin is being lowered into the grave, either of the following funeral dirges may be sung—the one used, to be selected and announced before leaving the lodge-room:[Pg 158]

Funeral Dirge.

Air—Pleyel's Hymn.
Solemn strikes the funeral chime,
Notes of our departing time,
As we journey here below
Through a pilgrimage of woe.
Mortals, now indulge a tear,
For Mortality is here;
See how wide her trophies wave,
O'er the slumber of the grave!
Here another guest we bring;
Seraphs of celestial wing,
To our funeral altar come,
Waft our friend and brother home.
Lord of all! below—above—
Fill our hearts with truth and love;
When dissolves our earthly tie,
Take us to Thy lodge on high.

Hark, From the Tombs.
Hark, from the tombs, a doleful sound,
Mine ears attend the cry:
"Ye living men; come view the ground
Where you must shortly lie.
"Princes, this clay must be your bed,
In spite of all your towers;
The tall, the wise, the reverend head
Must lie as low as ours."
Great God! Is this our certain doom?
And are we still secure?
Still walking downward to the tomb,
And yet prepared no more?
Grant us the power of quick'ning grace,
To fit our souls to fly;
Then, when we drop this dying flesh,
We'll rise above the sky.
[Pg 159]

At the conclusion of the singing, the Master, displaying the apron, continues:

The Lambskin, or white leathern apron, is an emblem of innocence, and the badge of a Mason; more honorable than the crown of royalty, or the emblazoned insignia of princely orders, when worthily worn.

The Master drops the apron into the grave.

Our brother was worthy of its distinction, and it shall bear witness to his virtues, and our confidence in the sincerity of his profession.

W. M.: (Taking off his white glove and holding it up.) This Glove is a symbol of fidelity and is emblematic of that Masonic friendship which bound us to him whose tenement of clay now lies before us. It reminds us that while these mortal eyes shall see him not again, yet, by the practice of the tenets of our noble order and a firm faith and steadfast trust in the Supreme Architect, we hope to clasp once more his vanished hand in friendship and in love. (Deposits glove.) Those whom virtue unites, death can never separate.

The Master, displaying an evergreen sprig, continues:

The Evergreen is emblematic of our Faith in Immortality.

This green sprig is the symbol of that vital spark of our being which continues to glow more divinely when the breath leaves the body, and can never, never, never die.

The Master drops the evergreen in the grave, and the Brothers each make a similar deposit, with as little confusion as possible.[Pg 160]

If the place is convenient, they march around the grave in a line. When all are again settled in their places, the public Grand Honors are given by three times three.

The will of God is accomplished; so mote it be. Amen.

The Master then continues:

Change is the universal law of mortality, and the theme of every page of its history. Here we view the most striking illustration of change that can be presented to mortal eyes, minds and hearts. Ties of fraternity, friendship, love, all broken, and earthly pursuits, hopes and affections laid waste by death. Let us profit by this example of the uncertainty of the world, and resolve to live honest, pure and worshipful lives in daily preparation for the summons that will, sooner or later, surely come. It came to our brother, whose remains we have here laid away to rest eternal, and reminds us that we, too, are mortal—subject to the universal law. Our brother is dead, and cannot speak for himself. Let us defend his good name. Frailties he may have had, as what mortal man has not? To err is human, charity is Divine, and judgment is with the Almighty and All-Merciful. In this resting place of the body, virtues only are remembered, and sweet memories bloom.

All must pass through the Shadow of Death, and each one must make the dark journey without the companionship of earthly friend. Let us all hasten to secure the passport of an upright life, to the glories of a better land. Unto the grave we have resigned the body of our brother.[Pg 161]

The Master scatters a handful of earth in the grave.

Earth to earth; dust to dust (the S. W. scatters dirt in the grave); ashes to ashes (the J. W. scatters dirt in the grave); there to remain until the dawn of that resplendent day, when again, the morning stars shall sing together, and all the sons of God shall shout for joy.
Prayer by the Chaplain.

Chaplain: Almighty and eternal God, in whom we live and move, and have our being—and before whom all men must appear, in the judgment day to give an account of their deeds in life, we, who are daily exposed to the flying shafts of death, and now surround the grave of our fallen brother, most earnestly beseech Thee to impress deeply on our minds the solemnities of this day, as well as the lamentable occurrence that has occasioned them. Here may we be forcibly reminded that in the midst of life we are in death, and that whatever elevation of character we may have obtained, however upright and square the course we have pursued, yet shortly we must all submit as victims of its destroying power, and endure the humbling level of the tomb, until the last loud trump shall sound the summons of our resurrection from mortality and corruption.

May we have Thy divine assistance, O merciful God, to redeem our mis-spent time; and in the discharge of our important duties Thou has assigned us, in the erection of our moral edifice, may we have wisdom from on high to direct us, strength commensurate with our task to support us, and the[Pg 162] beauty of holiness to adorn and render all our performances acceptable in Thy sight. And when our work is done, and our bodies mingle with the mother earth, may our souls, disengaged from their cumbrous dust, flourish and bloom in eternal day; and enjoy that rest which Thou hast prepared for all good and faithful servants, in that spiritual house not made with hands, eternal in the heavens, through the great Redeemer. Amen.

So mote it be. Amen.

Fill grave.

W. M.: Soft and safe, my brother, be this thy earthly bed. Bright and glorious be thy rising from it. In the glorious morning of the resurrection may thy body spring again into newness of life, to live forever in the home of the blest. Until then, dear brother, farewell.
Benediction.

Chaplain: The Lord bless us and keep us. The Lord make his face to shine upon us and be gracious unto us. The Lord lift up the light of his countenance and give us peace. Amen.