QJorncU Iniucrattg ffiibtarg FROM THE BENNO LOEWY LIBRARY COLLECTED BY BENNO LOEWY 18S4-1919 BEQUEATHED TO CORNELL UNIVERSITY Cornell University Li HS431.M87 P7 The poetry of freenjasoM:,, 3 1924 030 294 486 ^ olin,anx Owts ¥}< <\ Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924030294486 F/^ -h'f/ni^'^ The Poetry of Freemasonry. ROBERT MORRIS, LL.D. MASONIC POET-LAUREATE. *#%/ ^:'PW ^^^j i^^ 'Ad (Ty^yi^'s THE Poetry of Freemasonry. ROBERT MORRIS, LL.D. WRITER AND LECTURER ON FREEMASONRY FOR FORTY YEARS, AND BY UNIVERSAL CONSENT MASONIC POET-LAUREATE. yamque opus exegi, quod non jfovis ira nee ignis. Nee foterit ferrum, nee edax obolere vetustas. — OviD. STANDARD EDITION. CHICAGO: PUBLISHED FOR THE AUTHOR. KNIGHT & LEONARD, PRINTERS. 1884. •^^il IfJI 'kit- J4S Copyright, By Robert Morris, LL.D. 1884. « . i i I ii 'i\ J TO SIR ROBERT MACOY, OF NEW YORK, PAST GRAND SECRETARY, PAST DEPUTY GRAND MASTER, AND, BY CONTINUOUS ELECTION FOR THIRTY-FOUR YEARS, GRAND RECORDER OF THE GRAND COMMANDERY OF NEW YORK, IN TESTIMONY OF A LONG, FAITHFUL AND UNINTERRUPTED FRIENDSHIP, THIS FINAL EDITION OF MORRIS' ODES AND POEMS IS COURTEOUSLY DEDICATED. To that far land, far beyond storm and cloud, — To that bright land, where sun doth never set, — To that life land which has nor tomb nor shroud, And Brothers meet again who oft have met, Joyful we go ! why should we not be glad ? Joys that had lost their joy await us there. And nobler mansions than our Craft have made. And all is permanent, and all is fair. There we shall see the Master; here, indeed. Sometimes we see Him, dimly, doubtfully. But O, His lineaments we scarcely heed. So clouded is the soul, so weak the eye! But there in Heaven's Orient displayed. His faithful all around Him we shall meet. Shall hear, shall see, shall evermore be glad, Thronging and singing at the Master's feet. INDUCTION. INDEBTED as I am to a rare circle of intelligent friends for my title and my title page, and many of the prose thoughts interspersed through these pages, it is nevertheless thought best that I should write my own Preface and subscribe it with my own name. This counsel I the more readily accept, as it enables me to speak as if personally to the large number of Brethren, at whose request many of these pieces were composed. In former editions their names were attached respectively to the various odes and poems, but for good reasons they are omitted in this. When in 1871, the disastrous fire in Chicago destroyed the plates of my Masonic Poems and many other works, I resolved never again to publish. The fire fiend had followed me so far and fast since 1837 that I felt too old and too indigent to challenge him further. But the importunities of friends and the gentle yearnings of authorship were, after all, too much for me; and in 1875 I made a collection of some four hundred of my poetical productions, long and short, and gave them to the winds. They have been well received by the reading world, ten editions having been taken up, and an increasing demand appears now to exist. So I am induced to make one more contribution to Masonic literature (my last), in this large and tasty edition, and courteously commend the efforts of forty years to the patronage of the Masonic Craft. Those who have honored my poems by perusal are aware that they were com- posed, for the most part, upon the wing. On horseback, on foot, in coach and in car, at wayside inns and on the sea, the genius of song has found me and inspired me in the modest way that appears in these pages. Emphatically, my contribu- tions to the poetry of Masonry SiXe^ fugitive pieces. What I might have done could I have had leisure, — could I have found kind friends to give me the means of leisure for half a year, — will never be known. Years, verging upon threescore and ten, blunting eye and ear and dulling the sense deeper than both, warn me to be content that "what is writ is writ." Twenty years since, before a brilliant assembly of Masons and their lady guests at Indianapolis, Indiana, I expressed, in effect, the following thoughts upon "The Poetry of Masonic Literature": If Masonic literature may justly be divided, like other branches of human knowledge, into departments, then we may style one of those divisions Poetry. The biographical, historical and ritualistic divisions, added to that which is termed belles-lettres, in which fiction is introduced by way of parable, make up the ordinary understanding of Masonic literature, to which I would add Poetry as the complement. It is not too much to say that this branch of Masonic learning has been over- looked and neglected by Masonic writers. The Order has had among its votaries Walter Scott, Lamartine, Thomas Moore, William Cowper, James Hogg, Robert Burns, George D. Prentice, George P. Morris, Charles Mackay, James P. Percival, and many others of poetic fame, — men whose effusions will survive while sweet sentiments, wedded to melodious diction, have any value; but the united efforts of all these poets applied to Masonic themes scarcely fill a dozen pages. Burns wrote one Masonic ode, and rested. It is his "Adieu, a heart-warm, fond adieu," a piece so exquisitely affecting, so filled with Masonic imagery, that we cannot read it without sensations of regret that he wrote no more. Scott, Hogg, Moore, Mackay, none of them, so far as I know, ever contributed so much as a line to the poetry of Masonic literature. George P. Morris composed at least one ode, " Man dieth and wasteth away," which is worthy the man and the theme. Giles F. Yates contributed a para- phrase of the 133d Psalm, which has gone into large use in our lodges, "Behold, how pleasant and how good." Thomas Smith Webb left one upon record, "All hail to the morning," abounding with poetic fire and Masonic imagery. David Vinton gave us "Solemn strikes the funeral chime," which has found extra- ordinary favor as a funeral hymn. With this our stock of Masonic poetry is exhausted. Not but that there is much jingle, mixed with stanzas of merit scattered through the pages of our books and periodicals, but they are not such as will be selected by future writers to exemplify this Masonic age. And why is this? Does not the subject of Freemasonry suggest to the poetic mind a flight skyward ? If religion, and especially that derived from the contem- plation of the Holy Scriptures, constitutes so favorable a theme for poets because of its extraordinary array of imagery, — types, symbols, emblems and what not, — does not Freemasonry abound even more in such things ? In fact. Freemasonry is composed of allegory, types, imagery, etc.; it is in itself a true "chamber of imagery." The very nature and purpose of the Order is to teach one thing by means of another, — to suggest an inward truth by an outward emblem. Yet the great writers whose names are given above seem never to have recognized this. Robert Burns found in the murmur of a brook and the warbling of a bird the INDUCTION. voice of his mistress. Walter Scott saw through the outlines of a rusty lance- head or broken pair of spurs the imagery of a well foughten field. Thomas Moore drew from the twang of a ricketty lute wails of lamentation for the deca- dence of his green old Ireland. A.11 this is in the nature of suggestion, the very essence of poetry. Yet these men could look coldly upon the most pregnant images of Freemasonry, the G, the Broken Column, the Mystic Pillars, and a score of others; they could listen to a rehearsal of the Masonic covenants with- out once considering the inexhaustible mine of poetic thought of which these were only the surface. As compared with any other theme, I would give the preference to Symbolical Masonry as the richest in poetic thought, and I can only hope that the day is not distant when a great poet will arise who will be to Freemasonry what Scott was to chivalry, Moore to patriotism. Burns to rustic love. My attention was early turned, as a Masonic student, to the department of poetry, and whatever grade of merit may be attached to my own effusions, I may justly claim to have searched with assiduity the gems of poetic thought buried in the mines of Masonic literature, and brought them to the public eye. For convenience of use I have arranged the pieces into divisions, as Templary, Symbolical Masonry, etc.; but the distinctions are not particularly obvious, for the aims and teachings of the Masonic Order are the same, whether enforced by the Gavel, the Scepter, or the Sword; whether embodied in emblems of Christ, Zerubbabel or Solomon. In the present edition I have omitted all my odes and poems not Masonic, and supplied their places with a number of productions, notably "The Utterances of the Sword," composed since the edition of 1878 was published. As to the spirit in which these pieces were composed, I quote from a commu- nication sent ten years since to Hon. James M. Howry (deceased 1884), who was my Masonic instructor forty years since: "I became early fascinated with the wonderful machinery of Freemasonry, and what I felt I spoke and wrote. I could no more check my thoughts than the tempest can silence the sounds it makes. Freemasonry appeared to me such a field for the reformer. Here was" a body of selected men, united by indissoluble covenants, working out a few grand, simple principles of architecture, and having celestial wages in view! Was not this a perfect theory? I wrote because my heart burned within me, and silence seemed impossible. I found that the effect of Masonry properly appreciated was to render men lovely to their fellows, pleasing to their God. In my poems I said as much, and said it in the most forcible, the most tuneful words at my com- mand. I have visited more than one lodge where learning, religion, the useful and liberal arts, law, polished manners, all that marks and embellishes the best society, and man as a constituent in the best society, is found, and of such I endeavored to be the reporter, that by their life I might aid in vitalizing other lodges that ' Lie in dead oblivion, losing half The fleeting moments of too short a life,'" But my preface is becoming verbose, and I will close. To the present gen- eration I pray to commend the thoughts Which pleased their fathers. ROB MORRIS. La Grange, Kentucky, December, 1884. THE LEVEL AND THE SQUARE. We meet upon the Level, and we part upon the Square, — What words of precious meaning those words Masonic are ! Come, let us contemplate them; they are worthy of a thought, — With the highest and the lowest and the rarest they are fraught. We meet upon the level, though from every station come — The King from out his palace and the poor man from his home; For the one must leave his diadem without the Mason's door, And the other finds his true respect upon the checkered floor. We part upon the square, for the world must have its due; We mingle with its multitude, a cold, unfriendly crew; But the influence of our gatherings in memory is green, And we long, upon the level, to renew the happy scene. There's a world where all are equal, — we are hurrying toward it fast, — We shall meet upon the level there when the gates of death are past; We shall stand before the Orient, and our Master will be there, To try the blocks we offer by His own unerring square. We shall meet upon the level there, but never thence depart; There's a Mansion, — 'tis all ready for each zealous, faithful heart; There's a Mansion and a welcome, and a multitude is there. Who have met upon the level and been tried upon the square. Let us meet upon the level, then, while laboring patient here, — Let us meet and let us labor, tho' the labor seem severe. Already in the western sky the signs bid us prepare To gather up our working tools and part upon the square! Hands round, ye faithful Ghiblimites, the bright, fraternal chain; We part upon the square below to meet in Heaven again. O what words of precious meaning those words Masonic are, — We meet upon the Level, and we part upon the Square. The above is the original form in which the poem, "We Meet upon the Level," etc., was written. Its history, as often told, is simple enough, and has none of the elements of romance. In August, 1854, as the author was walking home from a neighbor's, through the sultry afternoon, he sat upon a fallen tree, and upon the back of a letter dashed off, under a momentary impulse and in stenographic character, the lines upon this page. Eighteen years since. Brother George Oliver, D.D., eminent above all others in English Masonry, and the Masonic historian for all time, said of the poem: " Brother Morris has composed many fervent, eloquent and highly poetic compositions, songs that will not die, but in ' The Level and, the Square ' he has breathed out a depth of feeling, fervency and pathos, with brilliancy and vigor of language, and expressed due faith in the immortal life beyond the grave.'' THE LEVEL, PLUMB AND SQUARE. We meet upon the Level, and we part upon the Square: What words sublimely beautiful those words Masonic are! They fall like strains of melody upon the listening ears. As they've sounded hallelujahs to the world, three thousand years. We meet upon the Level, though from every station brought, The Monarch from his palace and the Laborer from his cot; For the King must drop his dignity when knocking at our door And the Laborer is his equal as he walks the checkered floor. We act upon the Plumb, — 'tis our Master's great command, We stand upright in virtue's way and lean to neither hand; The All-Seeing Eye that reads the heart will bear us witness true, That we do always honor God and give each man his due. We part upon the Square, — for the world must have its due, We mingle in the ranks of men, but keep The Secret true. And the influence of our gatherings in memory is green. And we long, upon the Level, to renew the happy scene. There's a world where all are equal, — we are hurrying toward it fast, We shall meet upon the Level there when the gates of death are past; We shall stand before the Orient and our Master will be there, Our works to try, our lives to prove by His unerring Square. We shall meet upon the Level there, but never thence depart. There's a mansion bright and glorious, set for the pure in heart; And an everlasting welcome from the Host rejoicing there, Who in this world of sloth and sin, did part upon the Square. Let us meet upon the Level, then, while laboring patient here. Let us meet and let us labor, tho' the labor be severe; Already in the Western Sky the signs bid us prepare, To gather up our Working Tools and part upon the Square. Hands round, ye royal craftsmen in the bright, fraternal chain! We part upon the Square below to meet in Heaven again; Each tie that has been broken here shall be cemented there, And none be lost around the Throne who parted on the Square. This poem has been subjected to so many alterations in its thirty years of active use that it is deemed proper to give it here with the last emendations. It is likely that older readers will prefer it in its first draft. PART FIRST. POEMS: EMBODYING THOUGHTS OF THE BIRTH, LIFE, DEATH, RESURRECTION AND ASCENSION OF JESUS, THE CHRIST. The first is a coin of John Zimisces I, Emperor of the Byzantine Dominions, A.D. 969 to 975. Upon the obverse is the portrait of Chhist in the style of the IVIiddle Ages, with the inscription in Greelc, EMMANUEL. The reverse presents a Passion Cross bent to the left, with Greek letters and words cantoned in the spaces. These are read " Jesus Christ, the King of Kings." This fine specimen was procured by Dr. Morris at Gebal, on the Phoenician coast. The coin is copper. The Seal is that of the Militia Temfli, founded at Jerusalem by King Baldwin, A.D. 1118. Two chevaliers upon one horse signify the extreme poverty of the Order. The inscription, in Mediaeval characters, is Pauperes Commili- tones Christ! ei Templi Salomonis. " The Poor Fellow- soldiers of Christ and of the Temple of Solo- mon." Procured at Malta. The Poetry of Freemasonry. THE MASTER OF THE TEMPLARY ORDERS. One is your Master, Christ, the Lord, And we are Brethren, true and strong, Sincere in heart, exact in word. Abhorring vice and wrong. Sir Knights, flash out the Cross-hilt Sword ! One is your Master, Christ, the Lord. One word inspires the valiant Knight, — It is the cruel Golgotha; One star leads on with steady light. The bright, the Orient star. Sir Knights, flash out the Cross-hilt Sword ! One is your Master, Christ, the Lord. Where lines of Knightly legends flow, From Bethlehem to Olivet, There do our warrior-longings go, There is our Master yet. Sir Knights, flash out the Cross-hilt Sword ! One is your Master, Christ, the Lord. And when is w^on this earthly strife, Laid by the Spear, assumed the Crown, We trust to share that peaceful life Which our Great Captain won. Sir Knights, flash out the Cross-hilt Sword ! One is your Master, Christ, the Lord. The term Master, which occurs so often in this volume, is of good lineage. Here are some inspired uses of this word : " Meet for the Master's use ''; " Your Master is in Heaven "; "Ye call me Master and say well, for so I am"; "Master, we know that thou art true"; "One is your Master, even Christ." In the symbolical Lodge, with the respectful adjunct "Worshipful," the term Master 6.^note% the ruler and law dispenser of the Lodge. " Sovereign Master " is a synony- mous use of the word in the Commandery. This piece has been set to music. THE KNIGHTS OF JESUS. We meet upon the ?iaked blade, we cross the glittering steel, Opposing foot to foot we stand, our Knightly vows to seal; Erect as men, with watchword high, of truth and victory, The Templar Knight brings forth his blade to conquer or to die. We are the Knights of Jesus, — Our word — Emmanuel. We meet before the Sepulcher, and sheathe the blood-stained sword; In awe-struck silence gaze we on the Rising of the Lord ! No earthly victory this, and yet the greatest battle's won, — The Father triumphs over death through Jesus Christ, the Son! We are the Knights of Jesus, — Our watchword — Golgotha. We meet around the tri-form. Sir Knights, can we forget The hour, the place, the scene ? ah, no, they haunt our memory yet ; And while one spark of honor kindles in the Knightly heart, We vow that in eternal scorn we'll hold the traitor's part. We are the Knights of Jesus, — Our line of labor — Truth. The widow and the orphan hail the flashing of our steel; The maid forlorn and innocent doth Knightly aid appeal; Pilgrims, who seek Jerusalem, our timely succor greet. And this is Christian work for which the Templar Masons meet. We are the Knights of Jesus, — Our word — Benevolence. And when the bitter cup is quaffed, which flesh and sense abhor. And banner cased and good swords sheathed, and words of parting o'er, Then, by the Throne, beside the Lamb, whose service is so sweet. We hope, Sir Knights, in endless rest^ in endless bliss to meet, We are the Knights of Jesus, — Our word- — Celestial Life. THE CROWN OF THORN. O Crown of Thorn, by Jesus worn, Bedewed with heavenly gore; If mine the pain be mine the gain To wear as Jesus wore. i6 THE MASONRY OF CHRISTIAN KNIGHTHOOD. O Crown of thorn, by Jesus worn. The badge divine, 'tis given; And may it prove by Jesus' love A Crown of life in Heaven. O Crown of thorn. His flesh was torn, His blood suffused for me; The sin was mine, the grace divine. For oh, it sets me free. O Crown of thorn, when breaks the morn That Christ shall come again, Above the host that love him most This token will be seen. O Crown of thorn, imposed in scorn And cruel mock and jeer, Upon my brow I lay it now. And while I live, will wear. A FIXED AND FRAGRANT MEMORY. To the far-distant shore, the utter past. He was our link ; he brought us all the good There is in old-time things, and made them good By his example. Now our bark has slipped Its moorings, and we try the unknown sea. Assured that when the Haven of Peace is found. Where'er it be, we shall regain our lost ! O truest man, one. in a thousand men ! O generous heart ! O trusty, faithful heart ! How in our hearts indelibly is drawn The record of thy virtues, many and pure, Twin record with the register in Heaven, Whose penman is, O joy, the Omniscient God ! He made our Brother, made him of the clay. So sacred hence to virtue and to us ! This token of " a fixed and fragrant memory" is to tlie iionor of Salem Town, LL.D., for half a century Grand Chaplain of the State Grand Bodies of New York. His name appears in Masonic literature as a prolific author. Deceased 1864. THE POETRY OF FREEMASONRY. DIRGE OF THE TEMPLARS. Precious in the sight of Heaven Is the place where Christians die; Souls with every sin forgiven, To the courts of glory fly; Every sorrow, every burden. Every Cross they lay it down; Jesus gives them richest guerdon In His own immortal Crown. Here, above our Brother weeping, Through our tears we seize the hope, — He in Jesus sweetly sleeping, Shall awake in glory upj He has borne his Cross in sorrow. Weary pilgrim, all forlorn — With the new light of to-morrow. He will have the sparkling Crown. Knights of Christ, your ranks are broken; Close your front, the foe is nigh; Shield to Shield, behold the token As he saw it in the sky! By that Sign, so bright, so glorious. You SHALL CONQUER, if you Strive, And like him, though dead, victorious. In the courts of Jesus live! Composed in 1857 to accompany the beautiful Ritual of Templars' Burial, by Eminent Sir John L. Lewis, of New Yorlc. This song has entered into large use. The air to which it was written is Mozart's, ordinarily known as "Go, Forget Me." THE GRAVE OF SIR OSSIAN E. DODGE. Departed friend, by thy lone grave I stand. Like thee, a pilgrim in this alien land; And with a tribute tear, all mournfully, I meditate, dear friend, in thoughts of thee. I call the parted years, — they come no more In fancy only can I tread that shore Where mirth, and joy, and charming melody Made up, dear friend, my intercourse with thee. Thy home no more to know its master's tread; Our genial comrades scattered, haply dead; Youth, hopes all buoyant, genius bright and free, — Gone, gone, forever gone, dear friend, with thee. Midst London's dead I leave thee here to rest; No mortal care can now distract thy breast; But in a bright hereafter may I see All earthly loss repaired, dear friend, with thee. This sweet musician and genial brother, the author of the music commonly sung to " The Level and the Square,'' died in London, England, October 17, 1876. I spent a. Sabbath day in August, 1878, searching for his grave. It is in one of those enormous Cilies of the Dead that form such prom- inent features in the periphery of the great circle occupied by London. The place is Paddington Cemetery, Willesden Lane, Kilburn, about six miles from St. Paul's Cathedral. The burying ground contains thirty-six acres, the same extent as Mount Moriah, Jerusalem, and embosoms more than half a million graves. SORROWING, YET NOT WITHOUT HOPE. Composed and inscribed to the fragrant memory of Thomas J. Corson, by special request of M.E. Companion I. Layton Register, Grand High Priest. No! though the grave hath claimed our best, No! though the green sprigs mark his rest. Weeping we cry with chastened faith. Trust in the Lord, and conquer death. No! though a seat is vacant here, No! though his voice no more may cheer, Upward we cast the eye of love, Lost tp the earth, but safe above. How through long years of wasting pain Bright burned his soul and fired his brain; In this dear place he loved to be — Here keep his name eternally. Brethren, be strong, for life's demand Boldly endure and bravely stand; From his bright life example take — From his blest grave let hopes awake. THE COMING OF THE MASTER. A Metrical Composition, Arranged for a Recitation of Five Templars, as Rendered IN Various Grand and Constituent Commanderies in the United States and Canada. Why is his chariot so long in coming? why tarry the wheels of his chariot? ... A holy one coming down from Heaven. . . . Who may abide the day of his coming? and who shall stand when he appeareth? . . . They shall see the Son of Man coming in his kingdom. . . . The coming of the JusT One. The coming of the Lord draweth nigh. . . . The Master of the house cometh. This metrical composition first given to the world in Philadelphia, Pa., at a convention of the four city commanderies, 1873, is a paraphrase of St. John xi, 28, which contains the words of Martha addressed to her sister Mary, "The Master is come and calleth for thee." The Tem- plars' Master, as suggested on page 12, is Jesus Christ, King of Kings and Lord of Lords. "When He had led his disciples out as far as to Bethany, He was taken up and a cloud received Him out of their sight. And while they looked steadfastly toward Heaven as He went up, behold two men stood by them in white apparel, which also said. Ye men of Galilee, why stand ye gazing up into Heaven? this same Jesus, which is taken up from you into Heaven, shall so come, in like manner as ye have seen Him go into Heaven." It has been the steadfast belief of pious Templars in all ages that this Master will come again ! When that illustrious day shall rise, and the Great Captain of our Salvation demands of each of us, "What hast thou done. Sir Knight, for me?" the intelligent Frater will have ready his response. In the following poem I have suggested four different forms of reply. While one may humbly submit to the divine Inquirer that he has cared for the widow and orphan, another may claim that his sword has been drawn in defense of injured innocence, and yet another that he has pointed the contrite and broken-hearted sinner to the Lamb of God that taketh away the sins of the world. These three classes of Christian performances, almsgiving, courageous aid and relig- ious instruction occupy the field of our duty as applied to others. What, then, is left to the fourth? Why, that he has performed the dtity to himself, by giving himself to Jesus Christ to work in Him, to will and to do of His good pleasure. Such is the line of thought that pervades this poem. Delivered by a group of five Templars, the first speaker recites the two opening stanzas, and makes the solemn demand. Servant of Jesus, bold and free. What hast thou done. Sir Knight, for me ? The second Knight in his response declares that he has labored zealously in the field of Christian Benevolence. Then the demand is repeated by the first speaker, and addressed in turn to the respondants. Successive replies come from the third, fourth and fifth Sir Knights, as will appear in the stanzas severally apportioned to him. The poem then concludes by the first speaker reciting the last four stanzas. The effect of this dramatic composition has been most encouraging. It has entered into the repertoire of t]jose Knights who prepare themselves to give interest to banquetry occasions, both in the red and black. It has been quoted in orations and addresses, and it may be supposed that but few who see these pages are not in some degree familiar with it. The following lines, whose authorship is to us unknown, afford a proper colophon to this preface: The lance is rusting on the wall, No laurel crowns are wove; And every Knightly strain is hushed In castle, camp and grove. No manly breast now fronts the spear, No strong arm waves the brand, To vindicate the rightful cause, Or stay oppression's hand. The minstrel pilgrimage has ceased ; Chivalric days are o'er. And fiery steeds bear noble men To Palestine no more. Rejoice in beauty more than gain ; Guard well the dreams of youth. And with devoted firmness true Crusaders for the truth ! THE EXORDIUM. Oh gallant Knights, in fitting garb arrayed, With crested helm and Cross and trenchant blade, Brave Warriors in a warfare not to cease, Till wearied hearts shall find eternal peace. While in this broad Asylum meet. Where wisdom, beauty, strength rejoice, Let's gather at the Master's feet, And listen to the Master's voice: The Master, Prince Emmanuel, The voice His Word we love so well. If to this Conclave our dear Lord would come. If here and now, Jesus would grace this room. If face to face, we might behold that head. Once scarred with thorns, once humbled with the dead. If in our hands those hands were laid, once torn With spikes, alas! on cruel Cross tree borne. What startling question, gallant Templars, might The Grand Commander make to us to-night. THE FIRST DEMAND AND REPLY. " Servant of Jesus, bold and free, What hast thou done. Sir Knight, for Me ? " I saw the Widow's tears, I heard the cry, Her little ones in rags and misery. Her household lamp gone out, her firelight sped, In utter loneliness and lack of bread; Then Master, in Thy place I stood! my hand Was opened wide to that unhappy band. I fed them, clothed them, and the Widow's prayer Named my poor name who saved her from despair. This, oh Lord, I did for Thee, Thou hadst done so much for me. THE SECOND DEMAND AND REPLY. " Servant of Jesus, bold and free. What has thou done, Sir Knight, for Me ? " I found a good man compassed round with foes, On every side reproaches, threats and blows. In innocence he bravely strove, and well And many a foeman to his good sword fell; But, nature fainting, soon his arm were numb Had not my cross-hilt sword, relieving, come. Then, Master, in Thy place I stood! my blade Flew swiftly from its scabbard to his aid! I shielded him; I smote till close of day, And drove them all, discomfited, away. This, O Lord, I did for Thee! Thou hadst done so much for me. THE THIRD DEMAND AND REPLY. ' Servant of Jesus, bold and free, What hast thou done. Sir Knight, for Me ? " I saw a stricken Knight — his youth had fled; Friends of his manhood, age, were with the dead ; — Leaning upon a monumental stone, A mourner, broken-hearted and alone; Then, Master, in Thy place I stood! I showed, In all Thy life divine, the love of God; Pointed Thee out upon Thy radiant throne. And lo, he made Thy promises his own! This, O Lord, I did for Thee! Thou hadst done so much for me. ^- r'. -1 . THE FOURTH DEMAND AND REPLY. " Servant of Jesus, bold and free, What hast thou done. Sir Knight, for Me ? " Master Divine, in all life's weary round Naught so unhappy as myself I found; Blind, naked, sin-polluted, wholly lost, A wreck upon the ocean, tempest-tost; Naught could / do to win Thy gracious smile, For all my doings, like myself, were vile; Then, Master, to Thyself I flew! I plead That righteousness that triumphed o'er the dead; Placed my eternal trust within Thy hand. And evermore will bow at Thy command. This, O Lord, I did for Thee! Thou hadst done so much for me. THE LAUDATION. Sir Knights, well done ! the high award is given. Yon open book assures you of His praise! It is not far from grateful heart to Heaven, — Almost we see Him by faith's earnest gaze; Sir Knights, well done! in golden letters see, — "Ye did it unto them and unto Me! " It is but little any man can do, So insignificant is human power. But as on earthly pilgrimage we go, There are occasions, every day and hour, When sorrow's voice is heard, and be our care To do as Jesus would were Jesus there! The Widow's tears are His, for Jesus wept; . The imperiled Knight is His, — leap forth, ye blade! The broken heart is His, — while others slept How, in Gethsemane, He wept and prayed! Sir Knights, He left this sin-struck world to us. To teach its comfort and remove its curse. Leap forth, good Swords! stand. Templars, on your feet! In serried ranks bear one another up! By this sign conquer, — it is full, complete, — You need no other faith, no other hope; And when from dying hands the sword shall fall, Fear not, the Master will redeem us all! The following is sung in full chorus at the conclusion of the Recitation : HOSANNA. Now Hosanna, Son of David, Blessed be Thy name to-day! Shout Hosanna in the highest, Born to everlasting sway! Lift your head, ye golden gate, Jesus comes in royal state; Shout Hosanna, shout and sing, Jesus Christ, the Lord is King! Blessed be the King of Judah, Peace and glory in the sky! In the name of God he cometh, Here to rule eternally. Mighty doors, your bolts unbrace, Let the Lord of Glory pass; Shout Hosanna, shout and sing, Jesus Christ, the Lord is King! Glory to the Conquering Hero; Not with strength of warrior swords. His the might of earth and Heaven, King of kings and Lord of Lords. Hearts of stone your hinges move, Open to the Lord of love; Shout Hosanna, shout and sing, Jesus Christ, the Lord is King! Praise to God, the Glorious Father, Praise to God, the Gracious Son, Praise to God, the Loving Spirit, God Eternal, three in one Powers of sin no more restrain, God is come on earth to reign; Shout Hosanna, shout and sing, Jesus Christ, the Lord is King! And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying Alleluia! for the Lord God Omnipotent reigneth.— Revelation xix, 6. THE TEMPLARS OF CALIFORNIA. In your own bright California, along this golden slope, Is set by bounteous Providence each emblem of our hope ; The giant trees, the placid sea, the pure and virgin snow. And golden fruits unrivaled that in your gardens grow. Yes, this is like the Palestine upon whose soil I've trod. Where man first learned his brother-man, first learned his father God ; The same bright fruits, the seasons, and the same pacific sea, Bring back from Judah's storied hills best memories to me. Your mountains call from history that grand, heroic time When David's son, the Mason king, reared up a wall sublime ; When gold in countless measure by the willing hand was spent. And Ophir to Jerusalem her wealth of treasure lent. Your sea recalls that "utmost sea" of which the Prophet wrote. That bore upon its billows such a cedar-laden flote. And Parian stone and porphyry that by the skillful hand. Assumed exquisite symmetry to answer God's command. But most of all, most admirable, most memorable to me, These cross-hilt swords and banners high of Knightly imagery ; The soldiers of Emmanuel, the Templars strong and rare, — Yes, these recall the holiest thoughts that stirred my spirit there. Sir Knights, I've stood within the cave where first He saw the light Whose Name inspires, in Heaven and earth, the gallant Templar Knight; I've bowed with head uncovered, bowed with bent and willing knee. Beside the spot that drank His blood, the hateful Calvary. I've followed Jesus, step by step, all through the Holy Land, And here, said I, He healed the sick, and here the withered hand, Here brought the clamorous blind to sight, here cursed the barren tree. Here fed the starving multitude along the stormy sea. I've sat where the great Preacher sat when breathing words of love. And read, in solemn silence, what He said of things above. Never in all my life. Sir Knights, stood Jesus Christ so nigh. As in that land where Hiram taught Freemasons how to die. Therefore, though in this withered arm is spent the manly force. Nor spear nor falchion can I wield, nor guide the fiery horse, Yet with an unchanged soul I gaze upon this Blazonry, And lend a gladsome voice to yours, and join your battle cry. 25 THE POETRY OF FREEMASONRY. Beauseant, Beauseant, 'twas uttered on that dark, ensanguined field Of Hattin, where the Knights went down with shivered spear and shield ; " God wills it," Dieu le veut, and this, Sir Knights, shall be our cry- When in His own good time it is appointed us to die. Then hail, dear Templar Knights, all hail ! your warfare is of God, And naught but what's celestial has the service of your sword ; If Charity, and Gentleness, and Chastity inspire The warfare of the Templar Knight, — this is the Christian fire. And when you sheathe the cross-hilt sword, and lay the helmet down. May the Commander wreathe your brows with the immortal crown ; In the Asylum where He waits, may each the Master view, And in eternal peace enjoy the wages that are due ! This poem was composed and read at a Lecture delivered by the writer before California Com- mandery, No. i, at San Francisco, Cal., April, 1876. The similarity of soil, climate and produc- tions between this state and the "Holy Land" is too striking to escape the notice of a traveler familiar with both. THE KNIGHT TEMPLAR AT REST. Resting in calm repose, The fiercest blast that blows And bows yon sturdy oaks on Bashan's height, Can yield no influence here ; — For many and many a year Hath "slept in Jesus" this our stalwart Knight. While rust corrodes his great cross-hilted sword. The toil-spent Templar rests before the Lord. He heard an inward call, — " Leave home, leave country, all That love you or are loved, — leave wealth and fame. And with this ruddy Cross, Count other things but dross. To go and battle in your Master's name ! There, where I walked in early days with men, Go, I will meet you, striving there, again ! " Meekly he rose and went ; His hard-earned fortune spent In the high cause for which he took the sword ; He chose the lowliest place ; For nothing can abase The servant when he imitates his Lord. Yet where the strokes fell thickest midst the din He listened, yearning for that voice again. And here the Templar fell ; Battling full long and well ; He fell beneath the point of Paynim spear ; But to his dying eye The Master's form drew nigh, The Master's whisper blest his dying ear ; — " Well done, true Knight, inherit thy reward ! The servant is not greater than his Lord ! " In a cave near Jericho there was found, in 1867, a skeleton distinguished as the relic of a Knight Templar by the armor, sword, spurs, and silver badge of the "valiant and magnanimous Order." AT LAST. At last — all things come round at last; Long years and strange events have past, And some are dead we hoped to greet. Since first these friends proposed to meet. Blow, stormy winds, your utmost blast, For here kind Fraters meet, at' /as f / Tyled closely from the world without, — Inspired by faith unmixed with doubt, — • We bare our hearts to friendship's eye. And every mortal care defy. Drop, murky clouds, the sky o'ercast, For here good Fraters meet, a/ last! With glowing precepts old and dear; — With songs to move fraternal tear, — And story quaint, and witty flow. Our night shall sweetly, swiftly go : Roar, angry stream, thou volume vast. For here brave Templars meet, at last! And when the parting prayer is given. Which scales the inner walls of Heaven, — When silent hand-grasps speak the grace No language ever can express, We'll hope, though happy night be past. Within the veil to meet, at last! 27 THE PASTORAL IMAGE. O Lamb of God, O, Lamb that once wast slain, We walk among the pastures of Thy land, Thy meads and founts spread out on -every hand. And long to see Thee feeding here again. Thou art our Shepherd — Thou the expert, the bold — Thy mighty rod defends the gentle flock; The erring Thou restrainest with Thy crook; At eventide Thou leadest them to the fold. At noon, Thou guidest unto cooling springs; Sultry the blazing sun may heat the hills; In quiet meadows, by the singing rills. We lie refreshed, while our sweet Shepherd sings. And O, beloved Pastor, lest the harms Of the rude rocks should wound their tender feet. Thou, strong to save, and in Thy mercies sweet. Dost take our little Lambs within Thine arms. Thou art the door, the entrance to the fold; Through Thee we joyful pass: we know Thy voice; Yet call us, Lord ! O, how we will rejoice ! There is no hunger there, no pinching cold. Where Thou art, all is safety, all is rest; Harmless the ravening wolf may seek his prey; The robber vainly haunts the midnight way. While we repose in safety on Thy breast. O, tender One! and did our Shepherd bleed — Bleed for our sorrows ? when, midst galling storm, And blows, and sweat, and scourge, and poisonous thorn. Thou, Jesus, died — was it for us, indeed? Yes, yes, for us: then let us follow on; No more to lag, unwilling, on the way; No more from thy dear person. Lord, to stray; But close and loving, till life's day is done. The image of the Lamb, as a suggestion of Jesus, is common on the coins of the Knights of Malta, successors of the Templars. The Paschal Lamb, or lamb of sacrifice, is a type of the suffer- ings and death, the expiation and atonement taught in the Easter Services of the Templar Comman- deries of the present day. This was in the writer's mind when he penned the above, amidst pasto- ral scenes of Bethlehem and Galilee. THE EARNEST PLEA. Lord, why can I not follow now ? Where'er Thou goest let me go; Of Thy dark cup, oh, grant a share, And of Thy burdens let me bear; Only do Thou acknowledge me, Then, with full heart, I'll follow Thee ! Death — no, I do not fear his name; Cross — yes, I covet all its shame; Friends go and leave disconsolate; Foes crush me down with cruel hate; Only do Thou acknowledge me, Then, with full heart, I'll follow Thee ! Jesus, I've found in Thine employ. Still some new source of holy joy; Pilgrim, and sad, when shall I come Glad unto Thine eternal home! Only do Thou acknowledge me. Then with full heart, I'll follow Thee! FAITHFUL UNTO DEATH. Palm leaves to strew o'er our dead. Trump notes to grace his last way. Gems to bedeck the fair head, Crowned for death's glory to-day; Weep not midst triumphs like these, Give him with joy to the tomb; Wages of promise are his, Soon shall he rise from its gloom. Green live the deeds of our friend; Sweet is his virtue's perfume; Prayers from his soul did ascend, Pure as the dewy- washed bloom; Open his heart as the day. Prompt to yield Heaven its due; Strong to give virtue the sway, Heart-warm his pity, and true, Used, as set to music by various composers, at the Templar demonstrations associated with the obsequies of Sir James A. Garfield, President of the United States. 29 THE POETRY OF FREEMASONRY. THE BRIGHT AND MORNING STAR. THE GLEAMING OF THE ORIENT. The Orient gleams with starry beams, the Star of Christ is up; It guides us on our pilgrimage, it points the Nation's Hope; It points the flowery way of life, there's joy in every beam, And we shall surely find at last the Babe of Bethlehem. The generations of the dead have gone this way before; The Star to them, as unto us, immortal tidings bore; They bade farewell to earthly things, they counted all things dross. And found immortal glory in the burden of the Cross. And we have seen the Eastern Star break through the shadows dim; And, led by this, have hastened here to serve and worship Him, — The Lamb of God, th' Eternal Word, the Lily and the Sun, And the strong Lion, that shall raise the dead when all is done. We follow fast, we follow far, we follow while we live. We never cease, through weariness, the Worship that we give. We only crave to find at last, beyond the shadows dim, Our Rest and our Salvation in the Babe of Bethlehem. Then gleam, O Star, forever, And lead us on to God! THE GRAND ADVENT OF THE TEMPLARS. Hark to the din of drums ' List to the bugles' blare ! And lo, the cross-hilt column comes, — Was ever sight so fair ? See on the arched sky. Hear in the murmuring wave. How nature joins us joyously To meet the Templar brave ! The North sends forth her legion long. The East her tide compact and strong, The West her best of warrior throng, The South her Templars rare; Was ever sight so fair? Christ rules the earth to-day, — Light of the Cross illumes. His Beauseant on high display. And stir the rolling drums ! Host of the martyred Lord, Knights of the Orient Star, O spread His name, His praise abroad, — Was ever sight so fair? The North sends forth her legion long, The East her tide compact and strong. The West her best of warrior throng. The South her Templars rare; Was ever sight so fair ? The coming of the Commanderies to Chicago, Illinois, in the summer of 1880 was an event never to be forgotten by an eye witness. It demonstrated the strength and zeal of Templar Masonry with a force that has put to silence the cavilings of our opponents. The above lines were set to martial music by Frederic W. Root. FOR JESUS' SAKE. For Jesus' sake, — for O, a weary road O'er hill and valley Jesus trod for me; My gentle Shepherd, with the love of God, In mercy sought and found and set me free. I was a prisoner in the thrall of sin, I was a wanderer on the mountain bleak. And since my Saviour now hath brought me in, I'll guide and pity such/ijr Jesus' sake. For Jesus' sake, — for O, He died for me' It was my sin that drove him to the tomb ; In ghastly horror, on the accursed tree He bore them all while Heaven was draped with gloom; I cannot keep my tears — they fall like rain While thinking how that loving heart did break; And since he has removed sin's galling chain I'll consecrate my Wio. for Jesus' sake. For Jesus' sake, — for O, in whisperings low His Holy Spirit tells me — I am His! My spirit bounds to meet Him, and we go In sweet communion to the Land of Bliss! Come weal, come woe — it matters not to me ; Fast speeds the hour when angel wings I'll take. One with the saints in glory I shall be — Lift high your gates, ye Heavens, for Jesus' sake. SEARCH THE SCRIPTURES. O early search the Scriptures; 'tis the dew On tender leaves; 'tis the young rose's bloom; 'Tis the bright tinge of morning; 'tis the hue That doth on cheek of conscious virtue come; 'Tis all that gratifies the sight. To see this precious Book aright. , O fondly search the Scriptures; 'tis the voice Of loved ones gone forever; 'tis the song That calls to memory childhood's perished joys; 'Tis the blest accents of the angelic throng; 'Tis all that gratifies the ear, This holy Book aright to hear. O deeply search the Scriptures; 'tis the mine Of purest gold, and gems of richest sort; 'Tis life's full sustenance of corn and wine; 'Tis raiment, clean and white, from Heaven brought; 'Tis wealth beyond all we can crave, This Heavenly Book aright to have. For here, O here, the fond departed. The Man of Sorrows, slain for us, Speaks to the worn and broken-hearted. And tells us, " I have borne the curse ! Redeemed thee from the power of death, And sanctified thy parting breath ! " That in bright lands depictured here. Are many mansions, ample room. Where parted ones, of all most dear, Will bid us welcome from the tomb; Where many a friend we counted lost Is singing with the heavenly host. This is the one appointed way Through which the Holy Ghost doth speak; O search the Scriptures through life's day, And treasures of salvation seek; Assured there is no other ford Through Jordan's billows save the Word. 32 THE CHOICE OF DUKE GODFREY " Not where the Saviour bore Thorns on His brow; Not where my King upon Cross tree did bow; Not where the Prince of Life Sorrowed and groaned, Godfrey shall ever be Homaged and crowned. "Mine be the humbler name, Fitter by far, 'Warder of Tomb Divine, Christ's Sepulcher'; Mine at its portal In armor to lie ! Mine in death's ministry When I shall die." Knight of Christ's Sepulcher, Christ's Chevalier, Good Sword of Jesus, Oh, live grandly here ! Ashes of Godfrey, there's No place like this. Crowned in Christ's glory And reigning in bliss ! This redoubtable hero, Godfrey de Bouillon, when crowned as the first King of Jerusalem, August, 1099, refused to wear the emblem of gold and jewels, averring that " King Jesus had worn a crown of thorns." The writer visiting the site of his tomb in 1868, laid upon it a wreath of the spina-chrisH from the Jordan Valley, in commemoration of the story. RISE UP: HE CALLETH THEE. He calleth us to words and deeds of love, As spring calls forth from wintry crust the flowers ; He breathes within us spirit from above As zephyrs breathe within the sunny bowers ; He saith, Arise, shake off the dust, and go Where duty calls, where sorrow hath its sway; He points our feet the proper path, and lo. He promiseth to be with us alway! THE POETRY OF FREEMASONRY. THE SERVICE OF THE TEMPLAR. I SERVE, and my wages are ample, I watch by the gate of my Lord; The innermost joy of his Temple Not yet does the Master afford. But I SERVE at His will And all patiently still. At the Mystery gate I wait, I wait. I SERVE, and my service is holy, Though raiment be scanty and torn; The crumbs of the feast to the lowly, The rags to the watcher forlorn. I SERVE, and if sometimes o'er weary, Impatient at moments so slow. My Master sends messages cheery, "Be vigilant, gallant and true! " I SERVE, but the long watch is ending, The waning stars hint of the morn, My Lord from His palace is bending, Oh, joy to the watcher forlorn! For I SERVE at His will And all patiently still. At the Mystery gate I wait, I wait. The motto for the Prince of Wales, Ich Dim (" I serve "), is peculiarly applicable to the rela- tions borne by the Templar Knight to his Heavenly Master. As expressed in the Templar's Ritu- als and shadowed in the armorials of the Order, the position of a Templar is that of a servant the servant of Christ. His time of service is marked out in the mind of his Master, and his wages are "laid up in store for him," to be paid over at the proper time. Inscribed, under brotherly memories of many years, to Sir Theodore S. Parvin, Grand Recorder of the Grand Encampment of the United States. INVITATIONS TO PILGRIMAGE. Come then, dear followers of Christ, your hand; Together, Pilgrims, to the Holy Land! Climb nimbly now, along the sacred hills; Drink joyously the cool, refreshing rills; Tread the same pathway in this later age That Jesus trod in early pilgrimage. All well known things are there; from flowers that bloom And trees that soar, down to His empty tomb; And all things speak in nature's chorus true, Of Him who lived, and loved, and died for you. Come, and when Holier Land, where Christ hath gone. Breaks on your sight, — when breaks the expectant Morn O'er heavenly hills, and faith and hope shall die, The deepest secrets of the upper sky Shall be revealed; the humblest emblem here Shall have its antitype celestial there, And earth, with all its imagery be given A school to fit us for the perfect Heaven. NEVER FORGET. Never forget, dear Comrade, while you live, The ties of which the Templar's vow is wound; Never forget a Templar to forgive, If in his breast a kindred heart is found; Never forget, though rust and sin may soil. And lewd desires your bosom's tablet stain, There is full pardon after life's turmoil, If we but trust in Him "who rose again." Never forget the sad, sad story told This hour, of treason in Gethsemane; Never forget the good Cyrenian bold Who bore the Sufferer's cross so manfully; Never forget the taper quenched in night, The darkened room, the silent group around; Never forget the jubilant delight When in his place a worthier was found. Never forget to live the Templar's life, Though hard it may be, rough, and fraught with care; Our work, we told you, is a constant strife, — We promised you but coarse and scanty fare; Not long the weary arm, the moldy crust, — See on Celestial plains our camps are set! Strike and press on, brave Comrade, as you must, "By this sign conquer!" do thou ne'er forget! This piece is extensively used in the American Commanderies as an exhortation to the newly created, immediately following the accolade. For this use it admits of esoteric changes and inter- polations ad libitum. It has been set to music. &.-,. 35 THINKING OF JESUS. Reflections upon the Life and Work of the Lord Jesus Christ, while Exploring the Holy Land in 1868. In Nine Parts. That which we have seen with our eyes, and our hands have handled .... declare we unto ycu. — I John i, 1-3. L BETHLEHEM : THE PLACE OF HIS BIRTH. I thought of Jesus on the Hill Of Bethlehem, fair Bethlehem: The Shepherds watching through the night, — The angelic songsters clothed in light, — The promised Child so humbly born For pilgrimage of toil and scorn; Then, as I mused on them. This voice from Bethlehem I heard, — The Hill is Holy to our new-born Lord ! The city of Bethlehem, five miles south of Jerusalem, is charmingly situated upon an east- ern spur of the ridge that composes the land of Palestine. It is 2,700 feet above the Mediterranean, and 4,100 above the Dead Sea. It covers the hill, terraced on every side from the valleys, and is thus embowered in groves of mulberry, fig and olive trees, and grape vines that produce marvelous clusters. The Shepherds watching through the night. There were shepherds abiding in the field, keeping watch over their flocks by night. — Luke ii, 8. The angelic songsters, clothed in light. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them. And there was with the angel a multitude of the heavenly host praising God. — Luke ii. 9-13. The prom- ised child. Behold, a virgin shall bear a Son, and shall call his name Emmanuel. — Isaiah vii, 14. so humbly born. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.— Luke ii, 7. For pilgrimage of toil and scorn. I gave my back to the smiters, and my cheeks to them that plucked off the hair, hid not my face from shame and spitting.— Isaiah i, 6. " He went about doing good." II. NAZARETH: THE HOME OF HIS YOUTH. I thought of Jesus in the Vale Of Nazareth, sweet Nazareth. His name is murmured in its Fount, — His praises sweep along its Mount, — His youthful feet have trodden there, — His earliest thoughts distilled in prayer; Then, as I bowed in faith, This voice from Nazareth I heard, — The Vale is Holy to our youthful Lord! THE MASONRY OF CHRISTIAN KNIGHTHOOD. His name is murmured in its Fount, The fountain which supplies the people of Nazareth with water is one-half mile east of the city. Thither the mother of Jesus must have gone often with water jar on shoulder, and the prattling boy by her side, as the mothers of Nazareth are yet seen to do, morning and evening. His praises sweep along its Mount. Above the city of Nazareth, on the west, is the overhanging mountain described m Luke iv, 29. The view from its top is one of the broad- est and most interesting in all Holy Land, and as such must frequently have met the eye of the divine Nazarene. His youthful feet have trodden there. From the day of his learning to walk, to his departure upon his divine mission at the manly age of thirty, Jesus made his principal labors and journeys in and around Nazareth. His earliest thoughts distilled in prayer. As we read in Luke ii, 52, that Jesus, at Nazareth, grew " in favor with God," and as he was emphatically a man of prayer during his ministry, often withdrawing in solitude for that purpose, we may safely con- clude that his mind was absorbed in this sacred abstraction, even from early youth. III. JORDAN: THE SCENE OF HIS BAPTISM. I thought of Jesus in the rush Of Jordan's waters, cool and good; How cheering was that noontide draught ! Never such healthful cup I'd quaffed; So Christ, whose presence blest its wave. Health and refreshing coolness gave; Then, as well cheered I stood, This voice from Jordan's wave I heard, — The Stream is Holy to our baptized Lord ! Of Jordan's -waters, cool and good. The water of this swift-flowing river is much cooler than the atmosphere in the hot valley through which it flows, and being pure and wholesome, it is extremely grateful to man and beast. All the wild beasts and birds of the Jordan Valley throng to these waters as to a banquet God hath prepared for them. Never such healthful cup Vd quaffed. The writer had gone down from Jerusalem to the Dead Sea, bathed there, tarried there for some hours, and then traversed the burning plain six miles before he reached the Jordan, and this made his first draught of its cooling waters so delicious and refreshing that "the good cheer of Jordan" will abide in his memory so long as life shall last. So Christ, whose presence blest its wave. Then cometh Jesus to Jordan to be baptized.— Matthew iii, 13. Jesus was baptized of John in Jordan. — Mark i, g. Health and refreshing coolness gave. All the happiness of the body, as well as the spirit, is primarily due to Jesus, Creator of all things. This fact is realized with peculiar force by the traveler following up the traces of the divine feet. IV. GALILEE : THE CENTER OF HIS LABORS. I thought of Jesus by the Sea Of Galilee, blue Galilee: His sermon blessed its peaceful shore, — He stilled its tempest by His power,— His mightiest deeds He wrought and drew From fishermen there His chosen few; Then, as I bowed the knee. This voice from Galilee I heard,— The Sea is Holy to our laboring Lord! 37 Blue Galilee. The purity of the atmosphere in Palestine, giving a deep cerulean hue to every object, is peculiarly observable around the Sea of Galilee, as it lies in the bottom of a deep basin of basaltic mountains. All travelers remark " How blue is this charming lake ! " His ser- mon blessed its peaceful shore. The "Sermon on the Mount " wras delivered, it is believed, upon the hills that overhang the Sea of Galilee on the west. In that clear atmosphere, the sound of his voice would readily reach the sea shore, and mingle with the singing tones of the waters as they ripple along the sand. He stilled its tempest by his power. He rebuked the winds and the sea; and there was a great calm. — Matthew viii, 26. The Sea of Galilee is subject to sudden storms like the one described in the Scripture. His mightiest deeds he wrought. Some twenty out of the thirty-five of the recorded miracles of Jesus, including the cleansing of the leper, restoring the blind to sight and raising the dead, were performed around or in the vicinity of the Sea of Galilee. drew from fishermen there. His chosen few. Jesus walking by the Sea of Galilee saw Peter and Andrew, fishers, and James and John, in a ship mending their nets, and he called them. — Matthew iv, 18- 21. It is thought that all the Apostles, save, perhaps, Judas Iscariot, were residents of the vicinity of Capernaum. V. GETHSEMANE: THE GARDEN OF HIS AGONY. I thought of Jesus, in that Grove Of agony, Gethsemane : Its hoary, leaves around me sighed, Its dewdrops wept ; my spirit vied With nature's grief, till I forgot All time, all space, in that sad spot ; Then, as my thoughts came free, This, from Gethsemane I heard, — The Grove is Holy to our sorrowing Lord ! that Grove of agony, Gethsemane. — The present inclosure of Gethsemane, a scanty half acre, is marked by the presence of eight large olive trees, to which were applied by the writer of this poem the names of eight pious song writers of America. Its dewdrops wept. — The writer visited the Garden of Gethsemane at the close of the day, as the cool olive leaves began to con- dense from the superheated atmosphere the refreshing dews of evening. I forgot all time, all space in that sad spot. — Cold must be the heart that can meditate under the trees of Gethsemane without tears. The writer reading there "of the agony" and " the sweat," as recorded in Luke xxii, was fain to yield to an uncontrollable gush of emotion. VI. JERUSALEM: THE CITY OF HIS DEATH. I thought of Jesus, as I wralked A pilgrim through Jerusalem. What memories does its history trace ! His living love ; His dying grace ; The bread ; the wine ; the coming doom ; The Scourge ; the Crown ; the Cross ; the Tomb ; Then, in the Paschal hymn, This, from Jerusalem I heard, — City most Holy to our dying Lord ! J walked a pilgrim through Jerusalem. — Jerusalem is, of all the cities upon earth, the nucleus of pilgrimage. The Jews crowd there as to the capital city of their fathers ; the Moham- 38 medans visit Jerusalem in multitudes, as a noted place in the history of their own lawgiver ; and Christians "walk about Zion," as to the place of " the death and rising again " of the Son of Man. Mount Moriah, the site of the Jewish temple, is equally holy to both. His living love. — Jesus having loved his own which were in the world. He loved them unto the end. — John xiii, i. His dying grace. — Then said Jesus, Father, forgive them, for they know not what they do. — Luke xxiii, 34. Greater love hath no man than this, that a man lay down his life for his friends. — John xv, 13. The bread, . — He took bread, and gave thanks and brake it, and gave unto them. — Luke xxii, 19. the wine . — He took the cup and gave it to them and they all drank of it. — Mark xiv, 23. the coming doom. — Jesus knew that his hour was come that he should depart out of this world. — John xiii, i. The Scourge . — He scourged Jesus. — Matthew xxvii, 26. Pilate therefore took Jesus and scourged him. — John xix, i. the Crown . — The soldiers therefore platted a crown of thorns and put it upon his head. — John xix, 2. the Cross . — He bearing his Cross went forth. — John xix, 17. the tomb. — Joseph laid him in a sepulcher. — Mark xv, 46. A new sepulcher wherein was never man yet laid. — John xix. 41. VH. OLIVET : THE MOUNT OF HIS ASCENSION. I thought of Jesus, on the Mount Of Olivet, gray Olivet ; 'Twas there He led His weeping band, Within their group they saw Him stand. His parting promises were given. He blest them, rose and went to Heaven; Then, as I turned my feet. This Voice from Olivet I heard, — The Mount is Holy to our ascended Lord ! ^ay Olivet. — The character of the stone which composes the country around Jerusalem is calcareous, producing a thick, caustic and grayish dirt. The general impression made upon the traveler's mind is grayishness. Within their group they saw Him stand. — No painter has suc- ceeded in embodying this event. The King about to exchange His earthly for His heavenly throne; the waiting Discipi.es accompanying Him to the very confines of His promised possession ; the solitary place; the awful expectation standing out upon the countenances of His own, — the idea is too grand for mortal pencil to delineate. His parting promises were given. — Behold I send the promise of my Father upon you. — LuKE xxiv, 49. This Jesus shall so come in like manner as ye have seen him go. — Acts i, ii. He blest them . — He lifted up his hands and blessed them. — Luke xxiv, 50. rose, and went to Heaven. — While he blessed them he was parted from them and carried up into Heaven. — Luke xxiv, 51. He was received up into Heaven and sat on the right hand of God. — Mark xvi, 19. He was taken up and a cloud received him out of their sight. — Acts i, 9. VIII. THE FIRST SUMMARY OF CHRISTIAN TESTIMONIES. Thus Holy Land, on every side Tells of the One, the Crucified ! Its Hill tops sacred witness bear. That He, the homeless, slumbered there ; Its Plains His footsteps still imprint. Who o'er their thirsty pathways went ; 39 Its Waters His blest image trace That once reflected Jesus' face ; Its Stars on Heaven's broad pages write That Jesus prayed beneath their Hght ; Its Flowers in grace and perfume tell That their Creator loved them well ; And e'en its Thorn tree bears His Name Whose platted Crown was woven of them. That He, the homeless, slumbered M«-•:. THE MASONRY OF CHRISTIAN KNIGHTHOOD. When sweet peace shall bless us, Brother, And the fire and shot have ceased. Then we'll strive not to remember All the cruel things that passed; But there's one thing we'll forget not, While a memory we bear; It is the sacred tie so cherished By the Brothers of the Square. Composed and sung at an assembly of Masons held at Memphis, Tennessee, in the summer of 1863, in which both Federal and Confederate soldiers were present. The air is Mr. Root's "Just Before the Battle, Mpther." THE WASTINGS OF WAR. How many a strong right hand that grappled ours In truest faith; How many a generous heart, with mercy filled. Lies low in death ! How many a beaming eye, that caught the light From the better shore; How many a tongue that thrilled our inmost chords Will speak no more ! How many a seat where sat the good and true Is vacant now ! How many a foot in mercy's quest that flew No more shall go ! How many a knee that bent with ours in prayer. Or prayed alone. Has vanished from our mystic brotherhood. And gone — and gone — To the Celestial Lodge, the Land of Peace, And Light, and Song, Where war and bloodshed have no entering. Nor vice, nor wrong ! Where the Supreme Grand Master wise presides. No blight, nor curse. And keeps, in holy welcome, crowned and blest, A place for us ! The will of God is done — Their mortal race is run — Beneath the circling sun 47 They're seen no more; Their bright and genial word Can never more be heard On earthly shore. Remains there naught of them except the dust Wherewith is mingled Masons' dearest trust. Oh, brave and true, farewell ! Though south winds make your knell. And sprigs of cypress fell Upon your grave — In memory shall abide The gallant ones who died Our land to save; No h&it&r place to die beneath the sun, No better time than where our duty's done. In reply to a copy of this sent to President Lincoln, a most complimentary letter was received. COMING HOME TO DIE. The war-worn soldier leaves The camp where comrades lie ; Alas, his cheeks, how deathly pale ! Alas, his limbs, they bend and fail ! He's coming home to die ! The last tattoo yet lingers on his ear, The last command the dying brave shall hear. The heavy, mournful look, — The melancholy eye ; He's thinking of his comrades now Who went with him a year ago. Who went with him to die. Their joyful shouts yet linger on his ear. Their songs and revelings he seems to hear. Meet him with cheering words — Hands full of sympathy ; Throw wide your doors in welcoming ; Let woman's love her graces fling Around him ere he die. He dies for woman's love and woman's faith ; Her honor lives in that brave patriot's death. 48 THE MASONRY OF CHRISTIAN KNIGHTHOOD. Now go with trumpets forth, Let drum and fife reply ; Join, oh, ye patriots, round the grave Of him, the generous and the brave. Who homeward came to die. The last tattoo has beat upon his ear, The last command the fallen brave shall hear. Set to music, and largely used in the funeral services of the heroes whose returned bodies were made occasions of public honors. HYMN OF THE MASON SOLDIERS. Brothers, met from many a nation, Far away from home. Men of every rank and station, Round this altar come. Bring your hearts, so full of feeling; Join your hands, so true; Swear, ye sons of truth and honor, Naught shall sever you. CHORUS. War's dark cloud will vanish, — Joy to East and West, Oh, Brothers! Though the land is full of weeping. Masons, Masons still are blest. Come, forgetting every sorrow, Level bring, and Square; Leave all trouble to to-morrow; Each the Compass bear; Pass a Trowel o'er the discord; Wear the Lambskin white; Brothers, one more happy meeting In our Lodge to-night. In the circle here extended, Shadowy forms appear; With our loving spirits blended, Dead ones, ah, how dear! Dead on many a field of battle Lost to friends and home, Yet in Mason's love surviving, Round this altar come. When to distant homes returning. We shall say farewell, And shall cease the tender yearning, Now our bosoms feel. Prattling lips and sweet caresses, All the joys of home. Will bring back the loving circle. Round this altar come. In camp, hospital, and on the march, the "Friends of the Square" in both armies, were wont, during their campaigns, to enliven the sad hours by singing this " Hymn of the Mason Soldiers," as arranged to Brother Henry Tucker's melody, " When this Cruel War is Over." THE SHORTENING CHAIN. War's hand has sorely tried our Brotherhood; They sleep on every hard-fought battle plain, They who around our Altars loving stood. Shall never stand at Mason's side again. The sinewy grip's relaxed, the tongue is mute, Death's heavy fetters clog the willing foot. The Chain is shortening, where they once were found; Close in, close up! the Gavel calls in vain; The song has lost, ah, many a well known sound — Brothers, the louder sing the mystic strain! Though we and all our works shall pass away. Freemasonry must never know decay! Thank God, and yet again thank God, a few Of the old love-warmed Brotherhood abide! A few whose charitable hands will do Whate'er their hearts may prompt of generous deed. For such as I have found on life's hard road, I humbly, and yet gratefully, thank God! Written in 1863, THE COLOR GUARD. Hurrah, the noble color guard. How grandly they are led! Though many fall by steel and ball, Right gallantly they tread! Hurrah, the eagle points the way, And never be it said, That living soldier fought to-day, Less bravely than the dead. Hurrah, through storms of shot and shell The colors proudly fly. The patriot marks their progress well, And follows, though he die; The dead behind, the foe before. Above, the pitying sky. And hark, o'er all the cannon's roar, Hu rrah, — 'tis victory ! The colors that so proudly flew Are blackened now, and torn; The color guard, alas, how few Of all who hailed the morn! But yet, hurrah, the foemen fly, ■ The bloody day is won, And other gallant forms supply Their place whose deeds are done ! MASONIC REFLECTIONS IN A MILITARY PRISON, Pining in the prison cell, Those we cherished long and well ; Brothers of the mystic light In the dungeon's gloom to-night ; Brothers of the perfect square, On the damp ground, cold and bare. Far from home and hope removed. Brothers fondly, truly loved. Prisoners, as they sadly muse. Do they ever think of us? Do the memories of the tie Woven strong by Masonry, Enter in the dungeon's gloom Bearing thoughts of Masons' home. Masons' song, and Masons' light? Is it so with them to-night? We can almost hear the sigh And the groan of the reply ; Listen to the dungeon's voice : "Memories of mystic joys, Sweet illusions of my cell, Emblems prized and pondered well, Words of sweetest, sunniest cheer, Signs expressing truth so dear ! " While we pray, then be our prayer Fervent for the prisoner ; While we sing, let every note Name the absent, not forgot ; While refreshment hours we join, To their memory drink the wine ; And the toast of all the best Be, "Our captives, soon released !" T,his effusion was a marked favorite of Brother General Stephen A. Hurlburt, of lUioois. 'E^"^ "'i^ / — — ^1 1* ^ THE UTTERANCES OF THE SWORD. A DRAMATIC POEM, EMBODYING, IN NINETEEN DEMONSTRATIONS, THE AUTHORIZED MOVEMENTS OF THE SWORD EXERCISE OF KNIGHTS TEMPLAR. And the king said, Bring me a sword. — I Kings iii, 24. Nation shall not lift up sword against nation, neither shall they learn war any more.— Isaiah ii, 4. Take the sword of the Spirit which is the word of God.— Ephesiaks vi, 17. Galeatum ser6 duelli pcenitet. — Juvenal. ' The Tactical works authorizing these movements are those most in favor among American Knights Templar, such as the Manuals of Grant, Meyer, Welch, Loder, Ruckels, Gariield, Eddy, Robinson, etc. GENERAL DIRECTIONS FOR USE. 1. It is well to have some officer (the Eminent Commander, for instance) to give the word of command, but if it is not convenient the Demonstrator himself may do so. 2. The word " Sword " (not " Swords ") is used in the words of command. 3. The time necessary for the full recital of the poem is from twelve to fifteen minutes. 4. A slight delay is necessary after the word of command, to give proper effect to the lines. 5. In several instances two or three movements described in the Tactics are embodied here in one motion, that greater effect may be given to the words. S3 .^\^ J THE UTTERANCES OF THE SWORD. The favor with which my poem The Master Cometh (1873) was received, awakened in me the ambition to do something better. I longed to produce a work worthier the Fellowship of the Sword, whose white tents are dotting the Masonic arena in every jurisdiction of our country. I thought to compose something nearer the exalted theory of "The Freemasonry of Christ the Lord," — a poem, to be elaborately wrought, and demonstrated in nineteen parts by those pictur- esque movements of the Sword which are the chief attractions of the Templar's Exercise. Leisure was afforded me in the summer of 1882, and here is the result. My concept will appear upon perusal of the composition. Before me I set an image of a healthy, sober, soldierly figure, standing squarely before an audience of Templar Knights, and so expanding the lessons of the cross-hilt Sword, so intimating, by tone and gesture, the esotery of the Templar rituals, that the initiate will gain more light and the uninitiate more desire for light in the magnanimous branch of Freemasonry. The test has been applied in the delivery of the piece in Boston, New York, Chicago and elsewhere, also before the Grand Comraandery of Kentucky, which courteously accepted the Dedication. I only add that in using the word " Demonstration," at the head of each of the nineteen parts, I refer to the definition of the term, "an expression of feeling by outward signs." The finest historical figure of a Sword is that of Arthur's ExcALiBUR, and I cannot more worthily close this page than to copy Mr. Tennyson's lines describing it. The passage is from " The Idyls of the King," "The Passing of Arthur," where the dying warrior directs Sir Bedivere to restore the noble weapon to the waters whence it came : .... "Take my brand Excalibur, Which was my pride . . . take Excalibur And fling him far into the middle mere ; Watch what thou seest, and lightly bring me word." Then quickly rose Sir Bedivere, and ran, And leaping down the ridges lightly, plunged Among the bulrush beds, and clutched the Sword, And strongly wheeled and threw it. The great brand Made lightnings in the splendor of the moon, And flashing round and round, and whirl'd in an arch. Shot like a streamer of the northern morn. Seen where the moving isles of winter shock By night, with noises of the northern sea ; So fl^-shed and fell the brand Excalibur. But ere he dipt the surface, rose an arm Clothed in white samite, mystic, wonderful. And caught him by the hilt and brandished him Three times, and drew him under in the mere. The sword exercise of itself is an elegant and manly accomplishment, developing gracefulness and activity, while it imparts suppleness to the limbs, strength to the muscles and quickness to the eye ; and it is a source of surprise to many, as well to Masons as non-Masons, that while the marches and evolutions of the Templar Commanderies are so thoroughly taught that no further im- provement seems possible, the use of the swordis comparatively little regarded. In earlier days the manner of a skillful swordsman was grave, graceful and decorous. The most undaunted and ener- getic courage was marked by the greatest modesty, and never until the moment of trial arrived was the full man made manifest. THE MASONRY OF CHRISTIAN KNIGHTHOOD. THE FIRST DEMONSTRATION (in Eight Motions). DRAW SWORD. Come out,' come out," thou glittering brand ! ' Obey a Christian Knight's command ! ' Inspire a Templar's hand ! Celestial signs, thou sword, reveal " In cut ° and flash ' of sacred steel, As in the ancient Band!' As when, before the Saviour's shrine, Each Templar breathed his countersign ! Fig. Fig. 2. Explanatory Notes. — i. With the left hand seize the scabbard near the top, and press it against the thigh; with the right grasp the hilt and bring it a little forward. Draw the sword until the right forearm is horizontal, as in Figure i. ( In some Manuals it is directed to begin with the Hand Salute, which is made by extending the right hand its full length, palm upward, finger for- ward, and then grasping the hilt as above; a graceful performance.) 2. Complete the sword drawing with a quick motion, raising the right arm to its full extent, at an angle of forty-five degrees, with the body ever square to the front. 3. Turn the sword and bring it to the Present, as in Figure j, explained in Demonstration II. 4. Come to the Carry, as in Figure 2, the sword being vertical against the right shoulder, edge in front ; the grip inclosed with thumb and forefinger ; the left side of the grip and the thumb against the thigh ; left arm nearly extended ; the other fingers extended and joined in rear of the grip, the elbow near the body. This is the most natural and manly of all military positions. (The English method of drawing the foil, which is much like the Templar's Sword, is to advance the right foot slightly to the front, take the scabbard with the left hand, raise the right elbow as high as the shoulder, seize the hilt with right hand, nails turned inward, and having drawn the foil, pass it with vivacity over the head in a semicircle, and bring it down to the guard.) 5. Raise the sword vertically above the head, executing the movement with spirit. 6. Flourish the sword to the left. 7. Flourish the sword to the right. 8. Return to the Carry as in Figure a. THE SECOND DEMONSTRATION (in Three Motions). PRESENT SWORD. Oh, Prince Emmanuel, Son of God,' From this far-off and humble sod. Once by thy gentle footsteps trod. Thee, Jesus, we salute!'' Omniscient King, behold our Band As with this emblematic brand. Our work we execute! Each movement of the Knightly Sword Shall tell of Thee, thou Templar's Lord!' Fig. 3. THE POETRY OF FREEMASONRY. Explanatory Notes. — i. Come from the Carry to the Present, as in Figure j. This brings the sword to the front, the hand so high (hat the cross hilt is opposite the chin and six inches in front of it; the back of the hand to front; right forearm resting along the side and breast; elbow against the body; end of hilt nearly against the breast; thumb on the back of the grip to the right; the blade inclined to the front at an angle of twenty-five or thirty degrees from the perpendicular. 2. Make the Officer's Salute as Figure 4, by dropping the point of the sword near the ground (not touching it), and on a line with the right foot, the arm extended so that the right hand is near the right thigh with the back to the rear; arm extended; flat of the sword to the front; body plumb and square to front. 3. Come to the Carry. Demonstration II should* be made with a subdued and reverential voice and manner. If any Christian Knight objects, upon Unitarian principles, to the expressions " Son of God " and " Omniscient Christ," he is at liberty to substitute others more in harmony with his views. THE THIRD DEMONSTRATION (in Three Motions). SUPPORT SWORD. Embattled hosts are pressing Along the serried line, Their venomed darts distressing The Guardians of the Shrine. Support, brave Knights,' with dauntless mind!' What though the foemen's banner flaunt! Little we reck, upon the wind. Blasphemous word and taunt!" Fig. 5. Explanatory Notes. — i. First motion from the Carry: Bring the sword vertically to the front of the center of the body, the cross six inches from the breast. 2. Second motion: Bear the sword to the left side, the cross opposite the hollow of the elbow; with the left hand grasp the right elbow, the thumb over and resting on the forearm of the right; the blade perpendicular {Figure ^). (Some Monitors give Port Sword, as in Figure 6, for the Support.) 3. Seize the blade without deranging its position, with the thumb and forefinger ot the left hand, the left elbow remaining close to the body as a pivot. Carry the sword vertically, with both hands, to its place at a Carry, fingers extended, pressing the sword gently against the hollow of the shoulder, hand at the height of the shoulder, its back to the front, elbow near the body. Then drop the left hand to the side. Guardians of the Shrine. The Templars were appropriately styled Guardians of the Shrine, for they sentineled the highways that led to it, they stood as watchmen at every gate opening to it and day and night kept guard upon the Sepulcher of their Lord. Upon the wind. The word wind in the seventh line, is made, by poetic license, to rhyme with viind. As remarked before, the exercise of the sword is an elegant and manly accomplishment, devel- oping gracefulness and activity, while it imparts suppleness to the limbs, strength to the muscles, and quickness to the eye. There are few sights in Disciplina, ancient or modern, more attractive than a line of Knights upon the position indicated in Figure s- They seem to be awaiting in the calmness and strength of Christian faith, whatever fate has marked out for them. In the early allusions to the Order of Rhodes and Malta, this figure was often used. Upon this isolated rock 5(5 THE MASONRY OF CHRISTIAN KNIGHTHOOD. at Rhodes, cut off from all the Christian world, a position thrust, as it were, into the very face of their implacable enemy, the Moslem, the little group of "Chevaliers of Jesus" held their lines steadily. All true hearts must honor a lofty and fearless spirit that seeks no selfish end, but braves all opposition from the noblest impulse. With force of arms we nothing can; Full soon were we downridden; But for us fights the proper Man, Whom God Himself hath bidden. Ask ye who is this same ? Christ Jesus is His name, — The Lord Sabbaoth's Son; He, and no other one, Shall conquer in the battle. THE FOURTH DEMONSTRATION (in Three Motions). PORT SWORD. To the ardent Pilgrims journeying from afar,' Warriors enlisted in Jesus' Holy War, 'Neath the Cross the sacred Word," Speaks the one effulgent Lord. Purged from slavery and sin. In Hoc SiGNO, we come in ; Open, Warder, at the gate, Wide to admit this conquering Band ! Thou, the King of earthly state. Thou, the King of Heavenly Land ! ' Fig. 6. Explanatory Notes. — i. Seize the blade by the thumb and forefinger of the left hand, the left elbow remaining as a pivot, close to the body. 2. Bring the sword diagonally across the front of the body, flat of blade to the front and rest- ing in the hand at the height of the breast, thumb extended in rear along the blade toward the point, the right hand grasping the hilt and nearly in front of the right hip, the edge of the sword down {Figure 6). 3. Return to Carry by bringing' back the sword with both hands, the left coming as high as the right armpit, and pressing the blade to its place; the fingers extended at the height of the shoulder; the elbow near the body, the back of the hand to the front. Drop the left hand to the side. Neath the Cross the sacred Word. The '■Cross and Word here refer to objects on the Baldric. In declaiming, the speaker should give point to this passage by casting his eye upon the Cross and the inscription, In Hoc Signo Vinces, below it. How far we may put faith in the legend of Constantine concerning " the Cross in the sky" will not be argued here. It is certain, however, that this emblem; the Cross, was seldom found in use before his time, and whatever motive may have actuated that astute monarch, he placed it in the form of the Greek XP upon the legendary standards in place of the eagle. The motto In Hoc Signo Vinces, both in its Latin and Greek forms, is seen upon the coins of the immediate succes- sors of Constantine, as early as A.D. 340. The history of the Cross itself is full of interest to the Templar. Thousands died to rescue it from the infidel. Kings and Knights fought side by side to rescue it, and dying, were buried at its foot. THE POETRY OF FREEMASONRY. Fig. 7. THE FIFTH DEMONSTRATION (in Four Motions). ORDER SWORD. But who is this,' in humble weeds, with Cross and Cord and Scrip, This man impetuous, resolved to share our fellowship? With "pure ablutions" thoroughly washed, with "patience sorely tried," Waiting to have instructions from the one unerring Guide ! Welcome the stranger, — give him bread, — his water cruse supply; Cheer him with comfortable words ; his tears of weakness dry; 'Tis written in Heaven's Chancery^ that they who help the poor Shall find their deeds remembered when they knock at Heaven's door.' Then cover ye their nakedness, who, poor and friendless, come! Fling wide your Asylums, Noble Knights, and give the homeless home! Strike manfully, Brave Heroes, when the defenseless call, And with your comrades conquering stand, or with your comrades fall.^ Explanatory Notes. — i. Take position of Order Sword, viz.. bring tlie sword point to the ground, one inch from the point of the right toe and on a line with it; the sword vertical, the right hand resting on the top, back of the hand up, first three fingers in front touching the grip, the thumb and little finger partially embracing it {Figure 7). 2. Raise the sword impressively, and point as if to some object in the sky above, following the movement with the eye. 3. Return to Order Sword, as in Figure 7. 4. Carry Sword, as in Figure 2. (In some tactical Manuals the movement called " Order Sword" is omitted.) ' Tis written in Heaven's Chancery, etc. The reference is to the sublime description of the Final Judgment, divulged in Matthew xxv: "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; " For I was an hungered and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and ye took me In; " Naked and ye clothed me; I was sick and ye visited me; I was in prison and ye came unto me. " Then shall the righteous answer him, saying. Lord, when saw we thee an hungered and fed thee ? or thirsty and gave thee drink ? "When saw we thee a stranger and took thee in? or naked and clothed thee? . . . And the King shall answer and say unto, them, . . . Inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me." THE MASONRY OF CHRISTIAN KNIGHTHOOD. THE SIXTH DEMONSTRATION (in Four Motions). CHARGE SWORD. Speed the spoil, the booty hasten. Templars charge^ along the lines ! See the opposing forces shaken, Victory to us inclines !' Innocent maidens, helpless orphans. Widows destitute, forlorn. Will you leave them all to scorn ? By the power of Christ's religion, Templars charge," nor be forsworn." Fig Explanatory Notes. — i. Take position of Charge Sword. This is to bring the right heel \n rear of left; bend the left knee slightly; incline the body forward, supported principally by the ■•eft foot; at the same time drop the point of the sword forward to the height of the belt, the right (land firmly grasping the handle, the thumb against the hip {Figure \ ./ For God has given Light Divine That we may walk opposed to sin; — And sympathy and brotherly love Are emanations from above; — And life itself is only given To square and shape our souls for Heaven, The glorious temple in the sky, The grand Celestial Lodge on high. GAVEL SONG. Through the murky clouds of night. Bursts the blaze of Orient light — In the ruddy East appears the breaking Day. Oh, ye Masons, up ! the sky Speaks the time of labor nigh, And the Master calls the quarrymen away. CHORUS. One, Two, Three, the Gavel sounding, One, Two, Three, the Craft obey; Led by holy Word of Love And the fear of One above, In the strength of God begin the Opening Day. Oh, the memory of the time When the temple rose sublime, And Jehovah came in fire and cloud to see ! As we bowed in worship there First we formed the Perfect Square, And the Master blessed the symbol of the free. While the Mason craft shall stand, And they journey o'er the land. As the golden sun awakes the earth and main. They will join in mystic ways To recall the happy days When on Zion's mount they built Jehovah's fane. Life is fleeting as a shade,^ We must join the quiet dead. But Freemasonry eternal life shall bear; And in bright millennial way They will keep the Opening Day With the Sign and Step that make the Perfect Square. 78 SYMBOLICAL MASONRY. THE LEVEL. We love to hear the Gavel, to see the silver Square, But the moral of the Level is best beyond compare, — Is best beyond compare for it guides us to the West, Where the shades of evening cover the islands of the blest. When the weary day has parted and starry lights appear. We miss the faithful-hearted, the brother-forms so dear, — The brother-forms so dear, of all the world the best, But the Level points their mansions in the islands of the blest. And we again shall meet them within the sunset band, And face to face shall greet them, the Unforgotten Band, — The Unforgotten Band, whose emblem is the best. The Level, for it points us to the islands of the blest. THE TROWEL. The Perfect Ashlars, duly set Within the walls, need mortar yet — A Cement mixed with ancient skill, And tempered at the Builder's will ; With this each crevice is concealed — Each flaw and crack securely sealed, — And all the blocks within their place United in one perfect mass ! For this the Trowel's use is given, — It makes the work secure and even ; Secure, that storms may not displace. Even, that beauty's lines may grace ; It is the proof of Mason's art Rightly to do the Trowel's part ! The rest is all reduced to rule, But this must come from God's own school ! We build the " House not made with hands "; Our Master, from Celestial lands. Points out the plan, the blocks, the place, And bids us build in strength and grace: From quarries' store we choose the rock. We shape and smooth the perfect block. And placing it upon the wall. Humbly the Master's blessing call. THE POETRY OF FREEMASONRY. But there is yet a work undone, — To fix the true and polished stone ! The Master's blessings will not fall Upon a loose, disjointed wall ; Exposed to ravages of time. It cannot have the mark sublime That age and honor did bestow Upon the Fane on Sion's brow. Brothers, true Builders of the soul. Would you become one perfect whole. That all the blasts which time can move Shall only strengthen you in love ? Would you, as Life's swift sands shall run. Build up the Temple here begun, That death's worst onset it may biave, And you eternal wages have ? Then fix in love's cement the heart ! Study and act the Trowel's part ! Strive, in the Compass' span to live. And mutual concessions give ! Daily your prayers and alms bestow, As yonder light doth clearly show. And walking by the Plummet just. In God your hope, in God your trust ! THE PUBLIC GRAND HONORS. Bear on your souls, dear friends, the blest departed ; Engrave on memory his beloved name ; Gone to his wages, gone, the faithful-hearted. Write on heart tablets his deserved fame. His spotless truth, his boundless charity. His trust in God,' his love for Masonry. II. Look to the Lodge floor where he now is walking! Angel and spirit, he is clothed in white ; Hark, of what mysteries he now is talking : Too bright, too dazzling for our mortal sight ! There his undying nature has its rest, In the communion of the good and blest, 80 III. Honor the grave, honor the open earth, Honor the body that we give to clay ; 'Twas an immortal structure from its birth. And it shall have its resurrection day ; Tenderly give to mother earth the prize, And let her keep it till God bid it rise. In recitation, these lines are pointed by tlie three appropriate movements of the Public Grand Honors as practiced in this country. THE PILLARS OF THE PORCH. The Old is better : is it not the plan By which the wise, in by-gone days, contrived To bind in willing fetters man to man. And strangers in a sacred nearness lived ? Is there in modern wisdom aught like that Which, midst the blood and carnage of the plain. Can calm man's fury, mitigate his hate, And join disrupted friends in love again ? No ! for three thousand years the smiles of Heaven, Smiles on whose sunbeams comes unmeasured joy, To this thrice-honored Cement have been given. This Bond, this Covenant, this sacred Tie. It comes to us full laden ; from the tomb A countless host conspire to name its worth. Who sweetly sleep beneath th' Acacia's bloom ; And there is naught like Masonry on earth. Then guard the venerable relic well ; Protect it, Masters, from th' unholy hand ; See that its emblems the same lessons tell Sublime through every age and every land ; Be not a line erased ; the pen that drew These matchless tracings was the Pen Divine • — Infinite Wisdom best for mortals knew — God will preserve intact the Grand Design. An innovation upon the Masonic landmarks is like removing one of the emblems from the Pillars at the entrance of the Temple. It is Masonic sacrilege. THE POETRY OF FREEMASONRY. THE FIVE POINTS OF FELLOWSHIP. Joyful task it is, dear Brothers Thus to take upon the lip With full heart, and fitting gesture. All our points of fellowship. Foot and knee, breast, hand and cheek Each a measured part shall speak : Speak of answering mercy's call ; Speak of prayer for Masons all ; Speak of keeping secrets duly ; Speak of stretching strong hand truly ; Speak of whispering the unruly. Foot to foot : 'tis Mercy's mandate. When is heard the plaintive sigh. Hungry, thirsty, homeless, naked. On the wings of aid to fly ; Hasten, mitigate the grief, — Hasten, bear him quick relief ! Quick with bread to feed the hungry ; Quick with raiment for the naked ; Quick with shelter for the homeless ; Quick with heart's deep sympathy. Knee to knee . in silence praying. Lord, give listening ear that day ! Every earthly stain confessing. For all tempted Masons pray ! Perish envy, perish hate, For all Masons supplicate. Bless them. Lord, upon the ocean ; Bless them perishing in the desert ; Bless them falling 'neath temptation : Bless them when about to die ! Breast to breast : in holy casket At life's center strongly hele. Every sacred thing intrusted. Sealed by faith's unbroken seal ; What you promised God to shield Suffer, die, but never yield. Never yield whate'er the trial ; Never yield whate'er the number ; Never yield though foully threatened, Even at the stroke of death. SYMBOLICAL MASONRY. Hand to back : A Brother falling, — His misfortune is too great, Stretch the generous hand, sustain him, Quick, before it is too late. Like a strong, unfaltering prop, Hold the faltering Brother up. Hold him up ; stand like a column ; Hold him up ; there's good stutf in him ; Hold him with his head toward Heaven ; Hold him with the lion's grip. Cheek to cheek : O, when the tempter Comes, a Brother's soul to win, With a timely whisper warn him Of the dark and deadly sin. Extricate him from the snare, Save him with fraternal care. Save him, — heavenly powers invoke youy Save him, — man is worth the saving, — Save him, — breathe your spirit in him As you'd have your God save you. This completes the obligation ; Brothers, lest you let it slip. Fasten on tenacious memory All our points of Fellowship ; Foot and knee, breast, hand and cheek, — Foot and knee, breast, hand and cheek. The above was a favorite poem of Brother Andrew Johnson, late President, and is one that has entered largely into popular use, during the twenty years since it was written. The paraphrase embodies the following ancient form of injunction. " Foot to foot [teaches ] that we will not hes- itate to go on foot and out of our way to aid and succor a needy Brother ; knee to knee, that we will ever remember a Brother's welfare, in all our applications to Deity ; breast to breast, that we will ever keep, in our breast, a Brother's secrets, when communicated to us as such, murder and treason excepted ; hand to back, that we will ever be ready to stretch forth our hand to aid and sup- port a falling Brother ; Cheek to cheek, orniouth to ear, that we will ever whisper good counsel in the ear of a Brother, and in the most tender manner remind him of his faults, and endeavor to aid his reformation ; and will give him due and timely notice that he may ward off all approaching danger." These sentiments seem to express the whole charitable scheme of Freemasonry. In the succeeding poem the same thought is wrought out to correspond with the English form of injunc- tion. Men and brethren, hear me tell you What we Masons vowed to do, When, prepared at mythic altar. We assumed the Masons' vow : 83 Hand and foot, knee, breast and back, Listen to the charge they make. Men and brethren, God be with you While you keep the charge they make ! Hand to hand, in mystic meeting, Thrills the Masons' cordial clasp, Telling of a deathless greeting Linked in this fraternal grasp : While upon God's earth we stand Truth and love go hand in hand. Men and brethren, God is with you While in loving grasp ye stand ! Foot to foot, he stands before you Upright in the plummet's line ! Share with him your manly vigor, Be to him the power divine. While he keeps the unerring law, • Never let your foot withdraw. Men and brethren, God be with you, While ye keep the unerring law ! Knee to knee, in earnest worship, None but God to hear and heed. All our woes and sins confessing, Let us for each other plead. By the spirit of our call Let us pray for Brothers all. Men and brethren, God be with you. While ye pray for Brothers all ! Breast to breast, in sacred casket. At life's center let us seal Every truth to us intrusted, Nor one holy thing reveal. What a Mason vows to shield Die he may, but never yield. Men and Brethren, God be with you. While your mysteries you shield ! Hand to back, no base-born slander Shall assail an absent friend ; We from every foul aspersion Will the honored name defend, 84 \, Warding from a Brother's heart Slander's vile, envenomed dart. Men and Brethren, God be with you, Warding slander's venomed dart ! Let us, then, in earnest ponder What we Masons vowed to do. When prepared at mythic altar We assumed the Mason's vow. Hand and foot, knee, breast and back, Heed the solemn charge they make. Men and Brethren, God be with you, While you heed the charge they make ! The author employs the following expressions as a preface to the recitation of this piece : "If there is real antiquity in Freemasonry, as I sincerely believe ; if this Order has come to us from the remote period of David and Solomon, as I am convinced it has, then this ' Five points of Fellow- ship ' is the nucleus around which the whole structure was formed. Nothing in Masonry exhibits the master mind of Solomon like this symbol. How practical, thus to teach the principles to Masons by these selected portions of the human body, the foot, knee, breast, hand, cheek ; as no one can lawfully be initiated who is deficient in these parts, they become the most undeniable object-lessons, always in sight, always in front ! " THE SACRED CORD, THRICE WOUND. Bind it once, that in his heart. He may surely hold All the mysteries of the Art, As did the Craft of old ; Bind it once, and make the noose Strong, that sin shall not unloose. Bind it twice, that Masons' law, Faith and Charity, Ever may his spirit draw In one resistless tie ; Bind it twice, and make the noose Stronger, — death alone shall loose. Bind it thrice, that every deed. Virtuous and chaste. On the heavenly page be spread, Worthy of the best ; Bind it thrice, and make the noose Strongest, — death shall not unloose. These lines were highly complimented by Brother George D. Prentice. 85 THE POETRY OF FREEMASONRY. THE HOLY SCRIPTURES — A RECITATION IN FIVE PARTS. I. EXORDIUM. (Bible closed. Position west of the altar, facing the east.) The Landmarks of Freemasonry are graven on God's Word; It tells the Wisdom and the Strength and Beauty of the Lord; These tapers three, in mystic form, reveal to willing eyes The freest, purest, grandest light of Masons' mysteries. O Wise and Good Grand Master, Reveal this Law to us! (Position north of the altar, facing the south.) As lies the mightiest oak within the acorn's fragile shell. So, with the secrets of the Craft, they in this Volume dwell; King Solomon, directed here by the Omniscient Judge, Drew forth the ashlars from their place, and built the Mason's Lodge. (Position east of the altar, and facing the west.) The golden Law unfolds itself, mysterious, by degrees; At first comes sunrise, then high twelve, then sunset gilds the trees; So, by three grades, we see our Ladder up to Heaven ascend. And rising stronger, clearer, holier to the very end. II. THE ENTERED APPRENTICE. (Bible open at the 133d Psalm. Through the rest of the recitation, the speaker stands west of the altar, facing the east.) " Behold how good and pleasant 'tis, — read it on yonder page, — For brethren in true harmony of labor to engage! 'Tis like the dew of Hermon, yea, 'tis like the holy oil. It sweetens all life's bitterness and mitigates the toil." O Wise and Good Grand Master, We bless Thee for this light! We must work in Fidelity; no mystic thing, reposed Under the sacred seal of faith, should ever be disclosed; This, this is the foundation stone King Solomon did lay. And curses on the traitor's heart that would the trust betray. We must not take the Holy Name, the awful Name in vain; God will not hold us guiltless, if we dare that Word profane; But all our trust must be in Him, sole source of living faith. From our first entrance to the Lodge till we lie down in death. 86 ■%^^^ ;^ SYMBOLICAL MASONRY. '^'^^ in. THE FELLOW CRAFT. (Bible open at the 7th Chapter of Amos.) The Master stood upon the wall, a plumb line in his hand, And thus in solemn warning to the working, listening Band: — "By this unerring guide," he said, "build up your edifice, For I will blast your labors as ye deviate from this! " O Wise and Good Grand Master, We bless Thee for this light! We must preserve the Landmarks olden^ that our fathers set; Approved of God, hoary with age, they are most precious yet; Our brothers over the river worked within their mystic bound, And for a six days' faithfulness, a full fruition found. We must relieve the destitute, disconsolate and poor; For 'tis our Master sends them to our hospitable door; And He who giveth all things richly, to His children's cry, Will mark, well pleased, our readiness His bounty to supply. IV. THE MASTER MASON. (Bible open at the 12th Chapter of Ecclesiastes.) Remember our Creator now, before the days shall come When all our senses failing point to nature's common doom; While love and strength and hope conspire life's pilgrimage to cheer, We'll give our Master grateful praise whose goodness is so dear. O Wise and Good Grand Master, We bless Thee for this light! We must in honor shield the pure, the chaste ones of the Craft; Ward off the shaft of calumny, the envenomed, horrid shaft; Abhor deceit and subterfuge, cling closely to a friend; And for ourselves and others at the shrine of mercy bend. We must inter in everlasting hope the faithful dead; Above their precious forms the green and fragrant 'cacia spread; 'Tis but a little while they sleep, in nature's kindly trust. And then the Master's Gavel will arouse them from the dust, V. PERORATION. (Bible closed.) And thus exhaustless mine of truth this holy Volume lies. As open to the faithful heart as to the inquiring eyes j 87 Here are no dark recesses, but Freemasons all may see The Landmarks of the ancient Craft, beneath the tapers three. O Wise and Good Grand Master, This Law shall be our guide! In every place, at every hour, this constant friend we have. In quarry and in forest, on the mount and on the wave; At toil and at refreshment, in youth, manhood, and old age, Let's draw our inspiration from its bright and holy page. O Wise and Good Grand Master, This Law shall be our guide. Thus laboring, all our six days' burdens cheerfully we'll bear, In hopes of wages ample, golden, held in promise there; Then resting with the faithful, wait the Master's gracious will. The summons to the Lodge above that crowns the heavenly hill. O Wise and Good Grand Master, Desert us not in death! STRONG FOUNDATION. Craftsmen, this lesson heed and keep. Lay your foundations wide and deep! When the appointed time had come. And Israel from allotted home, Came up, by Solomon's command, To lay in state the corner stone, And build the Temple high and grand, Such as the Lord would crown and own, The Monarch by a juSt decree Thus set the law eternally: "Lay yonr foundation deep, the fane Will not eternally remain; For tooth of time will gnaw its side And foe deface its golden pride; Pillar, pilaster, height, and base, May mingle in the foul disgrace; But -wiVii foundation deep and wise^ Other and nobler works may rise. And till the earth in ruin fall Some structure crown Moriah's wall.' SYMBOLICAL MASONRY. The people bowed obedient head; Hiram, the Architect, began. By long and wise experience led (How sadly to our spirits come The memories of the good man's doom!) To justify the Monarch's plan. From mighty quarries raised, the rock In ashlars huge and weighty, drew; See yet they rise upon the view In spite of time and earthquake's shock! Until there stood, as yet there stands, The grandest pile of human hands; A sure foundation, deep and wise. On which the noblest works may rise. The underpinning of Solomon's Temple, intact to the present day, is the heaviest piece of stone masonry ever constructed. THE TESSERA. Parting on the sounding shore Brothers twain were sighing; Mingle with the ocean's roar. Words of love undying; A ring of gold was severed then And each to each the giver. His faith renewed in mystic sign Which bound the heart forever. " Broken thus the token be, While o'er the earth we wander; One to thee and one to me — Rudely torn asunder; But though divided, we are one — This scar the bond expresses. When all our painful wandering's done, Will close and leave no traces! " Warmly in thy bosom hide. The golden voice, / love thee ! Keep it there whate'er betide, To guard thee and to prove thee! And should the token e'er be lost. The ring that now is riven, I'll know that death hath sent the frost, And look for thee in Heaven!" Parted on the sounding shore, Each THE TOKEN keeping, Met these Brothers nevermore — In death they're widely sleeping. But yet love's victory was won, — The scar that bond expresses, Their long and painful wanderings done — Has closed and left no traces! The ancient practice of sealing devoted friendship between parting friends, by separating some metalHc substances, as a ring, a coin, and the like, and dividing the fragments between the parties, is not altogether disused. In the rural districts of England and Scotland it is a custom of lovers, and many a poor laborer, whose body lies buried in the soil of the western continent, bore upon his person at his dying hour this token of betrothal with one who shall never again meet him on earth. THE DOOR OF THE HEART. Tyle the door carefully. Brothers of skill, Vigilant workers in valley and hill ! Cowans and eavesdroppers ever alert, Tyle the door carefully, door of the heart. Carefully, carefully, tyle the door carefully, Tyle the Door carefully, door of the heart. Guard it from envyings, let them not in ; Malice and whisperings, creatures of sin ; Bid all unrighteousness sternly depart. Brothers in holiness, tyling the heart. Holily, holily, tyle the door holily, Tyle the Door holily, door of the heart. But should the Angels of Mercy draw nigh, Messengers sent from the Master on high — Should they come knocking with mystical art, Joyfully open the door of the heart ! Joyfully, joyfully, ope the door joyfully. Ope the door joyfully, door of the heart. Are they not present, those angels, to-night, Laden with riches and sparkling with light ? Oh, to enjoy all the bliss they impart. Let us in gratitude, open the heart ! Gratefully, thankfully, ope the door thankfully, Ope the Door thankfully, door of the heart. THE BEAUTIFUL STONE OF THE MASONIC ARCH. If I were the Master Grand, If I were the King of Judah now, And of that sage Tyrian band Who wore the cockle shell on the brow, I'll tell you what I'd do : I'd choose my brightest Parian rock, No flaw or crevice in the block, And right above the ivory throne, I'd set the beautiful stone, — The beautiful, beautiful stone. I'd take from Lebanon the trees. The cedars fragrant, tall and fair, And hardened by the centuries. And them to the Mount I'd bear ; Hiram should them prepare. From Opbir's golden sands I'd drain The yellow, choice and glitt'ring grain, And these in mystic form should crown The white and beautiful stone, — The beautiful, beautiful stone. Then unto every shrine I'd go, To every lorn and humble grave, And all the prayers and tears that flow From women meek, and manhood brave, And orphan lone, I'd have ; Prayers for sweet incense should arise, And holy tears for sacrifice ; I'm sure that God Himself would own And bless the beautiful stone, — The beautiful, beautiful stone. This beautiful stone, its name should be — Each loving Mason loves it well, 'Tis writ in glory,— Charity,— Best word the earth can tell, Best word the heavens can tell ; Above the ivory throne so bright, — Were I the Master Grand to-night, — Where God and man alike would own I'd set the beautiful stone, — The beautiful, beautiful stone. THE CHECKERED PAVEMENT. r on the White Square, you on the Black ; / at fortune's face, you at her dack; Friends to me many, friends to you few; What, then, dear Brother, binds me to you ? T/iis, the Great Covenant in which we abide — Hearts charged with sympathy — Hands opened wide — Lips filled with comfort, And God to provide. / in life's valley, you on its crest; I at its lowest, you at its best; I sick and sorrowing, you hale and free; What, then, dear Brother, binds you to me ? This, the Great Covenant in which we abide — Hearts charged with sympathy — Hands opened wide — Lips filled with comfort, And God to provide. They in death's slumber, we yet alive ; They freed from labor, we yet to strive ; They paid and joyful, we tired and sad — What, then, to us. Brother, bindeth the dead? This, the Great Covenant in which we abide — Hearts charged with sympathy — Hands opened wide — Lips filled with comfort, And God to provide. Let none be comfortless, let none despair ; Lo, round the Black grouped the White Ashlars are ! Stand by each other, black fortune defy. All these vicissitudes end, by and by. Keep the Great Covenant wherein we abide — Hearts charged with sympathy — Hands opened wide — Lips filled with comfort. And God will provide ! There is no emblem that teaches a more practical every-day lesson to a Freemason than the Mosaic pavement, denoting human life checkered with good and evil. SYMBOLICAL MASONRY. THE CORNER STONE. The thought embodied in these lines is one of the most charming fancies in Masonic symbol- ism; for the use of the trowel is admittedly the best work of the best Masons, and the Lodge that exists in peace and harmony is the model Lodge. To disturb this harmony by substituting clamor, calumny, and harsh judgment for the mild voices of peace is what is implied in the following lines under the idea of robbing the corner stone ! Here is a legend that our fathers told When Mason toils were done, and round the board The Craftsmen sat harmonious, in the glow Of Brotherly Love ! I heard it long ago From lips now silent; and by this corner stone I fain would tell it as 'twas told to me. 'Tis said that Solomon, in the vast array Of nine score thousand workmen who came up From Lebanon's foot, to build the temple, found Discord and strife, contentions harsh and sharp, Even to murder; hands that wielded best The peaceful Trowel, black with human gore; Aprons, worn to protect them from the soil, Bloody with horrid stain; and in their speech. Instead of gentle memories of home, And children's prattle and sweet mother love, Dire curses, threats, the very speech of Hell, — Such base materials came up from Tyre. King Solomon all humbly took the case to God, And in deep visions of the night the Voice Divine came to his soul in sweet response. From the great Peace Lodge, where the patriarchs sit. Wisdom descended, and his soul was glad. The Wisest gave our wisest such a warmth Of Light celestial that the fire has burned, Steady, undimmed, lo, these three thousand years. 'Twas this. I was but young in Masonry When first I heard it; and 'twas told to me By one of four score, long since gone to Heaven; And he did testify unto his truth; And now, I add the experience of my life To its strict verity, and it was this: — The Monarch bade prepare a corner stone. Vastly more large than this, than ten of this; 93 I saw it in my visit to the place — A monstrous Ashlar, beveled on the edge, PhcEnician emblem, standing plumb and firm Within the mountain, standing, as we say. Respected friends, " trusty, deep-laid and true ! " And on the under side of this large stone. King Solomon gave orders to scoop out A Cavity, as you have done with this; And when with mighty enginery, the Block Was raised, as yours, dear Craft, just now was done, He placed, with his own hands, within the Crypt, What think you ? newspapers? and current coins? And names of honored men ? No, no, he placed All those damned vices, that discolored so The spirits of his workmen, hatreds, all That stained their Aprons, fouled their Trowels, cursed The air of Palestine with notes of Hell ! These things by his great power, King Solomon took From out the hearts of that Freemason band, Placed them within the Crypt and ordered quick. The mighty stone let down, and closed them there, And stamped his Mystic Seal upon the stone ! And there they lie intact, unto this hour ! Henceforth the Work all peacefully went on; The giant stones were laid within the walls Without the sound of ax or iron tool. Pure Brotherly Love sublimely reigned, and so The Temple of King Solomon was built ! Honored and well beloved Grand Master ! see This mighty Order you so justly rule. For thirty centuries has given respect To Solomon's Seal ! his corner stone abides Right where he planted it, the strange contents Festering dishonored in their dark repose. Oh, may they never rise to plague the Craft ! No blood is on our Aprons, on our Tools No trace of human gore; upon our tongues No unfraternal epithets; thank God! Thank God ! And to the latest day of earth, When the last trump shall call the blest above, May Peace, sweet Peace, celestial Peace, abide In Masons' lodges and in Masons' souls. 94 SYMBOLICAL MASONRY. THE GRAND HAILING SIGN. Shipwrecked, nigh drowned, alone upon the sands, Chilled with the flood and with the frosty air Hungry and wounded, lo, a Mason stands. And looks despairingly on nature there. Her coldest frown the face of nature wears; She offers to the shipwrecked but a grave! No fruits, sustaining life, the forest bears, No cheering flowers nor yet a sheltering cave. The brake impenetrable closes round; Thence the dense clouds of stinging insects come, Maddening with venom every cruel wound, Vexing the spirit with their ceaseless hum. No hope, no hope! the soul within him dies; He seeks a sepulture within the sands. Once more unto his mother's breast he flies. And scoops a self-made grave with bleeding hands. The river moans in solemn strains his dirge; The unfeeling birds upon the tree tops sing, Or in the distant skies their pinions urge. Southward to regions of perpetual spring. He bids farewell to life; its joys so sweet; Children and mother, — happy, happy home, — But yesterday, ran out his steps to greet, And'bless his coming who no more shall come. He bids farewell, and seals it with a prayer; That lonely beach resounded with the word. " Keep them, All Gracious, in thy tender care. Thou art the widow's, Thou the orphans' God." Then downward lying on earth's kindly lap. He draws the sand as a thick blanket o'er. And strives in dreamless quietude to sleep. Vexed by life's fears and hungerings no more. But hark, O joy! the voice, the voice of man! Springing with heart elastic from his bed. Life's strong desires in him revive again. And hopes that seemed but now forever fled. 95 A gallant boat doth down the river come, A hundred men upon its margin crowd; Surely among the many there are some Who know the Mystic Sign, the Holy Word! He makes the Signal and the Signal Cry; The pitying crowds his frantic gestures see; The echoing shores his solemn words swept by, "O, God, is there no help, no help for me?" Alas, no help! 'tis thus that traitors work; Ay, even so full many a gallant boat. Decoyed by pirates, as they grimly lurk. Has met the brand, or the destructive shot. Yearning to stop and save him, how they gaze! Some answering who know not what they do, Some weep, some turn away in sheer amaze, And so the vessel vanishes from view. All then is death and solitude again; Months pass; a wary hunter hurrying by, Sees on the beach the sad decay of man, And gives a grave for kind humanity. And in the silence of the winter night, A voice from that poor skeleton is heard: "The heart of man is smitten with a blight, There is no help but in the pitying God!" This incident occurred in 1862, on the lower Mississippi. LETTER G. Referred to the emblem of Deity that marks the Lodge-East. Deo Optimo, niaximo [To God, all good, all great]. That Name ! I learned it at a mother's knee. When, looking up, the fond and tearful face Beaming upon my eyes so tenderly. She prayed that God her little son would bless! That Name ! I spoke it when I entered here. And bowed the knee, as each Freemason must ; From my heart's center with sincerity, I said, " In God, in God is all my trust I " 96 SYMBOLICAL MASONRY. That Name ! I saw it o'er the Master's chair, "The Hieroglyphic bright," and, bending low, Paid solemn homage at the emblem there, That speaks of God, before whom all must bow ! That Name ! In silence I invoked its power When dangers thickened and when death was nigh ! In solemn awe I felt the death clouds lower, And whispered, " God be with me if I die ! " That Name ! the last upon my faltering tongue. Ere death shall still it, it shall surely be ; The Password to the high celestial throng. Whose Lord is God in truth and majesty ! That Name then, Brothers, always gently speak, Before your father's, mother's name revered ! Such blessings from His gracious hand we take, O be His honor to our souls endeared ! QUARRY. Darkly hid beneath the quarry. Masons, many a true block lies ; Hands must shape and hands must carry Ere the stone the Master prize. Seek for it, — measure it, — Fashion it, — polish it ! — Then the Overseer will prize. What though shapeless, rough, and heavy, Think ye God His work will lose ? Raise the block with strength He gave ye ; Fit it for the Master's use. Seek for it, — measure it, — Fashion it, — polish it ! Then the Overseer will use. 'Twas for this our Fathers banded,— Through life's quarries they did roam, Faithful-hearted, skillful-handed. Bearing many a true block home. Noticing, — measuring, — Fashioning, — polishing ! " For their glorious Temple home. THE PERFECT BRICK. Come, ye that strongly build, And deftly wield The Level, Plumb and Square! Ye whose hard, girding toil, God's Corn and Wine and Oil Were made to cheer! Ye clothed in aprons white. Whose uttermost delight. All through life's toilsome week. Is, from the quarry, to perfect a stone, That the Chief O'erseer will own, And bless from His exalted Throne, — Come, and I'll tell you of a Perfect Brick! Fit for the inclosing Wall Of Hiram's royal Hall; — Fit for the Pavement that Queen Sheba trod; — Fit for the Capstone high. Or in the Depths to lie. Hid from each prying eye. In the Mount of God, — This Perfect Brick, whose shape delights the view, Whose polish charms us, too. Whose angles all are true, By examination due, — This Mason fair and meek. This son of Light and eke the son of Love, Whose pattern is the Sun and Dove, — Rare are the virtues of our Perfect Brick! Sec, on its six-fold face This Perfect Brick displays the things of light ! Turn it about, about, and trace The ancient symbols as they catch the sight ! The Trowel, — ah, it speaks of spreading peace, Causing all wars and bickerings to cease ! The Compass, — ah, it serves to warm the soul, To circumscribe the passions and control The appetites within the due and honest bound ! The G, — can any view that mystic round. Nor feel like bending reverent knee, As if in presence of the Deity ? SYMBOLICAL MASONRY. '% It is the Signet of a King, Greater than Babylonian bard did sing! The Square, — its trumpet tongue proclaims Great virtue's power to Square the heart, Upon the perfect angles of our Art! The Broken Column, whose white marble gleams Above the grave of Hiram; and the Spray Of everlasting Green that bade them seek "Where he lay buried"; and through countless years Of sin and strife, and mortal agony, Hath taught the sorrowing spirit to look up., Amidst its tears, and fondly hope, In Immortality to lose its cares, — These are the Emblems of our Perfect Brick! At last life's powers fail; The Silver Cord is loosed, the Wheel Of Life, and Golden Bowl are broken; The sunny days return no more; There comes through every avenue, the Token, That Death is knocking at the Door! The Grinders cease; the Eyes grow dim; Gray Hairs are blossoijiing above; The Ear no more receives the happy hymn. The Heart no more is kindled up with love; The ruffian Death his work completes, — The Mourners go about the streets. Our souls with Sympathy to move! Beneath the green Sprigs we entomb Him the delight of the Mason's Home! What, then, is there for all his toil Through life's long, weary week. No Corn and Wine and Oil ? Ye unseen, hovering Spirits, speak! Hath the Grand Master a reward For him who sleeps beneath the sod? I tell you yes ! and when the wick Of life's poor taper all is spent. And the body goes to banishment. The Soul, the Soul, the white-robed Soul, All earthly dross off throwing, finds its goal; The Column finds its place in Temple high. To stand in honor to Eternity, — Then God Himself will claim our Perfect Brick! The expression " Perfect Brick," is but another form for that of " Perfect Ashlar.'" THE POETRY OF FREEMASONRY. QUARRY, HILL AND TEMPLE. TAtne in the Quarry, whence the stone For mystic workmanship is drawn ; On Jordan's shore, By Zarthan's plain. Though faint and wear)', thine alone. The gloomy mine knows not a ray, — The heavy toil exhausts the day, — But love keeps bright The weary heart, And sings, I'm thine without decay. Thine on the Hill, whose cedars rear Their perfect forms and foliage fair ; Each graceful shaft And deathless leaf Of Masons' love the emblems are ; Thine when a smile pervades the heaven, — Thine when the sky's with thunder riven. — Each echo swells Through answering hills. My Mason prayer, for thee 'tis given. Thine in the Temple, holy place, — Where silence reigns, the type of peace ; With grip and sign. And mystic line. My Mason's friendship I confess. Each block we raise, that friendship grows, Cemented firmly ne'er to loose ; And when complete, The work we greet, Thine in the joy my bosom knows. Thine at the midnight in the cave ; — Thine in the floats upon the wave, — By Joppa's hill, By Kedron's rill, And thine when Sabbath rest we have. Yes, yes, dear friend, my spirit saith : Fm thine until and after death ! No bounds control The Mason's soul Cemented with the Mason's faith. TRUE CORNERSTONE. What is the Mason's cotnerstone ? Does the mysterious temple rest On earthly ground — from east to west- From north to south — and this alone? What is the Mason's cornerstone? Is it to toil for fame and pelf, To magnify our petty self, And love our friends — and this alone?. No, no ; the Mason's cornerstone — A deeper, stronger, nobler base, Which time and foe cannot displace — Is FAITH IN God — and this alone! 'Tis this which makes the mystic tie Loving and true, divinely good, A grand, united brotherhood, Cemented 'neath the All-seeing Eye. 'Tis this which gives the sweetest tone To Mason's melodies ; the gleam To loving eyes ; the brightest gem That sparkles in the Mason's crown. 'Tis this which makes the Mason's grip A chain indissolubly strong; It banishes all fraud, and wrong, And coldness from our fellowship. Oh, cornerstone, divine, divine ! Oh, FAITH IN God ! it buoys us up, And gives to darkest hours a ho