Masonic Education

THE MESSAGE OF FREEMASONRY  – (1)

In the First Degree when you start your Masonic Journey through life Freemasonry is described as “A Beautiful System of Morality, Veiled in Allegory and Illustrated by Symbols”.  It is an organization that draws many of its principles from ancient history right up to fairly modern times based on the craft or science of stone masonry.

Stone masons of old were the engineers and scientists of their culture.  They had advanced knowledge of building materials, soil and ground mechanics, the mechanical properties of structures, the sources of the best materials, the methods of construction, the mathematics of calculating the various aspects of structures along with the costing of supplies, transportation and labour required.  This required considerable learning along with some exams and levels of competence along the way before becoming a “skilled craftsman” permitted to practice and to travel and possess the “secrets of the trade”.  The products of these skills can be observed to this day and the practice of being an “operative mason” is a skill employed in modern times – many of the “working tools” and terminology still exists in modern times.

In a more modern context; to become a professional engineer, one must go through a very rigorous period of training to learn the many “secrets” of the discipline, calculus. Mathematics, materials science, and many more “sciences’ along with on the job practice before becoming a “licenced engineer”.

In both cases a high degree of moral code and ethics is expected and there are rituals to go through prior to become fully fledged.  The “secrets” of an engineer are the hard won skills and knowledge to practice their craft with competence and skill.  Such knowledge (secrets) is not for the untrained who could try and use improperly gained knowledge with dire consequences and illicit profit.  To identify a skilled craftsman the ancients used signs and words in order to be accepted in a “lodge” or job site where they would no doubt be responsible for building a splendid cathedral.  Professional engineers possess a license stamp along with their degree from an accredited university….  That is a method of maintaining safety and credibility in the work that they do, and also their modern method of identification.

A look at the allegory:  In the beginning of your ceremony, there is the question of your dress.  In antiquity as can be the case now when you start out on a professional journey somewhat impoverished.  It no doubt dates back to very ancient times to demonstrate that you were who you claim to be, unarmed and vulnerable should you attempt any unworthy act.  There is an expectation that you have some spiritual belief and that being of the age of 21 years which was the “age of maturity” where by you had full rights as an adult in many modern societies.  And you pledge that you will make yourself more “extensively serviceable” to your fellow creatures… A general desire to be generous and caring.  And when asked at a future date where you were first prepared to be a mason the answer to which “In my heart” – a demonstration of your altruistic motivations to help others and community and to be a good person. 

Your progress through your ceremony will include an obligation which is traditional in many organizations especially those with ancient connections.  You will be informed of the secrets, an ancient custom by which skilled craftsman and professionals would be able to recognise a fellow craftsman and qualifications.  The penalties for violating your pledge is strictly symbolic and there is no record of it ever being carried out – purely metaphysical.

Your charity will be tested which is only to reinforce the ideals of giving and caring.  Charity being one the cornerstones of Freemasonry.  This does not necessarily mean the giving of money or material things but giving of your talents, knowledge and abilities to be of assistance to someone in need.

The working tools of an entered apprentice are symbols of human endeavour.  The common gavel signifies that very little gets achieved without a measure of effort, a just reward.  The chisel reminds us that no matter how small we might be, lowly in education or professional skills our efforts can and do make difference – so a humble person can contribute to great things and achievements.

And of course, the 24 inch gauge is a guide to how we measure the time for our daily tasks – a sort of work/leisure plan.

The junior warden’s lecture further reinforces the ideals of charity while reminding us that no one is immune from falling onto bad times.  It is also a thumb sketch of the ancient beginnings of the craft of masonry.

The white leather apron is part of the regalia and serves to remind us of the need for the purity of spirit.

And the well known symbols of Freemasonry by which the Order is recognized are the “Square and Compasses”.  These instruments are of are of amazing scientific significance.  They are essential tools or instruments that can be employed to measure, scale, formulate so many designs and creations that would take many pages to describe.  These are valued tools used by skilled craftsman in most trades and are much valued.  And they have not, to a large extent been replaced by technology – and they don’t need batteries either.

Prepared by W. Bro. Lionel Rudd

As indicated in a recent communique from our Worshipful Master, W. Bro. Thomas F. Morris with regard to the suggestion of W. Bro. Lionel Rudd, the Masonic Education presentation for July 2020 will pertain to Charity. I have asked W. Bro. Rudd to prepare presentations on other topics. 

References will be from several sources and will be indicated with each item.

Definition of charity: the act of giving money, food, or other kinds of help to people who are poor, sick, etc. also : something (such as money or food) that is given to people who are poor, sick, etc. : an organization that helps people who are poor, sick, etc.

Definition of relief. The noun relief means “the act of reducing something unpleasant,” like medicine that brings relief from your terrible headache. Relief has several meanings. It can refer to help or assistance, like disaster relief, or a change for the better: it was a relief when you finally found your car keys. – from GOOGLE

During his initiation into Masonry, the “?” hears the word charity mentioned to him on eight separate occasions while receiving his Entered Apprentice Degree.

He also hears the word relief, twice while receiving this Degree.

I have included “relief” with the presentation of the importance of “charity” in Masonic learnings, due to their similar meanings – helping others.

The first mention of charity is when the “?” is in the N.E. angle of the [ ] and is told that it is to be his distinguishing characteristic.

                                                                                                                                    – “The Work.”

The Junior Warden “awaken(s) the feelings of every newly I. brother, by making such claim upon his charity as his circumstances in life many fairly warrant.”

                                                                                                                                    – “The Work.”

I have heard, that on the occasion of a Brother being given an opportunity to show that he was willing to make a charitable donation, within his limits, removed a sock and presented it. It is known by most, that a needy street person desires most a pair of socks. I have seen advertisements on TV that a company that makes socks, and if you purchase a pair of their socks, they will donate a pair.                                                                                                    – R.W. Bro. Robert South

Our “?” would then be told “that a . . . . . charity should no bounds save those of prudence.”

                                                                                                                                    – “The Work.”

While the J.W. is presenting his lecture, he describes Jacob’s ladder which “has many staves or rounds, but there are three principal ones, namely: Faith, Hope and Charity” …   and that “Charity toward all men.”

                                                                                                                                    – “The Work.”

. . .  “but the third and last, being Charity comprehends the whole, and the . . . . . who is in possession of this virtue in its most ample sense, may justly be deemed to have arrived at the summit of . . . . . ry”.

                                                                                                                                    – “The Work.”

His feet having tread on the Mosaic Pavement, our newly initiated Brother is prompted to “cultivate harmony, practise charity, and live in peace with all men.”

                                                                                                                                    – “The Work.”

“It is but the summing up of what has been intimated in this explanation, to say that the tenants or fundamental principals of A.F. . . . . . . . ry are  Brotherly Love, Relief and Truth”

                                                                                                                                    – “The Work.”

. . . “and be especially careful to maintain in their fullest splendour those truly Masonic ornaments, benevolence and charity.”

                                                                                                                                    – “The Work.”

And when our Brother returns to his [ ] and is called upon to prove his proficiency in the Entered Apprentice Degree, the W.M. asks him to “Name the grand principals upon which they are founded.”

He replies “B.L.R.and T., “

                                                                                                                                    – “The Work.”

Many Lodge buildings have a picture on their wall, with the words “Brotherly Love Relief and Truth” to remind the Brethren of these important words.                           – R.W. Bro. Robert South

“Relief is greater than charity. It is personal attention, sympathetic understanding and a caring attitude to others. Through out masonic history benevolence has been one of the central themes of Masonry. The word indicates the closeness of human beings, of freeing members from the anxiety of being alone when illness strikes, of knowing that someone cares, of acting towards others with thoughtfulness, kindness and a gracious generosity of spirit that requires no reward.”

• “Penetrating the Veil, written by M.W. Bro. David C. Bradley – Past Grand Master”

Almost daily we hear on the news of the feelings of loneliness suffered by so many, while self-isolating during the troubling times due to COVID-19.           Have you called a Brother lately?

In April, W. Bro. John Reynolds telephoned the Brethren of Nickel Lodge, to check on their well being. Some of the recipients were only able to receive a message on their voice mail. He tried.

I asked him to provide me with a list of names and telephone numbers. He also provided me with their birthdates. In May, I commenced to call them on their birthdays, to wish them a Happy Birthday and make polite inquiries as to their well being.                   – R.W. Bro. Robert South

“The lecture in the north-east angle of the lodge can be extremely effective. The candidate has entered a new phase of life and is about to construct a temple of character and conduct which no one but he can build. Ince he is still an E.A., he requires instruction in the proper formulation of the plans and the process of construction. He is therefore placed in the north-east angle of the lodge, the symbolic meeting place of darkness and light. On this new dawn he is ready to start work in a new and challenging endeavour. All buildings, physical or moral, require a foundation stone. For the Mason’s temple it is Charity.”

-“Beyond the Pillars” a publication named by the Grand Master at the time (November 1971) – M.W. Bro. William Kirk Bailey. He had named a “ Special Committee on Publications”. This publication was edited by (R.W.) Bro. Wallace E. McLeod, who served in the office of Grand Historian for many years.

At the beginning of this presentation of Masonic Education, I presented the definitions of  “Charity” and “Relief”.

Some Brethren are of such financial ability to make monetary donations to various charities.

Some, give their time also. Some, have given their time to support various charities or organizations.

Nickel Lodge, in recognition of their 100^th Anniversary created a bursary to support a student at Cambrian College and Laurentian University. The amount of the bursary was set at $427.00, the Lodge’s number registered with Grand Lodge. This was eventually raised to $1000.00 each.

W. Bro. Robert Fontaine and Bro. Gerry Lougheed Jr. of Nickel Lodge spent many hours in the campaign to have a Cancer Treatment Centre in Sudbury.

Bro. Geoffrey Lougheed of Nickel Lodge and R.W. Keith I. Jordan of National Lodge regularly supports the Elgin Street Mission.

W. Bro. Terry Jackson of (Algonquin Lodge) City of Lakes Lodge spent many days working at the Food Bank on Elm Street.

W. Bro. Lionel Rudd of Bethel Lodge and Nickel Lodge organized the Lodge’s Winter Clothing Appeal to which many of the Brethren supported.

Bro. John Leonard has spearheaded Nickel Lodge’s plot in the Community Garden and provided the fruits of their labours to the Blue Door Soup Kitchen.

While living in Sudbury, I drove the Canadian Red Cross – Sudbury Branch – Life Bus.

After moving to Brantford, I volunteer at the local hospital, first guiding patients to their appropriate clinic and the last year, assisted in the Fracture Clinic. (Due to restrictions at the hospital because of COVID-19, I haven’t been able to assist. I even spent sometime helping young children to read at the school where my wife Peggy has volunteered for several years.  

I am certain that there are many other Brethren who support some “charity” in some manner.

I hi-lite the above to demonstrate the possibilities to provide “relief” to others.

Recognizing the importance of giving back to our community, our District Deputy Grand Master – R.W. Bro. Robert J. Lipichas givenseven of the Brethren various appointments to his Community Committee.

Our Grand Master, M.W. Bro. David J. Cameron has appointed R.W. Bro. Brian V. Koivu, (City of Lakes Lodge No. 536) – President of the Masonic Foundation of Ontario and R.W. Bro. Robert J. Fleming (Nickel Lodge No. 427) – President of the Masonichip Foundation.

The Masonic Foundation of Ontario provides bursaries to College and University Students and supports District Projects.

The Masonichip Foundation provides for the children’s identification program that many Masons and their spouses are involved.

Brethren – Would you give if it were within your power?

     – R.W. Bro. Robert South

My reference for June’s Issue of the Masonic Education is again from our Grand Lodge (of Ancient Free and Accepted Masons of Canada in the Province of Ontario) publication known as “Whence Come We” (1980).

The Nature of Pioneer Masonry

Life in pioneer days in Upper Canada was harsh and difficult. Hunger, disease and early death were commonplace. In such an environment members of the lodge found themselves called on to exercise charity to a much greater extent than they are today.

An early example of benevolence appeared on January 5, 1797, in the minutes of lodge No. 6, Kingston. After the minutes had been confirmed the Secretary recorded: “Brother Darly presented a Petition from Brother Fleming, our Present Tyler, being a poor, Distressed Brother, Craves assistance from our Body. After maturely examining his Situation, Brother McKay proposed to allow him 20/ at 4 different Payments, that is to say 5/6 for 4 weeks, which was unanimously done by a show of Hands.”

The minutes for a month later, February 4, 1797, reveal not only some of the hazards of pioneer life, but also an application of the sound principle that non-contributors should not share in benevolence. “Bro. McLeod presented a Petition from Brother Robert Brown, who Craves this Lodge to lend him 12 Dollars, as Mr. Moziers’ own oxen ate his wheat. He being an old residenter of the Place, and did not make himself known to the Lodge, or any Member, that he was a Brother, ‘till he had Craved their assistance, Directed that Brother Darley should acquaint Brother Brown that we Cannot Comply with his request, being an old Residenter and never informed the Body he was a Brother.”

To add to the difficulties to be expected in opening up a new country, in 1798 a fever swept through the Province. In the minutes of Rawdon Lodge, York (now Toronto) it is recorded, “December 8^th,1798, The Lodge met by appointment of the master and brethren with thanks of the Supreme Being for being able to do so after such a chasm from their last meeting, occasioned by sickness incidental to the country raging among the brethren, so that they could not meet in numbers to form a Lodge”. Other references show that the fever was wide spread in the province.

Since hard cash was scarce in Upper Canada, occasionally the payment of dues became a hardship. In 1799 Barton Lodge, Hamilton, agreed to accept “good merchantable wheat delivered at Brother Rosseaux’ mills from any Bro. of the lodge in payment of their dues.”

Some details of the procedures are different from the way things are done today. Elections were held, not annually, but every six months. One usual by-law ran as follows: “That is any member (past officers excepted) refuse to serve any of the aforesaid Offices, he shall be fined as follows, that is to say, for the Master, five shillings, each Warden and Secretary, two shillings and sixpence, each Deacon, one shilling, the Treasurer at the discretion of the majority.”

Again, attendance was not high. We have the minutes of the lodge at Brockville for the years 1787-1791. The total number of members was 24. There were 55 meetings, the average attendance being 9.44. It was not unusual for the lodge to open with only six members present, and to make the number perfect by initiating a seventh. In the circumstances it was necessary to enforce attendance, and we find by-laws like this: “If any member be absent one hour after the appointed time of meeting, he shall be fined sixpence; and if absent the whole night, or time of business , he shall be find one shilling and sixpence, except such absentee be sick, lame, in confinement, or upwards of three miles from the place of the meeting.”

The war of 1812-1815 naturally limited, but did not put an end to, Masonic activities in the province. The Secretary of the Lodge in Kingston in December 1813, thinking of posterity, told something of the effect of the war. “Recorded for the information of succeeding Lodges: that owing to the unpleasant situation of public affairs and various inconveniences occasioned By the war – Lodge No. 6, ancient York Masons, have Been unavoidably prevented from meeting in regular form during the months  of May, June, July, August, September, October, and November of this present year, De. 2, 1813.”

Lodges appear to have been more conspicuous 180 years ago than they are today. (N.B. This source was printed in 1980. – R.S.) The Upper Canada Gazette, January 4 1797, for example reported: “Tuesday the 27^th ult. being the anniversary of St. John; Lodges No. 2 and No. 4 of Free and Accepted Masons, and a number of visiting brethren from other lodges, clothed in the respective badges of their masonic honors, and preceded by a band of music, playing masonic airs, walked in procession to the Presbyterian meeting house of the town(Niagara).” Here the Rev. J. Dun “delivered a most excellent and philanthropic discourse, suitable to the occasion, calculated no less to instil the unalterable principles of piety and sound morality than affection and reverence towards the royal craft.” The newspaper concluded that “the deep attention paid by a crowded audience marked in the most unequivocal manner the merits of the discourse, and its effect upon the hearers.”

Conviviality played a larger part at the regular meetings of most lodges than it did subsequently. Although drunkenness was frowned on and many a member found himself reprimanded by the Master in open lodge, or fined for insobriety, numerous references show that refreshment was a major part of the proceedings of some lodges. At the same time it must be remembered that in pioneer days in Upper Canada drinking of alcoholic beverages, frequently to excess, was an essential part of most gatherings, Masonic and non-masonic alike. Since most lodges met in taverns, drinking suited in the setting.

Two brief entries from many in the rules of Barton Lodge illustrate the point: on August 5 1797,”that the liquors for the use of the lodge shall be purchased with the money belonging to the lodge by the barrel or quarter cask, 000 and that said liquor be deposited with Brother S.W. Aikman and that he is to be accountable to the lodge for the same.” And again on July 7 1798, that four gallons Rum be provided for the use of the lodge, … Br. Worshipful Master to furnish the Same & keg to contain it . … That Brother Rousseaux furnish the lodge with one barrel of spirits and one of wine, at prime cost.” J.B. Rousseau, who. Among other business interests, was a tavern keeper, was not permitted to profit at the expense of the brethren.

One might wonder when opportunities presented themselves to consume such quantities of spirits. Lodge records explain again. After minutes were read and other business was transacted at No. 6, Kingston, on January 6 1803, “The Lodge then call’d from Labour to refreshment & the from refreshment to Labour, when the first section enter’d Prentice Lecture was given by the W.M. when the Lodge call’d from Labour to refreshment and them from refreshment to labour, when the second section of the same Lecture was given & the Lodge call’d from Labour to refreshment & then from refreshment to Labour, when the third section of the Sd Lecture was given, & the Lodge closed in due form & perfect harmony.”

The use of liquor was apparently controlled if the rules of King Hiram Lodge, No. 21, Ingersoll, were typical. One rule stated “all liquors drank at supper on lodge nights shall be charged to the lodge, but liquors called for before the lodge hour (unless on account of makings &c.) shall not be charged to the lodge. No person shall be permitted to sup in the lodge room during lodge hours.”

The minutes and the accounts of Lodge No. 6, Kingston, provide some details of equipment and regalia. On November 1, 1798 a member moved that thee chairs be provided “for the Worshipful, Senior & Junior Wardens, with the emblems of their offices on the back of them.” Between December 1799 and January 1801 the lodge provided new ribbons for the jewels, two dozen lamb skins “for the good of the lodge”, a painted floor cloth, a Bible, and three chairs, for the east with three steps, the west with two, and the south with one.

They had their problems in those days. In 1796 Bro. James Dawson requested his demit from the lodge at Kingston; “the reason why demanded”, the minutes tell us, is that he can not live in peace with his wife if he attends the Craft, which the lodge is to take into consideration”. Secretaries were not always beyond criticism. At Kingston in 1798, “Bro. Sills moves that the minutes of each preceding night be entered in the books and not, as usually, put on a scrap of paper”.

Such evidence has come down through the years suggests that despite the difficulties of living in a newly opened-up backwoods community, difficult communication with higher authority, and disease (endemic and epidemic) the pioneer members of the Craft did their best to preserve the Landmarks of the Order.

My reference for May’s Issue of the Masonic Education is again from our Grand Lodge (of Ancient Free and Accepted Masons of Canada in the Province of Ontario) publication known as “Whence Come We” (1980).

The First Provincial Grand Lodge of Upper Canada (Ancients)

The P.G.L of Upper Canada owed its existence to the zeal and enthusiasm of a number of brethren in Quebec, the most notable of whom was Bro. Alexander Wilson. There were in that Province three lodges which held their warrants from the Ancient Grand Lodge of England. These lodges felt that the Craft in Canada, would be more prosperous and vigorous if there were a governing body on this side of the Atlantic Ocean. Accordingly Bro. Wilson requested the Grand Lodge to warrant a P.G.L. for Canada. The Brethren assumed that there would be a single P.G.M. for Canada with a Substitute Grand Master for each of Upper Canada and Lower Canada.

In 1791 however the Constitutional Act divided Canada politically into Upper Canada and Lower Canada, and Grand Lodge chose to follow this pattern. On March 7 1792 it named H.R.H. Prince Edward as P.G.M. for Lower Canada and William Jarvis as P.G.M. or more properly Substitute Grand Master) for Upper Canada. Although both men bore the title of P.G.M., Prince Edward was given the power to issue warrants for lodges, whereas Jarvis could only grant dispensations for the holding of lodges, which had to be confirmed by Grand Lodge within twelve months.

Apart from attending the celebration of St. John’s Day, December 27 1792, in the Freemasons Hall at Niagara, it appears that Jarvis was slow to take an active part in the Craft and it’s government. In fact, the earliest record of any activity is not until July 1795, when a meeting of the P.G.L. was called – more than three years after Jarvis’s appointment.

From that point on the P.G.L. met regularly for seven years. During period some 20 lodges were warranted, an action clearly contrary to the terms of his warrant.

In 1797 the seat of government was moved from Niagara to York. Naturally Jarvis, a government official, moved to York as well; he took with him his warrant as P.G.M. This immediately created a problem. Several of the brethren who had been most active in the administration of the P.G.L. remained in the Niagara region. Without the warrant, they could not legally continue to act.. Even so, they did keep functioning as a P.G.L. They made sure however that Jarvis was kept informed of what was happening, and that he signed all warrants and official documents. The questionable arrangement seemed to work well for a few years. In fact in 1798 the P.G.L. began to hold quarterly meetings.

Troubles soon arose however. Other lodges objected to the quarterly meetings, with some justification. It was a matter of no little hardship and inconvenience for the brethren beyond York or to the Niagara area to travel Niagara four times a year. About this time Jarvis was reputed to have said that, insomuch as he had the warrant in York, there was no P.G.L. in Niagara, and that individual lodges should ignore any correspondence from there. This was a hard blow for the Niagara brethren. They had worked so hard to keep the P.G.L. alive and functioning despite the Grand Master’s indifference. It speaks well of them that they remained loyal to Jarvis as long as they did.

The P.G.L. continued to meet under Jarvis’s nominal leadership for another two years. At the end of that period the Niagara brethren had had enough. In December 1802 they elected and installed Bro. George Forsyth as P.G.M. to replace Jarvis, thus creating the Schismatic Grand Lodge of Niagara.

Although Jarvis had been warned as early as 1801 of the pending revolt, he had taken no corrective action. Finally, after much prodding by Bro. Jermyn Patrick of Kingston, he called a meeting of the P.G.L. to be held in York in February 1804. It became clear that most of the lodges still regarded Jarvis as the legal head of the Craft in Upper Canada. Only the Niagara brethren opposed him.

The support given to Jarvis was however tempered with good advice. It was recommended that he maintain better communication with Grand Lodge in England – a point on which he had been very lax. In addition, a plan of action was drawn up which, if followed, would have strengthened the state of Masonry in the province. As so often in the past, R.W. Bro. Jarvis did nothing. A war of words was carried on, with each faction pressing the justice of it’s case with the Grand Lodge in England. The latter was left with a massive problem; it legally warranted P.G.M who had refused to act, and an irregular schismatic P.G.L. that wanted to act. In the end nothing was resolved, and for a brief time the field was left by default to the Niagara brethren. Jarvis summoned no regular assembly of the P.G.L. after 1804, and the last election for Grand Lodge officers was held in that year. He retained the title of P.G.M. until his death in 1817, and lodges remained loyal to him limped as best they could. Their problems were increased by the disruption of life that accompanied the War of 1812-1815. The formation of the United Grand Lodge of England in 1813 had no immediate effect in Upper Canada.

I am sure like many Lodge Historians; I am having a difficult time writing history, when none is being made due to the Lodge not meeting due to COVID-19. This month’s presentation will be about history in Ontario or Upper Canada.

My reference is from our Grand Lodge (of Ancient Free and Accepted Masons of Canada in the Province of Ontario) publication known as “Whence Come We”.

Early Masonry in Upper Canada (1764-1822) – Before the First Provincial Grand Lodge

When the Colony of New France became British, by the Treaty of Paris on February 10, 1763, Ontario was sparsely settled. There were a few French traders, three or more or less ruined forts at the sites of Kinston, Toronto, and on the American side of the Niagara River, and a small settlement along the Detroit River. Otherwise the vast region was trackless forest and wilderness, tenanted only by Indians.

The story of our pioneer lodges is hard to trace, because the records are fragmentary. Often nothing remains beyond scattered mention in the archives of the Grand Lodge of England, or casual notices in the pioneer newspapers of Upper Canada. All too seldom have the actual minute books survived.

The first Masonic lodges in the “Province of Quebec” west of the Ottawa River were located in Detroit. Now of course this city is in the United States, but it remained British long after the American Revolution, up until 1796. It was regularly known as “Detroit Canada”. There were  several military lodges here in the 1770’s on travelling warrants. We know that in 1772 a detachment of the 10^th Regiment of Foot (The Lincolnshire Regiment) was stationed in Detroit, and that the detachment included members of the two regimental lodges, No. 299, I.C. and No. 378 I.C. There were several civilian lodges.

(WRITER’s NOTE: The publication presented a lengthy report on various lodges obtaining their warrants and numbers. R.S.)

This (the not included details) is virtually the sum of what is known about the pioneer lodges. Two of them held their warrants from the Grand Lodge of England (Moderns), two from the Provincial Grand Lodge of New York (Moderns), five from the Provincial Grand Lodge of Quebec (Moderns) or one or possibly two from the Provincial Grand Lodge of New York (Ancients) and three from the Provincial Grand Lodge of Lower Canada (Ancients).

In 1791, by the Constitutional Act, the colony of Quebec was divided into the two provinces of Upper Canada and Lower Canada. The population of Ontario had risen to about 10,000, nearly all of them settled along the waterways. Only four Masonic Lodges were active in Upper Canada: two at Niagara, and one each at Brockville and Cornwall. Even counting unaffiliated Masons, there were no more than 300 members of the Craft at the outside; probably considerably fewer.

Readers may wish to read “A HISTORY OF FREEMASONRY IN SUDBURY-MANITOULIN  DISTRICT” on our District Website.

The following presentation is resourced from –

‘A Reference Book For Freemasons’ – compiled by Frederick Smyth and published in 1998.

R.W. Bro. Robert South

COLUMNS, WARDENS’: The columns which are placed upon the Warden’s pedestals in an English Craft lodge can be traced back as far as the exposures  Three Distinct Knocks(1760) and Jachin & Boaz (1762), believed respectively to represent the workings of the Ancients and the Moderns. Here we find that the Wardens, who in those days spent little if any time seated during ceremonies, each carried as an emblem of office a pillar, the two pillars representing those at the porchway of King Solomon’s Temple. It is noteworthy that, at the opening and closing of Grand Lodge, or of a Provincial or District Grand Lodge, the Wardens proclaim themselves as representing the persons whose names are constantly associated with the Temple pillars.

But nowadays it is usually found that the Junior Warden’s column is of the Corinthian order and that of the Senior Warden’s is Doric, with the terrestrial and celestial globes placed incongruously above their capitals (see Globes, Terrestrial and Celestial). In some installation workings, the Master refers to these orders of architecture when presenting his Wardens with their columns.

Masonic furnishers may well have been responsible for the change from the Temple pillars to the Greek columns. Since the candlestands by the Master’s and Wardens’ pedestals are generally of the Iconic, Doric and Corinthian orders respectively, symbolically to represent Wisdom, Strength and Beauty, it would seem entirely logical for the two Wardens’ columns to continue to remind us of King Solomon’s two great pillars and to be modelled upon the description familiar from the lecture on the second-degree tracing-board.

The following presentation is resourced from – ‘A Reference Book For Freemasons’ – compiled by Frederick Smyth and published in 1998.

R.W. Bro. Robert South

COLLARS: These are an important feature of masonic clothing and are the lineal descendants of the of the “ribbon” about the necks” from which jewels of office were authorized by [the United] Grand Lodge [of England] to be worn in 1727. By 1731 we find that only the Grand Master, his Deputy and his Wardens were entitled to blue ribbons; those of the Stewards were red, while the Masters and Wardens of private lodges wore white ones.
The earliest development of a (usually) narrow ribbon into the tailored and embellished article of clothing of today may well be attributable to France, where an exposure of 1742 describes the ‘cordons’ as ‘taille en triangle’, thus implying some sort of cutting to shape.
Old masonic portraits illustrate the variety of collars in use before the Grand Lodge of England arrived at the standard four-inch width which applies equally to the Grand Lodge officer and the most junior officer of a lodge, with the singular exception of Provincial or District Grand Stewards whose collars are only two and a half inches wide.
Matching the relevant aprons, officers of Grand Lodge and Provincial and District Grand Lodges and holders of London and Overseas Grand Rank wear collars of garter-blue; those of Grand Stewards and their counterparts in Provinces and Districts are of crimson while officers and Past Masters of private lodges are adorned with the familiar light blue. The Constitutions detail the variations in the trimming of collars but one very special and highly-prized distinction is that the officers and Past Masters of the surviving three (No.2,4 and 12) of the ’Four Old Lodges’ may wear a garter-blue stripe on the centre of the light blue collar.
Chains in place of collars are worn by active officers of Grand Lodge and by Provincial and District Grand Masters and their Deputies and Assistants on prescribed occasions. The collars worn in the Royal Arch and in some other Orders and degrees vary in width, cut and colour.

The following presentation is resourced from –

‘A Reference Book For Freemasons’ – compiled by Frederick Smyth and published in 1998.

R.W. Bro. Robert South

BROKEN COLUMN: An emblem of mourning. For  well-neigh a century it has been adopted by many lodges as a model for charity-boxes, a conceit for which masonic furnishers may perhaps be thanked. Alms-dishes and other means of collections are more likely to be supplied to the new lodges today. As has so often been the case with such introductions, the more fanciful masonic writers have produced symbolic explanations – often quite lengthy – for the broken column, a typical may perhaps be thanked. Alms-dishes and other means of collections are more likely to be supplied to the new lodges today. As has so often been the case with such introductions, the more fanciful masonic writers have produced symbolic explanations – often quite lengthy – for the broken column, a typical claim being that it was traditionally the design of the monument erected to the memory of Hiram Abif. This type of collecting-box, however (usually a fluted classical column), lacks the additional details often associated with funeral memorials of former days: a weeping virgin, an open book, an urn and even Father Time. It is difficult for us to associate all this with the principal architect of King Solomon’s Temple!

BROTHERLY LOVE, RELIEF AND TRUTH

These are the three Grand Principles of Freemasonry, the first of which has been described as ‘the foundation and copestone, the cement and glory of this eminent fraternity’. Relief is the practical extension of brotherly love to those in need, within and without the Craft. Truth can be regarded not only as the antithesis of falsehood, the correction of calummies against individual brethren or against the fraternity as a whole. The light of truth can be made to revel and replace ignorance and error and thus further enable us to serve our fellow-creatures.

• A REFERENCE BOOK FOR FREEMASONS

R.W. Bro. Robert South – Lodge Historian

COWAN : This was originally a Scottish term for a working mason who had not properly joined the fraternity – who had not in fact been admitted into a lodge after serving his time under indentures. It is first met with in the Shaw Statutes of 1598 (the wording has been modernized):

            item, that no master or fellow of craft receive a cowan to work in his society or company, nor send any of his servants to work with cowans, under pain of twenty pounds (Scots)

In the next year, according to the earliest Minute of the Lodge of Edinburgh, George Patoun was arraigned for employing ‘one cowan’. In 1707 it was ordained by the Lodge of Kilwinning that ‘No Meason shall employ no cowan which is to say without the word to work’. Omitting the last two important has given rise to the definition of a cowan as ‘a mason without the word’.

            The term does not figure in English Freemasonry until introduced by Anderson (a Scot!) in his second Book of Constitutions (1738). Various attempts to fix a derivation includes Mackey’s improbable KUWV (Greek, ‘dog’) in his Encyclopedia of Freemasonry. Davis Murray Lyon prefers the Gaelic cu with the same meaning.

(Brethren – I am not the greatest typist and I try very hard to tap the keys in the proper order; but occasionally when I type items from my reference, it may appear that I have done just that. In many occasions, the word I am coping, such as “Meason” above, is what was indicated in the reference. Occasionally, I have difficulty coping exactly what is printed in the reference. The KUWU, was actually presented with Greek letters. The cu above is supposed to be Gaelic.)

From ‘A Reference Book For Freemasons’ – compiled by Frederick Smyth and published in 1998.

R.W. Bro. Robert South