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Article BROS. HUGHAN AND BUCHAN ON THE HIGH GRADES. ← Page 2 of 2 Article FREEMASONRY in the EAST. Page 1 of 2 Article FREEMASONRY in the EAST. Page 1 of 2 →
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Bros. Hughan And Buchan On The High Grades.
BROS . HUGHAN AND BUCHAN ON THE HIGH GRADES .
I would beg you to allow me to express my dissent to two of Bro . Hughan's propositions in his last article . First , as to his estimate of the connection of Templary and Masonry , m which I altogether disagree with him ; and , second , as to his 1740 theory of the High Grades , which is equally wrong with Bro . Buchan's now famous 1717 theory . These brethren have , both called
in question the existence of the 1721 warrant of Heredom-Kadosh ( which latter degree , prior to 1762 , was the Templar Order ) , and also Dr . Leeson ' s statement that he had seen a French work printed in Belgium in 1722 . I have
nothing to do with defending the veracity of Dr . Leeson , as he is quite able to do that himself ; but , fortunately , I received a week ago from Bro . Matthew Cooke , 30 ° , some copious extracts from an English work written in 1721 , and
printed in 1722 which contain an address to the brethren of the High Grades in London , connects them with Rosicrucianism , our Lord and His apostles , and incidentally confirms the existence of the York Templar rite ( of 16 S 6 ) .
In mentioning the date of 1779 , I presume Bro . Hughan adopts Dr . Leeson's implied theory that Templary is a hash of Heredom-Kadosh ; in some measure I think this is possible , but ofaformas old as the end of the 17 th
century . As I have no authority from Bro . Cooke to make use of the information he has kindly sent me , it is evident I cannot answer further inquiries ; but this will reply to Bro . Buchan ' s letter to me in the pages of your
contemporary . I may add , however , that the information I have is so unequivocal , that after this statement I shall reply to no further attacks upon my individual opinions by anyone , and consider them merely as so much German dirt ,
to be thrown in the eyes of uninformed Masons , and a carrying-out of that Jesuitical maxim , " Assert and reassert , all proof to the contrary notwithstanding , and you will find fools to believe you . " J YARKER , N . P . U .
GRAND MASTER MASONS OK SCOTLAND . If Bro . Doric is satisfied with the rambling remarks of Bro . Paton upon this subject , I am not . Both Bro . Paton and his would-be authority , Bro . Lawrie , write nonsense and state what
is not true . James II . of Scotland never made any St . Clair of Roslin " Grand Master " of the Scottish Masons ; and to state that this assumption " is corroborated by the charters (?) granted to the St . Clairs of Roslin by the Freemasons of
Scotland in the earlier half of the seventeenth century " is a manifest untruth , as a perusal of these so-called " charters " by any sensible man will show . The 1600 and the 1628 Roslin writs show that St . Clair was a Referee or Judge to
the Masons to settle their trade disputes , and there is no mention of " Grand Master " in them at all ; neither do I see the word " Freemasons " occurring in them . In short , there was no St . Clair of Roslin ever " Grand Master " of Scottish
Masonry until the year 173 6 , and the party so made then was elected to that oflice by the brethren who set up the Grand Lodge of Scotland . Hence the Hereditary Grand Mastership of the
St . Clairs of Roslin is simply a myth , which , if Bro . Paton's bump of discrimination were a little larger or a little more active , he might easily have seen long ago . W . P . BUCHAN .
THE REVIVAL OF A . D . 1717 . Freemasons talk of the " revival" of A . D . 1717 . Now , if there really was a " revival " at that time , then our Freemasonry must have existed before then ; but if no proof of any such
existence can be produced , we are at perfect liberty , under the circumstances , to doubt the existence of said Freemasonry previous to 1717 . It follows , also , that if our Freemasonry did not
exist before A . D . 1717 , then the proceedings that took place then , instead of being a " revival " were in reality the institution of said Freemasonry and it is that latter view I uphold . W . P . BUCHAN .
Freemasonry In The East.
FREEMASONRY in the EAST .
BY A R . A . Although Freemasonry originated in the East , and is intimately connected with the earliest periods of the history of mankind in the land of Adam , Moses and Solomon
it is only within a few years that it has been re-established on its native soil . So great a stranger had it become where it should have been best known and most appreciated , as to be now compelled to make its way
against many prejudices , due , of course , to the ignorance which exists on thc subject of its origin , character and real purposes . It would be natural to suppose that the Hebrews , and , next , the Mussulmans , of
Syria and Arabia would welcome it back to the country of its origin with affection and even enthusiasm ; and yet it is chiefly among these " ancient people " that it is now the least known . Since 1850 several lodges
have been established in various parts of the East—as Constantinople , Smyrna , Samos , Beyrout , Alexandria , and perhaps elsewhere , including Greece and the islands ofthe Archipelago . As yet there is none in
Jerusalem—its home , and with which it is so intimately connected historically , temporally and spiritually . In Egypt there is a Provincial , and in the capital of the Ottoman Empire a District , Grand Lodge , under
thc Grand Lodge of England ; and in most of the larger cities of thc East are lodges under the Grand Orients of France and Italy . All work together in perfect harmony
and brotherly love , and thc number of their respective members is annually increasing , so that at the present time there must be some two or three thousand Freemasons scattered over the " East . "
To those who are acquainted witli the Mussulman religious histoiy and traditions , it is well known that there i . s a strong resemblance in those of the "Temple of
Soloman" ancl thc "Kaabch of Mckkeh . " Both of these edifices are closely connected with the religious ideas and sentiments of mankind , especially of thc followers of tlie institutions of Moses and Mahomet . As the
principles of Freemasonry are specially free and liberal in more than one point of view , any allusion to religion must here be made in a corresponding feeling of perfect liberality , and in such a manner as to give
offence to no one , and without any of those invidious and egotistic comparisons and criticisms which too often form the theme of writers on religion . However natural it may be for a man to regard his own
convictions to be the all-essential and only correct ones on which his spiritual welfare depends , strict justice and liberality require him to grant the same freedom to another . A contrary course of action would certainly
not tend to unite men together as brothers and the sons of a common Creator , but would have a widely different result , viz ., that of separating them , keeping them apart , and perpetuating those animosities which retard thc benefits of civilization and human
progress . A Divine Providence overrules all things for a wise purpose , and even the mental reflections of every individual are overruled by the Creator . If Mc suffers the Hebrew , the Mussulman , the Christian , and
the followers of thc many other religious faiths of the world to live and to enjoy life and thc blessings of a common right of existence without suffering from His
condemnation , why should any one of these denounce thc other ? God is thc Supreme Judge over all of His creatures ; and not insignificant man . A study of His works leads the mind of the searcher of the Truth
Freemasonry In The East.
to a more intimate knowledge of the Creator of all things , ancl each one is responsible only to Him for the convictions which he receives through the exercise of the faculties which have been given him . All the fancied
superiorities of birth , position , and wealth sink into insignificancy in the presence of the great question of the future existence of their possessors' after the termination of the present short life . For the attainment
of these , each individual is allowed a perfect freedom of action , so long as it be harmless to others ; and Freemasonry accords the same libertyto mankind on the subjectof the great , sole-important future existence , towards which all are inevitably approaching .
The construction and the details in the
proportions of the Temple of Solomon cannot otherwise than impress the reader of its history . Materially , these have but little interest any more than the solid substances out of which any other edifice , however
great , are composed . These , therefore , evidently must have had a peculiar significanc , designed to serve as so many symbols of the " unseen , " or what may be called the " mystical truths" connected with man ' s
spiritual history , and the great moral principles or laws governing his actual existence in this life , and at the same time all referring to the other . Education and intellectual strength had , in the age of David ancl
Solomon , advanced but littleamongthe Hebrews , or Israelites , and the Temple of Solomon served to impress them , by means of the symbolic definition attached to each portion of thc structure . Even the Ark of the
Covenant represented a principle , if not , indeed , a dogma ; so that the entire portions of thc Temple—at that time , if not the greatest , at least one of the most imposing , edifices of the world—may be interpreted
in a spiritual and mystical sense . So profound was the hold which tlie great Temple had upon thc minds and imaginations of thc Hebrews , that it led them to regard it as a central point of thc known universe ,
towards which they turned their faces during their devotions ; and it was also believed to represent another point of thc celestial world , where thc Divine Creator was imagined to be .
The first material object in man ' s history connected witli his religious faith is the altar on which thc two sons of Adam offered up their respective sacrifices . This act must have been due to Divine inspiration , and to
have been symbolic of the sacrifice to be made by mankind of his corporal passions in favour of his spiritual welfare . Thc great altar would , therefore , be the Temple , constructed on Divine command conveyed to
him who , in the East , i . s still called thc " wisest of all men" who have ever assisted , through thc medium of inspiration . From these examples of architecture thc Creator is called , by those who spiritualise the art , the "Great Architect of thc Universe . "
Throughout thc Islam world the Kaabch of Mckleah occupies quite the same position in history—or perhaps , rather , in traditionwhich thc Temple of Solomon docs in the Christian and thc Hebrew . Just as the
latter dates back to the most glorious days of thc Israelites , before their religious faith had undergone its subsequent changes , so the former is closely connected with that of Abraham—the real founder of what i . s
generally attributed to Mohammed . The intended sacrifice of Isaac , in obedience to Divine command , forms the great dogma of Islaniisni — perfect submission to the
supreme will of God . Abraham there prepared to offer up on the altar all his personal aspirations and most tender affections . The trial was one of the most painful character ,
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Bros. Hughan And Buchan On The High Grades.
BROS . HUGHAN AND BUCHAN ON THE HIGH GRADES .
I would beg you to allow me to express my dissent to two of Bro . Hughan's propositions in his last article . First , as to his estimate of the connection of Templary and Masonry , m which I altogether disagree with him ; and , second , as to his 1740 theory of the High Grades , which is equally wrong with Bro . Buchan's now famous 1717 theory . These brethren have , both called
in question the existence of the 1721 warrant of Heredom-Kadosh ( which latter degree , prior to 1762 , was the Templar Order ) , and also Dr . Leeson ' s statement that he had seen a French work printed in Belgium in 1722 . I have
nothing to do with defending the veracity of Dr . Leeson , as he is quite able to do that himself ; but , fortunately , I received a week ago from Bro . Matthew Cooke , 30 ° , some copious extracts from an English work written in 1721 , and
printed in 1722 which contain an address to the brethren of the High Grades in London , connects them with Rosicrucianism , our Lord and His apostles , and incidentally confirms the existence of the York Templar rite ( of 16 S 6 ) .
In mentioning the date of 1779 , I presume Bro . Hughan adopts Dr . Leeson's implied theory that Templary is a hash of Heredom-Kadosh ; in some measure I think this is possible , but ofaformas old as the end of the 17 th
century . As I have no authority from Bro . Cooke to make use of the information he has kindly sent me , it is evident I cannot answer further inquiries ; but this will reply to Bro . Buchan ' s letter to me in the pages of your
contemporary . I may add , however , that the information I have is so unequivocal , that after this statement I shall reply to no further attacks upon my individual opinions by anyone , and consider them merely as so much German dirt ,
to be thrown in the eyes of uninformed Masons , and a carrying-out of that Jesuitical maxim , " Assert and reassert , all proof to the contrary notwithstanding , and you will find fools to believe you . " J YARKER , N . P . U .
GRAND MASTER MASONS OK SCOTLAND . If Bro . Doric is satisfied with the rambling remarks of Bro . Paton upon this subject , I am not . Both Bro . Paton and his would-be authority , Bro . Lawrie , write nonsense and state what
is not true . James II . of Scotland never made any St . Clair of Roslin " Grand Master " of the Scottish Masons ; and to state that this assumption " is corroborated by the charters (?) granted to the St . Clairs of Roslin by the Freemasons of
Scotland in the earlier half of the seventeenth century " is a manifest untruth , as a perusal of these so-called " charters " by any sensible man will show . The 1600 and the 1628 Roslin writs show that St . Clair was a Referee or Judge to
the Masons to settle their trade disputes , and there is no mention of " Grand Master " in them at all ; neither do I see the word " Freemasons " occurring in them . In short , there was no St . Clair of Roslin ever " Grand Master " of Scottish
Masonry until the year 173 6 , and the party so made then was elected to that oflice by the brethren who set up the Grand Lodge of Scotland . Hence the Hereditary Grand Mastership of the
St . Clairs of Roslin is simply a myth , which , if Bro . Paton's bump of discrimination were a little larger or a little more active , he might easily have seen long ago . W . P . BUCHAN .
THE REVIVAL OF A . D . 1717 . Freemasons talk of the " revival" of A . D . 1717 . Now , if there really was a " revival " at that time , then our Freemasonry must have existed before then ; but if no proof of any such
existence can be produced , we are at perfect liberty , under the circumstances , to doubt the existence of said Freemasonry previous to 1717 . It follows , also , that if our Freemasonry did not
exist before A . D . 1717 , then the proceedings that took place then , instead of being a " revival " were in reality the institution of said Freemasonry and it is that latter view I uphold . W . P . BUCHAN .
Freemasonry In The East.
FREEMASONRY in the EAST .
BY A R . A . Although Freemasonry originated in the East , and is intimately connected with the earliest periods of the history of mankind in the land of Adam , Moses and Solomon
it is only within a few years that it has been re-established on its native soil . So great a stranger had it become where it should have been best known and most appreciated , as to be now compelled to make its way
against many prejudices , due , of course , to the ignorance which exists on thc subject of its origin , character and real purposes . It would be natural to suppose that the Hebrews , and , next , the Mussulmans , of
Syria and Arabia would welcome it back to the country of its origin with affection and even enthusiasm ; and yet it is chiefly among these " ancient people " that it is now the least known . Since 1850 several lodges
have been established in various parts of the East—as Constantinople , Smyrna , Samos , Beyrout , Alexandria , and perhaps elsewhere , including Greece and the islands ofthe Archipelago . As yet there is none in
Jerusalem—its home , and with which it is so intimately connected historically , temporally and spiritually . In Egypt there is a Provincial , and in the capital of the Ottoman Empire a District , Grand Lodge , under
thc Grand Lodge of England ; and in most of the larger cities of thc East are lodges under the Grand Orients of France and Italy . All work together in perfect harmony
and brotherly love , and thc number of their respective members is annually increasing , so that at the present time there must be some two or three thousand Freemasons scattered over the " East . "
To those who are acquainted witli the Mussulman religious histoiy and traditions , it is well known that there i . s a strong resemblance in those of the "Temple of
Soloman" ancl thc "Kaabch of Mckkeh . " Both of these edifices are closely connected with the religious ideas and sentiments of mankind , especially of thc followers of tlie institutions of Moses and Mahomet . As the
principles of Freemasonry are specially free and liberal in more than one point of view , any allusion to religion must here be made in a corresponding feeling of perfect liberality , and in such a manner as to give
offence to no one , and without any of those invidious and egotistic comparisons and criticisms which too often form the theme of writers on religion . However natural it may be for a man to regard his own
convictions to be the all-essential and only correct ones on which his spiritual welfare depends , strict justice and liberality require him to grant the same freedom to another . A contrary course of action would certainly
not tend to unite men together as brothers and the sons of a common Creator , but would have a widely different result , viz ., that of separating them , keeping them apart , and perpetuating those animosities which retard thc benefits of civilization and human
progress . A Divine Providence overrules all things for a wise purpose , and even the mental reflections of every individual are overruled by the Creator . If Mc suffers the Hebrew , the Mussulman , the Christian , and
the followers of thc many other religious faiths of the world to live and to enjoy life and thc blessings of a common right of existence without suffering from His
condemnation , why should any one of these denounce thc other ? God is thc Supreme Judge over all of His creatures ; and not insignificant man . A study of His works leads the mind of the searcher of the Truth
Freemasonry In The East.
to a more intimate knowledge of the Creator of all things , ancl each one is responsible only to Him for the convictions which he receives through the exercise of the faculties which have been given him . All the fancied
superiorities of birth , position , and wealth sink into insignificancy in the presence of the great question of the future existence of their possessors' after the termination of the present short life . For the attainment
of these , each individual is allowed a perfect freedom of action , so long as it be harmless to others ; and Freemasonry accords the same libertyto mankind on the subjectof the great , sole-important future existence , towards which all are inevitably approaching .
The construction and the details in the
proportions of the Temple of Solomon cannot otherwise than impress the reader of its history . Materially , these have but little interest any more than the solid substances out of which any other edifice , however
great , are composed . These , therefore , evidently must have had a peculiar significanc , designed to serve as so many symbols of the " unseen , " or what may be called the " mystical truths" connected with man ' s
spiritual history , and the great moral principles or laws governing his actual existence in this life , and at the same time all referring to the other . Education and intellectual strength had , in the age of David ancl
Solomon , advanced but littleamongthe Hebrews , or Israelites , and the Temple of Solomon served to impress them , by means of the symbolic definition attached to each portion of thc structure . Even the Ark of the
Covenant represented a principle , if not , indeed , a dogma ; so that the entire portions of thc Temple—at that time , if not the greatest , at least one of the most imposing , edifices of the world—may be interpreted
in a spiritual and mystical sense . So profound was the hold which tlie great Temple had upon thc minds and imaginations of thc Hebrews , that it led them to regard it as a central point of thc known universe ,
towards which they turned their faces during their devotions ; and it was also believed to represent another point of thc celestial world , where thc Divine Creator was imagined to be .
The first material object in man ' s history connected witli his religious faith is the altar on which thc two sons of Adam offered up their respective sacrifices . This act must have been due to Divine inspiration , and to
have been symbolic of the sacrifice to be made by mankind of his corporal passions in favour of his spiritual welfare . Thc great altar would , therefore , be the Temple , constructed on Divine command conveyed to
him who , in the East , i . s still called thc " wisest of all men" who have ever assisted , through thc medium of inspiration . From these examples of architecture thc Creator is called , by those who spiritualise the art , the "Great Architect of thc Universe . "
Throughout thc Islam world the Kaabch of Mckleah occupies quite the same position in history—or perhaps , rather , in traditionwhich thc Temple of Solomon docs in the Christian and thc Hebrew . Just as the
latter dates back to the most glorious days of thc Israelites , before their religious faith had undergone its subsequent changes , so the former is closely connected with that of Abraham—the real founder of what i . s
generally attributed to Mohammed . The intended sacrifice of Isaac , in obedience to Divine command , forms the great dogma of Islaniisni — perfect submission to the
supreme will of God . Abraham there prepared to offer up on the altar all his personal aspirations and most tender affections . The trial was one of the most painful character ,