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Most Worshipful Gilmot DeSaussure's Address before Kershaw Lodge No. 29, June 24, 1876 ~
Address Before Kershaw Lodge No. 29, A\F\M\
Of Camden, South Carolina
By: Wilmot G. DeSaussure, M\W\G\Master
June 24th, 1876
To deliver an address upon Free masonry, my
brethren and friends, would seem to be but the repetition of a so often told
tale as to pall upon the ear, and to trite to awaken any interest in the public
mind. Such will not be the case with you, my brethren of the Craft, who knowing
well the deep meaning contained within its symbolism, are ever ready to lend an
attentive hearing to whosoever seeks to further elucidate its teachings. From
you, therefore, I will have a patient audience while endeavoring to show, among
other things, why the Feasts of the St. John are selected as symbolic days.
Scarcely, however, dare I hope to excite in you, my unmasonic friends, any
greater interest than the languid natural desire to hear one who has never
before addressed you. Bear with me, however, a little, and upon even so
apparently threadbare a subject, it may chance that some words may be uttered
which will engage your attention, and cause you to leave this assemblage with
other sentiments than those which induced you to honor me with your presence.
Perchance some phase may be presented, which will lead you to believe that
Masonry does not consist in mere idle forms and ceremonies; is no assumed
mysticism, wherewith to allure the uninitiated, but contains within itself the
germ of a profound philosophy, and is the advocate and teacher of high and noble
purposes. You may be induced to believe that if correctly and sufficiently
understood, it will deserve to be appreciated and venerated by all whose desire
is to ameliorate the condition of mankind, and to forward the time ardently
desired by the ancient prophets of the Hebrew faith, and chanted by the angelic
choir of the Christian dispensation, “on earth, peace, good will towards
men.” I would be utterly untrue to the lesson derived from a life’s
association with pure and gentle women, and recreant to the faith in true
womanhood drawn from such associations, did I not feel assured, my fair hearers,
that if you are persuaded such is the true mission of Masonry, you will be
henceforth deeply interested in all which pertains to it.
Of the origin of Free Masonry we are necessarily
ignorant. Whether it is a child of the eighteenth century, or whether its birth
was in centuries long anterior, it is now impracticable to say. In the British
manuscripts upon the subject, as published in the Fabric Rolls, and cited by
that eminent Masonic antiquary, Brother William James Hughan, it would appear as
if its existence could be clearly traced as early as 1352. And in the Harleian,
Sloane, and Lansdowne manuscripts, also quoted by the same eminent authority,
the origin is said to be in ages long prior to that time. Without being
presumptuous enough to express an opinion, where others so much more qualified
to judge are in doubt, it is yet not audacious to say that a fair inference of
its antiquity may be drawn from all the authorities cited. So jealous were those
in whose custody we first find it, in the preservation of its secrecy, that
silence and darkness shroud it. At this lapse of time, we are unable to lift the
veil, or penetrate its hidden recesses.
In this aspect alone, I desire to read to you
the following passage from the learned Hebrew historian, Josephus: It probably
has no reference whatsoever to Masonry, on the part of the author, and possibly
is merely a singular coincidence, but as connected with the wisdom and skill
which according to such legends, were required for the building of the Temple at
Jerusalem, upon the threshing floor which David, King of Israel, had purchased
of Ornan, the Jebustie, when the pestilence brought upon his people was stayed
by the Angel of the Lord standing thereby, it at least gives food for thought.
In his book against Apion, Josephus says: “They say further, that Solomon,
when King of Jerusalem, sent problems to Hiram to be solved, and desired that he
would send others back for him to solve, and that he who could not solve the
problems proposed to him, should pay money to him that solved them. And when
Hiram had agreed to the proposals, but was not able to solve the problems, he
was obliged to pay a great deal of money as a penalty for the same. As also they
relate, that one Abdemon, a man of Tyre, did solve the problems, and propose
others, which Solomon could not solve, upon which he was obliged to repay a
great deal of money to Hirman.” The Mason may find in this passage a new
suggestion relative to the plans which he is informed were daily laid down for
the workmen engaged in the construction of Solomon’s Temple. So, also, in the
discoveries of late years by the scientific explorations made in and around
Jerusalem, he may find either singular coincidences in some of the things thus
brought to light, or he may be led to believe that the legends are distorted
traditions of actual occurrences. No general reader of history can have failed
to remark that not only in all of the Aryan families of the earth, but also
among almost all the peoples who inhabit it, there are vague traditions, finally
becoming mythologies, of a creation, a deluge, a re-peopling: all of which
contained in legends applicable to that particular people among whom it is
found, as constituting them the progenitors of mankind as now existing.
In a dissertation on the origin of all the Rites of Masonry known, said to be
translated from a French author, we read: “The cradle of Masonry is placed by
the most judicious historians in that country which was first inhabited, namely
the plateau of Tartary, and it is said that it was transmitted to us by the
sages of India, Persia, Ethiopia, and Egypt. In immeasurable antiquity,
according to Indian monuments, the sages sought for light on the banks of the
Ganges, and in the beautiful countries of Hindostan. Their doctrines were
simple, and freed from every sort of all worlds, which guarded his work, and
caused reproduction to spring from destruction. It spread through Persia, taken
up by Zoroaster, cultivated by the Magi, it altered as everything in this world
alters. Ethiopia received the Brahmins and their doctrines Followed by a throng
of his compatriots; Osiris came down from the mountains of Ethiopia, and by a
most glorious conquest rendered barbarian Egypt subservient to his laws, giving
it the precious gifts of civilization.
These benefactors of the human race thought that it was impossible to impact pure
light to uncultivated nations; they therefore disguised this truth under
emblems, which the multitude took literally, and which had its worshippers in
the temple of Sais, of Thebes, of Heliopolis, and in magnificent Memphis. From
this sprang two religion of lettered people, who contemn these objects, or only
regard them as allegorical symbols, under whose veil are hidden moral truths or
great effects of nature. Among the initiated of Memphis, were men found who
possessed great influence over the fate of the world.” Our Illustrious
Brother Rev. Dr. Frederick Dalcho, a good and true man, a devout Christian, and
one who, by the rectitude of his life, and the benevolence of his heart, evinced
that he was a firm believer in the religious persuasion to which he belonged,
and at the same time an earnest and studious Mason, thus speaks: “I have no
doubt but that our society was originally formed by the votaries of religion and
science, for the purpose of concentrating the wisdom of the times, and of
securing and perpetuating to future ages, the fruits of their ingenuity and
labor; the few individuals whose minds were illuminated by the first emanations
of science, were viewed by the ignorant multitude with an eye of jealousy and
distrust. To secure their labor from interruption and themselves from calumny
and reproach, the primitive philosophers associated together for the cultivation
of the arts and sciences. Enveloped with the veil of mystery, and secure
from vulgar eyes, they were occupied with reasoning on the wonderful operations
of nature, and the divine attributes of nature’s God. Emerging from the
ignorance and blindness in which they had been overwhelmed, they traced the
divinity through the walks of his power and his mighty deeds. Contemplation, at
first, went forth admiring, but yet without comprehension from whence all things
had their existence. Contemplation returned, glowing with conviction, that one,
great, original, of infinite power, of infinite intelligence, and of benevolence
without bounds, was the master of all. The opposition which was given by
idolatrous nations to the religion of the most High God, and the persecutions
and barbarous sufferings which his worshippers received from the hands of the
infidels, were, most probably, other powerful reasons for the establishment of
secret societies, wherein they could profess themselves to be worshippers in
that temple whose bounds were from the distant quarters of the universe and
where they could adore the author of their being without fear and without
danger.” And our Illustrious Brother Albert Pike, one of the most learned
Masons of the world, if not the most learned heart; whose learning has illumined
so wonderfully all to which he has applied himself, and whose Masonic writings
command the respect and admiration of all Masons, whether in America or in
Europe, who are privileged with their reading; a man, whom to know is to love,
writes thus: “These truths were covered from the common people as with a veil,
and the mysteries were carried into every country that, without disturbing the
popular beliefs, truth, the arts, and the sciences might be known to those who
were capable of understanding them, and maintaining the true doctrine incorrupt.
Though Masonry is identical with the ancient mysteries, it is so in a qualified
sense. Each people, at all informed, had its mysteries. After a time the temples
of Greece and the school of Pythagoras lost their reputation, and Free Masonry
took their place.” Fortified by opinions such as these, you will not be
surprised, my friends, that I profess my belief in the great antiquity of
Masonry. If these authorities carry to your minds, my brethren of the craft, the
convictions that they have brought to mine, you will unite with me in greater
veneration for so time honored an institution. While I will indulge the hope
that when the character and purposes of Masonry are told, you, my brethren, will
regard it with even greater love than you now do, and you, my friends, will look
upon it as an institution to be cherished and supported.
Assuming, then that Masonry owes its origin to the ancient mysteries, it is a pertinent
inquiry, where did such mysteries originate, where did they go, and what did
they teach? In his chips from a German workshop, Max Muller expressively says:
“The history of distant ages and distant men, apparently so foreign to our
modern interests, assumes a new charm as soon as we know that it tells us the
story of our own race, of our own family, nay, of our own selves."
Archbishop Whately, in his lectures on Political Economy, in discussing the subject of
civilization, observes, “According to the present course of nature, the first
introduction of civilization among savages is, and must be, man in a more
improved state; in the beginning, therefore, of the human race, this, since
there were no means to effect it, must have been the work of another being.
There must have been, in short, a revelation made to the first, or to some
subsequent generations of our species, and the miracle (for such it is, as being
an impossibility, according to the present course of nature,) is attested,
independently of the authority of Scripture, and consequently in confirmation of
the Scripture accounts, by the fact that civilized man exists at the present
day.”
Before, however, proceeding to it, I desire to use the language of Brother Albert Pike,
as showing what that belief was, as its eloquent simplicity is far more
expressive than any words in which I could couch it. Listen, then, to him;
“Forever, in all nations, ascending to the remotest antiquity to which the
light of history, or the glimmerings of tradition reach, we find seated above
all the Gods which represent the luminaries and the elements, and those which
personify the innate powers of universal nature, a still higher Deity, silent,
undefined, incomprehensible, the Supreme, one God, from whom all the rest flow
or emanate, or by Him are created. God made man in his own likeness; he
communicated to him knowledge of the nature of his Creator, and of the pure,
primitive, undefiled religion. He stamped his own image upon man’s soul. That
image has been in the breast of every individual man and of mankind in general,
greatly altered, impaired, and defaced; but its old, half-obliterated characters
are still to be found on all the pages of primitive history. Of the original
revelation to mankind, of the primitive word of Divine truth, we find clear
indications and scattered traces in the sacred traditions of all the primitive
nations. Although amid the ever growing degeneracy of mankind, this primeval
word of revelation was falsified by the admixture of various errors, and
overlaid and obscured by numberless and manifold fictions, inextricably
confused, and disfigured almost beyond the power of recognition, still a
profound inquiry will discover in heathenism many luminous vestiges of primitive
truth. For the old heathenism had everywhere a foundation in truth.”
If then I am asked what is Free Masonry my reply is, in the language of its
monitorial books, “a beautiful system of morality, veiled in allegory, and
illustrated by symbols.” Do not be misled by what I have previously said, into
believing that either any other conscientious Masons, or I think that it is a
religion, or a rival of religion, or an antagonist of religion. It is neither
the one nor the other. Just the reverse; every good Mason will be a better Mason
for being a conscientious observer of the particular religious creed to which
his faith has led him. But I will also add that every good religious man will be
a better man for being a conscientious Mason. I again resort to the language of
Brother Albert Pike: “To every Mason there is a God, one supreme, infinite in
goodness, wisdom, foresight, justice and benevolence; creator, disposer and
preserver of all things. How or by what intermediates he creates and acts, and
in what way he unfolds and manifests himself, Masonry leaves to creed and
religion to inquire. Thus Masonry disbelieves no truth and teaches unbelief in
no creed, except so far as such creed may lower its lofty estimate of the Deity,
degrade him to the level of the passions of humanity, deny the high destiny of
man, impugn the goodness and benevolence of the Supreme God, strike at the great
columns of Masonry, Faith, Hope, and Charity, or inculcate immorality, and
disregard of the active duties of the Order. There is no pretence to
infallibility in Masonry. It is not for us to dictate to any man what he shall
believe. In its idea of rewarding a faithful and intelligent workman by
conferring upon him a knowledge of the true word, masonry has perpetuated a very
great truth, because it involves the proposition that the idea which a man forms
of God, is always the most important element in his speculative theory of the
Universe, and in his particular plan of action for the Church, the State, the
community, the family, and his own individual life.
The first Lodges in this country were established, so far as is known positively,
sometime in the decade from 1726 to 1736, but it is still in doubt in which of
those years the earliest Lodge was warranted and established. We in Charleston
was warranted in 1735, and at or about the same time any Lodge in either of the
above named States can prove a warrant of earlier date, then, necessarily, it is
entitled to the honors of seniority. In 1737 a Provincial Grand Lodge was in
existence. Some interruption in the continuance of this Grand Lodge appears to
have taken place, for a revival of it occurred in 1754, since which a Grand
Lodge has been in continued existence in South Carolina. Prior to the
Declaration of Independence in 1776, Sir Egerton Leigh, viz: on 19th
June, 1774, then Grand Master, dissatisfied with the politics of the Province,
and holding to his allegiance to England, left the country. In 1777 the Grand
Lodge declared itself independent of its provincial character, and took the
title of the Grand Lodge of Free and Accepted Masons of South Carolina, and
Colonel Barbard Elliott was elected first Grand Master of Masons of South
Carolina. In 1877, therefore, the Grand Lodge of this State will have completed
its centennial, having an unbroken existence, except as interrupted by the
falling of Charleston into the hands of the British. After the close of the war
of the Revolution, a number of Lodges were organized under the authority of the
Athol, or York Grand Lodge of England, and a Grand Lodge, designated as that of
the Ancient York Masons, was formed. Between the real Grand Lodge and this there
was much of rivalry and jealousy. In 1808 a union took place through the
exertions of good men and Masons of both organizations. It lasted, however, but
for a short time, since some of the more zealous, if less wise, of the Ancient
York Constitution refused to remain. This was not reconciled until 1817, when
the judicious counsels of the same brethren, or nearly the same, who had brought
about the union of 1808, again prevailed, and a firm union was established, and
the united Grand Lodge took the name of the Grand Lodge of Ancient Free Masons
of South Carolina. How this our common mother has thriven, you, my brethren, are
witnesses. At the union, in 1817, an article was adopted declaring “Pure
Ancient Masonry to consist of three degrees, and no more, Entered Apprentice,
Fellow Craft, and Master Mason, including the Supreme Order of the Holy Royal
Arch. Up to the earlier years of the present century the Royal Arch Degree was
conferred under the sanction of the Master Mason’s Lodges. The records, still
preserved, of some of the Lodges in this State, contain minutes of the
conference of such degree. Towards the close of the last century, separate
organizations, in the form of Chapters, were constituted for the conferring of
the Capitulator Degrees, and the Lodges began to give those degrees up. The
earliest Royal Arch Chapter organized in this State was in 1805, but the degrees
were conferred in Lodges, and especially in the interior of the State, up to
1813. The degrees of Cryptic Masonry in this State, and probably in the United
States, were first conferred in the Sublimed Grand Lodge of Perfection, A\ and
A\S\Rite, at Charleston, in February, 1`783. And by far the large number of
Councils now existing in this State were warranted by the Supreme Council, 33°,
A\S\Rite of the Southern Jurisdiction. The control over these degrees in the
jurisdictions embraced in the geographical territory of that Supreme Council was
not finally given up until about 1866. Temporal Masonry in South Carolina was
introduced in 1780; and South Carolina Commandery, No. 1, of Knights Templar, at
Charleston, is now the representative of the body in which such degrees were
first given; with only occasional interruption, such Commandery has continued to
work from that period to the present time. It is probably the oldest Commandery
in the United States. The A\and A\S\Rite was introduced in 1778, and established
by a Sublime Grand Lodge of Perfection, at Charleston, in December, 1782: there
is some doubt whether the rite was not introduced at Albany, New York, in 1777.
And a Supreme Council 33° of that Rite was organized at Charleston, on 31st May
1801. Such Supreme Council is the oldest Supreme Council of the world, and is
designated as the Mother Council; its Orient is still at Charleston. On the
Continent of Europe, the majority of the Lodges working the symbolic degrees,
work according to the A\ and A\S\ Rite; in the United States, the Supreme
Councils have refused to interfere with the symbolic degrees, or issue warrants
for Lodges to work such degrees. It is of consequence to the Master Masons of
the United States to understand the work as used on the Continent of Europe, and
probably steps will be taken to instruct the Masons of South Carolina therein.
This is a brief epitome of our general Masonic history.
Brethren of Kershaw Lodge, your particular history extends back to about 1815. At that
time a Warrant of Constitution was granted by the Grand Lodge of Free and
Accepted Masons of South Carolina to Kershaw Lodge, and to it was assigned the
No. 55. After the union of the two Grand Lodges, its number was changed to 29.
It has had an unbroken continuance of over sixty years. You, and the community
in which you live, know better than I do who have been its members, and what
assurance such membership has given that “our Order is good, and our calling
honorable.” The participation in 1825, by that distinguished man and Brother,
General LaFayette, with the members of Kershaw Lodge, in laying the corner-stone
of the DeKalb monument in this town, is of itself a sufficient evidence that
“our Order could not have existed for so long a series of ages,” unless it
had been patronized by such illustrious men. You have my brethren, another and
striking illustration with you this day of what has been said of the character
of Masonry. Three years ago, Kershaw Lodge gave to South Carolina, as its Grand
Master of Masons, that pure man, gallant soldier, earnest patriot, General
Joseph Brevard Kershaw, whose name is identified with the current history of
this State. During an intimate acquaintance with him of over thirty years, I
have never known from his lips other than words of charity towards his brother
man. The identification of such a man with Masonry, is the surest guaranty to
every South Carolinian of the high and noble purposes of the institution.
Your patience, I fear my hearers, has been exhausted, and you have wearied with
hearing the words of others. But I have been unwittingly led on to this length,
by the interest which I have myself felt in the subject, and from a profound and
conscientious sense of the benefit which I have personally derived from pursuing
Masonic studies. Ever as I have ascended from step to step in the various
degrees, has there come to me a greater humility; a more earnest desire to
discharge the duties which life had laid upon me, and a more conscientious faith
in the charity and love of my great Master. And I can tell of the mission of
Masonry in no words so strong, as is contained in the following eloquent
language of General Albert Pike: “It is not possible to create a true and
genuine Brotherhood upon any theory of the baseness of human nature. There can
be no genuine Brotherhood without mutual regard, good opinion and esteem, mutual
charity, and mutual allowance for faults and failings. It is those only who
learn habitually to think better of each other, to look habitually for the good
that is in each other, and expect, allow for, and overlook the evil, who can be
brethren, one of the other, in any true sense of the word.”
How would you be,
If He, which is the top of judgement, should
But judge as you do? O, think on that,
And mercy then will breathe within your lips,
Like man new made.
Measure For Measure
24th June, 1876
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