1867 to Eternity: Hugh Barkley Bull and the Beginnings of Wallkill Lodge 627

1867 to Eternity: Hugh Barkley Bull and the Beginnings of Wallkill Lodge 627

MASONIC HISTORY

1867 to Eternity: Hugh Barkley Bull
and the Beginnings of Wallkill Lodge 627

Earlier this year, I noticed the gravesite monument of W. Bro. Hugh Barkley Bull, located in the Brick Church Cemetery in Montgomery, New York, had fallen into severe disrepair. I had taken it upon myself, as Worshipful Master and Historian of Wallkill Lodge 627, to rally the brethren for a stone-cleaning workshop. Because W. Bro. Bull was initiated, passed, and raised in Goshen Lodge 365, I invited the Goshen brethren, through Worshipful Master Erik Geehern, to collaborate with us on this heartfelt mission. After personally funding all necessary equipment, I scheduled Saturday, July 20, 2024—honoring the 155th year of W. Bull’s passing—for the arduous project.

Few men or Masons ever reach the inconceivable heights of profound distinction. For many, their records, merits, and achievements vanish into history. One such Mason, who was revered and remembered for a life of selfless service, but whose memory is all but lost, is Brother Hugh Barkley Bull. He embodied endless faith in God and devoted selfless service to community; it was said upon his passing that he was “a useful and esteemed citizen” whose “life was distinguished by great usefulness.”

His story begins October 1, 1816, in Crawford, Orange County, New York. His mother was Maria Barkley; his father, David C. Bull, was a descendent of the iconic William Bull, an English immigrant and operative stonemason who built Knox Headquarters, which at one time was used by generals Nathaniel Greene and Horatio Gates during the American Revolution.

Hugh Bull grew up on a well-cultivated, 1,000-acre farm near Bullville, New York. Dozens of workers from nearby villages worked on the many farms, creameries, and distilleries about the hamlet which bears the Bull family name. Bull was afforded many comforts during his childhood, owing to his family’s prosperous stature.

After completing his early education at the local prep school Montgomery Academy, Bull entered the prestigious halls of Union College in Schenectady. Founded on the motto Sous les lois de Minerve nous devenons tous frères (Under the laws of Minerva we all become brothers), Bull immediately was enamored with the deeper meanings in education and he was active in many social circles. He was a member of Phi Beta Kappa, was active in the pipe and song Kappa Alpha fraternity, and was a loyal member of the literary Philomathean Society. Bull also sat on the reputable Senate Committee which, in 1841, welcomed distinguished speaker Benjamin Butler who, twenty years later, would serve as a major general in the Civil War, and then governor of Massachusetts in 1888. Also in 1841, Bull and his class of ’80 graduated from Union College. Many would become accomplished physicians, clergymen, teachers, and lawyers. Bull pursued the latter, and upon removing to Goshen, he began studying law under the Hon. Samuel J. Wilkin, late congressman. After being admitted to the New York State Bar, Bull practiced law in Montgomery, New York.

By 1847, Hugh Bull was an Orange County district attorney and, for many years, served as justice of the peace. During this time, he grew a reputation as a tremendous public speaker, and was known to be thorough in all his vocations. Bull grew so popular in many social circles that in 1851, he was elected to the State Assembly. Although his stint in Albany was only one year, he was active with legislation that supported his Orange County district, including bills concerning banking, insurance, securities, and infrastructure.

Upon his return to Goshen, Bull was met with great accolades and fandom. In 1855, he was requested to speak in Montgomery on the history of the late Orange Hussars who, in 1793, served as the hamlet’s local militia. The following year, he was invited to speak before the Orange County Educational Society, where he praised the importance of teachers, and the significant duties that rest upon them.

He served as the recording secretary of the New York State Agricultural Society in 1859; was president of the Orange County Bible Society; and was secretary and counselor of the Montgomery & Erie Railroad.

In 1866, Bull petitioned for the mysteries of Freemasonry at Goshen Lodge 365, and was initiated during the lodge’s 210th communication on June 18 which drew visitors from Port Jervis, Warwick, Hiram, and Hoffman lodges. Bro. Bull was passed to the Degree of Fellow Craft on the following July 2, and was raised to the Sublime Degree of Master Mason two weeks later, becoming the 114th member of Goshen Lodge at the age of 49.

With his law office ten miles away in Montgomery, and with his zeal for the fraternity, Bro. Bull approached the Grand Lodge of the State of New York to begin the process of forming a new lodge. On October 10, 1866, Most Worshipful Robert D. Holmes, Grand Master, granted dispensation to the fledgling lodge. A week later, the town of Montgomery was chosen to be its location, and the name Wallkill was selected, chosen mainly because the Wallkill River’s strong current provided employment to thousands in grist mills, factories, and agriculture.

On December 7, five Master Masons, donning white gloves, jewels, and white leather aprons, assembled for Wallkill Lodge’s first regular communication. Those in attendance were:

Worshipful Master Hugh Barkley Bull, raised in Goshen Lodge 365; Senior Warden Constant W. Wadsworth, raised in Hiram Lodge 144; and Junior Warden Robert Young, raised in Columbia Lodge 38. Brothers Henry H. Hallet (Pyatt Lodge 194) and William J. Welsh (Hancock Lodge 552) also were entered onto the rolls.

The first order of business was appointing officers: Constant W. Wadsworth, Treasurer; William J. Welsh, Secretary; Henry H. Hallet, Senior Deacon; Henry H. McElhenny, Junior Deacon; Sidney D. King, Senior Master of Ceremony; Robert Brown, Jr., Junior Master of Ceremony; and Samuel N. Sands, Tiler.

Afterward, a motion was proposed to adopt the by-laws of Goshen Lodge 365 with a few alterations establishing dues at three dollars per year; remunerating the Tiler at one dollar per meeting; and scheduling Regular Communications weekly on Friday evenings.

Eight petitions were read at the first meeting, all proposed and recommended by Bro. Wadsworth. The lodge was then closed in Due and Ancient Form on the Third Degree of Masonry.

The following week, there was confusion in the Craft during the second Regular Communication, testing W. Bro. Bull. During frigid temperatures with five inches of snow accumulated, it was entered in the minutes that “a rascal, commonly called ‘Jack Frost,’” entered the lodge room without permission from the Master, but without proper heating, was allowed to remain under protest for the duration of the meeting.

Wallkill Lodge would confer the Entered Apprentice Degree five times before hosting its first Fellow Craft Degree on February 1, 1867. W. Bull, still a new Worshipful Master, had met some obstacles early on and was a little behind in ritual proficiency. With great regret, he stepped aside and allowed W. Bro. David A. Scott, Master of Hudson River Lodge 309, to confer the degree. Later that night, they would raise four Brothers to the Sublime Degree. The first to be entered onto the rolls of Wallkill Lodge were Theron M. Little (teacher), Daniel C. Carvey (merchant), Gardiner S. Graham (farmer), and Allen Mead (tobacconist). Those who would follow them came from all concerns and employments, including politicians, lawyers, wagon & harness makers, farmers, physicians, firemen, and police officers, among others.

On St. John the Baptist Day 1867, Wallkill Lodge received its charter and was issued number 627. The document was signed by Most Worshipful Stephen H. Johnson, Grand Master, and attested under the seal of Grand Lodge. Right Worshipful Landon S. Straw, District Deputy Grand Master of the Orange, Rockland and Sullivan Masonic District, noted earlier in his official report to Grand Lodge: “I have visited Wallkill Lodge, working under a dispensation, and found them in possession of the Standard Work, and being satisfied their aim is the highest, I cordially and cheerfully recommend that a warrant be granted to them.” This was an iconic and historic moment, full of jubilee for W. Bull and brethren of Wallkill Lodge. The Secretary proudly wrote on the first page of the new visitor book: “1867 to eternity.”

Bull would serve two more years as Master, however, on June 15, 1869, he would preside in the East for the 53rd Regular Communication to confer the Entered Apprentice Degree, but this would be his final meeting.

The following month, after delivering an eloquent and patriotic Fourth of July address, Bull fell ill with extreme bouts of diarrhea, stomach pain, and mind-numbing fevers. He was removed to Port Jervis to recover.

W. Hugh Barkley Bull laid down his Working Tools July 10, 1869 due to typhoid fever. He left behind his loving wife Hannah Jane Decker Bull and fifteen-year-old daughter Maria. Bull was a devout Christian and an elder of Montgomery Presbyterian Church. When news of his passing spread far and wide, members of the local community were utterly devastated.

Two days later, Wallkill Lodge opened a Special Communication where District Deputy Grand Master G. Fred Wiltsie presided. The meeting was short. The lodge was opened on the Third Degree and closed soon thereafter, allowing the brethren to travel by horse and carriage to the home of deceased. After a mournful funeral service, the brethren proceeded to march in a grand procession, escorting the remains of their dear brother to his final resting place. Bull was interred and laid to rest at the Brick Church Cemetery in Montgomery, where that towering 15-foot white granite obelisk stands, marking his eternal honor and legacy.

On August 3, 1869, Wallkill Lodge, under Bro. Henry H. Hallet, acting-Worshipful Master, passed the following resolution:

To the Worshipful Master, Wardens and Brethren of Wallkill Lodge No. 627 F.&A.M.

Whereas: It hath pleased the Supreme Architect of the Universe to remove from our midst our Brother H.B. Bull, the WM of this Lodge thereby severing another link in the fraternal chain be it

Resolved 1st: That we the Brethren of Wallkill Lodge No. 627 F.&A.M. in our associate capacity deeply deplore the loss we have sustained in his removal from our band. 

Resolved 2nd: That we make this public acknowledgement of our appreciation of his excellent character as a man and Brother Mason and that his sudden removal should be a warning to each one of us and serve to teach us to be prepared to meet in the Grand Lodge above.

Resolved 3rd: That we sincerely mourn with the widow and fatherless in this, their hour of desolation and sorrow, and extend them our heartfelt sympathy and commend them to the care of God, who doeth all things well.

Resolved 4th: That a copy of these resolutions be handed to the family of our deceased Brother and that they be entered in full upon the minutes of the Lodge and also published.

Hugh Barkley Bull was a noble man, full of sound moral principles. He governed his life through the beacon of faith and for his love of the Craft. In 2019, a watercolor painting was privately commissioned and donated to the lodge. Today, it is proudly displayed in the East behind the Secretary’s desk.

That graveside monument restoration on July 20 kicked off at 9 a.m. with a brief talk on the life of Hugh Barkley Bull. Immediately following, I provided thorough instruction on stone-cleaning. Then we began. Approximately ten brothers between both lodges, employing two ladders, ten gallons of water, five gallons of D/2 Biological Solution, numerous soft bristle brushes, and various other cleaning equipment, completed the work by early afternoon.

It was a shining moment for the Orange-Rockland-Sullivan Masonic District as two lodges united to honor a pillar of our shared Masonic history.

Bibliography

Butler, B. F., An Address Delivered Before the Senate of Union College on the 26th July, 1841. C. Van. Benthuysen, 1841.

Catalogue of the Members of the Philomathean Society, Instituted in Union College, 1795, J. & W.H. Riggs, 1847.

A Catalogue of the New-York Alpha of the Phi Beta Kappa; Union College, Riggs, 1852.

Catalogue of the Officers and Students in Union College, 1841, Riggs, 1841.

Davies, H. E., A Compilation of the Laws of the State of New York, Relating Particularly to the City of New York. Banks, Gould & Co., 1855.

Death of Hugh B. Bull, Evening Gazette, July 13, 1869.

Hugh B. Bull, New York Herald, July 15, 1869.

Meeting Minutes, Goshen Lodge No. 365 F. & A.M., Archives.

Meeting Minutes, Wallkill Lodge No. 627 F. & A.M., Archives.

New York Alpha of the Phi Beta Kappa Union College, 1922.

New York State Register, 1847; Being a Supplement to the Register for 1845-6, J. Disturnell, 1847.

A Record of the Members of the Kappa Alpha Fraternity and a City and Town Directory, A.H. Kellogg, 1892.

Ruttenber, E., History of the Town of Newburgh. E.M. Ruttenber & Co., 1857.

Ruttenber, E., & Clark, L., History of Orange County New York, Everts & Peck, 1881.

Transactions of the Most Worshipful Grand Lodge of the Ancient and Honorable Fraternity of Free and Accepted Masons of The State of New York, Holman, 1864.

Wilder, A., The New York Teacher: A Monthly Periodical, Devoted to The Cause of General Education and to the Elevation of the Teachers Profession (4th ed.), James Cruikshank, Publishing Agent, undated.

By W. Bro. Kyle A. Williams

Bro. Williams, a collector of New York Masonic history, is Worshipful Master of Wallkill Lodge 627 in Walden, New York, where he also is lodge Historian.

Samuel Lloyd Kinsey
The Pride of the Fraternity

The Pride of the Fraternity

MASONIC HISTORY

The Pride of the Fraternity

“A distressed, worthy brother and his widow must be comforted and guarded so long as the obligation, which makes us Masons, is cherished and remembered.”

Photo: Masonic Home of Utica

M.W. James Ten Eyck, Grand Master, bellowed those eloquent words on June 7, 1892, during the Grand Lodge of New York’s Annual Communication, and went on to regard the new Masonic Home of Utica as “the Pride of the Fraternity.”

Nearly 181 years ago, the Grand Lodge of the State of New York began the illustrious and monumental project of erecting a home for ailing Masons, their widows, and orphans. In 1842, a building fund was started, with a $1 subscription, and paid at the time by Grand Tiler Greenfield Pote, after the project had been commented on by Grand Secretary James Herring. This dream finally became a reality a year later, on June 8, 1843, when 100 Masons signed a petition for the purpose of founding the asylum.

Committees were formed and, by 1851, a recommendation was made to purchase property in Utica because it was located in the “center of the state,” and would be most central for New York Masons. The site was to be placed on “Utica driving park,” which had been used for State Fairs, and sprawled across 230 acres.

Several audacious fundraisers were launched, specifically in 1887, led by the Ladies Masonic Fair Association. The event held in New York City netted $76,000 and helped contribute to the estimated $175,000 needed to begin building the site. Grand Lodge added a $3 per capita assessment in 1889 to help meet the financial needs for the Masonic Home.

On May 21, 1891, the cornerstone, which was hewn of Quincy granite and weighed 1,750 pounds, was laid by M.W. John W. Vrooman, Grand Master, who wielded a magnificent silver trowel during the compelling ceremonies, as brass bands afterward serenaded throngs of spectators, including 6,734 Masons.

Renaissance architecture was chosen for the design, and the material used consisted of quarry-faced stone, with trimmings of brownstone, and Philadelphia front brick for the upper stories. The woodwork was of oak, ash, and white pine. The main center building was for the administrative offices, while the wings were devoted to rooms for patients. The basement contained two large swimming pools, playrooms for children, and dormitories for the workers. The first story had offices, and staterooms, and the second story provided additional dormitories for resident staff, and children. The third floor offered lavish offices and common rooms, and the fourth story was used as an infirmary, subdivided into five rooms for men, women, boys, girls, and nurses.

The City of Utica graciously contributed $30,000 toward the project, and the cost of the home upon completion was roughly $182,000.

On October 5, 1892, the Masonic Home was dedicated by M.W. Ten Eyck and the site officially was opened. “The doors of the home [have] swung wide with true Masonic hospitality to the Brethren of the Craft and their widows, who have needed a friendly and kindly environment in which to wait for life’s sunset, and to the orphans, who in youth needed the protection of affection and incentive for high living and true citizenship,” exclaimed Ten Eyck. “[May] God grant never to close as long as the human heart beats in sympathy with our Brothers’ woes.” Upwards of 8,524 Masons, donning the white lambskin, proudly marched six miles for a grand parade from Bagg’s Hotel to the new Masonic Home. Dignitaries were on horseback, others in carriages, and George Washington’s Bible illuminated the large procession.

On October 5, 1892, the Masonic Home was dedicated by M.W. Ten Eyck and the site officially was opened. “The doors of the home [have] swung wide with true Masonic hospitality to the Brethren of the Craft and their widows, who have needed a friendly and kindly environment in which to wait for life’s sunset, and to the orphans, who in youth needed the protection of affection and incentive for high living and true citizenship,” exclaimed Ten Eyck. “[May] God grant never to close as long as the human heart beats in sympathy with our Brothers’ woes.” Upwards of 8,524 Masons, donning the white lambskin, proudly marched six miles for a grand parade from Bagg’s Hotel to the new Masonic Home. Dignitaries were on horseback, others in carriages, and George Washington’s Bible illuminated the large procession.

The following year, M.W. Jesse B. Anthony, Past Grand Master, was installed as Superintendent, and the first Mason to be received as a resident was Brother James Borden of Greenwich Lodge 467.

During its early years, the Masonic Home offered large rooms that accommodated from two to six people each. The area also featured impressive reading rooms, a billiard hall, a smoking and lounging room, a sun parlor, and an on-site hospital. The site also included a school for kindergarten through fifth grade, and offered a playground and other amenities for children.

From 1892 to 1911, the site cared for 191 children, 892 adults, and operated with a staff of seventy. Rising hour was 6:30 a.m., and lights out was 10 p.m.

Today, the Masonic Home is named the Masonic Care Community, and is a first-class facility that serves 500 people on a majestic 400-acre campus. The mission continues to “support, nurture, and educate” those in need. The center does this by “providing exceptional care and services with compassion and pride guided by the Masonic Principles of brotherly love, relief, truth, and integrity.”

Interesting Facts: 

  • The site at one time bolstered an impressive farm: 104 cows, seventy-five pigs, sixty sheep, and plenty of chickens.
  • At least twenty-three boys who grew up at the Masonic Home valiantly served their country during World War I. Three were wounded in battle.
  • During the early 1920s, the cost of maintenance averaged $200,000 annually.
  • The Masonic Home once used more than 3,000 tons of coal a year.
  • Fifty barrels of flour were once used per month.
  • Upwards of 25,000 visitors came every year.

Sources: 

Lang, O., History of Freemasonry in the State of New York, Grand Lodge of New York, 1922.

Greene, N., History of the Mohawk Valley: Gateway to the West 1614-1925, New York State Masonic Home at Utica, 1925.

Proceedings of the Grand Lodge of Free and Accepted Masons of the State of New York, 1892.

The Illustrated American, June 13, 1891.

The Masonic Home, The Trustees of the Masonic Home and Asylum Fund, 1911.

By W. Bro. Kyle A. Williams

Bro. Williams, a collector of New York Masonic history, is Worshipful Master of Wallkill Lodge 627 in Walden, New York, where he also is lodge Historian.

Samuel Lloyd Kinsey

Friend to Friend Masonic Memorial

Friend to Friend Masonic Memorial

MASONIC HISTORY

FRIEND TO FRIEND MASONIC MEMORIAL

MEET BRO. Ronald F. “Ron” Tunison. The developer of the Friend to Friend Memorial

Outside of Independence Day, the first week of July brings another anniversary of the Battle of Gettysburg, the bloodiest single battle of the American Civil War. (Antietam was the deadliest one-day battle in American history). Masons often point to the “Friend to Friend Masonic Memorial” to highlight the strong commitment Masonic brothers have to each other.

Photo: “Friend to Friend Masonic Memorial”

The idea of the memorial was the brainchild of Brother Sheldon Munn, a Brother of Lafayette Lodge No 194 in Pennsylvania and Licensed Battlefield Tour guide and his friend Dr John Schwartz of Good Samaritan Lodge No 336. With over 1,000 memorials on the battlefield, but none about the strong bonds of brotherhood and friendship. They convinced the Grand Lodge of Pennsylvania to work with the National Park Service to jointly develop a memorial at Gettysburg to the Freemasons of the Union and the Confederacy that their unique bonds of friendship which enabled them to remain a brotherhood undivided even as they fought in a divided nation, faithfully supporting their respective governments.

Note: The memorial depicts Union Army Captain Henry H. Bingham assisting the severely wounded Confederate Brigadier General Lewis Armistead after Pickett’s Charge.

A public/private development of such a memorial had never been done. The cemetery Annex was an area the Park Service had long wanted to develop but had not been able to get funding. The Grand Lodge of Pennsylvania agreed to help with the general development of the Annex, and the Friend to Friend Masonic Memorial. The final location was one that was recommended by Jose Aguilar Cisneros, the Superintendent of the Gettysburg National Military Park. The general idea was to show the friendship between Confederate General Lewis Addison Armistead and Union General Winfield Scott Hancock. Since the two had been friends since childhood, but they did not meet on the battlefield, it was suggested that the documented incident of Captain Henry Bingham providing comfort to a dying Armistead shortly after Pickett’s Charge on July 3, 1861, by the park’s historian, Kathleen Harrison.

Bro. Maynard Edwards, 32°, KCCH, details the history behind the “Friend to Friend Memorial.”

The concept was approved at the National Park Service in Washington and noted historical artist Bro. Ron Tunison was selected to develop the monument. At that time, Tunison lived in the Catskills of New York. Tunison was intrigued by the concepts of the fraternity and joined his local lodge, Mountain Lodge No 529 in Windham, New York The Sculpture was cast in the Tallix Foundry, then in Beacon, New York — now part of the Urban Art Projects in Rock Tavern, New York. Sadly, Bro. Tunison passed away in October 2013 at the age of 66.

Photo: Ronald F. “Ron” Tunison, 1946-2013

Besides Friend to Friend Masonic Memorial, Bro. Tunison was an internationally acclaimed sculptor of nine heroic bronze monuments: “General W. Crawford,” near Little Round Top on the Gettysburg, Pennsylvania National Battlefield, the bas-relief “Delaware State Memorial” on Tanneytown Road, and “The Gettysburg Civil War Women’s Memorial” at Evergreen Cemetery. On the Antietam Maryland National Battlefield is Tunison’s “Irish Brigade Monument.” “The Bivouac.” is at the entrance to the Civil War Soldier’s Museum at Pamplin Historical Park near Petersburg, Virginia. “The Delaware Continentals” heroic size bronze monument of three advancing Revolutionary War soldiers stands atop a twenty-five-foot granite pedestal in front of Legislative Hall at Dover, Delaware. At Ringgold Gap in Atlanta, Georgia is Ron’s life-size General Patrick Cleburne statue.
Written by: Bro. Harry Williams Bro. Williams was raised in 1993 and is a member of three symbolic lodges in New York – Geneva-Ark No. 33, Warren No. 32, and Adonai No. 718. He helped to consolidate the Columbia, Dutchess and Greene-Ulster District into the Majestic Mid-Hudson District and bring about a new, revitalized district.
Samuel Lloyd Kinsey

Freemasonry in Lebanon and Morocco: History, Culture, and Societal Influence

Freemasonry in Lebanon and Morocco: History, Culture, and Societal Influence

MASONIC HISTORY

Freemasonry in Lebanon and Morocco:

History, Culture, and Societal Influence

The history of Freemasonry in the Middle East is a complex one that is intricately entwined with the political, social, and cultural environments of the region, particularly Lebanon and Morocco, where there are challenges that could lead to the decline, or even extinction, of Masonry there.

Lebanon: A Legacy of Independence and Cultural Enrichment

Under the auspices of the Grand Lodge of Scotland, Palestine Lodge 415, Lebanon’s first regular Masonic lodge, was founded in 1861. Operating in French, the lodge soon gained prominence among Lebanese professionals, intellectuals, and businessmen who were drawn to the Craft’s values of integrity, brotherhood, and intellectual pursuit (Morris, 2005). Notable individuals such as Arab nationalist and scholar Emir Shakib Arslan found inspiration in the fraternity to work toward social and political reforms in Lebanese society (Cleveland, 2004).

During Lebanon’s early twentieth century path to independence from the Ottoman Empire, Freemasons became influential members of the nationalist cause. They fought for political change, encouraged harmony among the various Lebanese communities, and made a substantial contribution to the debate on ideas and culture that shaped the young country (Fawaz, 1994). Lodges were lively salons that promoted conversations about literature, philosophy, and the arts, enhancing the nation’s cultural landscape. Palestine Lodge’s Bechara El Khoury, eventually the first President of Lebanon, personified the Freemasons’ dedication to promoting national prosperity and unity.

Even through the Lebanese Civil War, Freemasonry showed incredible fortitude. Lodges persisted, if somewhat covertly at times, offering a haven for communication and comprehension among the mayhem (Khalaf, 2010). They actively worked to bridge religious barriers by highlighting their non-sectarian nature and dedication to the brotherhood of man. Prominent Sunni scholar and Grand Orient of France member Sheikh Salim Takieddine served as an example of the fraternity’s dedication to interfaith harmony and dialogue.

Morocco: Navigating Colonialism and Modernity

Freemasonry arrived in Morocco in the late nineteenth century, during the period of European colonialism. The first lodge, La Réunion Française, was founded in Tangier in 1883 and served predominantly French residents (Pennell, 2013). However, it was not long before Moroccan intellectuals and elites became interested in Freemasonry’s ideas of enlightenment, progress, and global brotherhood (Dumper & Stanley, 2007).

Moroccan Freemasonry experienced unique obstacles as a result of the country’s complex politics under French and Spanish rule. Lodges frequently had to find ways to uphold Masonic values and while respecting authorities’ sensibilities (Rogerson, 2003). However, Freemasonry gained popularity among Moroccan nationalists, who saw it as a way to link with European ideals and institutions, promoting a sense of modernity and development (Hoisington, 1995). Prominent figures, like Thami El Glaoui, the Pasha of Marrakesh; and Mehdi Ben Barka, a leading opposition figure, were Freemasons who significantly impacted Moroccan politics and society (Maxwell, 2018). El Glaoui was a Mason under the Grand Lodge of France. Ben Barka’s affiliation remains uncertain, with some sources suggesting he was a member of the Grand Orient of France.

Freemasonry thrived in Morocco, helping the nationalist struggle and the advancement of Moroccan intellectual and cultural life. After Morocco attained independence in 1956, Freemasonry continued to evolve, responding to new political circumstances and societal changes. Lodges became more open, accepting members from a variety of backgrounds and embracing a unique Moroccan identity (Pennell 2013). Notable personalities, such as former Prime Minister Abderrahman El Yousoufi; and Mohamed El Fassi, a notable Islamic scholar and reformer, were Freemasons who contributed significantly to the country’s growth.

The Future: Challenges and Uncertainties

While Freemasonry has a long and varied history in the Middle East, its future is questionable. Diminishing membership, societal trends toward more conservative ideals, and ongoing distrust from governmental and religious authorities all pose serious obstacles to its survival.

The persistent political instability and economic crisis in Lebanon have made it difficult for Freemasonry to thrive. The “brain drain” exodus of young professionals does not bolster the fraternity’s prospects. Furthermore, the rise of religious conservatism and sectarian conflicts in Lebanese culture has heightened scrutiny and distrust of Freemasonry, which may impede its expansion and outreach.

While Freemasonry in Morocco has adapted to a post-colonial era, it still confronts obstacles in terms of public perception and government regulation. Some Moroccans perceive secrecy and hold suspicions of Western ideas. Furthermore, the government’s limits on freedom of organization and assembly may hinder lodges’ capacity to operate freely and attract new members.

While the extinction of Freemasonry in Lebanon and Morocco is not imminent, it is a real risk. Masonry has included prominent figures who helped influence their countries’ political, social, and cultural environments. To maintain its future, Freemasonry must address the issue of dwindling membership by actively interacting with younger generations and emphasizing its relevance in the modern world. It must also actively engage with the public and the government to dispel myths and foster trust.

References:

  • Cleveland, W. L., A History of the Modern Middle East, Westview Press, 2004.

  • Dumper, M., & Stanley, B. E., Cities of the Middle East and North Africa: A Historical Encyclopedia, ABC-CLIO, 2007.

  • Fawaz, L., An Occasion for War: Civil Conflict in Lebanon and Damascus in 1860, University of California Press, 1994.

  • Hoisington, W. A., Lyautey and the French Conquest of Morocco, Palgrave Macmillan, 1995.

  • Khalaf, S., Lebanon’s Predicament, Columbia University Press, 2010.

  • Maxwell, G., Lords of the Atlas: The Rise and Fall of the House of Glaoua, 1893-1956, Eland Publishing, 2018.

  • Morris, S., Freemasonry in the Holy Land: A History of the Craft in Palestine, Israel, and Jordan,B. Tauris, 2005.

  • Pennell, C.R., Morocco Since 1830: A History, C. Hurst & Co. Publishers, 2013.

  • Rogerson, B., Morocco, Globe Pequot Press, 2003.

Written by: Bro. Anis D. Okbani

Bro. Okbani is a proud New York Mason, being a member of Anchor-Astoria Lodge 729 and Cornucopia Lodge 563, Queens District and Queens Masonic Association; a 32° Scottish Rite Mason; a Royal Arch Mason; and a Noble of the Mystic Shrine.

Freemasonry and the Irish Republican Army

Freemasonry and the Irish Republican Army

MASONIC HISTORY

To Obey the Moral Law

When There Is Lawlessness:

Freemasonry and the Irish Republican Army

On April 24, 1922, gunmen of the Irish Republican Army seized Freemasons’ Hall in Dublin, commencing a 38-day occupation of the headquarters of the Grand Lodge of Ireland.

And that was the good news.

After the First World War, a Nationalist movement gained momentum in Ireland, which had been domineered by England since the reign of King Henry II in the twelfth century. By the twentieth century, something had to give, and the Irish Nationalists succeeded in winning independence for almost the entire island, and the Republic of Ireland was born. As you know, the six counties of Northern Ireland remain part of the United Kingdom. That’s a whole other story, but please know the Grand Lodge of Ireland unifies our Craft across Ireland—both the Republic and Northern Ireland—to this day.

But during that civil war a century ago, Freemasonry was trapped between Nationalists and Unionists; Catholics and Protestants; neighbors and neighbors. Lodges were ransacked and burned, and Masons and their families had to flee their homes in fear of violence. The Masonic fraternity was considered part of the English-Protestant establishment despite the Grand Lodge being established 197 years earlier by lodges that naturally were older than that.

I’ll get straight to the record, drawing from both Masonic and outside sources.

During the Grand Lodge of Ireland’s December 27, 1922 St. John’s Day Stated Communication, Deputy Grand Master Claude Cane summarized what had transpired at Freemasons’ Hall, Dublin earlier that year:

“What happened here in the South of Ireland during the past year, and especially in this house of ours, is so fresh within your memory that I need not elaborate it very much. You all know and will remember how on the twenty-fourth of April, this beautiful Hall of ours was suddenly invaded by a number of armed and lawless men, and taken forcible possession of. The occurrence was not wholly unexpected, fortunately perhaps, because I had heard warnings of it for some weeks before. I took upon myself, some six weeks before the occurrence actually took place, to remove all the archives and things which really mattered as far as the history of the Grand Lodge of Ireland was concerned from the doubtful security of our strong room and safes downstairs to a much safer place, a place where they were in absolutely perfect safety all through the trouble, and where they still remain. Naturally the current books, and things you were using every day, had to remain in the Hall and take their chance. But I am alluding more particularly to the old minute books and old records and things of that sort, belonging to the Grand Lodge ever since the year there first was a Grand Lodge in Ireland, nearly two hundred years ago, which would have been absolutely irreplaceable. These were all absolutely safe the whole time.

“As you may imagine, after the occupation became an accomplished fact, my frame of mind was not a very enviable one. I had to assume a very great deal of responsibility, and I felt that any wrong step on my part, or on the part of those with whom I took counsel, might lead to very much worse things than had already happened. I felt that anything would be better than having this building and all its contents destroyed; I felt that sooner than rush things, it was better to submit to what was an undoubted indignity, and a great pain and grief to all of us for some time rather than run the risk of seeing all that we held most sacred go up in flames and ashes. So for six weeks I, and others who were advising me, had to possess our souls in patience. So many Brethren gave me such valuable help during that time—with advice and work as well—that it would really be invidious to name anyone in particular, with the exception, I think, of one Brother whose work was not at an end when we got this Hall back, but to whom we all owe a very deep debt of gratitude for all he has done in restoring us to our possessions here, and that is your Grand Superintendent of Works, Brother G. Murray Ross.

“I should like also to personally thank Brother Besson, of the Hibernian Hotel, for the very prompt way in which he came to our rescue and gave us the resources of his house and a room in which to establish a temporary office. It was a great advantage to us to only have to cross the street and to be saved from the trouble of looking out for someplace where the business of Grand Lodge could be carried on. Brother Besson was most accommodating and most kind to us all through that time. (Add arson story.)

“I am bound to say that during all the negotiations carried on with the view of getting this building restored to us, I was treated with the very greatest courtesy and consideration by those members of the Provisional Government with whom I came in contact. They seemed to realize fully what our Order is. I am speaking particularly now of two men who are no longer living, no longer in the government: Mr. Michael Collins and Mr. Arthur Griffiths. They seemed to realize that, so far from our being a dangerous body, we were a body, as we are, bound to support, and give all the assistance we can, to any legally constituted government of the country in which we live, and that we are entirely deserving of the support of that government. When I found that they were in this frame of mind, I must say that a great load was lifted from my mind; I felt that we in our future, once law and order were established in Ireland, would be assured, and I believe that it will be so. No government with any sense at all can fail to recognize that a body composed as we are, and holding the principles that we do, and taught, as we are taught, in our ceremonies and ancient charges, can be anything but a source of strength to any reasonable government.

“At the same time I wish to remind you again, as I did last year, that it is our bounden duty, not as an organization, because we are forbidden to act as a political organization, but as individual members it is our bounden duty as Masons to be good citizens and to support the Government under which we live, so long as that Government protects us. Both here in Southern Ireland, and in Northern Ireland, where there is a different Government, that applies.

“It is a very bright spot in our future outlook to find how thoroughly in accordance with us our Brethren in the North are. Whatever divisions otherwise may happen in Ireland, there is not the slightest prospect, at present at any rate, of any division between the Masons of Northern Ireland and the Masons of Southern Ireland. The Masons of Ulster, equally with the Masons of Dublin and the South have one great common heritage: the Grand Lodge of Ireland. The Grand Lodge of Ireland is the Grand Lodge of Ireland, not of any particular section of Ireland. As long as it remains the Grand Lodge of Ireland, it ranks as the second Grand Lodge in the world, and in point of everything except a few years of age, I think we can claim full equality with the mother Grand Lodge of the world, England.”

Grand Secretary Henry C. Shellerd expanded on the subject:

“In many parts of the country, the buildings used for Masonic purposes were wrecked by irresponsible individuals, who seemed to delight in the destruction of all sorts of property not adequately protected. The Grand Master, in the wise exercise of his discretion, prohibited the meetings of the lodges in all the Provinces of Southern Ireland for a considerable part of the year. During the past three months, however, a better spirit seems to have prevailed, and the exercise of the discretionary power granted to Provincial Grand Masters to permit lodges to meet, has so far been attended by no unpleasant incidents. That the Dublin Freemasons’ Hall has been handed back to the Order without any wanton injury to the edifice or its contents is an indication that there is no special hostility to our Order in the Metropolis.

“The fact that the annual returns from lodges in the South and West of Ireland are reaching headquarters daily proves that the lawlessness which was rampant some months ago is being steadily brought under control, and that our Brethren in every part of the country, North and South, are acutated by an intense desire to uphold the Great Principles of Peace and Goodwill with which our Order, throughout its whole history, and in every part of the world, has been so closely identified.”

Beyond Dublin, matters were not as amicable. The Spectator, in its June 3, 1922 edition, reports:

“Many Masonic halls have now been destroyed, one of the first to suffer being that at Ballinamore. In Mullingar, the Masonic Hall was raided, and all the windows were smashed. Petrol was poured over the broken furniture, and the complete destruction of the place was prevented only by the intervention of the local priest. In Dundalk, which is not very far from the Ulster frontier, there were three Masonic lodges with a fairly large membership. Their hall was raided and the books and other property seized. Many of the members received a few days’ notice to leave the town, and some of them had to escape hurriedly to Belfast. As a consequence of these proceedings, the meetings of these lodges have been indefinitely suspended. … No man residing in the ‘Irish Free State’ whose name appears on the roll of the Grand Lodge of Freemasons of Ireland can, at the present time, have any sense of security for himself or his family. He can only look to his brethren in Great Britain to use their influence with the British Government on his behalf. The preservation of life and property is not a matter of party politics; it is an elementary principal of any Government, and it is the absolute duty of the British Cabinet to see that it is maintained in Ireland.”

The Builder, one of the great Masonic periodicals of early twentieth century America, includes letters to the editor in its September 1922 issue that tell more. Right Worshipful Claude Cane, the Deputy Grand Master quoted earlier, writes in part in a letter dated May 30: “I do not believe there is any general hostility to the Order in Southern Ireland, nor do I believe that any feeling of the sort is encouraged by the Roman Catholic Church, which fully appreciates the difference between Irish Freemasonry and that carried on by the so-called Continental Grand Lodges, which reject our first and principal great Landmark, and consequently are not recognized by us.”

A Bro. George A. Anderson of Pennsylvania writes: “A large number of the Masons in America do not know how conditions are in Ireland, neither do they know the real cause of it all, and I think they should know.” He also included a letter from Bro. W.J. Allen in Belfast who says:

“The condition of things over here has not improved very much of late, except that there are not so many shootings in our own city. … The Masonic Halls are being raided, and in many cases destroyed. The Grand Lodge premises in Dublin are at present in the occupation of the I.R.A. There was a curious result of that the other day.

“We were starting a new preceptory in Belfast in connection with our lodge and had applied for a warrant. Before the warrant could be issued, the premises in Dublin has been seized, and all the forms were kept there. The Masonic authorities had to get a copy of the latest warrant issued, and from this they made a fresh copy all in the writing of the Grand officer. This warrant was used last Saturday and is in the possession of our Registrar. The Masonic authorities here, for some reason or other, do not want to appeal to Freemasons outside or to make ‘political capital’ of the seizure, but I think it would be well if the Freemasons of America were freely told of the campaign that is going on against the Order in Ireland. Perhaps you could help a little in this in a quiet way among your own associates. There was one man, whom I know personally, who had a narrow escape in the recent murders in County Cork. He is a Methodist clergyman, and was in one of the houses that were visited. He escaped from bed in his nightshirt and got away into the fields. It was the middle of April and the weather was very cold at the time. Three or four others were shot dead the same night. His brother is a member of my lodge, is Registrar of my chapter, and first Preceptor of the new preceptory. He is a past Provincial Senior Grand Warden of the Province of Antrim. That is the Masonic province of course, which is practically the same as the ordinary County of Antrim.”

A clipping from the May 18 edition of a Belfast newspaper also was provided to The Builder. It reads, in part: “Recently one of the South of Ireland gun clubs issued a statement boasting that they were going to compel all Freemasons and Unionists in the ‘Free State’ to supply food, clothing, and housing accommodation to Roman Catholic unemployed. Their fellow ruffians had for a long time been burning down Masonic and Orange Halls and persecuting Freemasons along with other Protestants.

“The continuance of these outrages, which there is no evidence to show the Free State forces now responsible for law and order ever tried to stop, has caused the Earl of Donoughmore, Most Worshipful Grand Master of Irish Freemasonry, to issue an order suspending all meetings of Masonic lodges in Southern Ireland.”

To conclude, I draw from the January 1923 issue of The New Age Magazine, published by the Ancient and Accepted Scottish Rite, Southern Jurisdiction. It quotes from the October 7, 1922 edition of The Northern Whig and Belfast Post story “Masonry in Ireland,” which covered the previous day’s annual concert in Ulster Hall benefiting Masonic charities. The Provincial Grand Master’s remarks were relayed:

“He thanks those present for their attendance there that evening, not so much for the pecuniary support for the object for which the concert was being held—that was their Masonic charities—but for the moral support they gave to the Order by their presence there. In those days he must say that Freemasonry needed all the support it could get not only from those inside the Order, but from its many friends outside the Order.

“Freemasonry in Ireland has been coming through very difficult times. Their halls had been raided and burned, and their brethren in many cases had been ill-used in other parts of Ireland. Scandalous and scurrilous charges had been brought against their Order. He did not say their Order was perfect. It was, after all, only a human institution, and no human institution was perfect—not even their churches and their ministers, who perhaps ought to set the highest standard—so Freemasonry could not claim perfection, but it was strange that the charges that were brought against them were chiefly under two heads, on which they were absolutely guiltless.

“First of all, the charge was made that Freemasonry was a political society, but if there was one thing above all other that was never mentioned inside the walls of the Masonic lodge, and that was absolutely barred by the laws of their Order, it was anything in the nature of politics. They were also blamed for being an irreligious society. They were perhaps irreligious in a sense because the word religion was unfortunately too often mixed up—and oftener in Ireland perhaps than anywhere else—with sectarianism. Freemasonry was absolutely nonsectarian, and it was a calumny to say that any Order whose fundamental tenets were the fatherhood of God and the brotherhood of man was an irreligious Order.”

It is Anderson’s Constitutions of 1723 whence modern Freemasons receive our charges to be good, and religiously circumspect, citizens where we make our lives. “A Mason is a peaceable Subject to the Civil Powers, wherever he resides or works,” it reads, “and is never to be concern’d in Plots and Conspiracies against the Peace and Welfare of the Nation, nor to behave himself undutifully to inferior Magistrates.…”

The First Charge, the famous one, titled “Concerning God and Religion,” states:

“A Mason is oblig’d by his Tenure to obey the moral law, and if he rightfully understands the Art, he will never be a stupid Atheist nor an irreligious Libertine. But though in ancient Times Masons were charg’d in every Country to be of the Religion of that Country or Nation, whatever it was, yet ’tis now thought more expedient only to oblige them to that Religion in which all Men agree, leaving their particular Opinions to themselves; that is, to be good Men and true, or Men of Honour and Honesty, by whatever Denominations or Persuasions they may be distinguish’d, whereby Masonry becomes the Center of Union, and the Means of conciliating true Friendship among Persons that must have remain’d at a perpetual Distance.”

In a free and peaceful society, this is done effortlessly, but when domestic tranquility is imperiled I imagine one requires disciplined application of all Four Cardinal Virtues—with innate reliance on the Theosophical Virtues as well—to remain steadfast.

(In medieval England, the various Statutes of Laborers regulated masons’ qualifications, remuneration, ability to meet, and other details, but the statute of 1405 specifically compelled such workers to take an annual oath to comply with the law.)

Perhaps the condition of Freemasonry today is not ideal in instances. Could be the content of lodge meetings isn’t exactly how we prefer it; or maybe the size of the membership remains a worry; or some may think their grand master is a bum—but things have been, and can be, far worse.

Written by: W. Bro. Jay Hochberg

WB Hochberg is the Senior Warden of The American Lodge of Research in Manhattan; is a Past Master of New Jersey Lodge of Masonic Research and Education 1786; and also is at labor in Civil War Lodge of Research 1865 in Virginia.