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The Order of the Illuminati
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YOU ARE AT:Home»Hidden Knowledge»The Order of the Illuminati: Its Origins, Its Methods and Its Influence on the World Events
The Order of the Illuminati: Its Origins, Its Methods and Its Influence on the World Events 117
BY VC ON DECEMBER 12, 2012HIDDEN KNOWLEDGE
The Order of the Illuminati is often at the center of debates about the impact of secret societies on human history. Is the Illuminati a myth or does it truly secretly rule the world? As the number of people asking that question has grown, facts about the Order have become diluted with misconceptions and disinformation, making objective research on the subject difficult. This article attempts to shed some factual light on the Order of the Illuminati by reviewing some of the most important documents on the subject.
The world “Illuminati” is thrown around rather freely to describe the elite group that is secretly running the world. Most have a general idea of the meaning of the term, but are confused about the concepts and the ideas relating to it. Is the Illuminati the same thing as Freemasonry? What are their goals? What are their beliefs? Why do they act in secret? Do they practice occultism? Attempting to objectively research the subject can become an arduous task as most sources end up being either dismissive disinformation pieces that deny (and even ridicule) anything related to the Illuminati or, at the other end of the spectrum, espouse ill-informed fear mongering based on rumors and misconceptions. In both cases, the researcher ends up with the same result: a distorted version of the truth.
Considering that Secret Societies are supposed to be, by definition, secret, and that history is often rewritten by those in power, obtaining the unbiased truth about the Illuminati is a challenge. This article does not claim to “reveal” or “expose” everything that is to be known about the Illuminati; it rather attempts draw a more precise picture of the Order by citing authors who have extensively studied the subject. Whether they are, at the end of the day, critics or apologists of the Illuminati, these authors base their thoughts on credible facts. Some of the most interesting documents on the Illuminati were written by initiates of Secret Societies as they understood the philosophical and spiritual undercurrent driving the movement forward. Using these works, we will look at the origins, the methods and the impacts of the Illuminati on world history.
Types of Secret Societies
Although several groups called themselves “Illuminati” in the past, the most influential and memorable of them was the Bavarian Illuminati. Founded on May 1, 1776, the organization created by Adam Weishaupt blurred the line between “spiritual” and “political” Secret Societies. By mixing the occult sciences of Freemasonry and Rosicrucianism while conspiring to achieve precise political goals, the Illuminati became an actor on the world stage. While most Secret Societies of the time catered to rich people and their fascination with occultism, the Bavarian Illuminati actively sought to profoundly change the world.
Secret Societies have existed throughout the course of history, each of them with different aims and with different roles in society. While the Egyptian mystery schools were part of the Egyptian institution, other groups were secret due to their subversive and conspiratorial aims. These two next quotes, written by two famous political figures, describe these opposing views on Secret Societies:
“A mystical Fraternity, who, in an earlier age, boasted of secrets of which the Philosopher’s Stone was but the least; who considered themselves the heirs of all that the Chaldeans, the Magi, the Gymnosophists, and the Platonists had taught; and who differed from all the darker Sons of Magic in the virtue of their lives, the purity of their doctrines, and their insisting, as the foundation of all wisdom, on the subjugation of the sense, and the intensity of Religious Faith?”
– Sir Edward Bulwer Lytton, 1884 [1. Sir Edward Bulwer Lytton, Zanoni]
“The governments of the present day have to deal not merely with other governments, with emperors, kings and ministers, but also with the secret societies which have everywhere their unscrupulous agents, and can at the last moment upset all the governments’ plans.”
– British Prime Minister Benjamin Disraeli, 1876
These quotes describe different realms of influence of Secret Societies. The first one refers to the spiritual side while the second describes the political side. Not all Secret Societies dwell in the spiritual and not all of them get involved in political machinations. The Bavarian Illuminati operated in both realms.
“Spiritual brotherhoods are pledged to Wisdom and guiding humanity towards the realm of the Infinite; Political brotherhoods [are comprised]of power-seekers who cloak their manipulative agenda in darkness. (…)
All secret societies share certain fundamental themes. Membership is restricted to those who have an abiding interest in the subject. Thus, a spiritual group will attract people seeking more knowledge of a particular teacher or type of practice. The student is aware of the subject matter in advance and will approach the group for further instruction. More rarely, an individual may be “tapped” by the group because of a perceived affinity to its purpose.
In a political secret society, membership is restricted to those who share an ideological affinity with the goals the group represents. At the furthest end of the political spectrum, the mission will be revolution. Such a society will go to great lengths to defend itself. (…)
The Illuminati are perceived by many as spanning the chasm between the spiritual and the political secret society. Often credited (or blamed) for influencing the French Revolution in 1787, the Illuminati taught a doctrine of social and political liberation that hinged on the equality of man, the embrace of rationalism, and the denial of crown and church as the legitimate institutions for the regulation of social and moral values. (…) While the views of the Illuminati may sound quite advanced for the time, the European revolutions they are believed to have encouraged degenerated into brutal bloodbaths whose singular lack of moral compass was appalling.” [2. James Wasserman, The Mystery Traditions]
While some believe that Adam Weishaupt was the sole mastermind of the Illuminati and that his organization rose to glory and died in less than twelve years, most researchers initiated in occultism believe that the Bavarian Illuminati was the rare appearance of an ancient Brotherhood that could be traced back to the Knight Templars of the Middle-Ages.
Manly P. Hall, a 33rd Degree Freemason and prolific author, described in his pamphlet “Masonic Orders of Fraternity” an “Invisible Empire” that has been silently working for centuries towards social change. It periodically became visible throughout History, through different organizations who bore different names. According to him, these groups have a great yet silent impact on society, even transforming the educational system to form future generations.
“The direct descent of the essential program of the Esoteric Schools was entrusted to groups already well-conditioned for the work. The guilds, trade unions, and similar protective and benevolent Societies had been internally strengthened by the introduction of a new learning. The advancement of the plan required the enlargement of the boundaries of the philosophic overstate. A World Fraternity was needed, sustained by a deep and broad program of education according to the “method”. Such a Fraternity could not immediately include all men, but it could unite the activities of certain kinds of men, regardless of their racial or religious beliefs or the nations in which they dwelt. These were the men of “towardness”, those sons of tomorrow, whose symbol was a blazing sun rising over the mountains of the east. (…)
It was inevitable that the Orders of Fraternity should sponsor world education. (…) The program included a systematic expansion of existing institutions and the enlargement of their spheres of influence.
Slowly, the Orders of Universal Reformation faded from public attention, and in their places appeared the Orders of World Brotherhood. Everything possible was done to prevent the transitions from being obvious. Even history was falsified to make certain sequences of activity unrecognizable. The shift of emphasis never gave the impression of abruptness, and the motion appeared as a dawning of social consciousness. The most obvious clues to the secret activity have been the prevailing silence about the origin and the impossibility of filing the lacunae in the records of seventeenth- and eighteenth- century fraternal Orders. (…)
The Orders of Fraternity were attached by slender and almost invisible threads to the parent project. Like earlier Schools of the Mysteries, these Fraternities were not in themselves actual embodiments of the esoteric associations, but rather instruments to advance certain objectives of the divine plan.” [3. Manly P. Hall, Masonic Orders of Fraternity]
Here, Hall mentions a “silence” and lack of information regarding the workings of Secret Societies during the 17th and 18th century, the epoch during which the Bavarian Illuminati was active. It is during this time period that Secret Societies took action, causing revolutions, overthrowing Monarchical and Papal powers and taking hold of the banking system. Was the Bavarian Illuminati part of the Invisible Empire described by Hall? Is it still active today? Let’s first look at Adam Weishaupt and his infamous Secret Society.
Adam Weishaupt, Trained by the Jesuits
Adam Weishaupt was born in Ingolstadt, Bavaria on February 6, 1748. His father died when he was seven and his godfather, Baron Ickstatt, entrusted his early education to the most powerful group of the time: the Jesuits. Known for its subversive methods and conspiratorial tendencies, the Society of Jesus had a stronghold on Bavaria’s politics and educational system.
“The degree of power to which the representatives of the Society of Jesus had been able to attain in Bavaria was all but absolute. Members of the order were the confessors and preceptors of the electors; hence they had a direct influence upon the policies of government. The censorship of religion had fallen into their eager hands, to the extent that some of the parishes even were compelled to recognize their authority and power. To exterminate all Protestant influence and to render the Catholic establishment complete, they had taken possession of the instruments of public education. It was by Jesuits that the majority of the Bavarian colleges were founded, and by them they were controlled. By them also the secondary schools of the country were conducted.” [4. Vernon L. Stauffer, The European Illuminati]
The inner-workings of the Society of Jesus was quite similar to the occult Brotherhoods it was apparently working against. It functioned with degrees, initiation rites, elaborate rituals and esoteric symbols and had been suppressed countless times in several countries due to its subversive tendencies.
In 1773, Weishaupt’s godfather used his great influence at the University of Ingolstadt to place his godson as chair of canon law. At that time, the institution was under heavy Jesuitical dominance and that particular position was traditionally held by influential Jesuits. Weishaupt’s growing embrace of Age of Enlightenment philosophies placed him at odds with the Jesuits and all kinds of political drama ensued. Despite this fact, Weishaupt learned a lot from the Jesuit’s organization and their subversive methods to obtain power. It is during this time that the idea of a Secret Soceity began to enter Weishaupt’s thoughts.
“Brilliant, and well trained in the conspiratorial methods of access to power, young Weishaupt decided to organize a body of conspirators, determined to free the world from the Jesuitical rule of Rome.” [5. Peter Tomkins, The Magic of Obelisks]
While some authors believe that the Jesuits (who were suppressed by papal bull in 1773) used Weishaupt to perpetuate their rule, others state that he was seeking to overthrow their powerful hold on Bavarian. On a wider scale, he was convinced that the world would profit from the overthrow of all governmental and religious institutions in the world to replace them by a world-wide, yet secretive, committee of “initiates”. To acheive his aims, he would use Jesuit methods against the Jesuits.
As Weishaupt pursued his studies, he also became knowledgeable in occult mysteries and Hermetism. He recognized the attractive power of this mysterious knowledge and understood that Masonic lodges would be the ideal venue to propagate his views. He therefore sought to become a Freemason, but was quickly disenchanted with the idea.
“His imagination having taken heat from his reflections upon the attractive power of the Eleusinian mysteries and the influence exerted by the secret cult of the Pythagoreans, it was first in Weishaupt’s thought to seek in the Masonic institutions of the day the opportunity he coveted for the propagation of his views. From this, original intention, however, he was soon diverted, in part because of the difficulty he experienced in commanding sufficient funds to gain admission to a lodge of Masons, in part because his study of such Masonic books as came into his hands persuaded him that the “mysteries” of Freemasonry were too puerile and too readily accessible to the general public to make them worthwhile”. [6. Stauffer, Op. Cit.]
Weishaupt soon realized that, to achieve his aims, it would be necessary for him to create his own secretive group, composed of powerful individuals who would embrace his views and help him propagate them.
“He deemed it necessary, therefore, to launch out on independent lines. He would form a model secret organization, comprising “schools of wisdom,” concealed from the gaze of the world behind walls of seclusion and mystery, wherein those truths which the folly and egotism of the priests banned from the public chairs of education might be taught with perfect freedom to susceptible youths.” [7. Ibid.]
The goal of Weishaupt’s organization was simple yet monumental: to overthrow all political and religious institutions in order to replace it with a group of Illuminati initiates. According to him “universal happiness complete and rapid could be achieved by disposing of hierarchy, rank and riches. Princes and nations will disappear without violence from the earth; the human race will become one family; the world will be the abode of reasonable men”. On May 1, 1776, the Order of the Illuminati was founded.
The Bavarian Illuminati
Weishaupt’s Illuminati began humbly with only five members, but after a few years and with powerful connections, the Order became a major political force across the world. Influential deciders, rich industrials, powerful noblemen and mysterious occultists joined the Order and participated in its conspiratorial objectives. Some historians claim that the Order’s quick rise to success was due to a secret meeting between Weishaupt and a mysterious figure named Cagliostro, the most powerful occultist of the time.
“In Ingolsstadt, Cagliostro is believed to have met Adam Weishaupt, professor of philosophy and canon law at the university, who in 1776, had founded the sect of Illuminati. Calling themselves heirs to the Knights Templar, they declared their interest in using celestial intervention as achieved by Cagliostro for the furtherance of a program of worldwide religious reform, but one more radical than Cagliostro’s, “committed to avenging the death of the Templar’s Grand Master Molay by reducing to dust the triple crown of the popes and disposing of the last of the Capet Kings.”
Cagliostro obliged, and described in prophetic detail the decapitation of Louis XVI, an event hardly to be envisaged at that time as anything but improbable.” [8. Tompkins, op. cit.]
The Bavarian Illuminati was originally comprised of three primary grades: Novice, Minerval and Illuminated Minerval. Each grade was designed to achieve particular objectives while assuring complete control and dominance to the apex of the pyramid. Here’s a brief look at each grade.
Novice
Entry-level members of the Bavarian Illuminati were attracted and introduced to the Order using attractive vocabulary (the quest for wisdom and betterment) and occult lore. They were however introduced to a highly monitored and controlling hierarchy, one that resembles the system of the Jesuits. There was no mention of the Order’s political aims.
“Once enrolled, the instruction of each Novice was to be in the hands of his enroller, who kept well hidden from his pupil the identity of the rest of his superiors. Such statutes of the order as he was permitted to read impressed upon the mind of the Novice that the particular ends sought in his novitiate were to ameliorate and perfect his moral character, expand his principles of humanity and sociability, and solicit his interest in the laudable objects of thwarting the schemes of evil men, assisting oppressed virtue, and helping men of merit to find suitable places in the world. Having had impressed upon him the necessity of maintaining inviolable secrecy respecting the affairs of the order, the further duties of subordinating his egoistic views and interests and of according respectful and complete obedience to his superiors were next enjoined. An important part of the responsibility of the Novice consisted in the drawing-up of a detailed report (for the archives of the order), containing complete, information concerning his family and his personal career, covering such remote items as the titles of the books he possessed, the names of his personal enemies and the occasion of their enmity, his own strong and weak points of character, the dominant passions of his parents, the names of their parents and intimates, etc. Monthly reports were also required, covering the benefits the recruit had received from and the services he had rendered to the order. For the building-up of the order the Novice must undertake his share in the work of recruitment, his personal advancement to the higher grades being conditioned upon the success of such efforts. To those whom he enrolled he became in turn a superior; and thus after a novitiate presumably two years in length, the way was open for his promotion to the next higher grade.” [9. Stauffer, op. cit.]
When a Novice proved to his superiors to be worthy of advancement, he was initiated to the grade of Minerval.
Minerval
Minerval seals of the Bavarian Illuminati. These pendants, worn around the necks of Minerval initiates, featured the Owl of Minerva . Also known as the Owl of Wisdom, this symbol is still found today in powerful places: around the White House, hidden on the dollar bill or on the insignia of the Bohemian Club.
The term Minerval is derived from Minerva who was the Roman goddess of poetry, medicine, wisdom, commerce, weaving, crafts, magic, and the music. She is often depicted with her sacred creature, an owl, which symbolizes her ties to wisdom. An ancient symbol of the mysteries, Minerva is prominently featured in places such as the Library of Congress and the Great Seal of California.
The second grade of the Illuminati was one of indoctrination. The initiates were lectured on the spiritual principles of the Order but had little information regarding the true aims of Weishaupt and his close circle of administrators.
“The ceremony of initiation through which the Novice passed into the grade Minerval was expected to disabuse the mind of the candidate of any lingering suspicion that the order had as its supreme object the subjugation of the rich and powerful, or the, overthrow of civil and ecclesiastical government. It also pledged the candidate to be useful to humanity; to maintain a silence eternal, a fidelity inviolable, and an obedience implicit with respect to all the superiors and rules of the order; and to sacrifice all personal interests to those of the society.” [10. Ibid.]
Minervals were permitted to meet some of their superiors (Illuminated Minervals) and to engage in discussions with them. This privilege alone was a great source of motivation for the new initiates.
Illuminated Minerval
Selected from among the Minerval, the Illuminated Minerval were given specific tasks to accomplish in order to prepare them to take action in the “real world”. Most of their work consisted in the study of mankind and the perfection of methods to direct it. Each Illuminated Minerval was entrusted with a small group of Minervals who were scrutinized, analyzed and lead towards specific directions. Lower-grade members of the Order therefore became test subjects for techniques that might be applied to the masses in general.
“To the grade Illuminated Minerval were admitted those Minervals who in the judgment of their superiors were worthy of advancement. Elaborate initiatory ceremonies fixed in the candidate’s mind the notions that the progressive purification of his life was to be expected as he worked his way upward in the order, and that the mastery of the art of directing men was to be his special pursuit as long as he remained in the new grade. To accomplish the latter, i.e., to become an expert psychologist and director of men’s consciences, he must observe and study constantly the actions, purposes, desires, faults, and virtues of the little group of Minervals who were placed under his personal direction and care. For his guidance in this difficult task a complicated mass of instructions was furnished him.
In addition to their continued presence in the assemblies of the Minervals, the members of this grade came together once a month by themselves, to hear reports concerning their disciples, to discuss methods of accomplishing the best results in their work of direction and to solicit each other’s counsel in difficult and embarrassing cases. In these meetings the records of the assemblies of the Minervals were reviewed and rectified and afterwards transmitted to the superior officers of the order.” [11. Ibid.]
From this basic structure, the Illuminati began its expansion. Everything was in place for Weishaupt to achieve an important goal: the infiltration of Freemasonry.
Infiltration of Freemasonry
In 1777, the year following the creation of the Illuminati, Weishaupt joined the Masonic lodge of Theodore of Good Counsel in Munich. Not only did he successfully propagate his views into the lodge, he also managed to get the lodge to be”virtually absorbed into the Illuminist order almost immediately”. [12. Hall, op. cit.]
A definite alliance between the Illuminati and Freemasonry became possible in 1780 when a prominent figure by the name of Baron Adolf Franz Friederich Knigge was initiated into Weishaupt’s Order. The German diplomat’s Masonic connections and organizational skills were promptly put to use by the Order. Knigge would go on to accomplish two important tasks for the Illuminati: He revised the hierarchy of the Order, created new higher grades and allowed the full integration of Masonic lodges into the system.
“Two weighty consequences promptly followed as the result of Kinigge’s advent into the order. The long-sought higher grades were worked out, and an alliance between the Illuminati and Freemasonry was effected.” [13. Ibid.]
Knigge, an influential North German diplomat and occultist joined the Illuminati in 1780. He is here shown displaying the sign of the Hidden Hand (see the article entitled The Hidden Hand that Shaped the World on the Vigilant Citizen).
Knigge’s influence upon the Order was profound and immediate. The new system he devised attracted Freemasons and other powerful figures, which gave the movement great momentum. Here’s the system devised by Knigge:
Knigge’s kept the Order’s original grades untouched but added new grades above them. The second level of the Illuminati incorporated the grades of Freemasonry making therefore the Brotherhood simply a part of the wider Illuminist superstructure.
“The grade Novice (a part of the system only in a preparatory sense) was left unchanged by Knigge, save for the addition of a printed communication to be put into the hands of all new recruits, advising them that the Order of the Illuminati stands over against all other forms of contemporary Freemasonry as the one type not degenerate, and as such alone able to restore the craft to its ancient splendor. (…)
The three symbolic grades of the second class seem to have been devised solely for the purpose of supplying an avenue whereby members of the various branches of the great Masonic family could pass to the higher grades of the new order.” [14. Ibid.]
The highest grades of the Order were restricted to a select few and included powerful individuals and influential figures. The grade of Prince held within its ranks National Inspectors, Provincials, Prefects and Deans of the Priests. At the top of the pyramid were the Magus (also known as Areopagites), which comprised the supreme heads of the Order. Their identities were safely guarded and are still difficult to confirm today.
Knigge’s strategy gave impressive results and allowed the Illuminati to become an extremely powerful movement.
“The new method of spreading Illuminism by means of its affiliation with Masonic lodges promptly demonstrated its worth. Largely because of the fine strategy of seeking its recruits among the officers and other influential personages in the lodges of Freemasonry, one after another of the latter in quick succession went over to the new system. New prefectures were established, new provinces organized, and Provincials began to report a steady and copious stream of new recruits. (…) Students, merchants, doctors, pharmacists, lawyers, judges, professors in gymnasia and universities, preceptors, civil officers, pastors, priests — all were generously represented among the new recruits. Distinguished names soon appeared upon the rosters of the lodges of the new system. Duke Ferdinand of Brunswick, Duke Ernst of Gotha, Duke Karl August of Saxe-Weimar, Prince August of Saxe-Gotha, Prince Carl of Hesse, Baron Dalberg, the philosopher Herder, the poet Goethe, the educationist Pestalozzi, were among the number enrolled, By the end of 1784 the leaders boasted of a total enrollment of between two and three thousand members 106. and the establishment of the order upon a solid foundation seemed to be fully assured.” [15. Ibid.]
Weishaup, however, did not enjoy his Order’s success for long. Suspicions of Illuminati conspiracy against governments and religious arose across Europe. Seeing a credible threat against its power, the Bavarian government launched an edict outlawing all communities, societies and brotherhoods that existed without due authorization of the law. Furthermore, internal disagreements between Weishaupt and the higher ups of his Order lead to disputes and dissension. In the midst of it all, some members went directly to the authorities and testified against the Order, an opportunity that was not missed by the Bavarian government.
“Out of the mouths of its friends, the accusations which its enemies made against the order were to be substantiated. By the admissions of its leaders, the system of the Illuminati had the appearance of an organization devoted to the overthrow of religion and the state, a band of poisoners and forgers, an association of men of disgusting morals and depraved tastes.” [16. Ibid.]
By 1788, through the use of aggressive legislation and criminal charges, the Bavarian Illuminati was apparently dissipated and destroyed by the government. While some see here the conclusion of the story of the Illuminati, one must not forget that the tentacles of Illuminism had the time to spread way beyond to confines of Bavaria to reach Masonic lodges across Europe. In other words, the Illuminati was never destroyed, it simply went underground. A year later, an important event would prove that Illuminism was more alive and potent then ever: the French Revolution.
The French Revolution
The violent overthrow of the French Monarchy in 1789 symbolizes to many the victory of Jacobinism and Illuminism over the traditional institutions of the time. The adoption of the Declaration of Human Rights officially recorded Masonic and Illuminist values into the core of the French government. The country’s new motto “Liberté, Égalité et Fraternité” (Freedom, Equality and Brotherhood) was said to be a famous Masonic saying that was used in French lodges for centuries.
The official document of the Declaration of Human Rights contains several occult symbols referring to Secret Societies. First, the symbol of the All Seeing Eye within a triangle, surrounded by the light of the blazing star Sirius, is found above everything else (this symbol is also found on the Great Seal of the United States). Underneath the title is depicted an Ouroboros (a serpent eating its own tail), an esoteric symbol associated with Alchemy, Gnosticism and Hermetism, the core teachings of Masonry. Right underneath the Ouroboros is a red phrygian cap, a symbol representing Illuminist revolutions across the world. The entire Declaration is guarded by Masonic pillars.
Backlash Against Illuminism
If though Bavarian Illuminati was said to be dead, the ideas it promoted still became a reality. The Freemasons and Rosicrucians were still thriving, and the Illuminati appeared to be living through them. Europe was undergoing profound turmoil as a new class of people took the helms of power. Critics began to emerge, revealing to the masses the secret forces behind the changes they were witnessing.
Leopold Hoffman, a Freemason who was convinced that the Illuminati corrupted his Brotherhood, published a series of articles in his journal entitled Wiener Zeitschrift. He claimed that the lower grades of the Illuminati had been dissolved, but the highest degrees were still active. He also added that Freemasonry was being “subjugated by Illuminism” and transformed to serve its ends. He also stated that the French Revolution was the result of years of Illuminist propaganda.
In 1797, John Robinson, a Scottish physician, mathematician and inventor (he invented the siren) published a book entitled “Proofs of a Conspiracy against All the Religions and Governments of Europe, carried on in the Secret Meetings of the Free Masons, Illuminati, and Reading Societies”. This devout Freemason became disenchanted when he realized that his brotherhood had been infiltrated by the Illuminati. Here’s an excerpt of his book:
“I have found that the covert of a Mason Lodge had been employed in every country for venting and propagating sentiments in religion and politics, that could not have circulated in public without exposing the author to great danger. I found, that this impunity had gradually encouraged men of licentious principles to become more bold, and to teach doctrines subversive of all our notions of morality—of all our confidence in the moral government of the universe—of all our hopes of improvement in a future state of existence—and of all satisfaction and contentment with our present life, so long as we live in a state of civil subordination. I have been able to trace these attempts, made, through a course of fifty years, under the specious pretext of enlightening the world by the torch of philosophy, and of dispelling the clouds of civil and religious superstition which keep the nations of Europe in darkness and slavery.
I have observed these doctrines gradually diffusing and mixing with all the different systems of Free Masonry; till, at last, AN ASSOCIATION HAS BEEN FORMED for the express purpose of ROOTING OUT ALL THE RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL THE EXISTING GOVERNMENTS OF EUROPE. I have seen this Association exerting itself zealously and systematically, till it has become almost irresistible: And I have seen that the most active leaders in the French Revolution were members of this Association, and conducted their first movements according to its principles, and by means of its instructions and assistance, formally requested and obtained: And, lastly, I have seen that this Association still exists, still works in secret, and that not only several appearances among ourselves show that its emissaries are endeavouring to propagate their detestable doctrines, but that the Association has Lodges in Britain corresponding with the mother Lodge at Munich ever since 1784. . . The Association of which I have been- speaking is the order of ILLUMINATI, founded, in 1775 [sic], by Dr. Adam Weishaupt, professor of Canon-law in the University of Ingolstadt, and abolished in 1786 by the Elector of Bavaria, but revived immediately after, under another name, and in a different form, all over Germany. It was again detected, and seemingly broken up; but it had by this time taken so deep root that it still subsists without being detected, and has spread into all the countries of Europe” [17. John Robinson, Proofs of a Conspiracy]
Augustin Barrel, a French Jesuit priest also published in 1797 a book linking the French Revolution to the Bavarian Illuminati. In “Mémoires pour servir à l’histoire du Jacobisime”, he traced back the slogan “Liberty and Equality” back to the early Templars and claimed that, in the higher degrees of the order, liberty and equality is explained not only by “war against kings and thrones” but by “war against Christ and his altars”. He also provided details pertaining to the Illuminist take-over of Freemasonry.
“Barruel charged that not only the lower order of Masonry were duped by Weishaupt, but also those of Weishaupt’s own Illuminati, for whom he had provided another top-secret level of direction known as the Aeopagus, a withdrawn circle of directors of the whole order, who alone knew its secret aims. To Barruel, such revolutionary leaders as La Rochefoucauld, Lafayette, and the duc d’Orléans, had become Illuminati agents and dupes of more extreme radicals such as Danton, provocateurs who sparked the Illuminati-directed rebellion. Barruel further charged that the entire French Masonic establishment had been converted to Weishaupt’s revolutionary ideas, its lodges turned into secret committees which planned bloodshed.” [18. Tompkins, op. cit.]
Propagation in America
Most of America’s Founding Fathers were part of Secret Societies, whether the Freemasons, the Rosicrucians or others. Some of them travelled to Europe and were well versed in the doctrines of the Illuminati.
From 1776 to 1785 – when the Bavarian Illuminati was openly active – Benjamin Franklin was in Paris serving as the ambassador of the United States to France. During his stay, he became Grand Master of the lodge Les Neufs Soeurs which was attached with the Grand Orient of France. This Masonic organization was said to have become the French headquarters of the Bavarian Illuminati. It was particularly influential in organizing of the French support for the American Revolution and was later part of the process towards the French Revolution.
In 1799, when German minister G.W. Snyder warned George Washington of the Illuminati plan “to overthrow all governments and religion”, Washington replied that he had heard “much of the nefarious and dangerous plan and doctrines of the Illuminati“. He however concluded his letter by stating: “I believe notwithstanding, that none of the Lodges in this country are contaminated with the principles ascribed to the society of Illuminati“.
In another letter to Snyder, written a month later, Washington continued on the topic:
“It was not my intention to doubt that, the Doctrines of the Illuminati, and principles of Jacobinism had not spread in the United States. On the contrary, no one is more truly satisfied of this fact than I am.
The idea that I meant to convey, was, that I did not believe that the Lodges of Free Masons in this Country had, as Societies, endeavoured to propagate the diabolical tenets of the first, or pernicious principles of the latter (if they are susceptible of separation). That Individuals of them may have done it, or that the founder, or instrument employed to found, the Democratic Societies in the United States, may have had these objects; and actually had a separation of the People from their Government in view, is too evident to be questioned.”
Part of the original letter written by George Washington regarding the Illuminati
Judging by this letter, George Washington was obviously well aware of the doctrines of the Illuminati And even if he did not believe that the Masonic institutions of the United States propagated its doctrines, he concedes that individuals might have undertaken that endeavour.
After the Bavarian Illuminati
Today, the term Illuminati is used to loosely describe the small group of powerful individuals who are working towards the creation of a World Government, with the issue of a single world currency and a single world religion. Although it is difficult to determine if this group descends directly from the original Bavarian Illuminati or that it even uses the term Illuminati, its tenets and methods are in perfect continuation of it. As stated above, the name that is used to describe the occult elite can change. And, ultimately, the name is irrelevant; what needs to be recognized is the underlying current that has existed for centuries.
According the Manly. P Hall, the Bavarian Illuminati was part of what he calls the “Universal Brotherhood”, an invisible Order at the “source” of most Hermetic Secret Societies of the past. It has worked for centuries towards the transformation of mankind, guiding it through a worldwide alchemical process. The same way the alchemical Great Work seeks to turn crude metals into gold, it claims to work towards a similar metamorphosis of the world. According to Hall, the Universal Brotherhood sometimes makes itself visible, but under the guise of different names and symbols. This would mean that the Knights Templars, Freemasons, Rosicrucians, and Illuminati are temporary visible manifestations of an underlying force that is infinitely more profound and more powerful. However, human beings being what they are – weak toward greed and power-lust – these movements often become corrupted and end up conspiring against the masses for more power and material gain.
“Certainly there was an undercurrent of things esoteric, in the most mystical sense of the word, beneath the surface of Illuminism. In this respect, the Order followed exactly in the footsteps of the Knights Templars. The Templars returned to Europe after the Crusades, bringing with them a number of choice fragments of Oriental occult lore, some of which they had gathered from the Druses of Lebanon, and some from the disciples of Hasan Ibn-al-Sabbah, the old wizard of Mount Alamut.
If there was a deep mystical current flowing beneath the surface of Illuminism, it is certain that Weishaupt was not the Castalian Spring. Perhaps the lilies of the Illuminati and the roses of the Rosicrucians were, by a miracle of Nature, flowing from the same stem. The old symbolism would suggest this, and it is not always wise to ignore ancient landmarks. There is only one explanation that meets the obvious and natural requirements of the known facts. The Illuminati were part of an esoteric tradition which had descended from remote antiquity and had revealed itself for a short time among the Humanists of Ingolstadt. One of the blossoms of the “sky plant” was there, but the roots were afar in better ground”. [19. Hall, op. cit.]
Hall concludes that the Illuminati existed long before the advent of Weishaupt’s Order and that it still exists today. It was under the guise of defeat and destruction that the Illuminati realized its greatest victories.
“Weishaupt emerged as a faithful servant of a higher cause. Behind him moved the intricate machinery of the Secret School. As usual, they did not trust their full weight to any perishable institution. The physical history of the Bavarian Illuminati extended over a period of only twelve years. It is difficult to understand, therefore, the profound stir which this movement caused in the political life of Europe. We are forced to the realization that this Bavarian group was only one fragment of a large and composite design.
All efforts to discover the members of the higher grades of the Illuminist Order have been unsuccessful. It has been customary, therefore, to assume that these higher grades did not exist except in the minds of Weishaupt and von Knigge. Is it not equally possible that a powerful group of men, resolved to remain entirely unknown, moved behind Weishaupt and pushed him forward as a screen for its own activities?
The ideals of Illuminism, as they are found in the pagan Mysteries of antiquity, were old when Weishaupt was born, and it is unlikely that these long-cherished convictions perished with his Bavarian experiment. The work that was unfinished in 1785 remains unfinished in 1950. Esoteric Orders will not become extinct until the purpose which brought them into being has been fulfilled. Organizations may perish, but the Great School is indestructible”. [20. Ibid.]
The Great Seal of the United States features the unfinished Great Pyramid of Giza, a symbol of the unfinished work of the Esoteric Orders: a New World Order. The Seal was adopted on the American dollar by Franklin Delano Roosevelt, a 32nd Degree Freemason and a Knight of Pythias with ties Manly P. Hall.
The Illuminati Today
If the Illuminist Agenda is still alive today, what form does it take? From the esoteric and spiritual point of view, some modern Secret Societies such as the O.T.O. (Ordo Templi Orientis) have claimed to be the heirs of Illuminism. Other researchers stated that there exists hidden Orders above the 33 “visible” degrees of Freemasonry that form the Illuminati. As they are, by definition, secret, obtaining details about these Orders is quite difficult.
The political side of modern Illluminism is a lot more visible and its plans are obvious. An increasingly restrictive and concentrated group is being entrusted with the creation of important decisions and policies. International committees and organizations, acting above elected officials are today creating social and economic policies that are applied on a global level. This phenomenon is rather new in world history as a rather than kingdoms or nation-states, a non-elected shadow government, composed of the world’s elite, is gradually becoming the center of world power.
“On another political plane are ideological groups such as the Council on Foreign Relations, or participants in the World Economic Forum. Here we find leaders in politics, business, finance, education, and the media who share a belief in the value of global solutions; are in position of high authority and influence; and represent different levels of involvement with the inner circle of the group. Most members simply welcome the opportunity to associate with other well-known luminaries and are honored by being offered membership or attendance privileges. Yet, the ideology at the highest levels of such groups supports a world government – to be administered by a class of experts and planners, entrusted with running centrally organized social and political institutions. Although members may be persuaded to add their considerable voices to certain transnational political and economic policies, they may bot be as supportive (or even aware) of the long-range ambitions of the inner circle. While these groups quite often hold their meetings in secret, their membership lists are a matter of public record. It is the central agenda that is disguised.” [21. Wasserman, op. cit.]
The main elite groups and councils are: the International Crisis Group, the Council on Foreign Relations, the World Economic Forum, the Brookings Institution, Chatham House, the Trilateral Commission and the Bilderberg Group. The Bohemian Club is known to hold informal gatherings of the world elite punctuated with strange ceremonies and rituals. The Club’s insignia is an Owl similar to the one found on the Bavarian Illuminati’s Minerval seal.
Insignia of the Bohemian Club
If one would carefully study the members and attendees of these exclusive clubs, one would notice that they combine the most powerful politicians, CEOs and intellectuals of the time with lesser known individuals with famous names. They are descendants of powerful dynasties that rose to power by taking over vital aspects of modern economies, such as the banking system, the oil industry or mass media. They have been associated with game changing events, such as the creation of the Federal Reserve in 1913. This act completely modified the banking system of the United States, placing it in the hands of a few elite corporations. A proof of this is the court decision of 1982 stating that “The Reserve Banks are not federal instrumentalities for purposes of the FTCA [the Federal Tort Claims Act], but are independent, privately owned and locally controlled corporations“.
In his book “Bloodlines of the Illuminati”, controversial author Fritz Springmeier claims that today’s Illuminati is formed from the descendants of thirteen powerful families whose ancestors had close or distant ties to the original Bavarian Illuminati. According to Springmeier, the 13 bloodlines are: the Astors, the Bundys, the Collins, the DuPonts, the Freemans, the Kennedys, the Li, the Onassis, the Reynolds, the Rockefellers, the Rothschilds, the Russells and the Van Duyns. [22. Fritz Springmeier, The Bloodlines of the Illuminati]
There is no doubt that by virtue of the material and political resources they own, some of these families have a great deal of power in today’s world. They appear to form the core of what we call today the Illuminati. However, are they conspiring to create a New World Order? Here’s a quote from David Rockefeller’s memoirs that might answer some questions:
“For more than a century, ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as ‘internationalists’ and of conspiring with others around the world to build a more integrated global political and economic structure – one world, if you will. If that is the charge, I stand guilty, and I am proud of it.” [23. David Rockefeller, Memoirs]
In Conclusion
The story of the Illuminati has been repressed or revealed, debunked or exposed, ridiculed or exaggerated countless times – all depending on the point of the authors and whether they are “apologists” or “critics”. To obtain the absolute truth about a group that was always meant to be secret is quite a challenge and one must use a great deal of judgment and discernment to differentiate the facts from the fabrications. As it is not possible to answer all of the questions relating to the Illuminati, this article simply attempted to draw a more precise picture of the Order and to present important facts relating to it.
Today’s political atmosphere is quite different from the time of Weishaupt and the American Founding Fathers, yet there are still many similarities. While the Bavarian Illuminists purportedly denounced the political and religious oppression of the Vatican, a new kind of oppression is taking form. As democracies merge into a single world government, as privacy and freedoms become replaced by “security” and high tech surveillance, as schools crack down on critical thinking, as mass media dumbs-down and disinforms the masses, as secret operations carry out crimes against humanity and as all major protests get violently repressed by a growing police state, it is easy to draw the conclusion that a similarly repressive system is currently being instated. Did the Illuminati truly “liberate” the Western World from the oppression of the Vatican or did it simply continue in its footsteps?
“The minority, the ruling class at present, has the schools and press, usually the Church as well, under its thumb. This enables it to organize and sway the emotions of the masses, and make its tool of them.”
– Albert Einstein
YOU ARE AT:Home»Hidden Knowledge»The Order of the Illuminati: Its Origins, Its Methods and Its Influence on the World Events
The Order of the Illuminati: Its Origins, Its Methods and Its Influence on the World Events 117
BY VC ON DECEMBER 12, 2012HIDDEN KNOWLEDGE
The Order of the Illuminati is often at the center of debates about the impact of secret societies on human history. Is the Illuminati a myth or does it truly secretly rule the world? As the number of people asking that question has grown, facts about the Order have become diluted with misconceptions and disinformation, making objective research on the subject difficult. This article attempts to shed some factual light on the Order of the Illuminati by reviewing some of the most important documents on the subject.
The world “Illuminati” is thrown around rather freely to describe the elite group that is secretly running the world. Most have a general idea of the meaning of the term, but are confused about the concepts and the ideas relating to it. Is the Illuminati the same thing as Freemasonry? What are their goals? What are their beliefs? Why do they act in secret? Do they practice occultism? Attempting to objectively research the subject can become an arduous task as most sources end up being either dismissive disinformation pieces that deny (and even ridicule) anything related to the Illuminati or, at the other end of the spectrum, espouse ill-informed fear mongering based on rumors and misconceptions. In both cases, the researcher ends up with the same result: a distorted version of the truth.
Considering that Secret Societies are supposed to be, by definition, secret, and that history is often rewritten by those in power, obtaining the unbiased truth about the Illuminati is a challenge. This article does not claim to “reveal” or “expose” everything that is to be known about the Illuminati; it rather attempts draw a more precise picture of the Order by citing authors who have extensively studied the subject. Whether they are, at the end of the day, critics or apologists of the Illuminati, these authors base their thoughts on credible facts. Some of the most interesting documents on the Illuminati were written by initiates of Secret Societies as they understood the philosophical and spiritual undercurrent driving the movement forward. Using these works, we will look at the origins, the methods and the impacts of the Illuminati on world history.
Types of Secret Societies
Although several groups called themselves “Illuminati” in the past, the most influential and memorable of them was the Bavarian Illuminati. Founded on May 1, 1776, the organization created by Adam Weishaupt blurred the line between “spiritual” and “political” Secret Societies. By mixing the occult sciences of Freemasonry and Rosicrucianism while conspiring to achieve precise political goals, the Illuminati became an actor on the world stage. While most Secret Societies of the time catered to rich people and their fascination with occultism, the Bavarian Illuminati actively sought to profoundly change the world.
Secret Societies have existed throughout the course of history, each of them with different aims and with different roles in society. While the Egyptian mystery schools were part of the Egyptian institution, other groups were secret due to their subversive and conspiratorial aims. These two next quotes, written by two famous political figures, describe these opposing views on Secret Societies:
“A mystical Fraternity, who, in an earlier age, boasted of secrets of which the Philosopher’s Stone was but the least; who considered themselves the heirs of all that the Chaldeans, the Magi, the Gymnosophists, and the Platonists had taught; and who differed from all the darker Sons of Magic in the virtue of their lives, the purity of their doctrines, and their insisting, as the foundation of all wisdom, on the subjugation of the sense, and the intensity of Religious Faith?”
– Sir Edward Bulwer Lytton, 1884 [1. Sir Edward Bulwer Lytton, Zanoni]
“The governments of the present day have to deal not merely with other governments, with emperors, kings and ministers, but also with the secret societies which have everywhere their unscrupulous agents, and can at the last moment upset all the governments’ plans.”
– British Prime Minister Benjamin Disraeli, 1876
These quotes describe different realms of influence of Secret Societies. The first one refers to the spiritual side while the second describes the political side. Not all Secret Societies dwell in the spiritual and not all of them get involved in political machinations. The Bavarian Illuminati operated in both realms.
“Spiritual brotherhoods are pledged to Wisdom and guiding humanity towards the realm of the Infinite; Political brotherhoods [are comprised]of power-seekers who cloak their manipulative agenda in darkness. (…)
All secret societies share certain fundamental themes. Membership is restricted to those who have an abiding interest in the subject. Thus, a spiritual group will attract people seeking more knowledge of a particular teacher or type of practice. The student is aware of the subject matter in advance and will approach the group for further instruction. More rarely, an individual may be “tapped” by the group because of a perceived affinity to its purpose.
In a political secret society, membership is restricted to those who share an ideological affinity with the goals the group represents. At the furthest end of the political spectrum, the mission will be revolution. Such a society will go to great lengths to defend itself. (…)
The Illuminati are perceived by many as spanning the chasm between the spiritual and the political secret society. Often credited (or blamed) for influencing the French Revolution in 1787, the Illuminati taught a doctrine of social and political liberation that hinged on the equality of man, the embrace of rationalism, and the denial of crown and church as the legitimate institutions for the regulation of social and moral values. (…) While the views of the Illuminati may sound quite advanced for the time, the European revolutions they are believed to have encouraged degenerated into brutal bloodbaths whose singular lack of moral compass was appalling.” [2. James Wasserman, The Mystery Traditions]
While some believe that Adam Weishaupt was the sole mastermind of the Illuminati and that his organization rose to glory and died in less than twelve years, most researchers initiated in occultism believe that the Bavarian Illuminati was the rare appearance of an ancient Brotherhood that could be traced back to the Knight Templars of the Middle-Ages.
Manly P. Hall, a 33rd Degree Freemason and prolific author, described in his pamphlet “Masonic Orders of Fraternity” an “Invisible Empire” that has been silently working for centuries towards social change. It periodically became visible throughout History, through different organizations who bore different names. According to him, these groups have a great yet silent impact on society, even transforming the educational system to form future generations.
“The direct descent of the essential program of the Esoteric Schools was entrusted to groups already well-conditioned for the work. The guilds, trade unions, and similar protective and benevolent Societies had been internally strengthened by the introduction of a new learning. The advancement of the plan required the enlargement of the boundaries of the philosophic overstate. A World Fraternity was needed, sustained by a deep and broad program of education according to the “method”. Such a Fraternity could not immediately include all men, but it could unite the activities of certain kinds of men, regardless of their racial or religious beliefs or the nations in which they dwelt. These were the men of “towardness”, those sons of tomorrow, whose symbol was a blazing sun rising over the mountains of the east. (…)
It was inevitable that the Orders of Fraternity should sponsor world education. (…) The program included a systematic expansion of existing institutions and the enlargement of their spheres of influence.
Slowly, the Orders of Universal Reformation faded from public attention, and in their places appeared the Orders of World Brotherhood. Everything possible was done to prevent the transitions from being obvious. Even history was falsified to make certain sequences of activity unrecognizable. The shift of emphasis never gave the impression of abruptness, and the motion appeared as a dawning of social consciousness. The most obvious clues to the secret activity have been the prevailing silence about the origin and the impossibility of filing the lacunae in the records of seventeenth- and eighteenth- century fraternal Orders. (…)
The Orders of Fraternity were attached by slender and almost invisible threads to the parent project. Like earlier Schools of the Mysteries, these Fraternities were not in themselves actual embodiments of the esoteric associations, but rather instruments to advance certain objectives of the divine plan.” [3. Manly P. Hall, Masonic Orders of Fraternity]
Here, Hall mentions a “silence” and lack of information regarding the workings of Secret Societies during the 17th and 18th century, the epoch during which the Bavarian Illuminati was active. It is during this time period that Secret Societies took action, causing revolutions, overthrowing Monarchical and Papal powers and taking hold of the banking system. Was the Bavarian Illuminati part of the Invisible Empire described by Hall? Is it still active today? Let’s first look at Adam Weishaupt and his infamous Secret Society.
Adam Weishaupt, Trained by the Jesuits
Adam Weishaupt was born in Ingolstadt, Bavaria on February 6, 1748. His father died when he was seven and his godfather, Baron Ickstatt, entrusted his early education to the most powerful group of the time: the Jesuits. Known for its subversive methods and conspiratorial tendencies, the Society of Jesus had a stronghold on Bavaria’s politics and educational system.
“The degree of power to which the representatives of the Society of Jesus had been able to attain in Bavaria was all but absolute. Members of the order were the confessors and preceptors of the electors; hence they had a direct influence upon the policies of government. The censorship of religion had fallen into their eager hands, to the extent that some of the parishes even were compelled to recognize their authority and power. To exterminate all Protestant influence and to render the Catholic establishment complete, they had taken possession of the instruments of public education. It was by Jesuits that the majority of the Bavarian colleges were founded, and by them they were controlled. By them also the secondary schools of the country were conducted.” [4. Vernon L. Stauffer, The European Illuminati]
The inner-workings of the Society of Jesus was quite similar to the occult Brotherhoods it was apparently working against. It functioned with degrees, initiation rites, elaborate rituals and esoteric symbols and had been suppressed countless times in several countries due to its subversive tendencies.
In 1773, Weishaupt’s godfather used his great influence at the University of Ingolstadt to place his godson as chair of canon law. At that time, the institution was under heavy Jesuitical dominance and that particular position was traditionally held by influential Jesuits. Weishaupt’s growing embrace of Age of Enlightenment philosophies placed him at odds with the Jesuits and all kinds of political drama ensued. Despite this fact, Weishaupt learned a lot from the Jesuit’s organization and their subversive methods to obtain power. It is during this time that the idea of a Secret Soceity began to enter Weishaupt’s thoughts.
“Brilliant, and well trained in the conspiratorial methods of access to power, young Weishaupt decided to organize a body of conspirators, determined to free the world from the Jesuitical rule of Rome.” [5. Peter Tomkins, The Magic of Obelisks]
While some authors believe that the Jesuits (who were suppressed by papal bull in 1773) used Weishaupt to perpetuate their rule, others state that he was seeking to overthrow their powerful hold on Bavarian. On a wider scale, he was convinced that the world would profit from the overthrow of all governmental and religious institutions in the world to replace them by a world-wide, yet secretive, committee of “initiates”. To acheive his aims, he would use Jesuit methods against the Jesuits.
As Weishaupt pursued his studies, he also became knowledgeable in occult mysteries and Hermetism. He recognized the attractive power of this mysterious knowledge and understood that Masonic lodges would be the ideal venue to propagate his views. He therefore sought to become a Freemason, but was quickly disenchanted with the idea.
“His imagination having taken heat from his reflections upon the attractive power of the Eleusinian mysteries and the influence exerted by the secret cult of the Pythagoreans, it was first in Weishaupt’s thought to seek in the Masonic institutions of the day the opportunity he coveted for the propagation of his views. From this, original intention, however, he was soon diverted, in part because of the difficulty he experienced in commanding sufficient funds to gain admission to a lodge of Masons, in part because his study of such Masonic books as came into his hands persuaded him that the “mysteries” of Freemasonry were too puerile and too readily accessible to the general public to make them worthwhile”. [6. Stauffer, Op. Cit.]
Weishaupt soon realized that, to achieve his aims, it would be necessary for him to create his own secretive group, composed of powerful individuals who would embrace his views and help him propagate them.
“He deemed it necessary, therefore, to launch out on independent lines. He would form a model secret organization, comprising “schools of wisdom,” concealed from the gaze of the world behind walls of seclusion and mystery, wherein those truths which the folly and egotism of the priests banned from the public chairs of education might be taught with perfect freedom to susceptible youths.” [7. Ibid.]
The goal of Weishaupt’s organization was simple yet monumental: to overthrow all political and religious institutions in order to replace it with a group of Illuminati initiates. According to him “universal happiness complete and rapid could be achieved by disposing of hierarchy, rank and riches. Princes and nations will disappear without violence from the earth; the human race will become one family; the world will be the abode of reasonable men”. On May 1, 1776, the Order of the Illuminati was founded.
The Bavarian Illuminati
Weishaupt’s Illuminati began humbly with only five members, but after a few years and with powerful connections, the Order became a major political force across the world. Influential deciders, rich industrials, powerful noblemen and mysterious occultists joined the Order and participated in its conspiratorial objectives. Some historians claim that the Order’s quick rise to success was due to a secret meeting between Weishaupt and a mysterious figure named Cagliostro, the most powerful occultist of the time.
“In Ingolsstadt, Cagliostro is believed to have met Adam Weishaupt, professor of philosophy and canon law at the university, who in 1776, had founded the sect of Illuminati. Calling themselves heirs to the Knights Templar, they declared their interest in using celestial intervention as achieved by Cagliostro for the furtherance of a program of worldwide religious reform, but one more radical than Cagliostro’s, “committed to avenging the death of the Templar’s Grand Master Molay by reducing to dust the triple crown of the popes and disposing of the last of the Capet Kings.”
Cagliostro obliged, and described in prophetic detail the decapitation of Louis XVI, an event hardly to be envisaged at that time as anything but improbable.” [8. Tompkins, op. cit.]
The Bavarian Illuminati was originally comprised of three primary grades: Novice, Minerval and Illuminated Minerval. Each grade was designed to achieve particular objectives while assuring complete control and dominance to the apex of the pyramid. Here’s a brief look at each grade.
Novice
Entry-level members of the Bavarian Illuminati were attracted and introduced to the Order using attractive vocabulary (the quest for wisdom and betterment) and occult lore. They were however introduced to a highly monitored and controlling hierarchy, one that resembles the system of the Jesuits. There was no mention of the Order’s political aims.
“Once enrolled, the instruction of each Novice was to be in the hands of his enroller, who kept well hidden from his pupil the identity of the rest of his superiors. Such statutes of the order as he was permitted to read impressed upon the mind of the Novice that the particular ends sought in his novitiate were to ameliorate and perfect his moral character, expand his principles of humanity and sociability, and solicit his interest in the laudable objects of thwarting the schemes of evil men, assisting oppressed virtue, and helping men of merit to find suitable places in the world. Having had impressed upon him the necessity of maintaining inviolable secrecy respecting the affairs of the order, the further duties of subordinating his egoistic views and interests and of according respectful and complete obedience to his superiors were next enjoined. An important part of the responsibility of the Novice consisted in the drawing-up of a detailed report (for the archives of the order), containing complete, information concerning his family and his personal career, covering such remote items as the titles of the books he possessed, the names of his personal enemies and the occasion of their enmity, his own strong and weak points of character, the dominant passions of his parents, the names of their parents and intimates, etc. Monthly reports were also required, covering the benefits the recruit had received from and the services he had rendered to the order. For the building-up of the order the Novice must undertake his share in the work of recruitment, his personal advancement to the higher grades being conditioned upon the success of such efforts. To those whom he enrolled he became in turn a superior; and thus after a novitiate presumably two years in length, the way was open for his promotion to the next higher grade.” [9. Stauffer, op. cit.]
When a Novice proved to his superiors to be worthy of advancement, he was initiated to the grade of Minerval.
Minerval
Minerval seals of the Bavarian Illuminati. These pendants, worn around the necks of Minerval initiates, featured the Owl of Minerva . Also known as the Owl of Wisdom, this symbol is still found today in powerful places: around the White House, hidden on the dollar bill or on the insignia of the Bohemian Club.
The term Minerval is derived from Minerva who was the Roman goddess of poetry, medicine, wisdom, commerce, weaving, crafts, magic, and the music. She is often depicted with her sacred creature, an owl, which symbolizes her ties to wisdom. An ancient symbol of the mysteries, Minerva is prominently featured in places such as the Library of Congress and the Great Seal of California.
The second grade of the Illuminati was one of indoctrination. The initiates were lectured on the spiritual principles of the Order but had little information regarding the true aims of Weishaupt and his close circle of administrators.
“The ceremony of initiation through which the Novice passed into the grade Minerval was expected to disabuse the mind of the candidate of any lingering suspicion that the order had as its supreme object the subjugation of the rich and powerful, or the, overthrow of civil and ecclesiastical government. It also pledged the candidate to be useful to humanity; to maintain a silence eternal, a fidelity inviolable, and an obedience implicit with respect to all the superiors and rules of the order; and to sacrifice all personal interests to those of the society.” [10. Ibid.]
Minervals were permitted to meet some of their superiors (Illuminated Minervals) and to engage in discussions with them. This privilege alone was a great source of motivation for the new initiates.
Illuminated Minerval
Selected from among the Minerval, the Illuminated Minerval were given specific tasks to accomplish in order to prepare them to take action in the “real world”. Most of their work consisted in the study of mankind and the perfection of methods to direct it. Each Illuminated Minerval was entrusted with a small group of Minervals who were scrutinized, analyzed and lead towards specific directions. Lower-grade members of the Order therefore became test subjects for techniques that might be applied to the masses in general.
“To the grade Illuminated Minerval were admitted those Minervals who in the judgment of their superiors were worthy of advancement. Elaborate initiatory ceremonies fixed in the candidate’s mind the notions that the progressive purification of his life was to be expected as he worked his way upward in the order, and that the mastery of the art of directing men was to be his special pursuit as long as he remained in the new grade. To accomplish the latter, i.e., to become an expert psychologist and director of men’s consciences, he must observe and study constantly the actions, purposes, desires, faults, and virtues of the little group of Minervals who were placed under his personal direction and care. For his guidance in this difficult task a complicated mass of instructions was furnished him.
In addition to their continued presence in the assemblies of the Minervals, the members of this grade came together once a month by themselves, to hear reports concerning their disciples, to discuss methods of accomplishing the best results in their work of direction and to solicit each other’s counsel in difficult and embarrassing cases. In these meetings the records of the assemblies of the Minervals were reviewed and rectified and afterwards transmitted to the superior officers of the order.” [11. Ibid.]
From this basic structure, the Illuminati began its expansion. Everything was in place for Weishaupt to achieve an important goal: the infiltration of Freemasonry.
Infiltration of Freemasonry
In 1777, the year following the creation of the Illuminati, Weishaupt joined the Masonic lodge of Theodore of Good Counsel in Munich. Not only did he successfully propagate his views into the lodge, he also managed to get the lodge to be”virtually absorbed into the Illuminist order almost immediately”. [12. Hall, op. cit.]
A definite alliance between the Illuminati and Freemasonry became possible in 1780 when a prominent figure by the name of Baron Adolf Franz Friederich Knigge was initiated into Weishaupt’s Order. The German diplomat’s Masonic connections and organizational skills were promptly put to use by the Order. Knigge would go on to accomplish two important tasks for the Illuminati: He revised the hierarchy of the Order, created new higher grades and allowed the full integration of Masonic lodges into the system.
“Two weighty consequences promptly followed as the result of Kinigge’s advent into the order. The long-sought higher grades were worked out, and an alliance between the Illuminati and Freemasonry was effected.” [13. Ibid.]
Knigge, an influential North German diplomat and occultist joined the Illuminati in 1780. He is here shown displaying the sign of the Hidden Hand (see the article entitled The Hidden Hand that Shaped the World on the Vigilant Citizen).
Knigge’s influence upon the Order was profound and immediate. The new system he devised attracted Freemasons and other powerful figures, which gave the movement great momentum. Here’s the system devised by Knigge:
Knigge’s kept the Order’s original grades untouched but added new grades above them. The second level of the Illuminati incorporated the grades of Freemasonry making therefore the Brotherhood simply a part of the wider Illuminist superstructure.
“The grade Novice (a part of the system only in a preparatory sense) was left unchanged by Knigge, save for the addition of a printed communication to be put into the hands of all new recruits, advising them that the Order of the Illuminati stands over against all other forms of contemporary Freemasonry as the one type not degenerate, and as such alone able to restore the craft to its ancient splendor. (…)
The three symbolic grades of the second class seem to have been devised solely for the purpose of supplying an avenue whereby members of the various branches of the great Masonic family could pass to the higher grades of the new order.” [14. Ibid.]
The highest grades of the Order were restricted to a select few and included powerful individuals and influential figures. The grade of Prince held within its ranks National Inspectors, Provincials, Prefects and Deans of the Priests. At the top of the pyramid were the Magus (also known as Areopagites), which comprised the supreme heads of the Order. Their identities were safely guarded and are still difficult to confirm today.
Knigge’s strategy gave impressive results and allowed the Illuminati to become an extremely powerful movement.
“The new method of spreading Illuminism by means of its affiliation with Masonic lodges promptly demonstrated its worth. Largely because of the fine strategy of seeking its recruits among the officers and other influential personages in the lodges of Freemasonry, one after another of the latter in quick succession went over to the new system. New prefectures were established, new provinces organized, and Provincials began to report a steady and copious stream of new recruits. (…) Students, merchants, doctors, pharmacists, lawyers, judges, professors in gymnasia and universities, preceptors, civil officers, pastors, priests — all were generously represented among the new recruits. Distinguished names soon appeared upon the rosters of the lodges of the new system. Duke Ferdinand of Brunswick, Duke Ernst of Gotha, Duke Karl August of Saxe-Weimar, Prince August of Saxe-Gotha, Prince Carl of Hesse, Baron Dalberg, the philosopher Herder, the poet Goethe, the educationist Pestalozzi, were among the number enrolled, By the end of 1784 the leaders boasted of a total enrollment of between two and three thousand members 106. and the establishment of the order upon a solid foundation seemed to be fully assured.” [15. Ibid.]
Weishaup, however, did not enjoy his Order’s success for long. Suspicions of Illuminati conspiracy against governments and religious arose across Europe. Seeing a credible threat against its power, the Bavarian government launched an edict outlawing all communities, societies and brotherhoods that existed without due authorization of the law. Furthermore, internal disagreements between Weishaupt and the higher ups of his Order lead to disputes and dissension. In the midst of it all, some members went directly to the authorities and testified against the Order, an opportunity that was not missed by the Bavarian government.
“Out of the mouths of its friends, the accusations which its enemies made against the order were to be substantiated. By the admissions of its leaders, the system of the Illuminati had the appearance of an organization devoted to the overthrow of religion and the state, a band of poisoners and forgers, an association of men of disgusting morals and depraved tastes.” [16. Ibid.]
By 1788, through the use of aggressive legislation and criminal charges, the Bavarian Illuminati was apparently dissipated and destroyed by the government. While some see here the conclusion of the story of the Illuminati, one must not forget that the tentacles of Illuminism had the time to spread way beyond to confines of Bavaria to reach Masonic lodges across Europe. In other words, the Illuminati was never destroyed, it simply went underground. A year later, an important event would prove that Illuminism was more alive and potent then ever: the French Revolution.
The French Revolution
The violent overthrow of the French Monarchy in 1789 symbolizes to many the victory of Jacobinism and Illuminism over the traditional institutions of the time. The adoption of the Declaration of Human Rights officially recorded Masonic and Illuminist values into the core of the French government. The country’s new motto “Liberté, Égalité et Fraternité” (Freedom, Equality and Brotherhood) was said to be a famous Masonic saying that was used in French lodges for centuries.
The official document of the Declaration of Human Rights contains several occult symbols referring to Secret Societies. First, the symbol of the All Seeing Eye within a triangle, surrounded by the light of the blazing star Sirius, is found above everything else (this symbol is also found on the Great Seal of the United States). Underneath the title is depicted an Ouroboros (a serpent eating its own tail), an esoteric symbol associated with Alchemy, Gnosticism and Hermetism, the core teachings of Masonry. Right underneath the Ouroboros is a red phrygian cap, a symbol representing Illuminist revolutions across the world. The entire Declaration is guarded by Masonic pillars.
Backlash Against Illuminism
If though Bavarian Illuminati was said to be dead, the ideas it promoted still became a reality. The Freemasons and Rosicrucians were still thriving, and the Illuminati appeared to be living through them. Europe was undergoing profound turmoil as a new class of people took the helms of power. Critics began to emerge, revealing to the masses the secret forces behind the changes they were witnessing.
Leopold Hoffman, a Freemason who was convinced that the Illuminati corrupted his Brotherhood, published a series of articles in his journal entitled Wiener Zeitschrift. He claimed that the lower grades of the Illuminati had been dissolved, but the highest degrees were still active. He also added that Freemasonry was being “subjugated by Illuminism” and transformed to serve its ends. He also stated that the French Revolution was the result of years of Illuminist propaganda.
In 1797, John Robinson, a Scottish physician, mathematician and inventor (he invented the siren) published a book entitled “Proofs of a Conspiracy against All the Religions and Governments of Europe, carried on in the Secret Meetings of the Free Masons, Illuminati, and Reading Societies”. This devout Freemason became disenchanted when he realized that his brotherhood had been infiltrated by the Illuminati. Here’s an excerpt of his book:
“I have found that the covert of a Mason Lodge had been employed in every country for venting and propagating sentiments in religion and politics, that could not have circulated in public without exposing the author to great danger. I found, that this impunity had gradually encouraged men of licentious principles to become more bold, and to teach doctrines subversive of all our notions of morality—of all our confidence in the moral government of the universe—of all our hopes of improvement in a future state of existence—and of all satisfaction and contentment with our present life, so long as we live in a state of civil subordination. I have been able to trace these attempts, made, through a course of fifty years, under the specious pretext of enlightening the world by the torch of philosophy, and of dispelling the clouds of civil and religious superstition which keep the nations of Europe in darkness and slavery.
I have observed these doctrines gradually diffusing and mixing with all the different systems of Free Masonry; till, at last, AN ASSOCIATION HAS BEEN FORMED for the express purpose of ROOTING OUT ALL THE RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL THE EXISTING GOVERNMENTS OF EUROPE. I have seen this Association exerting itself zealously and systematically, till it has become almost irresistible: And I have seen that the most active leaders in the French Revolution were members of this Association, and conducted their first movements according to its principles, and by means of its instructions and assistance, formally requested and obtained: And, lastly, I have seen that this Association still exists, still works in secret, and that not only several appearances among ourselves show that its emissaries are endeavouring to propagate their detestable doctrines, but that the Association has Lodges in Britain corresponding with the mother Lodge at Munich ever since 1784. . . The Association of which I have been- speaking is the order of ILLUMINATI, founded, in 1775 [sic], by Dr. Adam Weishaupt, professor of Canon-law in the University of Ingolstadt, and abolished in 1786 by the Elector of Bavaria, but revived immediately after, under another name, and in a different form, all over Germany. It was again detected, and seemingly broken up; but it had by this time taken so deep root that it still subsists without being detected, and has spread into all the countries of Europe” [17. John Robinson, Proofs of a Conspiracy]
Augustin Barrel, a French Jesuit priest also published in 1797 a book linking the French Revolution to the Bavarian Illuminati. In “Mémoires pour servir à l’histoire du Jacobisime”, he traced back the slogan “Liberty and Equality” back to the early Templars and claimed that, in the higher degrees of the order, liberty and equality is explained not only by “war against kings and thrones” but by “war against Christ and his altars”. He also provided details pertaining to the Illuminist take-over of Freemasonry.
“Barruel charged that not only the lower order of Masonry were duped by Weishaupt, but also those of Weishaupt’s own Illuminati, for whom he had provided another top-secret level of direction known as the Aeopagus, a withdrawn circle of directors of the whole order, who alone knew its secret aims. To Barruel, such revolutionary leaders as La Rochefoucauld, Lafayette, and the duc d’Orléans, had become Illuminati agents and dupes of more extreme radicals such as Danton, provocateurs who sparked the Illuminati-directed rebellion. Barruel further charged that the entire French Masonic establishment had been converted to Weishaupt’s revolutionary ideas, its lodges turned into secret committees which planned bloodshed.” [18. Tompkins, op. cit.]
Propagation in America
Most of America’s Founding Fathers were part of Secret Societies, whether the Freemasons, the Rosicrucians or others. Some of them travelled to Europe and were well versed in the doctrines of the Illuminati.
From 1776 to 1785 – when the Bavarian Illuminati was openly active – Benjamin Franklin was in Paris serving as the ambassador of the United States to France. During his stay, he became Grand Master of the lodge Les Neufs Soeurs which was attached with the Grand Orient of France. This Masonic organization was said to have become the French headquarters of the Bavarian Illuminati. It was particularly influential in organizing of the French support for the American Revolution and was later part of the process towards the French Revolution.
In 1799, when German minister G.W. Snyder warned George Washington of the Illuminati plan “to overthrow all governments and religion”, Washington replied that he had heard “much of the nefarious and dangerous plan and doctrines of the Illuminati“. He however concluded his letter by stating: “I believe notwithstanding, that none of the Lodges in this country are contaminated with the principles ascribed to the society of Illuminati“.
In another letter to Snyder, written a month later, Washington continued on the topic:
“It was not my intention to doubt that, the Doctrines of the Illuminati, and principles of Jacobinism had not spread in the United States. On the contrary, no one is more truly satisfied of this fact than I am.
The idea that I meant to convey, was, that I did not believe that the Lodges of Free Masons in this Country had, as Societies, endeavoured to propagate the diabolical tenets of the first, or pernicious principles of the latter (if they are susceptible of separation). That Individuals of them may have done it, or that the founder, or instrument employed to found, the Democratic Societies in the United States, may have had these objects; and actually had a separation of the People from their Government in view, is too evident to be questioned.”
Part of the original letter written by George Washington regarding the Illuminati
Judging by this letter, George Washington was obviously well aware of the doctrines of the Illuminati And even if he did not believe that the Masonic institutions of the United States propagated its doctrines, he concedes that individuals might have undertaken that endeavour.
After the Bavarian Illuminati
Today, the term Illuminati is used to loosely describe the small group of powerful individuals who are working towards the creation of a World Government, with the issue of a single world currency and a single world religion. Although it is difficult to determine if this group descends directly from the original Bavarian Illuminati or that it even uses the term Illuminati, its tenets and methods are in perfect continuation of it. As stated above, the name that is used to describe the occult elite can change. And, ultimately, the name is irrelevant; what needs to be recognized is the underlying current that has existed for centuries.
According the Manly. P Hall, the Bavarian Illuminati was part of what he calls the “Universal Brotherhood”, an invisible Order at the “source” of most Hermetic Secret Societies of the past. It has worked for centuries towards the transformation of mankind, guiding it through a worldwide alchemical process. The same way the alchemical Great Work seeks to turn crude metals into gold, it claims to work towards a similar metamorphosis of the world. According to Hall, the Universal Brotherhood sometimes makes itself visible, but under the guise of different names and symbols. This would mean that the Knights Templars, Freemasons, Rosicrucians, and Illuminati are temporary visible manifestations of an underlying force that is infinitely more profound and more powerful. However, human beings being what they are – weak toward greed and power-lust – these movements often become corrupted and end up conspiring against the masses for more power and material gain.
“Certainly there was an undercurrent of things esoteric, in the most mystical sense of the word, beneath the surface of Illuminism. In this respect, the Order followed exactly in the footsteps of the Knights Templars. The Templars returned to Europe after the Crusades, bringing with them a number of choice fragments of Oriental occult lore, some of which they had gathered from the Druses of Lebanon, and some from the disciples of Hasan Ibn-al-Sabbah, the old wizard of Mount Alamut.
If there was a deep mystical current flowing beneath the surface of Illuminism, it is certain that Weishaupt was not the Castalian Spring. Perhaps the lilies of the Illuminati and the roses of the Rosicrucians were, by a miracle of Nature, flowing from the same stem. The old symbolism would suggest this, and it is not always wise to ignore ancient landmarks. There is only one explanation that meets the obvious and natural requirements of the known facts. The Illuminati were part of an esoteric tradition which had descended from remote antiquity and had revealed itself for a short time among the Humanists of Ingolstadt. One of the blossoms of the “sky plant” was there, but the roots were afar in better ground”. [19. Hall, op. cit.]
Hall concludes that the Illuminati existed long before the advent of Weishaupt’s Order and that it still exists today. It was under the guise of defeat and destruction that the Illuminati realized its greatest victories.
“Weishaupt emerged as a faithful servant of a higher cause. Behind him moved the intricate machinery of the Secret School. As usual, they did not trust their full weight to any perishable institution. The physical history of the Bavarian Illuminati extended over a period of only twelve years. It is difficult to understand, therefore, the profound stir which this movement caused in the political life of Europe. We are forced to the realization that this Bavarian group was only one fragment of a large and composite design.
All efforts to discover the members of the higher grades of the Illuminist Order have been unsuccessful. It has been customary, therefore, to assume that these higher grades did not exist except in the minds of Weishaupt and von Knigge. Is it not equally possible that a powerful group of men, resolved to remain entirely unknown, moved behind Weishaupt and pushed him forward as a screen for its own activities?
The ideals of Illuminism, as they are found in the pagan Mysteries of antiquity, were old when Weishaupt was born, and it is unlikely that these long-cherished convictions perished with his Bavarian experiment. The work that was unfinished in 1785 remains unfinished in 1950. Esoteric Orders will not become extinct until the purpose which brought them into being has been fulfilled. Organizations may perish, but the Great School is indestructible”. [20. Ibid.]
The Great Seal of the United States features the unfinished Great Pyramid of Giza, a symbol of the unfinished work of the Esoteric Orders: a New World Order. The Seal was adopted on the American dollar by Franklin Delano Roosevelt, a 32nd Degree Freemason and a Knight of Pythias with ties Manly P. Hall.
The Illuminati Today
If the Illuminist Agenda is still alive today, what form does it take? From the esoteric and spiritual point of view, some modern Secret Societies such as the O.T.O. (Ordo Templi Orientis) have claimed to be the heirs of Illuminism. Other researchers stated that there exists hidden Orders above the 33 “visible” degrees of Freemasonry that form the Illuminati. As they are, by definition, secret, obtaining details about these Orders is quite difficult.
The political side of modern Illluminism is a lot more visible and its plans are obvious. An increasingly restrictive and concentrated group is being entrusted with the creation of important decisions and policies. International committees and organizations, acting above elected officials are today creating social and economic policies that are applied on a global level. This phenomenon is rather new in world history as a rather than kingdoms or nation-states, a non-elected shadow government, composed of the world’s elite, is gradually becoming the center of world power.
“On another political plane are ideological groups such as the Council on Foreign Relations, or participants in the World Economic Forum. Here we find leaders in politics, business, finance, education, and the media who share a belief in the value of global solutions; are in position of high authority and influence; and represent different levels of involvement with the inner circle of the group. Most members simply welcome the opportunity to associate with other well-known luminaries and are honored by being offered membership or attendance privileges. Yet, the ideology at the highest levels of such groups supports a world government – to be administered by a class of experts and planners, entrusted with running centrally organized social and political institutions. Although members may be persuaded to add their considerable voices to certain transnational political and economic policies, they may bot be as supportive (or even aware) of the long-range ambitions of the inner circle. While these groups quite often hold their meetings in secret, their membership lists are a matter of public record. It is the central agenda that is disguised.” [21. Wasserman, op. cit.]
The main elite groups and councils are: the International Crisis Group, the Council on Foreign Relations, the World Economic Forum, the Brookings Institution, Chatham House, the Trilateral Commission and the Bilderberg Group. The Bohemian Club is known to hold informal gatherings of the world elite punctuated with strange ceremonies and rituals. The Club’s insignia is an Owl similar to the one found on the Bavarian Illuminati’s Minerval seal.
Insignia of the Bohemian Club
If one would carefully study the members and attendees of these exclusive clubs, one would notice that they combine the most powerful politicians, CEOs and intellectuals of the time with lesser known individuals with famous names. They are descendants of powerful dynasties that rose to power by taking over vital aspects of modern economies, such as the banking system, the oil industry or mass media. They have been associated with game changing events, such as the creation of the Federal Reserve in 1913. This act completely modified the banking system of the United States, placing it in the hands of a few elite corporations. A proof of this is the court decision of 1982 stating that “The Reserve Banks are not federal instrumentalities for purposes of the FTCA [the Federal Tort Claims Act], but are independent, privately owned and locally controlled corporations“.
In his book “Bloodlines of the Illuminati”, controversial author Fritz Springmeier claims that today’s Illuminati is formed from the descendants of thirteen powerful families whose ancestors had close or distant ties to the original Bavarian Illuminati. According to Springmeier, the 13 bloodlines are: the Astors, the Bundys, the Collins, the DuPonts, the Freemans, the Kennedys, the Li, the Onassis, the Reynolds, the Rockefellers, the Rothschilds, the Russells and the Van Duyns. [22. Fritz Springmeier, The Bloodlines of the Illuminati]
There is no doubt that by virtue of the material and political resources they own, some of these families have a great deal of power in today’s world. They appear to form the core of what we call today the Illuminati. However, are they conspiring to create a New World Order? Here’s a quote from David Rockefeller’s memoirs that might answer some questions:
“For more than a century, ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as ‘internationalists’ and of conspiring with others around the world to build a more integrated global political and economic structure – one world, if you will. If that is the charge, I stand guilty, and I am proud of it.” [23. David Rockefeller, Memoirs]
In Conclusion
The story of the Illuminati has been repressed or revealed, debunked or exposed, ridiculed or exaggerated countless times – all depending on the point of the authors and whether they are “apologists” or “critics”. To obtain the absolute truth about a group that was always meant to be secret is quite a challenge and one must use a great deal of judgment and discernment to differentiate the facts from the fabrications. As it is not possible to answer all of the questions relating to the Illuminati, this article simply attempted to draw a more precise picture of the Order and to present important facts relating to it.
Today’s political atmosphere is quite different from the time of Weishaupt and the American Founding Fathers, yet there are still many similarities. While the Bavarian Illuminists purportedly denounced the political and religious oppression of the Vatican, a new kind of oppression is taking form. As democracies merge into a single world government, as privacy and freedoms become replaced by “security” and high tech surveillance, as schools crack down on critical thinking, as mass media dumbs-down and disinforms the masses, as secret operations carry out crimes against humanity and as all major protests get violently repressed by a growing police state, it is easy to draw the conclusion that a similarly repressive system is currently being instated. Did the Illuminati truly “liberate” the Western World from the oppression of the Vatican or did it simply continue in its footsteps?
“The minority, the ruling class at present, has the schools and press, usually the Church as well, under its thumb. This enables it to organize and sway the emotions of the masses, and make its tool of them.”
– Albert Einstein
Thursday, May 28, 2015
Sunday, April 26, 2015
Tell Me More About Albert Pike Albert Pike's Background
http://www.threeworldwars.com/albert-pike.htm
Jump to Albert Pike & Three World Wars.
About Albert Pike
Albert Pike was born on December 29, 1809, in Boston, and was the oldest of six children born to Benjamin and Sarah Andrews Pike. He studied at Harvard, and later served as a Brigadier-General in the Confederate Army. After the Civil War, Pike was found guilty of treason and jailed, only to be pardoned by fellow Freemason President Andrew Johnson on April 22, 1866, who met with him the next day at the White House. On June 20, 1867, Scottish Rite officials conferred upon Johnson the 4th to 32nd Freemasonry degrees, and he later went to Boston to dedicate a Masonic Temple.
Adelph (or Brother), and Companion of Ulysses (or Companion of Penelope).
The Albert Pike Monument
During his leadership, Mazzini enticed Albert Pike into the (now formally disbanded, but still operating) Illuminati. Pike was fascinated by the idea of a one world government, and when asked by Mazzini, readily agreed to write a ritual tome that guided the transition from average high-ranking mason into a top-ranking Illuminati mason (33rd degree). Since Mazzini also wanted Pike to head the Illuminati's American chapter, he clearly felt Pike was worthy of such a task. Mazzini's intention was that once a mason had made his way up the Freemason ladder and proven himself worthy, the highest ranking members would offer membership to the secret 'society within a society'.
It is for this reason that most Freemasons vehemently deny the evil intentions of their fraternity. Since the vast majority never reach the 30th degree, they would not be aware of the real purpose behind Masonry. When instructing Pike how the tome should be developed, Mazzini wrote the following to Pike in a letter dated January 22, 1870. Remember that Freemasonry wasn't started by Pike - rather it was infiltrated by the Illuminati who were looking for a respectable forum in which to hide their clandestine activities:
"We must allow all the federations to continue just as they are, with their systems, their central authorities and their diverse modes of correspondence between high grades of the same rite, organized as they are at the present, but we must create a super rite, which will remain unknown, to which we will call those Masons of high degree whom we shall select. With regard to our brothers in Masonry, these men must be pledges to the strictest secrecy. Through this supreme rite, we will govern all Freemasonry which will become the one international center, the more powerful because its direction will be unknown." 1
In 1871, Pike published the 861 page Masonic handbook known as the Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry.
After Mazzini's death on March 11, 1872, Pike appointed Adriano Lemmi (1822-1896, 33rd degree Mason), a banker from Florence, Italy, to run their subversive activities in Europe. Lemmi was a supporter of patriot and revolutionary Giuseppe Garibaldi, and may have been active in the Luciferian Society founded by Pike. Lemmi, in turn, was succeeded by Lenin and Trotsky, then by Stalin. The revolutionary activities of all these men were financed by British, French, German, and American international bankers; all of them dominated by the House of Rothschild.
Between 1859 and 1871, Pike worked out a military blueprint for three world wars and various revolutions throughout the world which he considered would forward the conspiracy to its final stage in the 20th Century.
In addition to the Supreme Council in Charleston, South Carolina, Pike established Supreme Councils in Rome, Italy (led by Mazzini); London, England (led by Palmerston); and Berlin, Germany (led by Bismarck). He set up 23 subordinate councils in strategic places throughout the world, including five Grand Central Directories in Washington, DC (North America), Montevideo (South America), Naples (Europe), Calcutta (Asia), and Mauritius (Africa), which were used to gather information. All of these branches have been the secret headquarters for the Illuminati's activities ever since.
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You might be interested in the following external links:
Albert Pike Defense: Defenses of certain Pike assertions taken from Walter Lee Brown, Professor Emeritus of History at the University of Arkansas at Fayetteville and his book "A Life of Albert Pike," published by the U. of Arkansas press, 1997.
Freemasonry Inside Out:
This sensational new analysis of the Masonic brotherhood examines the basic question asked for almost 300 years by the general public and surprisingly by many masons themselves; ‘If Freemasonry is simply a fraternal and charitable organisation, why is there an almost fanatical obsession with secrecy and mysterious rituals?’ E-book.
A Collection of places named after Albert Pike (Schools, streets, towns, counties, temples, windows, paintings, medals, bronzes, rocks and river pools)
Layout of Washington D.C. and discussion of how President Andrew Johnson considered himself to be the subordinate to Albert Pike, the leader of North American Freemasonry.
Looking for pictures of Albert Pike?
Books by Albert Pike
Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry
Beyond the Law : The Religious and Ethical Meaning of the Lawyer's Vocation
Book of the Words
Digest Index of Morals & Dogma 1909
Esoteric Work of the 1 Degree - 3 Degree, According to the Ancient and Accepted Scottish Rite
Evil Consequences of Schisms and Disputes for Power in Masonry and of Jealousies and Dissensions Between Masonic Rites, 1858
Ex Corde Locutiones: Words from the Heart Spoken of His Dead Brethren
General Albert Pike's Poems 1900
Historical Inquiry in Regard to the Grand Constitutions of 1786 - 1883
Hymns to the Gods and Other Poems
Indo-Aryan Deities and Worship As Contained in the Rig-Veda
Irano-Aryan Faith and Doctrine As Contained in the Zend-Avesta
Lectures of the Arya
Lectures on Masonic Symbolism and a Second Lecture on Symbolism or the Omkara and Other Inefable Words
Legenda and Readings of the Ancient and Accepted Scottish Rite of Freemasonry
Liturgies of the Ancient and Accepted Scottish Rite of Freemasonry 4 Degree - 30 Degree
Liturgy of the Blue Degrees
Lyrics and Love Songs - 1899
Magnum Opus or the Great Work: The Complete Ritual Work of Scottish Rite Freemasonry
Masonic Baptism: Reception of a Louveteau and Adoption
Masonry of Adoption: Masonic Rituals for Women Complete With the Verbatim Degree Lectures and the "Secret Work"
Meaning of Masonry
Narrative of a Journey in the Prairie - 1835
Old Cashier of the 33d Degree
The Point Within the Circle: Freemasonry Veiled in Allegory and Illustrated by Symbols
The Porch and the Middle Chamber: Book of the Lodge
Prose Sketches & Poems Written in the Western Country - 1834
Pythagoras and Hermes
Rituals of Old Degrees
What Masonry Is & Its Objects; Ancient Ideals in Modern Masonry - 1919
Footnotes
1. Lady Queensborough: Occult Theocracy, pp. 208-209.
2, 3, 4. Cmdr. William Guy Carr: Quoted in Satan: Prince of This World.
Jump to Albert Pike & Three World Wars.
Very few outsiders know about the intimate plans of Albert Pike and the architects of the New World Order. In the 19th Century Albert Pike established a framework for bringing about the One World Order. Based on a vision revealed to him, Albert Pike wrote a blueprint of events that would play themselves out in the 20th century, with even more of these events yet to come. It is this blueprint which we believe unseen leaders are following today, knowingly or not, to engineer the planned Third and Final World War.
About Albert Pike
Albert Pike was born on December 29, 1809, in Boston, and was the oldest of six children born to Benjamin and Sarah Andrews Pike. He studied at Harvard, and later served as a Brigadier-General in the Confederate Army. After the Civil War, Pike was found guilty of treason and jailed, only to be pardoned by fellow Freemason President Andrew Johnson on April 22, 1866, who met with him the next day at the White House. On June 20, 1867, Scottish Rite officials conferred upon Johnson the 4th to 32nd Freemasonry degrees, and he later went to Boston to dedicate a Masonic Temple.
Pike was said to be a genius, able to read and write in 16 different languages, although I cannot find a record anywhere of what those languages were. In addition, he is widely accused of plagiarism, so take with a pinch of salt. At various stages of his life we was a poet, philosopher, frontiersman, soldier, humanitarian and philanthropist. A 33rd degree Mason, he was one of the founding fathers, and head of the Ancient Accepted Scottish Rite of Freemasonry, being the Grand Commander of North American Freemasonry from 1859 and retained that position until his death in 1891. In 1869, he was a top leader in the Knights of the Ku Klux Klan.
Incidentally, Freemasonry itself is a fascinating subject and I could devote an entire website to it. Simon Gray, a Freemason, has compiled a stunning amount of information on Freemasonry that I recommend for anyone who wants to learn more about it.
Pike was said to be a Satanist, who indulged in the occult, and he apparently possessed a bracelet which he used to summon Lucifer, with whom he had constant communication. He was the Grand Master of a Luciferian group known as the Order of the Palladium (or Sovereign Council of Wisdom), which had been founded in Paris in 1737. Palladism had been brought to Greece from Egypt by Pythagoras in the fifth century, and it was this cult of Satan that was introduced to the inner circle of the Masonic lodges. It was aligned with the Palladium of the Templars. In 1801, Issac Long, a Jew, brought a statue of Baphomet (Satan) to Charleston, South Carolina, where he helped to establish the Ancient and Accepted Scottish Rite. Long apparently chose Charleston because it was geographically located on the 33rd parallel of latitude (incidentally, so is Baghdad), and this council is considered to be the Mother Supreme Council of all Masonic Lodges of the World.
Pike was Long's successor, and he changed the name of the Order to the New and Reformed Palladian Rite (or Reformed Palladium). The Order contained two degrees:
Adelph (or Brother), and Companion of Ulysses (or Companion of Penelope).
Pike's right-hand man was Phileas Walder, from Switzerland, who was a former Lutheran minister, a Masonic leader, occultist, and spiritualist. Pike also worked closely with Giusseppe Mazzini (pictured at left) of Italy (1805-1872) who was a 33rd degree Mason, who became head of the Illuminati in 1834, and who founded the Mafia in 1860. Together with Mazzini, Lord Henry Palmerston of England (1784-1865, 33rd degree Mason), and Otto von Bismarck from Germany (1815-1898, 33rd degree Mason), Albert Pike intended to use the Palladian Rite to create a Satanic umbrella group that would tie all Masonic groups together.
Albert Pike died on April 2, 1891, and was buried in Oak Hill Cemetery, although the corpse of Pike currently lies in the headquarters of the Council of the 33rd degree of the Scottish Rite of Freemasonry in Washington, D.C. (see The Deadly Deception, by Jim Shaw - former 33rd degree Mason and Past Master of all Scottish Rite bodies.)
The Albert Pike Monument
Albert Pike made his mark before the war in Arkansas as a lawyer and writer, but as a Confederate Brigadier General, he was, according to the Arkansas Democrat of July 31, 1978, a complete "WASH-OUT," not a hero. Yet, Gen. Albert Pike is the only Confederate general with a statue on federal property in Washington, DC. He was honoured, not as a commander or even as a lawyer, but as Southern regional leader of the Scottish Rite of Freemasonry. The statue stands on a pedestal near the foot of Capitol Hill, between the Department of Labor building and the Municipal Building, between 3rd and 4th Streets, on D Street, NW. More background on the colorful history of the statue can be found at the Masonic Info website. During the 1992 presidential campaign, Lyndon H. LaRouche and his vice presidential running mate, the Reverend James Bevel, launched a mobilization to remove the statue of General Albert Pike from Washington, D.C.'s Judiciary Square. On February 1, the campaign drew an angry attack from freemasonic leader C. Fred Kleinknecht, who attempted to defend both Pike and the Ku Klux Klan from LaRouche and Bevel's attack. A speech by Anton Chaitkin entitled 'Why Albert Pike's Statue Must Fall' can be found here (September 21, 1992).
The Illuminati and Albert Pike
Adam Weishaupt (1748 - 1811) formed the Order of Perfectibilists on May 1, 1776 (to this day celebrated as May Day throughout many western countries), which later became known as the Illuminati, a secret society whose name means "Enlightened Ones". Although the Order was founded to provide an opportunity for the free exchange of ideas, Weishaupt's background as a Jesuit seems to have influenced the actual character of the society, such that the express aim of this Order became to abolish Christianity, and overturn all civil government.
An Italian revolutionary leader, Giusseppe Mazzini (1805-1872), a 33rd degree Mason, was selected by the Illuminati to head their worldwide operations in 1834. (Mazzini also founded the Mafia in 1860). Because of Mazzini's revolutionary activities in Europe, the Bavarian government cracked down on the Illuminati and other secret societies for allegedly plotting a massive overthrow of Europe's monarchies. As the secrets of the Illuminati were revealed, they were persecuted and eventually disbanded, only to re-establish themselves in the depths of other organizations, of which Freemasonry was one.
During his leadership, Mazzini enticed Albert Pike into the (now formally disbanded, but still operating) Illuminati. Pike was fascinated by the idea of a one world government, and when asked by Mazzini, readily agreed to write a ritual tome that guided the transition from average high-ranking mason into a top-ranking Illuminati mason (33rd degree). Since Mazzini also wanted Pike to head the Illuminati's American chapter, he clearly felt Pike was worthy of such a task. Mazzini's intention was that once a mason had made his way up the Freemason ladder and proven himself worthy, the highest ranking members would offer membership to the secret 'society within a society'.
It is for this reason that most Freemasons vehemently deny the evil intentions of their fraternity. Since the vast majority never reach the 30th degree, they would not be aware of the real purpose behind Masonry. When instructing Pike how the tome should be developed, Mazzini wrote the following to Pike in a letter dated January 22, 1870. Remember that Freemasonry wasn't started by Pike - rather it was infiltrated by the Illuminati who were looking for a respectable forum in which to hide their clandestine activities:
"We must allow all the federations to continue just as they are, with their systems, their central authorities and their diverse modes of correspondence between high grades of the same rite, organized as they are at the present, but we must create a super rite, which will remain unknown, to which we will call those Masons of high degree whom we shall select. With regard to our brothers in Masonry, these men must be pledges to the strictest secrecy. Through this supreme rite, we will govern all Freemasonry which will become the one international center, the more powerful because its direction will be unknown." 1
After Mazzini's death on March 11, 1872, Pike appointed Adriano Lemmi (1822-1896, 33rd degree Mason), a banker from Florence, Italy, to run their subversive activities in Europe. Lemmi was a supporter of patriot and revolutionary Giuseppe Garibaldi, and may have been active in the Luciferian Society founded by Pike. Lemmi, in turn, was succeeded by Lenin and Trotsky, then by Stalin. The revolutionary activities of all these men were financed by British, French, German, and American international bankers; all of them dominated by the House of Rothschild.
Between 1859 and 1871, Pike worked out a military blueprint for three world wars and various revolutions throughout the world which he considered would forward the conspiracy to its final stage in the 20th Century.
In addition to the Supreme Council in Charleston, South Carolina, Pike established Supreme Councils in Rome, Italy (led by Mazzini); London, England (led by Palmerston); and Berlin, Germany (led by Bismarck). He set up 23 subordinate councils in strategic places throughout the world, including five Grand Central Directories in Washington, DC (North America), Montevideo (South America), Naples (Europe), Calcutta (Asia), and Mauritius (Africa), which were used to gather information. All of these branches have been the secret headquarters for the Illuminati's activities ever since.
Next: More About Albert Pike
Previous: Introduction to Conspiratorial History
If you found this article interesting and want access to other carefully researched and well written articles, you might want to see what others are saying about the ThreeWorldWars newsletter.
You might be interested in the following external links:
Albert Pike Defense: Defenses of certain Pike assertions taken from Walter Lee Brown, Professor Emeritus of History at the University of Arkansas at Fayetteville and his book "A Life of Albert Pike," published by the U. of Arkansas press, 1997.
Freemasonry Inside Out:
This sensational new analysis of the Masonic brotherhood examines the basic question asked for almost 300 years by the general public and surprisingly by many masons themselves; ‘If Freemasonry is simply a fraternal and charitable organisation, why is there an almost fanatical obsession with secrecy and mysterious rituals?’ E-book.
A Collection of places named after Albert Pike (Schools, streets, towns, counties, temples, windows, paintings, medals, bronzes, rocks and river pools)
Layout of Washington D.C. and discussion of how President Andrew Johnson considered himself to be the subordinate to Albert Pike, the leader of North American Freemasonry.
Looking for pictures of Albert Pike?
Books by Albert Pike
Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry
Beyond the Law : The Religious and Ethical Meaning of the Lawyer's Vocation
Book of the Words
Digest Index of Morals & Dogma 1909
Esoteric Work of the 1 Degree - 3 Degree, According to the Ancient and Accepted Scottish Rite
Evil Consequences of Schisms and Disputes for Power in Masonry and of Jealousies and Dissensions Between Masonic Rites, 1858
Ex Corde Locutiones: Words from the Heart Spoken of His Dead Brethren
General Albert Pike's Poems 1900
Historical Inquiry in Regard to the Grand Constitutions of 1786 - 1883
Hymns to the Gods and Other Poems
Indo-Aryan Deities and Worship As Contained in the Rig-Veda
Irano-Aryan Faith and Doctrine As Contained in the Zend-Avesta
Lectures of the Arya
Lectures on Masonic Symbolism and a Second Lecture on Symbolism or the Omkara and Other Inefable Words
Legenda and Readings of the Ancient and Accepted Scottish Rite of Freemasonry
Liturgies of the Ancient and Accepted Scottish Rite of Freemasonry 4 Degree - 30 Degree
Liturgy of the Blue Degrees
Lyrics and Love Songs - 1899
Magnum Opus or the Great Work: The Complete Ritual Work of Scottish Rite Freemasonry
Masonic Baptism: Reception of a Louveteau and Adoption
Masonry of Adoption: Masonic Rituals for Women Complete With the Verbatim Degree Lectures and the "Secret Work"
Meaning of Masonry
Narrative of a Journey in the Prairie - 1835
Old Cashier of the 33d Degree
The Point Within the Circle: Freemasonry Veiled in Allegory and Illustrated by Symbols
The Porch and the Middle Chamber: Book of the Lodge
Prose Sketches & Poems Written in the Western Country - 1834
Pythagoras and Hermes
Rituals of Old Degrees
What Masonry Is & Its Objects; Ancient Ideals in Modern Masonry - 1919
Footnotes
1. Lady Queensborough: Occult Theocracy, pp. 208-209.
2, 3, 4. Cmdr. William Guy Carr: Quoted in Satan: Prince of This World.
Monday, January 26, 2015
The Religion Of The Masonic Lodge
by David Padfield
The Masonic Lodge claims six million members worldwide. In its ranks you will find some of the greatest men in American history. Men like Henry Ford, General Douglas MacArthur, George Washington and 12 other U.S. presidents. You will also find doctors, lawyers, judges and, unfortunately, many Christians.
I have a great deal of respect for Freemasons as individuals. Many of my uncles are in the Lodge. While I respect these men, I hold their lodge in total abhorrence. It is an insidious evil for it duplicates the sin of Absalom when he "stole the hearts of the men of Israel" (2 Samuel 15:6). Masonry will steal the heart of a Christian. The Masonic temple is the temple of Baal, and at its altar unsuspecting men solemnly vow their lives to a pagan god.
If we can establish that Masonry is a religion, then surely any honest Christian would feel compelled to abandon the Lodge. God's prophet of old asked, "Can two walk together, except they be agreed?" (Amos 3:3). Can a man worship the God of Masonry and the God of the Bible at the same time? In Matthew 12:30 Jesus said, "He who is not with me is against Me, and he who does not gather with Me scatters abroad."
Is Masonry A Religion?
The answer to this question depends upon whom you ask. The Grand Lodge of Indiana publishes a small tract titledFreemasonry, A Way Of Life. This tract, given to outsiders, says, "Though religious in character, Masonry is not a religion, nor a substitute for one." This would be good, except the story changes after a man has become a Mason. For example, the Indiana Monitor says, "Freemasonry is a charitable, benevolent, educational, and religious society." The Kentucky Monitor goes even further when it states, "...as Masons we are taught that no man should ever enter upon any great or important undertaking without first invoking the blessing of Deity. This is because Masonry is a religious institution..." Albert Pike (a 33rd Degree Mason), one of the most celebrated Masonic scholars, claims that "every Masonic Lodge is a temple of religion; and its teachings are instruction in religion." (Morals and Dogma, p. 213). This book was published under the auspices of the Supreme Council of the Thirty-Third Degree of the Scottish Rite.
The problem is that the Lodge lies to candidates before their initiation. "Masonry, like all the Religions, all the Mysteries, Hereticism and Alchemy, conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light, from them, and to draw them away from it ... So Masonry jealously conceals its secrets, and intentionally leads conceited interpreters away." (Morals and Dogma, p. 105). Can you imagine a sane man joining any organization if he knew they were going to "intentionally" mislead him?
Another Masonic scholar, Albert Mackey (a 33rd Degree Mason), claims the only reason to defend Masonry is because of its religious element. "I contend, without any sort of hesitation, that Masonry is, in every sense of the word, except one, and that its least philosophical, an eminently religious institution that it is indebted solely to the religious element which it contains for its origin and for its continued existence, that without this religious element it would scarcely be worthy of cultivation by the wise and good." (Encyclopedia of Freemasonry, p. 727).
The Faith and Order Committee of the Methodist church has issued a report urging men not to join the Masonic Lodge since it is a "competitor of Christianity." The report also states, "There is a great danger that the Christian who becomes a Freemason will find himself compromising his Christian beliefs or his allegiance to Christ, perhaps without realizing what he is doing." (Evansville Courier, June 13, 1985). If the Methodist church can understand this, why can't some of my brethren? Listen to Paul in 2 Corinthians 6:14, "Do not be unequally yoked together with unbelievers, For what fellowship has righteousness with lawlessness? And what communion has light with darkness?"
Attitude Towards The Bible
One of my greatest concerns about the Lodge is its attitude towards the Bible. "The Volume of the Sacred Law is an indispensable part of the furniture of a Lodge. In our jurisdiction it is usually the Bible, but any candidate not a Christian may have substituted for it any other volume which he considers sacred: e.g., the Old Testament, Koran, Vedas, or Laws of Confucius. In one lodge in China, there are three Sacred Books open on the altar at the same time, and the candidate elects one of the three on which he is obligated." (Indiana Monitor, p. 38). While the Bible might be described in various ways, it is not a piece of furniture! It is the source of all religious truth. It is the book of God (2 Tim. 3:16-17).
When a candidate bows before the Masonic altar he kisses the "Volume of Sacred Law." This volume can be any book he deems to be religious. "The explanation of the presence of the Holy Bible on the altar could not tell the whole story, although true in itself. It represents the Sacred Book of the Law, but has not exclusive rights as such on the altar of Freemasonry, for the supremely sane reason that no one religion has exclusive rights within the Fraternity. The Vedas of the Brahman, the Zend-Avesta of the Parsee, the Koran of the Mohammedan, have, among Masons of these faiths, as rightful a place upon our altar as the Holy Bible. In any faith, however, its Sacred Book of Law is the symbol of man's acknowledgement of and his relation to Deity. And in this universality of Masonry we find one of our greatest lessons: Toleration." (The Entered Apprentice, Grand Lodge of Indiana, p. 14). This toleration is too much for any man who claims to be a Christian.
Barbaric Oaths
If nothing else, the oath a man takes when he joins the Lodge ought to forever settle the question, "Can A Christian Be A Mason?" While blindfolded, half naked and kneeling at the altar, the candidate takes an oath swearing he will never reveal the "secrets of the Lodge." The oath ends with these words: "I furthermore promise and swear that I will not write, print, stamp, stain, cut, carve, hew, mark or engrave them on anything moveable or immovable, capable of receiving the least impression of a sign, word, syllable, letter or character, whereby they may become legible or intelligible to any person under the canopy of heaven, and the secrets of Masonry be thereby unlawfully obtained by my unworthiness. All this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep the same, without the least equivocation, mental reservation or secret evasion whatsoever, binding myself under no less penalty than that of having my throat cut from ear to ear, my tongue torn out by its roots and buried in the sands of the sea at low water mark, where the tide ebbs and flows twice in twenty-four hours, should I in the least, knowingly or wittingly, violate or transgress this my Entered Apprentice Obligation. So help me God and keep me steadfast." (King Solomon's Temple, Indiana edition, pp. 24, 25). What a contrast to our Lord who said "do not swear at all ... but let your 'Yes' be 'Yes' and your 'No' be 'No.'" (Matt. 5:33-37).
To those who are in the Lodge, let me beg you to heed the words of Paul and "come out from among them and be separate" (2 Cor. 6:17).
The Religion Of The Masonic Lodge, a very detailed sermon outline which explains that the Masonic Lodge is a religion -- a religion that is not compatible with the religion of Jesus Christ. The lesson explores the "secret" ritual of the Blue Lodge and the barbaric oaths that are taken at the Masonic altar. Freemasonry is a pagan religion and Hiram Abiff is a false saviour (PDF file size: 292k).
This article is also available as a free Bible tract that you can reprint.
You can also read an article on Captain William Morgan, a man who was filled by Freemasons in Batavia, New York.
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Send comments to David Padfield at: zionchurch@padfield.com
Companion sites: Expository Sermon Outlines and Bible Class Books
Wednesday, August 6, 2014
Murdered for revealing the secrets of the Masonic Lodge: Captain William Morgan
http://www.padfield.com/1993/morgan.html
by David Padfield
In 1826, Captain William Morgan of Batavia, New York, wrote and printed a book titled: "Illustrations of Freemasonry, by one of the fraternity who has devoted thirty years to the subject."
"Morgan, it appears, was a Royal Arch Mason; and when the fact became known that he was preparing a work to reveal the secrets of Masonry, many of the Masonic fraternity became much excited, and appeared determined to put an end to his disclosures ... a Royal Arch Chapter was installed at Lewiston ... 20 or 30 persons came to the fort from Lewiston. About midnight, 7 persons, stated to be Royal Arch Masons, held a consultation on the plain near the graveyard, as to the manner in which Morgan should be disposed of. The prevailing opinion among them appeared to be, that Morgan had forfeited his life for a breach of his Masonic obligations, and that they ought to see the penalty executed by drowning him in the river." (Historical Collections of the State of New York, John W. Baker, 1842).
On October 7, 1827, a body was found on the beach of Lake Ontario. A coroner's inquest was held on October 17, 1827. The report states that "beyond any shadow of a doubt" the body was that of Capt. William Morgan. It further states that "he came to his death by suffocation by drowning."
In 1882 a large monument to Morgan was placed in the Batavia City Cemetery. It reads: "Sacred to the memory of Wm. Morgan, a native of Virginia, a Capt. in the War of 1812, a respectable citizen of Batavia, and a martyr to the freedom of writing, printing and speaking the truth. He was abducted from near this spot in the year 1826, byFreemasons and murdered for revealing the secrets of their order. The court records of Genesee County, and the files of the Batavia Advocate, kept in the Recorders office contain the history of the events that caused the erection of this monument."
The Religion Of The Masonic Lodge, avery detailed sermon outline which explains that the Masonic Lodge is a religion -- a religion that is not compatible with the religion of Jesus Christ. The lesson explores the "secret" ritual of the Blue Lodge and the barbaric oaths that are taken at the Masonic altar. Freemasonry is a pagan religion and Hiram Abiff is a false saviour (PDF file size: 292k).
You can also read the article on The Religion Of The Masonic Lodge.
See photographs of the Momument to William Morgan in the Batavia City Cemetery.
by David Padfield
In 1826, Captain William Morgan of Batavia, New York, wrote and printed a book titled: "Illustrations of Freemasonry, by one of the fraternity who has devoted thirty years to the subject.""Morgan, it appears, was a Royal Arch Mason; and when the fact became known that he was preparing a work to reveal the secrets of Masonry, many of the Masonic fraternity became much excited, and appeared determined to put an end to his disclosures ... a Royal Arch Chapter was installed at Lewiston ... 20 or 30 persons came to the fort from Lewiston. About midnight, 7 persons, stated to be Royal Arch Masons, held a consultation on the plain near the graveyard, as to the manner in which Morgan should be disposed of. The prevailing opinion among them appeared to be, that Morgan had forfeited his life for a breach of his Masonic obligations, and that they ought to see the penalty executed by drowning him in the river." (Historical Collections of the State of New York, John W. Baker, 1842).
On October 7, 1827, a body was found on the beach of Lake Ontario. A coroner's inquest was held on October 17, 1827. The report states that "beyond any shadow of a doubt" the body was that of Capt. William Morgan. It further states that "he came to his death by suffocation by drowning."
In 1882 a large monument to Morgan was placed in the Batavia City Cemetery. It reads: "Sacred to the memory of Wm. Morgan, a native of Virginia, a Capt. in the War of 1812, a respectable citizen of Batavia, and a martyr to the freedom of writing, printing and speaking the truth. He was abducted from near this spot in the year 1826, byFreemasons and murdered for revealing the secrets of their order. The court records of Genesee County, and the files of the Batavia Advocate, kept in the Recorders office contain the history of the events that caused the erection of this monument."
The Religion Of The Masonic Lodge, avery detailed sermon outline which explains that the Masonic Lodge is a religion -- a religion that is not compatible with the religion of Jesus Christ. The lesson explores the "secret" ritual of the Blue Lodge and the barbaric oaths that are taken at the Masonic altar. Freemasonry is a pagan religion and Hiram Abiff is a false saviour (PDF file size: 292k).
You can also read the article on The Religion Of The Masonic Lodge.
See photographs of the Momument to William Morgan in the Batavia City Cemetery.
The Religion Of The Masonic Lodge
http://www.padfield.com/1993/lodge.html
by David Padfield
The Masonic Lodge claims six million members worldwide. In its ranks you will find some of the greatest men in American history. Men like Henry Ford, General Douglas MacArthur, George Washington and 12 other U.S. presidents. You will also find doctors, lawyers, judges and, unfortunately, many Christians.
I have a great deal of respect for Freemasons as individuals. Many of my uncles are in the Lodge. While I respect these men, I hold their lodge in total abhorrence. It is an insidious evil for it duplicates the sin of Absalom when he "stole the hearts of the men of Israel" (2 Samuel 15:6). Masonry will steal the heart of a Christian. The Masonic temple is the temple of Baal, and at its altar unsuspecting men solemnly vow their lives to a pagan god.
If we can establish that Masonry is a religion, then surely any honest Christian would feel compelled to abandon the Lodge. God's prophet of old asked, "Can two walk together, except they be agreed?" (Amos 3:3). Can a man worship the God of Masonry and the God of the Bible at the same time? In Matthew 12:30 Jesus said, "He who is not with me is against Me, and he who does not gather with Me scatters abroad."
Is Masonry A Religion?
The answer to this question depends upon whom you ask. The Grand Lodge of Indiana publishes a small tract titled Freemasonry, A Way Of Life. This tract, given to outsiders, says, "Though religious in character, Masonry is not a religion, nor a substitute for one." This would be good, except the story changes after a man has become a Mason. For example, the Indiana Monitor says, "Freemasonry is a charitable, benevolent, educational, and religious society." The Kentucky Monitor goes even further when it states, "...as Masons we are taught that no man should ever enter upon any great or important undertaking without first invoking the blessing of Deity. This is because Masonry is a religious institution..." Albert Pike (a 33rd Degree Mason), one of the most celebrated Masonic scholars, claims that "every Masonic Lodge is a temple of religion; and its teachings are instruction in religion." (Morals and Dogma, p. 213). This book was published under the auspices of the Supreme Council of the Thirty-Third Degree of the Scottish Rite.
The problem is that the Lodge lies to candidates before their initiation. "Masonry, like all the Religions, all the Mysteries, Hereticism and Alchemy, conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light, from them, and to draw them away from it ... So Masonry jealously conceals its secrets, and intentionally leads conceited interpreters away." (Morals and Dogma, p. 105). Can you imagine a sane man joining any organization if he knew they were going to "intentionally" mislead him?
Another Masonic scholar, Albert Mackey (a 33rd Degree Mason), claims the only reason to defend Masonry is because of its religious element. "I contend, without any sort of hesitation, that Masonry is, in every sense of the word, except one, and that its least philosophical, an eminently religious institution that it is indebted solely to the religious element which it contains for its origin and for its continued existence, that without this religious element it would scarcely be worthy of cultivation by the wise and good." (Encyclopedia of Freemasonry, p. 727).
The Faith and Order Committee of the Methodist church has issued a report urging men not to join the Masonic Lodge since it is a "competitor of Christianity." The report also states, "There is a great danger that the Christian who becomes a Freemason will find himself compromising his Christian beliefs or his allegiance to Christ, perhaps without realizing what he is doing." (Evansville Courier, June 13, 1985). If the Methodist church can understand this, why can't some of my brethren? Listen to Paul in 2 Corinthians 6:14, "Do not be unequally yoked together with unbelievers, For what fellowship has righteousness with lawlessness? And what communion has light with darkness?"
Attitude Towards The Bible
One of my greatest concerns about the Lodge is its attitude towards the Bible. "The Volume of the Sacred Law is an indispensable part of the furniture of a Lodge. In our jurisdiction it is usually the Bible, but any candidate not a Christian may have substituted for it any other volume which he considers sacred: e.g., the Old Testament, Koran, Vedas, or Laws of Confucius. In one lodge in China, there are three Sacred Books open on the altar at the same time, and the candidate elects one of the three on which he is obligated." (Indiana Monitor, p. 38). While the Bible might be described in various ways, it is not a piece of furniture! It is the source of all religious truth. It is the book of God (2 Tim. 3:16-17).
When a candidate bows before the Masonic altar he kisses the "Volume of Sacred Law." This volume can be any book he deems to be religious. "The explanation of the presence of the Holy Bible on the altar could not tell the whole story, although true in itself. It represents the Sacred Book of the Law, but has not exclusive rights as such on the altar of Freemasonry, for the supremely sane reason that no one religion has exclusive rights within the Fraternity. The Vedas of the Brahman, the Zend-Avesta of the Parsee, the Koran of the Mohammedan, have, among Masons of these faiths, as rightful a place upon our altar as the Holy Bible. In any faith, however, its Sacred Book of Law is the symbol of man's acknowledgement of and his relation to Deity. And in this universality of Masonry we find one of our greatest lessons: Toleration." (The Entered Apprentice, Grand Lodge of Indiana, p. 14). This toleration is too much for any man who claims to be a Christian.
Barbaric Oaths
If nothing else, the oath a man takes when he joins the Lodge ought to forever settle the question, "Can A Christian Be A Mason?" While blindfolded, half naked and kneeling at the altar, the candidate takes an oath swearing he will never reveal the "secrets of the Lodge." The oath ends with these words: "I furthermore promise and swear that I will not write, print, stamp, stain, cut, carve, hew, mark or engrave them on anything moveable or immovable, capable of receiving the least impression of a sign, word, syllable, letter or character, whereby they may become legible or intelligible to any person under the canopy of heaven, and the secrets of Masonry be thereby unlawfully obtained by my unworthiness. All this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep the same, without the least equivocation, mental reservation or secret evasion whatsoever, binding myself under no less penalty than that of having my throat cut from ear to ear, my tongue torn out by its roots and buried in the sands of the sea at low water mark, where the tide ebbs and flows twice in twenty-four hours, should I in the least, knowingly or wittingly, violate or transgress this my Entered Apprentice Obligation. So help me God and keep me steadfast." (King Solomon's Temple, Indiana edition, pp. 24, 25). What a contrast to our Lord who said "do not swear at all ... but let your 'Yes' be 'Yes' and your 'No' be 'No.'" (Matt. 5:33-37).
To those who are in the Lodge, let me beg you to heed the words of Paul and "come out from among them and be separate" (2 Cor. 6:17).
The Religion Of The Masonic Lodge, a very detailed sermon outline which explains that the Masonic Lodge is a religion -- a religion that is not compatible with the religion of Jesus Christ. The lesson explores the "secret" ritual of the Blue Lodge and the barbaric oaths that are taken at the Masonic altar. Freemasonry is a pagan religion and Hiram Abiff is a false saviour (PDF file size: 292k).
This article is also available as a free Bible tract that you can reprint.
You can also read an article on Captain William Morgan, a man who was killed by Freemasons in Batavia, New York.
by David Padfield
The Masonic Lodge claims six million members worldwide. In its ranks you will find some of the greatest men in American history. Men like Henry Ford, General Douglas MacArthur, George Washington and 12 other U.S. presidents. You will also find doctors, lawyers, judges and, unfortunately, many Christians.
I have a great deal of respect for Freemasons as individuals. Many of my uncles are in the Lodge. While I respect these men, I hold their lodge in total abhorrence. It is an insidious evil for it duplicates the sin of Absalom when he "stole the hearts of the men of Israel" (2 Samuel 15:6). Masonry will steal the heart of a Christian. The Masonic temple is the temple of Baal, and at its altar unsuspecting men solemnly vow their lives to a pagan god.
If we can establish that Masonry is a religion, then surely any honest Christian would feel compelled to abandon the Lodge. God's prophet of old asked, "Can two walk together, except they be agreed?" (Amos 3:3). Can a man worship the God of Masonry and the God of the Bible at the same time? In Matthew 12:30 Jesus said, "He who is not with me is against Me, and he who does not gather with Me scatters abroad."
Is Masonry A Religion?
The answer to this question depends upon whom you ask. The Grand Lodge of Indiana publishes a small tract titled Freemasonry, A Way Of Life. This tract, given to outsiders, says, "Though religious in character, Masonry is not a religion, nor a substitute for one." This would be good, except the story changes after a man has become a Mason. For example, the Indiana Monitor says, "Freemasonry is a charitable, benevolent, educational, and religious society." The Kentucky Monitor goes even further when it states, "...as Masons we are taught that no man should ever enter upon any great or important undertaking without first invoking the blessing of Deity. This is because Masonry is a religious institution..." Albert Pike (a 33rd Degree Mason), one of the most celebrated Masonic scholars, claims that "every Masonic Lodge is a temple of religion; and its teachings are instruction in religion." (Morals and Dogma, p. 213). This book was published under the auspices of the Supreme Council of the Thirty-Third Degree of the Scottish Rite.
The problem is that the Lodge lies to candidates before their initiation. "Masonry, like all the Religions, all the Mysteries, Hereticism and Alchemy, conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light, from them, and to draw them away from it ... So Masonry jealously conceals its secrets, and intentionally leads conceited interpreters away." (Morals and Dogma, p. 105). Can you imagine a sane man joining any organization if he knew they were going to "intentionally" mislead him?
Another Masonic scholar, Albert Mackey (a 33rd Degree Mason), claims the only reason to defend Masonry is because of its religious element. "I contend, without any sort of hesitation, that Masonry is, in every sense of the word, except one, and that its least philosophical, an eminently religious institution that it is indebted solely to the religious element which it contains for its origin and for its continued existence, that without this religious element it would scarcely be worthy of cultivation by the wise and good." (Encyclopedia of Freemasonry, p. 727).
The Faith and Order Committee of the Methodist church has issued a report urging men not to join the Masonic Lodge since it is a "competitor of Christianity." The report also states, "There is a great danger that the Christian who becomes a Freemason will find himself compromising his Christian beliefs or his allegiance to Christ, perhaps without realizing what he is doing." (Evansville Courier, June 13, 1985). If the Methodist church can understand this, why can't some of my brethren? Listen to Paul in 2 Corinthians 6:14, "Do not be unequally yoked together with unbelievers, For what fellowship has righteousness with lawlessness? And what communion has light with darkness?"
Attitude Towards The Bible
One of my greatest concerns about the Lodge is its attitude towards the Bible. "The Volume of the Sacred Law is an indispensable part of the furniture of a Lodge. In our jurisdiction it is usually the Bible, but any candidate not a Christian may have substituted for it any other volume which he considers sacred: e.g., the Old Testament, Koran, Vedas, or Laws of Confucius. In one lodge in China, there are three Sacred Books open on the altar at the same time, and the candidate elects one of the three on which he is obligated." (Indiana Monitor, p. 38). While the Bible might be described in various ways, it is not a piece of furniture! It is the source of all religious truth. It is the book of God (2 Tim. 3:16-17).
When a candidate bows before the Masonic altar he kisses the "Volume of Sacred Law." This volume can be any book he deems to be religious. "The explanation of the presence of the Holy Bible on the altar could not tell the whole story, although true in itself. It represents the Sacred Book of the Law, but has not exclusive rights as such on the altar of Freemasonry, for the supremely sane reason that no one religion has exclusive rights within the Fraternity. The Vedas of the Brahman, the Zend-Avesta of the Parsee, the Koran of the Mohammedan, have, among Masons of these faiths, as rightful a place upon our altar as the Holy Bible. In any faith, however, its Sacred Book of Law is the symbol of man's acknowledgement of and his relation to Deity. And in this universality of Masonry we find one of our greatest lessons: Toleration." (The Entered Apprentice, Grand Lodge of Indiana, p. 14). This toleration is too much for any man who claims to be a Christian.
Barbaric Oaths
If nothing else, the oath a man takes when he joins the Lodge ought to forever settle the question, "Can A Christian Be A Mason?" While blindfolded, half naked and kneeling at the altar, the candidate takes an oath swearing he will never reveal the "secrets of the Lodge." The oath ends with these words: "I furthermore promise and swear that I will not write, print, stamp, stain, cut, carve, hew, mark or engrave them on anything moveable or immovable, capable of receiving the least impression of a sign, word, syllable, letter or character, whereby they may become legible or intelligible to any person under the canopy of heaven, and the secrets of Masonry be thereby unlawfully obtained by my unworthiness. All this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep the same, without the least equivocation, mental reservation or secret evasion whatsoever, binding myself under no less penalty than that of having my throat cut from ear to ear, my tongue torn out by its roots and buried in the sands of the sea at low water mark, where the tide ebbs and flows twice in twenty-four hours, should I in the least, knowingly or wittingly, violate or transgress this my Entered Apprentice Obligation. So help me God and keep me steadfast." (King Solomon's Temple, Indiana edition, pp. 24, 25). What a contrast to our Lord who said "do not swear at all ... but let your 'Yes' be 'Yes' and your 'No' be 'No.'" (Matt. 5:33-37).
To those who are in the Lodge, let me beg you to heed the words of Paul and "come out from among them and be separate" (2 Cor. 6:17).
The Religion Of The Masonic Lodge, a very detailed sermon outline which explains that the Masonic Lodge is a religion -- a religion that is not compatible with the religion of Jesus Christ. The lesson explores the "secret" ritual of the Blue Lodge and the barbaric oaths that are taken at the Masonic altar. Freemasonry is a pagan religion and Hiram Abiff is a false saviour (PDF file size: 292k).
This article is also available as a free Bible tract that you can reprint.
You can also read an article on Captain William Morgan, a man who was killed by Freemasons in Batavia, New York.
Captain Morgan and the Masonic Influence in Mormonism
http://www.utlm.org/onlineresources/mormonkingdomvol1ch13masonicinfluence.htm
Chapter 13 (pages 151-169) from: The Mormon Kingdom Vol. 1
Reflected in Book of Mormon - Joseph Smith Becomes a Mason - Masonry in Temple Ritual - Only One Explanation - Embarrassing Questions - Conclusion
The Mormon writer Hyrum L. Andrus claims that Joseph Smith obtained "essential elements" of the Temple Ceremony from the papyri he received from Michael H. Chandler:
"Evidence indicates that Joseph Smith obtained the ESSENTIAL COVENANTS, key-words, etc., of the temple ceremony from the writings of Abraham. (See Facsimile No. 2, figures 3 and 8.) . . . . Having obtained ESSENTIAL ELEMENTS of this ceremony from the writings of Abraham, he then organized them into a formal ceremony, . . . ." (God, Man and the Universe, 1968, p. 334)
Bruce R. McConkie, of the First Council of the Seventy, states:
"All of these ordinances of exaltation are performed in the temples for both the living and the dead. They were given in modern times to the Prophet Joseph Smith by revelation, many things connected with them being translated by the Prophet from the papyrus on which the Book of Abraham was recorded." (Mormon Doctrine, 1966 ed., page 779)
In The Case Against Mormonism, Vol. 2, we show that the papyri have nothing to do with Abraham or his religion. Now that it is plain that these papyri are pagan documents, Mormons must look elsewhere for the origin of the temple ceremony. We feel that at least part of the temple ceremony came from Freemasonry. In fact, the similarities between the temple ceremony and the ritual of the Masons are rather startling. Before we discuss these, however. we are going to discuss the controversy regarding Masonry which took place in Joseph Smith's time.
REFLECTED IN BOOK OF MORMON
Alexander Campbell points out that the "question of free masonry" is discussed in the Book of Mormon. Masonry was a very important issue in Joseph Smith's time. Whitney R. Cross states:
"William Morgan became a Mason in Rochester in 1823, but found himself excluded from the Batavia chapter . . . he wrote the Illustrations of Masonry and arranged for its publication by the Batavia Advocate press. The secret leaked out however, whereupon the unfortunate author suffered a series of mysterious persecutions. First the authorities held him briefly on a debt claim, so that his lodgings could be searched for the manuscript. On September 8, 1826. parties of strangers, apparently from Buffalo, Lockport, and Canandaigua, began appearing in town. Their attempt at arson on the print shop failed. Then a trumped-up charge demanded Morgan's presence for trial in Canandaigua. While in jail there awaiting his hearing, he was kidnapped on the evening of September 12. His captors drove him in a curtained carriage through Rochester, by the Ridge Road to Lewiston, and thence to the Fort Niagara powder magazine. He may after a time have been released across the Canadian border. More probably he was tied in a weighted cable, rowed to the center of the Niagara River at its junction with Lake Ontario, and dropped overboard. In any case, it cannot be proved that he was ever seen again.
". . . The event implicated Masons all the way from the Finger Lakes to the Niagara Frontier... Thus by 1827 village committees from Rochester westward had begun to organize politically against the accused society. . . . The major issue seemed to be one of morality: Masonry was believed to have committed a crime. Its members had put their fraternal obligations ahead of their duty to state and society, sanctioning both a lawless violation of personal security and a corrupt plot to frustrate the normal constitutional guarantees of justice. . . . Its titles and rituals smacked of monarchy as well as of infidelity. The very secrecy which required such reckless guarding suggested ignoble and dangerous designs. Whence, for instance, came the skulls, reputed to be used for drinking vessels in the ceremony of the Royal Arch degree? Curiosity, fancy, and rumor thus multiplied the apparent threats of Masonry to the peace, order, and spirituality of society.
"Such reactions grew as expert propagandists played upon the fears and wonderment of the multitude. . . . the Antimasonic excitement . . . may well have been the most comprehensive single force to strike the 'infected district' during an entire generation. Charles Finney later estimated that two thousand lodges and forty-five thousand members in the United States suspended fraternal
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activity. Most of the groups in western New York must have done so. (The Burned-Over District by Whitney R. Cross. New York, 1965, pp. 114, 115, 117 and 120)
Walter Franklin Prince made this statement concerning the relationship between the Book of Mormon and Masonry:
"Now in at least twenty-one chapters in seven out of the sixteen 'books' of the Book of Mormon are to be found passages, varying from several to sixty-three lines in length, plainly referring to Masonry under the guise of pretended similar organizations in ancient America." (The American Journal of Psychology, Vol. 28, 1917, page 376)
After studying copies of the Wayne Sentinel and the Palmyra Freeman (these are newspapers that were printed in Joseph Smith's neighborhood), we have become convinced that the controversy over Masonry is reflected in the Book of Mormon. To understand the relationship it is necessary to know how excited the people in New York became after Morgan's disappearance. In the Wayne Sentinel for March 23, 1827, we find the following quoted from the Rochester Daily Advertizer:
"The excitement respecting Morgan, instead of decreasing, spreads its influence and aquires new vigour daily. Scarcely a paper do we open without having our eye greeted by accounts of meetings, together with preambles and resolutions, some of them of a cast still more decided and proscriptive than any we have yet published. . . .
"The Freemason, too—not only those who took off Morgan, but every one who bears the masonic name—are proscribed, as unworthy of 'any office in town, county, state, or United States!' and the institution of masonry, . . . is held up as DANGEROUS and detrimental to the interests of the country!"
The controversy over Masonry soon became political. The Wayne Sentinel carried the following statement on November 16, 1827:
"The election in this county (says the Ontario Messenger) has resulted in the choice of the entire ANTI-MASONIC ticket."
On March 7, 1828, the following appeared in the Wayne Sentinel:
"At a convention of Freemasons, opposed to SECRET SOCIETIES, held at Le Roy, . . .
"Mr. Read then spoke very extensively upon the obligations of masonry showing that they we were diametrically opposed to good government, and SUBVERSIVE of the principles of justice and good order."
On November 9, 1827, Eliphalet Murdock claimed that some years before his father was found with his throat cut. He implied that the Masons had murdered him because they felt he had revealed their secrets:
". . . I believe the Lodge was thus induced to suppose that he had revealed those secrets, and dealt with him accordingly! Thus, I believe my father fell a victim to masonic vengeance, and that without a cause!" (Wayne Sentinel, Nov. 9, 1827)
The feeling against Masonry became very strong, and many Masons left the fraternity to actively work against it. The following appeared in the Wayne Sentinel on July 18, 1828:
". . . the masonic society has been SILENTLY GROWING among us, whose principles and operations are calculated to SUBVERT AND DESTROY the great and important principles of the commonwealth.
". . . It requires the CONCEALMENT OF CRIME and protects the guilty from punishment.
"It encourages the commission of CRIME by affording the guilty facilities of escape.
"It affords opportunities for the corrupt and designing to form plans against the government and the lives and characters of individuals. . . .
"An institution, thus fraught with so many and great evils, is DANGEROUS to our GOVERNMENT and the safety of our citizens, and it is unfit to exist among a free people.
"We, therefore, . . . solemnly absolve ourselves from all allegiance to the masonic institution. . . . and in support of these resolutions, . . . and the safety of individuals against the usurpations of all SECRET SOCIETIES and open force, and against the 'vengeance' of the masonic institution. . . .
"Resolved, That however beneficial SECRET SOCIETIES AND COMBINATIONS may have been considered in the dark ages. . . yet in this enlightened age and country, they become not only useless to their members, but DANGEROUS TO THE GOVERNMENT."
On September 26, 1828, an article concerning the "Freemasons, Jesuits & Jews of Portugal" appeared in the Wayne Sentinel. The following statements are taken from that article:
"In reading the furious declamations of contending factions in the Peninsula, and particulary in Portugal, we should be led to believe, that the whole of society was composed of only two elements,Freemasons and Jesuits, or Apostolicals—that the one was determined to devour or exturpate the other—and that the only duty of government consisted in suppressing lodges or convents, in checking or destroying the brothers of the CRAFT, or the brothers of the Cloister. . . . If you listen to the party which lately welcomed Don Miguel as their 'tutelar angel,' . . . the Freemasons have been the cause of all the 'seditions, privy cons[p]iracies, and rebellions,' which, for the last thirty years, have afflicted Europe. . . . The Free-masons are, therefore, radically and essentially, demagogues, jacobins,
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conspirators, assassins, infidels, traitors, and atheists. Their BAND of union is formed of the broken cement of existing order—their secret is the watch-word of sedition and rebellion—their object is anarchy and PLUNDER—. . . unless they are suppressed, there will soon be neither religion, morals, literature, nor civilized society left!" (Wayne Sentinel, September 26, 1828)
The Morgan Investigator, published in Batavia, New York. carried these statements:
" 'BEWARE OF SECRET COMBINATIONS.'
"These are the dying words of General George Washington . . . there is something in the principles of masonry that tends to distract the mind and lead to the perpetration of CRIMES . . .
"If all then are convinced that the existence of this institution is not only unnecessary but DANGEROUS to the best interests of society, let masons honestly and honorably confess by leaving its ranks, . . ." (The Morgan Investigator, March 29, 1827, page 1)
In another article published in the same paper we find the following statement:
"I believe the institution of masonry DANGEROUS TO OUR LIBERTIES, and I think they have gone far enough in the march towards supreme power to receive a check."
The same paper called the Masons "an organized BAND of desperadoes" and spoke of the "dark and treasonable plot, formed against the lives of our citizens and the laws of our country." The following appeared in a book entitled, An Inquiry into the Nature and Tendency of Speculative Free-Masonry:
"4. Masonry is a MURDEROUS institution. It is based on laws which require murder. Those laws which support the system, demand and take the life of a fellow creature, without any reference to the laws of God or the land; . . . Who then does not see, that the very principles, spirit, and essence, of this ancient fraternity, are MURDEROUS!
"5. Those who join the institution, solemnly swear that, if they violate 'any part' of their oaths, they will submit to be executed in the manner the oaths prescribe. . . . What a disgrace to the dignity of man; that in this land of bibles, and dear bought independence, a society should exist which claims the prerogative of sacrificing human beings, without any reference to the God of the bible, or to the laws of our boasted freedom! Such, I am bold to say, is the masonic society. . . .
"6. The masonic society is inconsistent with our free institutions. Every mason's life, according to the oaths he has taken, is the property of masons; consequently not that of his country. Is this consistent with a Republican Government? . . .
"7. Some sentiments embraced in masonic oaths deserve particular notice. . . . If a murderer or any other criminal who is a master mason is brought before the bar of justice to be tried, and gives this singal [signal] of distress; if the judge or prosecutor or any of the jurors are master masons, and see him give this sign, they are under the solemnities of an oath, to risk their lives to save his." (An Inquiry into the Nature and Tendency of Speculative Free-Masonry, by John G. Stearns, New York, 1829, pp. 76, 77 and 79)
In an address which was delivered September 11, 1829, we find the following:
"This day has been set apart, as an occasion for assaulting the proud institution simultaneously throughout the state; for lifting against it the voices of freemen in all our borders. . . . He [Morgan] laid down his life for his country; his WIDOW and his ORPHANS, are alive to bear witness. He fell by the hand of masonic violence, pointing with the finger of death to the robber of our equal rights, and the midnightfoe of our liberties.
". . .The horrors of the Revolution in France are, however, clearly traced to the hand of this midnight Order, and the present convulsed state of Mexico is principally owing to the secret operations of twomasonic parties, the York masons, and the Scotch masons. The injury done to our national character by Burr's conspiracy was of the highest magnitude; the private correspondence of that conspiracy was carried on in the Royal Arch cypher, which is a proof that the agents were exalted Freemasons. . . . and never was an arrow sped with keener point, that this fact of Burr's conspiracy, to enter the joints of the harness, and to pierce the heart of treasonable Freemasonry." (The Anti-Masonic Review and Monthly Magazine, Vol. 1, No. 10, pp. 296-297)
On March 14, 1828, the Wayne Sentinel reported that an "anti-Masonic" newspaper was to begin publication in Joseph Smith's neighborhood. It was to be known as The Palmyra Freeman. We have only had access to photographs of a few pages from this paper, but these pages have led us to the conclusion that it was extremely anti-Masonic. On December 2, 1828, this statement appeared in the Palmyra Freeman:
"Our Government and Country will BE DESTROYED, unless the people put down MASONRY root and branch." (Palmyra Freeman, December 2, 1828)
In the same issue we find the following:
"And what will the people of this country think of themselves ten or twenty years hence, if they should suffer themselves to be duped, and do not [now?] unite hand and heart, to put down a secret society, which, if again suffered to get fairly the ascendancy will crush them and their liberties together.
On November 10, 1829, this statement appeared in the Palmyra Freeman:
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"Masonry, thank God, is now before the world in all her naked deformity!—a SECRET COMBINATION to destroy liberty and religion, . . ." (Palmyra Freeman, November 10, 1829)
Now, when we look at the Book of Mormon we see that it is filled with references to secret societies. The Jaredites "formed a secret combination" (Ether 8:18), and the Nephites and Lamanites had a "secret band" (Helaman 8:28) known as the Gadianton robbers. Furthermore, the Book of Mormon warns the American people that a "secret combination" (Ether 9:24) would be among them.
In the Book of Mormon, Ether 8:14, we read:
"And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and BY THEIR HEADS, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life."
According to an expose of Masonry published in the Wayne Sentinel on March 14, 1828, the "Obligation of the Seventh, or Royal Arch degree" contained these words:
". . . I promise and swear, that I will aid and assist a companion Royal Arch mason wherever I shall see him engaged in any difficulty so far as to extricate him from the same, whether he be RIGHT OR WRONG.—Furthermore do I promise and swear, that a companion Royal Arch mason's secrets given me in charge as such, and I knowing him to be such, shall remain as secure and inviolable in my breast as in his own, when he communicated it to me, Murder and Treason NOT excepted. . . . binding myself under the no less penalty than to have my SKULL STRUCK OFF, and my brains exposed . . ."
Another oath contained the words, ". . .binding myself under no less penalty than to have my head struck off. . ." The same issue of the Wayne Sentinel also stated that "the candidate is . . . presented wit with a human skull and told he must submit to the degradation of drinking his 5th libation from the skull. . ."
In the Book of Mormon we read:
"But behold, Satan did stir up the hearts of the more part of the Nephites, insomuch that they did unite with those bands of robbers, and did enter into their covenants and their oaths, that they wouldprotect and preserve one another in whatsoever difficult circumstances they should be placed, that they should not suffer for their murders, and their plunderings, and their stealings.
"And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant." (Book of Mormon, Helaman 6:21-22)
The Masons, of course, had secret signs and words. In fact, William Morgan's expose stated that "the signs, due-guards, grips, words, pass-words, and their several names comprise pretty much all the secrets of Masonry, . . ." (Freemasonry Exposed, page 55) On page 68 we find this statement concerning the word "Shibbolett": "This word was also used by our ancient brethren to DISTINGUISH a friend from foe, . . ."
As we have already shown, the Masons were accused of being "dangerous to our government," and some people felt that unless they were "suppressed, there will soon be neither religion, morals, literature, nor civilized society left!" (Wayne Sentinel, September 26, 1828) The Book of Mormon paints a similar picture concerning secret societies:
"And they did set at defiance the law and the rights of their country; and they did covenant one with another to destroy the governor, and to establish a king over the land, that the land should no more be at liberty but should be subject unto kings." (3 Nephi 6:30)
In Ether 8:22 we read that "whatsoever nation shall uphold such SECRET COMBINATIONS, . . . shall be DESTROYED. " In verse 25 of the same chapter we read that "whosoever buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries, . . ."
Because of the Morgan affair the Masons were accused of murder and shielding the guilty. John G. Stearns called Masonry "a MURDEROUS institution." (An Inquiry into the Nature and Tendency of Speculative Free-Masonry, page 76) The Book of Mormon speaks of "MURDEROUS combinations" (Ether 8:23), "secret murders" (3 Nephi 9:9), and in 3 Nephi 6:29 we read that the wicked entered "into a covenant to destroy them, and to deliver those who were guilty of murder from the grasp of justice, . . . Moroni, who was supposed to have lived about 400 A.D., claimed that the Lord revealed to him the condition of the Gentiles in the last days:
"And it shall come in a day when the blood of saints shall cry unto the Lord, because of SECRET COMBINATIONS and the works of darkness.
. . . . .
"Yea, why do ye build up your secret abominations to get gain, and cause that widows should mourn before the Lord, and also orphans to mourn before the Lord, and also the blood of their fathersand their husbands to cry unto the Lord from the ground, for vengeance upon your heads?" (Book of Mormon, Mormon 8:27 and 40)
These verses were, no doubt, referring to Freemasonry. Ether 8:23-25 seems to be a warning a against Masonry:
"Wherefore, O ye Gentiles, . . . suffer not that these murderous combinations shall get above you, which are built up to get power and gain—and the work, yea, even the work of destruction come upon
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you, . . . to your overthrow and destruction if ye shall suffer these things to be.
"Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this SECRET COMBINATION which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up.
"For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, . . ." (Ether 8:23-25)
This warning reminds us of the words attributed to George Washington: "Beware of SECRET COMBINATIONS." (The Morgan Investigator, March 29, 1827) The words "SECRET COMBINATIONS" are found in the Book of Mormon in the following places: 2 Nephi 9:9, 26:22; Alma 37:30-31; Helaman 3:23; 3 Nephi 4:29; Mormon 8:27; Ether 8:19, 22, 9:1, 13:18, 14:8, 10. These words were frequently used with regard to Masonry. In fact, newspapers published in Joseph Smith's neighborhood speak of "SECRET COMBINATIONS" (see Wayne Sentinel, July 18, 1828, and Palmyra Freeman, November 10, 1829). The Wayne Sentinel for July 18, 1828, uses the words "SECRET SOCIETIES" and the Palmyra Freeman. December 2, 1828, calls the Masons a "SECRET SOCIETY." The Book of Mormon uses the words "SECRET SOCIETY" in the following places: 3 Nephi 3:9; Ether 9:6, 11:22.
The Masons were sometimes accused of being a "BAND" and it was claimed that one of their objects was to "PLUNDER" (Wayne Sentinel, Sept. 26, 1828). The Book of Mormon speaks of the "BAND of Gadianton" (Heleman 11:10), who "did commit murder and PLUNDER" (Heleman 11:25).
The word "CRAFT" was frequently used with regard to Masonry. The Book of Mormon tells us that Gadianton was "expert in many words, and also in his CRAFT" (Heleman 2:4).
The Masons claimed that there ceremonies went back to "ANCIENT" times (Masonry Exposed, page 68). The Book of Mormon quotes Giddianhi (an evil man) as saying:
"And behold, I am Giddianhi; and I am the governor of this the secret society of Gadianton; which society and the works thereof I know to be good; and they are of ANCIENT date and they have been handed down unto us." (3 Nephi 3:9)
In the Masonic ritual the candidate has "a rope called a Cable-tow round his neck" (Freemasonry Exposed, page 18). In the Book of Mormon 3 Nephi 26:22, we read: "And there are also secret combinations, . . . according to the combinations of the devil, . . . and he leadeth them by the neck with a flaxen cord. . . ."
In their ceremonies the Masons wore "A LAMBSKIN or white apron" (Freemasonry Exposed, page 24). According to 3 Nephi 3:7, the Gadianton robbers wore "A LAMBSKIN about their loins" (3 Nephi 4:7).
Walter Franklin Prince suggested that the name Mormon may have been derived from the controversy over William Morgan's disappearance:
"It is now sufficiently evident that the author of the Book of Mormon was, at the time he was writing it, powerfully obsessed by the ideas and emotions which characterized that popular movement which, beginning in western New York in 1826, was to subside last in the same region. What word would sink most indelibly into such a consciousness—what but the name MORGAN itself? . . . precisely as 'Morgan' is the masterword of the particular ideational and emotional complex of which we have been speaking, so Mormon, one of the reflected names, . . . is also the name of the composition as a whole." (The American Journal of Psychology, Vol. 28, pp. 378-379)
Fawn Brodie points out that a corpse that was found on the shore of Lake Ontario was at first identified as that of William Morgan. Later, however, it was found to be the body of Timothy Monroe. Mrs. Brodie suggests that Joseph Smith may have "combined the first syllables of Morgan and Monroe" to make the name Mormon (No Man Knows My History, page 64). We feel that this is a very good suggestion, for the Wayne Sentineluses the two names in an article published November 2, 1827:
"The investigation commenced at Gaines
last Saturday was resumed on Monday at
Batavia. where the body, being disinter-
red, was with the clothing, submitted
for the third time to a jury. The result
nullifies the verdict of the proceeding jury
by showing the body to be—NOT MOR-
GAN'S but TIMOTHY MONRO'S."
The names Morgan and Monroe (the Wayne Sentinel spells it Monro) were capitalized in the original, and the name Morgan was broken after the first syllable exactly as we have shown it. It would have been easy for Joseph Smith to have combined the first syllable in MORgan with the first syllable in MONroe to make the name MORMON. It is interesting to note that Joseph Smith claimed that the name "Mormon" was composed from two words. He stated that the last part of the word—i.e., "mon"—is an "Egyptian" word which means "good," and "with the addition of more, or the contraction, mor, we have the word MORMON; which means, literally, more good." (Times and Seasons, Vol. 4, p. 194) One man who had read our book, Changes in Joseph Smith's History, made the following comments concerning this matter: "Smith claimed that the word 'Mormon' was formed from the Egyptian word 'mon' (which he said meant 'good') and the English word 'more' contracted to 'mor' (together meaning 'more good'). How can this be when there is no Egyptian word 'mon' which means good. Even if there were such an Egyptian word, how could it get combined with an English word here on the American continent sometime before 400A.D.? The English language did not develop until the middle ages and was totally unknown in the ancient middle east." In a letter dated April 1, 1965, the same man wrote—"I might add a few words about Smith's definition of the word 'Mormon'. . . .the
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part I had reference to has been omitted from the present Church History, so I understand. While in the graduate department at John Hopkins University I made it a point to ask Dr. William F. Albright if there were any Egyptian word 'mon' meaning 'good,' or anything resembling it with such a meaning. Dr. Albright is one of the world's leading authorities on the ancient near east and understood and offered courses in Egyptian. He assured me there was no such word. I wrote Dr. Sperry about this problem and he assured me he had 'no off-the-cuff answer' for this problem. (see letter enclosed). At the time Smith gave his definition Champollion was just working out the system of Egyptian hieroglyphics, so as far as Smith knew no one could contradict him. However, it should have been obvious, even without a knowledge of Egyptian, that an Egyptian word could notbe combined with an English word and appear here in America (since it's used in the Book of Mormon) before 400 A.D., when there was no English language until centuries later."
Joseph Smith's Book of Moses—as published in modern editions of the Pearl of Great Price—also contains material which reflects the controversy concerning Masonry:
"And Satan said unto Cain: Swear unto me by thy throat and if thou tell it thou shalt die; and swear thy brethren by their heads, . . .
"And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called MASTER MAHAN, . . .
"For Lamech having entered into a covenant with Satan, after the manner of Cain, wherein he became MASTER MAHAN, master of that great secret which was administered unto Cain by Satan; . . .
"For, from the days of Cain, there was a SECRET COMBINATION, and their works were in the dark, and they knew every man his brother." (Pearl of Great Price, Book of Moses, 5:29, 31, 49 and 51)
The statement, "Swear unto me by thy throat," is very interesting; for, according to an expose of Masonry published in the Wayne Sentinel. Nov. 10, 1826, the candidate had to swear by his throat:
"To all of which I do most solemnly and sincerely promise and swear, . . . binding myself under no less penalty, than to have my throat cut across; . . ."
Even more interesting are the words "MASTER MAHAN." They are so similar to the words "MASTER MASON" (Freemasonry Exposed, page 70) that we are almost forced to the conclusion that Joseph Smith had these words in mind.
S. H. Goodwin, a prominent Mason, made these statements concerning the relationship of the Book of Mormon to Masonry:
". . .the present writer is convinced that the years which saw the preparation and publication of the 'Golden Bible' of this new faith, also witnessed the very material prenatal influence of Masonry upon Mormonism, proof of which lies thickly sprinkled over the pages of the Book of Mormon. . . .
"To the present writer, the evidence of the Mormon prophet's reaction to the anti-Masonic disturbance is as clear and conclusive in the Book of Mormon, as is that which points out, beyond controversy, the region in which that book was produced, and establishes the character of the religious, educational and social conditions which constituted the environment of Joseph Smith. (Mormonism and Masonry, Salt Lake City, 1961, pp. 8-9)
Anthony W. Ivins, who was a member of the First Presidency of the Mormon Church, made this statement in rebuttal to this charge:
"It is true that during the period of the translation and publication of the Book of Mormon Morgan disappeared. It is also true that the author of 'Mormonism and Masonry' does not show that Joseph Smith, or any one of those who were directly associated with him in the translation and publication of the book ever attended an anti-Masonic meeting, had any knowledge whatever of the ritual of the Masonic fraternity, or participated in the most remote manner in the crusade which followed the disappearance of Morgan and consequently could not have made Masonry the basis upon which the book was written." (The Relationship of "Mormonism" and Freemasonry, pages 175-176)
It can now be shown that Martin Harris (a witness to the Book of Mormon who provided money for its publication) was influenced by the controversy over Masonry. The Mormon writer Richard L. Anderson makes this statement concerning Martin Harris:
"The same point is made by his appointment in 1827 on the Palmyra 'committee of vigilance' by the Wayne County anti-Masonic convention, a cause long since discredited but which then attracted many public-spirited individuals." (Improvement Era, February 1969, page 20)
As a reference for this statement Dr. Anderson cites the Wayne Sentinel for Oct. 5, 1827. In the "anti-Masonic convention" Dr. Anderson speaks of the following resolution that was passed:
"Resolved. That we conceive it a dereliction of our duty to give our suffrages for any office within the gift of the people to a freemason who has not publicly renounced the institution and principles offreemasonry, or to any person who approbates the institution or treats with levity, or attempts to palliate or screen the horid transaction relative to the abduction of William Morgan. (Wayne Sentinel, October 5, 1827)
Thus we see that one of the witnesses to the Book of Mormon was involved in the anti-Masonic excitement which followed Morgan's disappearance.
<<page 156>>
JOSEPH BECOMES A MASON
Although Joseph Smith's early writings are filled with material which condemns secret societies, the presence of the Danite band among the Mormons indicates that by 1838 his attitude toward secret societies had changed. The reader will remember that the Danites were a secret oath-bound society and that the members were to be punished with death if they made public the secrets of the order (see p. 52-65 of The Mormon Kingdom Vol. 1). When the Mormon leaders found themselves in serious trouble with the law because of the Danite band, Joseph Smith went back to the teachings of the Book of Mormon and publicly repudiated secret societies. In a letter written from Liberty Jail, dated March 25, 1839, Joseph Smith joined with four others in stating:
"We further, caution our brethren, against the impropriety of the organization of bands of companies, by covenant, oaths, penalties, or secresies, but let the time past of our experience and sufferings by the wickedness of Docter Avard suffice, and let our covenants, be that of the everlasting covenant, as it is contained in the holy writ, and the things which God has revealed unto us; pure friendship, always becomes weakened, the very moment you undertake to make it stronger by penal oaths and secrecy." (Times and Seasons, Vol. 1, page 133)
After Joseph Smith went to Nauvoo, he again took an interest in secret societies. In fact, it was in Nauvoo that Joseph Smith became a Mason, formed the Council of 50, and established the secret Temple ceremony. Many of the converts to the Mormon Church were Masons or had been Masons in the past. The Mormon Apostle John A. Widtsoe stated: "Many members of secret societies have joined the Church of Jesus Christ of Latter-day Saints." (Evidences and Reconciliations, 3 Volumes in 1, page 113) On pages 357-358 of the same book, Dr. Widtsoe stated:
"Many of the Saints were Masons, such as Joseph's brother Hyrum, Heber C. Kimball, Elijah Fordham, Newel K. Whitney, James Adams, and John C. Bennett. . . .
"With the acquiescence of the Prophet, members of the Church already Masons petitioned the Grand Master of Illinois for permission to set up a lodge in Nauvoo. In answer they were granted permission, in October, 1841, to hold lodge meetings; but it was March 15, 1842, before authority was given to set up a lodge in Nauvoo and to induct new members. JOSEPH SMITH BECAME A MEMBER."
Ebenezer Robinson seemed to blame John C. Bennett for the great interest which the Church leaders had in Masonry:
"Heretofore, the church had strenuously opposed secret societies, such as Free-Masons, Knights of Pithias, and all that class of secret societies, not considering the 'Order of Enoch' or 'Danites' of that class; but after Dr. Bennett came into the church a great change of sentiment seemed to take place, . . . a Masonic Lodge was organized with Hyrum Smith, one of the First Presidents of the church asmaster." (The Return, Vol. 2, No. 6, June, 1890, typed copy, page 126)
However this may have been, Joseph Smith himself became a member of the Masonic fraternity. The following statement is recorded in Joseph Smith's History under the date of March 15, 1842:
"In the evening I RECEIVED THE FIRST DEGREE IN FREE MASONRY in the Nauvoo Lodge, assembled in my general business office." (History of the Church, Vol. 4, page 551)
The next day Joseph Smith stated:
"I WAS WITH THE MASONIC LODGE AND ROSE TO THE SUBLIME DEGREE." (History of the Church, Vol. 4, page 552)
The Mormons who joined the Masonic lodge soon found themselves in trouble with other members of the fraternity. S. H. Goodwin states:
"Not long after this lodge had been set to work, rumors of unusual proceedings therein became a current. Report had it that the Nauvoo brethren set at naught certain established and well-known Masonic laws and usages. This gossip persisted and finally crystallized into open and unequivocal charges. On the 16th day of July following, Bodley Lodge No. 1, of Quincy, held a special meeting called for the purpose of considering the matter and taking such action as the facts might seem to warrant. After discussion, the sentiment of the meeting took the form of resolutions. One of these called upon Grand Master Jonas to suspend the dispensation of Nauvoo Lodge until the annual communication of Grand Lodge. Another throws a little light back upon the events connected with the institution of that lodge. This resolution reads:
" 'Resolved: That Bodley Lodge No. 1, of Quincy, request of the Grand Lodge of the state of Illinios, that a committee be appointed at the next annual meeting of said lodge to make enquiry into the manner the officers of the Nauvoo Lodge, U.D. were installed, and by what authority the Grand Master initiated, passed and raised Messrs. Smith and Sidney Rigdon to the degrees of Entered Apprentice, Fellow Craft and Master Mason, at one and the same time, and that the proceedings of the committee be reported for the benefit of this lodge.' " (Mormonism and Masonry, by S. H. Goodwin, pages 28-29)
Finally, the Masons refused to allow the Mormons to continue "a Masonic Lodge at Nauvoo" (Mormonism and Masonry, page 34).
<<page 157>>
One Masonic historian wrote: "If the Lodge had been suffered to work two years longer, every Mormon in Hancock County would have been initiated.' " (History of Freemasonry in Illinois, p. 184, as quoted inMormonism and Masonry, by S. H. Goodwin, p. 34) The Mormon Apostle John A. Widtsoe admitted that "large numbers" had been received into the fraternity:
"Meanwhile, LARGE NUMBERS of Nauvoo citizens were inducted into the fraternity. Soon the Nauvoo Lodge had more members than all the other Illinios lodges together. It became the largest in the state. In this rapid growth, some lodge ERRORS appear to have been made." (Evidences and Reconciliations, 3 Volumes in 1, page 358)
The Mormon writer E. Cecil McGavin made these statements in his book, Mormonism and Masonry (not to be confused with the book by Goodwin which bears the same name):
"It is not surprising that they made a few departures from the ancient landmarks and introduced some changes in the procedure which brought upon them the full weight of Masonic displeasure. . . .
"At this time there were only two hundred twenty-seven Masons in Illinois outside of Nauvoo. These were distributed among eleven lodges, making an average of twenty-one members in each loge. The largest lodge was in Springfield, with a membership of forty-three.
"Within five months, the Mormons initiated two hundred eighty-six members in Nauvoo, and forty-five in the Rising Sun Lodge at Montrose, Iowa.
"Thus there were more Masons in Nauvoo in a few weeks than there were in all other lodges in Illinois combined. (Mormonism and Masonry, by E. Cecil McGavin, Salt Lake City, 1956. p. 89-92)
On pages 104-106 of the same book, E. Cecil McGavin states:
"Masonry is an ancient institution. Its landmarks are sacred and must be preserved. From the distant past, its leaders have attempted to keep it inviolate. The slightest change in its regulations has been regarded with suspicion.
"The Mormons were careless in some respects, failing to realize the sanctity of the 'ancient landmarks' and feeling free to make small innovations without consulting the Grand Lodge. Such a step, though not intended to trample underfoot the honored customs of the past, was perfectly natural for them. Their religion was a revolutionary one. They never attempted to follow the religious pattern of the world,being free to introduce many teachings and institutions that were not practiced in any other church.
"This spirit of freedom and newness of growth with no attempt to follow the theological path of the past, may have influenced them to DEVIATE from the ancient landmarks of Masonry. . . .
"Since the Mormons were completely ignored by the Masons in neighboring towns and by the Grand Lodge also, they were likely to make many errors as they sought to put their lodge in motion. There was a spirit of freedom in all their religious activities, never for a moment feeling bound by the he traditions of the past, but always free to make revolutionary changes in the matter of religious ritual and practice. This feeling may have crept into the lodge work and resulted in some changes that would be frowned upon by other Masons. The complaints about voting and initiations may have been WELL FOUNDED, yet those same mistakes were not uncommon in young lodges.
". . . On the question of voting, it is said that the ballot must be strictly secret and the voting must be unanimous. Each applicant must be voted for on a separate ballot. This was a slow and cumbersome method in comparison with the dispatch with which the voting was conducted in Church assemblies, so it is not unlikely that they violated the strict Masonic regulation concerning balloting."
Although Joseph Smith found himself in trouble with the Masons, he gave the Masonic signal of distress just before he was murdered. In his book concerning Masonry, William Morgan gives this information concerning what a Mason is supposed to do "in case of distress":
"The sign is given by raising both hands and arms to the elbows, perpendicularly, one on each side of the head, the elbows forming a square. The words accompanying this sign, in case of distress, are, 'O LORD, MY GOD! is there no help for the widow's son?' " (Freemasonry Exposed, page 76)
John D. Lee claimed that Joseph Smith used the exact words that a Mason is supposed to use in case of distress:
"Joseph left the door, sprang through the window, and cried out, 'OH, LORD, MY GOD, IS THERE NO HELP FOR THE WIDOW'S SON!' " (Confessions of John D. Lee, photomechanical reprint of 1880 Edition, page 153)
Other accounts seem to show that Joseph Smith used the first four words of the distress cry. According to the History of the Church, Joseph Smith "fell outward into the hands of his murderers, exclaiming. 'O LORD, MY GOD!' " (History of the Church, Vol. 6, page 618) Less than a month after Joseph and Hyrum Smith were murdered, the following appeared in the Mormon publication, Times and Seasons:
". . .with uplifted hands they gave such SIGNS OF DISTRESS as would have commanded the interposition and benevolence of Savages or Pagans. They were both MASONS in good standing. Ye brethren of 'the mystic tie' what think ye! Where is our good MASTER Joseph and Hyrum? Is there a pagan, heathen, or savage nation on the globe that would not be moved on this great occasion, as the trees of the forest are moved by a mighty wind? Joseph's last exclamation was 'O LORD MY GOD!' " (Times and Seasons, Vol. 5, page 585)
<<page 158>>
The Mormon writer E. Cecil McGavin admitted that Joseph Smith gave the Masonic signal of distress:
"When the enemy surrounded the jail, rushed up the stairway, and killed Hyrum Smith, Joseph stood at the open window, his martyr-cry being these words, 'O Lord My God!' This was NOT the beginning of a prayer, because Joseph Smith did not pray in that manner. This brave, young man who knew that death was near, started to repeat THE DISTRESS SIGNAL OF THE MASONS, expecting thereby to gain the protection its members are pledged to give a brother in distress.
"In 1878, Zina D. Huntington Young said of this theme, 'I am the daughter of a Master Mason; I am the widow of the Master Mason who, when leaping from the window of Carthage jail, pierced with bullets, MADE THE MASONIC SIGN OF DISTRESS, but those signs were not heeded except by the God of Heaven.' " (Mormonism and Masonry, by E. Cecil McGavin, page 17)
On page 16 of the same book, Mr. McGavin quotes from the Life of Heber C. Kimball, page 26, as follows:
"JOSEPH, leaping the fatal window, GAVE THE MASONIC SIGNAL OF DISTRESS.' "
In Utah the Masons will not allow a Mormon to become a member of their fraternity because of the things that happened in Nauvoo. Brigham Young once stated:
". . . I refer to the Freemasons. They have refused our brethren membership in their lodge, because they were polygamists." (Journal of Discourses, Vol. 11, page 328)
Although the Masons in Utah were disturbed with the Mormons because of polygamy, there are other reasons why they refused to allow Mormons to join their fraternity. One of the most important is that they feel that Joseph Smith stole part of the Masonic ritual and included it in his Temple ceremony. S.H. Goodwin made this statement:
"The observant Craftsman cannot be long among the Mormon people without noting the not infrequent use made of certain emblems and symbols which have come to be associated in the public mind with the Masonic fraternity. And now and again he will catch expressions and phrases in conversation, and meet with terms in literature, which are suggestive, to say the least. If he should continue his residence in Utah, he will sometimes be made aware of the fact, when shaking hands with a Mormon neighbor or friend, that there is a pressure of the hand as though some sort of a 'grip' is being given. (Mormonism and Masonry, S.H. Goodwin, page 43)
According to E. Cecil McGavin, "Grand Master J.M. Orr of Utah" made this statement in 1878:
"We say to the priests of the Latter-day Church, you cannot enter our lodge rooms—you surrender all to an unholy priesthood. You have heretofore sacrificed the sacred obligations of our beloved Order, and we believe you would do the same again. Stand aside; we want none of you. Such a wound as you gave Masonry in Nauvoo is not easily healed, and no Latter-day Saint is, or can become a member of our Order in this jurisdiction."(Mormonism and Masonry, page 7)
MASONRY IN TEMPLE RITUAL
The relationship between the Mormon Temple ritual and Masonry is too close to be called a coincidence. The fact that both Mormons and Masons have a temple in which they administer secret ceremonies is striking, but when we compare the ritual and learn that Joseph Smith was a Mason, we are forced to the conclusion that Joseph Smith borrowed from Masonry in establishing his Temple ceremony.
In this study we have had access to two books which give the Masonic ritual. They were reprinted by Ezra A. Cook Publications, Inc., Chicago, Illinois. The first is Capt. William Morgan's Freemasonry Exposedwhich was first published in 1827. (It should be remembered that the author of this book disappeared and that this set off the great controversy concerning Masonry.) The second is Richardson's Monitor of Free-Masonry. This book was published some time after Morgan's expose, but it is important because it gives some of "the higher degrees" not mentioned by Morgan.
The following are some of the parallels between the ritual of the Masons and the Mormon Temple ceremony. Because some of the details of the Temple ceremony have been changed in recent years, we are using the pamphlet, Temple Mormonism—Its Evolution, Ritual and Meaning, New York, 1931, to make our comparison.
1. Both the Masons and the Mormons have what is called "the five points of fellowship."
Mormons
Masons
"The five points of fellowship are given by putting the inside of the right foot to the inside of the Lord's, the inside of your knee to his, laying your breast close to his, your left hands on each other's backs, and each one putting his mouth to the other's ear, in which position the Lordwhispers:
"Lord—'This is the sign of the token:
" 'Health to the navel, marrow in the bones, . . .
(Temple Mormonism, page 22) "He (the candidate) is raised on what is called the five points of fellowship, . . . This is done byputting the inside of your right foot to the inside of the right foot of the person to whom you are going to give the word, the inside of your knee to his, laying your right breast against his, your left hands on the back of each other, and your mouths to each other's right ear (in which position alone you are permitted to give the word), and whisper the word Mahhah-bone. . . He is also told that Mahhah-bone signifies marrow in the bone."
(Freemasonry Exposed, pages 84-85)
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The reader will note that the Mormon Temple ceremony still contains "the five points of fellowship" (see page 133 of this volume). [Web-editor: The five points of fellowship have been removed from the Temple ceremony since this publication. See #75 Messenger, Important Omission.] Masonic writers seem to be willing to speak of "the five points of fellowship." George Oliver stated: "Masons profess to be united in an indissoluble chain of sincere affection, called the five points of fellowship;. . ." (The Antiquity of Freemasonry, p. 168, as quoted by McGavin in Mormonism and Masonry, page 9) A Masonic poet has even written a poem entitled. "The Five Points of Fellowship." In a footnote to this poem we find this statement:
"The paraphrase embodies the following ancient form of injunction. 'Foot to foot (teaches) that we will not hesitate to go on foot and out of our way to aid and succor a needy Brother; knee to knee, that we will ever remember a Brother's welfare, in all our applications to Deity; breast to breast, that we will ever keep, in our breast, a Brother's secrets, when communicated to us as such, murder and treason excepted; hand to back, that we will ever be ready to stretch forth our hand to aid and support a falling Brother; cheek to cheek, or mouth to ear, that we will ever whisper good counsel in the ear of a Brother, . . . (The Poetry of Freemasonry, by Robert Morris, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 11)
The words "marrow in the bones" are still used in the Mormon Temple ceremony. It is interesting to note that the woman who exposed the ceremony in 1846 stated that in 'one place something was spoken to me which I do not recollect—the meaning was 'marrow in the bone;'. . ." (Warsaw Signal, April 15, 1846).
2. When the candidate receives "The First Token of the Aaronic Priesthood" he makes a promise similar to the oath taken in the "First Degree" of the Masonic ritual.
Mormons
Masons
". . .we will not reveal any of the secrets of this, the first token of the Aaronic priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our throats be cut from ear to ear and our tongues torn out by their roots."
(Temple Mormonism, page 18) ". . .I will. . . never reveal any part or parts, art or arts, point or points of the secret arts and mysteries of ancient Freemasonry. . . binding myself under no less penalty than to have my throat cut across, my tongue torn out by the roots, . . ."
(Freemasonry Exposed, p. 21-22)
3. In both ceremonies the thumb is drawn across the throat to show the penalty.
Mormons
Masons
"Sign—In executing the sign of the penalty, the right hand, palm down, is drawn sharply across the throat, . . .
(Temple Mormonism, page 18) "This is given by drawing your right hand across your throat, the thumb next to your throat, . . ."
(Freemasonry Exposed, p. 23)
4. Those who receive the "First Token of the Aaronic Priesthood" give a grip that is similar to that used by the Masons in the "First Degree" of their ritual.
Mormons
Masons
"The Grip-Hands clasped, pressing the knuckle of the index finger with the thumb."
(Temple Mormonism, page 18) "The right hands are joined together as in shaking hands and each sticks his thumb nail into the third joint or upper end of the forefinger; . . ."
(Freemasonry Exposed, p. 23)
5. Some of the wording concerning the "grip" is similar.
Mormons
Masons
". . . Peter now takes Adam by the right hand and asks:)
"Peter—'What is that?'
"Adam—'The first token of the Aaronic Priesthood.
"Peter—'Has it a name?'
"Adam—'It has.'
"Peter—'Will you give it to me?'
"Adam—'I can not, for it is connected with my new name, but this is the sign.' "
(Temple Mormonism, page 20) "The Master and candidate holding each other by the grip, as before described. the Master says, 'What is this?'
"Ans. 'A grip.'
" 'A grip of what?'
"Ans. 'The grip of an Entered Apprentice Mason.'
" 'Has it a name?'
"Ans. 'It has.'
" 'Will you give it to me?'
"Ans. 'I did not so receive it, neither can I so impart it.' "
(Freemasonry Exposed, p. 23-24)
6. The oath of the "Second Token of the Aaronic Priesthood" is similar to that taken in the second degree of Masonry.
Mormons
Masons
"We and each of us do covenant and promise that we will not reveal the secrets of this, the Second Token of the Aaronic Priesthood, with its accompanying name, sign, grip or penalty. Should we do so, we agree to have our breasts cut open and our hearts and vitals torn from our bodies and given to the birds of the air and the beasts of the field.' "
(Temple Mormonism, page 20) " 'I, . . . most solemnly and sincerely promise an and swear, that I will not give the degree of a Fellow Craft Mason to any one of an inferior degree, nor to any other being in the known world, . . . binding myself under no less penalty than to have my left breast torn open and my heart and vitals taken from thence. . . to become a prey to the wild beasts of the field, and vulture of the air, . . ."
(Freemasonry Exposed, page 52)
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7. Both have a similar sign.
Mormons
Masons
"The sign is made by placing the left arm on the square at the level of the shoulder, placing the right hand across the chest with the thumb extended and then drawing it rapidly from left to right and dropping it to the side."
(Temple Mormonism, p. 20) "The sign is given by drawing your right hand-flat, with the palm of it next to your breast, across your breast from the left to the right side with some quickness, and dropping it down by your side;. . ."
(Freemasonry Exposed, page 53)
8. Both have a similar grip.
Mormons
Masons
"The Grip is given by clasping the hand and pressing the thumb in the hollow between the first and second knuckles of the hand."
(Temple Mormonism, page 20) ". . . the pass-grip, is given by taking each other by the right hand, as though going to shake hands, and each putting his thumb between the fore and second fingers where they join the hand, and pressing the thumb between the joints."
(Freemasonry Exposed, page 54)
9. In both cases a "name" is used.
Mormons
Masons
"The name is the given name of the candidate."
(Temple Mormonism, page 20) ". . . the name of it is Shibboleth."
(Freemasonry Exposed, page 54)
10. The promise made when receiving the "First Token of the Melchizedek Priesthood" resembles the oath given by the Masons in the third or "Master Mason's Degree."
Mormons
Masons
"Peter—'We and each of us do covenant and promise that we will not reveal any of the secrets of this, the First Token of the Melchizedek Priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our bodies be cut asunder in the midst and all our bowels gush out.' "
(Temple Mormonism, page 20) "I, . . . most solemnly and sincerely promise and swear, in addition to my former obligations, that I will not give the degree of a Master Mason to any of an inferior degree, nor to any other being in the known world, . . . binding myself under no less penalty than to have my body severed in two in the midst, and divided to the north and south, my bowels burnt to ashes. . ."
(Freemasonry Exposed, p. 73-75)
11. The sign of the penalty is similar in both cases. (The description of this sign which appears in Temple Mormonism is not completely accurate; therefore, we are using the account that appeared in the Salt Lake Tribune. The reader can see that this is the way the sign is given today. See page 131 of The Mormon Kingdom Vol. 1.)
Mormons
Masons
"In this, the left hand is placed palm upright, directly in front of the body, there being a right angle formed at the elbow; the right hand, palm down, is placed under the elbow of the left; then drawn sharply across the bowels, and boths hands are dropped at the side."
(Salt Lake Tribune, Feb. 12, 1906) "The Penal Sign is given by putting the right hand to the left side of the bowels, the hand open, with the thumb next to the belly, and drawing it across the belly, and letting it fall; this is done tolerably quick. This alludes to the penalty of the obligation: 'Having my body severed in twain,' etc."
(Freemasonry Exposed, page 77)
12. In both cases a "name" is used.
Mormons
Masons
"The Name of this token is the Son, meaning the Son of God."
(Temple Mormonism, page 20) ". . . the word or name is Tubal Cain."
(Freemasonry Exposed, page 77)
13. The conversation at the "veil" in the Temple ceremony is very similar to that of the "Fellow Craft Mason" when he is questioned concerning the "grip."
Mormons
Masons
"Lord—'What is this?'
"Endowee—'The second token of the Melchizedek Priesthood—The Patriarchal Grip or Sure Sign of the Nail."
"Lord—'Has it a name?'
"Endowee—'It has.'
"Lord—'Will you give it to me?'
"Endowee—'I can not for I have not yet received it.' "
(Temple Mormonism, page 22) ". . . 'What is this?'
"Ans. 'A grip.'
" 'A grip-of what?'
"Ans. 'The grip of a Fellow Craft Mason.'
" 'Has it a name?'
"Ans. 'It has.'
" 'Will you give it to me?'
"Ans. 'I did not so receive it, neither can I so impart it.'
(Freemasonry Exposed, page 54)
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14. Both the Masons and the Mormons have a vow regarding "chastity."
Mormons
Masons
" 'You and each of you do covenant and promise that you will not have sexual intercourse with any of the opposite sex except your lawful wife or wives who are given you by the holy priesthood.' "
(Temple Mormonism, page 21) "Furthermore do I promise and swear that I will not violate the chastity of a Master Mason's wife, mother, sister, or daughter, I knowing them to be such, nor suffer it to be done by others, if in my power to prevent it."
(Freemasonry Exposed, pages 74-75)
15. The grip known as "The Sign of the Nail" seems to be similar to one given by Masons in one of their higher degrees.
Mormons
Masons
"The Grip is given by placing the thumb of back of hand and the tip of forefinger in the centre of palm, representing the piercing of the hand by a nail. It is called 'The Sign of the Nail.' "
(Temple Mormonism, page 20) "Grand Commander now explains the grip and word of a Knight of Malta. He says to candidate—Thomas, reach hither thy finger, and feel the print of the nails; [they join right hands, and force the first finger into the centre of the palm;] . . ."
(Richardson's Monitor of Free-Masonry, page 126)
16. The "Oath of Vengeance" which used to be used in the Mormon Temple ceremony resembles an oath in one of the higher degrees of Masonry.
Mormons
Masons
" 'You and each of you do solemnly promise and vow that you will pray, and never cease to pray, and never cease to importune high heaven to avenge the blood of the prophets. . ."
(Temple Mormonism, page 21) "We promise and swear, by the living God, always supreme, to revenge the death of our ancestor; . . ."
(Richardson's Monitor of Free-Masonry, page 188)
17. Both Mormons and Masons change clothing before going through their rituals.
Mormons
Masons
"The candidate, being directed to these washing and dressing rooms and having divested himself of all his clothing, awaits his time in the bath. . .
"The candidate then retires to the dressing room, where he puts on a shirt and a pair of white pants and white stockings."
(Temple Mormonism, pages 14-15) "The candidate during the time is divested of all his apparel (shirt excepted) and furnished with a pair of drawers kept in the lodge for the use of candidates. The candidate is then blindfolded, his left foot bare, his right in a slipper, his left breast and arm naked, and a rope called a Cable-tow round his neck. . ."
(Freemasonry Exposed, page 18)
18. Both Mormons and Masons use an apron.
Mormons
Masons
"Adam (Turning to the audience) — 'In your bundles brethren and sisters, you will each find an apron, you will now put it on.' "
(Temple Mormonism, page 17) "The Master returns to his seat while the Wardens are examining the candidate, and gets a lambskin or white apron, presents it to the candidate, and observes, 'Brother, I now present you witha lambskin or white apron. It is an emblem of innocence, and the badge of a Mason. . ."
(Freemasonry Exposed, page 24)
19. In one of the higher degrees the Masons anoint the candidate. This is somewhat similar to the anointing ceremony in the Mormon Temple ritual.
Mormons
Masons
"As the candidate is washed, the officiant hurries through the lustration ritual. . . the candidate is passed on to another attendant and is anointed with oil. The oil is very definitely applied to the various organs of his body. The pronouncements used in this ceremony are much the same as those used in the lustration ritual."
(Temple Mormonism, page 15) "Master orders the basin of perfumed water and a clean napkin to be brought to him, and directs candidate to wash his hands, which he does. . . .
"Master takes a box of perfumed ointment and anoints candidate on his head, eye, mouth, heart, the tip of his right ear, hand, and foot, and says—You are now, my dear brother, received a member of our society; . . ."
(Richardson's Monitor of Free-Masonry, page 167)
20. Both Mormons and Masons give what they call a "new name" to the candidate.
Mormons
Masons
"With these garments I give you a new name which is never to be divulged to anyone. The name I shall give you is ______.' "
(Temple Mormonism, page 15) "I also present you with a new name; it is CAUTION; . . ."
(Freemasonry Exposed, page 25)
<<page 162>>
21. In the Mormon Temple ceremony the candidate cannot pass through the veil until he has as given certain signs and words. In the Royal Arch Degree the Masons use veils.
Mormons
Masons
"The candidate is now taken to one of the openings between the pillars by one of the Temple workers, who gives three raps with a mallet on the pillar. The Lord parts the veil slightly and asks what is wanted.
"Temple Worker—'The man Adam having been true and faithful in all things now desires to converse with the Lord through the veil.'
"Lord—'See that his garments are properly marked, present him at the veil, and his request shall be granted.'
"Attendants or Temple workers prompt the candidate in his answers and grips. . . .
"The Endowee is then taken to the opening by the attendant, who gives three more raps with the mallet.
"Lord—'What is wanted?'
"Attendant—'Adam, having conversed with the Lord through the veil, now desires to enter his presence.'
"Lord—'Admit him.'
"As he says this he extends his hand and welcomes the candidate into the Glory room."
(Temple Mormonism, page 22) "Principal Sojourner—Companions, we will pass on, and make and alarm at the Third Veil. [Stamps nine times.]
"Master of the Third Veil—Who comes there? Who dare approach this Third Veil of our sacred Tabernacle?
"Principal Sojourner—Three weary sojourners from Babylon, who have come to assist in the rebuilding of the house of the Lord, without the hope of fee or reward.
"Master of Third Veil—How do you expect to enter?
"Principal Sojourner—By the words, sign, and word of exhortation of the Master of the Second Veil.
"Master of Third Veil—Give them.
"Principal Sojourner—Shem, Japeth and Adoniram. [Thrusts his hand into his bosom as Master of Second Veil had done.]
"Master of Third Veil—They are right. You can enter the Third Veil.
"The candidates enter."
(Richardson's Monitor of Free-Masonry, pages 76-77)
22. In the Mormon Temple ceremony a man represents Adam. The Masons also have a man who personates Adam in the degree of "Knight of the Sun."
Mormons
Masons
"Elohim—. . . 'This man who is now being operated upon is Michael. . . When he awakes he. . . will be known as Adam.' "
(Temple Mormonism, page 16) "Thrice Puissant Grand Master, representing Father Adam, is stationed in the east."
(Richardson's Monitor of Free-Masonry, page 185)
23. In the Mormon Temple ceremony a man represents God. In the Mason's Royal Arch Degree a man "personates the Deity."
Mormons
Masons
"When all is quiet, a man dressed in white flannels, representing Elohim, come from behind the curtain. . ."
(Temple Mormonism, page 15) "One of the members now personates the Deity, behind the bush, and calls out Moses! Moses!"
(Richardson's Monitor of Free-Masonry, page 73)
24. Both the Mormons and the Masons consider the square and the compass to be extremely important. The marks of the square and the compass appear on the Mormon Temple garments and on the veil.
Mormons
Masons
"We now have the veil explained to us. We are told that it represents the veil of the temple. The marks are the same as those on the garments—the compass on the left and the square on the right side."
(Temple Mormonism, page 22) ". . .the three great lights in Masonry are the Holy Bible, Square and Compass. . . . the Square, to square our actions, and the Compass to keep us in due bounds with all mankind."
(Freemasonry Exposed, page 22-23)
Even a Mormon writer, E. Cecil McGavin, is willing to admit that the "square and the compass" appear on Mormon Temple clothing:
"It is universally known that Mormon temple clothing contain certain marks of the priesthood, including the SQUARE AND COMPASS." (Mormonism and Masonry, page 72)
25. In the Masonic ritual the point of the compass is pressed against the left breast of the candidate. The Mormon temple garment has the mark of the compass on the left breast.
Mormons
Masons
"The marks are the same as those on the garments—the compass on the left. . ."
(Temple Mormonism, page 22) "The candidate then enters, the Senior Deacon at the same time pressing his naked left breast with the point of the compass, . . ."
(Freemasonry Exposed, page 19)
26. The angle of the square is pressed against the right breast in the Masonic ritual. The mark of the square appears on the right breast of the Mormon Temple garment.
Mormons
Masons
". . . the square on the right side, . . ."
(Temple Mormonism, page 22) "As he enters, the angle of the square is pressed hard against his naked right breast, . . ."
(Freemasonry Exposed, page 50)
<<page 163>>
27. A mallet is used by both the Masons and the Mormons in their ceremonies.
Mormons
Masons
". . .one of the Temple workers, . . . gives three raps with a mallet. . ."
(Temple Mormonism, page 22) ". . . he gives a rap with the common gavelor mallet, . . ."
(Freemasonry Exposed, page 11)
Other parallels between the Mormon Temple ceremony and the Masonic ritual could be shown, but these should be sufficient to convince the reader that Joseph Smith borrowed from the Masons when he established the endowment ceremony.
In 1934 Anthony W. Ivins, who was a member of the First Presidency of the Mormon Church, wrote a book entitled, "The Relationship of Mormonism and Freemasonry." On page 89 of this book, the following statement appears:
"Whether there are resemblances between the ordinances administered in the temples of the Church and those administered in Masonic temples, the writer does not know. He has made NO EFFORT TO FIND OUT. It is NOT his business to know. While there are many Masons who are members of the Church, he has not at any time asked one of them for information, nor has any one of them ever proffered it. He has read the criticism of no writer who has written on the subject, his limited knowledge has been derived from books written by recognized Masonic authorities. Were he in possession of knowledge of ceremonies regarded as private and sacred by Masons his respect for the men who are connected with the order would seal his lips. . . . the Church of Jesus Christ of Latter-day Saints was NOT influenced by Masonry, either in its doctrines, organization, or the bringing forth of the Book of Mormon." (The Relationship of "Mormonism" and Freemasonry, page 89)
We feel that Anthony W. Ivins' own statement shows that he was not qualified to write a book concerning "The Relationship of 'Mormonism' and Freemasonry" If he "made no effort to find out" what went on in the Masonic ceremonies, how could he know that Mormonism "was not influenced by Masonry"?
The Mormon writer E. Cecil McGavin has written a book which is far better than that written by Anthony W. Ivins. Although we cannot agree with many of his conclusions, we feel that he has compiled a great deal of material that is relevant to the subject. Mr. McGavin is even willing to admit that there are some similarities between Mormonism and Masonry:
"Numerous, indeed, were the early references to the Temple ritual in the sermons and writings of Joseph Smith. Though a few rudimental principles may have been similar to the Masonic ritual, he opened a vast, new field of wisdom that had certainly been 'hidden for generations.' " (Mormonism and Masonry, page 148)
On pages 196-197 of the same book, E. Cecil McGavin states:
"THE MORMONS, the American Indians, the ancient Essenes, and the early Druids are not the only ones who have 'MASONIC' symbols and PRACTICES IN THEIR RITUALS. . . .
"The Odd Fellows and other fraternal orders have their SECRET SIGNS, GRIPS, TOKENS, AND PASSWORDS. The Masons certainly have no monopoly on that vast field of ritual and symbolism that arose during the childhood of the human race and spread into all countries. . . .
"It is EVIDENT that the MASONIC ritual embraces a few features that RESEMBLE the rudimental ceremonies of the TEMPLE ENDOWMENT, yet these few points of similarity are largely restricted to the rituals pertaining to the Aaronic priesthood." (Mormonism and Masonsry, p. 196-197)
In the preface to the same book, Mr. McGavin stated:
"Masons who visit the Temple Block in Salt Lake City are impressed by what they call the Masonic emblems displayed on the outside of the MORMON TEMPLE.
"YES, THE 'MASONIC EMBLEMS' ARE DISPLAYED ON THE WALLS OF THE TEMPLE—the sun, moon, and stars, 'Holiness to the Lord,' the two right hands clasped in fellowship, the All-seeing eye, Alpha and Omega, and the beehive. Masonic writers tell us the Mormon Temple ritual and their own are slightly similar in some respects.
"Without any apologies we frankly admit that there may be SOME TRUTH IN THESE STATEMENTS.
"Yes, the public is entitled to an explanation of these mysteries and coincidences."
The Mormon Apostle John A. Widtsoe made this comment:
"Fourth, THAT THERE ARE SIMILARITIES IN THE SERVICE OF THE TEMPLE AND SOME SECRET ORGANIZATIONS MAY BE TRUE." (Evidences and Reconciliations, 3 Volumes in 1, p. 112)
The Mormon historian B. H. Roberts gave the following testimony regarding the Temple ceremony in the "Reed Smoot Case":
"The CHAIRMAN. The obligations and covenants, whatever they are, then, you are not at liberty to disclose?
"Mr. ROBERTS. No, sir. I would be led to regard those obligations as similar to those who perhaps have passed through MASONIC FRATERNITIES, OR ARE MEMBERS OF MASONIC FRATERNlTIES.
"The CHAIRMAN. Then your church organization in that particular is a sort of MASONIC FRATERNITY?
<<page 164>>
"Mr. ROBERTS. IT IS ANALOGOUS, perhaps, in some of its features." (Reed Smoot Case, Vol. 1, page 741)
Dr. Hugh Nibley, of the Brigham Young University, has made this statement concerning Mormonism and Masonry:
"Among the first to engage in the Latter-day Temple work were many members of the Masons, a society that 'is not, and does not profess to be, a religion,' but whose rites present UNMISTAKABLE PARALLELS TO THOSE OF THE TEMPLE. Yet, like the Indians, those men experienced only an expansion of understanding." (What Is a Temple, Brigham Young University Press, 1968, page 247)
In footnote 71 on page 248 of the same work. Dr. Nibley stated:
"Pending the exhaustive study that the subject deserves, we will only say here, that an extensive reading of Masonic and Mormon teachings and history should make it clear to any reader that the former is theshadow, the latter the substance. The one is literal, the other allegorical."
Since many members of the Mormon Church were Masons and were familiar with its ritual, Joseph Smith must have realized that he might be accused of stealing the ceremonies from Masonry. In what was apparently, a move to offset this criticism, Joseph Smith claimed that Masonry once had the true endowment and that it had become corrupted through the passage of time. E. Cecil McGavin gives us this information:
"In the diary of Benjamin F. Johnson, an intimate friend and associate of Joseph Smith, it is recorded that 'Joseph told me that Freemasonry was the APOSTATE ENDOWMENT, as sectarian religion was the apostate religion.' Elder Heber C. Kimball, who had been a Mason for many years, related that after Joseph Smith became a Mason, he explained to his brethren that MASONRY HAD BEEN TAKEN FROM THE PRIESTHOOD." (Mormonism and Masonry, page 199)
The last part of McGavin's information may have come from Heber C. Kimball's daughter, for she stated that "The Prophet Joseph after becoming a Mason said that Masonry had been taken from the Priesthood." (Woman's Exponent, Vol. 12, page 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, p. 99)
In trying to explain why their Temple ritual resembles that of the Masons, some Mormons claim that the endowment was given in Solomon's Temple and that the Masons preserved part of the ceremony. The Mormon Apostle Melvin J. Ballard has been quoted as saying the following:
" 'Modern Masonry is a fragmentary presentation of the ancient order established by King Solomon, From whom it is said to have been handed down through the centuries.
" 'Frequent assertion that some details of the Mormon Temple ordinances resemble Masonic rites, led him to refer to this subject.' the speaker declared, and he added, 'that he was not sorry there was such a similarity, because of the fact that the ordinances and rites revealed to Joseph Smith constituted a reintroduction upon the earth of the divine plan inaugurated in the Temple of Solomon in ancient days.' . . .
" 'Masonry is an apostasy from the ancient early order, just as so-called Christianity is an apostasy from the true Church of Christ.' " (The Salt Lake Herald, Dec. 29, 1919, as quoted in Mormonism and Masonry, by S.H. Goodwin, p. 49-50)
The Mormon writer E. Cecil McGavin states:
"Yes, there may be some similarities in the rituals of the Mormons and the Masons, but those few likenesses in a vast realm of ritual cannot be explained by the fact that Joseph Smith attended a few meetings of the Masonic fraternity. In the light of the evidence supplied by Masonic historians, the conclusion is forced upon us that some of the features of the ritual once administered in Solomon's Temple have persisted in Masonry. . . .
"Since some of the Masonic ritual has descended from Solomon's time, altered and corrupted by the passing centuries, should one be surprised to find a few similarities when the Temple ritual is again established? . . .
"If the facts were available and the original sources extant, it would doubtless be apparent that everything in the ritual of the Mormons that the Masons say was taken from their ceremonies, dates back to Solomon's time." (Mormonism and Masonry, p. 192-194)
William J. Whalen has made these comments in rebuttal to E. Cecil McGavin's statements:
"McGavin accepts the most fanciful claims to antiquity put forth by such discredited Masonic on historians as Mackey, Anderson and Oliver. These early Masonic writers were wont to claim Solomon, Adam, and most of the upright men of the Old Testament as early lodge brothers. Modern Masonic historians date the origin of the lodge in the early eighteenth century and recognize that these pioneer speculative Masons simply adopted the story of the building of Solomon's temple as a dramatic background for their initiations. Fred L. Pick and G. Norman Knight in their Pocket History of Freemasonryadmit:
"Up to the present time, no even plausible theory of the 'origin' of the Freemasons has been put forward. The reason for this is probably that the Craft, as we know it, originated among the Operative Masons of Britain. No doubt it incorporated from the earliest times shreds of ritual, folk-lore and even occult elements of time-immemorial antiquity. But it is almost certainly a British product and of British origin.
<<page 165>>
"A few elements in modern Masonry here and there can be traced to the medieval guilds of working masons, but no one with a scholarly reputation would try to maintain that the degree system as it is worked now—and as it was worked in Nauvoo in 1842—could have possibly been derived from Solomonic rites." (The Latter-day Saints in the Modern Day World, New York, 1964, p. 203-204)
While some Mormon writers claim that Masonry dates back to the time of Solomon, Anthony W. Ivins, who was a member of the First Presidency of the Church, made this statement:
"As stated, the foregoing definitely proves that the origin of Freemasonry is shrouded in mystery, that the origin of the craft is based largely upon legends which are not authenticated by reliable evidence. If true, they take us back to the idolatrous worship and pagan practices of Egypt, Greece, and other semi-heathen nations of antiquity." (The Relationship of "Mormonism" and Freemasonry, p. 15)
ONLY ONE EXPLANATION
We feel that there is only one logical explanation for the many parallels between the Temple ceremony and Masonry, and that is that Joseph Smith borrowed from the Masons. The reader should remember that it was onMarch 16, 1842, that Joseph Smith stated: "I was with the MASONIC LODGE and rose to the sublime degree." (History of the Church, Vol. 4. p. 552) Less than two months later (May 4, 1842), Joseph Smith introduced the Temple endowment ceremony. According to his own statement, it was in the SAME ROOM "where the Masonic fraternity meet occasionally":
"Wednesday, 4.— I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the MASONIC fraternity meet occasionally for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood,attending to WASHINGS, ANOINTINGS, ENDOWMENTS and the communication OF KEYS, pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, . . ." (History of the Church, Vol. 5, pages 1-2)
The Mormon historian B. H. Roberts stated:
"A photogravure of the 'brick store' in the upper story of which were instituted these sacred ceremonies accompanies this chapter. In addition to its use as a 'temple' it was also the place of meetingfor the Nauvoo Lodge of FREE MASONS." (Comprehensive History of the Church, Vol. 2, p. 135-136)
One woman who was questioned concerning the Temple ceremony gave this testimony:
"A.—. . . I said I received endowments in Nauvoo, IN THE MASONIC HALL, I rather think it was. Yes. sir, I think that was where it was. All the ceremony was performed in the MASONIC HALL. THE WASHING WAS DONE IN THE MASONIC HALL, AND THE ANOINTING WITH OIL.
"Q.—What furniture was in the Masonic Hall at the time the endowment ceremony was performed?
"A.—Well, now, if you are expecting me to tell you all about the particulars of what was there in the way of furniture and what was done there, you must not expect me to do it any more than you would expect a Mason or an Odd Fellow or any other member of a SECRET SOCIETY TO REVEAL THE SECRETS OF THEIR ORDER; . . ." (Temple Lot Case, pages 353-354)
Wilford Woodruff, the fourth President of the Mormon Church, testified:
"I do not say there were any washings in the Masonic Temple, but there were meetings held in the MASONIC TEMPLE. THERE WERE CERTAIN ORDINANCES PERFORMED THERE AT THE START, BECAUSE THERE WAS NO TEMPLE BUILT AT THAT TIME." (Temple Lot Case, page 299)
With this very close connection between Mormonism and Masonry, it is almost impossible to believe that Joseph Smith did not borrow from Masonry in establishing the Temple ceremony. E. Cecil McGavin, however, argues that Joseph Smith did not take an active part in Masonry, and therefore he could not have used Masonry to build up the Temple ritual:
"Whenever Joseph Smith spoke to his brethren about this subject, he was talking to members of the Masonic fraternity, hundreds of whom were active workers in the lodge, yet he never attended more than six meetings of the lodge after receiving the third degree of Masonry on March 16, 1842. He never took an active part in the fraternity and never received a higher degree than that conferred upon him by Grand Master Jonas at the time the Nauvoo lodge was installed.
"It is sheer presumption to maintain that the signs, tokens, keys, and blessings of the Temple ritual, that he frequently spoke about, were to be taken from Masonry." (Mormonism and Masonry, page 135)
We feel that Joseph Smith probably had some knowledge of Masonry long before he joined the fraternity. Many of his close associates were Masons. The Mormon Apostle Heber C. Kimball was one of Joseph Smith's best friends. According to his daughter, Helen Mar Kimball, he joined the Masons in 1823:
<<page 166>>
"It was in 1823 when he received the three first degrees of Masonry in the lodge at Victor Flats, Ontario Co., New York, and in 1824, previous to receiving all of the rights up to the Royal Arch Masons, the Morgan affair broke out and the Masonic Hall in Canandaigua was burned by anti-Masons, and all their records consumed. . . . 'Not as many as three of us,' father says, 'could meet together, unless in secret, without being mobbed. I have been driven from my houses and possessions with many of my brethren belonging to that fraternity five times, by mobs led by some of their leading men. . . I have been as true as an angel from the heavens to the covenants I made in the lodge at Victor. . . . I wish that all men were Masons and would live up to their profession, then the world would be in a much better state than it is now.' " (Woman's Exponent, XII, 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 99)
Hyrum Smith, Joseph's brother, was also a member of the Masonic fraternity. Theodore Schroeder stated:
"At the time of writing the Book of Mormon, Hyrum Smith a brother and co-conspirator of Joseph Smith was already a mason, as also were Heber Kimball and others of the neighborhood who becameleading Mormons." (Authorship of the Book of Mormon, reprinted from the American Journal of Psychology, Vol. 30, p. 66-72, January, 1919)
The Mormon writer Pearson H. Corbett confirms the fact that Hyrum Smith was a Mason in New York:
"Hyrum Smith received his first three degrees of Masonry in Ontario County, N.Y." (Hyrum Smith—Patriarch, Salt Lake City, 1963, page 269)
Joseph Smith could have learned about Masonry from either his brother or Heber C. Kimball. The Mormon publisher W.W. Phelps was another man who could have taught Joseph Smith a great deal about Masonry. According to Goodwin, Phelps was "a renouncing Mason of the anti-Masonic period and for a time, at least, a bitter foe of the Fraternity." (Mormonism and Masonry, page 14)
Joseph Smith probably became well informed concerning Masonry through the newspapers published in his area. The Wayne Sentinel contained a great deal about Masonry, and the Palmyra Freeman was regarded as an anti-Masonic newspaper. William J. Whalen made this interesting observation:
"No doubt young Joe Smith witnessed the presentation of burlesque Masonic ceremonies at anti-Masonic rallies near his home. If he did not enjoy such spectacles or hear exposes of Masonic initiations, he would have been one of the few people in that part of New York State to have escaped the pervasive influence of the anti-Masonic movement." (The Latter-day Saints in the Modern Day World, pages 195-196)
S. H. Goodwin stated:
". . .he lived in the very heart of the region affected by the anti-Masonic excitement, 1826-1830; he was familiar with exposes widely distributed at that time; undoubtedly he, with his neighbors, had often seen 'renouncing Masons' present at great public gatherings what was alleged to be all of the Masonic degrees; beyond question, he frequently attended mass meetings where the speakers vied with each other in depicting the blackness of the Masonic institution, and rehearsing portions of the work, and also, beyond doubt, he joined others in discussing the one topic of community gossip and interest." (Mormonism and Masonry, page 38)
On page 51 of the same book, we find this statement:
"The writer. . . holds that in 'Aditional Studies in Mormonism and Masonry' are indicated the circumstances under which Joseph Smith—in common with thousands of other profanes—acquired a knowledge of what purported to be the Masonic ritual, as it was repeatedly exemplified in public gatherings by renouncing Masons during the Anti-Masonic furore, beginning in 1826—a year before the prophet is alleged to have received the 'golden plates.' And be it remembered, Joseph Smith lived within a few miles of the center of that excitement. And further, there were exposes and innumerable pamphlets and other printed matter dealing with this subject that were widely distributed in New York and adjoining states."
The reader will remember that William Morgan's expose of Masonry was published in Batavia, New York, in 1827. Joseph Smith could have learned a great deal about the Masonic ritual from this book. We know now that Heber C. Kimball had a copy of it, for his own daughter stated: "I remember once, when but a young girl, of getting a glimpse of the outside of the Morgan's book exposing Masonry, but which my father always kept locked up." (Woman's Exponent, XII, 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 99)
It is interesting to note that Morgan's widow became a member of the Mormon Church and lived in Nauvoo. Heber C. Kimball's daughter stated: "In Nauvoo I was acquainted with the widow and daughter of Morgan who exposed Masonry." Fawn Brodie states:
"The most famous woman in the church was William Morgan's widow, Lucinda, now married to George W. Harris, one of Joseph's key men, and incidentally a Mason of high rank." (No Man Knows My History, page 301)
Strange as it may seem, Morgan's widow later became one of Joseph Smith's wives. Andrew Jenson, who was the Assistant LDS Church Historian, stated that she was "one of the first women sealed to the Prophet Joseph." (Historical Record, Vol. VI, page 233)
<<page 167>>
EMBARRASSING QUESTIONS
The Mormon leaders find themselves faced with several embarrassing questions regarding the Temple ritual and Masonry. Many members of the Church wonder how they can believe in a secret Temple ritual, when the Book of Mormon condemns all secret societies, bands and oaths. In fact, it plainly states that "the Lord worketh NOT in secret combinations, . . ." (Ether 8:19)
Then, too, there is the question of why Joseph Smith would become a Mason. Besides all of the statements in the Book of Mormon which condemn secret societies, the reader will remember that Joseph Smith joined four others in stating:
"We further, caution our brethren, against the impropriety of the organization of bands or companies, by covenant, oaths, penalties, or secresies, . . . pure friendship, always becomes weakened, the very moment you undertake to make it stronger by penal oaths and secrecy." (Times and Seasons, Vol. 1, page 133)
Benjamin F. Johnson claims that Joseph Smith told him that "Freemasonry was the APOSTATE ENDOWMENT." Why would Joseph Smith join an organization that was in a state of apostasy?
The Mormon leaders now claim that it is not right for members of the Church to join the Masons or other secret societies. Anthony W. Ivins, who was a member of the First Presidency, made this statement:
"The Mormon Church has no quarrel with Free Masonry or any other organization which is formed for a righteous purpose. It advises its members to refrain from identifying themselves with any secret, oath-bound society. . . . It is difficult to serve two masters and do justice to both. (The Relationship of "Mormonism" and Freemasonry, page 8)
Joseph F. Smith, who became the sixth President of the Mormon Church, made this statement in 1900:
"We have passed a resolution that men who are identified with these secret organizations shall NOT be preferred as bishops, or sought for as counselors; the same when it comes to selecting M.I.A. officers. The men who have done this have disqualified themselves and are NOT FIT to hold these offices." (Provo Enquiror, November 12, 1900, as quoted in Mormonism and Masonry, by S.H. Goodwin, page 76)
The Mormon Apostle John A. Widtsoe stated:
"The activities of the Church, in all departments, are sacred, not secret.
"This point of view makes it difficult for Latter-day Saints to look with favor upon secret, oathbound societies. The words of the Prophet Joseph Smith are sufficient answer to the question: (Note especially the last sentence.)
"And again, I would further suggest the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies; . . . Pure friendship always becomes weakened that very moment you undertake to make it stronger by penal oaths and secrecy (Teachings of the Prophet Joseph Smith, p. 146).
"Many secret organizations may be actuated by high ideals. None, however, can transcend the ideals of the gospel of Jesus Christ. Therefore, from the point of view of encouraging people to walk uprightly they would seem unnecessary. . . . Sometimes they cause loss of interest in Church duties, for no one can serve two masters with equal interest. . . . Divided allegiance is always unsatisfactory and often dangerous." (Evidences and Reconciliations, pages 213-214)
It is interesting to note that the same Apostle who made these statements against secret societies had to turn right around and write a chapter entitled, "Why Did Joseph Smith Become a Mason?" He claimed that Joseph Smith joined the Masons to win friends among "the prominent and influential men of the state" so that the Church would not be persecuted, but he had to admit that "The attempt to win sufficient friends through Masonry to stop persecution failed." (Evidences and Reconciliations, Vol. 3, pages 114-117)
The reader will note that the Apostle Widtsoe has cited Joseph Smith's words about "the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies" to use against secret societies. We feel that these same words could be used against the Temple ceremony. The Apostle Widtsoe, however, maintains that "the temple endowment is NOT secret. All who meet the requirements for entrance to the temple may enjoy it." (Evidences and Reconciliations, Vol. 3, page 24) The Apostle Widtsoe's reasoning with regard to this matter is very poor. All secret-societies allow their OWN members to participate in their ritual. The Mormon Temple ceremony is kept secret from outsiders, and, after all, isn't this what makes a secret society? Furthermore, members of the Mormon Church who have Negro blood are not allowed to take their endowments , even though they can meet all of the other requirments for entrance into the Temple. [Web-editor: This changed after 1978 when a "revelation" was supposedly given giving blacks the priesthood. See#39 Messenger] Many members of the Church maintain that the Temple ceremonies are sacred and not secret. The Mormons, of course, have a right to believe that their ceremonies are sacred, but this does not excuse the fact that they are secret. They are just as secret as the ceremonies of any other secret society. We once heard a guide on Temple Square tell the people that the reason they couldn't go into the Temple was that soon everyone would want to go in, and they would not be able to perform their ceremonies with such a crowd coming and going through the Temple. This seemed to satisfy the people, but it was far from the truth. If the guide had been telling the truth, the Church would be willing to make films of the Temple ceremonies so that the people could see them without disturbing the work.
<<page 168>>
They could not do this, of course, for the very nature of the ritual would prohibit such a production. In one part of the ceremony we read (see page 129 of this volume):
". . .we desire to impress upon your minds the sacred character of the First Token of the Aaronic Priesthood, with its accompanying name, sign and penalty, together with that of all the other Tokens of the Holy Priesthood, . . . They are most sacred and are guarded by solemn covenants and obligations OF SECRECY to the effect that under no condition, even at the peril of your life, will you ever divulge them except at a certain place that will be shown you hereafter. The representation of the penalties indicates different ways in which life may be taken."
From this it is obvious that the Temple ritual is a secret, and John A. Widtsoe's statement that "the temple endowment is not secret" is completely false.
CONCLUSION
Briefly summarized, the connection between Mormonism and Masonry is as follows:
Both Mormonism and Masonry have secret ceremonies that are performed in secret temples.
The 'Masonic emblems' are displayed on the walls of the Mormon Temple.
The Mormon Temple ritual is similar in many respects to that used by the Masons.
JOSEPH SMITH and many of the most prominent members of the Mormon Church were also members of the Masonic Lodge.
Temple ceremonies were actually performed in the Masonic Hall.
Chapter 13 (pages 151-169) from: The Mormon Kingdom Vol. 1
Reflected in Book of Mormon - Joseph Smith Becomes a Mason - Masonry in Temple Ritual - Only One Explanation - Embarrassing Questions - Conclusion
The Mormon writer Hyrum L. Andrus claims that Joseph Smith obtained "essential elements" of the Temple Ceremony from the papyri he received from Michael H. Chandler:
"Evidence indicates that Joseph Smith obtained the ESSENTIAL COVENANTS, key-words, etc., of the temple ceremony from the writings of Abraham. (See Facsimile No. 2, figures 3 and 8.) . . . . Having obtained ESSENTIAL ELEMENTS of this ceremony from the writings of Abraham, he then organized them into a formal ceremony, . . . ." (God, Man and the Universe, 1968, p. 334)
Bruce R. McConkie, of the First Council of the Seventy, states:
"All of these ordinances of exaltation are performed in the temples for both the living and the dead. They were given in modern times to the Prophet Joseph Smith by revelation, many things connected with them being translated by the Prophet from the papyrus on which the Book of Abraham was recorded." (Mormon Doctrine, 1966 ed., page 779)
In The Case Against Mormonism, Vol. 2, we show that the papyri have nothing to do with Abraham or his religion. Now that it is plain that these papyri are pagan documents, Mormons must look elsewhere for the origin of the temple ceremony. We feel that at least part of the temple ceremony came from Freemasonry. In fact, the similarities between the temple ceremony and the ritual of the Masons are rather startling. Before we discuss these, however. we are going to discuss the controversy regarding Masonry which took place in Joseph Smith's time.
REFLECTED IN BOOK OF MORMON
Alexander Campbell points out that the "question of free masonry" is discussed in the Book of Mormon. Masonry was a very important issue in Joseph Smith's time. Whitney R. Cross states:
"William Morgan became a Mason in Rochester in 1823, but found himself excluded from the Batavia chapter . . . he wrote the Illustrations of Masonry and arranged for its publication by the Batavia Advocate press. The secret leaked out however, whereupon the unfortunate author suffered a series of mysterious persecutions. First the authorities held him briefly on a debt claim, so that his lodgings could be searched for the manuscript. On September 8, 1826. parties of strangers, apparently from Buffalo, Lockport, and Canandaigua, began appearing in town. Their attempt at arson on the print shop failed. Then a trumped-up charge demanded Morgan's presence for trial in Canandaigua. While in jail there awaiting his hearing, he was kidnapped on the evening of September 12. His captors drove him in a curtained carriage through Rochester, by the Ridge Road to Lewiston, and thence to the Fort Niagara powder magazine. He may after a time have been released across the Canadian border. More probably he was tied in a weighted cable, rowed to the center of the Niagara River at its junction with Lake Ontario, and dropped overboard. In any case, it cannot be proved that he was ever seen again.
". . . The event implicated Masons all the way from the Finger Lakes to the Niagara Frontier... Thus by 1827 village committees from Rochester westward had begun to organize politically against the accused society. . . . The major issue seemed to be one of morality: Masonry was believed to have committed a crime. Its members had put their fraternal obligations ahead of their duty to state and society, sanctioning both a lawless violation of personal security and a corrupt plot to frustrate the normal constitutional guarantees of justice. . . . Its titles and rituals smacked of monarchy as well as of infidelity. The very secrecy which required such reckless guarding suggested ignoble and dangerous designs. Whence, for instance, came the skulls, reputed to be used for drinking vessels in the ceremony of the Royal Arch degree? Curiosity, fancy, and rumor thus multiplied the apparent threats of Masonry to the peace, order, and spirituality of society.
"Such reactions grew as expert propagandists played upon the fears and wonderment of the multitude. . . . the Antimasonic excitement . . . may well have been the most comprehensive single force to strike the 'infected district' during an entire generation. Charles Finney later estimated that two thousand lodges and forty-five thousand members in the United States suspended fraternal
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activity. Most of the groups in western New York must have done so. (The Burned-Over District by Whitney R. Cross. New York, 1965, pp. 114, 115, 117 and 120)
Walter Franklin Prince made this statement concerning the relationship between the Book of Mormon and Masonry:
"Now in at least twenty-one chapters in seven out of the sixteen 'books' of the Book of Mormon are to be found passages, varying from several to sixty-three lines in length, plainly referring to Masonry under the guise of pretended similar organizations in ancient America." (The American Journal of Psychology, Vol. 28, 1917, page 376)
After studying copies of the Wayne Sentinel and the Palmyra Freeman (these are newspapers that were printed in Joseph Smith's neighborhood), we have become convinced that the controversy over Masonry is reflected in the Book of Mormon. To understand the relationship it is necessary to know how excited the people in New York became after Morgan's disappearance. In the Wayne Sentinel for March 23, 1827, we find the following quoted from the Rochester Daily Advertizer:
"The excitement respecting Morgan, instead of decreasing, spreads its influence and aquires new vigour daily. Scarcely a paper do we open without having our eye greeted by accounts of meetings, together with preambles and resolutions, some of them of a cast still more decided and proscriptive than any we have yet published. . . .
"The Freemason, too—not only those who took off Morgan, but every one who bears the masonic name—are proscribed, as unworthy of 'any office in town, county, state, or United States!' and the institution of masonry, . . . is held up as DANGEROUS and detrimental to the interests of the country!"
The controversy over Masonry soon became political. The Wayne Sentinel carried the following statement on November 16, 1827:
"The election in this county (says the Ontario Messenger) has resulted in the choice of the entire ANTI-MASONIC ticket."
On March 7, 1828, the following appeared in the Wayne Sentinel:
"At a convention of Freemasons, opposed to SECRET SOCIETIES, held at Le Roy, . . .
"Mr. Read then spoke very extensively upon the obligations of masonry showing that they we were diametrically opposed to good government, and SUBVERSIVE of the principles of justice and good order."
On November 9, 1827, Eliphalet Murdock claimed that some years before his father was found with his throat cut. He implied that the Masons had murdered him because they felt he had revealed their secrets:
". . . I believe the Lodge was thus induced to suppose that he had revealed those secrets, and dealt with him accordingly! Thus, I believe my father fell a victim to masonic vengeance, and that without a cause!" (Wayne Sentinel, Nov. 9, 1827)
The feeling against Masonry became very strong, and many Masons left the fraternity to actively work against it. The following appeared in the Wayne Sentinel on July 18, 1828:
". . . the masonic society has been SILENTLY GROWING among us, whose principles and operations are calculated to SUBVERT AND DESTROY the great and important principles of the commonwealth.
". . . It requires the CONCEALMENT OF CRIME and protects the guilty from punishment.
"It encourages the commission of CRIME by affording the guilty facilities of escape.
"It affords opportunities for the corrupt and designing to form plans against the government and the lives and characters of individuals. . . .
"An institution, thus fraught with so many and great evils, is DANGEROUS to our GOVERNMENT and the safety of our citizens, and it is unfit to exist among a free people.
"We, therefore, . . . solemnly absolve ourselves from all allegiance to the masonic institution. . . . and in support of these resolutions, . . . and the safety of individuals against the usurpations of all SECRET SOCIETIES and open force, and against the 'vengeance' of the masonic institution. . . .
"Resolved, That however beneficial SECRET SOCIETIES AND COMBINATIONS may have been considered in the dark ages. . . yet in this enlightened age and country, they become not only useless to their members, but DANGEROUS TO THE GOVERNMENT."
On September 26, 1828, an article concerning the "Freemasons, Jesuits & Jews of Portugal" appeared in the Wayne Sentinel. The following statements are taken from that article:
"In reading the furious declamations of contending factions in the Peninsula, and particulary in Portugal, we should be led to believe, that the whole of society was composed of only two elements,Freemasons and Jesuits, or Apostolicals—that the one was determined to devour or exturpate the other—and that the only duty of government consisted in suppressing lodges or convents, in checking or destroying the brothers of the CRAFT, or the brothers of the Cloister. . . . If you listen to the party which lately welcomed Don Miguel as their 'tutelar angel,' . . . the Freemasons have been the cause of all the 'seditions, privy cons[p]iracies, and rebellions,' which, for the last thirty years, have afflicted Europe. . . . The Free-masons are, therefore, radically and essentially, demagogues, jacobins,
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conspirators, assassins, infidels, traitors, and atheists. Their BAND of union is formed of the broken cement of existing order—their secret is the watch-word of sedition and rebellion—their object is anarchy and PLUNDER—. . . unless they are suppressed, there will soon be neither religion, morals, literature, nor civilized society left!" (Wayne Sentinel, September 26, 1828)
The Morgan Investigator, published in Batavia, New York. carried these statements:
" 'BEWARE OF SECRET COMBINATIONS.'
"These are the dying words of General George Washington . . . there is something in the principles of masonry that tends to distract the mind and lead to the perpetration of CRIMES . . .
"If all then are convinced that the existence of this institution is not only unnecessary but DANGEROUS to the best interests of society, let masons honestly and honorably confess by leaving its ranks, . . ." (The Morgan Investigator, March 29, 1827, page 1)
In another article published in the same paper we find the following statement:
"I believe the institution of masonry DANGEROUS TO OUR LIBERTIES, and I think they have gone far enough in the march towards supreme power to receive a check."
The same paper called the Masons "an organized BAND of desperadoes" and spoke of the "dark and treasonable plot, formed against the lives of our citizens and the laws of our country." The following appeared in a book entitled, An Inquiry into the Nature and Tendency of Speculative Free-Masonry:
"4. Masonry is a MURDEROUS institution. It is based on laws which require murder. Those laws which support the system, demand and take the life of a fellow creature, without any reference to the laws of God or the land; . . . Who then does not see, that the very principles, spirit, and essence, of this ancient fraternity, are MURDEROUS!
"5. Those who join the institution, solemnly swear that, if they violate 'any part' of their oaths, they will submit to be executed in the manner the oaths prescribe. . . . What a disgrace to the dignity of man; that in this land of bibles, and dear bought independence, a society should exist which claims the prerogative of sacrificing human beings, without any reference to the God of the bible, or to the laws of our boasted freedom! Such, I am bold to say, is the masonic society. . . .
"6. The masonic society is inconsistent with our free institutions. Every mason's life, according to the oaths he has taken, is the property of masons; consequently not that of his country. Is this consistent with a Republican Government? . . .
"7. Some sentiments embraced in masonic oaths deserve particular notice. . . . If a murderer or any other criminal who is a master mason is brought before the bar of justice to be tried, and gives this singal [signal] of distress; if the judge or prosecutor or any of the jurors are master masons, and see him give this sign, they are under the solemnities of an oath, to risk their lives to save his." (An Inquiry into the Nature and Tendency of Speculative Free-Masonry, by John G. Stearns, New York, 1829, pp. 76, 77 and 79)
In an address which was delivered September 11, 1829, we find the following:
"This day has been set apart, as an occasion for assaulting the proud institution simultaneously throughout the state; for lifting against it the voices of freemen in all our borders. . . . He [Morgan] laid down his life for his country; his WIDOW and his ORPHANS, are alive to bear witness. He fell by the hand of masonic violence, pointing with the finger of death to the robber of our equal rights, and the midnightfoe of our liberties.
". . .The horrors of the Revolution in France are, however, clearly traced to the hand of this midnight Order, and the present convulsed state of Mexico is principally owing to the secret operations of twomasonic parties, the York masons, and the Scotch masons. The injury done to our national character by Burr's conspiracy was of the highest magnitude; the private correspondence of that conspiracy was carried on in the Royal Arch cypher, which is a proof that the agents were exalted Freemasons. . . . and never was an arrow sped with keener point, that this fact of Burr's conspiracy, to enter the joints of the harness, and to pierce the heart of treasonable Freemasonry." (The Anti-Masonic Review and Monthly Magazine, Vol. 1, No. 10, pp. 296-297)
On March 14, 1828, the Wayne Sentinel reported that an "anti-Masonic" newspaper was to begin publication in Joseph Smith's neighborhood. It was to be known as The Palmyra Freeman. We have only had access to photographs of a few pages from this paper, but these pages have led us to the conclusion that it was extremely anti-Masonic. On December 2, 1828, this statement appeared in the Palmyra Freeman:
"Our Government and Country will BE DESTROYED, unless the people put down MASONRY root and branch." (Palmyra Freeman, December 2, 1828)
In the same issue we find the following:
"And what will the people of this country think of themselves ten or twenty years hence, if they should suffer themselves to be duped, and do not [now?] unite hand and heart, to put down a secret society, which, if again suffered to get fairly the ascendancy will crush them and their liberties together.
On November 10, 1829, this statement appeared in the Palmyra Freeman:
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"Masonry, thank God, is now before the world in all her naked deformity!—a SECRET COMBINATION to destroy liberty and religion, . . ." (Palmyra Freeman, November 10, 1829)
Now, when we look at the Book of Mormon we see that it is filled with references to secret societies. The Jaredites "formed a secret combination" (Ether 8:18), and the Nephites and Lamanites had a "secret band" (Helaman 8:28) known as the Gadianton robbers. Furthermore, the Book of Mormon warns the American people that a "secret combination" (Ether 9:24) would be among them.
In the Book of Mormon, Ether 8:14, we read:
"And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and BY THEIR HEADS, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life."
According to an expose of Masonry published in the Wayne Sentinel on March 14, 1828, the "Obligation of the Seventh, or Royal Arch degree" contained these words:
". . . I promise and swear, that I will aid and assist a companion Royal Arch mason wherever I shall see him engaged in any difficulty so far as to extricate him from the same, whether he be RIGHT OR WRONG.—Furthermore do I promise and swear, that a companion Royal Arch mason's secrets given me in charge as such, and I knowing him to be such, shall remain as secure and inviolable in my breast as in his own, when he communicated it to me, Murder and Treason NOT excepted. . . . binding myself under the no less penalty than to have my SKULL STRUCK OFF, and my brains exposed . . ."
Another oath contained the words, ". . .binding myself under no less penalty than to have my head struck off. . ." The same issue of the Wayne Sentinel also stated that "the candidate is . . . presented wit with a human skull and told he must submit to the degradation of drinking his 5th libation from the skull. . ."
In the Book of Mormon we read:
"But behold, Satan did stir up the hearts of the more part of the Nephites, insomuch that they did unite with those bands of robbers, and did enter into their covenants and their oaths, that they wouldprotect and preserve one another in whatsoever difficult circumstances they should be placed, that they should not suffer for their murders, and their plunderings, and their stealings.
"And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant." (Book of Mormon, Helaman 6:21-22)
The Masons, of course, had secret signs and words. In fact, William Morgan's expose stated that "the signs, due-guards, grips, words, pass-words, and their several names comprise pretty much all the secrets of Masonry, . . ." (Freemasonry Exposed, page 55) On page 68 we find this statement concerning the word "Shibbolett": "This word was also used by our ancient brethren to DISTINGUISH a friend from foe, . . ."
As we have already shown, the Masons were accused of being "dangerous to our government," and some people felt that unless they were "suppressed, there will soon be neither religion, morals, literature, nor civilized society left!" (Wayne Sentinel, September 26, 1828) The Book of Mormon paints a similar picture concerning secret societies:
"And they did set at defiance the law and the rights of their country; and they did covenant one with another to destroy the governor, and to establish a king over the land, that the land should no more be at liberty but should be subject unto kings." (3 Nephi 6:30)
In Ether 8:22 we read that "whatsoever nation shall uphold such SECRET COMBINATIONS, . . . shall be DESTROYED. " In verse 25 of the same chapter we read that "whosoever buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries, . . ."
Because of the Morgan affair the Masons were accused of murder and shielding the guilty. John G. Stearns called Masonry "a MURDEROUS institution." (An Inquiry into the Nature and Tendency of Speculative Free-Masonry, page 76) The Book of Mormon speaks of "MURDEROUS combinations" (Ether 8:23), "secret murders" (3 Nephi 9:9), and in 3 Nephi 6:29 we read that the wicked entered "into a covenant to destroy them, and to deliver those who were guilty of murder from the grasp of justice, . . . Moroni, who was supposed to have lived about 400 A.D., claimed that the Lord revealed to him the condition of the Gentiles in the last days:
"And it shall come in a day when the blood of saints shall cry unto the Lord, because of SECRET COMBINATIONS and the works of darkness.
. . . . .
"Yea, why do ye build up your secret abominations to get gain, and cause that widows should mourn before the Lord, and also orphans to mourn before the Lord, and also the blood of their fathersand their husbands to cry unto the Lord from the ground, for vengeance upon your heads?" (Book of Mormon, Mormon 8:27 and 40)
These verses were, no doubt, referring to Freemasonry. Ether 8:23-25 seems to be a warning a against Masonry:
"Wherefore, O ye Gentiles, . . . suffer not that these murderous combinations shall get above you, which are built up to get power and gain—and the work, yea, even the work of destruction come upon
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you, . . . to your overthrow and destruction if ye shall suffer these things to be.
"Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this SECRET COMBINATION which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up.
"For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, . . ." (Ether 8:23-25)
This warning reminds us of the words attributed to George Washington: "Beware of SECRET COMBINATIONS." (The Morgan Investigator, March 29, 1827) The words "SECRET COMBINATIONS" are found in the Book of Mormon in the following places: 2 Nephi 9:9, 26:22; Alma 37:30-31; Helaman 3:23; 3 Nephi 4:29; Mormon 8:27; Ether 8:19, 22, 9:1, 13:18, 14:8, 10. These words were frequently used with regard to Masonry. In fact, newspapers published in Joseph Smith's neighborhood speak of "SECRET COMBINATIONS" (see Wayne Sentinel, July 18, 1828, and Palmyra Freeman, November 10, 1829). The Wayne Sentinel for July 18, 1828, uses the words "SECRET SOCIETIES" and the Palmyra Freeman. December 2, 1828, calls the Masons a "SECRET SOCIETY." The Book of Mormon uses the words "SECRET SOCIETY" in the following places: 3 Nephi 3:9; Ether 9:6, 11:22.
The Masons were sometimes accused of being a "BAND" and it was claimed that one of their objects was to "PLUNDER" (Wayne Sentinel, Sept. 26, 1828). The Book of Mormon speaks of the "BAND of Gadianton" (Heleman 11:10), who "did commit murder and PLUNDER" (Heleman 11:25).
The word "CRAFT" was frequently used with regard to Masonry. The Book of Mormon tells us that Gadianton was "expert in many words, and also in his CRAFT" (Heleman 2:4).
The Masons claimed that there ceremonies went back to "ANCIENT" times (Masonry Exposed, page 68). The Book of Mormon quotes Giddianhi (an evil man) as saying:
"And behold, I am Giddianhi; and I am the governor of this the secret society of Gadianton; which society and the works thereof I know to be good; and they are of ANCIENT date and they have been handed down unto us." (3 Nephi 3:9)
In the Masonic ritual the candidate has "a rope called a Cable-tow round his neck" (Freemasonry Exposed, page 18). In the Book of Mormon 3 Nephi 26:22, we read: "And there are also secret combinations, . . . according to the combinations of the devil, . . . and he leadeth them by the neck with a flaxen cord. . . ."
In their ceremonies the Masons wore "A LAMBSKIN or white apron" (Freemasonry Exposed, page 24). According to 3 Nephi 3:7, the Gadianton robbers wore "A LAMBSKIN about their loins" (3 Nephi 4:7).
Walter Franklin Prince suggested that the name Mormon may have been derived from the controversy over William Morgan's disappearance:
"It is now sufficiently evident that the author of the Book of Mormon was, at the time he was writing it, powerfully obsessed by the ideas and emotions which characterized that popular movement which, beginning in western New York in 1826, was to subside last in the same region. What word would sink most indelibly into such a consciousness—what but the name MORGAN itself? . . . precisely as 'Morgan' is the masterword of the particular ideational and emotional complex of which we have been speaking, so Mormon, one of the reflected names, . . . is also the name of the composition as a whole." (The American Journal of Psychology, Vol. 28, pp. 378-379)
Fawn Brodie points out that a corpse that was found on the shore of Lake Ontario was at first identified as that of William Morgan. Later, however, it was found to be the body of Timothy Monroe. Mrs. Brodie suggests that Joseph Smith may have "combined the first syllables of Morgan and Monroe" to make the name Mormon (No Man Knows My History, page 64). We feel that this is a very good suggestion, for the Wayne Sentineluses the two names in an article published November 2, 1827:
"The investigation commenced at Gaines
last Saturday was resumed on Monday at
Batavia. where the body, being disinter-
red, was with the clothing, submitted
for the third time to a jury. The result
nullifies the verdict of the proceeding jury
by showing the body to be—NOT MOR-
GAN'S but TIMOTHY MONRO'S."
The names Morgan and Monroe (the Wayne Sentinel spells it Monro) were capitalized in the original, and the name Morgan was broken after the first syllable exactly as we have shown it. It would have been easy for Joseph Smith to have combined the first syllable in MORgan with the first syllable in MONroe to make the name MORMON. It is interesting to note that Joseph Smith claimed that the name "Mormon" was composed from two words. He stated that the last part of the word—i.e., "mon"—is an "Egyptian" word which means "good," and "with the addition of more, or the contraction, mor, we have the word MORMON; which means, literally, more good." (Times and Seasons, Vol. 4, p. 194) One man who had read our book, Changes in Joseph Smith's History, made the following comments concerning this matter: "Smith claimed that the word 'Mormon' was formed from the Egyptian word 'mon' (which he said meant 'good') and the English word 'more' contracted to 'mor' (together meaning 'more good'). How can this be when there is no Egyptian word 'mon' which means good. Even if there were such an Egyptian word, how could it get combined with an English word here on the American continent sometime before 400A.D.? The English language did not develop until the middle ages and was totally unknown in the ancient middle east." In a letter dated April 1, 1965, the same man wrote—"I might add a few words about Smith's definition of the word 'Mormon'. . . .the
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part I had reference to has been omitted from the present Church History, so I understand. While in the graduate department at John Hopkins University I made it a point to ask Dr. William F. Albright if there were any Egyptian word 'mon' meaning 'good,' or anything resembling it with such a meaning. Dr. Albright is one of the world's leading authorities on the ancient near east and understood and offered courses in Egyptian. He assured me there was no such word. I wrote Dr. Sperry about this problem and he assured me he had 'no off-the-cuff answer' for this problem. (see letter enclosed). At the time Smith gave his definition Champollion was just working out the system of Egyptian hieroglyphics, so as far as Smith knew no one could contradict him. However, it should have been obvious, even without a knowledge of Egyptian, that an Egyptian word could notbe combined with an English word and appear here in America (since it's used in the Book of Mormon) before 400 A.D., when there was no English language until centuries later."
Joseph Smith's Book of Moses—as published in modern editions of the Pearl of Great Price—also contains material which reflects the controversy concerning Masonry:
"And Satan said unto Cain: Swear unto me by thy throat and if thou tell it thou shalt die; and swear thy brethren by their heads, . . .
"And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called MASTER MAHAN, . . .
"For Lamech having entered into a covenant with Satan, after the manner of Cain, wherein he became MASTER MAHAN, master of that great secret which was administered unto Cain by Satan; . . .
"For, from the days of Cain, there was a SECRET COMBINATION, and their works were in the dark, and they knew every man his brother." (Pearl of Great Price, Book of Moses, 5:29, 31, 49 and 51)
The statement, "Swear unto me by thy throat," is very interesting; for, according to an expose of Masonry published in the Wayne Sentinel. Nov. 10, 1826, the candidate had to swear by his throat:
"To all of which I do most solemnly and sincerely promise and swear, . . . binding myself under no less penalty, than to have my throat cut across; . . ."
Even more interesting are the words "MASTER MAHAN." They are so similar to the words "MASTER MASON" (Freemasonry Exposed, page 70) that we are almost forced to the conclusion that Joseph Smith had these words in mind.
S. H. Goodwin, a prominent Mason, made these statements concerning the relationship of the Book of Mormon to Masonry:
". . .the present writer is convinced that the years which saw the preparation and publication of the 'Golden Bible' of this new faith, also witnessed the very material prenatal influence of Masonry upon Mormonism, proof of which lies thickly sprinkled over the pages of the Book of Mormon. . . .
"To the present writer, the evidence of the Mormon prophet's reaction to the anti-Masonic disturbance is as clear and conclusive in the Book of Mormon, as is that which points out, beyond controversy, the region in which that book was produced, and establishes the character of the religious, educational and social conditions which constituted the environment of Joseph Smith. (Mormonism and Masonry, Salt Lake City, 1961, pp. 8-9)
Anthony W. Ivins, who was a member of the First Presidency of the Mormon Church, made this statement in rebuttal to this charge:
"It is true that during the period of the translation and publication of the Book of Mormon Morgan disappeared. It is also true that the author of 'Mormonism and Masonry' does not show that Joseph Smith, or any one of those who were directly associated with him in the translation and publication of the book ever attended an anti-Masonic meeting, had any knowledge whatever of the ritual of the Masonic fraternity, or participated in the most remote manner in the crusade which followed the disappearance of Morgan and consequently could not have made Masonry the basis upon which the book was written." (The Relationship of "Mormonism" and Freemasonry, pages 175-176)
It can now be shown that Martin Harris (a witness to the Book of Mormon who provided money for its publication) was influenced by the controversy over Masonry. The Mormon writer Richard L. Anderson makes this statement concerning Martin Harris:
"The same point is made by his appointment in 1827 on the Palmyra 'committee of vigilance' by the Wayne County anti-Masonic convention, a cause long since discredited but which then attracted many public-spirited individuals." (Improvement Era, February 1969, page 20)
As a reference for this statement Dr. Anderson cites the Wayne Sentinel for Oct. 5, 1827. In the "anti-Masonic convention" Dr. Anderson speaks of the following resolution that was passed:
"Resolved. That we conceive it a dereliction of our duty to give our suffrages for any office within the gift of the people to a freemason who has not publicly renounced the institution and principles offreemasonry, or to any person who approbates the institution or treats with levity, or attempts to palliate or screen the horid transaction relative to the abduction of William Morgan. (Wayne Sentinel, October 5, 1827)
Thus we see that one of the witnesses to the Book of Mormon was involved in the anti-Masonic excitement which followed Morgan's disappearance.
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JOSEPH BECOMES A MASON
Although Joseph Smith's early writings are filled with material which condemns secret societies, the presence of the Danite band among the Mormons indicates that by 1838 his attitude toward secret societies had changed. The reader will remember that the Danites were a secret oath-bound society and that the members were to be punished with death if they made public the secrets of the order (see p. 52-65 of The Mormon Kingdom Vol. 1). When the Mormon leaders found themselves in serious trouble with the law because of the Danite band, Joseph Smith went back to the teachings of the Book of Mormon and publicly repudiated secret societies. In a letter written from Liberty Jail, dated March 25, 1839, Joseph Smith joined with four others in stating:
"We further, caution our brethren, against the impropriety of the organization of bands of companies, by covenant, oaths, penalties, or secresies, but let the time past of our experience and sufferings by the wickedness of Docter Avard suffice, and let our covenants, be that of the everlasting covenant, as it is contained in the holy writ, and the things which God has revealed unto us; pure friendship, always becomes weakened, the very moment you undertake to make it stronger by penal oaths and secrecy." (Times and Seasons, Vol. 1, page 133)
After Joseph Smith went to Nauvoo, he again took an interest in secret societies. In fact, it was in Nauvoo that Joseph Smith became a Mason, formed the Council of 50, and established the secret Temple ceremony. Many of the converts to the Mormon Church were Masons or had been Masons in the past. The Mormon Apostle John A. Widtsoe stated: "Many members of secret societies have joined the Church of Jesus Christ of Latter-day Saints." (Evidences and Reconciliations, 3 Volumes in 1, page 113) On pages 357-358 of the same book, Dr. Widtsoe stated:
"Many of the Saints were Masons, such as Joseph's brother Hyrum, Heber C. Kimball, Elijah Fordham, Newel K. Whitney, James Adams, and John C. Bennett. . . .
"With the acquiescence of the Prophet, members of the Church already Masons petitioned the Grand Master of Illinois for permission to set up a lodge in Nauvoo. In answer they were granted permission, in October, 1841, to hold lodge meetings; but it was March 15, 1842, before authority was given to set up a lodge in Nauvoo and to induct new members. JOSEPH SMITH BECAME A MEMBER."
Ebenezer Robinson seemed to blame John C. Bennett for the great interest which the Church leaders had in Masonry:
"Heretofore, the church had strenuously opposed secret societies, such as Free-Masons, Knights of Pithias, and all that class of secret societies, not considering the 'Order of Enoch' or 'Danites' of that class; but after Dr. Bennett came into the church a great change of sentiment seemed to take place, . . . a Masonic Lodge was organized with Hyrum Smith, one of the First Presidents of the church asmaster." (The Return, Vol. 2, No. 6, June, 1890, typed copy, page 126)
However this may have been, Joseph Smith himself became a member of the Masonic fraternity. The following statement is recorded in Joseph Smith's History under the date of March 15, 1842:
"In the evening I RECEIVED THE FIRST DEGREE IN FREE MASONRY in the Nauvoo Lodge, assembled in my general business office." (History of the Church, Vol. 4, page 551)
The next day Joseph Smith stated:
"I WAS WITH THE MASONIC LODGE AND ROSE TO THE SUBLIME DEGREE." (History of the Church, Vol. 4, page 552)
The Mormons who joined the Masonic lodge soon found themselves in trouble with other members of the fraternity. S. H. Goodwin states:
"Not long after this lodge had been set to work, rumors of unusual proceedings therein became a current. Report had it that the Nauvoo brethren set at naught certain established and well-known Masonic laws and usages. This gossip persisted and finally crystallized into open and unequivocal charges. On the 16th day of July following, Bodley Lodge No. 1, of Quincy, held a special meeting called for the purpose of considering the matter and taking such action as the facts might seem to warrant. After discussion, the sentiment of the meeting took the form of resolutions. One of these called upon Grand Master Jonas to suspend the dispensation of Nauvoo Lodge until the annual communication of Grand Lodge. Another throws a little light back upon the events connected with the institution of that lodge. This resolution reads:
" 'Resolved: That Bodley Lodge No. 1, of Quincy, request of the Grand Lodge of the state of Illinios, that a committee be appointed at the next annual meeting of said lodge to make enquiry into the manner the officers of the Nauvoo Lodge, U.D. were installed, and by what authority the Grand Master initiated, passed and raised Messrs. Smith and Sidney Rigdon to the degrees of Entered Apprentice, Fellow Craft and Master Mason, at one and the same time, and that the proceedings of the committee be reported for the benefit of this lodge.' " (Mormonism and Masonry, by S. H. Goodwin, pages 28-29)
Finally, the Masons refused to allow the Mormons to continue "a Masonic Lodge at Nauvoo" (Mormonism and Masonry, page 34).
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One Masonic historian wrote: "If the Lodge had been suffered to work two years longer, every Mormon in Hancock County would have been initiated.' " (History of Freemasonry in Illinois, p. 184, as quoted inMormonism and Masonry, by S. H. Goodwin, p. 34) The Mormon Apostle John A. Widtsoe admitted that "large numbers" had been received into the fraternity:
"Meanwhile, LARGE NUMBERS of Nauvoo citizens were inducted into the fraternity. Soon the Nauvoo Lodge had more members than all the other Illinios lodges together. It became the largest in the state. In this rapid growth, some lodge ERRORS appear to have been made." (Evidences and Reconciliations, 3 Volumes in 1, page 358)
The Mormon writer E. Cecil McGavin made these statements in his book, Mormonism and Masonry (not to be confused with the book by Goodwin which bears the same name):
"It is not surprising that they made a few departures from the ancient landmarks and introduced some changes in the procedure which brought upon them the full weight of Masonic displeasure. . . .
"At this time there were only two hundred twenty-seven Masons in Illinois outside of Nauvoo. These were distributed among eleven lodges, making an average of twenty-one members in each loge. The largest lodge was in Springfield, with a membership of forty-three.
"Within five months, the Mormons initiated two hundred eighty-six members in Nauvoo, and forty-five in the Rising Sun Lodge at Montrose, Iowa.
"Thus there were more Masons in Nauvoo in a few weeks than there were in all other lodges in Illinois combined. (Mormonism and Masonry, by E. Cecil McGavin, Salt Lake City, 1956. p. 89-92)
On pages 104-106 of the same book, E. Cecil McGavin states:
"Masonry is an ancient institution. Its landmarks are sacred and must be preserved. From the distant past, its leaders have attempted to keep it inviolate. The slightest change in its regulations has been regarded with suspicion.
"The Mormons were careless in some respects, failing to realize the sanctity of the 'ancient landmarks' and feeling free to make small innovations without consulting the Grand Lodge. Such a step, though not intended to trample underfoot the honored customs of the past, was perfectly natural for them. Their religion was a revolutionary one. They never attempted to follow the religious pattern of the world,being free to introduce many teachings and institutions that were not practiced in any other church.
"This spirit of freedom and newness of growth with no attempt to follow the theological path of the past, may have influenced them to DEVIATE from the ancient landmarks of Masonry. . . .
"Since the Mormons were completely ignored by the Masons in neighboring towns and by the Grand Lodge also, they were likely to make many errors as they sought to put their lodge in motion. There was a spirit of freedom in all their religious activities, never for a moment feeling bound by the he traditions of the past, but always free to make revolutionary changes in the matter of religious ritual and practice. This feeling may have crept into the lodge work and resulted in some changes that would be frowned upon by other Masons. The complaints about voting and initiations may have been WELL FOUNDED, yet those same mistakes were not uncommon in young lodges.
". . . On the question of voting, it is said that the ballot must be strictly secret and the voting must be unanimous. Each applicant must be voted for on a separate ballot. This was a slow and cumbersome method in comparison with the dispatch with which the voting was conducted in Church assemblies, so it is not unlikely that they violated the strict Masonic regulation concerning balloting."
Although Joseph Smith found himself in trouble with the Masons, he gave the Masonic signal of distress just before he was murdered. In his book concerning Masonry, William Morgan gives this information concerning what a Mason is supposed to do "in case of distress":
"The sign is given by raising both hands and arms to the elbows, perpendicularly, one on each side of the head, the elbows forming a square. The words accompanying this sign, in case of distress, are, 'O LORD, MY GOD! is there no help for the widow's son?' " (Freemasonry Exposed, page 76)
John D. Lee claimed that Joseph Smith used the exact words that a Mason is supposed to use in case of distress:
"Joseph left the door, sprang through the window, and cried out, 'OH, LORD, MY GOD, IS THERE NO HELP FOR THE WIDOW'S SON!' " (Confessions of John D. Lee, photomechanical reprint of 1880 Edition, page 153)
Other accounts seem to show that Joseph Smith used the first four words of the distress cry. According to the History of the Church, Joseph Smith "fell outward into the hands of his murderers, exclaiming. 'O LORD, MY GOD!' " (History of the Church, Vol. 6, page 618) Less than a month after Joseph and Hyrum Smith were murdered, the following appeared in the Mormon publication, Times and Seasons:
". . .with uplifted hands they gave such SIGNS OF DISTRESS as would have commanded the interposition and benevolence of Savages or Pagans. They were both MASONS in good standing. Ye brethren of 'the mystic tie' what think ye! Where is our good MASTER Joseph and Hyrum? Is there a pagan, heathen, or savage nation on the globe that would not be moved on this great occasion, as the trees of the forest are moved by a mighty wind? Joseph's last exclamation was 'O LORD MY GOD!' " (Times and Seasons, Vol. 5, page 585)
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The Mormon writer E. Cecil McGavin admitted that Joseph Smith gave the Masonic signal of distress:
"When the enemy surrounded the jail, rushed up the stairway, and killed Hyrum Smith, Joseph stood at the open window, his martyr-cry being these words, 'O Lord My God!' This was NOT the beginning of a prayer, because Joseph Smith did not pray in that manner. This brave, young man who knew that death was near, started to repeat THE DISTRESS SIGNAL OF THE MASONS, expecting thereby to gain the protection its members are pledged to give a brother in distress.
"In 1878, Zina D. Huntington Young said of this theme, 'I am the daughter of a Master Mason; I am the widow of the Master Mason who, when leaping from the window of Carthage jail, pierced with bullets, MADE THE MASONIC SIGN OF DISTRESS, but those signs were not heeded except by the God of Heaven.' " (Mormonism and Masonry, by E. Cecil McGavin, page 17)
On page 16 of the same book, Mr. McGavin quotes from the Life of Heber C. Kimball, page 26, as follows:
"JOSEPH, leaping the fatal window, GAVE THE MASONIC SIGNAL OF DISTRESS.' "
In Utah the Masons will not allow a Mormon to become a member of their fraternity because of the things that happened in Nauvoo. Brigham Young once stated:
". . . I refer to the Freemasons. They have refused our brethren membership in their lodge, because they were polygamists." (Journal of Discourses, Vol. 11, page 328)
Although the Masons in Utah were disturbed with the Mormons because of polygamy, there are other reasons why they refused to allow Mormons to join their fraternity. One of the most important is that they feel that Joseph Smith stole part of the Masonic ritual and included it in his Temple ceremony. S.H. Goodwin made this statement:
"The observant Craftsman cannot be long among the Mormon people without noting the not infrequent use made of certain emblems and symbols which have come to be associated in the public mind with the Masonic fraternity. And now and again he will catch expressions and phrases in conversation, and meet with terms in literature, which are suggestive, to say the least. If he should continue his residence in Utah, he will sometimes be made aware of the fact, when shaking hands with a Mormon neighbor or friend, that there is a pressure of the hand as though some sort of a 'grip' is being given. (Mormonism and Masonry, S.H. Goodwin, page 43)
According to E. Cecil McGavin, "Grand Master J.M. Orr of Utah" made this statement in 1878:
"We say to the priests of the Latter-day Church, you cannot enter our lodge rooms—you surrender all to an unholy priesthood. You have heretofore sacrificed the sacred obligations of our beloved Order, and we believe you would do the same again. Stand aside; we want none of you. Such a wound as you gave Masonry in Nauvoo is not easily healed, and no Latter-day Saint is, or can become a member of our Order in this jurisdiction."(Mormonism and Masonry, page 7)
MASONRY IN TEMPLE RITUAL
The relationship between the Mormon Temple ritual and Masonry is too close to be called a coincidence. The fact that both Mormons and Masons have a temple in which they administer secret ceremonies is striking, but when we compare the ritual and learn that Joseph Smith was a Mason, we are forced to the conclusion that Joseph Smith borrowed from Masonry in establishing his Temple ceremony.
In this study we have had access to two books which give the Masonic ritual. They were reprinted by Ezra A. Cook Publications, Inc., Chicago, Illinois. The first is Capt. William Morgan's Freemasonry Exposedwhich was first published in 1827. (It should be remembered that the author of this book disappeared and that this set off the great controversy concerning Masonry.) The second is Richardson's Monitor of Free-Masonry. This book was published some time after Morgan's expose, but it is important because it gives some of "the higher degrees" not mentioned by Morgan.
The following are some of the parallels between the ritual of the Masons and the Mormon Temple ceremony. Because some of the details of the Temple ceremony have been changed in recent years, we are using the pamphlet, Temple Mormonism—Its Evolution, Ritual and Meaning, New York, 1931, to make our comparison.
1. Both the Masons and the Mormons have what is called "the five points of fellowship."
Mormons
Masons
"The five points of fellowship are given by putting the inside of the right foot to the inside of the Lord's, the inside of your knee to his, laying your breast close to his, your left hands on each other's backs, and each one putting his mouth to the other's ear, in which position the Lordwhispers:
"Lord—'This is the sign of the token:
" 'Health to the navel, marrow in the bones, . . .
(Temple Mormonism, page 22) "He (the candidate) is raised on what is called the five points of fellowship, . . . This is done byputting the inside of your right foot to the inside of the right foot of the person to whom you are going to give the word, the inside of your knee to his, laying your right breast against his, your left hands on the back of each other, and your mouths to each other's right ear (in which position alone you are permitted to give the word), and whisper the word Mahhah-bone. . . He is also told that Mahhah-bone signifies marrow in the bone."
(Freemasonry Exposed, pages 84-85)
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The reader will note that the Mormon Temple ceremony still contains "the five points of fellowship" (see page 133 of this volume). [Web-editor: The five points of fellowship have been removed from the Temple ceremony since this publication. See #75 Messenger, Important Omission.] Masonic writers seem to be willing to speak of "the five points of fellowship." George Oliver stated: "Masons profess to be united in an indissoluble chain of sincere affection, called the five points of fellowship;. . ." (The Antiquity of Freemasonry, p. 168, as quoted by McGavin in Mormonism and Masonry, page 9) A Masonic poet has even written a poem entitled. "The Five Points of Fellowship." In a footnote to this poem we find this statement:
"The paraphrase embodies the following ancient form of injunction. 'Foot to foot (teaches) that we will not hesitate to go on foot and out of our way to aid and succor a needy Brother; knee to knee, that we will ever remember a Brother's welfare, in all our applications to Deity; breast to breast, that we will ever keep, in our breast, a Brother's secrets, when communicated to us as such, murder and treason excepted; hand to back, that we will ever be ready to stretch forth our hand to aid and support a falling Brother; cheek to cheek, or mouth to ear, that we will ever whisper good counsel in the ear of a Brother, . . . (The Poetry of Freemasonry, by Robert Morris, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 11)
The words "marrow in the bones" are still used in the Mormon Temple ceremony. It is interesting to note that the woman who exposed the ceremony in 1846 stated that in 'one place something was spoken to me which I do not recollect—the meaning was 'marrow in the bone;'. . ." (Warsaw Signal, April 15, 1846).
2. When the candidate receives "The First Token of the Aaronic Priesthood" he makes a promise similar to the oath taken in the "First Degree" of the Masonic ritual.
Mormons
Masons
". . .we will not reveal any of the secrets of this, the first token of the Aaronic priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our throats be cut from ear to ear and our tongues torn out by their roots."
(Temple Mormonism, page 18) ". . .I will. . . never reveal any part or parts, art or arts, point or points of the secret arts and mysteries of ancient Freemasonry. . . binding myself under no less penalty than to have my throat cut across, my tongue torn out by the roots, . . ."
(Freemasonry Exposed, p. 21-22)
3. In both ceremonies the thumb is drawn across the throat to show the penalty.
Mormons
Masons
"Sign—In executing the sign of the penalty, the right hand, palm down, is drawn sharply across the throat, . . .
(Temple Mormonism, page 18) "This is given by drawing your right hand across your throat, the thumb next to your throat, . . ."
(Freemasonry Exposed, p. 23)
4. Those who receive the "First Token of the Aaronic Priesthood" give a grip that is similar to that used by the Masons in the "First Degree" of their ritual.
Mormons
Masons
"The Grip-Hands clasped, pressing the knuckle of the index finger with the thumb."
(Temple Mormonism, page 18) "The right hands are joined together as in shaking hands and each sticks his thumb nail into the third joint or upper end of the forefinger; . . ."
(Freemasonry Exposed, p. 23)
5. Some of the wording concerning the "grip" is similar.
Mormons
Masons
". . . Peter now takes Adam by the right hand and asks:)
"Peter—'What is that?'
"Adam—'The first token of the Aaronic Priesthood.
"Peter—'Has it a name?'
"Adam—'It has.'
"Peter—'Will you give it to me?'
"Adam—'I can not, for it is connected with my new name, but this is the sign.' "
(Temple Mormonism, page 20) "The Master and candidate holding each other by the grip, as before described. the Master says, 'What is this?'
"Ans. 'A grip.'
" 'A grip of what?'
"Ans. 'The grip of an Entered Apprentice Mason.'
" 'Has it a name?'
"Ans. 'It has.'
" 'Will you give it to me?'
"Ans. 'I did not so receive it, neither can I so impart it.' "
(Freemasonry Exposed, p. 23-24)
6. The oath of the "Second Token of the Aaronic Priesthood" is similar to that taken in the second degree of Masonry.
Mormons
Masons
"We and each of us do covenant and promise that we will not reveal the secrets of this, the Second Token of the Aaronic Priesthood, with its accompanying name, sign, grip or penalty. Should we do so, we agree to have our breasts cut open and our hearts and vitals torn from our bodies and given to the birds of the air and the beasts of the field.' "
(Temple Mormonism, page 20) " 'I, . . . most solemnly and sincerely promise an and swear, that I will not give the degree of a Fellow Craft Mason to any one of an inferior degree, nor to any other being in the known world, . . . binding myself under no less penalty than to have my left breast torn open and my heart and vitals taken from thence. . . to become a prey to the wild beasts of the field, and vulture of the air, . . ."
(Freemasonry Exposed, page 52)
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7. Both have a similar sign.
Mormons
Masons
"The sign is made by placing the left arm on the square at the level of the shoulder, placing the right hand across the chest with the thumb extended and then drawing it rapidly from left to right and dropping it to the side."
(Temple Mormonism, p. 20) "The sign is given by drawing your right hand-flat, with the palm of it next to your breast, across your breast from the left to the right side with some quickness, and dropping it down by your side;. . ."
(Freemasonry Exposed, page 53)
8. Both have a similar grip.
Mormons
Masons
"The Grip is given by clasping the hand and pressing the thumb in the hollow between the first and second knuckles of the hand."
(Temple Mormonism, page 20) ". . . the pass-grip, is given by taking each other by the right hand, as though going to shake hands, and each putting his thumb between the fore and second fingers where they join the hand, and pressing the thumb between the joints."
(Freemasonry Exposed, page 54)
9. In both cases a "name" is used.
Mormons
Masons
"The name is the given name of the candidate."
(Temple Mormonism, page 20) ". . . the name of it is Shibboleth."
(Freemasonry Exposed, page 54)
10. The promise made when receiving the "First Token of the Melchizedek Priesthood" resembles the oath given by the Masons in the third or "Master Mason's Degree."
Mormons
Masons
"Peter—'We and each of us do covenant and promise that we will not reveal any of the secrets of this, the First Token of the Melchizedek Priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our bodies be cut asunder in the midst and all our bowels gush out.' "
(Temple Mormonism, page 20) "I, . . . most solemnly and sincerely promise and swear, in addition to my former obligations, that I will not give the degree of a Master Mason to any of an inferior degree, nor to any other being in the known world, . . . binding myself under no less penalty than to have my body severed in two in the midst, and divided to the north and south, my bowels burnt to ashes. . ."
(Freemasonry Exposed, p. 73-75)
11. The sign of the penalty is similar in both cases. (The description of this sign which appears in Temple Mormonism is not completely accurate; therefore, we are using the account that appeared in the Salt Lake Tribune. The reader can see that this is the way the sign is given today. See page 131 of The Mormon Kingdom Vol. 1.)
Mormons
Masons
"In this, the left hand is placed palm upright, directly in front of the body, there being a right angle formed at the elbow; the right hand, palm down, is placed under the elbow of the left; then drawn sharply across the bowels, and boths hands are dropped at the side."
(Salt Lake Tribune, Feb. 12, 1906) "The Penal Sign is given by putting the right hand to the left side of the bowels, the hand open, with the thumb next to the belly, and drawing it across the belly, and letting it fall; this is done tolerably quick. This alludes to the penalty of the obligation: 'Having my body severed in twain,' etc."
(Freemasonry Exposed, page 77)
12. In both cases a "name" is used.
Mormons
Masons
"The Name of this token is the Son, meaning the Son of God."
(Temple Mormonism, page 20) ". . . the word or name is Tubal Cain."
(Freemasonry Exposed, page 77)
13. The conversation at the "veil" in the Temple ceremony is very similar to that of the "Fellow Craft Mason" when he is questioned concerning the "grip."
Mormons
Masons
"Lord—'What is this?'
"Endowee—'The second token of the Melchizedek Priesthood—The Patriarchal Grip or Sure Sign of the Nail."
"Lord—'Has it a name?'
"Endowee—'It has.'
"Lord—'Will you give it to me?'
"Endowee—'I can not for I have not yet received it.' "
(Temple Mormonism, page 22) ". . . 'What is this?'
"Ans. 'A grip.'
" 'A grip-of what?'
"Ans. 'The grip of a Fellow Craft Mason.'
" 'Has it a name?'
"Ans. 'It has.'
" 'Will you give it to me?'
"Ans. 'I did not so receive it, neither can I so impart it.'
(Freemasonry Exposed, page 54)
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14. Both the Masons and the Mormons have a vow regarding "chastity."
Mormons
Masons
" 'You and each of you do covenant and promise that you will not have sexual intercourse with any of the opposite sex except your lawful wife or wives who are given you by the holy priesthood.' "
(Temple Mormonism, page 21) "Furthermore do I promise and swear that I will not violate the chastity of a Master Mason's wife, mother, sister, or daughter, I knowing them to be such, nor suffer it to be done by others, if in my power to prevent it."
(Freemasonry Exposed, pages 74-75)
15. The grip known as "The Sign of the Nail" seems to be similar to one given by Masons in one of their higher degrees.
Mormons
Masons
"The Grip is given by placing the thumb of back of hand and the tip of forefinger in the centre of palm, representing the piercing of the hand by a nail. It is called 'The Sign of the Nail.' "
(Temple Mormonism, page 20) "Grand Commander now explains the grip and word of a Knight of Malta. He says to candidate—Thomas, reach hither thy finger, and feel the print of the nails; [they join right hands, and force the first finger into the centre of the palm;] . . ."
(Richardson's Monitor of Free-Masonry, page 126)
16. The "Oath of Vengeance" which used to be used in the Mormon Temple ceremony resembles an oath in one of the higher degrees of Masonry.
Mormons
Masons
" 'You and each of you do solemnly promise and vow that you will pray, and never cease to pray, and never cease to importune high heaven to avenge the blood of the prophets. . ."
(Temple Mormonism, page 21) "We promise and swear, by the living God, always supreme, to revenge the death of our ancestor; . . ."
(Richardson's Monitor of Free-Masonry, page 188)
17. Both Mormons and Masons change clothing before going through their rituals.
Mormons
Masons
"The candidate, being directed to these washing and dressing rooms and having divested himself of all his clothing, awaits his time in the bath. . .
"The candidate then retires to the dressing room, where he puts on a shirt and a pair of white pants and white stockings."
(Temple Mormonism, pages 14-15) "The candidate during the time is divested of all his apparel (shirt excepted) and furnished with a pair of drawers kept in the lodge for the use of candidates. The candidate is then blindfolded, his left foot bare, his right in a slipper, his left breast and arm naked, and a rope called a Cable-tow round his neck. . ."
(Freemasonry Exposed, page 18)
18. Both Mormons and Masons use an apron.
Mormons
Masons
"Adam (Turning to the audience) — 'In your bundles brethren and sisters, you will each find an apron, you will now put it on.' "
(Temple Mormonism, page 17) "The Master returns to his seat while the Wardens are examining the candidate, and gets a lambskin or white apron, presents it to the candidate, and observes, 'Brother, I now present you witha lambskin or white apron. It is an emblem of innocence, and the badge of a Mason. . ."
(Freemasonry Exposed, page 24)
19. In one of the higher degrees the Masons anoint the candidate. This is somewhat similar to the anointing ceremony in the Mormon Temple ritual.
Mormons
Masons
"As the candidate is washed, the officiant hurries through the lustration ritual. . . the candidate is passed on to another attendant and is anointed with oil. The oil is very definitely applied to the various organs of his body. The pronouncements used in this ceremony are much the same as those used in the lustration ritual."
(Temple Mormonism, page 15) "Master orders the basin of perfumed water and a clean napkin to be brought to him, and directs candidate to wash his hands, which he does. . . .
"Master takes a box of perfumed ointment and anoints candidate on his head, eye, mouth, heart, the tip of his right ear, hand, and foot, and says—You are now, my dear brother, received a member of our society; . . ."
(Richardson's Monitor of Free-Masonry, page 167)
20. Both Mormons and Masons give what they call a "new name" to the candidate.
Mormons
Masons
"With these garments I give you a new name which is never to be divulged to anyone. The name I shall give you is ______.' "
(Temple Mormonism, page 15) "I also present you with a new name; it is CAUTION; . . ."
(Freemasonry Exposed, page 25)
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21. In the Mormon Temple ceremony the candidate cannot pass through the veil until he has as given certain signs and words. In the Royal Arch Degree the Masons use veils.
Mormons
Masons
"The candidate is now taken to one of the openings between the pillars by one of the Temple workers, who gives three raps with a mallet on the pillar. The Lord parts the veil slightly and asks what is wanted.
"Temple Worker—'The man Adam having been true and faithful in all things now desires to converse with the Lord through the veil.'
"Lord—'See that his garments are properly marked, present him at the veil, and his request shall be granted.'
"Attendants or Temple workers prompt the candidate in his answers and grips. . . .
"The Endowee is then taken to the opening by the attendant, who gives three more raps with the mallet.
"Lord—'What is wanted?'
"Attendant—'Adam, having conversed with the Lord through the veil, now desires to enter his presence.'
"Lord—'Admit him.'
"As he says this he extends his hand and welcomes the candidate into the Glory room."
(Temple Mormonism, page 22) "Principal Sojourner—Companions, we will pass on, and make and alarm at the Third Veil. [Stamps nine times.]
"Master of the Third Veil—Who comes there? Who dare approach this Third Veil of our sacred Tabernacle?
"Principal Sojourner—Three weary sojourners from Babylon, who have come to assist in the rebuilding of the house of the Lord, without the hope of fee or reward.
"Master of Third Veil—How do you expect to enter?
"Principal Sojourner—By the words, sign, and word of exhortation of the Master of the Second Veil.
"Master of Third Veil—Give them.
"Principal Sojourner—Shem, Japeth and Adoniram. [Thrusts his hand into his bosom as Master of Second Veil had done.]
"Master of Third Veil—They are right. You can enter the Third Veil.
"The candidates enter."
(Richardson's Monitor of Free-Masonry, pages 76-77)
22. In the Mormon Temple ceremony a man represents Adam. The Masons also have a man who personates Adam in the degree of "Knight of the Sun."
Mormons
Masons
"Elohim—. . . 'This man who is now being operated upon is Michael. . . When he awakes he. . . will be known as Adam.' "
(Temple Mormonism, page 16) "Thrice Puissant Grand Master, representing Father Adam, is stationed in the east."
(Richardson's Monitor of Free-Masonry, page 185)
23. In the Mormon Temple ceremony a man represents God. In the Mason's Royal Arch Degree a man "personates the Deity."
Mormons
Masons
"When all is quiet, a man dressed in white flannels, representing Elohim, come from behind the curtain. . ."
(Temple Mormonism, page 15) "One of the members now personates the Deity, behind the bush, and calls out Moses! Moses!"
(Richardson's Monitor of Free-Masonry, page 73)
24. Both the Mormons and the Masons consider the square and the compass to be extremely important. The marks of the square and the compass appear on the Mormon Temple garments and on the veil.
Mormons
Masons
"We now have the veil explained to us. We are told that it represents the veil of the temple. The marks are the same as those on the garments—the compass on the left and the square on the right side."
(Temple Mormonism, page 22) ". . .the three great lights in Masonry are the Holy Bible, Square and Compass. . . . the Square, to square our actions, and the Compass to keep us in due bounds with all mankind."
(Freemasonry Exposed, page 22-23)
Even a Mormon writer, E. Cecil McGavin, is willing to admit that the "square and the compass" appear on Mormon Temple clothing:
"It is universally known that Mormon temple clothing contain certain marks of the priesthood, including the SQUARE AND COMPASS." (Mormonism and Masonry, page 72)
25. In the Masonic ritual the point of the compass is pressed against the left breast of the candidate. The Mormon temple garment has the mark of the compass on the left breast.
Mormons
Masons
"The marks are the same as those on the garments—the compass on the left. . ."
(Temple Mormonism, page 22) "The candidate then enters, the Senior Deacon at the same time pressing his naked left breast with the point of the compass, . . ."
(Freemasonry Exposed, page 19)
26. The angle of the square is pressed against the right breast in the Masonic ritual. The mark of the square appears on the right breast of the Mormon Temple garment.
Mormons
Masons
". . . the square on the right side, . . ."
(Temple Mormonism, page 22) "As he enters, the angle of the square is pressed hard against his naked right breast, . . ."
(Freemasonry Exposed, page 50)
<<page 163>>
27. A mallet is used by both the Masons and the Mormons in their ceremonies.
Mormons
Masons
". . .one of the Temple workers, . . . gives three raps with a mallet. . ."
(Temple Mormonism, page 22) ". . . he gives a rap with the common gavelor mallet, . . ."
(Freemasonry Exposed, page 11)
Other parallels between the Mormon Temple ceremony and the Masonic ritual could be shown, but these should be sufficient to convince the reader that Joseph Smith borrowed from the Masons when he established the endowment ceremony.
In 1934 Anthony W. Ivins, who was a member of the First Presidency of the Mormon Church, wrote a book entitled, "The Relationship of Mormonism and Freemasonry." On page 89 of this book, the following statement appears:
"Whether there are resemblances between the ordinances administered in the temples of the Church and those administered in Masonic temples, the writer does not know. He has made NO EFFORT TO FIND OUT. It is NOT his business to know. While there are many Masons who are members of the Church, he has not at any time asked one of them for information, nor has any one of them ever proffered it. He has read the criticism of no writer who has written on the subject, his limited knowledge has been derived from books written by recognized Masonic authorities. Were he in possession of knowledge of ceremonies regarded as private and sacred by Masons his respect for the men who are connected with the order would seal his lips. . . . the Church of Jesus Christ of Latter-day Saints was NOT influenced by Masonry, either in its doctrines, organization, or the bringing forth of the Book of Mormon." (The Relationship of "Mormonism" and Freemasonry, page 89)
We feel that Anthony W. Ivins' own statement shows that he was not qualified to write a book concerning "The Relationship of 'Mormonism' and Freemasonry" If he "made no effort to find out" what went on in the Masonic ceremonies, how could he know that Mormonism "was not influenced by Masonry"?
The Mormon writer E. Cecil McGavin has written a book which is far better than that written by Anthony W. Ivins. Although we cannot agree with many of his conclusions, we feel that he has compiled a great deal of material that is relevant to the subject. Mr. McGavin is even willing to admit that there are some similarities between Mormonism and Masonry:
"Numerous, indeed, were the early references to the Temple ritual in the sermons and writings of Joseph Smith. Though a few rudimental principles may have been similar to the Masonic ritual, he opened a vast, new field of wisdom that had certainly been 'hidden for generations.' " (Mormonism and Masonry, page 148)
On pages 196-197 of the same book, E. Cecil McGavin states:
"THE MORMONS, the American Indians, the ancient Essenes, and the early Druids are not the only ones who have 'MASONIC' symbols and PRACTICES IN THEIR RITUALS. . . .
"The Odd Fellows and other fraternal orders have their SECRET SIGNS, GRIPS, TOKENS, AND PASSWORDS. The Masons certainly have no monopoly on that vast field of ritual and symbolism that arose during the childhood of the human race and spread into all countries. . . .
"It is EVIDENT that the MASONIC ritual embraces a few features that RESEMBLE the rudimental ceremonies of the TEMPLE ENDOWMENT, yet these few points of similarity are largely restricted to the rituals pertaining to the Aaronic priesthood." (Mormonism and Masonsry, p. 196-197)
In the preface to the same book, Mr. McGavin stated:
"Masons who visit the Temple Block in Salt Lake City are impressed by what they call the Masonic emblems displayed on the outside of the MORMON TEMPLE.
"YES, THE 'MASONIC EMBLEMS' ARE DISPLAYED ON THE WALLS OF THE TEMPLE—the sun, moon, and stars, 'Holiness to the Lord,' the two right hands clasped in fellowship, the All-seeing eye, Alpha and Omega, and the beehive. Masonic writers tell us the Mormon Temple ritual and their own are slightly similar in some respects.
"Without any apologies we frankly admit that there may be SOME TRUTH IN THESE STATEMENTS.
"Yes, the public is entitled to an explanation of these mysteries and coincidences."
The Mormon Apostle John A. Widtsoe made this comment:
"Fourth, THAT THERE ARE SIMILARITIES IN THE SERVICE OF THE TEMPLE AND SOME SECRET ORGANIZATIONS MAY BE TRUE." (Evidences and Reconciliations, 3 Volumes in 1, p. 112)
The Mormon historian B. H. Roberts gave the following testimony regarding the Temple ceremony in the "Reed Smoot Case":
"The CHAIRMAN. The obligations and covenants, whatever they are, then, you are not at liberty to disclose?
"Mr. ROBERTS. No, sir. I would be led to regard those obligations as similar to those who perhaps have passed through MASONIC FRATERNITIES, OR ARE MEMBERS OF MASONIC FRATERNlTIES.
"The CHAIRMAN. Then your church organization in that particular is a sort of MASONIC FRATERNITY?
<<page 164>>
"Mr. ROBERTS. IT IS ANALOGOUS, perhaps, in some of its features." (Reed Smoot Case, Vol. 1, page 741)
Dr. Hugh Nibley, of the Brigham Young University, has made this statement concerning Mormonism and Masonry:
"Among the first to engage in the Latter-day Temple work were many members of the Masons, a society that 'is not, and does not profess to be, a religion,' but whose rites present UNMISTAKABLE PARALLELS TO THOSE OF THE TEMPLE. Yet, like the Indians, those men experienced only an expansion of understanding." (What Is a Temple, Brigham Young University Press, 1968, page 247)
In footnote 71 on page 248 of the same work. Dr. Nibley stated:
"Pending the exhaustive study that the subject deserves, we will only say here, that an extensive reading of Masonic and Mormon teachings and history should make it clear to any reader that the former is theshadow, the latter the substance. The one is literal, the other allegorical."
Since many members of the Mormon Church were Masons and were familiar with its ritual, Joseph Smith must have realized that he might be accused of stealing the ceremonies from Masonry. In what was apparently, a move to offset this criticism, Joseph Smith claimed that Masonry once had the true endowment and that it had become corrupted through the passage of time. E. Cecil McGavin gives us this information:
"In the diary of Benjamin F. Johnson, an intimate friend and associate of Joseph Smith, it is recorded that 'Joseph told me that Freemasonry was the APOSTATE ENDOWMENT, as sectarian religion was the apostate religion.' Elder Heber C. Kimball, who had been a Mason for many years, related that after Joseph Smith became a Mason, he explained to his brethren that MASONRY HAD BEEN TAKEN FROM THE PRIESTHOOD." (Mormonism and Masonry, page 199)
The last part of McGavin's information may have come from Heber C. Kimball's daughter, for she stated that "The Prophet Joseph after becoming a Mason said that Masonry had been taken from the Priesthood." (Woman's Exponent, Vol. 12, page 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, p. 99)
In trying to explain why their Temple ritual resembles that of the Masons, some Mormons claim that the endowment was given in Solomon's Temple and that the Masons preserved part of the ceremony. The Mormon Apostle Melvin J. Ballard has been quoted as saying the following:
" 'Modern Masonry is a fragmentary presentation of the ancient order established by King Solomon, From whom it is said to have been handed down through the centuries.
" 'Frequent assertion that some details of the Mormon Temple ordinances resemble Masonic rites, led him to refer to this subject.' the speaker declared, and he added, 'that he was not sorry there was such a similarity, because of the fact that the ordinances and rites revealed to Joseph Smith constituted a reintroduction upon the earth of the divine plan inaugurated in the Temple of Solomon in ancient days.' . . .
" 'Masonry is an apostasy from the ancient early order, just as so-called Christianity is an apostasy from the true Church of Christ.' " (The Salt Lake Herald, Dec. 29, 1919, as quoted in Mormonism and Masonry, by S.H. Goodwin, p. 49-50)
The Mormon writer E. Cecil McGavin states:
"Yes, there may be some similarities in the rituals of the Mormons and the Masons, but those few likenesses in a vast realm of ritual cannot be explained by the fact that Joseph Smith attended a few meetings of the Masonic fraternity. In the light of the evidence supplied by Masonic historians, the conclusion is forced upon us that some of the features of the ritual once administered in Solomon's Temple have persisted in Masonry. . . .
"Since some of the Masonic ritual has descended from Solomon's time, altered and corrupted by the passing centuries, should one be surprised to find a few similarities when the Temple ritual is again established? . . .
"If the facts were available and the original sources extant, it would doubtless be apparent that everything in the ritual of the Mormons that the Masons say was taken from their ceremonies, dates back to Solomon's time." (Mormonism and Masonry, p. 192-194)
William J. Whalen has made these comments in rebuttal to E. Cecil McGavin's statements:
"McGavin accepts the most fanciful claims to antiquity put forth by such discredited Masonic on historians as Mackey, Anderson and Oliver. These early Masonic writers were wont to claim Solomon, Adam, and most of the upright men of the Old Testament as early lodge brothers. Modern Masonic historians date the origin of the lodge in the early eighteenth century and recognize that these pioneer speculative Masons simply adopted the story of the building of Solomon's temple as a dramatic background for their initiations. Fred L. Pick and G. Norman Knight in their Pocket History of Freemasonryadmit:
"Up to the present time, no even plausible theory of the 'origin' of the Freemasons has been put forward. The reason for this is probably that the Craft, as we know it, originated among the Operative Masons of Britain. No doubt it incorporated from the earliest times shreds of ritual, folk-lore and even occult elements of time-immemorial antiquity. But it is almost certainly a British product and of British origin.
<<page 165>>
"A few elements in modern Masonry here and there can be traced to the medieval guilds of working masons, but no one with a scholarly reputation would try to maintain that the degree system as it is worked now—and as it was worked in Nauvoo in 1842—could have possibly been derived from Solomonic rites." (The Latter-day Saints in the Modern Day World, New York, 1964, p. 203-204)
While some Mormon writers claim that Masonry dates back to the time of Solomon, Anthony W. Ivins, who was a member of the First Presidency of the Church, made this statement:
"As stated, the foregoing definitely proves that the origin of Freemasonry is shrouded in mystery, that the origin of the craft is based largely upon legends which are not authenticated by reliable evidence. If true, they take us back to the idolatrous worship and pagan practices of Egypt, Greece, and other semi-heathen nations of antiquity." (The Relationship of "Mormonism" and Freemasonry, p. 15)
ONLY ONE EXPLANATION
We feel that there is only one logical explanation for the many parallels between the Temple ceremony and Masonry, and that is that Joseph Smith borrowed from the Masons. The reader should remember that it was onMarch 16, 1842, that Joseph Smith stated: "I was with the MASONIC LODGE and rose to the sublime degree." (History of the Church, Vol. 4. p. 552) Less than two months later (May 4, 1842), Joseph Smith introduced the Temple endowment ceremony. According to his own statement, it was in the SAME ROOM "where the Masonic fraternity meet occasionally":
"Wednesday, 4.— I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the MASONIC fraternity meet occasionally for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood,attending to WASHINGS, ANOINTINGS, ENDOWMENTS and the communication OF KEYS, pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, . . ." (History of the Church, Vol. 5, pages 1-2)
The Mormon historian B. H. Roberts stated:
"A photogravure of the 'brick store' in the upper story of which were instituted these sacred ceremonies accompanies this chapter. In addition to its use as a 'temple' it was also the place of meetingfor the Nauvoo Lodge of FREE MASONS." (Comprehensive History of the Church, Vol. 2, p. 135-136)
One woman who was questioned concerning the Temple ceremony gave this testimony:
"A.—. . . I said I received endowments in Nauvoo, IN THE MASONIC HALL, I rather think it was. Yes. sir, I think that was where it was. All the ceremony was performed in the MASONIC HALL. THE WASHING WAS DONE IN THE MASONIC HALL, AND THE ANOINTING WITH OIL.
"Q.—What furniture was in the Masonic Hall at the time the endowment ceremony was performed?
"A.—Well, now, if you are expecting me to tell you all about the particulars of what was there in the way of furniture and what was done there, you must not expect me to do it any more than you would expect a Mason or an Odd Fellow or any other member of a SECRET SOCIETY TO REVEAL THE SECRETS OF THEIR ORDER; . . ." (Temple Lot Case, pages 353-354)
Wilford Woodruff, the fourth President of the Mormon Church, testified:
"I do not say there were any washings in the Masonic Temple, but there were meetings held in the MASONIC TEMPLE. THERE WERE CERTAIN ORDINANCES PERFORMED THERE AT THE START, BECAUSE THERE WAS NO TEMPLE BUILT AT THAT TIME." (Temple Lot Case, page 299)
With this very close connection between Mormonism and Masonry, it is almost impossible to believe that Joseph Smith did not borrow from Masonry in establishing the Temple ceremony. E. Cecil McGavin, however, argues that Joseph Smith did not take an active part in Masonry, and therefore he could not have used Masonry to build up the Temple ritual:
"Whenever Joseph Smith spoke to his brethren about this subject, he was talking to members of the Masonic fraternity, hundreds of whom were active workers in the lodge, yet he never attended more than six meetings of the lodge after receiving the third degree of Masonry on March 16, 1842. He never took an active part in the fraternity and never received a higher degree than that conferred upon him by Grand Master Jonas at the time the Nauvoo lodge was installed.
"It is sheer presumption to maintain that the signs, tokens, keys, and blessings of the Temple ritual, that he frequently spoke about, were to be taken from Masonry." (Mormonism and Masonry, page 135)
We feel that Joseph Smith probably had some knowledge of Masonry long before he joined the fraternity. Many of his close associates were Masons. The Mormon Apostle Heber C. Kimball was one of Joseph Smith's best friends. According to his daughter, Helen Mar Kimball, he joined the Masons in 1823:
<<page 166>>
"It was in 1823 when he received the three first degrees of Masonry in the lodge at Victor Flats, Ontario Co., New York, and in 1824, previous to receiving all of the rights up to the Royal Arch Masons, the Morgan affair broke out and the Masonic Hall in Canandaigua was burned by anti-Masons, and all their records consumed. . . . 'Not as many as three of us,' father says, 'could meet together, unless in secret, without being mobbed. I have been driven from my houses and possessions with many of my brethren belonging to that fraternity five times, by mobs led by some of their leading men. . . I have been as true as an angel from the heavens to the covenants I made in the lodge at Victor. . . . I wish that all men were Masons and would live up to their profession, then the world would be in a much better state than it is now.' " (Woman's Exponent, XII, 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 99)
Hyrum Smith, Joseph's brother, was also a member of the Masonic fraternity. Theodore Schroeder stated:
"At the time of writing the Book of Mormon, Hyrum Smith a brother and co-conspirator of Joseph Smith was already a mason, as also were Heber Kimball and others of the neighborhood who becameleading Mormons." (Authorship of the Book of Mormon, reprinted from the American Journal of Psychology, Vol. 30, p. 66-72, January, 1919)
The Mormon writer Pearson H. Corbett confirms the fact that Hyrum Smith was a Mason in New York:
"Hyrum Smith received his first three degrees of Masonry in Ontario County, N.Y." (Hyrum Smith—Patriarch, Salt Lake City, 1963, page 269)
Joseph Smith could have learned about Masonry from either his brother or Heber C. Kimball. The Mormon publisher W.W. Phelps was another man who could have taught Joseph Smith a great deal about Masonry. According to Goodwin, Phelps was "a renouncing Mason of the anti-Masonic period and for a time, at least, a bitter foe of the Fraternity." (Mormonism and Masonry, page 14)
Joseph Smith probably became well informed concerning Masonry through the newspapers published in his area. The Wayne Sentinel contained a great deal about Masonry, and the Palmyra Freeman was regarded as an anti-Masonic newspaper. William J. Whalen made this interesting observation:
"No doubt young Joe Smith witnessed the presentation of burlesque Masonic ceremonies at anti-Masonic rallies near his home. If he did not enjoy such spectacles or hear exposes of Masonic initiations, he would have been one of the few people in that part of New York State to have escaped the pervasive influence of the anti-Masonic movement." (The Latter-day Saints in the Modern Day World, pages 195-196)
S. H. Goodwin stated:
". . .he lived in the very heart of the region affected by the anti-Masonic excitement, 1826-1830; he was familiar with exposes widely distributed at that time; undoubtedly he, with his neighbors, had often seen 'renouncing Masons' present at great public gatherings what was alleged to be all of the Masonic degrees; beyond question, he frequently attended mass meetings where the speakers vied with each other in depicting the blackness of the Masonic institution, and rehearsing portions of the work, and also, beyond doubt, he joined others in discussing the one topic of community gossip and interest." (Mormonism and Masonry, page 38)
On page 51 of the same book, we find this statement:
"The writer. . . holds that in 'Aditional Studies in Mormonism and Masonry' are indicated the circumstances under which Joseph Smith—in common with thousands of other profanes—acquired a knowledge of what purported to be the Masonic ritual, as it was repeatedly exemplified in public gatherings by renouncing Masons during the Anti-Masonic furore, beginning in 1826—a year before the prophet is alleged to have received the 'golden plates.' And be it remembered, Joseph Smith lived within a few miles of the center of that excitement. And further, there were exposes and innumerable pamphlets and other printed matter dealing with this subject that were widely distributed in New York and adjoining states."
The reader will remember that William Morgan's expose of Masonry was published in Batavia, New York, in 1827. Joseph Smith could have learned a great deal about the Masonic ritual from this book. We know now that Heber C. Kimball had a copy of it, for his own daughter stated: "I remember once, when but a young girl, of getting a glimpse of the outside of the Morgan's book exposing Masonry, but which my father always kept locked up." (Woman's Exponent, XII, 126, as quoted in Mormonism and Masonry, by E. Cecil McGavin, page 99)
It is interesting to note that Morgan's widow became a member of the Mormon Church and lived in Nauvoo. Heber C. Kimball's daughter stated: "In Nauvoo I was acquainted with the widow and daughter of Morgan who exposed Masonry." Fawn Brodie states:
"The most famous woman in the church was William Morgan's widow, Lucinda, now married to George W. Harris, one of Joseph's key men, and incidentally a Mason of high rank." (No Man Knows My History, page 301)
Strange as it may seem, Morgan's widow later became one of Joseph Smith's wives. Andrew Jenson, who was the Assistant LDS Church Historian, stated that she was "one of the first women sealed to the Prophet Joseph." (Historical Record, Vol. VI, page 233)
<<page 167>>
EMBARRASSING QUESTIONS
The Mormon leaders find themselves faced with several embarrassing questions regarding the Temple ritual and Masonry. Many members of the Church wonder how they can believe in a secret Temple ritual, when the Book of Mormon condemns all secret societies, bands and oaths. In fact, it plainly states that "the Lord worketh NOT in secret combinations, . . ." (Ether 8:19)
Then, too, there is the question of why Joseph Smith would become a Mason. Besides all of the statements in the Book of Mormon which condemn secret societies, the reader will remember that Joseph Smith joined four others in stating:
"We further, caution our brethren, against the impropriety of the organization of bands or companies, by covenant, oaths, penalties, or secresies, . . . pure friendship, always becomes weakened, the very moment you undertake to make it stronger by penal oaths and secrecy." (Times and Seasons, Vol. 1, page 133)
Benjamin F. Johnson claims that Joseph Smith told him that "Freemasonry was the APOSTATE ENDOWMENT." Why would Joseph Smith join an organization that was in a state of apostasy?
The Mormon leaders now claim that it is not right for members of the Church to join the Masons or other secret societies. Anthony W. Ivins, who was a member of the First Presidency, made this statement:
"The Mormon Church has no quarrel with Free Masonry or any other organization which is formed for a righteous purpose. It advises its members to refrain from identifying themselves with any secret, oath-bound society. . . . It is difficult to serve two masters and do justice to both. (The Relationship of "Mormonism" and Freemasonry, page 8)
Joseph F. Smith, who became the sixth President of the Mormon Church, made this statement in 1900:
"We have passed a resolution that men who are identified with these secret organizations shall NOT be preferred as bishops, or sought for as counselors; the same when it comes to selecting M.I.A. officers. The men who have done this have disqualified themselves and are NOT FIT to hold these offices." (Provo Enquiror, November 12, 1900, as quoted in Mormonism and Masonry, by S.H. Goodwin, page 76)
The Mormon Apostle John A. Widtsoe stated:
"The activities of the Church, in all departments, are sacred, not secret.
"This point of view makes it difficult for Latter-day Saints to look with favor upon secret, oathbound societies. The words of the Prophet Joseph Smith are sufficient answer to the question: (Note especially the last sentence.)
"And again, I would further suggest the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies; . . . Pure friendship always becomes weakened that very moment you undertake to make it stronger by penal oaths and secrecy (Teachings of the Prophet Joseph Smith, p. 146).
"Many secret organizations may be actuated by high ideals. None, however, can transcend the ideals of the gospel of Jesus Christ. Therefore, from the point of view of encouraging people to walk uprightly they would seem unnecessary. . . . Sometimes they cause loss of interest in Church duties, for no one can serve two masters with equal interest. . . . Divided allegiance is always unsatisfactory and often dangerous." (Evidences and Reconciliations, pages 213-214)
It is interesting to note that the same Apostle who made these statements against secret societies had to turn right around and write a chapter entitled, "Why Did Joseph Smith Become a Mason?" He claimed that Joseph Smith joined the Masons to win friends among "the prominent and influential men of the state" so that the Church would not be persecuted, but he had to admit that "The attempt to win sufficient friends through Masonry to stop persecution failed." (Evidences and Reconciliations, Vol. 3, pages 114-117)
The reader will note that the Apostle Widtsoe has cited Joseph Smith's words about "the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies" to use against secret societies. We feel that these same words could be used against the Temple ceremony. The Apostle Widtsoe, however, maintains that "the temple endowment is NOT secret. All who meet the requirements for entrance to the temple may enjoy it." (Evidences and Reconciliations, Vol. 3, page 24) The Apostle Widtsoe's reasoning with regard to this matter is very poor. All secret-societies allow their OWN members to participate in their ritual. The Mormon Temple ceremony is kept secret from outsiders, and, after all, isn't this what makes a secret society? Furthermore, members of the Mormon Church who have Negro blood are not allowed to take their endowments , even though they can meet all of the other requirments for entrance into the Temple. [Web-editor: This changed after 1978 when a "revelation" was supposedly given giving blacks the priesthood. See#39 Messenger] Many members of the Church maintain that the Temple ceremonies are sacred and not secret. The Mormons, of course, have a right to believe that their ceremonies are sacred, but this does not excuse the fact that they are secret. They are just as secret as the ceremonies of any other secret society. We once heard a guide on Temple Square tell the people that the reason they couldn't go into the Temple was that soon everyone would want to go in, and they would not be able to perform their ceremonies with such a crowd coming and going through the Temple. This seemed to satisfy the people, but it was far from the truth. If the guide had been telling the truth, the Church would be willing to make films of the Temple ceremonies so that the people could see them without disturbing the work.
<<page 168>>
They could not do this, of course, for the very nature of the ritual would prohibit such a production. In one part of the ceremony we read (see page 129 of this volume):
". . .we desire to impress upon your minds the sacred character of the First Token of the Aaronic Priesthood, with its accompanying name, sign and penalty, together with that of all the other Tokens of the Holy Priesthood, . . . They are most sacred and are guarded by solemn covenants and obligations OF SECRECY to the effect that under no condition, even at the peril of your life, will you ever divulge them except at a certain place that will be shown you hereafter. The representation of the penalties indicates different ways in which life may be taken."
From this it is obvious that the Temple ritual is a secret, and John A. Widtsoe's statement that "the temple endowment is not secret" is completely false.
CONCLUSION
Briefly summarized, the connection between Mormonism and Masonry is as follows:
Both Mormonism and Masonry have secret ceremonies that are performed in secret temples.
The 'Masonic emblems' are displayed on the walls of the Mormon Temple.
The Mormon Temple ritual is similar in many respects to that used by the Masons.
JOSEPH SMITH and many of the most prominent members of the Mormon Church were also members of the Masonic Lodge.
Temple ceremonies were actually performed in the Masonic Hall.
