MAWashingtonArmy
Contents
WASHINGTON (ARMY) LODGE
Location: Travelling Army Lodge
Chartered By: Joseph Webb
Charter Date: 10/16/1779
Precedence Date: 10/16/1779
Current Status: unknown; lapsed.
NOTES
FROM MOORE'S FREEMASON'S MONTHLY, 1844
According to Moore's Freemason's Monthly, Vol. III, No. 5, March, 1844, Page 162:
"In 1779, a Charter was granted by the Massachusetts Grand Lodge to Gen. John Patterson, Col. Benjamin Tupper, and Major William Hull, to hold a travelling Lodge in the American Army, called Washington Lodge."
Col. John Brooks was Governor of Massachusetts 1816-1823.
FROM WOODBURY ADDRESS, 1877
See Extract from Address by C. L. Woodbury, 1877; members included Capt. Benjamin Warren; Proceedings, Page 1877-65.
FROM ADDRESS BY GRAND MASTER HOWLAND, 1886
From Proceedings, Page 1886-88:
Washington Lodge, No. 10, a travelling Lodge in the Revolutionary Army, was erected Nov. 11, 1779, at West Point, N.Y. In the charter John Patterson was designated as Wor. Master, who first appointed Benjamin Tupper Senior Warden of the Lodge and he was installed by Jonathan Heart, Grand Master by proxy. Col. Benjamin Topper is named on the return of Washington Lodge, No. 10, at West Point, December 8, 1779, as its Senior Warden, and is given as a member on the returns of June 1, 1780, and July 18, 1782.
PAST MASTERS
- John Patterson, 1776
- Col. John Brooks, 1780, 1781
ADDRESS, MAY 4, 1780
My ardent zeal for the cause of Masonry — the painful thought of declining anything that might have the least tendency to promote it — and consciousness that my Brethren are possessed of that candid charity which covers a multitude of faults, have at length prevailed over every impediment, and enabled me to forget my inabilities, so far as to attempt a compliance with the honorary injunction of this Lodge.
The great author of nature has wisely formed a wondrous scale of beings, widely to extend the emanations of His goodness. He has created man and placed him in a state of trial, with every tender, social affection in his nature, and has vouchsafed to him a ray of his wisdom to direct in what manner to exercise these contending dispositions, and to compass them with such limits as might be most conducive to the honor of the giver, and the mutual benefit of mankind. Hence the origin of the Masonic Society.
To preserve the value of this inestimable gift of heaven, it was found necessary to circumscribe it within the sacred environs of secrecy. Secrecy has ever been deemed a virtue. The Athenians had such a regard for friendship and secrecy, that while at war with Philip, they suffered a sealed letter from that King to Olympias, his wife, to pass unopened: alleging that these rights were sacred, and ought to be respected, even among enemies. The mystical ceremonies of the annual feast of Eleusis, were also held sacred by that civilized republic — they deemed it a capital crime to divulge the secret mysteries thereof; — and whenever any one was base enough to violate his secret, he was avoided as a wretch accursed and excommunicated.
But we need look no farther than the sacred pages of our rule of faith, to prove that friendship and secrecy are inseparably connected. It is there enjoined— "When thou dost alms let not thy left hand know what thy right hand doth, that thine alms may be in secret." And our wise master builder observes, that none but "a tale-bearer revealeth secrets," while "he who is of a faithful heart concealeth the matter."
Although secrecy is essential to the very existence of Masonry, yet there is another virtue still more essential, greater than faith or hope, and is the principal pillar of our society; namely, Charity. For though we "understand all mysteries, and all knowledge and have not charity, we are nothing," and even "though we bestow all our goods to feed the poor, and have not charity, it profiteth nothing." For "Charity," says another, " is a virtue of the heart and not of the hands. Gifts and alms are only the expressions, not the essence of this virtue. A man may bestow great sums on the poor and indigent, without being charitable; and he may be charitable when he is not able to bestow any thing." But when this amiable virtue is happily united with eminent abilities, it seems to raise the possessor above the rank of human nature, and makes him approach, in some measure, to the divine!
Our Grand Architect, while tabernacling in humanity, frequently inculcated this godlike virtue. The Samaritan, who had compassion on him who, by the merciless hand of thieves, was stripped, wounded and left half dead — pouring in oil and wine, and imparting his substance to his necessities, stands justified in the sacred volumes of the gospel: while the priest and the Levite, however zealous in the formal ceremonies of religion, are reproached with neglecting such a heart-moving object of mercy — with just looking at him —shutting their bowels of compassion, and passing another way.
The patient man of the East, in justifying himself before his three Brethren, dwells largely on the virtue of charity. "If," says he, "I have withheld the poor from their desire, or have caused the eyes of the widow to fail : or have eaten any morsel myself alone, and the fatherless have not eaten thereof: if I have seen any perish for want of clothing, or any poor without covering; if his loyns have not blessed me, and if he were not warmed with the fleece of my sheep:— then let my arm fall from my shoulder blade, and mine arm be broken from the bone!"
To carry the matter still further — we are assured by the revelation of our greater light, that this virtue will be eminently rewarded in the future stale; when it shall be announced — "Come ye blessed, and inherit the kingdom, — for I was an hungered, and ye gave me meat, — thirsty, and ye gave me drink — a stranger, and ye took me in, — sick and in prison, and ye ministered unto me. For verily, I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me."
But were there no positive command which enjoined the practice of this virtue, or any recompense laid up for it hereafter, a generous mind would indulge it for the natural gratification which accompanies such a mutual reciprocity of endearing passions. On the one hand, the most refined satisfaction — and on the other, a heart-swelling gratification, too big for utterance. 'Tis here
"The conscious heart of charity is warm,
And her wide wish benevolence dilates;
The social tears arise, the social sigh;
And into clear perfection, gradual bliss.
Repining still, the social passions work."
And what philosophic truths can be more engaging to the human mind than these, which represent virtue in all her genuine, and most endearing charms! The dismal dress falls off, with which superstition had covered it; and nothing appears but gentleness, humanity, and beneficence. Its composite beauty, like that of a well proportioned pillar, is not conspicuous in any of its members, or abstracted parts, but results from the whole, when that complicated figure is presented to an intelligent mind, susceptible of these finer sensations. This swell of harmony expands our bosoms, refines our ideas, and makes us partake of the divine pleasures of conscious virtue.
And here the attempt would be needless, to endeavor to increase the radiant lustre of virtue, or the abhorrent deformity of vice, by holding up the striking contrast of profaneness, — intemperance, — debauchery — or any other species of immorality;—these being in themselves so contrary to the very nature and true principles of Masonry, that no one who professes this science, can, with the least degree of consistency, live in the practice of any of them.
Let us then, my Brethren, walk worthy of our ancient and honorable profession. Let us cast off the works of darkness and put on the whole armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, in chambering and wantonness — strife or envying ;—but in sobriety, temperance, gentleness, meekness — and, above all, in fervent charity among ourselves, for charity shall cover a multitude of sins. Let us generously extend this mantle to the faults of a Brother—forgiving him until seventy times seven. Let us be kindly affectionate one towards another, with brotherly love — in honor preferring one another. Let love be without dissimulation—distributing to the necessities of a Brother — given to hospitality.
And when we shall have arrived at the summit of perfection here, may we in due time be transferred to the Lodge ineffable, which is built on high, whose length and breadth is the immensity of space, and which shall not be closed through the boundless existence of eternity — where nothing shall enter that is impure; — where friendship and gratitude shall be refined into the present extacies, and every social affection of the sou! attuned to; the most perfect harmony — where there will be no need of the sun or the moon; for the Builder Himself shall be the light thereof.
HISTORY
NORTHERN LIGHT, APRIL 1971
From Northern Light Magazine, Vol. II, No. 2, April 1971, Page 15:
WASHINGTON'S LODGE:
First to Bear the Name
June 24, 1779 was a great day at West Point. American Union Lodge observed the Feast of St. John the Baptist with a celebration for which no less than 107 of the Craft "paid their club."
General George Washington, who with his "family" or staff was a guest, appeared in public in the character of a Freemason, thereby giving a great boost to the popularity of the fraternity among the officers of the Continental Army stationed in the vicinity.
American Union Lodge had been organized in the Connecticut Line during the siege of Boston early in 1776. During the first few months more than fifty Masons became members or had one or more degrees conferred upon them.
After evacuation of Boston by the British the Lodge moved to New York with the army and met regularly until the Red Coats landed on Long Island. During the battle that followed and at the later surrender of Fort Washington, so many of its officers were killed or made prisoners of war that the Lodge went dark. While at New York another ten had been initiated or advanced, and many visitors attended and are named on the record book.
During the winter of 1778-79, while the Connecticut brigade was quartered at Redding. American Union Lodge was revived and 30 Masons added to the roster.
In May the units which had spent the winter at Redding were marched to the vicinity of West Point. The Connecticut Line was stationed across the river at Nelson's Point.
After the public display on St. John's Day in June, and with no action developing on the field of battle, American Union continued to work intensively, making and advancing 27 initiates. Others who had been "made elsewhere" were passed and raised.
It became known that the Connecticut regiments were to be ordered to Morris-town, N.J., for the coming winter, the Massachusetts units remaining at West Point. This would leave the Massachusetts brethren without a Lodge unless something was done about it.
Accordingly, at a meeting of the Massachusetts Grand Lodge, "on special occasion." October 6. 1779, a charter was granted for a traveling Lodge with General John Paterson as Master, Colonel Benjamin Tupper and Major William Hull as the Wardens.
On November 11, 1779. "Washington's Lodge No. 10" was constituted and the officers installed by Jonathan Heart, deputized for the occasion. Heart has been called the best known Mason in the Continental army, as during his five years as Master of American Union Lodge, the several hundred members and visitors seldom saw anyone else in the East.
No minutes of Washington Lodge have survived, but from the scanty reports and membership rolls in the archives of the Grand Lodge of Massachusetts, it has been possible to reconstruct some of its history as the first Masonic Lodge to bear the name of the most illustrious American Freemason of all time. All the letters and reports extant were posted from West Point or Fishkill.
Pic of Kerem Lodge
Home of Kerem Lodge No. 1074, F. & A. M., chartered on June 13. 1927, which includes an outstanding Masonic Museum.
The site is at Temple Hill, Vails Gate, N.Y., just south of Newburgh.
Pic of Officers' Hut
Officers' hut such as used by Continental Army lodges.
After a busy winter. 1779-80, the Lodge reported 54 members, a later report listed 104. and when the final figures were tallied, the names of more than 250 Brethren appear as candidates, members, or visitors. Many were made and never affiliated, as that was not a requirement in those days. But visitors usually paid a four-fold fee the evenings they attended.
The minutes of American Union Lodge give us some sort of idea of how Washington Lodge may have carried on. During the flush times in 1779. the average attendance was 28. When the troops were on campaign or in the field the Lodge did not meet. In 1780 the average attendance fell to 12: in 1781 there were no meetings recorded, as there was fighting going on around New York City, and a long hike was made to Yorktown and victory. In 1782. between Yorktown and the final peace treaty, the attendance averaged 23. Now the consolidation of regiments and reduction in size of the Continental army took toll, for as early as July 1782. one-fifth of the names on the roster of Washington Lodge were noted as having died or left the service. In the few meetings of record during the early part of 1783. the average attendance in American Union dropped to a mere nine — three times three.
Meetings when there was degree work were usually held in the officers' quarters or where there was a convenient room which could be tiled. Just as often meetings were held in a "hutt" or tent. On occasions the "Assembly Room" of the cantonment was utilized, but that was also a place of resort for the common soldier. more or less like the recreation buildings in the training camps of recent wars.
As for the "Temple" itself, we know that the "new Public Building" was open for some use on January 29, 1783. On February 15. notice was given of the availability of the "new building for public worship." Officially it was an "assembly room" such as were constructed in most winter cantonments of the Continental army. "Temple" or "Temple of Virtue" was a name applied by the soldiers, probably facetiously, as they must have gone elsewhere for certain entertainment or amusement. The use of the word "Temple" to indicate a Masonic lodge hall or building came into use much later.
A drastic reduction of the army was made in January 1783. and the remnant of the Continental formations from the northern states were concentrated at West Point and the cantonment area at New Windsor. American Union was meeting with the Connecticut brigade at or near West Point. Washington Lodge met presumably at New Windsor, and somewhere in the vicinity Independent Roval Arch Lodge and St. Johns Military Lodge were meeting and working. It was from the former that those who were arched "in the army" are presumed to have received the Royal Arch degree.
It is disappointing not to find some evidence to support the tradition that Washington Lodge (or any other) ever met in th "Temple" at the New Windsor encampment, during the winter of 1782-83. There is no doubt that the Massachusetts regiments were there, but the several consolidations, reductions, and retirements had resulted in the return home of many members of the Lodge.
Since by inference Washington Lodge was active in March 1783. and since we know some Massachusetts regiments were then at the New Windsor Encampment, it cannot be doubted that the tradition of Masonic meetings in the "Temple" has some foundation in those facts. The new building of Kerem Lodge (1074) stands not far from the present replica "Temple." and has a Masonic Museum designed to perpetuate the memory of military lodges in the Revolutionary army.
Space in the Northern Light does not permit a longer story, but the reader who wishes more detail about Washington Lodge will find it in the Transactions of the American Lodge of Research, Volume IX. Number 2. on pages 250-281. All the archival material is printed in full, including the by-laws, and supplemented with a roster of 260 Masons named in the records, with biographical notes.
A history of American Union Lodge was published in 1934. the author being Ill.'. Charles S. Plumb, 33°. Grand Historian of Ohio. An annotated roster of 45( Masons whose names appear in the minute books of that Lodge from 1776 to 1783 may be found in the Transactions of the American Lodge of Research. Volume VI. Number 3, on pages 356-401.
OTHER BROTHERS
- John Brooks, Biography
- William Burley, Biography
- William Sizer, Biography
- Benjamin Tupper, Biography
