I have been reading the classic “Think and Grow Rich” by Napoleon Hill. If anyone is unfamiliar with this book, it is considered one of the first “self-help” books and it concerns itself with the power of belief and positive thought to achieve stated objectives in business and in personal life.

It was published in 1937 after the depression. It is basically a cataloging by the author of the personal paradigms and habits of successful men, researched and written at the behest of Andrew Carnegie. As a Brother, I almost immediately started drawing parallels between much of the book’s content and the subtle lessons revealed by Craft study.

The list of studied individuals reads like a whos-who of American industry and politics. Henry Ford, Carnegie, Wanamaker, Roosevelt, Rockefeller, Edison, Bell… the list is impressive.

After drawing the parallel between the book’s basic tenets and that of FreeMasonry, I started to wonder if it was directly masonic (without being named) and tried to look online to determine how many of the listed men were Masons.

The only list I could find was from an anti-masonic site:
http://www.illuminati-news.com/famous-freemasons.htm

This list contains many of the listed names from the book and marks them as Brothers, albeit the source being suspect.

So my question is this, is there a way for me to determine if the listed individuals were indeed Brothers? Even the author himself? I guess its largely semantic, as I’m going to continue reading the book through a Masonic filter regardless, I was just wondering if there was any validity to my assumption.

PS – If anti-masonic sites want to list Brothers with the intention of “exposing” some evilness within Masonry, it’d probably be smarter to NOT attempt that aim with a list of some of the most respected, intelligent, effective, world-changing people I’ve ever seen.

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The Genesis of Freemasonry – Interview with Dr David Harrison Part …

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Masonic Times: Dilma Rousseff: Freemasonry or not?

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“Freemasonry and the Fabric of America” by Lee Sherman Dreyfus …

Freemasonry is deeply entrenched in Jamaican society, enjoying support and patronage at every level. A spry 85 year old Jamaican Grand Officer sees his role in life as one of awe; to “advise, warn, encourage.” The ‘ancient’ is Jamaica’s Governor General, His Excellency Sir Howard Cooke. Prominent too among Jamaican Freemasons are members of the government and the opposition, the executive, the judiciary, the civil service, the Jamaica Defence Force and the Jamaica Constabulary.

Freemasonry in Jamaica is populated with men from every walk of life. Members are drawn from commerce, law, publishing, medicine, tourism and academia. Airline pilots, customs and immigration officers, coastguards, architects, engineers and quantity surveyors, builders and tradesmen range under the banners of the three constituions – those of the English (EC), Irish (IC) and the Scottish (SC). Better still, its Freemasons are well known and regarded highly by Jamaicans as a whole. The contrast with Freemasonry in England could not be greater.

Geography
An island in the Caribbean Sea, Jamaica is about the size and shape of the English county of Sussex. Jamaica is 140 miles east to west and 60 miles north to south. A spinal range of mountains divides north from south, with the bulk of Jamaicans living on the coastal fringes. Of a population of more than 2m, almost two thirds live in Greater Kingston on the alluvial Liguanea Plain.
Most of the Craft lodges belonging to three constitutions are found in Kingston and Spanish Town. Freemasonry is active in the other centres of population at Montego Bay, Mandeville, St Anne’s Bay, Port Maria, Linstead and on the Cayman Islands.

Irish Panache
There is no denying the vibrancy of Irish Freemasonry in Jamaica. It is expanding at a phenomenal rate, attracting many younger men and those in their middle years. Up to 1985, South Carolina Lodge No 390, founded in 1928, was the only Irish lodge active. South Carolina Lodge owes its heritage to members of the 1st West India Regiment which served in Jamaica, taking out the first warrant in 1906. The warrant was surrendered when the regiment disbanded in 1927. Fortunately, survivors sought and obtained its present warrant. Today there are five lodges with two in the process of being established. Irish Freemasonry has changed Jamaica from a solitary outpost to a fully fledged Province.

Numbers and Leaders
Scottish Freemasonry, with 17 lodges, is as well established as the English Constitution, which, with 23 lodges, is the largest grouping. However, the English lodges appear rather staid and orthodox in contrast to the other constitutions. Whilst the total numbers of Freemasons in Jamaica and the Cayman Islands (EC balliwick) and the Bahamas (SC balliwick) may amount to 4,500, many are members of rival constitutions, proving clearly that men can live in peace and harmony.

The leaders of the constitutions are eloquent men blessed with an ability to find a light touch to serious business. The Scottish are led by a dentist who succeeded a gynaecologist. The English are led by an attorney at law who succeeded a dentist – while the recently formed Irish Province is led by the director of an international conglomerate in which his family has a significant share-holding.

Just how the leaders are chosen is a mystery. What is remarkable is how often the brethren have got it right. The Irish and Scottish seem to favour fixed terms. The Scottish Constitution seems to favour five years while the Irish have ten year rule for senior office. The English Constituion is elective, the present District Grand Master having served eight years of what could possibly be twelve years if his predecessors’ periods of office offer guidance.
RW Bro Afeef Asaad Lazarus, District Grand Master of Jamaica and the Cayman Islands, a man approaching 50 years, is a large avuncular solicitor now eight years into office. Initiated into Friendly Lodge No 239 in 1973 he became its Master in 1979. Today he is striving to persuade some of the older Freemasons to accept more of the ways of the younger man. A reluctance by older Freemasons to yield to the younger brethren has led to problems of recruitment.
RW Bro Barrington Earl Antony Miller succeeded Hugh Hastings Wynter as head of the Scottish Constitution in Jamaica. Now just over 50 years of age he is the oldest of the three Craft Masters. Initiated into the Clarendon Kilwinning Lodge No 1427 in 1970 he became its Master in 1976. This amiable, slightly built dentist owns an infectious laugh and a broad smile. Residing in Spanish Town, the former capital of the island, the District Master Mason is well located to undertake his duties visiting the 17 lodges in his jurisdiction.

RW Bro James Moss-Solomon is a relatively young mason, having been initiated less than 15 years ago into the Irish Constitution Lodge Western Shamrock No 889. He was its first initiate in 1985. Now in his late forties, he embraced Freemasonry with great zeal, becoming the first Provincial Grand Master at 43. Among his many attributes are a ready wit, a great sense of humour and, on the occasions he is not the principal visitor, plays the organ with the lightest of touches. His ability to reflect the moods of a lodge at labour with selections from the keyboard adds much to the good humour of the meetings. He sees life in bold perspective: ‘Do something; do it well’ is his doctrine. Leading from the front, he is a great motivator, advocating not only the gift of money to charitable causes, but the gift of self. He is particularly keen to promote charity for the less fortunate young.

Cross pollination
With more than 45 lodges in the three constitutions, many brethren belong to more than one lodge, while many boast of cross-constitution loyalties. Sometimes this affiliation is evident in the ritual. Phrases heard in one constitution turn up in dialogue in another code. Invariably the audience notices an aberration with muffled amusement. Nonetheless, the constitutions attempt to ensure the best ‘purity’ of working obtainable. There is no prospect of the constitutions amalgamating. Their individual quirks and foibles are respected and enjoyed by all Jamaican Freemasons.

The rituals are fundamentally the same at the core but different theatre to watch. The most dramatic thing seen in the Irish lodges is the running fire greeting the apppointment of an officer or greeting a guest of note: “honour (dignitary) with eleven on the third coming down…” Fascinating. Even more surprising is how often a Brother miscounts, ending up embarrassing himself with the extra solitary clap – always the loudest noise. Some lodges are inflexibly rigid in squaring the lodge while others reflect pedestrian crossings in America where everyone goes where they please once the light turns to red.

With the ployglot population of Jamaica, skins of every hue are in evidence, reinforcing the national motto of ‘Out of many, One People’. With so many backgrounds on show, many variations of formal dress are present. At installations, normal dark suits are adorned by constitutional paraphernalia, with all kinds of masonic jewellery being seen. The constitutions follow orthodox practice of the most senior officials being in morning dress. Somehow the green and gold, enhanced by the sashes of office, make those of the Scottish fraternity spectacular. On occasions, leaders of the Scottish Constitution have sported white tuxedo jackets which, coupled with a dark complexion, have made the regalia truly magnificent to behold.

In most Jamaican lodges, the festive board or harmony is a light meal of chicken, beef, ham and mutton (goat flesh), rice and salad, followed at installation meetings by iced fruit cake. Coffee is not served but all manner of drink is available. The cost of the repast is borne by the lodge.

The light meal is an attractive incentive for most Freemasons, coming as it does at the end of a business day, allowing some in congested areas like Kingston relief from the need to return home first. Lodge Installations are very well supported, on occasions there being 200 and more, including non-masons, wives and ladies. Invariably the host lodge membership is dwarfed by those visiting. Regular meetings are supported too, but on a lesser scale.

As most meetings do not tyle until early evening, the brethren are at labour in the temple until well after 9 o’clock. Unsurprisingly, there is no tradition of a toast to absent brethren other than that included in the Tyler’s Toast.

Charity

By British standards funds are raised on a greater scale per capita. Recently a Brother in his mid-forties suffered a stroke and required physiotherapy abroad. A barbecue afternoon was staged at which in excess of £5,000 sterling was raised with pledges of more from absent brethren. Over 150 attended at relatively short notice. Not all were Freemasons but almost all of the Brothers of the host lodge attended with families and friends. Any fine, warm, sunny afternoon is a material blessing likely to encourage a good turnout. But it is noticeable that good weather or bad, most functions are well supported and attain the aims of the organisers. The evident camaraderie is encouraging.
Jamaican masons support many island-wide charities. An ex-soldiers’ home hit hard times. A number of lodges decided to adopt the cause. In addition to financial help, physical help has been given too. Numerous charities have been helped on a continuous basis, some homes for children enjoying days out with visits to the homes of brethren. Old folk are not neglected although much of the charity is directed towards the needs of young persons.

Ups and downs
While Jamaican Freemasonry is buoyant, it has not always been so. Less than 20 years ago, South Carolina (IC) answered a plea from Moore Keys Lodge (EC), a military lodge, to assist in maintaining numbers when it was in danger of contemplating a surrender of its warrant. Members of South Carolina affiliated with Moore Keys enabling a restoration of masonic health. Lodge St John (SC) faced a similar crisis in the early 70’s. Sister lodges rallied to its aid and it is now vibrant. Present inter-lodge memberships owe much to the actions of those saviours in the mid-70’s and 80’s.

The ease in which all Jamaican masons and visitors to Jamaican fraternal meetings move is proof positive that there is no disharmony, racism, prejudice or other demeaning characteristics of modern society which plague the world in general. The evident pleasure the brethren have in meeting each other spills over into the streets and by-ways of Jamaica. Jamaican Freemasons meet and talk freely in every place, invariably with a laugh and a smile.

The future of Jamaican Freemasonry looks secure. All three constitutions are succeeding in attracting younger men to their ranks. Acceptance by society in general adds to the lustre of Freemasonry. So long as Freemasonry continues to appeal to the influential core of Jamaican manhood, its future looks bright.

As I grew too old for DeMolay my life took me far from Detroit and the temple. I knew I would one day become a Mason but I waited until I could be raised in that place. I am glad that when I finally returned to Detroit I came to Detroit No. 2 to complete that vision. The brothers I have met and the lessons I have learned thus far have proven to me that indeed the path to answer many of my life’s questions and to find new ones does lie behind the doors of that structure.

Behind one of those doors lies a golden trowel. It was shown to me by a brother when I inquired about my grandfather and a German speaking lodge called Schiller which used to meet there. The trowel was a gift from another German speaking lodge in Ohio. It was a symbol of fellowship given to Schiller lodge for their 50th anniversary in 1919. Not long after that, many trowels were put to use in the hands of operative masons who constructed the Detroit Masonic Temple with them. Undoubtedly their trowels were made from some more practical material, though the mortar put down by that golden trowel has held the temple together to this day. The fellowship of many a brother has been shared in it’s walls and a great city was built around them and by them.

Tuck-point is a technique used by the operatives to repair mortar joints that have weathered or been otherwise damaged. It is a difficult and delicate process. If you want the structure to appear uniform it takes great care to match the color and seams of the original mason.

Our temple is in disrepair gentlemen. Operative masons can not use their tools to fix it. We must take that golden trowel and repair broken joints. The storms ahead can be held back by the temple we build with the other brothers who have the same respect and reverence for that structure and more importantly the organizations that occupy it as we do. Reach out to your brothers in other lodges. Visit with them and work with them. Refer to the other bodies that we take part in as “us” instead of “them”. Take personal responsibility for what goes on around us. Thank your brothers on committees and the trustees for the work they do and help when it is within the length of your cable tow.

Our working tools can do great things. The city of Detroit was at one time evidence of that. It now stands as evidence of what can happen when we put those working tools down. Can we pick them back up and make the necessary repairs?

..any fool can smoke but a wise Scout doesn’t.
July, 1910

Our object is to get all the boys interested, and every boy started on one or two hobbies, so that he may eventually find that which suits him the best and which may offer him a career for life.
April, 1910

I hope that all Commissioners and Scout-masters will explain to their First-aid instructors that we want to teach the boys how to deal practically with accidents, not how to pass examinations.
September, 1911

But the best form of instruction of all for a Scoutmaster to give is by force of example.
July, 1911

Many, nay most, military camps are liable to do more harm than good to boys.
September, 1911

To do their duty to God through doing their duty to their neighbour… coupled with the right study of Nature, must of necessity help to bring the young soul in closer touch spiritually with God.
January, 1912

The secret of sound education is to get each pupil to learn for himself, instead of instructing him by driving knowledge into him on a stereotyped system.
January, 1912

A pat on the back is a stronger stimulus than a prick with a pin.
January, 1912

Probably the majority of us are in sympathy with the Socialist ideal, though we may not see with the same eye the practicability of its details or its methods.
June, 1912

I don’t give a fig whether a Scout wears a uniform or not so long as his heart is in his work and he carries out the Scout Law.
August, 1913

In the Boy Scout Movement our aim is, as far as possible, so to shape our syllabus as to make it a practical form of character training….
October, 1913

The camp must be a busy one and not a school for aimless loafing.
July, 1913

May I ask Scoutmasters to re-read their book occasionally? Say once a year.
April, 1913

A Scout official’s line is rather that of an older brother or a father to his boys than of an officer or a schoolmaster.
August, 1913

Our aim is to get hold of the boys and to open up their minds, to bring out each lad’s character (and no two are alike), and to make them into good men for God and their country, to encourage them to be energetic workers and to be honourable, manly fellows with a brotherly feeling for one another.
January, 1914

It is by the character of its citizens, not by the force of its arms, that a country rises superior to others.
January, 1914
…as the Movement gets a hold,… it will promote a common bond of sympathy which will make for peace between nations.
January, 1914

The better the soldier is drilled, the less he can be trusted to act as a responsible individual.
January, 1914

Parents and clergy naturally suppose that soldering is the end and aim of the Scout’s training and resent it accordingly. They do not realize that we are working on a far higher plane than that, namely, to make good and successful citizens.
January, 1914

… we were against war, we were not against self defence… we are helping to build the foundations for the eventual establishment of common interests and friendships which will ultimately and automatically bring about disarmament and a permanent peace.
April, 1914

Scouting has been defined as the continuation of the Montessori system with boys. The Scoutmaster initiates the ambition of the boy, leaving him free to gain his objective in his own way.
August, 1914

- our object is to wean them from indoorss and to make the outdoors attractive to them. We are not a brigade – nor a Sunday School – but a school of the woods. We must get more into the open for the health, whether of the body or the soul, of Scout and of Scoutmaster.
January, 1919

We want to show the boys how to be happy, how to enjoy life, both (1) in the present, and (2) in the future. By encouraging, in a healthy, cheery, and not in a sanctimonious and looking-for-reward spirit, your Scouts to do good turns as a first step, and to do service for the community as a development, you can do more for them even then by encouraging their proficiency or their discipline or their knowledge, because you are teaching them not how to get a living so much as how to live.
February, 1920

What is Scouting? …it is brotherhood – a scheme which, in practice, disregards differences of class, creed, country and colour, through the undefinable spirit that pervades it….
July, 1920

We are a movement, not an organization.
July, 1921

Our aim is merely to help the boys, especially the least scholarly ones, to become personally enthused in subjects that appeal to them individually, and that will be helpful to them. We want to get them all along through cheery self- development from within and not through the imposition of formal instruction from without.
November, 1921

The test of success in education…is not what a boy knows after examination on leaving school but what he is doing ten years later.
August, 1922

Through badge work, where applied with discrimination, we can offer to the dullest and most backward boy a handicap that gives him a fair chance with his better-off or more brilliant comrade, and we can put into him ambition and hope, and the sense of achievement which will carry him on to greater ventures.
October, 1923.

“Love thy God with all thy heart ;
And the second is like unto it—
Love thy neighbour as thyself.
On these two commandments hang all the law and the prophets.”
July, 1924.

Look at the open air, the health, the enjoyment of Nature, the knowledge of our country, the self-reliance and resourcefulness, and the many other attributes that camping brings in its train.
September, 1926.

… the only school… that teaches service as a first rule of life is the Boy Scout Movement.
January, 1924.

What we need, and what, thank God, we’ve got in most places in our movement, is not merely the spirit of good natured tolerance but of watchful sympathy and readiness to help one another. We not only need it but we’ve “got to have it” if we are going to teach our boys by the only sound way, that is through our own example, that greatest of principles – goodwill and co-operation.
March, 1926.

Play-acting ought to form part of every boy’s education.
December, 1928.

The desire to happify once installed into the character of the boy is going to make all the difference in his relations with his fellow-men, and in his attitude to the community in after-life. It will make him the “happy, helpful citizen” whom we need, and this, after all, is the real aim of our endeavor in Scouting.
January, 1929.

If you’re “out of” food you starve ; if you’re “out of” temper you make a fool of yourself ; but if you’re “out of” patience you may ruin your career.
August, 1929.

Scouters should realize that we are not pernickety, nor do we want for our own amusement to see clean camps ; they should understand the fact that they have a big responsibility to the parents on their shoulders for keeping the boys healthy in camp, as well as instructed in cleanliness and good order.
October, 1931.

I have little use for a cut-and-dried routine system in a Scout Headquarters building, with its temptation to softer living and parlour Scouting.
June, 1932

I have used the word “educate” rather than “teach,” by which I mean that we must inspire each individual boy to develop these qualities for himself rather than impose mere instruction on him.
….discipline, resourcefulness, ingenuity, self-reliance, handcraft, woodcraft, boat-craft, team sense, Nature lore, etc….
…travel and reading and Nature study are all part of self-education, and as such should be commended to Scouts.
September, 1932.

The spirit of adventure is inherent in almost every boy, but adventure is hard for him to find in the crowded city. One reads of gangs of boys of all ages, self-organized for crime, boarding lorries for systematic robbery, stealing motor cars, holding up wayfarers, etc. Stout lads! What Scouts they would make, if we had the men to handle them! But what sort of citizens are they going to make, if left to drift?
We in the Boy Scouts want to prepare our lads for the future that lies before them.
October, 1932.

Let us tackle it, with all the joy of the adventure in these dangerous times, to build up with the help of God a valuable breed of young citizens for the future safety, honour, and welfare of our nation.
October, 1934.

It is up to us in the Scouts, therefore, to carry on on the lines we have set before ourselves, to educate the character of our oncoming generation so that it maintains and develops that personal self-control and sense of service to the community which mark the good citizen. we want to educate the lad in a practical way to make the best of his life.
August, 1936.

By “synthetic scouting” I mean the Scouting system obscured by overclothing the natural form with rules and instructive literature, tending to make what originally was, and should be, an open-air game into a science for the Scouter and a school curriculum for the boy.
August, 1936.

Remember, “Now abideth Faith, and Hope, and Love —these three. But the greatest of these is Love.” Carry on in that spirit and you cannot fail.
December, 1937

Citizenship has been defined briefly as “active loyalty to the community”; but should aim at securing peaceful and friendly relations with other nations.
To believe that Peace and Goodwill — instead of war and ill-will — constitute the reign of God in the world is in itself a “religion.” It is a religion to which all can subscribe, and one which no denomination will deny.
Its practice is citizenship of the highest type.
After all, are not these the tenets which are, and always have been, the underlying aim of our training in the Scouts?
March, 1939.

The end is character — character with a purpose. And that purpose, that the next generation be sane in an insane world, and develop the higher realization of Service, the active service of Love and Duty to God and neighbour.
March, 1939

Freemasonry is an ancient society of men concerned with moral and spiritual values, truth, philosophy and rhetoric. Its members are taught its precepts by a series of ritual dramas, which follow ancient forms and use stonemasons’ customs and tools as allegorical guides. The fundamental ritual consists of a drama of building of King Solomon’s Temple, and the fate of its master architect.

Besides a profession in the belief of Diety there are no particular beliefs of Freemasons, as the fraternity is no more a religious organization than the Boy Scouts, perhaps less so even.  Freemasons believe essentially the same things that teachers, bus drivers, Rotarians, or anyone else believes. There is no ‘requirement’ that all Masons believe certain things except insofar as good behavior dictates. Using this allegory, moral lessons are taught.

Freemasonry’s singular purpose is to make good men better and its bonds of friendship, compassion and brotherly love have survived even the most divisive political, military and religious conflicts through the centuries. Freemasonry is neither a forum nor a place of worship. It is not a religion as Freemasonry does not teach religious dogma nor does it teach a religious philosophy. For countless centuries back into the shrouded mists of time it has attracted men of high moral character who support the tenets of temperance, fortitude, prudence and justice.

Masonic lodges are organized much as any other organization. The primary officers (three or five in most lodges) are elected by the membership and serve during the term for which they were elected (nearly always one year – although some may be reelected to the same position in a succeeding year). The primary officer (the Master of the Lodge, referred to by the title of “Worshipful Master” as a mark of respect) is similar in many ways to the President or presiding officer of any organization. He appoints other officers to carry out the work of the lodge as well as committees etc.

People become Freemasons for a variety of reasons, some as the result of family tradition, others upon the introduction of a friend or out of a curiosity to know what it is all about. Those who become active members and who grow in Freemasonry do so principally because they enjoy it. They enjoy the challenges and fellowship that Freemasonry offers. There is more to it, however, than just enjoyment.

Participation in the dramatic presentation of moral lessons and in the working of a lodge provides a member with a unique opportunity to learn more about himself and encourages him to live in such a way that he will always be in search of becoming a better man, not better than someone else but better than he himself would otherwise be and therefore an exemplary member of society.

Each Freemason is required to learn and show humility through initiation. Then, by progression through a series of degrees he gains insight into increasingly complex moral and philosophical concepts, and accepts a variety of challenges and responsibilities which are both stimulating and rewarding. The structure and working of a lodge and the sequence of ceremonial events, which are usually followed by social gatherings, offer members a framework for companionship, teamwork, character development and enjoyment of shared experiences.

Membership is open to men of all faiths who are law-abiding, of good character and who acknowledge a belief in God. Freemasonry is a multi-racial and multi-cultural organisation.  It has attracted men of goodwill from all sectors of the community into membership.  There are similar Masonic organisations for women.

Those are the only formal requirements.  However there are others that are informal. He should believe in helping others. He should believe there is more to life than pleasure and money. He should be willing to respect the opinions of others. And he should want to grow and develop as a human being.

We encourage you to find out more here.  You also may contact us here.

The Council House shown here in 1821

Detroit Lodge No. 2 F.&A.M. or “The Deuce” as it is referred to has a rich history in the city of Detroit as well as Michigan dating back to when this state was still a territory.  To tell the story of Detroit No. 2 is to tell the story of Freemasonry in Michigan.

Masonry in Detroit started on April 27, 1764. Then on August 10, 1821, Michigan’s second lodge began the process of organization as Detroit Lodge No. 337 of the Grand Lodge of New York as the region still being a Territory.  That initial meeting was held at Benjamin Woodworth’s Hotel and those present were for the most part sojourning Masons. On September 5, 1821, the Grand Lodge of New York granted a warrant to the brethren seeking the dispensation under the name and style of Detroit Lodge No. 337. The charter did not reach Detroit until the later part of November. The warrant was signed by Daniel Tompkins who was the Grand Master of Masons in New York and also the Vice President of the United States of America. John Farmer was the first candidate and he received his first degree on April 30, 1822. Detroit Lodge shared a hall with Zion Lodge and Monroe Chapter RAM. The first Masonic funeral ever performed by Detroit Lodge was that of Brother Elihu Sikes, Junior Deacon who was interred with full Masonic Ceremonies on August 11,1822.

On June 13, 1826, Brothers Charles Jackson, Levi Cook, and John Garrison were appointed to represent Detroit Lodge in a convention called for June 24, 1826 for the purpose of forming the Grand Lodge of Michigan. Upon establishment of the Grand Lodge of Michigan, Detroit Lodge No. 337, New York registry, became Detroit Lodge No. 2.

As we delve into Detroit Lodge’s minutes for the 1850’s we are tremendously impressed with the outstanding caliber of the Masons who served the Lodge as Worshipful Master. They were able, dedicated, imaginative, and simply full of inventive ideas. No lodge in the entire history of this Grand Jurisdiction has ever been able to match their incomparable performance. From 1841 to 1858 the Masonic leaders of the lodge, who were also the most prominent citizens in the community, created a very impressive score of years and not the the least accomplishment among the many was the stimulating fact that five Detroit Past Masters served the Grand Lodge a total of twelve years as Grand Master of Masons in Michigan during that period.

The first member of Detroit Lodge to die in the Civil War was Brother and First Lieutenant W. Strong Bliss, who while fighting at Pittsburgh Landing was taken prisoner of war on April 5, 1862 and sent to Montgomery Alabama. Being sick, he received written permission to buy some milk. On trying to buy the milk he was ordered away by the guard. He persisted and the guard finally raised his gun and fired point blank. He was buried by the Masons of Montgomery and a stone erected over his grave.

At the Regular Communication of May 14, 1889, a committee was appointed by the Worshipful Master to look into all phases of building a new Masonic Temple. It is the opinion of Brother Smith that this was the beginning effort which brought into being the great Masonic Temple on Lafayette Boulevard. As the need for a new Temple loomed large on the Craft’s horizon, Past Master John H. Hanna was the natural choice to become the lodge’s representative to the newly formed Masonic Temple Association of Detroit. As of November 29, 1892 Detroit Lodge had on hand $1,500 for the new temple project. PM Hanna helped spearhead a special act of the Michigan Legislature so that the new temple corporation might be properly incorporated and ready to assume its important duties. At the regular of March 20, 1894, PM Hanna reported that the actual work on the site of the new Temple had begun. On January 23, 1895 the cornerstone was laid by the Grand Lodge of Michigan. A great fair was held in the building from November 25 to December 14, 1895. Detroit Lodge was assigned as its meeting place, the west room on the third floor.

Masonic Temple on Lafayette Boulevard

At this time there were nine lodges in the new Masonic Temple (see picture) along with three Royal Arch Chapters, Monroe Council, and Detroit Commandery.

On the evening of Thursday March 12, 1896, it was discovered that the roof had caught fire, presumably from an exposed electric wire. The fire could not be controlled for a long time and before morning the entire Masonic properties susceptible to injury by smoke and water had been completely ruined. Detroit Lodge found ample quarters at Philharmonic Hall at 42 Lafayette during the reconstruction. They moved back into the temple in September, although many of the rooms still remained only partially furnished.

Detroit Lodge adopted new By-laws on June 20, 1899. Fees for the degrees remained at $50.00 and the charge for affiliation was dropped. Dues were raised to four dollars per year. The lodges total income for the year 1899 was $3,534.03. Since it’s beginning 1025 members had joined.

At the end of 1908, the lodge had 869 current members. If the total raising fell below 50 per year, it was labeled as a poor year! In 1910, Detroit Lodge was very excited as it’s baseball team had a dominating command over the competition that year, winning the pennant in the Masonic Baseball League.

The Temple on Lafayette in time began to experience an overcrowding situation.   With the flow of trade on the river ports booming fueled by the expanding new automobile industry, the city of Detroit was growing, and so was Freemasonry.

Some time was spent by George D. Mason & Co., architects, in devising plans for the enlarging of the Lafayette Boulevard Temple to take care of the over-crowded situation It was finally decided, however, that the land available in that location would not permit the erection of a Temple that would be adequate for the needs of the Fraternity. A move was started in 1913 to purchase a new location and a thorough survey involving many choice sites in the city of Detroit was instituted. After long and careful study by the committee in charge, considering every angle which might enter into the erection of such a structure as would be necessary, the Association finally obtained options on 350 feet of property fronting on Temple Avenue (then Bagg Street), running in an easterly direction from the Northeast corner of Second Boulevard.

Unfinished Temple circa 1923

On Thanksgiving day in 1926 The Deuce found a new breathtaking home in the world’s largest Masonic Temple, the Detroit Masonic Temple.

At one time this massive complex also contained the following, but are no longer in service.

·  3-chair barber shop
·  Shoe shine parlor
·  15 lane bowling alley
·  Cigar/candy/souvenir stand
·  Indoor swimming pool
·  Bakery
·  Billiards room
·  Roof-top garden
·  Gymnasium