America was changing in the 1830s! With the end of John Quincy Adams' administration, a new generation of leaders who were not a part of the Revolutionary War generation took up the duties of governing the nation. Like the founding fathers, they pursued the twin democratic ideals of freedom and equality. However, the new generation was more attuned to the latter than the former.

A new spirit was most symbolized by Andrew Jackson, a self-made Tennesseean, who had gained fame as the hero of the Battje of New Orleans in 1814. When Jackson took office as President in 1828, he ushered in a new era. The first President from west of the Appalachian Mountains, Jackson carried a frontier respect for the common man and the burning desire for equality and to the national government.

During Jackson's two terms as President, Americans began to explore the full meaning of democracy for the common man. It was a period of questioning and revision. Powerful reform movements were born and began to spread across the nation. Abhorrence as the evils of slavery became widespread and intense as the people throughout the country reconsidered the meaning of democracy even for the black man. Suffrage was extended to include most white males and social and legal restrictions that had severely restricted the role of women were weakened. Additionally, a great religious revival swept the northeast and west, undermining the authority of established religious groups.

In a word, Americans were taking a close look and changing many of their established institutions. The assault was directed largely towards privilege and exclusiveness that many regarded as undemocratic. It was in this context that the anti-Masonic movement sprang up and flourished. Freemasons were perceived by many to be a part of the establishment and more particularly to be members of an exclusive organization that was by its very nature undemocratic.

Ohio like the remainder of the nation fully participated in the movements of the Jacksonian era. Citizens of the state took the lead in at least two major areas - abolitionism and the rights of handicapped. Abolitionists, such as Layman Beecher, Elijah Lovejoy and Harriet Beecher Stowe took up the cause of black emancipation and pressed the cause with a determination that was unfaltering. Ohioans also addressed the special needs of the less fortunate members of society. The state was the first to fund and construct special schools for the blind and deaf, for example. Unorthodox religions that prevailed throughout the country also found fertile soil in Ohio. The Shakers, the Zoarites and the Mormons, as well as the Revivalists, at least temporarily set up their churches and homes in the state and spread their new brand of religion.

The grand social milieu served as a backdrop for the growing state. Canals, roads, and by the 1850s railroads, speeded goods to and from markets and the new telegraph that appeared in 1847 drew the state's cities and towns closer together.

Ohioans also took the lead in organizing a new political party. William Henry Harrison - the log cabin and hard Cider candidate - ran for President and was elected not only as the first Ohioan to serve in that office but also as the first Whig candidate. Like Jackson, Harrison was a military hero, who gained national fame during the War of 1812 when his armies defeated the British and Indian confederation led by Tecumseh. Harrison embodied the common man even more than Jackson. Running as the first President to be born in a log cabin, Harrison not only begain the log cabin tradition but also popularized the Buckeye tree, Asa result of his campaign, Ohio got its nickname State.

By the 1850s, the nation stood ready for a climax. The reform movements, particularly abolitionism, split the country. That climax came in the early 1860s when the nation went to war with itself.

- Amos J. Loveday -

* * * * * * * * *

There was a wide difference of opinion as to where the Grand Lodge should be located, as reported in 1827. Cincinnati wanted it. Zanesville had offered a site on the public square and $2000, plus materials and labor, if the Grand Lodge would locate there. Columbus said it would
reserve the right to occupy the building, except when it was to be used for the Grand Lodge or Grand Chapter. Lancaster offered the Grand Lodge "the use of a public hall in said town, which is erected over the Market House, and which has been used for the meetings of the Lodge in
that place."Masonic Lodge at Worthington offered "to the Grand Lodge the free use of the Masonic Hall in that place forever." One hundred twenty-eight years later this would be the offer accepted.

The Annual Communication date was changed Monday in January. After a lengthy discussion, the delegates finally agreed that Worthington would be the site, until after 1830, for the Annual Communication of the Grand Lodge.

At each Annual Communication from the beginning, the Committee on Charity had met to dispense needed funds to worthy Masons, their widows and orphans, and others deserving of relief. At the 1829 Communication, the committee handled the most lengthy list to date.

For the first time, it was agreed that per diern should I be paid to one delegate from each Lodge. It was hope this would increase the representation at Grand Lodge.

The per diem would help, but according to many of the Lodge historians there were other considerations. Travel was one problem. Friendship Lodge No.89 reported:

Late in January 1827, Benjamin Bloomfield received word that the Grand Master, John M. Goodnow of Steubenville, would come to Barnesville February 27th for the purpose of instituting the new Lodge. He stated also that owing to the bad conditions of the roads, it would take him about two days to reach the place, and that he would come by the way of St. Clairsville, and bring the jewel: of Belmont Lodge No. 16, F. & A.M., along with him and as many of the brethren as could be persuaded to come from there to assist in the ceremonies of instituting the new lodge. An invitation was also sent to Cambridge Lodge No.66 to come on that occasion. On the day ap pointed, Grand Master Goodnow, with six or eight of the brethren of St. Clairsville, came in from the East and General James Bell and six or eight others came in from Cambridge.

Early travel was one of the subjects covered by the historian of Irville Lodge No.184, many years later:

As we travel along in our cars these days we can scarcely imagine what our founders had to contend with to get to Lodge. There are accounts of those who walked as far as seven or eight miles each way to attend. Many of the earlier brethren rode on horseback and carried a lantern. Roads were poor a good part of the year. The meeting time was 6:00 in the winter and 7:00 in the summer. It has been suggested that the timing of meetings by the full moon may have been to permit the men to travel on moonlight nights.

It is not to be wondered at that stables for horses were one of the things considered quite important. In April 1872 the lodge appropriated $200 to build 13 horse stalls on the lodge lot. After they were built the lodge was continually having difficulty over who should look after
them. At last Brother Enoch Curtis, Tyler, was given the job and cared for the stables for the salary of $2 per year. The members paid rent for their stalls for several years.

The first brief notice of the anti-Masonic feeling running rampant in the North was noted briefly in the minutes of 1830. It was ordered "that the Grand Secretary be and he is hereby directed to issue a new Charter to Jefferson Lodge No. 87, the former charter having been mutilated by the violence of some evil-disposed and weak-minded per sons, unknown." And only one Lodge was Chartered.

The delegates approved an increase in per capita from twenty-five cents to fifty cents for each member, and the initiation fee to be paid Grand Lodge from fifty cents to one dollar.

At the end of the year 1830, there were 94 Chartered Lodges and seven under Dispensation. Only 34 Lodges were represented in 1831, the lowest number in many years. In 1832, 35 Lodges were represented, but the Grand Master, Deputy Grand Master, and Grand Senior Warden were absent, so the Grand Junior Warden presided. In 1833, 38 Lodges were represented; in 1834 only 30 out of 101 Lodges on the role sent delegates to the Grand Lodge.

It was 'Resolved, That the Grand Lodge of Ohio deeply regrets the untimely death of their worthy late Grand Secretary, John L. Starling, of Columbus, whose virtues, as a Mason and a man, entitled him to the highest respect and most affectionate consideration."

The Grand Lodge voted to meet at Cincinnati on June 24, 1832, "for the specific purpose of participating in the Masonic duties and rites" of the festival of St. John the Baptist.

In 1843, Steubenville Lodge No.45 wanted to establish a manual labor school for the education of the orphan or indigent sons of Masons. The Ways and Means Committee report "that it is inexpedient" at this time. The report was ordered to "lie on the table." It was reported that during an epidemic of Cholera, Scioto Lodge No.6 had its hall appropriated as a hospital for the period of the outbreak. The Grand Lodge commended the Lodge for showing "the benevolent purposes of Masonry."

For the first time, in 1835, the Committee on Foreign Communications took note of what was happening to Freemasonry throughout the country and particularly the East. Anti-Masonry had invaded Ohio and hurt it drastically. This was apparent in the decline in the number of delegates to the Grand Lodge. Only 26 Lodges were represented. In the East anti-Masonry was particularly odious. Even so, the Foreign Communications Committee was most optimistic. It reported: "Your committee however remarked with great satisfaction from every quarter the brightening prospects of the Fraternity from the troubles and gloom which have surrounded it in many parts; especially in the firm, consistent, and efficient course pursued by the Grand Lodges of New York, Rhode Island, and Vermont."

The Ohio Committee reported that the Grand Lodge of Rhode Island had given up its civil charter, or act of incorporation, to the general assembly. Rhode Island wanted the Masonic world to know it had no intentions of making the report called for by the General Assembly of its proceedings. It had no intentions of giving that body what "the Grand Lodge considered as being amenable to the legislature and liable to vexatious inquiries and odious extractions." The Grand Lodge was proud to state that its Lodges had given up its civil charters but not a single one had
given up its Masonic Charter. The report from Rhode Island went on to state:

We wish it to be distinctly understood by all our Masonic Brethren, either at home or abroad, that the civil charters had no connection with the Masonic charters; that the Grand Lodge retains its Masonic powers as heretofore; and that its members have not relinquished. their rights, as citizens, to assemble peaceably together, or to associate as Masons. To avoid the operations of the law referred to, as it respects the Grand Lodge, its charter of incorporation has been surrendered to the General Assembly; by doing which, we have disarmed our enemies, and legislature of all right to visit us or interfere with our concerns, so long as we remain quiet and peaceable subjects, and conform to the constitutional laws of the land.

Ohio's Committee also read a report adopted by the Grand Lodge of Vermont on October 7, 1834. Vermont, as I had all Grand Lodges, disclaimed "the right of Masons to inflict corporal punishment and acknowledged no other right to enforce obedience from its members, but reprimand, suspensions, and expulsion." It was endeavoring to blunt the anti-Masons chief weapon - that Freemasons took "horrible oaths" to inflict punishment on wayward members.

The Grand Lodge of Vermont closed its report by emphasizing its enemies can never cause "her monument' to "crumble nor her epitaph fade. It is erected upon the everlasting hill - it is firmly planted in the deepest valleys.'"

While the minutes of the Grand Lodge of Ohio are silent to the extreme about the anti-Masonic period, events taking place on its soil were numerous. An example is Western Phoenix Lodge No.42 at Parkman. It began working as a Lodge in 1817. In 1825, it erected a frame building to use as a Masonic hall. Th3e anti-Masonic persecution put a stop to its completion. After the Lodge ceased to exist, the building was purchased by the town and finished for school purposes and religious worship. The first floor was later used as a town hall. The last Communication of this Lodge was held on October 30, 1828. It was 1856 before the Lodge began working again.

St. Jerome Lodge No.62 started working in Geauga in 1823. In 1829, its minutes record: "Resolved - as Masonry is on the wane and held in disrepute in many sections of the country and Masons stigmatized and reviled by the ignorant, therefore resolved - that we deem it our duty as Masons and highly necessary for the promotion of our ancient institution to be punctual in attend ance at all regular meetings of the Lodge and improve ourselves in those Masonic principles which ought to be inclucated in every well regulated and well conducted Lodge," The Lodge held its last Communication on March 24, 1831, and it was never revived.

Evergreen Lodge No.63 began work in 1821 at Salem. It stopped working in 1829. It was 1852 before Evergreen Lodge, now No.222, was reorganized. Village Lodge No.78 received a Charter in 1826. Its life was brief. But, in 1855 it received a Dispensation and a new number, 274. Jefferson Lodge No.87 received its Charter in 1829. It did little work. Its Charter was mutilated in 1830. In the Proceedings of the Grand Lodge for 1835 it is noted "that the Grand Lodge rescind said charter and the Secretary be ordered to place the same on file."

John Udel, an anti-Mason, of Jefferson stated:

About this time, there began to arise a very great excitement on the subject of Free Masonry, both in Church and State . . . The Churches were broken up and completely divided on the subject - so great was the excitement; and our county offices were all filled with anti-Masons. As it has been the custom for years (and the practice has never ceased to gain ground) for the party in power to reap the spoils, through the influence of the Sheriff, I received an appointment from the county clerk to act as a kind of deputy an appointment which was worth a small sum to me. I continued in this office nearly four years, and until I left the place. I was then a member of the Baptist church, in Jefferson, as were, also, my parents; and I still lived under the immediate influence of their good counsel. We had little trouble in our Church, on account of Free Masonry, for we had but one of the order, among us, and be came out and renounced it, and publicly exposed their secrets, wicked oaths and usages. Some of our sister churches, however, were rent asunder by the excitement.

Chardon Lodge No. 93 began work in 1827. Its last recorded meeting was held on October 20, 1829. In 1842, it was revived with the same number. Middlebury Lodge No.34 started work in 1816. On April 26, 1826, it assisted Hudson Lodge in laying the cornerstone of the first edifice
of Western Reserve College at Hudson. After 1828, it appeared to "just disappear." When the anti-Masonic craze had died down, Brethren in Akron petitioned for the formation of a Lodge. It became King Solomon's Lodge No. 83 It was loaned the jewels of the former Hudson Lodge No. 68 In 1852, the name was changed to Akron Lodge No.83.

Two historians, E. H. Rosebloom and F. P. Weisenburger, in A History of Ohio, gave an excellent account of the politics behind the anti-Masonic movement:

One of the strange products of the interplay of political forces in the United States in the years around 1830 was the Anti-Masonic Party. The intense democracy of the frontier area strongly reacted against the "secrecy" of fraternal orders, and in 1826, a certain William Morgan, of Batavia, N.Y., indicated an intention of revealing the esoteric secrets of Freemasonry . . . After the unexplained disappearance of this individual, supposedly done away with by Masons, heated Opposition to Masonry and secret orders arose in New York State and spread to Ohio . . . The Western Reserve area, peopled largely by New Englanders, and geographically connected with the Anti-Masonic area of Pennsylvania and New York, was at all times a stronghold of the movement in the State . . . By the summer of 1830, a state convention of thirty delegates met at Canton, and the movement seriously concerned the National Republican leaders, as it drew votes principally from their party. In the fall of that year, in Ashtabula, Geauga, and Portage Counties, the Anti-Masons entrenched themselves in the county offices . . .

The National Republicans wished to combine their forces with the Anti-Masonic element in the state elections of 1832. Governor Duncan McArthur, who was a Mason, promised that he would renounce any claims to re-election if a candidate who was neither a Mason nor an Anti-Mason could be mutually agreed upon. The enthusiastic Anti-Masons refused to acquiesce, however, in such a proposal. Their State convention at Columbus in June, 1832, offered the nomination to two men, who refused to split the opposition to Jackson, but Darious Lyman (1789-1867), of Portage, a member of the State Senate, accepted it . . . Persons on the electoral ticket were to agree to vote for William Wirt, the national nominee of the party, or resign their places.

The National Republicans in Ohio continued conciliatory, and as late as June had made no nomination for the governorship. McArthur, however, was endorsed by a meeting held during the sessions of the Federal Court in July, though he later indicated his willingness to

retire from the contest in favor of Lyman, if the Anti-Masons would join in supporting an unpledged electoral vote for either Clay, the National Republican nominee for President, or Wirt, as circumstances might direct. McAuthur was willing to sacrifice the possibility of success in the contest for the governorship in order to help support the national prospects of the party.

Some headway was made in regard to an arrange moment by which both McArthur and Lyman would with draw and a candidate acceptable to all anti-Jacksonians would be presented. McArthur actually withdrew from the race in September, against the wishes of many of his friends, but by that time it was too late to offer a new nomination. The National Republicans then had no choice but to support Lyman, who was defeated by the Democratic candidate, Robert Lucas . . It was under these conditions that the first Jacksonian Democrat entered the office of governor of Ohio.

Dissension now developed among the Anti-Masons as to the advisability of supporting the unpledged ticket, or supporting the strictly Anti-Masonic one, in the approaching Presidential election. As matters turned out, Jackson carried in Ohio practically the same counties that he carried in 1828, polling 81,246 votes in contrast to 76,538 polled for the unpledged ticket. Only 509 ballots were cast for the Anti-Masons, who continued their State conventions for a number of years although with scant Enthusiasm. (Andrew Jackson was a Mason and Past Grand Master of Tennessee, who would not renounce Freemasonry.)

Western Reserve College (now Western Reserve University, Cleveland, Ohio) had David Hudson as its guiding light. Hudson was a member of Hudson Lodge No.68. He was to renounce Freemasonry in 1830. In 1800, he became the first actual settler in what is now Summit County. In 1806, he built a house which is still standing. It was the first frame house in the county. It "was the local post office, the stage stop, the county tavern, as well as his residence." he held court in the front room of his home as the justice of the peace for the district. In his attic, the
Masons held their sessions. The college was an outgrowth of the Erie Literary Society. Of its thirteen trustees, ten were Freemasons.

The first Masonic cornerstone laying in the Western Reserve was held for the first building of the college on April 26, 1826. Ironically, the contents of the cornerstone were stolen during the night, but the lead plate was not removed. On plate was inscribed: "On the twenty-sixth day of April A. L. 5826 A.D. 1826 was laid this foundation stone of the Western Reserve College by Augustus Baldwin, G. M with the assistance of the officers and Brethren of Hudson Lodge No.68."

Baldwin was not a Grand Master of the Grand Lodge. He was a Past Master of Hudson Lodge. It is probable that he was authorized by the Grand Lodge to officiate at the laying of the cornerstone, and therefore was named as "G. M. " on the plaque. Such a listing is not uncommon.

Four years after the ceremony at Western Reserve College, almost to the day, an anti-Masonic convention was held at Ravanna. Although David Hudson had renounced Freemasonry, he addressed five letters to the anti-Masonic committee in May. These letters were published in the Western Courier.

Hudson explained his reasons for withdrawing from the Order. At the same time, he strongly defended Free-masonry. These letters, along with an address made on St. John's Day, June 24, 1830, celebrated by the Masons of Portage County, were later published in a pamphlet. The
names of 114 of the Masons who had appeared at Ravenna were included in the pamphlet. At the conclusion was written:

To those who are unacquainted with him [David Hudson) we would remark that he is one of the first settlers of Portage County – was active in the struggle of ‘76 – is one of our most active and public-spirited citizens – is emphatically the father of the Western Reserve College, and has long been an exemplary deacon. His words show him to possess talent of no ordinary kind. If political anti-Masons will not be convinced by such testimony, given under circumstances when no earthly incentive could sway, or prejudice bias the judgement, then they would not be convinced though one should rise from the dead.

Interestingly, Hudson was "past fourscore years of age" when he wrote the five letters. Within them are found:

I have had the moral courage, gentlemen, to separate myself from Masonry, so far as I can do it consistently with my Masonic Obligation (which I trust, I shall ever consider binding) . . . I hope, gentlemen, you will view with candor the following remarks, which I submit to your consideration the more readily, as I consider you all, not only my personal friends, but as men
of high character and integrity.

Permit me to state, that so far as I know Masonry (having never taken any higher than the third degree), I consider it a moral, social, loyal, and benevolent Institution. The principle of Masonry binds its members to take the Bible for their rule of conduct; to support the laws of the land in which they live; to lead lives of strict morality in their dealings with all mankind; to live in the habitual exercise of deeds of charity and benevolence to the whole human family; to protect the innocent and defenseless; to relieve sufferings of human miser, and more especially, to assist a worthy Brother accord to their ability, and his necessity, and to alleviate the condition of every widow of the Order.

I am sensible that many Masons, by their conduct, belie their profession; so do many Christians. But in each case the bad conduct of members ought not to operate against the goodness of the Institution.

That as a professing Christian, I am bound to perform all those excellent things which Masonry enjoins, from better motives, and higher sanctions; in obedience to the commands of Christ, and not merely human in junctions; therefore, to me, Masonry is useless. Besides, a very large number of my Christian brethren possess strong prejudices against Masonry. I separate myself
from the Fraternity for the same reason which an in spired apostle would refrain from eating meat, provided it gave offense to a weak brother.

After an attentive persual of your resolutions, and the purport of the speeches, sent to me . . . I can make more or less of them than an endeavor to form a combination, or conspiracy, of the major part of the community to deprive the minority of one of their dearest civil rights; namely, the right to hold office. A conspiracy which I can view in no other light but a base, ungenerous
and wicked – and, so far as I am acquainted, unprecedented in our country . . . But having spent my early days and a large share of my property, during the Revolution, in obtaining the equal right of American citizens, and a long life in their support, I trust I shall continue to defend them, whenever they are assailed . . . so long as this hand, trembling with age and infirmity, should be able to wield a pen in their defense . . . I hope most sincerely, that, on the day of election next October, a virtuous and intelligent community, despising your arrogant dictation, will arise in their might and vindicate their unsullied right, neglecting the whole race of selfish demagogues and office seekers, by electing such as are worthy of their confidence, without inquiring to what religious or political sect or party they might happen to belong.

I am sorry to state that some of my Christian brethren, whom I love and esteem, and who, I have charity to believe, to have a dormant spark of grace yet in their hearts, and who on any other subject than Masonry, are candid and sensible men, have had their passions wrought up to that degree of fanaticism by reading inflammatory newspapers, and the writing of men (who have made it a matter of speculation to themselves) with pens dipped in gall, whose design, undoubtedly, was to influence the public mind, in order that their books might find a more ready sale - which books and papers cause been circulated with a zeal worthy of a better . . . I again ask, would it not be wise to read the Masonic Monitor or some other book written by Masons,
wherein the principles are fully stated, and which fully accord with the account I have given in my first letter, rather than form your opinion merely on the statements of its enemies. . . I cannot view with indifference a number of my best friends engaged in hostility against other friends equally dear and witness the progress of the war, without using my best endeavors to bring about a better state of feeling.

I say, without fear of contradiction, that, in that eventful struggle (in which I myself took a part) the emergency, spirit, and unyielding integrity of Masons, under God saved the nation . . Had Congress of that day adopted your principles, and said, "We will have no Masons for officers – no, they are a set of 'rogues'." I say, had that policy been pursued, and every Mason been banished from the Army, it is not probable that either yourselves or myself would now be here discussing this subject but more likely be employed in mourning our lost liberties, and that neither Masons nor anti-Masons would be allowed the privilege of "bringing" any question whatever to "the polls." Since that period of time, which so emphatically "tried men's souls," and in which Masons acted so conspicuous a part, I have witnessed a full proportion of Masons filling with ability and integrity, many important offices.

I feel it an act of justice to state, that I know the Masons of this place (Hudson, Ohio), taken collectively, according to their numbers, possess as good morals and as sound integrity as any others . . . And may I be permitted to add, that of eleven thousand dollars which have been given to charitable, benevolent, religious, and public purposes, within eleven years past by the people this place, I happen to know that more than half that sum has been freely given by men who
have been Masons and who number about one-tenth part of the legal voters . . . I cannot forbear to add, that the masons here have been repeatedly called on by some of those Spanish Brethren who had the good fortune to escape the tyrant who fills the throne of Spain, whom we were requested to relieve . . I beg leave to remark that it appears that the great tyrants of Europe hate Masonry, quiet as much as the little tyrants of this country.

But it appears you consider all the "good" which masons ever did, as by no means to counterbalance the evil killing of Morgan. You will, perhaps, say, "That dreadful murder was the proper fruit of Masonry." I beg leave to reply, that supposing they did murder him (which I think probable), could they do it in support of the laws of the land in which they lived and in conformity with the Masonic rule of "doing to others as they wish to be done by"? – they might find some apology for the murder – but it was done (if done at all) in direct opposition to the fundamental principles of Masonry, as I always understood them, and can only be accounted for
by the strange spirit of fanaticism which I have shown has often possessed good men - I was no more responsible for the murder of Morgan by Masons, at Niagara, because I was a Mason, than I was for the murder of Quakers at Boston, by Presbyterians, because I am a Presbyterian . . . I hold all those murders whether committed by Masons or Christians, as wanton, inexcusable, and cruel, and at a total variance with both Christian and Masonic principles. Perhaps I ought to state that I have often heard the supposed murder of Morgan mentioned by Masons, but I do not recollect ever hearing it spoken of with approbation. I close by observing that it is not my wish to eulogize Masonry; I believe it has done nearly all the good it can, being as I humbly hope, superseded by the principles of the Gospel.

These stinging words tell emphatically what Freemasonry has always stood for. From firsthand knowledge Hudson speaks of the important contributions made by Masons during the War for American independence. He speaks of the charitable work of Freemasonry and how Masons are "their brothers' keeper."

The examples of Masonic persecution are endless. During the anti-Masonic craze, one hundred-one Lodges were on the roles of the Grand Lodge of Ohio at the beginning of the infamy. Only 17 Lodges remained steadfast through out the period. These were the only ones represented at the Grand Lodge session held on June 22, 1837:

Nova Cesarea Lodge No.2, Cincinnati
New England Lodge No.4, Worthington
Amity Lodge No.5, Zanesville
St. John's Lodge No.13, Dayton
Belmont Lodge No. 16, St. Clairsville
Pickaway Lodge No. 23, Circleville
Clermont Lodge No.29, Williamsburg
Highland Lodge No. 38, Hillsboro
Columbia Lodge No.44, Miami
Miami Lodge No.46, Cincinnati
Aurora Lodge No. 48, Portsmouth
Milford Lodge No.54, Milford
Lancaster Lodge No.57, Lancaster
Bethel Lodge No.61, Bethel
Lafayette Lodge No.77, Eden
Lafayette Lodge No. 79, Zanesville
Lafayette Lodge No.81, Cincinnati

In much of the country matters were even more horrible than they were in Ohio.

The Grand Lodge of Michigan was formed in 1826 with the Ohio Past Grand Master Lewis Case as its Grand Master. It could not function because of the anti-Masonic furor. It was reorganized in 1844, again with Cass at its helm. In New York, 227 Lodges were represented in the Grand Lodge in 1827. In 1835, the number had shrunk to Every Lodge in the State of Vermont surrendered it Charter, or became dormant. For several years, that Grand Lodge could hold no Communications.

What really happened?

In his excellent letters, David Hudson mentioned the name of one William Morgan. It was alleged that Free Masons had taken this this Morgan to Niagara and there murdered him. But never has a shred of evidence been unearthed to make that claim. It is true that Morgan disappeared, never to be heard from or seen after he entered a coach with other persons in Batavia, New York, on September 12, 1826.

Governor Dewitt Clinton, a Past Grand Master of Masons in York, had Morgan's disappearance thoroughly investigated. He even offered sizable rewards for any information about the affair. The investigation resulted in five members of the Fraternity being arrested, tried, and convicted to varying terms in prison.

The story began in 1823 when Morgan worked in Roghester, New York, as a stone-mason for a Freemason named Warren. This caused Warren to vouch for him. He visited a Lodge in Rochester and later Wells Lodge No. 282 at Batavia. Morgan claimed he had been made a Mason in Canada where the work is somewhat different from that in New York. In 1825, a Royal Arch Chapter was to be formed at Batavia. Morgan was one of those who signed the application. But, there were many who questioned Morgan's legality as a Freemason. Consequently, his name was dropped from the application for the Chapter.

This infuriated Morgan. In the Spring of 1826, he filed an application with the clerk of the Northern District of New York for the copyright for a book he was to write. It would be "Illustrations of Masonry by one of the Fraternity. God said let there be light and there was light." Most Masons felt this should be ignored, but there were a few who didn't like the idea. On March 13, 1826, Morgan entered into a contract with David C. Miller, John Davids and Russell Dyer for the publication of his expose'. Miller had received the Entered Apprentice degree at Albany, but his Lodge had refused to advance him further. He held a long time grudge against the institution and was anxious to harm it wherever possible, And. Morgan took great delight in announcing in every bar room he frequented the progress he was making on his book.

A book, that would have been ignored by the vast majority of people, provoked an incident that was to create havoc throughout all of Freemasonry for many years to come. It brought into being the anti-Masonic party which found many unprincipled politicians to serve its purposes. Churches were particularly hard on all Freemasons. They barred them from their pulpits and offices and even membership in the church. Schools excluded the children of Masons from attending. Families were divided. Brother was arrayed against brother, father against son, and even wives against their husbands.

The historian of Tiffin Lodge No. 77 (formerly LaFayette No. 77) tells something of what transpired in Tiffin during this period:

From 1836 on, all meetings were held in Tiffin. From 1839 to 1841, there is no written record of meetings being held, due in fact to the very strong anti-Masonic feeling which was at its height at that time. "The lives and properties of those known to be members of the fraternity Masons were of very little value. The extreme persecutions and hardships endured by the brethren were unbelievable. Many times while on their way to attend meetings, which had to be held under the greats secrecy, they were waylaid and beaten, together with every manner of antagonism and abuse being heaped upon them."

The last recorded meeting of LaFayette Lodge was held September 1, 1838, at which time various means and plans were discussed as to the future of the Lodge, owing to the severe persecution of its members. However, they did not surrender their Charter.

In 1839, the lodge hall in Melmore was sold for $496.42.

Thurlow Weed, a journalist who never sought office for himself, but who dictated who would serve, was the guiding influence behind the anti-Masonic party. Afterward, he would become a Whig. Still later a Republican. His proven lies are basically what kept the anti-Masons in a turmoil for many years. It was he who, a year after the disappearance of Morgan, had the body of one Timothy Munroe disguised to look something like Morgan. Munroe's wife, Sara, heard of the corpse that had been found in the river. She went to Oak Harbor. There she identified her
husband. When this was brought to Weed's attentions he replied, "I guess this is a good enough Morgan till after election." Weed said he reaHy claimed, "I guess this is a good enough Morgan until Morgan himself is found."

Ironically, or perhaps justly, in the election of 1828, Andrew Jackson, a Past Grand Master of Masons in Tennessee, defeated Adams who claimed "I am not a Mason; I never have been; I never will be." When William Henry Harrison was a candidate for the Presidency, he was urged
by Thaddeus Stevens to proclaim that he would use his power to suppress Masonry if he was elected. Harrison replied, "I am certain there exists no power, either in the government as a whole or in any part of its departments to effect that suppression; I am sure that the attempt to
exercise it would constitute an usurpation of power, pregnant, if tolerated by the people, with mischief infinitely more fatal, than that which it was intended to remedy."

The low point had been reached in 1837 in Ohio. The Deputy Grand Master, William B. Thrall, submitted a resolution calling for the election of a "Grand Visitant." It was passed and Samuel Reed, who would later become Grand Lecturer, was appointed to this special office. He was empowered to "visit each lodge within the State of Ohio which shall not have reported to the Grand Lodge within the last two years." He was to use his own judgment in all matters. If "the interests of Masonry require it, to receive their Charter, Jewels, and other effects and make report of his proceedings, in writing, to the next Grand Communication of the Grand Lodge."

A resolution was submitted to permit a public installation of the officers of Grand Lodge. It was not adopted. But, after the installation, the Brethren celebrated the John the Festival of St. John the Baptist. They marched to the Presbyterian church in Lancaster and heard a sermon by Brother Wate.

There was no report of interference by the citizens of the town. The persecution of Freemasonry had abated.

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