‘So help me God’

     

Statue of Washington at Federal Hall, NYC.

On this day, the 220th anniversary of George Washington’s first presidential inauguration, The Magpie Mason cross-posts with American Creation, one of the premier forums for discussion of the historical facts concerning the religious beliefs and practices of America’s Founding Fathers. Freemasonry has an often misunderstood relationship with the Founders, and with religion in general, resulting in common confusions like the perception that most of the Founders were Freemasons, and that Masons of the 18th century were Deists or even anti-Christian. The truth is Freemasonry’s requirement that its members believe in deity, and its–pardon the expression–“don’t ask, don’t tell” rule concerning the members’ specific religious opinions, create a fraternal order wherein any man who believes in a Supreme Being may enjoy friendships with others. In 2009 it sounds simple, but when this idea was put into practice in the cosmopolitan London of the 1720s, it was revolutionary. In the wake of the English Civil War, Restoration, and Glorious Revolution, and during the era of English-Scottish Union, Jacobite rebellion, and wild change in royal families, Freemasonry unveiled itself to the public, publishing its Constitutions in 1723 which state the fraternity’s preference for religious (and political) ambiguity. The result was the invention of interfaith ecumenism, a triumph that helped create the modern world; as the British Empire spread across the globe, it brought Freemasonry with it, eventually creating a previously impossible socialization for Jews, Christians, Muslims, Hindus, Parsees and others to mingle as equals.

God and Man at Wall Street

It was Thursday, April 30, 1789 in New York City, the nation’s capital, when President-elect George Washington took the oath of office at Federal Hall. This was made possible by the recent ratification by the States of the U.S. Constitution. Article 2, Section 1 provides the presidential oath of office:

“Before he enter on the Execution of his Office, he shall take the following Oath or Affirmation:

‘I do solemnly swear (or affirm) that I will faithfully execute the Office of President of the United States, and will to the best of my Ability, preserve, protect and defend the Constitution of the United States.’ ”

No mention of a Bible on which to place one’s hand. No “So help me God” phrase.

Inscription at Federal Hall, NYC.

Bearing in mind that the recording of history in the 18th century was not the hard science that we know today, with its fact-checked data, referenced citations, peer-reviewed research, academically credentialed experts, and media technologies, here is an account of the inaugural events that unfolded at the corner of Wall and Nassau streets in Manhattan:

Finally, the time set for the inaugural ceremony arrived and about half-past twelve o’clock, all things being in readiness, the procession moved from the President’s house, preceded by the troops and a numerous escort, to Federal Hall where the Senate and House of Representatives in joint session were in waiting to receive him. At the moment appointed to take the oath of office required by the Constitution, accompanied by the Vice-President, numerous functionaries and a large number of the Senate and House of Representatives, Washington appeared on the balcony fronting Broad Street. There in the presence of a vast concourse of citizens, surrounded by intimate friends, including several former comrades in arms–among whom were Alexander Hamilton, Roger Sherman, Generals Knox and St. Clair, Baron Steuben and others–he took the following oath, prescribed by law, which was administered by the Chancellor of the State of New York, Robert Livingston: ‘I do solemnly swear that I will faithfully execute the office of President of the United States; and will to the best of my ability, preserve, protect, and defend the Constitution of the United States.’

When Mr. Livingston (at left, with Bible) had finished reading the oath, Washington replied solemnly: ‘I swear, so help me God,’ and bowing low, he reverently kissed the Bible.

(“Washington: the Man and the Mason,” by Charles H. Callahan, National Capital Press, 1913, pp. 158-59.)



The standard accepted backstory of how a Bible was added to the proceedings is as follows and appears on the website and promotional literature (below) of St. John’s Lodge No. 1, Ancient York Masons, the very lodge that furnished the holy text:

Click to enlarge.

“Everything was ready for the administration of the oath of office to the president of the new government, when it was found that there had not been provided a Holy Bible on which the President-elect could swear allegiance to the Constitution. Jacob Morton, who was Marshal of the parade and, at that time, Master of St. John’s Lodge, was standing close by, and, seeing the dilemma they were in, remarked that he could get the altar Bible of St. John’s Lodge, which met at the ‘Old Coffee House,’ at the corner of Water and Wall streets. Chancellor Livingston begged him to do so. The Bible was brought, and the ceremony proceeded. When the stately Washington had finished repeating the oath, with his right hand resting on the open Book and his head bowed in reverential manner, he said, in a clear and distinct voice, ‘I swear, so help me God!’ Then bowing over this magnificent Bible, he reverently kissed it. Whereupon Chancellor Livingston in a ringing voice exclaimed, ‘Long live George Washington, President of the United States!’

“The Bible was “Printed by Mark Baskett, Printer to the King’s Most Excellent Majesty, London 1767.” The deep gold lettering, distinctly clear on both covers, displays this inscription: “God shall establish; St. John’s Lodge constituted 5757; Burnt down 8th March, 5770; Rebuilt and opened November 28, 5770. Officers then presiding: Jonathan Hampton, Master; William Butler, Senior Warden; Isaac Heron, Junior Warden.

“The first page is an artistic steel engraved portrait of King George II, but, that which is so dear to the heart of every Mason is the inserted second page, beautifully engrossed and remarkably legible even at this date are the lines: ‘On this sacred volume, on the 30th day of April, A. L. 5789, in the City of New York, was administered to George Washington, the first president of the United States of America, the oath to support the Constitution of the United States.’ This important ceremony was performed by the Most Worshipful Grand Master of Free and Accepted Masons of the State of New York, the Honorable Robert R. Livingston, Chancellor of the State.”

Above: Genesis Chapters 49 and 50, where Washington placed his right hand during his presidential oath of office. Below: The original portrait of King George II, left, and the portrait of Washington added subsequently. Photos by The Magpie Mason, 2003.

What’s in an oath?

With the involvement in this historic event of the most senior Masonic authorities of New York, it is time to explain what I believe is the most likely reason for the first president’s ad libbed addendum to the Constitutional oath of office and the inclusion of the Bible.

By 1789, George Washington had been a Freemason for 37 years. He was initiated into the fraternity on Nov. 4, 1752; passed to the second degree on March 3, 1753; and raised to the degree of Master Mason on Aug. 4, 1753 at Fredericksburg Lodge in Fredericksburg, Virginia. In each of these three ceremonies, Washington would have taken an oath and an obligation. More than finalize the process of becoming a Mason, this act is what Masons specifically credit for “making” the Mason. It is important to understand that while the oath and the obligation of each degree are presented ritually together, the two declarations distinctly serve two purposes. There is no enigmatic Masonic mystery here. Just grab a dictionary.


Oath – 1. a solemn usually formal calling upon God or a god to witness to the truth of what one says or to witness that one sincerely intends to do what one says 2.a: solemn attestation of the truth or inviolability of one’s words.

b: something (as a promise) corroborated by an oath; an irreverent or careless use of a sacred name; broadly: SWEARWORD.

Obligation – 1. Any act by which a person becomes bound to do something to or for another, or to forbear something; external duties imposed by law, promise, or contract, by the relations of society, or by courtesy, kindness, etc.
2. The act of obligating.
3. A bond with a condition annexed, and a penalty for not fulfilling. In a larger sense, it is an acknowledgment of a duty to pay a certain sum or do a certain things.
4. That which obligates or constrains; the binding power of a promise, contract, oath, or vow, or of law; that which constitutes legal or moral duty.
5. The state of being obligated or bound; the state of being indebted for an act of favor or kindness; as, to place others under obligations to one.


From the day he entered adulthood and its societies at age 17, George Washington no doubt had taken many oaths before April 30, 1789. Washington the public official: surveyor of Culpepper County in 1749, and adjutant of Virginia three years later. The Freemason: a Master Mason (or full member) in a prestigious lodge of local elites at a time when only one in six lodge members attained the rank of Master Mason. The officer in the Virginia militia: a major in 1752, a lieutenant colonel in 1754, and a brigadier general in 1758. The elected government official: a legislator in Virginia’s House of Burgesses in 1758. A married gentleman in 1759. And of course commander-in-chief of the Continental Army in 1775, and president of the Constitutional Convention in 1787. How were all of these oaths phrased? I will have to leave most of that to the aforementioned credentialed academics, but I can provide some insight into the language of the Masonic oaths and obligations.

So help me God.

The question on American Creation is Did Washington say “So help me God” at the end of the oath? To be candid, I cannot find proof–an eyewitness account attributed to a specific person–of that anywhere. Yet.

However, in “Freemasonry in American History,” one of Allen E. Roberts’ many books, he quotes a newspaper:

“The Federal Gazette of Philadelphia reported: ‘The impression of his past services, the concourse of spectators, the devout fervency with which he repeated the oath, and the reverential manner in which he bowed down and kissed the sacred volume–all these conspired to render it one of the most august and interesting spectacles ever exhibited on this globe. It seemed from the number of witnesses, to be a solemn appeal to Heaven and earth at once. Upon the subject of this great and Good man, I may perhaps be an enthusiast, but I confess that I was under an awful and religious persuasion that the gracious Ruler of the Universe was looking down at that moment with peculiar complacency.’” (Emphases mine.)

It would surprise no regular Freemason in the United States (or the United Kingdom) that George Washington concluded his oath of office by kissing the holy text and beseeching “I swear, so help me God!” A similar act of testimony, including kissing the holy text, is performed by every Freemason. A “moment of truth,” if you will. If the above newspaper quotation is accurate in saying Washington bowed and kissed the book, then I think we’re close to answering American Creation’s question. Brethren, here is the scene: Washington takes his oath of office, as administered by Livingston, the Grand Master of Masons of New York, with his right hand upon the altar Bible of St. John’s Lodge, which is held by the lodge Master. Do you think he said “I swear, so help me God” at the conclusion of his oath and before bowing and kissing the Bible? I do.

Peter Hamilton Currie

Thanks to a brief but amazing piece of research published in the current (Vol. 120) edition of “Ars Quatuor Coronatorum,” the annual book of transactions published by Quatuor Coronati Lodge No. 2076 in London, we behold a seminal use of the phrase “So help me God” for public administration purposes. The Magpie Mason is forever indebted to editor Peter Hamilton Currie for squeezing this one, but fascinating, page into the book. Rather than type the content of this entire page, please indulge me for instead reproducing the page below so you can see it as intended. Click to enlarge. (And RW Bro. Peter, please forgive this transgression against QCCC’s copyright. I have rendered the page blue so that any further reproduction on the web can be traced to, and rightly blamed, on me.)

King James Oath
Click to enlarge.

“So,” you’re thinking, still unimpressed, “who cares about King James?” The prayerful conclusion of public oaths in England is found even earlier, during the reign of Elizabeth I, in what is called the Oath of Supremacy:

“I, A. B., do utterly testify and declare in my conscience that the queen’s highness is the only supreme governor of this realm and of all other her highness’s dominions and countries, as well in all spiritual or ecclesiastical things or causes as temporal, and that no foreign prince, person, prelate, state, or potentate hath or ought to have any jurisdiction, power, superiority, pre-eminence, or authority, ecclesiastical or spiritual, within this realm; and therefore I do utterly renounce and forsake all foreign jurisdictions, powers, superiorities, and authorities, and do promise that from henceforth I shall bear faith and true allegiance to the queen’s highness, her heirs, and lawful successors, and to my power shall assist and defend all jurisdictions, pre-eminences, privileges, and authorities granted or belonging to the queen’s highness, her heirs, and successors, or united or annexed to the imperial crown of this realm: so help me God and by the contents of this Book.”

It is possible this oath originated even earlier, during the reign of Henry VIII. And our phrase of the day persists after the Elizabethan-Jacobean era. In the reign of Charles I was promulgated the Oath of Allegiance, a pledge of loyalty to the Crown:

(Pinky, this one’s for you.)

“I A. B. doe truely and sincercly acknowledge, professe, testifie and declare in my conscience before God and the world, That our Soveraigne Lord King CHARLES, is lawfull King of this Realme…. And all these things I doe plainely and sincerely acknowledge and sweare, according to these expresse words by me spoken, and according to the plaine and common sence and understanding of the same words, without any Equivocation, or mentall evasion or secret reservasion whatsoever. And I doe make this Recognition and acknowledgement heartily, willingly, and truely, upon the true Faith of a Christian. So helpe me GOD.”

“Still,” you may be thinking, “what do English monarchs have to do with American republicanism?” Fair question. I offer the above quotations to demonstrate how our phrase “So help me God” was instrumental to stable civil government and peaceable citizenry. As further evidence, I cite early Masonic rituals. There is a corpus of literature in Freemasonry known as the Old Charges, consisting of dozens of manuscripts describing Masonic proto-rituals starting with the Regius poem (c. 1390) and culminating with 18th century documents easily recognizable to today’s Freemason. There are too many to address here, but I give a few examples that display commonalities with the oaths to our 16th and 17th century monarchs (and I hereby modernize the spelling, and, again, the emphases are mine):

“These Charges that you have received you shall well and truly keep, not disclosing the secrecy of our lodge to man, woman, nor child… so god you help. Amen.”
(Buchanan MS, c. 1670)

“I, AB, do in the presence of Almighty God and my fellows and brethren here present, promise and declare that I will not at any time hereafter… make known any of the secrets… of the fraternity… so help me god and the holy contents of this book.”
(Harleian MS, c. 1675)

“…you shall not reveal any part of what you shall hear or see at this time… so help you god.”
(Edinburgh Register House MS, 1696)

“The signs and tokens that I shall declare unto you, you shall not write… and you shall not tell… to man, woman, nor child… so help you God.”
(Drinkwater No. 1 MS, c. 1700)

There is a lot of anxiety in certain circles caused by “So help me God.” Marxists, atheists, lonely busybodies, and revisionists of all stripes labor to diminish or erase the historical record of Washington’s rhetorical flourish, insisting there is no journalistic evidence he said it. I have no use for that argument, or for those who cling to it. Professional (sic) journalists and historians in 1789 were unscientific and brazenly biased, as judged against our modern expectations. (They didn’t have the objectivity and accuracy of blogs back then!) Furthermore, Washington the president was exploring new ground, truly going where no man had gone before. The Constitution didn’t prohibit the use of a Bible in the oath nor proscribed invoking deity. A good public servant–and a good Freemason–knows what his constitution says and what it does not say, and governs himself accordingly.

With this understanding of the history of “So help me God,” maybe we can agree that George Washington indeed did speak the phrase following his presidential oath of office, as reported, and perhaps also safely surmise that he added this language, not as an improvised coda, but as an established tradition in government oaths per longstanding custom. It is fact that the birth of the American republic was unprecedented in history, but it cannot be denied that the men who gave it law and politics were creatures of English habit, schooled in the mother country’s history, common law, politics, religions and traditions.

SMIB.

Inscription at St. Paul's Chapel, where Washington delivered
his inaugural address, which was rich in religious rhetoric.

     

Time to “respice, adspice et prospice” at Quatuor Coronati

     

Peter Currie and Brent Morris at La Petite Auberge
in New York City, December 10, 2007.

And speaking of new Masters at lodges of research, we are near that time of year when Quatuor Coronati Lodge, No. 2076 in London elects and installs its new officers.

It seems like only yesterday when W. Bro. S. Brent Morris was installed in the East of QC2076, becoming the first American to attain that station, but it’s been almost a year. On Thursday, November 13, the Master Elect, W. Bro. Peter Currie, will be installed in the Solomonic Chair of the world’s first lodge of Masonic research. If you’ll be in town, the meeting will open at 5 p.m. precisely at Freemasons’ Hall on Great Queen Street. Dress is morning dress or dark suit, undress regalia and white gloves.

This communication also will be the annual Festival of the Four Crowned Martyrs, a belated observance of the November 8 feast day honoring the namesakes of this lodge.

The Inaugural Paper of the Worshipful Master concerns Stability Ritual, which was devised in 1817 by the Stability Lodge of Instruction and has since spread around the globe. W. Bro. Currie served as secretary to the Stability Ritual Association for 14 years, and edited the Stability Ritual book in 1992, so his explanation and insight into this topic is sure to enlighten, especially if you think Emulation is the only ritual worked in England.

According to the summons for this meeting, W. Bro. Currie is the editor (since 1999) and indexer (since 1993) of Ars Quatuor Coronatorum, the annual book of transactions of the lodge. His published papers include “The Growth and Development of Masonic Ritual,” “The H. S., Whence Did It Take Its Rise?” and “Two Masonic Arks,” which won the lodge’s Norman B. Spencer Prize in 1998.

His work on the archives of this lodge will prove priceless. Currie and W. Bro. David Peabody, a Past Master of QC2076, have digitized every volume of AQC in searchable PDF format. That’s the entire library of lodge transactions from 1886 through today. When a complete set of books becomes available somewhere, it fetches several thousand dollars. I don’t know how the lodge or its Correspondence Circle plans to distribute the CDs, but Masonic scholars, libraries and research lodges all over the world will be lining up to purchase these discs. This modernization of media represents more than just a new format for old texts; this venerable lodge is weighing other options as it investigates the best ways to remain an indispensable leader in Masonic education and a peerless conservator of Masonic heritage.

Bro. Currie also has edited, typeset and designed several books in recent years, including “Tracing Boards: Their Development and Their Designers” and “Royal Arch Masons and Knights Templar at Redruth, Cornwall, 1791-1828.”

In the works currently are his updated versions of Knoop, Jones and Hamer’s three seminal books on Craft history: “Early Masonic Catechisms,” “Early Masonic Pamphlets” and “The Genesis of Freemasonry.” Also, he is revising and compiling “The Masonic Yearbook Historical Supplement,” a Who’s Who of England’s grand lodge officers from 1717 to date, which also will appear in PDF format. And on top of all that, Bro. Currie is QC2076’s webmaster.

Currie was initiated into Hundred of Axstane Lodge, No. 7722 in the Province of West Kent, where he served as Master in 1991-92. He also is a Past Master of Queens College Taunton Lodge, No. 6988 in Somerset, and is a Past Zerubbabel of Royal Naval and Military Chapter, No. 2404 of Royal Arch Masons in East Kent, to name only a few of his Masonic affiliations.

The QC2076 meeting schedule for 2009 is:

Thursday, February 19
Thursday, May 14
Thursday, June 25
Thursday, September 10
Thursday, November 12

The paper at the February meeting will be “Miners, Mariners and Masonic Mobility: The Membership of West Cornwall Masonic Lodges During the Victorian Period” by W. Bro. Roger Burt.

According to the summons for this meeting: “This paper focuses on ten Craft lodges to the west of Truro, analyzing the social and economic backgrounds of their membership during the second half of the nineteenth century. It notices that the inland lodges were dominated by mining men, while those on the coast included very large numbers of master mariners and other maritime related activities. While this is to be expected in lodges that represented local communities, closer investigation strongly suggests that many were joining to facilitate migration and travel, at home and abroad. Consideration will be given to the role of Freemasonry as an international fraternity and the importance of ‘migratory Masons’ in maintaining close bonds between emerging national grand lodges worldwide. In brief, what did Masonry offer to highly mobile occupational groups, and what did migratory Masons offer to Freemasonry?”

Front: Trevor Stewart and Roger Burt.
Rear: John Acaster and Peter Currie.
At Alpha Lodge No. 116 in New Jersey, December 12, 2007.

W. Bro. Burt, again according to the meeting summons, “spent an academic career at the University of Exeter, teaching and researching the influences that shaped the evolution of modern industrial and post-industrial society. In that context, he now uses his own experience of Masonry to shape and inform a longstanding program of research into the socio-economic structure of Masonic lodges at home and overseas during the Victorian period. With most of his previous publications in the field of mining history, he has chosen to place these enquiries largely within the context of the mining regions and mining communities which he knows well. Bro. Burt has now retired and is an Emeritus Professor of the University of Exeter and an Honorary Professor in the Center for Research into Freemasonry at the University of Sheffield. Bro. Burt is a Past Master of Vectis Lodge, No. 3075 and a member of Royal Arch.”