April - May, 1948
Contents
THE FIVE ORDERS
CHARLES ERNEST HOLMES, M.P.S.
UNIVERSALITY Be Just And Upright
CHARITY THE ESSENTIAL FREEDOMS
The Philalethes Society News The Formation of Character
By Percy P. Barbour, M.P.S.
Georgetown, Colorado
THE definition of "Order in Architecture" is briefly and beautifully expressed in our Monitor; but, perhaps does not convey a clear conception of w hat it really i.s, particularly in the abbreviated form in which it is now used. So, let us try to explain and, if possible, make it clearer.
To begin with, an Order consists of two parts, we may say; the column and the entabliture, with each of these further divided into three parts. The column consists of base, shaft and capital and the entabliture is made up of the architrave, frieze and cornice; the architrave is that portion which rests directly upon the capitals of the pillars, arching the space between them. Note that the first part of the word (arch) expresses that function, but archi means chief and trave means beam. The frieze rests directly upon the architrave and is that part which is usually ornamented with sculptured pictures depicting incidents of historic or legendary interest. Thus on temples, these carvings depict stories of the gods. The cornice, extending beyond or outward, serves as an ornamental protection for those parts beneath it, and is continuing of the roof past the edge of the building.
In the several orders, each of the six divisions may differ in kind and amount of ornamentation and in the proportion of the members or parts.
The five orders are called classic because they are of the first class, but primarily because they are Greek and Roman. In architecture, they refer to columns with their more or less ornamented superstructures that are used to support the roof of a building with elegance and beauty rather than by massive plain walls. They are denominated Ionic, Doric, Corinthian, Tuscan, and Composite.
The first recorded attempt to classify the orders was made by Vitruvius, a Roman Architect who lived in the first century before Christ and wrote a book on Architecture. To the three Greek orders he added a fourth which he called Tuscan. Then some fifteen hundred years later, when his book was discovered the translators added a fifth, calling it the Composite. Since no later additions have been made to the number of the orders there are still five classic orders. However, there are other styles of architecture such as Egyptian, Byzantine and Gothic, to mention but three.
II.
There may be a significance, to us, in this particular Five Orders; for, in the monitorial lecture of the second degree there are ten columns mentioned, grouped as two, three and five, and each group associated to government; the group of two refers to David's kingdom; the group of three to the government of the lodge, and, of course, they are the Ionic, Doric, and Corinthian; and the group of five (from their names), may be taken (by analogy) to refer to the first and only recorded attempts, in ancient times, at democratic government; that is, a more or less direct control of government by citizens.
It may be but a coincidence that the names and number of those attempts are thus connected to government and have come into our work, yet it is surprising as well as interesting.
Masonic writers have not assigned a reason, if there is any, for placing these two, three and five columns or pillars in the lecture of the lodge; so, we may speculate as much as we please.
If we presume the society, at its reorganization in or about 1717 A.D., was somewhat revolutionary or expressed a mild but firm protest against certain practices of church and state, and there is some basis for such an assumption or presumption, it may follow that the columns were intended to have some governmental significance; then again, it is possible that there were then in existence nicely worded statements relating to operative Masonry that could be fittingly incorporated into a rather instructive composition that led to their adoption.
The ancient government of the Children of Israel (from Moses) was a Theocracy or a government by God through the priests and prophets. Even David, the king, was more or less subject to Nathan, the prophet, as well as Abaithar, the priest.
According to the Kabbala, there were ten emenations of Deity called Sephiroth and their names also referred to ten parts of the human body; as head, brains, and heart; two arms and chest; two legs and privates; and the feet (as one); grouped in three groups of three upon one as foundation.
The grouping of the Columns, on the other hand, is two, three and five; as there are two sexes, male and female; there are three activities; thoughts, words, and deeds; and there are five extremities of the human body; head, two hands, and two feet (separated).
From Mackey, we have under Boaz: "The name of the left hand pillar that stood at the porch of King Solomon's Temple. It is from Hebrew (b), 'in' and (oaz) ‘strength' and signifies 'in strength'." Also under Jachin: "It is the name of the right hand pillar that stood at the porch of King Solomon's Temple. It is derived from two Hebrew words (jah), 'God' and (iachin), 'will establish'. It signifies, therefore, 'God will establish'." The reference to David's government is here clear but not stressed; the three columns of the lodge unmistakably relate to its government; we can but infer as to the five in one group.
In ancient times there were three principal cities in Greece; Athens, which was Ionic, Sparta was Dorian, and Corinth. They were peopled, we may say, by three more or less related tribes or branches of one family, speaking dialects of a common tongue, presumably migrating, at different times, from a common source.
Judging from the accounts which we have, they differed mentally and physically to a considerable degree. For instance, the Dorians were a strong, hardy and war-like people who came down from the North, conquering and settling at Sparta and subduing the neighboring towns. The Athenians were more intellectual, more literary and artistic than the Spartans, while the Corinthians were perhaps more of the merchant class or business type.
These distinctions are, certainly, somewhat broad and perhaps refer to only certain classes or even individuals within the cities and at particular periods of time rather than to the whole population at all times.
In some ways the history of these City States was similar for each of them; they began with kings who either lost their power or were succeeded by tyrants; and those becoming too harsh, were deposed by the citizens and demon acies of sorts set up only to be again taken over by tyrants who were greedy for power because the people let the power slip from their hands.
These five democracies, three eastern (Greek) and two western (in Italy), were the first and only popular governments known until about the eighteenth century. They came into existence ca. four or five hundred years B.C., for the eastern and somewhat later for the western attempts.
The Ionic democracy of Athens was at its most prosperous stage during the time of Pericles who describes the advantages of their government in his funeral oration for the soldiers and sailors killed in battle as reported by Thucydides in his history of the Peloponnesian war. Its assembly of citizens was called Eclesia; it elected its presiding officers, sometimes for only one year; selected the generals (strategia ) for the army and balloted upon the name of the pel son to be banished for reasons of state.
The Doric government of Spalta was peculiar because their early law-giver, Lycurgus, issued an ordinance making it unlawful to commit the laws to writing. Some historians deny this; however, little is known of them.
It is known, that for a time, they had two kings ruling simultaneously and with equal authority. Their authority was limited to the army, religion and certain judicial courts; in other words, they were generals, priests and judges in particular cases. At first these kings had power to declare war, but this was later withdrawn. It seems they had no rule over the people except through the army, the priesthood and one court.
The Spartans were really governed (for a period of time) by five ephors, a kind of magistrate, who were elected annually by part of the people called the Apeila. These ephors were also judges in all civil cases; had the power to enforce their decrees, and bring any person to trial, even the king in later times.
Corinth may have been, at one time, the most wealthy of the three principal Greek cities. It had been conquered by Sparta but afterwards became independent, sometimes favoring Athens but more generally siding with Sparta in war matters.
Tuscany, a part of Italy north and east of Rome, once called Etruria, was once a federation of some twelve or thirteen independent cities of which Florence and Pisa were two. Some of the population of this region migrated from Greece and it is reasonably certain that they took with them ideas of the government which they had known in their home town and these must have borne fruit.
Rome was truly composite, spread out over the entire world, so far as Europe, Africa and Western Asia were concerned; she absorbed the ideas of them all and adopted many of them. The citizens, through their representatives, rules for a while, then allowed others to do it for them even unto decay.
Thus the description of the five City-State governments parallels the description of the Five Orders in Architecture.
Cum grano salis.
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In the Masonic world, the above name is now intimately associated with "Masonic Light," a Masonic journal which came into life in September of 1947 in Montreal (Quebec), Canada, and of which Brother Holmes is the editor.
Born in Montreal on December 22, 1880, our Brother has had an experience in Masonic journalism that can hardly be surpassed. Many years of activity in the Dominion of Canada, the United States of America, and continental Europe have contributed to that experience and he has made a name for himself in Freemasonry by numerous articles and pamphlets which he has written, and addresses he has delivered, dealing largely with Masonic history of Canada.
A charter member and first secretary of Royal Alexandra Lodge No. 104, A.F. & A.M., in Montreal East, our Brother is also an honorary member of two Montreal French Lodges.
We take pleasure in introducing him to our readers by means of the picture on the title page of this issue, as one of our members. In doing so, we also extend our compliments and good wishes upon the appearance on the journalistic field of his new publication, which is both clever and unique.
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The vital question facing America today is whether there is to be a world-wide super-entity, beneath which a servile humanity must bow, or whether the organized will of individuals in concert may agree upon a course of action and constitute a body of public servants who shall transact the common business as directed and be subject to recall. - Arthur C. Parkel, F.P.S.
A goodly effort it is to meet
In friendship's circle bright,
Where nothing stains the pleasures sweet
Or dims the radiant light.
No unkind word our lips shall pass,
No envy sour the mind;
But each shall seek the common weal,
The good of all mankind.
- From "Masonic Pocket Magazine"
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By Auguste Boyer, Master of Wor. Lodge No. 540, of the Ancient & Accepted Scottish Rite, Orient of Paris, France.
Translated from the French by Leo Fischer, F.P.S.
THERE seems to be a decided tendency toward unity, and the world may well be said to be in agreement as to the excellency, necessity and perfection of unity, and the marvelous effects one is entitled to expect from it.
Now more than in the past, unity is a real need. But what is the meaning of this current, because a current actually exists? There is no discussion when a person advocates unity, because everybody knows the excellency of the remedy, especially so because people are fed up with false pretense and cliques, with quarrels that have at times become traditional and verbose, and with subtle objections in which one becomes embroiled and which one finally no longer comprehends.
Unity greatly resembles a long-desired haven of rest where one is no longer compelled to take sides or make decisions, where unanimity is achieved and a human destiny is in sight. Life is difficult enough: why should one make it more complicated by engaging in disputes? Why is there a lack of universality in all fields? The desire for union is one of the manifest aspects of a general relaxation. I do not maintain that this is its only significance; but it is one not to be forgotten.
It is an evident fact that our entile epoch tends towards unification, whether it be the unification; of continents or economic unification; whether it be, in France, the ever-growing centralizing tendency, the unification of the nation in the State, or the unification of the labor syndicates: a force that seems irresistible makes it increasingly greater and more uniform, and it is evident that none of us escapes that power, and this is productive of one of the elements of that current.
This appears to me a sociological compensatory reaction. There have never been so many discussions between men (because the unification is effected on the plane of institutions!), so much unfra-national national and international hatred, so many universalized discussions, so much instability and insecurity. Never has man felt so drowned and lost in the powerful swirling floods of chaotic material and spiritual forces. Then, by reaction, he proclaims the virtue and necessity of unity, he places his hope in unity and cooperation, he compensates his internal and external disorder by a strong mystic sense of unity with something he expects to be more solid, stable and ordelly, and which he is convinced will be capable of resisting the disaster of our time.
Of course, aside from these reasons, we also know that union makes strength, and that it is very improper not to be of the same opinion as your neighbor. This does not sound very convincing; but it seems that these two arguments satisfy everybody.
I have given you, on one precise point, an illustration of the unity which everybody is proposing to us. Multipartyism, a creation of political tactics and sociological panic, is a fine example of that unity. It is unity in spite of all that really divides, because one is not willing to risk anything or lose anything, because one attempts to be clever and to maintain a front, because one expects time to solve the problem one is oneself incapable of facing.
We know well, you and I, whither this leads us: to general stagnation. We know how this is maintained: by perpetual tricks, by changes of front and wire-pulling for the purpose of reaching the goal. Does this mean the stagnation and, perhaps, the end of our civilization? We need not wonder now how certain civilizations that we call ancient have disappeared! But we who have an ideal, and a beautiful one, know well how such a situation ends: by a break which is so much the more serious and deep-going because it will leave our Bodies stripped by the loss of our faith. We have no illusions; but let us not endeavor to build and let us instead strengthen the cement that gives us life.
It is not necessary to arraign jurisdictional multipartyism; but to show that it is the image of the unity proposed to us in each nation, and that there cannot be unity there any more than there can be honest multipartyism. The fate of such a unity would be the same, which is easy to undel stand, because why should one want to be united? What I have pointed out to you as the reason is purely negative and is, therefore, insufficient. There is no positive reason, and what they are trying to do now is to pass the unity itself off on us as that positive reason. They are attempting to create the myth of unity, believing that it will be self-sufficient and that men will have no other reason for sticking together and forgetting what separates them. This seems to be weak; but it is the real question that is being raised now, and our unity has no root or our universality lacks foundation, if you will have it that way.
On the one hand we have the proposition of the unity of the laboring class, as against the rest of the nation. (We have the same thesis in a Grand Jurisdiction); but this presupposes a common attitude of the laborers which they are far from showing, because there are laborers conscious of their situation, and, in front of them, those who lead them and impose certain tactics (strikes, etc.).
On the one hand we have the proposition of national unity as against internal divisions. "We are, above all, Americans, or Frenchmen, or Englishmen." etc. But this is hardly admissible, because a man has the right to say that he is above all a man, and a Christian may maintain that he is above all a Christian. The national criterion does not suffice, because there are grounds,social or religious,for separation which are stronger than that tie, Moreover, the value of the nation as an element of unity is by no means acknowledged by all.
Others appeal to necessity; but to this argument many reply that truth is above necessity; that if there is any necessity, it is that of helping truth to vanquish error. This is an attitude with which I greatly sympathize. Whether that truth be republican or Christian, what really matters is that there be men who will engage in debate concerning truth, because though it may be a fact that union makes strength, yet if that union is a union grounded on compromise or falsehood, it may justly be called weakness of the worst type.
The partisans of necessity, in advocating that union, approach those who demand unity by placing themselves above of all parties or opinions, by showing the futility of disputes. Here we find ourselves in the presence of a utopia, unless it be cowardice. It is true that many of the quarrels are devoid of reason now; but they are signs of deeper-lying oppositions which must be discovered and revealed instead of being shamefacedly concealed, if millions of persons believe in them, they must be taken seriously because the life of man is concerned and no one has the right to disregard them or treat them lightly. To be above the parties, it is necessary to have something worth while to propose to all opponents.
The terrible truth regarding our present time is, that there is no longer anything worth while, either from the point of view of sentiment or ideology, that is commonly admitted by all and on which a real and thorough unity comprising the divisions can be constructed, and this is the reason why we Freemasons exist.
There is no unity possible without common principles of civilization. However, all principles of our civilization are explicitly or implicitly questioned. We have not even a spiritual background in common. . . Christianity, ethics, the reason of 1793, or the principles of American Independence, are all things of the past, the Marx myth is lived up to or admitted by only a small minority . . . not a thought or even an ideology . . . radicalism and liberalism have failed . . . even over there, there is no longer any certainty of a truth common to all, or nearly all . . . not a political form to which one might be attached above all, because republic and democracy are now understood so differently, because the principles constituting it: Equality, Liberty, Fraternity, are held up to scorn so much that one can no longer pleasant them as something superior to which the whole world must refer. It is we who must, like our ancestors, reconstruct that unity.
Hence, when we speak of unity we neglect the essential part of the question. We want the fruit without the roots, trunk, and leaves; we want unity, hence this universality, without the reasons for which unity or universality exists! However, what is troubling in the myth of unity for unity, the reply one receives in France and in the whole world is that one now knows how to create it for each nation that is, by a good police, good censorship, good propaganda, the new trinity of the unitarian State. Can we not do that much for ourselves in order to have that unitarian trinity? We shall destroy conflicting social and political forms by persuasion, we shall suppress the expression of germs of diversity by surveillance, we shall fabricate artificially a common ideology, and when that is accomplished, our unity will have become reality. This is where those who now, perhaps in all good faith, preach unity at any price, shall lead us, as sure as fate.
But if it is not that which is desired, one must not preach that sort of unity. We must work to recover the valid elements of a common civilization, of a civilization acceptable to all in its principle and not founded by liquidating or oppressing others a civilization that may have divers forms by only one spiritual root. This implies an effort of long duration, patient and creative even in the negation of combat. We cannot allow ourselves to be misled by a dream of unity or universality when urgent tasks call us to stand by our divisions, because above the parties we must place that good discovery of Him who died for us ..... Love one another ..... my Brothers!
It is at the end of the night, it is above the parties it is after the abscess shall be emptied that this discovery will be made. Values probably still unknown, perhaps values we already have, which we must build up little by little, knowing that this work is beyond us and that the unity which may result from it is a gift of God.
That is why we cannot tolerate any menace to shorten the debate or palliate the situation in which we find ourselves. We do not seek what will benefit us, we seek the truth, not the philosophical but the human truth.
Perhaps it will be necessary for them to know, for instance, that unity between men depends upon the union between man and the Great Architect of the Universe, and that this unity has cost not less than the life of the only just man, the life of Jesus, the son given to us in order that we may be . . . ONE!
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By V. M. Burrows, M.P.S.
Long Beach, California
IN a small Indiana town the residents argued about a squirrel. A hunter was said to have sighted a squirrel on the side of a tall tree. He walked around to get a shot, but the squirrel went around as he did, keeping on opposite side from the hunter. When he had completed the circuit of the tree, had he "gone around" the squirrel? Everyone in town joined the argument. Logic, geometry, persuasion and argument failed to answer that question in a satisfactory and definite manner.
It seems that way with the definition of honesty. A teacher once said to his class: "You can not define honesty . . . you can not say that a man is honest, more honest, most honest . . . he is either honest or he is not honest."
What is your opinion ? Are there degrees of honesty? Are we divided into two kinds of people, those who have within them a strict rule by which honesty is decided by a definite "yes" or "no", and those who may not be trusted when they think that they will not be "found out" ? Do you believe that every man has his price, or will yield when temptation becomes great enough? Is there an answer to the question of honesty, or is it to be as unsettled in the coming generation as the question whether the hunter actually went around the squirrel?
Philosophers tell us that the conscience making itself heard in the mind is the voice of Deity within the soul of man. Psychologists say that if we do not train ourselves to heed the voice of conscience it will die away from neglect.
Some business men maintain that it is best to be honest at all times. Some business leaders operate solely on the basis of expediency. They do not adhere strictly to the law if that adherence interferes with their plans for making profits.
Individuals beat the car-conductor out of a fare, avoid the rules of rationing, and falsify their income-tax returns. They justify their actions by what they see and hear of similar actions by others. They practice expediency. Even those who have taken the solemn obligation of Masonic degrees, will carelessly let themselves drop from high aspirations.
The higher view that a man gets of life, the more able he will be to distinguish just where he ought and when he ought not to conform his individuality to the standards and habits of his fellow men.
As Masons we have great respect for the opinions of Albert Pike. In his "Morals and Dogma," he says: "Once you have settled on your theory and your creed, suffer no departure from it in practice, on any grounds of expediency." The more we think upon that statement, the more do we see in it the essence of the true principle of Masonry.
When we once stand as just and upright Masons, and have it given us strictly in charge ever to walk and act as such, we should pledge ourselves to obey the dictates of conscience and live accordingly to the teachings of Masonry. We are obligated to live by the "Plumb" and upon the "Square," which means that there should be no deviation or any moral allowance for expediency.
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By Fidel P. Encarnacion, M.P.S., Manila, Philippines
MAN was naturally amiable and humanitarian until the coarse necessities of physical existence dragged him into the mart of economic strife and gain, political creeds drew him into the arena of partisan feud and turmoil, and religious dogmas hauled him into the net of theological dispute and rancor. Thus dawned the era of factions, uncharitableness, and inhumanities of the world. Barriers of race, creed, caste, custom, trainings and interest now separate men. The gaps grew unmanageably wider and wider. Perspective is lost. Misunderstanding replaces understanding. In this situation, the duty of Freemasonry is clear. It must toil for the removal of these barriers, endeavor to draw men into a great circle of friendship, and weld mankind into a vast league of sympathy and service. It can best accomplish this by devoting, more than ever, its gracious influence to the practice of charity, not only because it is obligatory upon its votaries, but because it is the greatest need of the world today. Nor should this sentiment of benevolence be confined to those who are bound by ties of blood relationship or close friendship, but should be extended to all who dwell under the broad canopy of heaven, for it is the boast of Freemasonry that its tenets have ever been a response to the world's needs.
Charity is the inevitable result of that profound Masonic philosophy which teaches the Brotherhood of Man under the Fatherhood of God, and it is the highest expression of this fraternal understanding. Not a figurative precept, it is all mankind's concern, a universal cure for discord, the holy cement of humanity. It is love in action! The relationship of man to God is religion and meta-physics; that of man to man, ethics. The latter is no less spiritual than the former for every man has somewhere in his brain a Divine spark, a little portion of the G.A.0.T.U. who is love and is inexhaustible in His charity. Every degree of charity that dwells in man is a part of this Divine love. Man to man is but spirit to spirit, hence the Divine fiat "Love your neighbor as you do yourself."
Charity is the top of all Masonic virtues; it admits of no excess, but only error. Perhaps there is no virtue which labors under a more general misapprehension than charity. Errors in this excellent virtue are often committed when we give a gem to a rooster which would be better pleased with corn; when we relieve a man of his miseries with the hope of repayment and a desire for gain, which is not charity but avarice; when we give alms to the needy from a natural inclination and to satisfy our own commiserating disposition, which is but carnality. Our most common error, however, is to believe that to assist the poor with pecuniary donations is the only way to be charitable. Herein lies the fallacy of the worldly concept of charity, that it would deal with material issues as separate from the spiritual. The Masonic application of charity is more noble and extensive than this. Charity of speech, charity of manner, and above all charity of thought take rank before material charity. There are infirmities not only in the body, but of the soul which require the highest exercise of charity. It is no greater charity to clothe a man's body than to cover graciously the nakedness of his soul.
The signs of charity are many. Be gracious and courteous to strangers, labor to moderate extremes, rejoice at the good fortune of others, sympathize with their sorrows and misfortunes, live peaceably with all men, repay injuries with benefits and kindness, suffer wrong rather than take revenge, and you are practicing charity of manner and accomplishing the Will of the Father. Stay a falling brother by gentle admonition, warn him gently of approaching danger, close your ears against slander and your lips against reproach, avoid opprobrious epithets against the unfaith, errors, follies, and faults of men, and you posses charity of speech and will be loved and cherished by all who dwell beneath the star-decked covering of the universal lodge. Respect the right of others and even you forget your own, obey the dictates of the generous and noble sentiments of the soul by laboring to accommodate differences of opinion and belief, revere and respect the viewpoints of others, be charitable even to the uncharitable, and you have charity of thought and have the promise of the blessings in this life and of a reward in that life which is yet to come.
Very recently, an item in the Manila newspaper carried the information that some private schools in the city charged each student a "charity fee" of two pesos. The term is a breach of an offense to charity, and is born of selfishness, on the one hand, and ignorance or a desire to fool, on the other. Charity and a fee are like oil and water . . . they do not mix. The one is almsgiving, bestowed spontaneously and voluntarily; the other is a charge fixed by regulation for certain services or privileges. The one connotes unfettered freedom, the other smacks of tacit imposition. The practice to which those private schools have resorted is not charity, but blatant commercialism.
Charity begins at home; then comes charity to the individual, to society, and to the race; charity to the present and to the future. God sends the rain and makes His sun shine upon the just and unjust, but He does not shower wealth, honor and virtues upon all men equally. Common benefits are to be communicated to all, but special benefits to the chosen few.
Beware that in seeking the good of others, you do not become subject to their whims and caprices, for this is but softness which imprisons an honest mind, and bespeaks of a lack of strong will power and individuality. The beauty of charity consist in its liberty. Beware not to dry the fountain in feeding the stream; practice your charity toward the deserving only.
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By Charles G. Reigner, M.P.S., Baltimore, Maryland
EVERY thoughtful Freemason knows how strongly Freemasonry emphasizes the transcendent importance of freedom . . . freedom of the mind from every kind of political and ecclesiastical tyranny. "Civil and Religious Freedom must go hand in hand, says Albert Pike in "Morals and Dogma." "There is no harder problem," he continues, "than to perfect and perpetuate free government by the people themselves. Free government grows slowly, like the individual human faculties; and, like the forest trees, it grows from the inner heart outward." Liberty is easily lost, as well by the non-user as by the mis-user.
The phrase "The American Way of Life" has been much bandied about. It means pretty much what the individual writer or speaker wants it to mean. As a distinctive way of life, we can, however, indicate certain of its characteristics. All those characteristics are irrevocably tied up with up freedom.
In the first place, the American Way of Life certainly implies political freedom . . . freedom to vote on public issues; freedom to discuss those issues in public gatherings, in the press, over the radio, and through the motion picture. In the Communistic way of life there is no such freedom. Speakers, writes teachers, public officials . . all must follow the party "line" that is laid down from above. In countries where communism holds sway there are no public gatherings when men may freely discuss the issues that confront them. The press, the radio, the motion picture are but pawns in the evil game of a false propaganda. Elections are controlled and are a farce.
The difficulty with us in America is that too many people construe political freedom as freedom from the responsibilities of citizenship. They do not take the time and trouble even to vote in elections. Over and over again it has been shown that candidates for office are elected by a small minority of the voters; the rest are wholly apathetic to the issues of the hour.
That way lies danger.
Certainly one of the objectives of Freemasonry is to emphasize the importance of every citizen's exercising the prerogative of the ballot box.
Second, the American Way of Life means economic freedom . . . the freedom to work and to participate in organizations and discussions which deal with working and living conditions. Nowhere in Communistic countries does that kind of freedom exist. Everywhere in such countries men, women, and children are driven and regimented by an all-powerful state. Again, this aspect of freedom does not mean freedom from work. "Men without duties to do," says Pike, "are like trees planted on precipices, from the roots of which all earth has crumbled. Nature scorns the man who sits screened from work. Yet there are men who pride themselves that they and theirs have done no work time out of mind. So neither have the swine.... There is a perennial nobleness and even sacredness in work. There is always hope in a man who actually and earnestly works; in idleness alone is there perpetual despair. Man perfects himself by working."
The atmosphere of freedom is always favorable to work. Indeed, effective work can only be done when men are free to choose the work through which they can best serve their day and generation.
Third, the American Way of Life implies social freedom; that is, freedom from oppression based on false theories of superiority or inferiority. The whole doctrine of Nordic superiority, of which we heard so much a decade ago, is as false as it is vicious. There is no such thing in the scheme of nature as a race of supermen. It was that assumption of racial superiority that lay at the root of the pestilence which lately covered the earth. Before the law . . whether human or Divine . . we are all equal. To the degree that that principle of equality is not acted upon, to that degree also is freedom transgressed and the American Way of Life nullified. It is not without significance that the great watchwords of Freemasonry are: Liberty, Equality, and Fraternity. "Long, long ago," says Pike "a voice in the inconsiderable Roman Province of Judea proclaimed a new Gospel . . a new God's Word . . to crushed, suffering, bleeding humanity. Liberty of Thought, Equality of all men in the eye of God, universal Fraternity ! A new doctrine but only the old Primitive Truth uttered once again."
Finally, the American Way of Life means religious freedom . . . freedom to worship, with complete separation of Church and State. Karl Marx said that religion is the opiate of the people. Everywhere Communism belittles religion and religious persuasions. Its concept of life is wholly materialistic.
But political tyranny is no worse in its effect than is ecclesiastical tyranny. Wherever throughout the earth ecclesiasticism has gained the upper hand, there too is Freemasonry driven underground and the lot of the common people reduced to the most abject wretchedness.
Freemasonry, as well as the American Way of Life, insists upon complete equality and freedom in matters of conscience. It takes a firm stand against any attempt anywhere to bring the minds of men under the despotism of any ecclesiastical system. It utterly rejects all claims of infallibility. It labors everywhere for a recognition of an overruling Providence in human affairs. It insists that every man shall have the irrevocable right to make his own interpretation of God; to worship Him as sees fit without the intervention of any other man or of any institution. "To seek to subjugate the will of others and take the soul captive," remarks Pike, "seems to be the highest object of human ambition." That desire to subjugate men is at the bottom of all despotism and all tyrannies, political and ecclesiastical.
Too often we take political freedom, economic freedom, social freedom, and religious freedom for granted. Those freedoms were won for us by blood, sweat, toil, and tears. They lie at the very foundation of everything that we hold dear . . everything that we hope to be . . here in America. To the preservation of those freedoms Freemasons are eternally committed. Unremitting effort, struggle, battle are the price which the preservation of freedom everywhere entails. "Life is a battle, and to fight that battle heroically and well is the great purpose of every man's existence, who is worthy and fit to live at all."
Only free men, as Freemasonry insists over and over again, really live!
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By Edward E. Iledblom, M.P.S.
Denver, Colorado
THE word "door" occurs quite infrequently in Masonic monitors and rituals, yet we realize that we could hardly have Masonic Temples, hold Masonic meetings, do Masonic degree work or even become Freemasons without them. May we present some thoughts on the subject of figurative as well as literal dools, and consider some of the many beautiful symbolisms which they suggest to teach.
This writer recently heard a most interesting and inspirational sermon, delivered by Brother Vernon A. Loescher, pastor of the First Plymouth Congregational Church of Denver, in which it was pointed out that doors have two major purposes: first, to serve as a barrier to keep someone or something out, or in; and second, to serve as passage way or as a means of exit or entrance. Doors should be tightly closed . . . to keep out cheap gossip, for it damages the person discussed and clutters up our mental houses with junky furniture. They should be closed against vain regrets, which can but rob us of the power to avoid repeating past mistakes. They should be closed on self-pity, for that robs us of the ability to see how very rich we realty are, and of the ability to grasp new opportunities. As barriers doors ought to be closed to keep within ourselves the confidence which friends may have entrusted to us, to confine within ourselves, and leave unuttered, thoughtless criticisms which might do much injury. For the keeping of those two doors closed there is a motto from the Scriptures: "O Load, keep the door of my lips." (Ps. 141:3).
Doors which ought to be opened wide as entrances to our lives are those of a glowing knowledge, for if we discontinue to grow we begin to die, and opening wide the door of knowledge permits some new mental furniture to be brought in. We should also open the door of good resolutions and then wedge it securely so that it cannot blow shut. In order that our lives be not suffocated with our own interests or introspection, we should have adequate exits, such as opened doors of widening friendships; doors of daily service to others; doors of relaxation, kept open by developing a hobby; and doors of prayer, for it is a saving exit from self-suffocation and brings new power and perspective into our lives.
There are in the Bible more than 150 references to doors. We read there of doors of opportunity, of promise, of faith; shut doors and open doors. Jesus said that a man's heart is really a door, at which He knocks for admission. He is also THE DOOR, without equal, before we stand, and thru which we must enter if we expect to have that fuller, richer, more abundant and consecrated life here, and Life Eternal in the hereafter.
One perhaps fantastic conception of the use and meaning and symbolism of doors in our Masonic institution might be described thus: Let us picture Freemasonry as a majestic building constructed of the purest, most beautiful and incorruptible material that mind can imagine. On either side of the main building rise two massive towers of equal height and beauty. Thru the richly ornamented front door of this building, the eligible non-Mason periodically sees hundreds of his friends and acquaintances coming and going. The large majority of these men are leaders in all the reputable walks of life, and they are men who strive to put into daily practice the tenets and principles of Freemasonry. They are clean, upright, honest, charitable, tolerant and friendly. A non-member longs to be numbered with them. He may wonder why he has not been invited by some of his more intimate friends to enter the portal thru which so much good emanates, for he has frequently been openly and enthusiastically solicited by members of other fraternal organizations. Finally he opens his own door of resolution and makes some inquiries in regard to becoming a Freemason. And that inquiry opens the door of enlightenment, which, in turn, opens the door of decision. His petition is cheerfully received, provided he has the proper moral, mental, and physical qualifications, and then comes that happy long-to-be-remembered day when he is notified to appeal at the door of initiation.
Having been cordially welcomed within the cherished outer door, and with certain introductory declarations and explanations having been completed, he is duly prepared for initiation. He knocks at the inner door, which is forever closed to all cowan and eaves-droppers, and when it is opened for his entrance, he is received in the proper and prescribed manner. A symbolic door of faith and confidence is opened to him when he hears the Master's prayer and the perambulatory Scripture. From then on, in his first or Entered Apprentice floor or level, door after door opens wide, bringing him gradually from darkness and obscurity to the glory of Masonic Light. Doors of growing knowledge disclose to him the columns of Wisdom, Strength, and Beauty, the meaning of Faith, Hope and Charity, the tenets of brotherly Love, Relief, and Truth, the cardinal virtues of Temperance, Fortitude, and Justice. Here he learns of the form, covering, furniture, ornaments, lights and jewels of a Lodge, and the beautiful symbolism.
Weeks or months later, after a period of study, contemplation and instruction, and having proved himself proficient, he again knocks at the inner door. On the second or Fellowcraft level of instruction and growing knowledge he passes thru more symbolic doors. The use of the Plumb, Square, and Level are explained, and in the ascent of the symbolic stairway of three, five and seven steps to the place representing the Middle Chamber he learns about the Orders of Architecture, the Senses of Human Nature and the Liberal Arts and Sciences. He observes that special emphasis is made on the many doors opened up thru the science of Geometry or Freemasonry.
Having again received necessary instruction, and passing his Fellowcraft examination, our searcher for Light is qualified and privileged to once more knock at an inner door, this one leading to the sublime degree of Master Mason. As in the preceding degrees, symbolic doors of increasing knowledge and inspiration are opened wide. After having represented the character of the immortal Tyrian and having been raised to the sublime degree, the use of the Trowel and the Emblems or Symbols of this degree are explained. Here is emphasized the importance of inflexible integrity and fidelity. Opening doors reveal the sublime truth of Immortality in a way which makes an indelible impression on the mind of the candidate.
For many Freemasons these numerous doors and lessons of symbolic Freemasonry seem adequate and satisfying. But happily and fortunately, there are numerous other equally inviting doors which open into vistas of indescribable and unsurpassed beauty. They are the doors leading into and thru the other, so-called higher levels of Freemasonry. Builded solidly upon the foundation of symbolic Freemasonry rises the tower comprised of Capitular, Cryptic and Chivalric Freemasonry. The four degrees of a Chapter of Royal Arch Masons, the three degrees of a Council of Royal and Select Masters, and the three Orders of a Commandery of Knights Templar open many doors of opportunity to more thoroughly and satisfactorily understand and appreciate the three Blue Lodge degrees. The same is true of that other tower, the one comprising those indescribably beautiful and impressive historical, religious, chivalric and philosophical degrees of the Ancient and Accepted Scottish Rite Lodge of Perfection, the Chapter of Rose Croix, the Council of Kadosh, and the Consistory. Each of the twenty-nine degrees conferred in these four bodies conveys some message of importance, teaches some further impressive lesson, emphasizes some essential truth, opens up doors of growing knowledge, usefulness and service. A 32nd degree Mason . . a Master of the Royal Secret . . is privileged, as is also a Knight Templar, to view the whole field of Masonic endeavor, activity and accomplishment from a point of vantage not available to the Master Mason. It is as if a superbly beautiful landscape were viewed from the vantage point of a high mountain peak. That wider horizon enables him to not only more fully appreciate the fundamental teachings of symbolic Freemasonry but also enables him to become a more valuable member and officer of his lodge. It gives him more prestige as a Freemason, and results in a feeling of pride, joy and satisfaction.
Whether one ascends the tower and goes through the doors of the York or American Rite, or the tower of the Ancient and Accepted Scottish Rite, or both, the increased ability, knowledge, inspiration and enthusiasm naturally resulting means better Freemasons and better Freemasonry, with a higher quality of leadership, happier relationships, and a greater and more effective service to mankind.
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The grandest melodies ever played are kind deeds done by one to another, and the sweetest music ever heard is that which is played by the white hands of loving kindness upon the keyboard of the human heart. --Masonic Pocket Magazine.
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Freemasonry is a way of life and philosophy of living that fills the mind with satisfaction and draws the soul closer to God. - Virginia Masonic Herald.
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The man who is hospitable to truth and ideals, from whatever source, is the man who grows. - Grand Lodge (Iowa) Bulletin.
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By Arthur C. Parker, F.P.S.
Naples, New York
HUMAN progress has been made possible by symbols. Thought is communicated by means of symbols. Since the first spark of intelligence kindled in the mind of man and consciousness made him aware of his own identity, the mind of man has expressed its reactions in symbols.
Every syllable, word, letter or character in our written language is a symbol and each has a history that is older than Egypt. Each sound that we utter in expressing our thoughts is a signal, . . a symbol understood by those who have learned its meaning. After all, words are not ideas; they only convey ideas because the linguistic group has agreed that certain combinations of sounds or symbols for sounds shall convey ideas. A line or a cross, a natural object or a mark may embody meanings known to those who have been instructed.
Allegories, similes and parables are symbols. Some religions are so highly symbolic that it is difficult to separate the symbol from the reality, and thus some religions have fallen into decay.
It was by means of symbols and pictures that early man recorded his thoughts and even when civilization crept far through the centuries, written records were kept by means of pictographs. Out of picture-writing came conventionalized signs, such as the Chinese, and out of picture-ideographs came the picture alphabet of the Egyptians.
As the necessity for record keeping increased some races developed picture signs and then came the epochmaking device of a phonetic alphabet, by means of which letters were made symbols for sound.
So long as words are spoken or written we shall dwell in a world of symbols. It becomes apparent, therefore, that the study of symbols is highly important, and that through them we may learn much of man's history and of his struggle to attain knowledge. Through symbols as we find them in ancient cave, rock glyph, or on parchment scroll, we may touch some of the most vital and dramatic facts concerning man's effort to find himself and his ultimate goal.
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The onward march of the human race requires that the heights around it should blaze with noble and enduring lessons of courage. Deeds of daring dazzle history, and form one class of the guiding lights of man. To strive, to perish, to persevere, to be true to one's self, to surprise defeat by the little tenor it inspires, now to confront unrighteous power, now to defy intoxicated triumph . . . these are the examples that the nations need and the light that electrifies them. - Albert Pike.
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New Members
Frederick Gibson Butler; East Lansing, Michigan
Myril Jay Greely; Great Falls, Montana
Leslie J. O. Samuelsson; Oxnard, California
Dwight Louis Smith; Indianapolis, Indiana
* * *
Change of Addresses
Antollio Gonzalez, F.P.S.; 140 Gunao Street, Manila, Philippines
Fred Wm. Feihl, M.P.S.; 10510 Euclid Ave., Cleveland 6, Ohio.
* * *
Recent visitors at the home of President Walter A. Quincke included: George R. Harvey, F.P.S., of Berkeley, Cal.- Dr. Ernest Crutched F.P.S., of Los Angeles, Cal. Lee Edwin Wells, F.P.S., of Canoga Park, Cal.; Allister J. McKowen, F.P.S., of Los Angeles; Edward Z. Fellman, brothel of Abraham Fellman, M.P.S., of Tel-Aviv, Palestine, and Chan L. Rogers, M.P.S., of Los Angeles.
* * *
The Philalethes - April-May, 1948; Volume 3, Number 4. Board of Editors: Walter A. Quincke, F.P.S.; Leo Fischer, F.P.S., and Lee Edwin Wells, F.P.S. - The official publication of the Philalethes Society, 274 South Burlington Avenue, Los Angeles 4, California, where all communications should be directed. - Publication schedule: Eight (8) issues per year or volume: during January; February: March; May (April-May); July (June-July); September (August-September); November (October-November), and December. No advertising is solicited or accepted. Annual subscription, in the United States, $3.00, elsewhere, $4.00, payable in advance. - The columns of "The Philalethes" are reserved for the literary contributions of the members of the Society, and the material is selected for its quality and timeliness rather than upon name. - Member-Editors of Craft magazines, here and abroad, are privileged to reprint, in part or in full, any articles first published in "The Philalethes," providing due credit is given as to its source. - The Philalethes Society was founded October 1, 1928, and is an International Body of Freemasons who have Light to impart and Freemasons who seek more Light. The Society’s year book, "The Informant," tells the story since its inception and a copy will be mailed free of charge to any Freemason requesting the same.
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The experiences of yesterday the opportunities of today, and faith in the possibilities of tomorrow, constitute the foundation of a good life - San Luis Obispo County Mason.
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Masonry is valuable only as we take it out of the Lodge Hall and carry it into the world; we are not Masons if the Lodge Hall is the end of our Masonry. - A. J. M. Wannamaker.
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CHARACTER is the result of many forces and influences. There are three principal factory however, which determine it. They are heredity, environment and will. Just where the one stops and the other enters cannot be definitely determined. Character is a matter of growth, a process of slow development. It is never formed over night. It belongs to a lifetime. It is generally developed unconsciously, but it manifests itself in every thought, word and deed. It expresses itself in act and attitude. It represents the sum total of one's being. Without a good character life is not worth living. It is the highest good, the richest treasure and is worth more than all other riches combined. When it is lost, then all is gone. It cannot be purchased with money nor redeemed with gold. It does not come ready-made, but everyone can have it for the striving. It must be achieved and is the crown of all our efforts. It can readily be forfeited and is the most brittle of all our possessions. It knows no rank or race, no class or creed. It flourishes in every clime and in every time. It is the most sensitive part of our personality and is affected by everything that touches us. It is purely a personal possession and cannot be conferred in any outward way from one individual to another. It is our very life.
Character is formed by heredity. We come from afar. Our parents and grandparents have lived before us. From them we have received not only our bodies but also tendencies and inclinations. Character registers itself in the corpuscles of the blood. The sins of the fathers are visited upon the children unto the third and fourth generation. The fathers have eaten sour grapes and the children's teeth are set on edge.
A person's character begins to form a hundred years before he is born. We inherit tendencies and these influence our lives for good or for evil.
The power of heredity is tremendous. It determines in large measure our statures, our looks, the color of our hair, our length of days, our resistance, our attitudes and actions. One reason why one scholar outstrips another in his class is because he is more highly organized, mentally and physically. The reason one horse outruns another in the race is due to the different corpuscles in his blood. So the blood of our ancestors courses in our veins, and helps to make or mar our character.
Character is formed by environment. The influence of heredity is great, but environment is still greater. Our surroundings, our associations and our relationships have much to do in the shaping of character. These can even overcome the forces of heredity. Sometimes a child is born of good parents, has good blood in his veins, but his life is thrown into bad environment and he goes to the bad in spite of good parentage. Many children have broken the hearts of fathers and mothers because they yielded to the influence of evil associations.
The place where one lives has much to do with the formation of one's character. It is exceedingly difficult to be good when the surroundings are not wholesome. Pure air, good food, sanitary homes are great aids in character building. School life and books and companions have a mighty influence on character. One's occupation affects character. Silently and secretly these factors enter into his soul and make or unmake the individual. The daily routine of life, the things we see and hear, the hours of sleep, the food we eat - all have a direct or indirect influence on character.
Now it is a certain fact that we cannot change our ancestors. We cannot choose our parents. We cannot determine the influence of heredity, but we can to a large extent control the environment in which we live. We can help to make the world in which we live an ideal world. We can change our surroundings. We can change our living conditions. We can control some of the forces around us, and the result ought to be better men and better women.
Character is formed by the will. This is the strongest and most determinative factor of all. It has the power to overcome the forces of heredity and environment. It is our supreme endowment. It occupies the throne room of the soul and its mandates are final. It is the arbiter of destiny and stamps every act with value. An act has no moral value until the will has responded. The power of choice is our highest prerogative. It distinguishes us from the lower animals and declares our kinship with God. It is the gateway of our responsibility. What we will we ultimately become. Therefore we are the makers of our own characters. We can choose the highest and best things in life.
To will, however, is not the same as wilfulness. Wilfulness denotes stubbornness, selfishness, unreasonableness. To will means to exercise the power of choice, and our choices ought always to be the best of which we are capable. Character is a permanent possession. It is the only thing we shall take with us to the other side. The moment comes when we must give up our homes, our books, our friends, our work. We have brought nothing into the world and we shall take nothing otlt of it. Character, however, goes with us. Life was given for that purpose. It will withstand the shocks of time, the wrecks of the world, the terrors of death, and will determine for us the weal or woe of all eternity. And this does not contradict the fact that eternal life is the gift of God. We cannot enjoy that gift unless we have a Christlike character.
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I've shut the door on Yesterday
Its sorrows and mistakes;
I’ve locked within its gloomy walls
Past failures and heartaches;
And now I throw the key away
To seek another room,
And furnish it with hope and smiles
And every spring-time bloom.
No thought shall enter this abode
That has a hint of pain.
And every malice and distrust
Shall never therein reign;
I've shut the door on Yesterday
And thrown the key away -
Tomorrow holds no doubt for me
Since I have found Today.
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By LYDIA KINGSWAY
THE day begin with sweetness in the air,
The mingled odors of a thousand flowers
That come on vagrant breezes unaware,
In warmth that grows in strength with mounting hours.
A gala day that's overspread with hush,
A reverent mien walks through the crowded street,
And in the lull, like covey from the brush,
Is heard the steady tramp of marching feet.
In time to drums they come, with beads held high,
Each man in khaki with a firmness treads,
But at the line's long end there falter by
The men who wear the blue - we bow our heads.
To youth and age and those who have known death
Today we pay our bcmage, nor shall cease
To honor them, who faced war’s scorching breath,
That we might know security and peace.