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August-September, 1948
Contents
FROM OUR CONTEMPORARIES OVERSEAS No Room For Levity
BE PREPARED JOHN BLACK VROOMAN F.P.S.
THE ACACIA FREEMASONRY IN FOREIGN LANDS
THE GREAT PYRAMID OF GIZEH A CRAFTSMAN'S PRAYER
THE TWO HIRAMS NATURE AND REVELATION
OPERATIVE MASONRY THE PHILALETHES SOCIETY NEWS
IN MEMORY
OF Dr. Ernest Crutcher, F.P.S.
FROM OUR CONTEMPORARIES OVERSEAS
BY LEO FISCHER, F.P.S.
Jesuits Acknowledge Aid by Dutch Masons. We translate the following from the Algenteen Maconniek Tijdschrift, of January 16, 1948: "The Volkskrant, of December 20, 1947, contains the following item: 'De Claverbond,' the journal of the Jesuit Fathers, honors the memory of the 33 fathers and fraters who died during the Japanese occupation of Java. Until shortly before the war, Java was largely a field of activity of the Jesuits. The journal relates that in the internment camp the priests, in spite of the general moral depression, continued as much as possible with their studies of the apostolate. Whenever holy mass was held clandestinely in the camp, some ten Freemasons, who would not have come to church anyway, formed a line of sentinels as far as the office where the Japanese guards were stationed, and they gave the alarm whenever a patrol was approaching. Eight Jesuits were executed by a firing squad on All Saints Day, 1945, in front of the parsonage of Magelang. The survivors have resumed their work with new courage. They are waiting for reinforcements, fifty new missionaries, who are soon to leave for Java."
Lodge life In Paris. From the same issue of the Algemeen Maconniek Tijdschrift, which is the official organ of the Grand Orient of the Netherlands, we translate the following interesting "Letter from Paris," by "Doeve":
"Most of the Lodges in Paris hold their meetings in the Building of the Grand Orient of France and in that of the Grand Lodge of France. The latter used to be a monastery. Only a few Lodges in out-of-the-way districts have their own premises.
The building of the Grand Orient of France has eight Masonic Halls most of which are being used by Lodges every evening and Sunday morning. Each Lodge pays the Grand Orient or Lodge for such use. The building also contains a large assembly hall for holding gatherings to which outsiders are admitted, meetings organized by several Lodges, Annual Communications, Grand Chapter meetings, etc. There is also a banquet hall, with a small stage, a bar, and a restaurant. The offices of the Grand Orient and the Council are also located in the building. Finally, there are a number of chambers of reflection and dressing-rooms, and the rooms of the Foyer philosophique, a philosophical society of Masons.
Most of the Lodges meet twice a month, and the meetings are either solemn or committee meetings. The latter are familiar gatherings to which only members of the Lodge are admitted. The solemn meetings are open to any Brother Mason, regardless of Lodge, provided he can prove his Masonic membership to the Brother on guard at the entrance of the building. Committee meetings are held only seldom. Matters of Lodge administration are generally transacted during solemn meetings at suitable opportunities. It does not happen often that business comes up which Brethren of other Lodges may not hear.
"Solemn meetings are always held in a Masonic Hall and are opened and closed in accordance with the ritual. If there is no degree work and only a lecture is delivered, these activities between the ritualistic opening and closing resemble our informal business meetings. Some Masters prohibit the Brethren from smoking while the Lodge is thus occupied, while others permit it. Before the ritualistic opening and after the ritualistic closing there are pleasant conversations in the Lodge hall at which there is always heavy smoking. Anyway, there are no other rooms where the Brethren can gather before the ritualistic opening of the labor. Upon arriving in the Temple one usually goes straight to one's hall in order to greet the Brethren.
The Masonic hall is a rectangular room with a dais in the E., three steps higher than the floor. On this dais are seated: in the center the Wor. Master, at a fairly large table formed like a casket, with a square and compass depicted on it. On the table lie the Master's papers, a gavel, and generally a skull, a sword, and an electric lamp with three globes. On the wall above the Master's head there is the All-Seeing Eye, also in a triangle. Seated on the dais are also, with their backs, respectively, against the north and south walls, the Orator-Keeper of Seals, and the Secretary. The spaces between the Master of the Lodge and the Orator, and the Master and the Secretary, are occupied by a number of chairs for the accommodation of Visitors judged worthy of a seat in the East. When a lecture is delivered, the speaker occupies the place of the Orator who during that time sits on one of the spare chairs in the East. On the floor of the Lodge are seated, under the Orator, the Treasurer, and under the Secretary, the Almoner. Seated in the West, just the same as with us, are the Wardens, at small stands, and at the door of the Lodge is the Tiler, with a sword in his hand. To the left and right of the Lodge door are the columns J. and B., and somewhere on the wall in the West is the lighted five-pointed Blazing Star. Along the walls on the North and South sides are long benches or rows of chairs for the Brethren, and in a corner of the hall there are generally from ten to twenty swords for forming the arch of steel. This is done here in the following manner: two or three brethren, with swords at a carry, go and get the dignitary. The other swords are distributed among the brethren standing in the first row in the North and South columns. These brethren cross swords and the visitor and his escort march under the crossed swords towards the East while the Master and the Wardens sound their gavels. Whenever any degree work is to be done, the paraphernalia necessary for it are to be found in the hall.
There are no other symbolic ornaments in the halls here; but in addition to the symbols mentioned attributes of the Republic are often present. There is, however, no zodiac, no heaven, no tableau, no lesser lights, no Bible, and no book with blank pages, as is frequently believed in Holland. The obligation is taken with the left hand on the heart and the right on the open Constitution, on which the Square and Compass have been placed. This applies not alone to the Lodges of the Grand Orient of France but also to those of the Grand Lodge of France. The only difference between the two Grand Bodies is that the Grand Architect of the Universe has been included in the official ritual of the Grand Lodge of France and that the latter uses more symbolic action in the degree work.
Apprentices and Fellow Crafts wear here a small entirely white apron with the flap in front. Masters are distinguished by wearing a much prettier apron which is colored and embroidered. But, as a rule, Masters do not wear any apron but a shoulder-belt as symbol of the equality of man. Before the great French Revolution, the wearing of a sword was a prerogative of the nobility. Against this prerogative of the nobility the Freemasons protested by allowing all brethren who had attained to the Master's Degree to wear a sword in lodge. The shoulder-belt or baldric, in a beautiful form, has remained. White gloves are not worn and the brethren come to Lodge in their ordinary clothes. When a Brothel arrives tardy and the work has already started, he must, after rapping at the door, enter the Hall in Masonic dress. The Tiler looks through a small window, a vasistas (from the German "was ist das?"), while he stands before the door. After he has been admitted, the brother is required to take the three Masonic steps, passing through the hall, before the Master and each of the Wardens, before assuming his seat in the column.
The relations between the Brethren in a small Lodge like mine are very cordial and the papers read are as a rule of a high intellectual level. With the 7th degree we are fortunately unacquainted here and we see very little of each other outside of the Lodge. The bar and the restaurant are frequented by very few of the Brethren. After closing the Lodge everybody goes straight home. The hard life and high prices under which the whole of France is now suffering are responsible for this. Banquets and refreshments after Lodge are therefore rare, and the Feast of St. John is not observed here.
Before the war many Lodges had about the 21st of June or December a fraternal banquet to celebrate the solstice. They had in the rear of the hall a properly prepared table with a few bottles of good wine and some platters with biscuits. The Brethren stood about the tables and took a few glasses of wine and some biscuits. Even such simple pleasures are now too expensive.
----o----
One of the most important adjuncts of a Masonic Lodge is the preparation room.
It is there that the candidate is prepared to receive the degrees, and receives his first impression of Freemasonry.
As a consequence, it is there that the question whether he shall become a real, earnest and sincere Freemason, active in Lodge work or merely a "joining" member, is settled.
The candidate should be met and treated with courtesy, delicacy and a feeling of solemnity, due to the ancient and honorable institution of Freemasonry which inculcates the loftiest principles.
These thoughts should be impressed on the candidate from the time he first enters the preparation room until he is raised to the sublime degree of the Master Mason.
----o----
By Murray M. Friedman, M.P.S. Tel-Aviv, Palestine
NO DOUBT many of us can recall the memories of the years of our early youth when we were but a small cog in the widespread boy scout movement, which seemed to us united only by the ever repeated motto "Be Prepared." At that age a motto meant little to us. We wanted, indeed craved, the cameradie of fellowship. With the exception of the few who always rule and lead, we wanted to be guided, to be taught, to be banded together. Some of the tasks allotted to us we performed willingly and joyfully; others less graciously, but bowing to our oath to obey and the rules of the society into which we had entered.
By degrees, as we grew up, we were taught and came to understand what the motto meant. That an understanding and appreciation or life come only to those who are constantly prepared. Prepared mentally and physically by developing and exploiting the faculties and good gifts nature had bestowed upon us. Prepared to give without consideration of reward . . . to give for the mere joy of giving. Prepared to take with equanimity whatever came our way, and to be thankful for small favors providence saw fit to bestow. In short, to be prepared for life, so that when it meets us we can in turn meet it squarely and honestly, and have no cause to be ashamed or to repent . . to be prepared for life itself.
It was, indeed, a living, optimistic philosophy. How meagre, how dismal, how pessimistic, in contrast and contradistinction, is the lesson of the third degree in Freemasonry which teaches us to be prepared for death. Indeed, how can a man be prepared for death when he knoweth not when or where it shall strike him. When our time comes, it is upon us, and we are no longer. What is there for which to be prepared? To what end? For what purpose, when everything ends with death itself? Surely it is an absurd and futile philosophy which preaches preparation for death.
He who believes the foregoing to be true, that the philosophy of being prepared for death is a negative, abysmally pessimistic view of life, has not read nor understood aright, and has ignominiously failed to comprehend the magnificent, indeed glorious, lesson of the third degree.
Are you, my brother, prepared for death? If not, then you were never prepared for life. If it were somehow revealed to you that your time was to come on the morrow, could you truthfully pass on your way peacefully, contentedly, knowing that you had enjoyed life to its full, left no task unfinished but done your duty to all? Or would you have to lament that you needed time to repay your debts, to set 'your house in order', to clear your honor, to undo what you might have done or to do that which you left off to be done on the morrow ?
I ask you, my brother, to search now deep down in your soul and ask yourself whether you are prepared to die. Should accident or other misfortune befall you, will those nearest and dearest to you, or others to whom you are duty bound, find your affairs in order; evils they be grateful for the manner in which you have conducted your life, and have you provided for them to the best of your ability and means? Or will they have to wail and bemoan that they cannot carry on where you left off, that they cannot make either head or tail of your affairs? That your honor has been sullied, that your good name bears a stain which you failed to remove in due time?
Be prepared, my brother! Be prepared for life or for death, as they are one and the same . . . the beginning and the end, the end and the beginning, without ever knowing where the one begins and the other ends, like the points of the compasses, alike and indistinguishable, but between them comprehending all; so that when the evening shadows close at the end of each day's labors you can truthfully, honestly and conscientiously say "I am ready."
----o----
Brother John Black Vrooman, whose portrait appears on the cover page of this issue, was born in Chicago, Illinois, March 4, 1899. He attended Washington, D.C., and English public and private schools, including Prep School for Oxford University, but the outbreak of World War I, necessitated his return to the United States. In 1917 he graduated from Crawfordsville, Indiana, High School, and during the summer took a short-story course at Columbia University, New York City. He received his B.A. Degree at Wabash College, Crawfoldsville, in 1921, and engaged in special summer work (English and Psychology) at the State Normal School, Pierre Haute, Indiana. In 1922 he returned to Wabash College for post graduate work (French and English), and in 1925 we find him at Fairmount College (now the University of Wichita), Wichita, Kansas, as teacher of languages.
Brother Vrooman has had three Masonic homes. On Stay 31, 1921, he was made a Master Mason in Montgomery Lodge No. 50, F. & A.M., Crawfordsville, Indiana. On May 18, 1925, he affiliated with Wichita Lodge No. 99, A. F. & A.M., Wichita, Kansas, demitting May 3, 1943. May 24, 1943, he affiliated with Equality Lodge No. 497, A.F. & A.M., Newburg, Missouri, serving as Wor. Master in 1945, and Secretary, 1946 and 1947.
He is a Past High Priest of Rolla (Mo.) Chapter No. 32, R.A.M.; Past Thrice Illustrious Master of Rolla Council No. 39, R. & S.M.; Past Commander of Rolla Commandery No. 59, K.T.; a thirty-second degree Mason of Bloomington (Illinois) Consistory Ancient Accepted Scottish Rite, Northern Masonic Jurisdiction; a member of Ophidian, and Abou Ben Adhem Temples, A.A.O.N.M.S.; a Fellow of the Philalethes Society; Fellow and Grand Redacteur - General of the Grand College of Rites of the United States; Knight of the York Cross of Honour, Missouri Priory No. 17; member of the Order of the Eastern Star; Harmony Shrine No. 20, White Shrine of Jerusalem; the Missouri Association, Past Commanders Knights Templar; Fort Leonald Wood Chapter, Order of the Travelers, and the Author's Club of London, England.
He was the editor of the Kansas "Masonic Digest" for many years and is now connected with the Masonic Service Association of the United States. He arrived for training at the Rolla Masonic Service Center, November 23, 1941, and assumed charge on January 18, 1942. With the end of hostilities in Europe he was transferred to the Veterans Hospital Jefferson Barracks, Missouri, where he established Masonic Hospital Visitation, June 18, 1946.
His hobbies include books, pipes, old Masonic rituals, and Masonic service work with the men and women in the Armed Forces.
W. A. Q.
----o----
Freemasonry is all aglow with spiritual truth and beauty. But the knowledge of it must be sought beneath the surface of its ancient symbolism. Its symbolism is a method of teaching profound harmonies and spiritual truths that language alone is inadequate to convey.
----o----
Many small matters have great influence.
----o----
By Rev. Sidney E. Harris, M.P.S.
Aurora, Oregon
What a stimulating flood of memories and emotions this topic brings forth, though to too many it does not suggest any very definite ideas.
What is the Acacia? What is its symbolic significance? In answer to the second question I would say that it gives life perspective, a vision of life that embodies the solution of so many of our present problems. What is the Acacia? It is an evergreen shrub or tree found in Africa (140 species), Arabia, the East Indies, and Australia (280 species). The shape of the leaves is modified by the climate, which is especially true of Australia. Some varieties are cultivated for their fruit and others for their beautiful flowers. The wood of the Arabian variety is called shittim; from it were made the Ark of the Covenant for the Tabernacle and Temple, and the furniture of the Holy of Holies. The wood is dark yellow in color, crossgrained, very hard, and contains a great deal of tanic acid. It is considered a sacred wood, and belongs to the balsam family. From its gum was produced myrrh, used as a drug to deaden pain. Myrrh was one of the gifts the Wise Men brought to Jesus.
The jews often planted an Acacia on a newlymade grave, to grow from the body buried in it. Many are found in the neighborhood of the Calvary.
The Acacia is a symbol of immortality. The Third Degree teaches us that Life is immortal and that Death but interrupts our work without ending it. Our greatest need is a vision of life in the perspective of eternity.
The Acacia is a symbol of innocence: of pure heart and pure hands. Myrrh made from its gum was one of the ingredients of the purifying oil with which the priests anointed themselves before the act of sacrifice.
At the Passover an innocent, unblemished lamb was Sacrificed for the nation's ills. It was the symbol of a greater sacrifice.
Masonically, Jesus was the Lion of the Tribe of Judah; but he was also the Lamb of God that taketh away the sins of the world and purifies minds, hearts and purposes.
The Acacia is also the symbol of initiation. In all the mystery religions some plant was the symbol of initiation. The cross of Jesus was, perhaps, made of the wood of the Acacia tree which was readily available as it grows plentifully around Golgotha.
The Acacia - symbol of Immortality, Innocence, Initiation.
----o----
Abraham Lincoln was not a member of the Craft: though surely a Mason in spirit if ever there was one. As a young man he planned to join, but was persuaded not to do so. The anti-Masonic fanaticism was then running rife, and Herndon, his law partner, feared that his connection with the Craft would injure him politically as it did Clay. After he became President he again thought of entering the Craft, but did not get to it, owing to the confusion of the war.
----o----
By Leo Fischer, F.P.S., Lemon Grove, Calif.
England. On March 23, 1948, 8,000 English Masons in full regalia witnessed the installation at the hands of the King, a P.G.M. of Masons, of the Duke of Devonshire as Grand Master of English Freemasonry. The ceremony was held at the Albert Hall. Among the delegations of Sister Grand Lodges ceremoniously received at the Especial Grand Lodge preceding it, were those from Ireland, Scotland, Massachusetts, Virginia, Maryland, Michigan, and the Netherlands. Of special significance is the following portion of the address of the King to the newly installed grand Master :
"When I addressed your predecessor at his installation, I said: 'I believe that a determination to maintain the values which have been the rock upon which the Masonic structure has stood firm against the storms of the past, is the only policy which can be pursued in the future.'
"I think that warning needs emphasizing today, when men, sometimes swayed by sentimentality or an indiscriminate tolerance are apt to overlook the lessons of the past. I cannot better impress this upon you than by quoting from the Book on which we have all taken our Masonic obligations: 'Remove not the Ancient landmark, which thy Fathers have set'."
West Africa. In our issue of January, 1948, we mentioned the recently chartered Wilberforce Lodge No. 6432, E. C., of Freetown, Sierra Leone, as "the first in West Africa to comprise in its membership both European and African Brethren." We copied this statement from an English Masonic paper. A learned Brother now informs us that while Wilberforce Lodge is, perhaps, the first Lodge of that type chartered in Sierra Leone, there were certain Masonic Bodies with a mixed membership in West Africa as long as twenty years ago, among them Lodges Morality No. 13G2 (S.C.), at Kumasi, and Travellers No. 3726 (E.C.), at Lagos, Nigeria, and Ashanti Chapter R.A.M., at Kumasi.
Switzerland. "Alpina," in its January number, speaks feelingly of the death, in December, 1947, of Brother Paul Friedrich Bauen, who was taken ill shortly after his election as Chancellor of the Swiss Grand Lodge ALPINA, and passed away after a few months in office. Brother Bauen had retired from the ministry upon being notified of his election as Chancellor.
A number of catholic papers have recently published a warning issued by the bishops' college of the Ligurian Province cautioning their faithful against joining "a masonic lodge that claims to be neither anti-religious nor anti-Catholic; but to live in accordance with religion." The bishops advise that proof for these claims should be insisted upon. The announcement further asserts that the "new lodge" is carrying on a recruiting campaign. The announcement referred to is evidently another poorly disguised attempt to stir up the public against the "unspeakable mason."
Argentina. Lodge No. 387, of Buenos Aires, the only Lodge under the Grand Lodge of Argentine Freemasonry, resolved at a meeting held on October 23 1946, to change its name to "Humanitas." Constituted as "Deuschland" Lodge by the Grand Lodge of Hamburg, in 1877, this Lodge, in 1882, changed its name to "Teutonia," and transferred its registration, in 1941, to the Grand Lodge of Argentine Freemasonry, which assigned the number 387 to it. The decree of the Grand Lodge accepting the change of name was read at a general meeting at which Past Grand Master Fabian Onsari, the present General Grand Commander of the Supreme Council of the Thirty-Third Degree of Argentina, pronounced a notable speech as Non-Confessional Education.
"Die Kette," (The Chain), the independent German South-American Lodge journal, published by Ernesto F.J. Plaut, Avda de los Incas 3558, Buenos-Aires, from which we take this information is a well-edited paper in the German and Spanish languages.
China. While it is not known, officially or otherwise, when the proposed Grand Lodge of China will materialize, it is almost certain that the Masonic convention to be held for that purpose will not be called until later in the year. China is a country sorely tried by the Communist Rebellion and the spiraling inflation, and few people have any leisure to do serious Masonic work.
Spain. In an official letter dated Paris, November, 1947, the President of the Council of the Order of the Grand Orient of France, Francois Viaud, informs Grand Master Lucio Martinez Gil, M.P.S., of the Spanish Grand Orient (in Exile in Mexico City), as follows: "In 1945, shortly upon the liberation of the territory of France from the invading forces, it was moved by the Council of the Order at the Annual Assembly of the GrOrient of France, that said body grant official recognition and extraterritorial rights in France to the Spanish Grand Orient; but this motion was lost because of opposition on the part of a Spanish Mason. However, the GrOrient of France refused to accept any clandestine Spanish Lodges created in its territory, and continued to extend fraternal aid to Spanish refugee Masons. Later, in view of the insistence of some of said Lodges who renewed their petitions for admission, and of the precedent established by the Grand Lodge of France, the GrOrient of France decided to admit Spanish Lodges actually existing in France, after carefully investigating each Lodge and individual concerned. The Council further decided that if any of the Spanish Lodges now operating under the GrOrient of France should desire to return to their former obedience, the Council would be glad to take up this matter with the Spanish GrOrient.
"The Council considers that there has never been any interruption of the fraternal relations between it and the Spanish Grand Orient, which it has recognized as a Sovereign Symbolic Power. It also recognized the Lodges of Spanish Masons operating under the jurisdiction of the Spanish GrOrient in North Africa; but requests the same to recruit only Spaniards who are actually refugees. It further requests that no Lodges composed of Spanish refugees be organized in France itself, in order to avoid friction with such Lodges already existing. In case such existing Lodges should desire to transfer their obedience to the Grand Orient of Spain, the Council of the Order will be glad to examine the situation with said Grand Orient.
The Grand Master and Grand Secretary of the Spanish Grand Orient are, respectively, Lucio Martinez Gil (a member of the Philalethes Society) and Francisco Avila Zapata, while those of the Grand Orient of France are Francois Viaud and General Meunier.
Western Australia. The most gratifying and pleasing features of the Quarterly Communication of Grand Lodge, held February 26, 1948, was the reelection of M.W. Dr. J. S. Battye to the high office of Grand Master for the ensuing year. It is a matter of pride and pleasure to all members of the Craft to know that in his Golden Jubilee Year as a Freemason Brother Battye will continue to adorn the high office and lead Masonry in Western Australia to greater advancement.
On April 12, a special communication of Grand Lodge was held to suitably recognize his Golden Jubilee and pay tribute to him for the magnificent work he has done in the quarries during those many years in the interest and welfare of his fellowmen and the Craft he loves so well.
----o----
By Percy P. Barbour, M.P.S., Georgetown, Colorado
Through the ages the Great Pyramid of Gizeh has presented a problem which has been styled a mystery and many have sought to solve it. Most of these efforts have been made to promote religious or prophetic theories, with more or less satisfaction to the promoters. In other words, they have sought, by dwelling on a few features, to substantiate preconceived ideas.
In the structure, there seems to be no simple systematic arrangement anywhere and to the casual observer it presents but a hit and miss jumble of detail; but, by means of the square roots hereinafter referred to, a semblance of system begins to emerge, at least, more so than any previous attempt has brought out.
It has been dogmatically stated that the great Pyramid was built to serve as a tomb, but so far as is known it was never so used. If it were to have been a tomb, what purpose could such an intricate room as the Grand Gallery serve in that connection? Why was the interior so carefully sealed up? Was it to conceal, preserve or express some knowledge which the builders had ?
The interior may have had religious or initiatory uses; as for instance, the enactment of such ceremonies as those of the mysteries which we presume to have depicted death, burial and resurrection. The King's Chamber, with its so-called sarcophagus, lends itself nicely to such an idea; and, since provision was made for its ventilation, we may presume that it was intended to be used by a group of persons.
We may be reasonably sure that Architects and Builders of that time had mathematical knowledge and formulas which were kept secret, and it may be that some of this matter was incorporated in the form of structural lengths.
Besides W.M. Flinders Petrie, perhaps best-known of the English-speaking investigators was the Astronomer Royal of the Edinborough Observatory, C.P. Smyth, who spent considerable time at the site making measurements of the structure, in 1864 and 1865. His measurements, in the main, will serve as a guide in our investigation for the reason that they are available.
One reason for rejecting some of his conclusions, at least in part, is that they do not seem to apply except in a few instances; whereas, it is here held that the building was designed to be a unit as to its exterior and interior details and that an acceptable solution shall be applicable throughout. Whether we shall succeed in showing this or not remains to be seen.
In the first place, C.P. Smyth, having measured the distances, along the sides of the base, between what he calls corner sockets or depressions cut in the native rock into which, he presumed, the four corner stones were fitted and finding that the sum of the four lengths, or more likely, four times the length of one of them (on the assumption that the base was square) came out near 36560 inches. Then, he states that the architect intended this to be 36624.2 or the number of days in a hundred years, and therefore adjusts his unit of measure to fit, giving us "Pyramid Inches" which have been much used ever since.
Now, it happens that ten thousand times the sum of square root of five and square root of two is 36502.81 (see "A" in Table of Formulas and Values). Who is to say, at this late date, that the architect may not have used a unit of measure such as to perpetuate this quantity, at say somewhere near the average base elevation?
It must be remembered that the four sides are not equal; no two of them are; and the sockets are all at different altitudes. It is here believed that these differences were designed to signify something.
In the second place, upon a similar line of reasoning, Smyth accepts the height of the Great Pyramid to be a function of the ratio of the circumference of a circle to its diameter. But the square root of eight times the quantity square root of five less one has nearly the same numerical value, as will be shown later.
Who is to say that the architect did not use this quantity, or some other quantity of nearly that value? There is no positive evidence to prove either of them.
Using Smyth's assumed mean base side length and Pi. ratio height for the shape of the mid-cross-section we get an isosceles triangle, A-B-D in the figure; then dividing this into two right triangles, A-B-C and A-C-D, we find that the product of the shout side B-C, and the long side, A-B, a rectangle, is not equal to the square of the other side, A-C. However, by decreasing Smyth's height by about six (6) inches in fifty eight hundred, plus, (5813), we find that the product, rectangle, is equal to the square of the height, giving us a figure purely geometrical and unique.
It is unique, because besides having the sum of the squares of the two shorter sides equal to the square of the longer side (47th problem of Euclid) and the height a mean proportional to the other two sides, by its use we are able to draw a circle whose circumference is graphically equal to the perimeter of a given square.
Who may say that the architect did not know of this and may not have used it? It is possible that he was as much interested in this geometry as in the problem of "squaring the circle." Remember, there are no inscriptions anywhere in the rooms and passageways and no evidence that there were any on its exterior; therefore, whatever was intended to be expressed or preserved must be by geometry and measures.
Then, too, using this unique right triangle, by assuming the height to be proportional to the square root of the quantity square root of five less one (see "B" in Table), and the long side is proportional to the square root of the quantity square root of five plus one (see "C" in Table).
It has been found that the thickness of the layers of "masonry courses" which now show on the exterior of the Pyramid may be expressed in even multiples (no fractions) of the square root of two, within the reported limits of the measured values.
Using our derived isosceles triangle, we find that the distance from the base, B-D, to the center of the circumscribed circle is exactly one-half of the radius of the inscribed circle and that this center (O) is at, or very near, the altitude of the peak of the roof of the Queen's Chamber.
These sections are, of course, idealized and will not agree, exactly, with any actual section of the Pyramid, because they presume a level base with equal side slopes and lengths; but the differences are not great and it may be that the departure from the ideal, in construction, was designed to emphasize some quantity or the near agreement of differently derived quantities.
As illustration: for instance, the ratio of the Circumference of a circle to its diameter is about 3.1415; the square root of eight times the quantity square root of five less one is about 3.1446 (see P in table); and the ratio of the sum of the square roots of five and two, to their difference multiplied by the square root of two is about 3.1406 (see Q in table); and here is another "oddment," the square root of five less one is about 1.236O68 . . . compare this with 1.23456789; now, eight times this is 9.87654321 (just the reverse) and the square root of this is about 3.1427; also twenty-two sevenths is about 3.1428.
Here we have five differently derived quantities which are nearly equal numerically. Can it be that these five differing, but similar quantities allude to the five major different heights, of the pyramid, expressed in the base? There are also six minor heights making eleven . . . a figure used by Petrie.
As to the square root of five; we find it quite accurately depicted in the heights of the west wainscot in the room called the Ante Chamber. It is reported to be 111.8 inches high; this is fifty times square root of five, within the limits of measurement. Also at the lower, north, end of the Grand Gallery, the slope distance from the lower end to the vertical face above the beginning of the passageway leading to the Queen's Chamber is reported to be 223.7 inches or almost one hundred times square root of five.
The length of the entrance passageway, downward, to its junction with the first upward passage ( K-J in figure) is computed as nearly 500 times square root of five.
The floor length (J-7) of the upward sloping passages, from its junction with the downward sloping passageway to the so-called "step" is reported as 3356.1 inches; while fifteen times square root of five is 3354.102.
TABLE OF FORMULAS AND VALUES.
| Formula | Approximate numerical value | |
|
1.414213 | |
|
2.236068 | |
| A | |
3.650281 |
| B | |
1.1117859 |
| C | |
1.9105706 |
|
0.63601 | |
|
0.4045093 | |
| F | () |
2.288522 |
| D | () |
1.434837 |
| P | |
3.1446 |
| Q | |
3.1406 |
The slope length of the lowest stage of the Grand Gallery, from end to end, is reported as 1882 inches; while 260 times the quantity five plus square root of five is 1881.38.
These tend to show a knowledge and use of square root of five.
It has been found that the dimensions of the King's Chambers, its diagonals and the lengths of each of the 127 stone faces therein can be expressed in even numbers multiplied by the sum of the square roots of five and two and another factor which is the fourth root of the quantity square root of five less one divided by eight (see F in table). The height of thickness of each of the five equal tiers of stone, in the walls, is expressed by the quantity three square root of five less two.
In the Ante Chamber, the same idea holds except that the third multiplier is the square of the one last above; square root instead of fourth root (see D in table).
In the Grand Gallery, since it is built on a slope and the stages decrease in length and width by steps or "overlaps" as the height increases, a different approach is required, but the main factors are square root of five plus one and 260 multiplied by square root of five diminished by two for each succeeding stage upward.
The Queen's Chamber, however, seems to respond to the square root of six; well, there are six layers of stones in the walls, of diminishing thickness from bottom upward; while the King's Chamber displays five layers of equal thickness. The King's Chamber is lined with granite and polished, while almost the whole of the other rooms are limestone and some of that not well finished.
It has been stated that the slopes of the passageways are, or were intended to be such that the rise is half of the horizontal; but the measurements do not support this idea. By geometric constructions using the diagonal section and then the mid-section through the faces, a slope may be had which closely approaches the measured slope.
In view of what has been deduced, only part of which has been mentioned, it seems reasonable that the architect of the Great Pyramid had a knowledge of at least some square roots, perhaps knew how to get them, and preserved them in various forms in this, the only remaining one of the "Seven Wonders" of the ancient world.
It may not be amiss to state here that by the use of the 47th Problem of Euclid it is possible to get the Square root of any number, geometrically and graphically.
Since five, three and two are inherent in a square based pyramid, what is more natural than that their roots should be expressed in this great monument ?
Cum Grano Salis.
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You cannot do a kindness too soon, because you never know how soon it will be too late - Emerson.
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The complete separation of church and state is a political doctrine dear to the heart of America. The Intelligent and patriotic American citizen cannot look without alarm upon any effort to bring the legislative, judicial or administrative functions of our government under the influence of any ecclesiastical body or group of organizers.
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By Albert C. Hanson, M.P.S.
Teach me, Supreme Master, I pray Thee
As my temple stones I prepare.
Grant that all my Ashlars may be
Perfectly level, plumb and square.
As I shape each stone with the gavel
And divide my time with the guage
Help me the ancient mysteries unravel,
And as a Craftsman, earn my wage.
Help me to aid an erring brother,
By whispering council into his ear
On bended knee remember another,
When sickness and distress lurks near.
When the sands of my hour glass have run
And the scythe cuts the brittle thread,
When I've finished the temple I've begun,
And the Acacia is at my head.
When the doleful low twelve rings out,
And mother earth claims my remains
May my character disclose no doubt,
And my apron bear no stains.
May my soul be aboard that ark
Which shall cross the tempestuous sea,
Grant that hope shall anchor my bark,
In Thy harbor of eternity
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By the late Cyrus Field Willard, F.P.S.
There are two Hirams mentioned in the books of Kings and of chronicles. First of all Solomon sends to Hiram, King of Tyre, where was the headquarters of a band of working Masons. These we will call the Dionysian Artificers, who have been so vigorously denied by Brother Williamson as to raise the question whether there ever were any Masons in Greece, lonia or Tyre.
In II Chronicles, Chapter 2, Verse 13, Hiram of Tyre tells how he sent this cunning man, the master, Hiram Abiff or Hiram the father, who was a son of a woman of the daughters of Dan.
Then if you will turn to the first book of Kings, Chapter 7, Verse 13, you will read "And King Solomon sent and fetched Hiram out of Tyre, who was the son of a widow of the tribe of Naphthali." As the Hebrews were very careful in their genealogies they must have been two different men, and the latter was sent for in haste and fetched from Tyre that he might finish the work left undone by Hiram the father (Hiram Abiff).
Reverend Morris Rosenbaum, a well-known Hebrew and Masonic writer, has drawn attention to these two different men who were engaged in different work. He goes further and points out that the two names are different names in Hebrew and the first man is spelt and pronounced differently in Hebrew than the name of the second. In this we see a confirmation of our Masonic Tradition of the story which stopped for the time being the work on the Temple until it was completed by Hiram the widow's son after the death of Hiram Abiff (Hiram the father).
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By V. M. Burrows, M.P.S., Long Beach, Calif.
OUR ANCIENT BRETHREN compiled for us rituals of beautiful philosophy, inspiration and truth. The modern ritual of the Blue Lodge, in its present form, can not rightfully claim age much greater than two hundred years. The symbols which are used to signify the basic philosophy are much older. The hidden meanings, which these symbols are intended to encourage us to find, are older than written record.
Throughout the rituals, in the lectures, and especially in the charges, are short passages which have significant meanings. These are not easily apparent. You will demonstrate that lack of complete understanding when you ask individuals to state their opinion of the true meaning of short passages. Let us look at one example. The lecture of the E.A. degree contains a passage which the Monitor gives as follows: "So should we endeavor to erect our spiritual building agreeably to the rules and designs laid down by the Supreme Architect of the Universe in the great book of nature and revelation, which is our spiritual, moral, and Masonic Trestle Board."
How easily this invites the question as to meaning of the expression "great book of nature and revelation." Ask your Masonic friends to give their opinions and see what a variety of expressions you will encounter!
Nature is a loyal and efficient servant, but only to the masterful man. Life is real, life is earnest, but only to one who has done enough thinking about it to have revealed to him a common-sense philosophy.
Freemasonry supplies the incentive to constructive thinking about the true meaning of life. It teaches that life is better than death, that health is better than sickness, and that well-being of peoples is important. As we study Freemasonry we realize more and more that we need an ever wider understanding of modern man.
Most thoughtful scientists are worried by the horrifying weapons and powerful techniques that science has put into military hands. The remedy is not to stop research, but to give more thought to the sciences which study man and his relationships with his fellow men.
Freemasonry cannot be effectively funnelled into men. Men have to use their brains in digging for the beauty of it. We teach only what those who lived thousands of years ago had firmly believed. We need to make the teaching of those sublime principles more and more effective.
Freemasonry is a way of life which manifests itself in our daily contacts with our fellow men, after we have voluntarily adopted a common-sense philosophy.
Tomorrow has two handles - faith and anxiety. Let us grasp the faith of our fathers and go forward in the task of developing better human beings in a better world.
We live in the type of world we think into being. We are all here in the same world, but it looks different to one person than it does to another. One person finds it all joy and gladness and another finds it hard and cruel. It is the same world, but it seems different to each of us, and to each of us it is what we believe it to be.
Individual lives should demonstrate the effect of a true morality which is to them a vital force. Masonic lives should demonstrate the faith in our principles, for it is faith that gives us whatever strength we have and leads us to the accomplishment of all that we do.
You are surrounded by those who habitually detract from your logical procedure of thinking. You must take that into consideration and purposely combat their influence. You will not purposely wound your own hand, nor will you try to mutilate your foot; still you will sometimes let a hopeless pessimist kill all the helpful thoughts you have.
A tendency to look at the worst aspect of things and an ambition to try and make others see the worst side of situations is mental gangrene. You should avoid it.
Make life cheerful and happy by refusing to be morbid or miserable.
We should love Freemasonry and search for the significant principles concealed beneath our symbols. These will be revealed if we search diligently. Very early in our Masonic instruction we were told "Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you."
And as we wear the emblem of our Craft we might well be reminded of those words of Socrates: "The shortest and surest way to live with honor in the world, is to be in reality what we would appear to be."
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The very first duty that an Entered Apprentice acknowledges is to improve himself in Masonry.
How many truly and sincerely attempt to discharge that duty? What would be the success of a lawyer who never again looked into a law book after his admission to the bar; a minister of the Gospel who never read the Bible after his ordination; a doctor who never took up a medical work after securing his sheepskin, or that of any other profession who does not take up post-graduate studies? And yet you find Freemasons all about you pretending to be Masonic lights who never read. Some of them, perhaps, can glibly repeat certain portions of the ritual, but could not give an intelligent interpretation of the same to save their life. Masonic reading is an essential part of the education of a Freemason, but it is never too late to begin, but always better to begin early. It is the duty of the Master to impress this fact upon newly-made Masons, but if they themselves are in the class of non-reading Masons, how can we expect from them such wholesome advice. - Albert Pike.
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By Philip H. Coad, F.P.S., Berea, Ohio
(Introductory Note. - Editor of "Lake Erie Zephyrs," and author of numerous articles, our new Fellow is a 33rd degree Freemason and past presiding officer of various Masonic Bodies, beginning with Robert Simpson Lodge No. 713, F. & A.M., of Cleveland, Ohio. Early this year he assisted in the formation of Parma Lodge, U.D., F. & A.M ., of Parma Ohio, which will receive its charter in October and he is now serving as the Wor. Master. On July 30, he had the unusual pleasure of raising his youngest son, who became 21 in December last, to the Sublime Degree of a Master Mason. Readers of ''The Philalethes" have been enjoying the product of Brother Coad's prolific pen and will no doubt be delighted with his "Masterpiece," submitted upon passing from the ranks of the Members to a chair among the Forty Fellows of the Philalethes Society. Brother Coad's mail address is: "Maldophar," Box 188 - A, R.F.D. 3, Berea, Ohio. - The Editors).
* * *
The aspirant to the degrees of Freemasonry truly seeks light, because he knows little or nothing of what confronts him; he is actuated by a favorable opinion of the Institution. This opinion has been formed because of his conception of its worth from a knowledge of its antiquity, its high ideals and the fellowship that exists within its portals.
After initiation he becomes aware of the fact that he has entered a society of builders; with added light he discovers that our Order, while speculative in character, is a successor to the operative Mason of former times and that while we still use the same tools, symbolically, we have passed out of the operative stage.
The evolution of the Institution is very interesting and intriguing to the novice. Traditionally its history begins with the building of the Temple of Solomon; other links have been the Roman College of Artificers, the Comacines, the Guilds. All of them show characteristics similar to our own. Perhaps the most satisfactory origin, to the majority of us, was that of the medieval builders of the twelfth century, those who erected the splendid Gothic cathedrals and other architecture of that period. This style of building was revolutionary when compared with the Romanesque which preceded it. These builders, in order to protect and preserve their art, were formed into Guilds. The unique character of their work gained them many special privileges and immunities. Many of the guilds were confined in the corporate limits of their community; the Cathedral builders, on the contrary, were skilled, were few in number and therefore set apart from others. Not many Cathedrals were built and the artisans who erected them were permitted to travel abroad and came to be known as Freemasons. These builders met in lodge rooms, were governed by Masters and Wardens, and accepted youths into the craft, properly vouched for by Master Masons. While this builders craft is said to have originated in the northwest corner of France, it gradually spread through Europe and eventually crossed over into England.
With the decline of Cathedral building in England, many of the Guilds passed out of existence. Others continued on, finding an outlet for their talents in the construction of castles and other forms of architecture for the landed gentry or aristocracy. They were very jealous of their traditions and loyal to their landmarks. Their work for the aristocracy bringing them into close contact with the rich and learned class, it was natural that the latter developed an interest in the old traditions and rich symbolism, and after a time, when the number of the craft had become weakened, some of these non-builders were admitted to membership. Acceptance of non-operatives began in the sixteenth century, but had become more common in the seventeenth century. Eventually operative Masons passed out of existence and we became wholly a fraternity of "speculative Masons."
Just what do we mean by "Speculative" Masonry? Dictionary writers define "Speculative" as opposed to "practical." For that reason probably the term "speculative" Masons as presently used has been applied synonymously with "Theoretic" Masons, a term used or applied to Freemasons of the sixteenth and seventeenth centuries. However, an examination of the thought will disclose the fact there is nothing either theoretical or impractical about our system of Freemasonry. As a matter of fact it has been quite conclusively established that our precepts and philosophy were part and parcel of the Operative Mason's profession. A reading of the Old Charges discloses the fact that the speculative is given even more weight than the purely operative. A Mason is obliged by his tenure to obey the moral law; to be a good man and true or a man of honor and honesty; to be true to God, the King, and to his fellows. Falsehood and deceit are condemned, and stealing and vice are explicitly named to be avoided. Is it not reasonable to suppose that our philosophy today, the tenets of our profession, are but an expansion of those of the operative Masons, the Cathedral builders of the middle ages? One writer said: "By a Speculative Masons then is meant a man who, though not an actual architect, sought and obtained membership among Freemasons. If by Operative Mason is meant one who attached no moral meaning to his tools, there were none such in olden times - all Masons, even those in the Guilds, using their tools as moral emblems in a way quite unknown to builders of our day. 'Tis a pity that this light of poetry has faded from our toil and with it the joy of work." The early operative free mason was a member of a specially privileged, though simple and effective, body. He was faithful to his employer, accepting the Church whose buildings he erected, receiving fair wages in return for honest labor and enjoying proper provision for recreation and rest. With the transition to speculative Masonry, from a fraternity of workers emerged a brotherhood of men.
The art of building continues: each member of the fraternity is a stone to be hewn, carved and polished fit for the hand of the great Master Builder. The tools are the same, the tools of the builder, ever teachers of wise and good and beautiful truth. The foundation of Masonry rests upon the most fundamental of all truths, the alpha and omega, the sovereign and supreme reality. The initiate learns that life is not a chaotic scramble for possessions and pleasures and that the basis of cooperation is Spiritual. The designs for that spiritual building are laid down on the trestle board of life, the tools of the builder have been accepted. What remains for us to do but build, indeed to become Operative. The 24-inch gauge is for the proper allotment of our time which includes the service of God and distressed worthy brethren, the common gavel to divest our hearts and consciences of the vices and superfluities of life. The plumb teaches us to walk uprightly before God and man, the square of virtue to square our actions while travelling on the level of time, the compasses to circumscribe our desires and keep our passions within due bounds, and lastly the trowel to spread the cement of brotherly love and affection, uniting us into a great brotherhood of men.
The brotherhood of man is possible only by the principles of Freemasonry operating each minute of the twenty-four hours - brotherly love, relief and truth, regarding the whole human species as one family, whether high or low, rich or poor, of whatever country, sect or opinion, relieving the distressed, sympathizing in their misfortunes, compassionating their miseries, and bringing relief to their troubled minds, regulating one's life by that divine attribute, Truth. Thus do we conciliate true friendship among those who might have remained at a perpetual distance, we form our friendships and establish our connections, and while governed by these principles, hypocrisy and deceit are unknown among us, sincerity and plain dealing distinguish us, and we unite in promoting each other's welfare and prosperity.
No, our Freemasonry is not theoretical; it is called speculative, but is also operative. If it does not operate each hour of the day and each day of the year it must fall apart; the building is erected on an unsound foundation and cannot stand.
It has stood the test of centuries, it must be sound. Here and there a block is defective and must be replaced, but the building is erected according to the designs laid down by the Grand Architect of the Universe. Let us so live that our building will be tried and true, foursquare to all the storms that beset it. Thus will Freemasonry continue to thrive and the world will be a better place to live in.
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The earnest toiler in our vineyard, the zealous worker in our quarries, may not be a hero; the world may not look upon him in admiration or view with enthusiasm his good works, but the silent and sincere appreciation of his brothers are his; the silent blessing of the widow is his; the lisped prayer of the orphan is for him, and the great and potential influence which all good men exert in daily contact with their fellowmen can be traced to the teachings of our Craft.
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True success is not making a living, but making a life.
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NEW FELLOW
To fill the vacancy by reason of the death of Brother Herbert I. Callon, the Philalethes Society deems it a pleasure to bestow the honor of FELLOW upon:
Philip Henry Coad; Box 188-A, R.F.D. No. 3; Berea, Ohio.
* * *
NEW MEMBERS
Ray Cameron; Battle Creek, Michigan.
Joseph Beal Doan; Los Angeles, California.
Ignacio S. Galindo; Silver City, New Mexico.
Francis A. J. de Haan; San Francisco, Calif.
Albert C. Hanson; Newport, Kentucky.
Cecil C. Rabourn; Carrier Mills, Illinois.
James B. Rolle, Jr.; Yuma, Arizona.
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CHANGE OF ADDRESS
Leo Fischer, F.P.S.; 7424 Pacific Avenue; Lemon Grove, California.
* * *
Recent visitors at the home of President Walter A. Quincke included: George R. Harvey, F.P.S., of Berkeley, California; William C. Rapp, F.P.S., of Los Angeles, California; Lee Edwin Wells, F.P.S., of Canoga Park, California; Chan L. Rogers, M.P.S., of Los Angeles, and Mrs. Rogers; Charles E. Anderson, M.P.S., of San Francisco, California; Ignacio S. Galindo, M.P.S., of Silver City, New Mexico, Mrs. Galindo, and their daughter, Miss Yolanda.
* * *
The Philalethes - August-September, 1948; Volume 3, Number 6. 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: January; February; March; May (April-May); July (June-July); September (August-September); November (October-November), and December. No advertising in any form is solicited or accepted. When requesting a change of address, please give the old as well as the new addresses, together with your postal zone number. if you have such. 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. All published articles, however, express the ideas and opinions of their contributors only, and in no way need they be the opinion of the Society. - Member-Editors of Craft magazines, here and abroad, are privileged to reprint, in part or in full, any articles first published in "The Philalethes," but are expected to give due credit 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 current year book, "The Informant," tells the story since its inception and enlightens one on our aims. A copy will be mailed free of charge to any Freemason requesting the same.
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Solomon's Quarry is located near Damascus Gate in Jerusalem. It is 20 feet below the beginning of the rampart, extending 260 yards towards the southeast, and is 110 yards wide, its roof supported by large and natural pillars. Its stone is exceedingly white, is quite soft when first quarried but hardens when exposed to the air.
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IN MEMORY OF Dr. Ernest Crutcher, F.P.S.
On June 7, 1948, the Philalethes Society lost its oldest Fellow when Dr. Ernest Crutcher was called to the Grand Lodge Above.
Born at Nashville, Tennessee, on March 20, 1858, our Brother practiced medicine for seventy years in the States of Missouri, Montana, and California. He married Kate Morrow in 1881; but he had been a widower for many years when he died. Two sons and a daughter survived.
Brother Crutcher was initiated in Perseverance Lodge No. 92, F. & A. M., of Louisiana, Pike County, Missouri. He was passed on March 2, 1882, and raised to the sublime degree of Master Mason on December 18, 1903. He received the Thirty-Second degree of Scottish Rite Freemasonry in Seattle, Washington, and was active in the Elks and Knights of Pythias.
His Masonry did not end in the Lodge room; but he was to the end a voluminous writer, and his Masonic articles were published and read throughout the United States and in many foreign countries. He was an eager student of Freemasonry and a deep philosopher.
He became a Fellow of the Philalethes Society in 1932, being recommended by the late Brother Cyrus Field Willard, F.P.S. Like his long and busy life, his career as a Fellow of our Society was one of loyal and useful service.
Masonic funeral services for our Brother were conducted at the Pierce Brothers Chapel, in Los Angeles, by Earl Thaxter, P. M.; and the Philalethes Society was represented by Brother Reynold E. Blight, F.P.S.
(signed) ALLISTER J. McKOWEN
Secretary
"The Philalethes Society"