Contents
A PLEA FOR RATIONAL
SYMBOLISM
Should Women Be Admitted
to Masonry
The Philalethes Society News MEI-SENG - THE LIFE BEAUTIFUL, ANCIENT and 1949
DR. GOTTLIEB IMHOF, M.P.S. FREEMASONRY IN FOREIGN LANDS
In Memoriam It Is Our Responsibility
By M. W. Reach Ottesen, P.G.M.; M.P.S., Davenport, Iowa
UNDOUBTEDLY the study of Masonic Symbolism is the most important of all the branches of Masonic scholarship and research. This history of Freemasonry is, of course, highly important, as is the study of its jurisprudence and laws, but if we would now Freemasonry's mission and what it is trying to teach its votaries, we must be students of Masonic symbolism. Speculative Freemasonry, according to its own definition, is a symbolic science.
A symbol is some animate or inanimate object or thing that is intended to express a philosophical idea or teach a moral lesson without the use of words, the symbol itself taking the place of the words ordinarily used. A symbol, if it is a good symbol, will easily and naturally suggest the idea symbolized. Unless it does that, it is not a good symbol. It is toward the appreciation of Freemasonry on that basis that this article is directed.
Many writers on Masonic Symbolism tend to distort the symbol. Instead of finding an easy and natural explanation of that symbol, they strive for something abstruse and difficult to understand. If possible, they would relate it to the ancient mysteries or the science of numbers or something that appeared once upon a time in some of the countless mystery teachings of ancient days. Certainly, we should not have to delve into the past to get the true meaning of something for which we can find a real answer right in the present. Especially is this true when the ancient mysteries and the ancient writings simply confuse the thinking on a thing which is otherwise perfectly plain and simple.
The Apron
A good example of this is the many things that have been written concerning the Masonic Apron. The Masonic Apron is fundamentally, first of all and everlastingly, something that a workman wears to protect his garment from the stains of his daily toil. As such, it is a symbol of work and when it is worn as the badge of a Freemason, it becomes a symbol of the inherent dignity and worth-whileness of an honest job honestly done. In other words, by making the apron of a workman the distinguished badge of a Freemason, Freemasonry exalts daily labor and daily toil. "Laborare est orare" is fundamental Masonic doctrine and is the true lesson of the apron. Thus Freemasonry shows its devotion to the thought that the dignity of labor is an essential element of the concept of human brotherhood which it is trying to bring to the world.
But what have some Masonic writers done in their study of the apron? They have commented upon its shape and dimensions, and out of the shape and the dimensions they have worked out a very complicated idea based upon a square with a triangle superimposed upon it and, by reference to the ancient mysteries and science of numbers, have tried to create something very difficult out of this simple yet powerful symbol. As a matter of fact, the shape of the apron as it is presently worn by modern Freemasons, has nothing to do with its symbolism. One has only to go back to the famous Masonic aprons preserved in the George Washington Memorial to find out that these historically significant aprons do not bear the shape out of which so many learned Freemasons have worked such a difficult and involved Masonic apron symbolism. Why not accept the perfectly patent fact that Freemasonry recognizes the essential dignity of labor and proves such recognition by making a workman's apron the distinguished badge of members of the Craft.
The Trowel
Only recently an article has gone the rounds of the Masonic Press dealing with the symbolism of the trowel. The writer of that article took the premise that the blade of the trowel is a triangle and proceeded to go on from that point to elaborate the ancient symbolism of the triangle.
There are other symbols in Freemasonry that perpetuate the symbolism of the triangle. As a matter of fact, very few trowel blades are actually triangular, they have many shapes. But as an instrument used to spread the cement that unites the stones of a building into one common mass, therefore symbolically becoming an emblem of brotherly love that unites men one to the other, the trowel becomes a symbol of a great and profound truth and a principle which men must learn if we ever propose to bring men into one common brotherhood.
The Letter "G"
Another common error that some students fall into when they discuss Masonic symbols is to reject the symbol entirely if it doesn't suit their idea of what it ought to be. Albert Pike has been guilty of this a number of times in his discussion of things in ancient Craft Masonry but more especially in his consideration of the letter "G." that mystic symbol whose meaning, according to the ancients, none but craftsmen knew.
Albert Pike accepts the letter "G" as particularly a symbol of Deity and objects to it as such because the letter "G" stands for Deity only in the English language and therefore lacks the quality of universality. He would substitute an Hebraic Yod although there is no reason why ancient Hebrew should be any more universal today than English is. And then he suggests an "all seeing eye" which, of course, becomes a symbol solely of Deity. But does that symbolize the particular function of Deity that Freemasonry is trying to express at that point?
Albert Pike rejects the connection between geometry and deity as not particularly significant. But isn't it ? Let's look at it this way. In the Entered Apprentice degree, deity is simply the giver of moral law. As a Fellowcraft we advance in knowledge and acquire wisdom. As we acquire wisdom, we learn the great science of geometry. This, of course, was a tremendous secret to the ancient Cathedral builders and the possession of the knowledge of geometry is what made it possible for them to build at all. Applied philosophically and speculatively, geometry, as described in one of the longer monitorial lectures, becomes a demonstration of the fact that the universe is not an accident but is the result of law and order; that, therefore, these must be a supreme intelligence behind all creation.
We find therefore that geometry is a science that demonstrates the existence of deity, that the Fellowcraft degree teaches that there is a God who is the great creator of heaven and earth. The candidate is yet to learn in the Master Mason's degree that tie is also an ever-loving Father who responds to prayer.
If we approach the matter from that standpoint, it immediately becomes apparent that the symbol needed to describe what our ancient Craft is trying to teach at that point must be one that is descriptive of geometry and that connects the science of geometry with the existence and creative power of deity. What better symbol than the letter "G" ?
Hiramic Legend
Nowhere have students gone farther astray in consideration of Masonic symbolism than they have in trying to understand and interpret the Hiramic Legend. The difficulty with that is that it is almost impossible to interpret it with any thoroughness in print because much would have to be written which the traditions and laws of Freemasonry require be kept secret.
The parallel between the Hiramic Legend and the Christian story of Jesus of Nazareth as well as between it and the story of all of the ancient mystic hero gods is, of course, immediately apparent and tremendously significant. It need not be said that Hiram symbolizes either the Christian Master or any of the ancient hero gods but it must be perfectly apparent that he symbolizes the same thing. But there is more than that in the Legend of the Third Degree.
The heart of Freemasonry is this idea of a great Masonic secret which is concealed even from the members of the Craft until they discover it for themselves. The Craft is entitled to at least a basis front which to start that study. Several things prevent their doing so.
In the first place, too many are inclined to regard the Hiramic legend as a portrayal of a historical occurrence. There is no foundation for the Hiramic Legend in history, either sacred or profane. Nor will we get the whole picture by simply regarding it as an ancient legend - it's more than that. If we will remember what we have been told about Freemasonry in its ritual and that among its means of teaching are allegorical figures, we will immediately see that the Hiramic Legend must, of necessity, be considered an allegory. On that basis it has new meaning and tremendously deep and vital significance.
Think for a minute about our three Most Excellent Grand Masters as allegorical representations of the pillars in the temple which they are supposed to represent. Starting from that point, you may be able to get somewhere. I would suggest to the student of the Hiramic legend that, having accepted the fact that it is an allegory, he look for the secrets of a Master Mason in the most natural place in the world for those secrets to be revealed and that is in the ritual of the Master Mason's degree. Viewed from that point, these facts concerning the great Masonic secret will readily appear:
That a man cannot hope to learn the great Masonic secret until he has first learned how to pray for himself and has actually prayed for himself.
That the secrets will not be known until society has completely realized the doctrine of the brotherhood of man and it cannot be known to the individual Mason until he himself developed his character to the point where everything that interferes with human brotherhood has been taken out of his personality.
That wisdom, strength, and beauty (beauty in the sense of harmony or in the sense that it might be represented by an architect supervising the building of a temple) must co-exist at one and the same time before the secrets of Free-masonry will be revealed.
That brotherhood can never be achieved by force and violence. That an instrument of death, whether it be a strike, a boycott, or an atom bomb, cannot bring brotherhood to man.
That only as we recognize and call upon the strength and wisdom, which is made available to us by reason of our Sonship to Almighty God, can we hope to find it.
The value of Masonic scholarship, research and education of all sorts must depend entirely upon the contribution it makes to the fulfillment of Freemasonry's mission and purpose. It, therefore, is measured by the understanding it brings to the great mass of Freemasons of that mission and that purpose. Research and scholarship conducted for the sheer joy and pleasure of the scholar or student are mere intellectual calisthenics. The past is important to us as it interprets and enables us to understand the present. Delving into ancient mysteries is valuable but there is no need to distort a perfectly simple symbol in order to lay a basis for mystical investigation and interpretation. Profoundity and difficulty are not synonymous. The most profound truths are often the simplest.
If a Masonic symbol teaches a plain and adequate and important lesson when simply explained, there is not need to make it complicated and difficult and thus rob the symbol of all immediate value to the Craft at large.
Studied in this light, Freemasonry has a great lesson to teach its votaries and a great mission to fulfill, nothing less than the development of men in their concept of human brotherhood and in their appreciation of those things which go to promote human brotherhood. Freemasonry's development will not come through the understanding of great Masonic truth by a few scholars; it will come only as the great overall membership of the Craft understand Masonic principles and applies them in daily living.
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It is also the duty of Freemasonry to assist in elevating the moral and intellectual level of society; bringing ideas into circulation, and causing the mind of youth to grow; and putting, gradually, by the teaching of axioms and the promulgation of positive laws, the human race in harmony with its destinies.
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Should Women Be Admitted to Masonry ?
By Charles Ernest Holmes, F.P.S., Montreal (Quebec), Canada
(Introductory Note. - Charles Ernest Holmes is a name that has come frequently to the attention of our readers in the last few years, and it gives us special pleasure to introduce him on this occasion as our latest Fellow of The Philalethes Society and the author of the "Masterpiece" which he has, according to the ancient custom, presented upon attaining to the rank of Fellow. Since his admission as a member, Brother Holmes has been invaluable to the Society through his writings and the advice and assistance which he has been giving, especially to our official organ. Born in Montreal, Canada, on December 12, 1880, his membership in Masonic bodies working in English and French, and his education and experience on both sides of the Atlantic make him an especially valuable acquisition. As charter member and first secretary of Royal Alexandra Lodge No. 104, A.F. & A.M., in Montreal East, and honorary member of two Montreal French Lodges, and as the editor of "Masonic Light," the rising Masonic Journal, founded in Montreal in 1947 and now, as a F.P.S., our readers will, we hope often hereafter enjoy the products of his pen. Brother Holmes' address is: 294 St. Catherine Street West; Montreal 18 (Quebec), Canada. - The Editors).
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LAST JULY a letter came to the headquarters of the Philalethes Society protesting against the exclusion of women from the "privileges" of Masonry. The writer was a retired school teacher, a lady, residing at Algiers, Africa, who claimed to have attained a high rank in the Craft through her adherence to a Co-Masonic Order of which I knew little or nothing, notwithstanding the fact I have been active in Masonry for some thirty years.
Her letter was more argumentative than critical. After reproaching us for accepting too literally the Bible attitude toward women, expressed by such precepts as:
"I suffer not the woman to teach nor usurp authority over man, but to be in silence."
"Thy desire shall be to thy husband and he shall rule over thee."
"She was the first in the transgression, therefore keep her in subjection."
The writer went on to the Church Council of Macon, in 585 A.D., when in all seriousness the question was raised whether women had or had not a soul and to that of Auxerre when bishops forbade women, on account of "their impurity" to take the sacrament in their hands as men did.
After taking us through the depths of man's inhumanity to woman, this correspondent used many pages to recount all the arguments in favor of the equality of sexes that have been familiar to us since the days when Emmeline Pankhurst first raised the banner of woman suffrage.
Frankly, we in America, always have held our life-partners in such high esteem, especially when compared to the attitude held in Continental Europe, we did not need such an abundance of documentation to convince us that, intellectually if not physically, woman is on a par with man.
If such is our opinion, why should we withhold from women the privileges of Masonry? Surely not, as de Quincy puts it, because of woman's proverbial "indiscretion." No, our motive is quite other. It is simply because of Masonry's traditionalism.
After all, our Order is a philosophical continuation of those ethical principles layed down by the rules and regulations governing the building guilds of medieval times. But, is there anything in these rules that would prevent a woman from joining our Order? Or, to put it more bluntly, were women admitted to the practices of the building trades when Masons were stone masons?
Brother Harry L. Haywood, F.P.S., in his supplement to Mackey's Encyclopedia of Freemasonry, states that in the York Manuscript No. 4 (1693) is found a puzzling sentence referring to "he or she being made a Mason." Mackey expresses the opinion that this was a copyist's error, but Brother Haywood denies this, stating it really was one of the rules governing special guilds or trades fraternities in which women were admitted; and Joseph McCabe in his "Religion of Womens" definitely affirms women joined with men in building the great Cathedrals. It is a well-established fact that Queen Elizabeth was a member of a Company or Guild in which women worked with men.
Even though Mackey does not accept as authentic the extract from the York Manuscript referring to "he or she", he nevertheless affirms that the law which excludes women from initiation into Freemasonry is not contained in precise words in any of the Old Constitution, although it is continually implied, as when it is said in the Lansdowne Manuscript (1560) that the apprentice must be "of limbs whole, as a man ought to be and that he must be no bondsman''. All the regulations also refer to men only and many of them would be wholly inapplicable to women.
It is in the ''Charges," compiled by Anderson and Desaguliers, published in 1723, that the word 'woman' is for the first time introduced and the law is made explicit. Thus it is said (Art. III, par. 2): "The persons admitted to be members of a Lodge must be good and true men, free-born, and of mature and discreet age, no Bondsmen, NO WOMEN, no immoral or scandalous men, but of good report." So, from the time of the publishing of the Anderson - Desaguliers "Charges," we have taken it that no woman could be admitted in a Regular Masonic Lodge, and as Brother Haywood states: "There are never to be women Freemasons and if Lodges in the future ever change the Landmarks, it will mean that they have ceased to be Masonic Lodges."
Notwithstanding such an attitude, there seems to be at least four well-authenticated cases of women being initiated in "regular" Masonic Lodges - Mrs. Aldworth (see Elizabeth St. Leger), initiated in Lodge No. 95, on the Irish Register; Mrs. Beaton, initiated in a Norfolk (England) Lodge; Mrs. Havard, who was initiated in Palladium Lodge No. 177, Hereford (England), and Mrs. Catherine Babington, who was initiated in a Kentucky Lodge. But in each of these cases there was a sound and logical reason why such initiations were performed even if it violated the letter and spirit of the Masonic law as we recognize it.
Adoptive Freemasonry
No sooner had regular Masonry crossed the English channel to invade France, soon after 1718, it spread like wildfire among the nobility and intelligentia of the period. Soon the ladies' curiosity was aroused to such an extent that Meusnier de Querlon wrote a play about it which was witnessed by "everybody who was anybody" in Paris. As may be well guessed, it was a comedy, and was titled: "Daphne's Suppers." In this play the audience witnessed the organizing of a strike by all married women who agreed to deprive their Mason-husbands of their . . . conjugal rights until they had revealed the secrets of Masonry. I do not think this method was generally adopted nor even approved. There was hardly any need for such drastic measures since, as early as 1730, we find a record of the creation of a Lodge of Adoptive Masonry to which women were admitted. But was this real Masonry? Of course not! It was an association with initiatory ceremonies and a ceremonial (it could hardly be described as a ritual), which that eminent French Masonic historian, J. M. Dagon (1781-1862) has preserved for us. The one connection with Masonry was that each and every one of such Adoptive Lodges had to be fostered by an existing Masonic Lodge. Thus, the Loge des Neuf Soeurs, which had on its membership roster such eminent men as Benjamin Franklin and Francois de Voltaire, fostered an "Adoptive" Lodge bearing the same name as its own.
A Grand Lodge of Adoptive Masonry was soon organized and the Duke of Chartres, then Grand Master of French regular Masonry, appointed as Grand Mistress of Adoptive Masonry the royal Duchess of Bourbon, while his own wife, the Duchess of Chartres, was elected or appointed Grand Mistress of the subsidiary lodge, le Contrat Social. The Princess de Lamballe also became Worshipful Mistress of the Loge la Candeur. But it was not only the nobility that flocked to Adoptive Masonry, the aristocracy of the intellect also took part in this new divertissement. Thus, at a later date we find Madame Helvetius heading the Loge des Neuf Soeurs. Is it a wonder that Marie Antoinette, who also joined one of the lodges, should write in 1781: "Tout le monde en est" (Everyone belongs to it!)
The spread of Adoptive Masonry in France soon caused dozens of other "secret" societies to be established throughout the Kingdom, most of them mocking "women masons," just as the Scald Miserables and other mock masonic groups were created in England. One of such "mixed" societies, l'0rdre des Fendeurs or Order of Woodcutters, was founded by the Chevalier Beauchesne, who was born in Point-aux-Trembles, Canada, from which locality I write this. Beauchesne when nine years old was captured by the Iroquois and remained several years with the tribe. He eventually became a buccaneer and finished his days a gentilhomme of the Court of France. Another such group which attained some measure of success was l'Ordre des Felicitaires. A third was l'Ordre des chevaliers et chevalieres de I'Ancre. Notwithstanding the multiplication of such mock orders, the vogue or popularity of the lady Freemasons was not diminished and their Lodges prospered until after the restoration of Monarchy in France.
During the revolution of 1789 the Lodges of Adoptive Masonry were "en sommeil" (dormant) as were the Grand Lodges of the Grand Orient and the Grande Loge de France (Scottish Rite). As we all know Marie Antoinette, the Princess de Lamballe and many other noble women-freemasons perished on the guillotine, as did Louis XVI, who was a member of the Craft.
No sooner did Emperor Napoleon ascend the throne than Lodges were revived. Napoleon, as we know, had been initiated while in Egypt. It is therefore not surprising to find Empress Josephine attending a meeting of the Adoptive Lodge Les Francs Chevaliers of Strassburg which, at the time, was headed by Baroness Dietrich.
Some time during the reign of Charles X, Adoptive Masonry seems to have waned in France, though it continued to exist in other continental European countries to which it had spread.
Women Initiated in Regular French Lodges
Just as in some of our own Lodges, we initiated four women to our secrets (because these women had surprised them in part), the French Masons, toward the end of the 18th century, admitted to our ceremonies by initiation, first: Mademoiselle de Fernig, who had been General Dumouriez aide-de-camp and as such wore masculine garb; then, during Napoleon's reign, Madame de Xantailles was initiated - not, in these cases, because these ladies had surprised our secrets, but because they were thought to be worthy of initiation among "men good and true," their sex being forgotten under the circumstances.
Almost a century later, another woman was initiated to Masonry. She was Miss Maria Deraismes who, on January 14, 1882, was admitted to membership in Scottish Rite Lodge Les Libres Penseurs of Pecq, a small town near Versailles. This lodge altered its By-Laws to admit "women worthy of initiation" . . . but the Grande Loge de France would not see it that way. So, the subsidiary lodge decided to withdraw from the "obedience" of the Grand body in order to confer light on Mademoiselle Deraismes. However, five months later the majority of the members of the Pecq lodge, regretting the irregularity of their position, petitioned the Grande Loge de France for the lifting of the excommunication that had been pronounced against them . . . and Mademoiselle Maria Deraismes' name did not appear on the list of petitioners. She had attended but one meeting of the lodge, the one at which she had taken her first degree. But her very admittance as an apprentice had caused the launching of a movement for the admission of women to Masonry. In 1890 the Lodge Jerusalem Ecossaise issued a circular to all lodges in the French Scottish Rite inviting them to study the advisability of admitting women. This Lodge was, at the time headed by Dr. Georges Martin, the reputed Masonic historian, who as the official delegate to the Grande Loge de France endeavored to convince that body to lend a favorable ear to the proposition of admitting women to Masonry. The Grand body, however, was adamant. So, Dr. Martin and Miss Deraismes decided to establish a Co-Masonry Order of their very own to be known as Les Droits Humains (Human Rights).
Co-Masonry Definitely Launched
On March 24, 1893, "as a logical conclusion of preliminary meetings held on June 1, 1892 (?) and March 4, 1893," a meeting was held at the residence of Miss Deraismes, in Paris, which was attended by twelve ladies and one gentleman, to launch the new Order. This meeting was presided over by Miss Deraismes, "wearing the Master's jewel she had received from her mother-lodge on January 14, 1882," according to the minutes of this meeting. But there seems to be something wrong here since the minutes of the Pecq meeting at which Miss Deraismes was initiated (which I have before me) show that this lady only received the apprentice degree on January 14, 1882.
Be this as it may, Albert Lantoine, the French Masonic historian, states Miss Dernismes was never well versed in the "Royal Art" and could be of little use to Doctor Martin, who had officially adhered to the new group at the meeting of March 14, 1893, and who can be rightfully considered as the real founder of the Order of Les Droits Humains. It was at the meeting of April 4, 1893, which was attended by eleven ladies and one man (Dr. Martin) all claiming to have attained the sublime degree, two additional ladies being noted as apprentices, that a Board was elected for the new Grand body. Miss Deraismes was chosen Grand Mistress; Madame Dr. Martin (see Clemence Roger) as Past Grand Mistress, and Dr. Martin, who had become a Senator, was appointed Orator or Lecturer, an office that has no equivalent in Masonry as we practice it.
And thus the Order of Human Rights was definitely launched.
Since then it has made remarkable progress, many prominent women, among others Madame Annie Besant, of Theosophy fame, having joined its ranks.
Male visitors, affiliated with the two pre-existing French Grand bodies, flocked to the Droits Humains meetings, attracted mostly by curiosity, but soon "apostles" were secured among the visitors who preached the new Gospel of feminine Masonry. At the 1900 Convent (convention) of the Grand Orient 93 delegates voted in favor of admitting women to Masonry and 140 voted against. A year later the pros had increased to 104, while the cons were reduced to 134. Yet, in 1926 the Grand Orient decided to order its members to resign from "Droits Humains" lodges. However, since 1903 the Grande Loge de France has declared Droits Humains to be Masonic, though irregular, extending Masonic recognition to male members of the Order upon proof of Masonic competence. The Grand Orient has also recognized as Masons the male members of Les Droits Humains Order.
Droits Humains Order Today
Its success has been truly phenomenal. The constitution it has adopted closely parallels that of the Grande Loge de France (Scottish Rite), does not mention the G.A.O.T.U. and adopts an agnostic attitude towards future life.
The ritual used is a modified form of the Scottish Rite ritual and the Order confers the full gamut of Masonic degrees, from the first to and including the thirty-third.
Droits Humains has an imposing press of its own, comprising a Quarterly Bulletin in the French, published in Paris by its "Supreme Council"; "Freemasonry Universal," an excellent Quarterly published in London, England; a Monthly Bulletin, published in Amsterdam, Holland; "Il Macao Brasiliera," published in Brazil; "The Morning Star," published in Madras, India; "Lux Orientis," published in the Dutch Indies, and "The American Co-Mason," published in the United States of America.
The Universal Supreme Council, with headquarters in Paris, has as subsidiary bodies "Federations" located in various parts of the world. These Federations elect delegates to International Conventions held from time to time, the most recent one having been held September 8 to 12, 1948, in Paris. The preceding one has also been held in Paris, in 1934. World War II, of course, intervened between the two meetings.
There are Droits Humains Federations in England; Holland; France; India; Australia; South Africa; the United States of America; Portugal; Mexico; Finland; Belgium; the Scandinavian countries; Argentina; Brazil; Costa Rica; Dutch Indies, and New Zealand. The British Empire is divided into two sections - Eastern and Western. There are also lodges in Canada; Cuba; Spain; Egypt; Austria; Czecho-Slavia; Bulgaria; Rumania; Greece; Switzerland; South Africa and Asia. More than 700 Lodges in all are scattered throughout the world. Just what this means in individual membership I dare not venture to guess.
The American Federation, with superb headquarters in Larkspur, Colorado, has subsidiary lodges in Massachusetts; New York; Pennsylvania; Maryland; the District of Columbia; Ohio; Indiana; Illinois; Michigan; Nebraska; Missouri Oklahoma: Kansas; Minnesota; Montana; Iowa; New Mexico; Colorado; Texas; Arizona; Wyoming; Washington. and California . . . 72 lodges, most of them meeting in halls operated by Odd Fellows, Knights of Pythias, and other such fraternities, which indicates too large an attendance to be accommodated in private homes.
Canada has lodges in Vancouver; Victoria ; Belleville; Ottawa; Toronto, and Montreal.
These facts give some idea of the magnitude of the organization that was laughed at only a couple of decades ago . . . as was laughed at the Order of the Eastern Star that now has a membership exceeding the two million mark.
Droits Humains has grown too large to be dismissed with a shrug; nor can it be "excommunicated" out of being. Besides, excommunication often proves a boomerang. Take the case of England and Pennsylvania who do not recognize "The Eastern Star." In Pennsylvania are Human Rights Lodges in Pittsburgh; Philadelphia; Farrel; Leechburg; Latrobe; Macdonald; Jeannette, and Charleroi.
England is even worse off. There is not only a Grand Lodge of Lady Freemasons in London, housed in its own beautiful building, but there are some 25 subordinate Lodges . . . and that is the body that one of the leading Masonic papers in Great Britain said "could not possibly succeed because drastic measures had been taken against members of the Craft who encouraged or promoted the new organization." Incidentally, I am informed that the Lady Freemasons of England owe their existence as a body to British members of Droits Humains, who some 20 years ago left that Order due to internal difficulties.
Adoptive Masonry Revived
Since the beginning of the nineteenth century Adoptive Masonry has been dormant in France, but in comparatively recent times it has re-awakened. In 1907 Nouvelle Jerusalem lodge of Paris (Scottish Rite) obtained from the Grande Loge de France authority to patronize a Loge d'Adoption. In 1914 a similar permission was granted to Libre Exameu Lodge of Paris. In 1925 La Tolerance Lodge (Perigueux) was permitted to patronize a lodge of Adoptive Masonry, as was Union et Bienfaisance Lodge of Paris.
These four Adoptive lodges are still active, and a fact worthy of note is that all four were authorized by the Scottish Rite Grand body in France, whereas 150 years ago this Grand body frowned on such Lodges while the Grand Orient favored them.
However, the question of admitting women to Masonry has never ceased to haunt the thoughts of the Grand Orient and as recently as last June (1948) the lodges under its obedience were requested to study this question in open lodge and instruct their delegates to the annual Convention as to their views since the topic would then be on the official agenda.
The annual meeting was held on Monday, September 20, 1948, and the announced discussion took place resulting in the adaptation of a resolution to the effect that, while it was permitted to members of Lodges under Grand Orient obedience to participate in the ceremonies of Droits Humains, it was not felt desirable to admit the lady members as visitors to Grand Orient Lodges, the whole question of admission of women to Masonry being left in abeyance, the statics quo as established in 1921 being maintained.
Conclusion
There is no doubt that women are desirous of participating in the humanitarian work of Masonry, yet, I do not think it advisable for them to be admitted to take part in regular Lodge work as we practice it. I am of the opinion that a happy solution would be the fostering of women's groups, working under Masonic auspices but using a ritual with a symbolism different and more appropriate than ours. The sooner serious thought is given to this problem the better it will be, lest that peace and harmony which we seek be withheld from us by dissentious groups.
We must not, ostrich like, bury our heads in the sand to avoid seeing the danger that menaces the unity of thought and action of our Craft. Let the thinkers of Masonry seek a solution that will satisfy all members of the genus homo.
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Make people feel you care for them, if in ever such a small way, and you will make their world all the brighter.
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New Fellows
To fill the vacancies caused by the death of Brothers Charles Clyde Hunt and Dr. Ernest Crutcher, the Philalethes Society deems it a pleasure to bestow the honor of FELLOW upon:
Charles Ernest Holmes, 294 St. Catherine Street West, Montreal 18 (Quebec), Canada; and,
Edward Emanuel Hedblom, 1770 Sherman Street, Denver 5, Colorado.
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New Members
Rev. Schuyler E. Cronley, Oklahoma City, Okla. (Vouched for by George 13. Bethel, Master of Oklahoma City Lodge No. 36, A.F. & A.M.)
Edwin C. Eberly, Burns, Oregon
(Recommended by Clifford J. Benson, M.P.S.)
Charles Fotheringham, Dryden (Ont.), Canada
(Recommended by Charles E. Holmes, F.P.S.)
Wm. Harold Gummerb Kingston (Ont.), Canada.
(Recommended by Charles E. Holmes, F.P.S.)
Elmer S. Heatherington, Cookshire (Que.), Canada.
(Recommended by Charless E. Holmes, F.P.S.)
James Ingham, Bulawayo, South Africa
(Recommended by William Moister, F.P.S.)
Joseph L,. Kray, Los Angeles, California
(Vouched for by Everett S. Todd, Master of Covenant Lodge No. 527, F. & A.M.)
Henry Minero, Paterson, New Jersey
(Recommended by Harold V. B. Voorhis, F.P.S.)
Sergio Gonzalez Parodi, Santiago, Chile
(Recommended by Leo Fischer, F.P.S.)
Melvin John Reinhard, Detroit, Michigan
(Recommended by J. Fairbairn Smith, F.P.S.)
Dr. C. Lightfoot Roman, Valleyfield, Canada
(Recommended by Frederick T. Parker, M.P.S.)
Alfred J. W. Sherman, Brantford (Ont.), Canada
(Recommended by Charles E. Holmes, F.P.S.)
George Singleton, Schreiber (Ont.), Canada
(Recommended by Charles E. Holmes, F.P.S.)
D. A. Somerville, Bristol (N.B.), Canada
(Recommended by Charles E. Holmes, F.P.S.)
Ray I,. Stout, Portland, Oregon
(Recommended by James S. Gay, Jr., M.P.S.)
Walter J. Young, Los Angeles, California
(Recommended by Joseph B. Doan, M.P.S.)
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Change of Addresses
George Lambrechts, M.P.S., 45 Avenue du General Michel Bizot, Paris 12, France.
Lawton Early Meyer, M.P.S., 3637 Linden Boulevard, St. Louis 8, Missouri.
James A. Welch. M.P.S., 19018 S. E. River Road. Portland 22, Oregon.
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Recent visitors sat the home of President Walter A. Quincke included: Charles P. Barrett, M.P.S., of Pasadena, Calif.; Godfried H. Lohrli, M.P.S., of Santa Monica, Calif. and Mrs. Lohrli; Frank Pendleton, M.P.S., of Bunbank, Calif.; Chan L. Rogers, M.P.S., of Los Angeles, Calif., and Mrs. Rogers; Allister J. McKowen, F.P.S., of Los Angeles, Calif., and Philip H. Coad, F.P.S., of Cleveland, Ohio.
* * *
Thank You
for the many letters, flowers and get-well cards upon the occasion of my recent illness and hospitalization.
Your concern is deeply appreciated and I am happy to be able to resume my labor in behalf of the Philalethes Society and Freemasonry. Walter A. Quincke.
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MEI-SENG - THE LIFE BEAUTIFUL, ANCIENT and 1949
By Dr. Hua-Chuen Mei, M.P.S.; Berkeley, California
ELSEWHERE in this issue appears an account of how the Grand Lodge of Free and Accepted Masons of China was brought into being on January 16, 1949. From the very inception of this sovereign jurisdiction in Asia, this writer has had an active participation in the organization of its six founding units, with this great objective in view, now happily an accomplished fact.
It may, therefore, be appropriate to discuss here some of the underlying principles of the China Craft now making its bow as a constituent part of universal Freemasonry. A consideration of the Grand Lodge's Chinese name will bring out those principles in sharp focus. Both will interest the Craft in general.
The Chinese designation for the newly formed Grand Lodge is Chung-Kuo Mei-Seng Tsung-Hui. "Chung-Kuo" is China; "Tsung-Hui" means Grand Lodge, and "Mei-Seng" means The Life Beautiful, - an arresting, apt and poetic rendering for Masonry! The two words: "Mei-Seng," transliterating Mason, Masonry, Masonic, are the vital part of the title. To some members of our Order, especially foreign brethren who have sojourned in China, this translation might sound strange, even a bit strained, accustomed as they are for at least two or more decades to seeing in print two other words, "Kwei-Chu," as the term for Masonry. "Kwei-Chu" means simply Compass-Square. But there is no connection with the Masonic Order in 'Kwei-Chu' except in a symbolic significance, as in the seals of the six founding Lodges. But 'Kwei-Chu' possesses at once a moral, classical and modern usage, which is a hard combination to beat. But, of this more later.
When the preparatory committee for organizing the Grand Lodge came to consider an adequately suitable Chinese name, they were impelled to discard 'Kwei-chu,' and to invent something essentially new, euphonious, and correctly pronounceable in all sections of China. Expert translators know how extremely difficult it is to put abstract concepts of the West into precise and concise Chinese, and, in consequence, the committee was quite non-plussed. They had discussed this, inter alia, in the autumn of 1948 with that eminent authority on Masonic Jurisprudence, the Rt. Wor. Brother Roscoe Pound, who was then in Nanking as the legal adviser of the Chinese Government. He suggested the Chinese equivalents for Builders' Association. The Chinese Brethren, however, politely demurred, having already visions of the streams of contractors making a bee-line for Grand Lodge headquarters as soon as they recognized the calibre and standing of GrLodge personnel, looking for jobs! After months of deliberation by some of China's foremost scholars in the Speculative Craft and the Operative Architectural Art, they finally agreed on Mei-Seng, deeming it a unique, colorful and suggestive enough innovation to meet the requirements.
Lovers of the traditional and classical in Chinese literature, and they are not few among Freemasons, will not easily reconcile to even a good transliteration like Mei-Seng, however close it sounds like the English word "Mason." When they have 'Kwei-Chu,' a term convenient at hand, so hoary with age, hallowed by 30 centuries of usage, and enshrined in celebrated passages of humanist philosophers: Confucius; Motsze; Mencius, and of poets like Chu Yuan. The first authentic metaphorical use of a Masonic tool is in the Book of History - about 1027 B.C. - when government officials were enjoined to apply the Compass in their relations with the people.
Confucius (551-479 B.C.) enunciated the Golden Rule which he summed up: "This is called the principle of acting on the Square!" Later, he modestly asserted: "At 70 I can follow the dictates of my heart without transgressing the Square."
Motsze (500-420 B.C.), the great Altruist, contributed this bit of wisdom:
"Could we Heaven's will possess,
As the Craftsman does his Square;
And the wheelwright his Compass,
Squares and circles we could press."
Mencius (372-289 B.C.), China's own Widow's son and something of a St. Paul to Confucius, advised his followers: "Without the Square and Compass you cannot form squares and circles, so without these tools, you cannot perfect human character." And in a famous couplet he wrote:
"As Square and Compass squares and circles line,
Model of human kinship's best, the Saint doth shine."
And elsewhere we find: "So must all men apply these tools figuratively to their lives, the level and the marking line besides, if they would walk in the straight and even paths of wisdom, and keep themselves within the bounds of honor and virtue."
Chu Yuan (338-288 B.C.), the poet - statesman, who was like our Hiram Abiff, inasmuch as he, too, preferred death to compromising his honor, used these words in his immortal lyric satire, "The Dissipation of Sorrow": "Of a truth the workmanship of the age is specious ! Neglected lie the Square and Compass - our true guides. The measuring line is discarded and the crooked is pursued. A showy elegance is the standard now aimed at by all. Seek ye rather the harmony of the Square and Measuring Line !"
So much for classical authority and examples.
From them all the way down to the present, we find these familiar Masonic implements employed figuratively by all classes of the Chinese people, rich and poor; old and young; men and women; in schools of learning; in temples, guildhalls, the home, the theatre, the market place, courts of justices and by government; in novels, newspapers, and in sacred and secular writings. Need we then a greater array of witnesses? The moral precepts symbolized by these noble instruments are infused in the very life of the Chinese races, crowning their culture and adorning their literature, indelibly impressed upon their mentality; their social and business habits, their daily actions. For example: Ch’uan Kwei Tao Chu is a terse sentence in four words, meaning literally: 'Follow (the) Compass, Walk (on the) Square.' And it is a common exhortation of Chinese parents dinned into the ears of their children from infancy, and constantly being quoted to admonish all and sundry. Take Kwuei-Chu Chun-sheng, another very commonplace word quartet, far more laconic than the Greek, standing for "Compass, Square, Plumb, Level," and pithily summarizes the very moral lessons taught by those implements of Speculative Freemasonry. And they are made use of in the public press, correspondence and conversation to applaud the 'square shooter,' or those adhering strictly to a code of ethics, integrity and propriety.
Now the third part of the Grand Lodge Chinese title.
"Tsung-Hui" is admittedly a rather trite translation for 'Grand Lodge,' sounding like the vernacular for club or guild. "Lu" for Lodge or dwelling is certainly more literal, literally or fitting. For example, Amity Lodge (now No. 1), under charter of the new Grand Lodge, rejoices in the Chinese name of Elu or Friendship Lodge, and reminds Scottish Rite Masons of the ‘Perfect Elu.' In fact, each of the five other founding units of the new Grand Lodge uses to for Lodge, and a number of Freemasons from the China Coast are disappointed that this short and sweet word was not adopted for Grand Lodge, though Tsung, meaning Chief, Main or Top, is passable enough for 'Grand.'
It may be said, however, that to the outside Masonic world, the Chinese name of the Grand Lodge is not now so important as its English title, since its Constitution Regulation, By-Laws and Ritual are all in English. From the foregoing, it would seem that Chung-kuo Kwei-Chu Tsung-lu would combine elements of the ancient and the classical with modern terms already in use. But since the new Grand Lodge is now formally known in China as Chung-kuo Mei-seng Tsung-hui, meaning literally "The Life Beautiful Grand Lodge of China," let us fervently hope and pray that it may in time develop for all future generations of Chinese men not only the "Life Beautiful," but will revitalize in them these great ethical concepts and moral imperatives that have come down to our day as a rich heritage of the past, thereby paralleling and stimulating our Craft "system of moral philosophy taught by legends, veiled in allegory and illustrated by symbols."
In conclusion, it is not saying too much, particularly in these perilous times of Communist conquest, that the Masonic Order now organized and unified under the new Grand Lodge of Free and Accepted Masons of China constitutes a fresh declaration of, and a new hope for, the Brotherhood of Man. This idea of brotherhood, so succintly put by Confucius nearly 2,500 years ago is, to Freemasons, the most potent idea ever presented to the world, not only because in its essence it is common to all religion, but embraces virtues of a true democracy.
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When, in March, 1946, "The Philalethes" published its first number, the first contribution written for our paper in a foreign language (German) and translated into English for the enlightenment of its readers was an essay entitled "To Order, Brethren,'' the work of Dr. Gottlieb Imhof, M.P.S. Well-written and being the product of the pen of a well-known Swiss Freemason and scholar, it attracted considerable attention and ushered in a correspondence between the Philalethes Society and Freemasonry in the Swiss Republic which has been of great benefit to our official journal. Brother Imhof was at the time the editor of Alpina, the tri-lingual official organ of the Swiss Grand Lodge ALPINA, and his generous contributions and ready aid to our growing enterprise were of special value from the beginning.
Our Brother, who was born on August 29, 1875, in Basel, Switzerland, has a long and honorable Masonic record. He is a member of "Zur Freundschaft und Bestaendigkeit" Lodge of that city, in which he was entered December 7, 1907; passed December 12, 1908, and raised to the sublime degree of Master Mason on April 2, 1910. He received the 18th Degree on March 1, 1931 and the 30th on December 3, 1933.
During his Masonic career he was the recipient of numerous honors, and the splendid work which he does and continues to do, entitles him to a place among the foremost workers in Freemasonry.
Brother Imhof, whose portrait honors the title page of this issue of our review, has also acquired merits in the field of education, journalism, and humanitarian efforts, which surpass by far the ordinary, and the Philalethes Society may well be proud of counting him among its staff of workers.
L. F.
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Addenda
Just before going to press, we received word that the Grand Masters of the Grand Lodges of Massachusetts and California dispatched their respective congratulations to Grand Master-elect, Brother David W. K. Au, and the Grand Lodge of China, and extended the best wishes of their jurisdictions.
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Too many Freemasons deposit their idealism upon the Tyler's desk with their aprons upon leaving the Temple. Too many of us are satisfied to give lip service to those ideals, and fail to recognize in our every day transactions, in our social and business relationships, the situation to which those ideals were intended to apply. We like to speak solemnly of brotherhood, but do nothing about the hates and grudges we continue to nurse through life. We like to talk about toleration, but often join quickly in any campaign against races and creeds not our own.
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Freemasonry, like other associations of men, must justify its existence by rendering some service to humanity, and we do well to ask ourselves what helpful service we can do to our fellows, particularly to those of the "HousehoId of Faith."
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It is always a good rule to take the side on which there is no doubt.
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By Leo Fischer, F.P.S., Lemon Grove, California
Holland. - The semi-monthly magazine, "Algemeen Maconniek Tijdschrift," published in the Dutch language in Voorschooten, is the official organ of the Order of Freemasons under the Grand East of the Netherlands, and is one of the best and most reliable Masonic periodicals that comes to our desk.
In the issue for October 30, 1948, we find Grand Commander Melvin Maynard Johnson's article on the Recognition of Re-established Grand Lodges, translated into Dutch from the "Philalethes," which had reprinted it in its June-July, 1948, issue. ''Tijdschrift'' for November, 1948, also contains a 3-12 page article, entitled "The Order De Molay, Masonic Work of the Youth in America." It appears that at the Masters' Convention for 1946, Brother Texeira de Matthos, president of the H. van Tongeren Club of New York, awakened considerable curiosity among the Dutch Masons regarding the Order de Molay, which does not exist in Holland. The article under discussion is intended to give an idea of the nature, origin and aims of this Order, and as a result of it we find in the number of 'Tijdschrift' for December 15th another article commenting favorably on the Order mentioned, recommending its organization in Holland, "where a Masonic youth movement is a necessity," and inviting all Masons willing to help start it and to communicate with the office of the paper.
In the same issue of 'Tijdschrift' (December 15) we read that on November 15, 1948, the grand Orient of the Netherlands severed the bonds of friendship hitherto existing between it and the Grand Orients of France and Belgium. Explanation: "While these two Grand Orients are of legitimate origin, they have in the course of time abandoned two basic principles - the belief in the G.A.O.T.U. and the recognition of the Holy Bible as the first of the Great Lights of Masonry. Hence they can no longer be considered regular Masonic Powers."
Scotland. - The Rt. Hon. the Earl of Galloway was elected for the third successive time to the office of Grand Master Mason of the Grand Lodge, A.F. & A.M., of Scotland on November 30, 1948. The installation was made by the Earl of Belfour, Past Grand Master, who also officiated in the installation of the other Grand Officers. The Earl of Galloway re-appointed Sir Malcolm Barclay-Harvey as Deputy Grand Master, and appointed Dr. Douglas L. G. Radford as Substitute Grand Master.
China. - An Independent Masonic Grand Lodge was founded on January 15-16, 1949 in the Masonic Temple, 178 Tihwa Road, City of Shanghai, China, by a Masonic Convention of six Lodges chartered by the Grand Lodge of the Philippine Islands beginning with 1930. The new Grand Body, to he known as The Grand Lodge of Free and Accepted Masons of China, was constituted on March 18, 1949, by the newly elected Grand Master of the Philippines, Esteban Munarriz, with Brother Antonio Gonzales, F.P.S., acting as the installing officer. The following Grand Officers, duly elected by the Convention, were installed: David W. K. Au, M.P.S., Past Master of Pearl River Lodge No. 109, Canton, China, the Grand Master; Luther M. Jee, Past Master of Amity Lodge No. 106, Shanghai, China, Deputy Grand Master; T.F. Wei, Past Master of Pearl River Lodge No. 109, Canton, China, Senior Grand Warden; Ralph Ward, Past Master of Szechuen Lodge No. 112, Chengtu, China, Junior Grand Warden; T.T. Zee, Past Master of Nanking Lodge No. 108, Nanking, China, Grand Treasurer; Alfred S. Lee, Past Master of Sun Lodge No. 114, Shanghai, China, Grand Secretary.
At the Convention mentioned, about one hundred delegates, observers of foreign non-voting Lodges in China, and visitors were present. Upon discussing the question of whether this critical time was the right moment to proceed with such an important undertaking, the six voting units decided unanimously that it was, because they all considered that an indigenous movement stood a better chance of success and survival than any other. The Masons of foreign jurisdictions present followed the proceedings very closely during the entire convention and applauded every decision taken, although, with the exception of the American and British members of the Lodges directly concerned, they did not directly participate in voting either as Lodges or individual Masons. The only foreign Lodges who submitted their charters as credentials for their delegates were the three Massachusetts lodges in Shanghai, but they did not vote until authorized by their Grand Lodge at Boston.
Brother Au, who acted as president of the Convention, moved that the list of founding Lodges be kept open until the actual constitution of the Grand Lodge, on March 18. The Convention adopted the Constitutions, Regulations, and uniform Code of ByLaws of the Grand Lodges of California and the Philippines, with suitable amendments.
International Lodges at Peiping, and Hykes Memorial Lodge, at Tientsin, two Massachusetts Lodges in North China, which had previously notified Brother Au of their intention to join the Grand Lodge of China, were unable to take action because the state of siege in which the Reds were keeping those cities made it impossible to hold the required formal meetings.
Arrangements will be made to continue the existing E.C.; S.C.; I.C., and Massachusetts lodges under the Grand Lodge of China, with their own rituals, under their original Grand Lodges, and where no Chapters have been organized with the present Lodges, such may be freely organized but no new Lodges shall hereafter be formed by them.
The Grand Officers of the Grand Lodge of China are excellent material. Brother H.C. Mei, M.P.S., of Berkeley, California, Past District Grand Master for China, and the Chairman of the Grand Lodge Committee on Policy and General Purposes which will take care of the job of applying for its recognition by all Grand Lodges in this hemisphere, to whom we are indebted for the above account, gives us the following data regarding them: Brother David W. K. Au, the present Grand Master, a Christian, is the senior Chinese officer of the Far Eastern shipping firm of Butterfield & Swire. Luther M. Jee, the Deputy Grand Master, is a Chinese of American birth and nationality, a Christian, and the officer of an American corporation operating motion-picture theatres in Shanghai. T.F. Wei, a Chinese and Christian, is senior Chinese officer of the long established British company, Kailan Mining Administration, of Tonshan, North China. Ralph A. Ward is an American, Bishop of the Methodist Church of Eastern China. T.T. Zee is an American-educated Chinese, Christian, and a Banker. Alfred S. Fee, an American by birth and nationality, Christian, and export manager of a Chinese corporation. Thus there are three Americans by birth and nationality, and three Chinese by birth and nationality, among the principal officers of the Grand Lodge of China.
The Convention was held at the Masonic Temple at Shanghai, which was formerly known as the American Masonic Temple. Recently Amity Lodge No. 106 sold its Temple site and donated the proceeds to the Grand Lodge of China which provisionally purchased a substantial interest in the Masonic Temple. The Grand Lodge has the option of taking up more stock.
The growth and development of Freemasonry in the Far East are closely tied up with those of the world in general. It behooves the Masonic world to watch developments in the Far Eastern Freemasonry and keep the close friendship and confidence of the people who are thus brought under its influence. The birth of a new Masonic Grand Jurisdiction is an opportunity of the kind that seldom presents itself in history, and we sincerely hope that in the present case it still not find our Fraternity blind or asleep.
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In the English-speaking world, Freemasonry - in its present form - has been a going concern for 232 years. It has survived vast and catastrophic changes in society, wars, economic revolutions and ruthless anti-Masonic movements. Here is our challenge: Make a list of the major cataclysms from 1717 to 1949 and then answer three questions: Has any tragic event in all those years been able to undermine English-speaking Freemasonry? . . . When, under what circumstances and for how long did Freemasonry lose its head, make a fool of itself, go off the deep end? . . . When did corporate Freemasonry in Great Britain, in Canada and in the United States ever become sectarian or politically partisan ?
In certain instances, isolated Lodges and individual leaders have broken with tradition under stress - but not for long. Decisive rebuke and disciplinary action by Masonic superiors and a plain, blunt explanation to the public has always closed the incident. No lasting harm was done, and the backlog of sanity, even in such groups, saved the Fraternity from spiritual deterioration. - McIlyar H. Lichliter.
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One of Freemasonry's greatest charms is its antiquity. Even in this practical age, when self-constituted critics are many, and the antique is in danger of being sacrificed to the modern craving for change, there are still many who feel the charm which antiquity invests all connected with it.
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If the ''Philalethes'' magazine interests you; if you feel that it is performing a Masonic service, you can contribute to its success in no better way than by soliciting a subscription from a Brother Mason.
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"For though from out our bourne of time and place the flood may bear me far, I hope to see my Pilot face to face when I have crossed the bar." - Tennyson.
FRED B. LEYNS, F.P.S.
Brother Fred B. Leyns was born at Oswego, New York, on January 2, 1873, and died suddenly on February 2, 1949.
He saw the light of Masonry in 1902 in Orient Lodge No. 590, F. & A. M., East Wilkinsburgh, Pennsylvania, a suburb of Pittsburgh. Later he became a member of Des Plaines Lodge No. 890, Des Ploines, Illinois, of which he was Worshipful Master in 1932. He received the degrees of the A. A. Scottish Rite in Oriental Consistory, Chicago, during April, 1907, and, at the time of his death was a veteran member. He was made a FELLOW of The Philalethes Society in 1931, upon the suggestion of the late Brother Cyrus Field Willard, F.P.S.
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CONRAD N. PRICE, M.P.S.
Brother Conrad N. Price was born at London, England, on June 25, 1883, and died at Portland, Oregon, on January 3, 1949.
Our Brother saw the light of Masonry in Hawthorne Lodge No. 111, A. F. & A. M., October 28, 1913, and became its Worshipful Master in 1946. He was active in Capitular and Cryptic Masonry and the Order of the Eastern Star. In 1938 he was knighted in Oregon Commandery, Portland, Oregon. Since 1946 he served on the Memorial Committee for the Grand Council, R. & S. M., of Oregon.
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DANIEL L. MILLER, M.P.S.
Brother Daniel L. Miller was born at Oswego, New York, and at the time of death, on October 7, 1948, was sixty-six years of age.
He was initiated an Entered Apprentice on October 21, 1920, passed to the Fellow Craft Degree on November 5, 1920, and Raised to the Sublime Degree of a Master Mason on November 19, 1920, in What Cheer Lodge No. 21, F. & A. M., Providence, Rhode Island. He served his Lodge as the Worshipful Master in 1932.
Our Brother was active in Capitular and Cryptic Masonry and was a member of Palestine Temple, A.A.O.N.M.S., the Past Masters Association, and the Secretaries Guild.
(signed) ALLISTER J. MCKOWEN
Secretary
"The Philalethes Society"
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THE GREAT English statesman, William E. Gladstone, once spoke of the Constitution of the United States as "The greatest piece of work ever struck off at a given time by the brain and purpose of man." But perhaps Mr. Gladstone did not know the real source of this great "piece of work". The following facts throw significant light on the subject:
By the middle of June, 1787, the Constitution Convention had almost bogged down in its own deliberations. Representatives of the thirteen original states had haggled for a month, and made small progress, suspicion had been sown among them. Personal dislikes and sectional jealousies had grown threadbare. And on the morning of June 16, Benjamin Franklin addressed George Washington in these words:
"Mr. President: The small progress we have made after four or five weeks' close attention and continual reasoning with each other is, methinks a melancholy proof of the imperfections of human undertaking.
"In this situation of this assembly, as it were in the dark to find political truth, and scarce able to distinguish it when presented to us, how has it happened, sir, that we have not hitherto thought of humbly applying to the Father of Light to illuminate our understanding?
"I have lived, sir, a long time; and the longer I live the more convincing proofs I see of the truth, that God governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid? We have been assured, sir, in the Sacred Writings, that 'except the Lord build the house, they labor in vain who build it.'
"I firmly believe this; and I also believe that without His concurring aid we shall succeed in this political building no better than the builders of Babel; we shall be divided by our little, partial, local interests, our projects will be confounded and we ourselves shall become a reproach and a byword, down to future ages.
"And what is worse, mankind may hereafter from this unfortunate instance, despair of establishing government by human wisdom, and leave it to chance, war, conquest. I therefore beg leave to move: That hereafter prayers, imploring the assistance of Heaven, and its blessings on our deliberations, be held in this assembly every morning before we proceed to business."
Mr. Franklin's motion carried. The Constitutional Convention prayed, and made progress beyond one of the darkest hours in the career of human liberty.
There remains on earth only one big country with individual freedom in its scheme of government; that's the United States. Whole nations plunging toward ruin are looking to us for rescue. It is time for prayer, by assembled worshipers and by contrite souls in their closets, that America may be allowed to keep her God-given freedom and granted power to bear the responsibilities that already are bearing down.
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Real Greatness
The real measure of greatness is ever an upward and noble one. It is a test which cannot be evaded, which dissipates false standards and conventions, like the mist, and gets at the very heart of character. The greatest service which any of us can render to our fellows is, first and foremost, to be so evidently strong, earnest and cheerful that the discouraged take a new lease of hope from us, the doubtful secure a new vision of faith, and those who have fallen a new impulse to get on their feet again.
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Honesty is not only "The first step toward greatness," - it is greatness itself. - Bovee.
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Life is like a beautiful and winding lone, on either side bright flowers, beautiful butterflies, and tempting fruits, which we scarcely pause to admire and taste, so eager are we to hasten to whence we imagine will be more beautiful still. But by degrees, as we advance, the trees grow bleak, the flowers and butterflies foil, and the fruits disappear. - George Augosta Sola, English journalist.
As you travel along in your daily toil
Keep love in your heart - in your eyes a smile.
Give a word of cheer to those who are blue;
A warm handclasp will help some, too,
A wove of the hand, a cheery "Good Day"
To those you may meet, or pass by the way . . .
As you travel along
Start in the day with a word of prayer,
As the birds trill their notes to the morning air.
Let your prayer be to God, like their songs to Heaven,
Thankful for life and the blessings given;
Thinking those thoughts that are right and good,
Doing those deeds that you feel you should . . .
As you travel along.