June-July,1951
Contents
MASONIC LODGE ON HIGH HILL ALL THE LIGHT
What Is Coming Christian and Chivalric Orders In Freemasonry
Give The Candidate Information THE PHILALETHES SOCIETY NEWS
From Our Mail Bag WHAT THE PHILALETHES SEAL SIGNIFIES
JOHN CLARENCE HUBBARD,
M.D., M.P.S.
Friends
By Clifford W. Parkin, M.P.S., North Hatley, Quebec, Canada
TRADITION TELLS us that in olden times the brethren used to meet on the highest of hills and in the lowest of valleys, the better to see all who might ascend or descend, thereby ensuring secrecy for their proceedings. Our ancient brethren also believed that the summit of a mountain made a near approach to the celestial deities; consequently their prayers would more likely be heard. The V.S.L. contains many references to God being reported as speaking to those who thus sought communion with Him. It seems natural that the leaders of primitive people would seek such solitude at times when they required to revive their mental faculties. In the rarefied air of high hills and mountains they would become re-invigorated; the view of extended landscape would give them an enlarged vision of their problem, while the reaction following their strenuous efforts gave them a greater sense of physical fitness.
We can imagine Moses, coming down from Mount Sinai, being possessed with a new dignity when he spoke in an authoritative voice and announced the Commandments which were to point the way to a right standard of moral living. His repetition of "Thou shalt not" still commands our respectful attention.
Among the highlands of Palestine the names of Mounts Moriah, Hermon, Tabor, Carmel, Pisgah and Zion, among others, are famous for their connection with many stirring episodes in Biblical history.
The ancient Druids performed their mystic rites in the open. We read of their strange ceremonies on the uplands of Wiltshire, some 3,000 or 4,000 years ago when crowds of eager spectators would watch the priests actively engaged before huge stone altars.
Our ancestors probably derived great pleasure from these semi-religious efforts to please the gods and thus ensure bountiful harvests or secure protection from their foes. It is possible that our present desires for meetings in the open are inherited, although the motives are different. We believe that the ancient assemblies were timed to coincide with the summer solstice. Certainly that day offered the longest period of sunlight for travel and festivities.
In later times we find that tribal deliberations took place in open spaces to decide a course of action for the common welfare. A hillside or large depression of the ground would offer a natural amphitheatre for mass sightseeing and hearing. This led to large assemblies, such as the "Witenagemot" of the Saxons in England, forerunner of their existing Parliament, also of the Tynwald, still held annually on a hill in the Isle of Man.
The tin miners of Devonshire in the 14th century held periodic gatherings at the top of breezy Crockern Tor on rugged Dartmoor. These were called "Stannary Parliaments" and settled disputes regarding mining rights and usages. Seats for the 24 representatives, with a central bench, were of granite. A formal continuance was held as late as 1749.
The advantage of open and natural surroundings was fully appreciated by the Operative Masons, causing their leaders to insist on Lodges choosing certain isolated locations for their meetings. Witness these extracts from their manuscript records of the late 17th and early 18th century:
"Question: What makes a true, perfect Lodge?
"Answer: Seven Masters, five Apprentices, a day's journey from a Borrows-Town, without bark of a dog or Crow of Cock.
"Question: Where does the Lodge stand ?
"Answer: Upon the highest hill or lowest vale . . . or in any other secret place."
Similar recommendations for a high place appears in other documents; one suggests: "The sunny side of a hill, that the sun may ascend on't when it rises." We recall the descriptive language of our modern ritual as to the Sun rising in the East to open and enlighten the Day, so can imagine our ancient brethren actually watching this fine sight.
Regulations of an old Operative Lodge at Aberdeen, Scotland, provide "that no Lodge be holden within a dwelling, but in the open fields, except it be in ill-weather" etc. Further we read: "We ordain Iykewayes that all entering prentieses be entered in our ancient out-field Lodge in the mearness in the Parish of Negg, at the Stonnies at the poynt of, the Ness." (The correct version is "at the Scones . . ." which is understood to mean: "earth-works.").
In England we have two recorded instances where Lodges met in the open. One was evidently customary, the other resulted from a disturbing cause.
The first was reported in a London newspaper of April 11, 1730, which said that, a few days previously, the Dukes of Richmond and Montagu, accompanied by several gentlemen, all being Masons, had formed a Lodge at Goodwood, Sussex, "this being in accordance with ancient custom." There they had made the Right Honorable the Lord of Baltimore a Free and Accepted Mason. This Lodge has been identified as No. 65, which, instead of the usual Inn, shown as a place of meeting on its engraved communication notice, has the drawing of a mountain. The second open-air gathering was the result of repairs made to a hotel at Yeovil, Somerset, where "Brotherly Lover Lodge No. 329 used to meet. In 1840 their minutes recorded that they adjourned to the top of Windmill Hill, outside the town, thus following a traditional practice.
The foregoing are considered as excellent precedents for advocating the further development of a practice which has already been well established on this continent - that of holding an annual assembly, preferably on high ground, at any rate in the open, on a chosen day in early summer. There, well away from the crowds and usual activities, the brethren of groups of Lodges could meet and hold their ceremonies in as natural surroundings as possible, intermingling in friendship and communing with their Great Leader.
Whether our Operative predecessors were influenced by practical or religious motives in perpetuating the selection of Midsummer Day for their gatherings we do not know, but that date - June 24 - is also the Festival of Saint John the Baptist, one of the two Holy Saints John, the patrons of Ancient Masonry. We may recall that it was on June 24, 1717, that the great revival of Speculative Freemasonry was consummated in London. Then it was that the Grand Lodge of England came into being; it was poetically described as formed "At high Boors of the year, the day of light and roses."
Although these is no evidence that the foregoing customs are not followed by any Masons in Britain, due perhaps to fickleness of weather making advance preparations difficult, yet in North America the idea has not only become well established but seems to be getting more popular. In the early years of our history there were occasions when considerations of ample space demanded that large assemblies be convened in the open. Especially in hot weather it was preferable that crowds be freed from the confining limits of public halls. Resorting to the open spaces gave more opportunity for freedom of action and development of fraternal feelings. The increase in applications for dispensations from Grand Lodge for such privilege shows an interesting change of new habits for some conservative Masonic bodies. Some examples of what has happened here in the past and whither we are trending are now quoted.
In Canada, one such event dates back to the year 1857 when a group of pioneers wistfully eyed the summit of an inviting height some twelve miles airline distant from their Lodge at Stanstead, in the South East part of the Province of Quebec, close to the border of Vermont. Thought led to action; the old traditions were recalled and soon a communication was issued convening the members of "Golden Rule" Lodge to meet there. (See illustration on page 3). The adventure has been continued annually during the intervening years until the event is now famous throughout the continent. At the top of Owl's Head Mountain, near Mansonville, on the Festival of Saint John the Baptist, June 24 (or the nearest Saturday thereto), Craftsmen gather and put on Degree work. The climb from the level of Lake Memphremagog to the Lodge site is long and arduous but the result amply repays the effort. The call for opening is set for "high noon," but that is subject to a merciful misinterpretation by the W.M. due to the pilgrims way being over a rough trail of loose stones, jagged rocks, huge boulders and treacherous tree-roots. It is a splendid test of fortitude and endurance but those who gain the top get an uninterrupted view of the fine landscape in two Provinces and three States. The invigorating atmosphere at this altitude of 2,350 feet above sea level stimulates all present to enjoy the ceremonial. The picturesque and rugged setting for our ancient rites forms a lasting and pleasant impression on those who participate. On the last occasion more than one hundred and sixty brethren attended from all parts of the Eastern States and the Dominion of Canada. The informality appeals to all and the many expressions of international friendship are delightful. The event, as far as is known, is unique in the Dominion.
Carl H. Claudy, F.P.S., in his "Masonic Harvests," a fascinating story of American Craft lore, brings three golden sheaves concerning such gatherings to our threshold of information. One tells of an historic meeting in a grove at Brazoria, Texas, in March, 1835, which led to the forming of Holland Lodge No. 1, A.F. & A.M., at Houston. Their first communication was under the shade of what is still known as the "Masonic Charter Oak." A second incident is immortalized by a mural painting in the Grand Lodge Temple at Helena, Montana, which shows three brethren standing before a rough stone altar on a mountain top where the Mullen Trail crosses the Great Divide. This happened on September 23, 1862, when these hardy pioneers opened a Symbolic Lodge at the spot. Brother Claudy also graphically describes how the first Lodge in Wyoming was formed. A band of emigrants westbound on the Old Oregon Trail, in the Rocky Mountain region, on July 4, 1862, had reached what was afterwards named Independence Rock, which rises to a height of about 200 feet above the surrounding country. Twenty of these, from twelve different States, were Masons and decided to close the day in a fitting manner. At the summit they built an altar of rocks and proceeded to form Independence Lodge No. 1 of that new Territory. A bronze tablet records the incident. This area is a Masonic shrine and many meetings have since then been held there. On July 4, 1950, commemorative ceremonies marked the 88th anniversary.
North Dakota dates its first known out-door assembly from May 11, 1906, when Tuscan Lodge No. 44, A.F. & A.M., of Battineau met on what was later called Masonic Island on Lake Metigoshe.
New Mexico affords many striking examples of Lodge work done in the open. The first of which we have a record was at a ranch near Gage, in the South West, held by Deming Lodge No. 12, A.F. & A.M. on June 19, 1940. About two hundred attended and continuance yearly was only prevented by World War II. Frequent meetings "under the stars" have been held near Silver City. Rising from the arid plain is a strange geological formation called the "City of Rocks." It is an ideal place for an open Lodge and, because of its location, Hurley Lodge No. 55, A.F. & A.M., of Hurley, arranged a District Meeting there in June 1945. Silver City No. 8, A.F. & A.M., had a large attendance when on June 26, 1948, seven Lodges of their district joined with representatives from adjacent States in witnessing an exemplification of the Third Degree by moonlight. An artistic booklet, authored by Brother I.S. Galindo, a member of Silver City Lodge No. 8, is a souvenir of the impressive proceedings.
Other similar examples are described in the New Mexico Freemason, a monthly publication sponsored by the Grand Lodge A.F. & A.M., of New Mexico, including that on August 18, 1948, when Sacramento Lodge No. 24 held its first outdoor Communication at the White Sands National Monument, also in the moonlight. A natural bowl in the sands afforded excellent accommodation to a large audience from many Masonic Jurisdictions. Tucumcari Lodge No. 27 held its second such meet on September 11, 1948, in a natural amphitheatre in the nearby hills. Huge rocks served for altar, pedestals, etc. The moon shone on brethren from thirty-two Lodges of various States. Springer Lodge No. 45 chose a secluded spot at Rayado for an evening meeting on July 15, 1950, when visiting members from Colorado conferred the Third Degree on two candidates. This was their third annual affair of this nature and the success can be measured by an attendance register of 164 from nine States, including Grand Lodge Officers from Mexico. Chapman Lodge No. 2, of Las Vegas, New Mexico, combined with Union Lodge No. 4, of Wagon Mound, in forming an outdoor Communication on July 15, 1950, at Old Fort Union, where the Grand Lecturer attended and addressed a large number of brethren.
That this form of Masonic activity is gaining in popularity is shown by the Grand Lodge records of New Mexico which granted six dispensations for Degrees to be conferred at such meetings in 1950. The Manzano Mountains and Heck Canyon were additional sites chosen.
Louisiana Masons joined this movement for a "back-to-nature" environment when on July 26, 1949, three of their Lodges combined in arranging a meet on Old Fort Hill in which the Harrisonburg, Suily Island, and Jonesville brethren participated.
Idaho has had meetings atop Bald Mountain annually since 1946. This height is near the famous Sun Valley resort at Ketchum. Apparently this is the record altitude for such events as the summit reaches 9,000 feet. The event is sponsored by Hailey Lodge No. 16, A.F. & A.M. During July, 1950, five hundred registered at the location of which four hundred witnessed the Sublime Degree of Master Mason being conferred.
In contrast to such an elevation was one memorable meeting held seven hundred feet below the ground. That occured in 1940 when the brethren of Grand Saline Lodge No. 1269, A.F. & A.M., of Grand Saline, Texas, decided to go even lower than the lowest valley of their district. Several hundred attended this unusual Masonic ceremony. In choosing a subterranean location they were probably unaware of the remarks of Dr. George Oliver (1782-1867), in his Historical Landmarks as quoted by Dr. Mackey. That distinguished scholar said the ancient practice of performing rites in caverns came from the belief that this made a nearer approach to the infernal gods. We know such would be contrary to the ambitions of our brothers of Grand Saline, Texas, who are undoubtedly also to be included among "the salt of the earth," referring to those whose good influence keeps society wholesome.
(Editorial Note. - No doubt, there are a great many other localities where such unusual Masonic meetings are regularly held. Upon the receipt of sharp, clear photographs, together with brief descriptions of such meetings, "Philalethes" will publish such material in forthcoming issues. However, we reserve the right to publish photographs suitable for reduction and republication.)
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Life is not so short but that there is always time for courtesy.
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By Harry E. H. Grant, M.P.S.
Mountain View, California
IN MY school days in the country of my origin the Master was a teacher; and definitely and at all times was master of the situation. You, too, may come to like the name Master applied to the leader of your present class. (Strange how words have differing but so strangely appropriate meanings.)
We had great respect and an affection for each Master, and particularly so for the principal or Head Master. (No, he was not a sort of Simon Legree, but an overseer of our instruction, or enlightenment.)
The under Masters were patient in informing us as to the rules and other elements of progressive learning in the subjects taught or imparted to the learners, or, as we might then have been termed, apprentices to the business of education.
The light which they imparted was never really over our heads but was sufficient for the then degree of instruction which we, in turn, worked to master; and when the tests were met we graduated or passed to the next grade. (We quickly learned that any progressive science required continuous research for the masterly requisite to the fullest measure of appreciation of its service value.)
Schooling was a slow process taking much of our daily time, also some home-work in the evenings, and continuing over many long years; but it would have taken much longer but for the fact that our Masters engendered in us an appreciation of learning and fostered obedience or even commanded it from non-cooperators. (True freedom is always limited.)
Quite frequently we heard the same thing repeated day after day which, in due time, we absorbed as our own; and frequently we placed our own interpretation on the things we were taught, only to have them confirmed or confounded by our Master who never left us in doubt.
This was not the vain repetition of the heathen but the purposeful restatement of rules and principles to the end of their lasting and most facile use. That we learned was to become a very part of us; the light from other sources reflected in our individual lives.
At no time during the scholastic period did any Master say: "I am now about to convey to you all that can be learned in this school," nor even at graduation that we had received that all of knowledge. We did learn more and more as intelligence unfolded and, above all, that the more we learned the more we discovered had to be understood; and that which we really learned - the 'summum bonum' of our schooling - was not in what was said by the Master nor in the words of the many texts we had studied. (The true illumination was not communicated nor conferred but came by reflection, through inspiration, and by application; the wisdom which became ours because of the supervisory loving care of the Head-Master.)
To the youthful and particularly at that period immature mind such a statement of a short cut to a complete education, although erroneous, would have been welcome and satisfying for there were always counter interests; and the need for learning in conflict with a desire for leisure inclined us to be lazy. Figuratively, we were to know it all in one word. In the twinkling of an eye we were to have conveyed to us our degree as Master. No more work or study nor effort to improve or to advance; but riper years know that such a short cut to knowledge, to all that is to be learned, would have been of most doubtful value. By endeavoring to understand we come to know and to improve and to be of service to others; and are raised in the estimation of our fellows from a virtually helpless to a helpful standard and indeed become masters in the field of education; sometimes even receiving the degree of Master for our effort to understand, to interpret and to apply. (Only applied knowledge is useful.)
A half century or more may have intervened but forever the mind returns to the classroom and as frequently sees may things not disclosed to us when we were struggling with the newness of our class studies. We appear to have been elected to receive much more than we perceived at the time we were taught the fundamentals, and as our educational processes continue to unfold we receive more and more light. (Receiving alone is not enough. Each must be a reflector.) That which was before compulsory has mayhap become a habit and a desire for that which we shall never wholly receive, - for All the Light.
The school house may have been torn down but its educational influence, thanks to the Masters, goes on forever. But perhaps this not a story of a school room at all, nor of the school days, which we found were to be without end. Maybe it describes some other room in and from which we shall work together to diffuse more and more of the light there received. Let there be Light!
Lux et veritas!
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The following outstanding materials, recently accepted, have been scheduled for publication in forthcoming issues of "The Philalethes":
"The Meaning and Mission of Masonry," by Charles G. Reigner, F.P.S.
"Arithmetic," and "Geometry," from The Seven Liberal Arts And Sciences," by Frederick T. Parker, M.P.S.
"The North-East Corner," by the late Charles C. Hunt, F.P.S.
"Military Lodges Under The Prince Hall Grand Lodge in New Jersey," by Aldrage B. Cooper, P.M.
"Masonic Misinformation," by Alphonse Cerza, M.P.S.
"The Hardening Process," by the late Leo Fischer, F.P.S.
"Astronomy and Masonry," by Wor. Brother George B. Clark.
"Freya, The Scandinavian Isis," by Richard J. Meek.
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Freemasonry has in all ages insisted that men shall come to its door entirely of their own free will; not as a result of solicitation; not from feelings of curiosity, but from a favorable opinion of the Fraternity and a desire to be ranked among its members.
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Christian and Chivalric Orders In Freemasonry
By Ward K. St. Clair, F.P.S., East Williston, New York
(Editorial Note. - Brother Ward K. St. Clair, born on July 20, 1899, at Glasgow, Montana, is an engineer by vocation and in the employ of the Bell Telephone Company in New York. During World War II he served in India and elsewhere, holding the rank of Lt. Colonel. Internationally renown for his general knowledge of Freemasonry, he is considered the foremost scholar for his researches in the field of Templar Rituals
Our Brother saw the light of Masonry on August 3, 1920, in North Star Lodge No. 46, A.F. & A.M., Glasgow, Montana, and he now holds dual membership in Lodge of the United Services No. 1118, F. & A.M., New York City, which he served as Master during 1947 and 1948. He is a member of all coordinate bodies of both the York and Ancient Accepted Scottish Rites, as well as all of the Allied Masonic groups, and the following Research bodies: American Lodge of Research; North Carolina Lodge of Research; Missouri Lodge of Research; Manchester (England) Association for Masonic Research; Dublin (Ireland) Lodge of Research; Quatuor Coronati Lodge No. 2076, London, England; Masters' and Past Masters' Lodge No. 130, New Zealand, and the Society of Blue Friars. He has served as the presiding officer in several of these bodies. He was elected to membership in The Philalethes Society on December 23, 1946, upon the recommendation of Brother Harold V. B. Voorhis, F.P.S.
His Masonic attainments, his basic knowledge, and the favorable impression he has made in the Masonic Press, here and abroad, have singled him out for the honor of FELLOW recently conferred upon him by The Philalethes Society, and we take great pleasure in publishing his "masterpiece", submitted in accordance with ancient custom. Brother Ward K. St. Clair's address is: 14 Meadow Lane, East Williston, New York.)
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MASONIC STUDENTS and scholars are in general agreed that prior to the formation of the Grand Lodge of England, in 1717, Freemasonry was Christian in character. A study of the Old Charges bears this statement out. Even in certain parts of Europe today only Christians may join the Fraternity. Notable among these are the Scandinavian Countries. Prior to the reign of Hitler there were several Grand Lodges in Germany which permitted only Christians to join.
When the present system of Speculative Masonry was organized by several Lodges in London, in 1717, the Christian element or requirement was dropped and the Fraternity became cosmopolitan in character. From that time until the present, and probably from now on into the future, Masonry requires and will require the belief in no particular creed of religion nor a belief in any particular sect of religion. Masonry only requires the applicant to maintain a belief in a Supreme Being. Some jurisdictions further require a belief in the immortality of the soul.
However, as you progress beyond the Master Mason's Degree of the Symbolic Lodge you find that belief in the elements of the Christian Religion are required for admission into certain of the degrees and Orders of, shall we call it, advanced Masonry. Some people call these degrees and Orders the "Higher Degrees." Perhaps the term is a good one if we consider it from the point of view of lessons taught and not because of the fact that more degrees have been added.
Notable among these Christian Degrees and Orders are the Orders of Knighthood conferred in Commanderies of Knights Templar, and those conferred in Conclaves of the Knights of the Red Cross of Constantine.
Among the lesser known groups conferring Christian degrees and Orders are the Grand Colleges of Holy Royal Arch Knight Templar Priests operating in both the United States of America and England. These Grand Colleges control a number of such degrees; those in the United States listing thirty-three such degrees under their control.
As previously mentioned, Masonry in Denmark, Norway, and Sweden is Christian from the Entered Apprentice to the tenth and final degree. In Switzerland there is a group known as the Grand Prieure Independant D'Helvetie, which confers three degrees and for which the applicant must be a Christian.
There was a time when the Rose Croix was a distinctly Christian degree. Such is still the case in England, Scotland, and Ireland, where the applicant must be a Christian. The ritual of these jurisdictions is not only Christian but decidedly Trinitarian in its content. In the United States both jurisdictions of the Ancient and Accepted Scottish Rite have glossed over the Christian character of the degree. In the Southern Jurisdiction there is even an apology for the use of the cross as a symbol.
Among the many other degrees of the chivalric character presently conferred in the Masonic systems of the world, but which cannot be said to be of a definite Christian character are: Commander of the Temple; Knight of St. Andrew; Knight Kadosh (of the Scottish Rite); Knight of Constantinople (of the Allied Masonic Degrees), and The Royal Order of Scotland. There are several degrees of the Scottish Rite which carry the title Knight but in a strict sense can not very well be classed as Chivalric degrees or Orders. These are the Knight of the Sword or East; Knight of the East and West; Knight of the Brazen Serpent, and Knight of the Sun.
These degrees and Orders are only a small percentage of the numerous Christian and Chivalric ones which were prominent both in England and on the Continent of Europe during the latter part of the eighteenth and early part of the nineteenth centuries. Why the birth of so many Christian and Chivalric degrees in Freemasonry at that time? No one has yet been able to give a satisfactory answer to this question. Probably one reason is because records dealing with the origin of these degrees have never been located. No one knows for a certainty why or when they originated. All we can do is to speculate upon the reason. As a result one person's guess is as good as another's, provided that each has given due consideration to what facts are known both of the Masonic Fraternity and the social, economic and spiritual life of the period involved.
What seems to be a logical theory was the possible dissatisfaction among some of the older Masons at the Order being made non-Christian. They may have banded together and formed groups of similar dissatisfied members in which they continued the Christian character. Of course, we cannot be sure of this.
The earliest of the Chivalric Orders associated with Masonry was the Royal. Order of Scotland, then came the Rose Croix. Next we find the Knights of Malta and finally the Knights Templar. The Red Cross of Constantine and others followed along about the end of the eighteenth century. Let us briefly turn our attention to those mentioned first.
The Royal Order of Scotland is generally conceded to have become associated with the Masonic system about 1730. The Order consists of two degrees; the first, that of Herodem, is a Christianized form of the Third Degree of Craft Masonry, purified, according to the claim made, of the dross of paganism and even of Judaism. However this may be, there is no current requirement that an applicant must be a Christian Mason.
The Rose Croix first made its appearance about 1740. This degree formed a part of many Rites and Systems and has also been conferred under its own controlling body as is the case in Ireland today. In Ireland the Rose Croix is controlled by the Grand Chapter of Prince Masons. The applicant must be a Knight Templar and the ritual used is distinctly Christian in character. With the Templar requirement for membership, the degree in Ireland is open only to Christians. We find the Rose Croix present in such Rites as the Memphis. Mizraim, French Modern, and in fact in nearly all of the many Rites of Masonry which existed at some time or another since 1717. Currently the degree forms a part of the Ancient and Accepted Scottish Rite in all countries except Ireland. In England and Scotland the degree is definitely Christian and only Christians can become members. In England, prior to the establishment of the Supreme Council of the A.A.S.R., the Rose Croix formed one of the degrees conferred by the Templar group. This Templar system consisted of seven steps of Knighthood, namely: Knight Templar; Knights of Rhodes; Knight of St. John of Jerusalem; Knight of Malta; Knight of Palestine or the Red Cross of Constantine; Knight of the Rose Croix, and Knight Kadosh.
Next in appearance of the Chivalric Orders in Masonry is that of Knight of Malta. The minutes of Stirling Chapter (Scotland) make mention of the Knights of Malta under the date of February 14, 1745. No further mention of the Order or Degree is found until sometime later. Herbert Bradley, writing in Ars Quotuor Coronatorum, is of the opinion that the degree referred to at this early date was not the 'Malta' which we know today but rather was the Mediterranean Pass. Lacking a ritual of the degree of that early period or other substantiating data we can not dispute this claim. Soon after the rise of Masonic Knight Templary, the Knight of Malta became closely associated with that body. In England the Templar and Malta were combined up to the year 1853, when due to a revision of the statutes they were separated. Since that date the Order of Malta has been controlled by the Great Priory and is conferred after the Order of the Temple. The conferring of this order is done infrequently, probably once a year. Only in the United States and the Dominion of Canada is the 'Malta' conferred prior to the Order of the Temple. The ritual used by these countries is practically the same. There was a time in the United States when the Order of Malta was conferred in Commanderies after the Order of the Temple. This state of affairs did not last very long however.
The outstanding Christian Chivalric Order in Freemasonry is the Order of the Temple, and it is conferred in all English-speaking countries. It has its counterpart in the systems of Denmark, Norway, Sweden, and Switzerland. There is no question about its being of a Christian character, and an applicant must make a written statement that he believes in, and subscribes to, the tenets of the Christian religion .
First mention of the Order of the Temple being conferred in a Masonic body is in Boston, Massachusetts, in 1769, when a note is made in the minutes of St. Andrews Royal Arch Lodge that "Wm. Davis was accepted and made by receiving the four steps, that of Excellent, Super-Excellent, Royal Arch, and Knight Templar." By good fortune there is still extant a copy of the ritual which was probably used upon that occasion. This ritual is interesting and while different in form from the one currently used, contains all the essentials of the Order.
While the rituals of the Order of the Temple and the Order of Malta contain material of a historical nature and thus refer back to the Orders of the same name which came into being during the Crusades of the tenth century, there has been unearthed no definite proof that the modern Masonic Orders have any historical connection with those of the Crusades. In the case of the Order of Malta this is very unlikely since the original Order still continues in existence and is at present a Roman Catholic institution. The Masonic Order of Malta can be safely said to have no connection with the old Order nor is such a connection in any way enhancing the Order. The teachings of the Masonic Order are those of Christ, and the form of presentation is both beautiful and impressive. In the case of the Order of the Temple, many efforts have been made to connect it with the Order of the Crusades. The theme in fact has had several advocates in various Masonic systems. The Kadosh is based upon the case of Jacques deMolay, the last Grand Master of the Templars who was burned at the stake by the Inquisition. We find the theory of a connection present in the legend behind the Rite of Strict Observance promulgated by Baron von Hund. At one time it was believed that evidence was in existence in the form of a charter of transmission but this charter has long since been proven a forgery. There remains too long a period of darkness between the suppression of the original Templars and the first mention of the Masonic Order to lead one to believe such a connection might exist. Every effort to date has failed to produce any evidence which will withstand the light of modern scrutiny.
In addition to the Orders just discussed there also exists today in the Masonic framework several other Orders which are both Christian and Chivalric. Some of these exist only in England and the United States of America. Principally among these are the Holy Royal Arch Knight Templar Priests. This Order, which is conferred only upon Installed Commanders of a Commandery of Knights Templar, and then only by invitation had its start in Ireland where it was known as the Priestly Order. It flourished for several years in that country and then died out. We next find it in England, around Newcastle upon Tyne. During John Yarker's lifetime he revived it and there is currently a Grand body, in England and the United States of America, which controls the degree.
In the middle of the nineteenth century an effort was made in the United States to start Councils of Trinity which fostered the degrees of Knight of the Christian Mark, Knight of the Holy Sepulcher, and Thrice Illustrious Order of the Cross. This movement made little headway and soon died out. These degrees have since been revived and are now controlled by the Grand Lodge of H.R.A.K.T.P. There are two versions of the Knight of the Holy Sepulcher; one is controlled by the Red Cross of Constantine and the other by the Holy Royal Arch Knight Templar Priests.
While this paper is not complete in dealing with the Christian element in Masonry, it will give the reader an indication of just how much of a foothold Christianity has in Freemasonry and perhaps will lead some student to produce a more detailed study on the subject.
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Give The Candidate Information That He May Acquire Understanding
By William Henry Knutz, F.P.S., Evanston, Illinois
(Introductory Note. - It is with pleasure that we present the "masterpiece" of our recently elected Fellow, Brother William H. Knutz, Past Grand Master of the Grand Council of Illinois; Past Thrice Illustrious Master, and presently Treasurer of Augustus N. Gage Council No. 124, R. & S.M., Evanston, Ill. Over a long period as a Masonic student, teacher and writer, our Brother has been indefatigable in providing information for the Craft. He is Editor of the Illinois Enlightener, and The Illinois Cryptic Mason, official publications of the Grand Lodge and Grand Council, respectively, of Illinois, also the Evanston Temple Topics, the publication which he began nineteen years ago. Brother "Bill," born on March 31, 1889, at Holstein, Iowa, was the first leader of a Masonic Study Group known as the "Craft Fellows, ' which contributed much toward the 'Candidate Information Booklets' now used in the educational program of the Illinois Grand Lodge Committee of Masonic Information, of which he has been an active member since 1948. His Masonic Record includes memberships in Evans Lodge No. 524, A.F. & A.M.; Evanston Chapter No. 144, R.A.M., Evanston Commandery No. 58, K.T.; Pentalpha Chapter No. 534 O.E.S., and Bethsaida Shrine No. 4S, White Shrine of Jerusalem, all of Evanston, Illinois; Adoniram Council No. 95, R. & S. M., and the Ancient Accepted Scottish Rite, both of Chicago, Illinois. He has been a member of The Philalethes Society since March 27, 1933. Brother Knutz is an Electrical Engineer, whose ideas and work have received international recognition and his address is: 2305 Pioneer Road, Evanston, Illinois. - H.H.K.)
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BECOMING A MASON is one of the greatest experiences. The door is opened to a new world of service and fellowship. The ceremonies and the instruction attending the making of a Mason are much more than routine. The candidate is the most important man in Masonry. The future usefulness of the Craft depends on him. His development into the means of fulfilling great purposes is in our hands.
The critical time in the development of the candidate starts at the time he is elected and ends not too long after he has been "raised" to the Sublime Degree of Master Mason. During this period he needs Masonic Information; information graduated to his degree of understanding. For this period, then, definite plans should be made and executed.
Brother John R. Porter has said in the Illinois Candidate Information Plan: "In Masonry we welcome a candidate expose him to the degree work, and then, with few exceptions, tell him that from this point on, in effect, 'you are on your own.' Unless some kind brother gives the new member some much needed assistance, the future is bound to be confusing and unenjoyable."
Often first interest in Masonry comes from noticing that men of character and ability are members of the Fraternity. Next, impressions are gained from a series of ceremonies, mysterious in character and esoteric in design. The better life is expounded in symbols and allegory. Meanings are hidden. Understandings are gained from communication with well-informed Masonic brethren, and by much thought and study.
The ritual is but a means to an end. Committing it to memory, as is required, will do the individual, or the Craft, little good. Nor will the memorizing continue to be interesting. The average Mason craves more information; and in the centuries of our history there is a wealth of facts and lore, useful and fascinating. These treasures we must unlock if we are to continue our progress.
Masonic leaders recognize the great need for a supplemental information plan to prepare the candidate for a useful future. Recognition of this need goes back several centuries, for in Scotland as early as 1598 an instructor, or "intender" as they were then called, was assigned to candidates to help them acquire the necessary information and understanding.
The plan now generally used is to give the candidate brief courses in Masonic Information covering a number of subjects so selected that they fit in with his degree of advancement. These courses are properly called Communications for they communicate information.
The first Communication is given before initiation and subjects suggested are:
1. Masonry, what is it ?
2. Masonry, where it came from.
3. Qualifications for membership.
4. Masonry's attitude toward Politics, Religion, Relief.
Another Communication should be given after the candidate has been initiated and before he has been passed. Subjects suggested are:
1. History and Meaning of the term Entered Apprentice.
2. Rights and Privileges of an Entered Apprentice.
3. Obligations.
4. Teachings of the First Degree.
A Communication should be given after the candidate has been passed and before he is "raised." Subjects covered may include:
1. Meaning of the term Fellowcraft.
2. Some Teachings of the Second Degree in Masonry.
3. The Middle Chamber Lecture.
4. History of the Lodge.
One or more Communications should follow soon after the Master Mason Degree with discussions on such subjects as:
1. Interpretation of the Master Mason Degree.
2. Behavior in Lodge.
3. The Ballot, Forms, Ceremonies.
4. Visitation.
5. Lodge Organization.
6. Rights of a Master Mason.
7. Information, Relief.
8. Grand Lodge.
9. The Literature of Masonry.
10. The Work of Masonry.
All Subjects should be prepared with great care, checked and rechecked by several of the Craft who have a thorough knowledge of Masonry and who will place judgment above what they may have read in some book. From five to ten minutes is sufficient time to devote to any particular subject with not more than five subjects at any one Communication. Time should be allowed for full discussion in the form of questions and answers.
The subjects here suggested may of course be changed. Too, the order of arrangement may be altered if care is taken to keep such topics as relate to ritualistic information in the proper order. History has great possibilities in developing interest and full advantage should be taken of this fact. Symbolism should be treated simply and truthfully, avoiding the wild flights of fancy so often encountered. Though difficult to present and make interesting, subjects on rights, privileges and: duties should receive careful attention .
The preparation, of the subjects for a Candidate Information Plan, although requiring a considerable knowledge of Masonry and some skill in expression, is simple when compared to the task of placing the plan in effect. In doing so, it is well to remember that the experience of becoming a Mason is an individual experience, and every effort should be made to view each subject through the eyes of the candidate, and to see that each one receives information he is entitled to have. Study groups should be kept small and each candidate urged to ask questions and express opinions. Group leaders will often be surprised at these opinions and sometimes find it necessary to revise their own.
The method employed in placing the Candidate Information Plan in effect depends, to some extent, on local conditions. Its success will depend upon the ability, interest, and enthusiasm of the sponsors. Any plan must have the full and active support of the Wor. Master or it is sure to fail. This support should be easily obtained if it is made known to him that well-informed Masons are permanent members and that Lodge attendance and finances will improve.
One plan may be called the Lodge Group Plan. Several Lodges conveniently located with reference to one and another select a director who makes up the programs, appoints discussion leaders, and sends out the notices. Each Lodge should see that all their candidates attend. No candidate should attend a Communication in advance of his preparation, but those who have advanced in degree work beyond a particular "degree communication" may attend. For example, candidates who have received the Master Mason Degree may attend any Communication. Discussion leaders are selected from the Lodges with care being taken to have each Lodge actively participate in the entire program. The same general plan may be followed with participation confined to the members of one Lodge. A secretary may be appointed to take care of correspondence and to work out schedules for candidate attendance.
Another plan is to have an individual instructor, or "intended for each candidate, or a group of candidates, as was done in Scotland several centuries ago.
Still another plan is to assign the Candidate Information work to the posters. This plan has a great deal of merit for several reasons. First, every candidate is posted and if he receives other Masonic information at the same time no candidate will be missed. Second, schedules are more easily arranged, instruction is on an individual basis and therefore more effective. Third posting may become tiring and the candidate fail to memorize after a prolonged session. Other information given at this time will be a welcome relief and actually increase the effectiveness of posting.
In Masonry there is no substitute for personal communicating, for working together. Giving a candidate "something to read" cannot equal personal fellowship.
Whatever plan is selected considerable effort should be made to make the Communications interesting. Every one likes to hear and see something new, and seeing makes a greater impressing than hearing. A number of the topics which will be discussed, particularly history and symbolism, may be illustrated. In a small gathering pictures in books may be passed around. In either large or small gatherings slides may be used. The copying of suitable illustrations with a miniature camera is not difficult and many lodges have some brother who will be willing to undertake this work and make the slides. This brother will also have a projector for the two by two inch slides.
Masonry is a vast subject of many and varied phases. The Communications here outlined can provide but an elementary course of study with the hope that the candidate will wish to continue with an advanced program of improving himself in Masonry.
Masonic books and magazines are helpful in any plan, either elementary or advanced. Although thousands of books have been printed about Masonry, many are out of date and relatively few are really needed. The cost of starting a Masonic Library is well within the means of any Lodge. An Encyclopedia, books on Symbolism, History, Masonic Jurisprudence, together with several of an inspirational character are all that are needed.
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Books and Pamphlets Received
"From Jubilee to Diamond Jubilee," History of 10 years of the United GrLodge of Freemasonry in New South Wales, 1938-1948, by K.R. Cramp, O.B.E.; M.A.; F.R.A.H.S. - A gift for the Philalethes Society Library from Brother Norman C. Dutt, M.P.S., Berkeley, California.
"Life in Bible Times," Short Talk Bulletin, May, 1961; The Masonic Service Association, Washington 1, D.C.
"Reflections," and "Generalities," Study Club Papers, by C. H. van Zyl. M.P.S., South Africa. No. 78 of a series sponsored by the Central Division of the District GrLodge of South Africa.
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New Fellows
To fill the vacancies caused by the passing on of Brothers William C. Rapp, and Fred B. Leyns, the Philalethes Society deems it a pleasure to bestow the honor of FELLOW upon:
Ward K. St. Clair (82), East Williston, N.Y. and,
William H. Knutz (83), Evanston, Illinois
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New Members
Albin C. Anderson; Bellerose, New York (Recommended by Harold V. B. Voorhis, F.P.S.)
F. J. Anderson; Sharpsburg, Iowa (Recommended by Harry L. Haywood, F.P.S.)
Floyd H. Bissell; Conrad, Montana (Recommended by Francis G. Hulburt, M.P.S.)
Ferris Cooley; Lincoln, Nebraska (Vouched for by John W. Kruse, Master, East Lincoln Lodge No. 210, F. & A.M.)
A. C. Fairfield; Joliet, Illinois (Recommended by Harry L. Haywood, F.P.S.)
Kenneth C. Gillis; Oakland, California (Recommended by David R. Lane, M.P.S.)
Raymond B. Holtz; Montclair, New Jersey (Recommended by Sherwood V. Westlake, M.P.S.)
Charles S. Lobingier; Washington, D. C. (Recommended by George R. Harvey, F.P.S.)
Vincent S. Martyn; McKeesport, Pennsylvania (Recommended by Harold V. B. Voorhis, F.P.S.)
Chas. K. A. McGaughey; Richmond, Kentucky (Recommended by Wylie B. Wendt, M.P.S.)
Carl G. Moser, Jr.; Radford, Virginia (Recommended by Edward T. Amos, M.P.S.)
Wm. James White; Brighton, Australia (Recommended by Dr. Ross Hepburn, F.P.S.)
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The Philalethes - June-July, 1951; Volume 6, Number 5. - Walter A. Quinke, F.P.S., Editor; Harold H. Kinney, M.P.S., Associate Editor. Copyright, 1951, by The Philalethes Society, 274 South Burlington Avenue, Los Angeles 4, California. The contents of this issue of "The Philalethes" must not be reproduced, in whole or part, without permission 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 solicited or accepted. When requesting a change of address, please give the old as well as the new addresses, including your postal zone number, if you have such. Annual subscription, in the United States of America, $3.00; elsewhere, $4.00, payable in advance. - "The Philalethes" is the official publication of The Philalethes Society, formed solely by independent thinkers. All articles appearing in its columns express the ideas and opinions of their contributors only, and in no way need they express the opinion of the Society. All communications should be addressed to the Society.
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By the late Brother Joseph F. Newton
'Tis said that the Flag of our Republic was born in 1777, but that cannot be true. It was stitched into form at that time, in a little back parlor, but he who would know its origin must look far into the dim, pathetic, aspiring past. It was woven on the Loom of humanity, of the warp of sorrow and the woof of hope, - by a Great Hand stretched out from the Unseen. All those who on red fields of war died that their sons might be free; all who in dark prison cells suffered for the rights of man; all who in the long night of tyranny toiled and prayed for a better day, added threads to our Flag. It floats today in the blue sky, swayed by happy winds, held aloft by innumerable hands of the living and the dead, at once a history and a prophecy.
In old mythology Minerva and Ceres presided over the laboring classes, robed in flaming red, and that color became their emblem; but it was an emblem of blood-making, not of blood-letting; symbolizing the victories of peace, not those of war. Color in ancient Rome separated plebian from patrician - blue the color of the aristocracy, white the war symbol, and red the emblem of labor and peace. All these colors are blended in our Flag, making it the sanctifying symbol of Unity, Fraternity, and Good-Will among men. So may it ever be - Flag of Freedom and Friendship - woven of "the mystic chords of memory, stretching from every battlefield and patriot grave to every living heart and hearthstone all over this broad land," proclaiming the time-glorified principles wrought out by the tears and prayers of our fathers.
Let all those who stand under it join hearts in one faith; join hands in one purpose - for the safety and sanctity of this Republic; for the rights of man and the majesty of law; for the moral trusteeship of private property and public office; for the education of the ignorant; for the lifting of poverty, through self-help, to comfort; for the dignity of the home and the laughter of little children; for social beauty, national glory, and human welfare.
Long may it wave, rendered for all ages holy by the faith of the men who lifted it up, and the valor of the men who defended it in an hour of madness and peril.
May it never float over a field of war, but ever and forever over scenes of peace, honor and progress.
(The Builder," February, 1915)
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I wish to be simple, honest, frank, natural, clean in mind and body, unaffected, ready to say "I do not know," if so it be, to meet all men on absolute equality, to face any obstacle and meet every difficulty unabashed and unafraid - to cultivate the hospitable mind and the receptive heart. - Elbert Hubbard.
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Our good Brother David W. K. Au, P.G.M., M.P.S., writes us from Hongkong under the date of March 29, 1951: "I have little of significance to report regarding the Grand Lodge of China. There is no truth in the report that the Communistic Government has officially recognized International Freemasonry, as an authorized body in China. From the Communistic way of thinking anything "International", according to our interpretation, can only be Imperialistic. The GrLodge of China has been registered as a Chinese organization devoted to religious activities. Our lodges are meeting without interference. Up to date six Grand Jurisdictions have accorded us recognition, viz: the Grand Lodges of the Philippine Islands; Kentucky; Washington; Missouri; Idaho, and Kansas. We have reason to expect that other Grand Jurisdictions will take similar action at their next annual Communications. We are greatly inspired by these fraternal gestures because we know that in our struggle to keep the Light of Masonry burning in this part of the world, we do not stand alone. Incidentally, I always enjoy the issues of "The Philalethes" and look forward to all forthcoming issues.'
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WHAT THE PHILALETHES SEAL SIGNIFIES
The Philalethes Society, as you may know, is a Masonic Research group. It espouses no creed nor doctrine. The Society, per se. excavates the debris of half-forgotten philosophical thoughts and brings bits of mental structures again to light. But, the individual investigator, and not the Society, is sponsor of the particular coloring or interpretation given to any and all published articles. In short, it is an association of free thinkers.
The Philalethes Society easily suggests the 'Philalethes Rite,' and the philosophical nature of both is quickly noted. It is evident that both were characterized by the quality denoted in the title Philalethes, or lovers of truth.
Each observer may see in its now well-known emblem what he cares to, and it necessarily follows that its interpretation will be varied. For instance, the Theosophist will see much of the emblem seen on Madame Blavatsky's books. The Jew will see what to him is the symbol of his faith, the double triangle. Aryans will, too, recognize this symbol as an accepted geometrical sign of a religious persuasion quite removed from the Hebrew content.
And, in case some may become inclined to think the legend: "There Is No Religion Higher Than Truth" is a statement of dogma, doctrine or creeds we will mention that since each religionist believes his own religion is the truth, that statement, should it be brought into argument, could not be taken as more than a truism.
However, it cannot be denied but that the legend infers a state of partial agnosticism which admits that all religions have much truth, but does not see the whole perfect truth in any one religion. Do we find in Christianity as it is today all that we hope for it to be? If so. then Christ's Kingdom on earth is an established fact. But if so, to what part of that kingdom should we assign gangland? Or do the Jews find in the synagogue all that is to Jewry the supreme desideratum? Certainly none can say yes and continue to look forward to the coming of the Messiah. Especially Polish or Roumanian Jewry cannot. Nor is it the purpose of The Philalethes Society to attempt to purify Christendom, to read the Law to the Chosen. It is, as we see it - and you may or may not agree with us - an organization that brings truths to notice that each and all may see these truths, either to believe or disbelieve them.
The Society seeks to be to Masonry, in its limits much as is investigative science to the industries that conduct, as a part of their programs, a department of research.
And, if Masonry is to be a Progressive science we must continually peer beyond the apparent symbols to the hidden thoughts concealed in them; hidden . . . concealed . . . because these thoughts are so beyond the realm of either language or imagery or dramatic exposition that each must seek and find for himself.
Must seek and find for himself among the truths Truth ... Truth as he is capable of receiving.... Until the day when TRUTH shall be made known to all men. - (By Emerson Easterling. (former) F.P.S. in "The Kansas City Freemason," June 12, 1931.)
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Ideas are like rivets. They should be driven home and clinched when hot.
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JOHN CLARENCE HUBBARD, M.D., M.P.S.
Brother Hubbard was born May 22, 1884, at Westfield, Indiana, educated in the country schools and Union High Academy at Westfield, and William Penn College, at Oskaloosa, Iowa. He started the study of medicine in St. Louis, Missouri, in 1904, but the lure of the footlights was too strong to be resisted by a vigorous young man and, after an apprenticeship with a stock company, he became a professional actor and was the leading man with a number of stock companies and in such plays as "A Servant in the House;' "The Holy City," and "Cowboy Millionaire."
While he was actively engaged in this profession he became interested in Freemasonry. His mother, a minister of the Society of Friends, was living at LaHarpe, Kansas, where he received a special dispensation of the Grand Master to receive the Symbolic Degrees. Within a short time he retired from the stage to complete his education in medicine, graduating in 1918.
Brother Hubbard was married April 15, 1907, to Mae Ecton, and from this union came three sons: Dr. Ralph E. Hubbard (1908); Dr. John R. (1910), and Dr. William F. Hubbard (1918) . All three sons are Masons and are at present serving with their father in the administration of The Hubbard Hospital-Clinic, 1501 N. E. 11th Street, Oklahoma City 4, Oklahoma, which has recently added a new and beautiful addition to better serve their many patients.
During World War II, Brother John C. Hubbard, and his three sons were medical officers in the Army of the United States, he having served as chief of the Physical Examination Section, Fort Sill, Oklahoma, for nearly two years and one half. He was then retired with the rank of Lieutenant Colonel.
In 1934 he became president of the National Eclectic Medical Association and since 1938 has been the editor and corresponding secretary of their "Quarterly."
Because of his love for character-building and the best things in life he became interested in Freemasonry and saw the light by which Masons work in La Harpe Lodge No. 325, A.F. & A.M., La Harpe, Kansas, having been "raised" to the sublime Degree of Master Mason on May 17, 1910. After moving to Oklahoma City, he affiliated with Siloam Lodge No. 276, A.F. & A.M., going through all the chairs and serving as their Master in 1940.
Dr. John C. Hubbard is a member in Cyrus Chapter No. 7, R.A.M.; Alpha Council No. 18, R. & S.M.; Bethlehem Commandery No. 45, K.T.; St. Omar Conclave, Red Cross of Constantine, and the National Sojourners, Oklahoma City Chapter No. 43, all of Oklahoma City, Oklahoma. He was made a Master of the Royal Secret in India Consistory No. 2, at McAlester, Oklahoma, on May 29, 1912, and two years later affiliated with Oklahoma Consistory No. 1, Ancient and Accepted Scottish Rite, at Guthrie. In November, 1917, he became a Knight Commander of the Court of Honour and was coroneted an Inspector General Honorary of the Thirty-Third Degree, on November 17, 1921.
He joined India Temple, A.A.O.N.M.S., of Oklahoma City, in 1914, and was its Potentate in 1947. He was initiated in Colon Chapter, O.E.S., Canal Zone, in 1920, and after settling in Oklahoma City, he affiliated with Nova Chapter No. 263, O.E.S., in 1923. He was the Worthy Patron of this Chapter in 1925.
With broad Interest, both general and Masonic, his splendid ability and fine personality, it is easy to understand why he was chosen for service in Grand Lodge. He served as Grand Orator for three consecutive years, 1943, 1944, and 1945. He was Senior Grand Warden in 1946; Deputy Grand Master in 1947, and became Grand Master of Masons in 1948.
Brother John C. Hubbard was elected to membership in The Philalethes Society on July 8, 1950, upon the recommendation of Bliss Kelly, M.P.S., and we are happy indeed to publish his portrait on the cover page of this issue of "The Philalethes."
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Christopher Carson, best-known as Kit Carson, joined the Masonic Fraternity in 1854, receiving the Degrees in Montezuma Lodge No. 109 (now No. 1), A.F. & A.M., Santa Fe, New Mexico. Afterwards he dimitted to become a charter member of Bent Lodge No. 204 (now No. 42), at Taos. Carson was named Junior Warden in the charter of the new Lodge. The Lodge was later obliged to return its charter, and surviving members, including Carson, returned to membership in Montezuma Lodge.
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If you had all the land and gold
It's possible for man to hold,
And if on top of that could claim
The greatest sum of earthly fame,
Yet had to live from day to day
Where never human came your way,
You'd trade the gold you had to spend
To hear the greeting of a friend.
What joy could come from splendid deeds,
That no one ever cheers or heeds?
Fame would be empty and absurd,
If of it no one ever heard.
The richest man, without a friend,
Is poor with all he has to spend;
Alone, with all that could be had,
A human being would be sad.
Not in ourselves does fortune lie,
Nor in the things that gold can buy;
The words of praise that please us well
The lips of other men must tell;
And honor, on which joy depends,
Is but the verdict of our friends;
All happiness that man can know
The friends about him must bestow