April-May,1951
Contents
Historical Notes on The Masonic Ritual WHO COMES HERE ?
THE PHILALETHES SOCIETY NEWS MASONRY AND ITS SYMBOLS
WYLIE BRODBECK WENDT, M.P.S. From Our Mail Bag
Levity in The Ritual MYSTERIES
MASONIC PRESIDENTS
OF THE UNITED STATES
Note Well
Historical Notes on The Masonic Ritual
By Robert J. Meekren, F.P.S., Stanstead, Quebec, Canada
(The author reserves the right to republish this article in whole or part)
CHAPTER VI.
IN CHAPTER V (October-November, 1960, "The Philalethes") European, and especially French, Freemasonry was very sketchily dealt with, but only as to external aspects. As a matter of fact definite indications respecting the nature of the ritual followed do not go back before 1736 or 1737, and these are very slight. Apparently they refer particularly to Paris, so that, seeing there had been, according to Anderson, a lodge organized there under the auspices of the London Grand Lodge of 1732, it would seem probable enough that the account that we have of some four or five years later reflected the London usage. This is supported by the fact that from this account it appears that the words were given in the sequence that was later taken as the outstanding characteristic of the Moderns in their quarrel with the Ancients: the same sequence that was reversed in 1813 when the two rival bodies were amalgamated under the title of the United Grand Lodge of England. Here I may incidentally recall, as historical orienting points, that the Grand Lodge of Ireland was in existence in 1725, and the Grand Lodge of Scotland was organized in 1736, the same year approximately that the publication of the document giving the information above referred to probably appeared; the actual date is unknown as we know it only by reprints and translations. The Grand Lodge of the Ancients was organized in 1750, or thereabouts. Again, the exact date is in doubt.
Some eight or nine years after the first description of the working of a French Lodge several other publications appeared which gave more detail on some points, and these also appear to be closely parallel to the usages of the Lodges in London, or at least of those which later adhered to the senior Grand Lodge, when, as a title of distinction, its officials naively spoke of it as Modern. But between 1745 and 1760 a feature was added to the Third Degree in France which apparently was never adopted in England anywhere, and this led to a different approach in France to the essential part of the rite. Its full implications however do not seem to have been fully developed until the early years of the next century, perhaps between 1810 and 1820. The vagueness of these statements are due entirely to the fragmentary nature of such evidence as has come down to us. Later still the evolution of this point was carried out to such a degree that one could say that the original tradition was quite lost. I can give no more than an obscure hint as to the nature of this innovation. It might be put this way: a certain figure in the Legend is twice represented, first by (usually) the youngest Master Mason in the Lodge, and then by the Candidate. This procedure goes back to 1760 or earlier. But in the ritual officially promulgated by the Grand Orient in 1858 the second representation was dropped and the Candidate has no other part than to act as one of the party of Fellowcrafts sent on the symbolic search for a missing master. However many French Lodges retained the older form, including those under the Grand Lodge of France.
Other than this point it would appear that the ritual originally received was changed very little during the last half of the eighteenth century. To balance this conservatism however there was much activity in formulating new and supposedly higher degrees. Yet English-speaking Masonry cannot well take a superior attitude on this account, for during much the same period the simple investment of the Master of the Lodge at Installation was developed into a degree, and this inchoate degree probably formed the basis of the original Royal Arch, or of a very important part of it.
Of the "higher" degrees originating in France there was a group which contained the word Elu as a part of their respective titles. This word means elected, selected or chosen. Some of the Elus were gathered into the congeries of degrees which form the Ancient and Accepted Scottish Rite. They all dealt in some aspect or other with the apprehension and punishment of certain criminals. I need not say more of this for Mackey has given under this heading about all that could be written. But it is to be noted that at some time between 1730 and 1760, this element was incorporated into the English working of the Third Degree; and also, of course, in America, where it is found as far back as there is any record. In France however, and quite generally in Europe, this matter is never even mentioned in the Third Degree, but has remained entirely in the added degrees. Here European Masonry has remained much more faithful to the original tradition than that of England and America. The origin of the basic idea of this "election" is still an unsolved problem, as also the still more baffling question how it came to be taken up into our Third Degree.
There is another change that was made in English-speaking Masonry, the first indication of which appears in 1760. It is a detail that may not seem to be very significant, though it has had its effect in the development of the symbolism. In the earliest form of the Legend of twelve Fellowcrafts "agreed among themselves" to make a certain change. King Solomon had nothing whatever to do with it. In France, and again, I believe, in Europe generally, this ancient feature is still faithfully retained, though with some expansion of the reason for its being done. And incidentally, which will seem very strange to most American Masons, it was also told what the original secret was, or more accurately, what it was supposed to have been. It thus appears that there have been quite considerable innovations in all three of the main lines of the Masonic tradition, and that none of us can afford to throw many stones on this account.
The period covering the last years of the eighteenth century and the early years of the nineteenth was one of much disturbance with accompanying changes and developments in the Masonic system everywhere where Freemasonry was established. In America Webb and his disciples were teaching the Lectures he is said to have compiled, and not long after came the Anti-Masonic furore which indirectly led to further changes. In England the quarrel between Ancient and Modern became more than ever acute; while Browne and Finch, not to speak of Preston, put out systems of Lectures, and the two first mentioned had their versions printed in cipher. I think that all three were looked upon with disapproval by authority, in public at least, though there is no doubt that the printed lectures were widely used. Poor Finch seems to have been made a scapegoat for the sins of all three, and he has hardly ever since been mentioned but with contumely and abuse. Mackey's reference to him are a good sample of the kind of thing. Two of the statements made in the Encyclopedia of Freemasonry are simply not true: he was never expelled, and he did not die in poverty. The rest of it consists in such distorted facts and half truths that are much harder to deal with than downright lies. His real crime was that he was a tailor by trade, the son of a tailor, and was lacking in social tact. His Lectures are very likely those of Browne, in many places identical, but the arrangement is not the same, though here too in the general scheme they are alike. His books were widely distributed and were apparently much valued by many of his readers. Which tends to show that he and Browne made no great changes, if any, except in bringing together traditional material current in various places.
These private efforts were not long after followed by the changes resulting from the Union of the Moderns with the Ancients, and repercussions in America which have earlier been mentioned. But these had no effect whatever in Europe. On the other hand there was sufficient unsettlement and change on other grounds. There was the collapse of the Strict Observance, which at one time seemed likely to absorb all European Masonry in one centralized pseudo-Templar organization. Then there was the French Revolution, and many persecutions in various countries, and the wonder is that with all these troubles the European brethren were able to hold with such fidelity as they did to the old traditions.
But besides all this there were intellectual currents that had considerable effects. Books were written, on ancient religious and ancient mysteries, and dull and fantastic as most of them now seem they were read and discussed, and the theories advanced quite generally accepted. In a French Masonic work of 1778 there is a reference to the tests or trials in the Mysteries - Egyptian for preference - by the four elements: earth, air, fire, and water. This would seem to be a reflection of the ideas current on such subjects outside the Craft. In Germany a new Masonic rite was invented entitled Krata Repoa. It apparently was not known to Mackey for I have not been able to find even a casual reference to it. It is doubtful if it was ever anything more than a projection on paper by authors. It professed to revive the ancient Egyptian Mysteries. There was also the novel, or romance, Sethos, by an unknown author though it has been confidently ascribed to a French Abbe, named Terrason, who was a known author at this period. But it is probable that it first appeared in England in the guise of a translation from the French, and that it was later translated into French. This, though first appearing in 1731, seems to have had a revived vogue in France about the time of which I speak. This was natural enough for the initiatory rites therein described fitted in so well with the ideas then current among the French intelligentsia. There were other books explaining that Osiris, Adonis, Attys, Dionysus, and even the teutonic Balder, were all personifications of the sun, and that their mythological adventures and sufferings were to be explained as figurative accounts of the course of the seasons.
How large a percentage of Masons read these books we have no means of determining, but it seems highly probable that many of the influential and potentially influential Masons, by their education, enthusiasm and interest in matters ritualistic and symbolical, did read and ponder them, for the correspondence of additions to the forms and ceremonies made at about the same period is too close to be regarded as a matter of mere chance. After all Freemasonry has been continuously adapted not only to the need but also to the ideas of the time and place of those who belonged to it. How could it be otherwise, unless the institution were dead and embalmed?
To be as specific as is permissible about these changes and additions I may say that the primitive triple circumambulation of the Lodge, which in English Masonry as in American, has been reduced to one; in order, as I would suppose, to complete a superficial numerical symbolism, or perhaps rather a numerical congruence, with the other two degrees. And incidentally it may be noted that the original three turns were still employed in America not much more than a century ago. They have never been altered in European usage. In France they have been transformed into three voyages or journeys, with an interval between each for questioning, exhortation and explication. Also during the several voyages the Candidate is subjected to tests or "purifications" by the "elements" of air, water and fire. These, with earth as a fourth, were so far as our information goes first advanced as a physical theory of the world by the early philosophers of Ionia some 3,000 years ago, and from them were handed down from generation to generation to the scholars of the Medieval period, including the Alchemists, and they were still seriously taken by such physical science as there was in the eighteenth century.
In the French expansions of the preliminaries of the First Degree on the basis of these ideas, the trial or test by fire is unmistakable, and the purification by water is hardly less obvious. About the trial by air I am not so sure, and there is hardly any doubt that it would be variously embodied in different lodges. I have been told (by those who could be presumed to know) of arrangements in the first journey, that seemed rather reminiscent of the "rough and rugged way" of the Royal Arch, as worked by our predecessors of two generations or so ago. An ascent in the darkness ending in nothing has also been described, though other means of purifying by air have been employed. In a matter like this every lodge would be largely or entirely a law unto itself. I am sure that European Masons would see nothing to move them to laughter in such embarrassments to the Candidate, although the official formulary of the Grand Orient of France of 1887, for whatever reason, explicitly forbids any obstacles to the progress of the Candidate or any noise to alarm him. This is at least a proof that such things were done.
But the antique "Elements" were four, and the journey only three. The element of earth remained to be accounted for in some way. This trial is therefore relegated to the Candidate's sojourn in the obscure "Chamber of Reflection" prior to his admission into the Lodge itself. This Chamber is equivalent to our Preparation Room, but a great deal more is made of it. It is described as a "place obscure, impenetrable to the light of day, and illumined by a sepulchral lamp." The walls are painted black with funeral emblems. On the table is a human skull. On the walls, besides the emblems referred to are legends, such as, "If curiosity has brought you here, go away"; "If you are afraid, do not go further"; "If you fear to be enlightened respecting your faults you will not be at ease among us."
The Candidate is brought to this room by a member of the Lodge, care being taken that he does not see or speak to anyone else. After he has had time to examine and reflect upon his surroundings, and for this he is given plenty of time, he is directed to answer certain questions in writing, there being materials for this, paper, pens and ink and so on, upon the table. In some cases he is also required to make his will, but I do not know if this is general or not. These answers are taken into the Lodge and there read aloud by the Master while he remains alone in the obscure chamber. These answers form in part the basis of his subsequent examination, which is very exhaustive. Being brought into the Lodge he is asked other questions, beginning with some equivalent to the formal demands that with us are made in the preparation room. But they do not end there. Not satisfied with a declaration that his application was made of his own free will, he is asked what he understands by freedom. And this leads to questions about the nature of virtue and vice, and the duties of a man in the capacity of a citizen, as a husband and father, and to humanity in general. Special questions arise from what he has written in the chamber of reflection and from the investigations into his character and habits. This examination is not formal, it amounts to serious cross-questioning as to what he really thinks about life and its relationships and duties, or if he has thought at all about such things. Finally he is asked if he will seriously undertake to work without relaxation on the difficult task of moral and ethical self-improvement. A negative answer to this would lead to his rejection at once.
After the examination is concluded he is taken back to the Chamber of Reflection, and the members of the Lodge finally decide, with or without discussion, whether to accept him or not. And this again is not a mere formality, for it is at this point in the proceedings that the members of the Lodge finally and definitely decide whether the applicant is fitted by his character and disposition to become a good Mason.
However this is something of a digression, for the precautions our European brethren have found it necessary to observe to prevent the admission of undesirable applicants are apart from matters ritualistic strictly speaking. It will have been observed from the description of the Chamber of Reflection how it has been made to resemble or at least to recall, a place of sepulture, a charnel vault. In some of the many fanciful accounts of the ancient mysteries, Egyptian for preference, which seemed to be so much in fashion in the early part of the nineteenth century, and which it must be confessed are not yet quite dead, the Candidate, as one of the ordeals through which he has to pass, that of the element of Earth, is said to have been buried alive. Short of such realism the obscure Chamber with its funereal appurtenances seems well adapted to the same end.
There is nothing, I suppose, in the French type of ritual that strikes an American or an English Mason as so strange as these features of the First Degree, and naturally enough they are taken to be innovations due to the supposedly inconstant and frivolous Latin temperament. So at least I have heard them accounted for. Actually they are no more innovations than much in our own rituals, and as I should say, not innovations at all. For the working out of Masonic symbolism cannot be confined or limited. A symbol the meaning of which has been limited, whether by authority or by convention, is in so far a dead symbol. It may of course be very useful as for example the letters of the alphabet, but it has ceased to be suggestive; and it is in the power of suggestion, of exciting thought, that the primary and chief value of a symbol lies. Each must interpret it for himself according to his own ideas and knowledge.
But there is not only the individual interpretation of a set of symbols, but also that which appeals to a group, whether large or small. In every country, every district even, or social set, there is a body of conventional ideas that are current and taken for granted, and even the most original minds find it hard to transcend them. It is as natural for group ideas to diverge as for the branches of a tree to grow away from each other. We must therefore accept the divergence in Masonic ritual as evolved and developed in the different countries as inevitable, and because inevitable justifiable. But as I have said above, our European brethren have remained more faithful to the original elements of the ritual that we have in many respects, and especially so in the features of the First Degree which are older than the eighteenth century. As I have already said, in maintaining the triple circumambulation for one thing, but also in still employing the "obscure Chamber"; for though this was dropped in England, and so far as evidence goes never reached America, there is no doubt that in the first few years after 1717 a "dark room" figured in the reception of Masons in London, and was even a matter of profane knowledge. Apparently it had no particular meaning or purpose, unless to frighten the Candidate as is suggested in one published reference, and for this reason presumably it was very early dropped and quickly forgotten. But it evidently was carried to France, and has there been maintained ever since, and finally built into the scheme of ordeals or purifications by the four Elements.
As has been said earlier, a living tradition must continuously adapt itself to the social environment in which it exists, while at the same time maintaining its essential identity. This is necessarily so, for those who receive and transmit it are at the same time part of the larger unit of the whole community, and are imbued with the ideas current, and take the same things for granted in matters ethical, religious and political, as well as more purely intellectual. By political, I mean all that relates to government, laws, institutions and so on. A private organization, for instance, must develop along different lines under a despotic government than it will under free institutions. It would be interesting and indeed illuminating if an investigation could be made into the manifold and subtle influences of the social environment of the different countries in which Freemasonry has been established during its historic period; but it would be a tremendous task and, I think, beyond the power of any one man. I mention this here because the fact that such tendencies have influenced, and are still influencing us - even in the seclusion of our tyled lodges - is hardly ever realized. But in any attempt to reconstruct the past they should always be borne in mind, though it is to be feared they have most often been ignored.
All, then, that can be done here is to gather up some general conclusions from the preceding discussions. It is evident that all three of the main ritual traditions have evolved along quite different lines. In America a leading characteristic, as compared with the others, is the great development of the dramatic element. An element which undoubtedly always existed, even if only in germ, but which in the "York" rite has far outrun any other form of Masonic ritual. This is, of course, most obvious in the Third Degree.
But it has also, so to speak, overflowed into the Second Degree. And even in the manner of communicating the secrets the same tendency has been at work, for this is done in a quite different way from what we find elsewhere, and as I think far more impressively. But in the Third Degree dramatization has gone, it would seem, to the utmost possible limit, even to the extent of making the recital of the Legend so redundant that in all the forms of the York rite that I know it has been entirely dropped. For everything that is contained in the Legend has already been related, or accounted for, in the parts taken by the dramatis personae of what we may appropriately call the play.
The English rituals, with a few exceptions, have developed in exactly the opposite direction; the dramatic element has been pruned down until only an irreducible minimum is left. In consequence the rehearsal of the Legend takes the most prominent place, and in fact this recital has become practically the whole rite of "raising"; the last vestiges left of the drama being fitted into it as a sort of illustration in action of the culminating point of the narrative. This development is perhaps due in part to the characteristic British dislike, especially among the upper classes, of anything like "letting themselves go", of anything that is not "good form." And I am inclined to think that the succession of Royal Grand Masters. and their Masonic and aristocratic entourage, has had a good deal to do with it, especially the Duke of Sussex, the first Grand Master of the United Grand Lodge of England.
The two great divisions of the English-speaking Craft have thus gone to opposite extremes in their development. European Masonry, on the other hand, has in these respects pursued a middle path, and has neither added to nor diminished to any appreciable extent the elements of the original rite. The symbolical and ethical teaching has of course been elaborated - as in America and Great Britain - yet there are material differences in their content and general tendency. But explanations, instructions and moralizations are not properly matters of ritual and are outside the scope of these sketches.
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BOOKS AND PAMPHLETS RECEIVED
25 Booklets, comprising the "Candidate Information Program," sponsored by Committee on Masonic Information, of the Grand Lodge of Illinois, A.F. & A.M.
"Noblesse Oblige," Short Talk Bulletin, February, 1951; The Masonic Service Association, Washington, D . C .
"History of American Union Lodge No. 1, F. & A.M., of Ohio, 1776-1933," by the late Charles S. Plumb, F.P.S. A gift from Brother Ralph S. Davis, M.P.S., of Oak Park, Illinois, for The Philalethes Society Library.
"The Indian Masonic Journal," December, 1950; P.O. Box 6058, Bombay 5, India.
Grand Lodge of Alberta (Canada) "Bulletin," Sam Harris, M.P.S., Editor. All issues from September, 1949, to date.
"1950 Report of the Executive Commission," of the Masonic Service Association of the United States, Washington, D.C.
"Immortality"; "Our Book"; "Hiram"; "Acacia," and "Three, Five, Seven, Nine," (No's 1 and 2). Six booklets on Freemasonry by Burl E. Taylor, M.P.S.; Box 7054, 39th Street Station; Oklahoma City, Oklahoma. Price, $2.00 for all six booklets.
"Through Temple Doors," by Roy Mitchell. A gift from Brother Silas S. Salter, M.P.S., for the Philalethes Society Library.
"The United Grand Lodge"; official publication in the German, United Grand Lodge of Freemasons of Germany; (16), Frankfurt Am Main.
"The Investigating Committee"; "Your Quest for Light"; "Important Facts on the Entered Apprentice, Fellowcraft, and Master Mason Degrees." 5 Booklets on Masonic Service and Education; Grand Lodge F. & A.M., of Michigan.
"Charles L. Young," Service Letter No. 127, January, 1951; Grand Lodge A.F. & A.M., of Colorado.
"25th Anniversary History," 1926-1951, of Royal Alexandra Lodge No. 104 G.R.Q., A.F. & A.M., Montreal-East; Quebec, Canada.
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Fellows and Members of The Philalethes Society living in foreign jurisdictions will confer a favor upon the Editor of "Philalethes" by sending Masonic News direct to 274 South Burlington Avenue, Los Angeles 4, California. If such News is sent elsewhere it might get lost in the shuffle or may not find its way into our columns for which it is intended. Your cooperation in this respect will be deeply appreciated.
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By James Kinsman Remick, F.P.S., San Diego, California
(Editorial Note. - Shortly after the publication of the initial number of "The Philalethes," James K. Remick joined our staff of erudite writers and gave Us "The Hour Glass" (July, 1946), which made a deep impression. Other enlightening literary contributions from his gifted pen followed through the years and these proved of special value to our official journal. In addition, Brother Remick has made generous contributions of his time and knowledge to our work which have greatly benefitted our Society. It now gives us particular pleasure to introduce him upon this occasion as the author of the "masterpiece" which he has, according to ancient custom, presented upon attaining the rank of Fellow of The Philalethes Society. Born on October 27, 1877, in Ogden, Utah, his membership in various Masonic bodies, and his experience, here and in Mexico, has made him an especially valuable co-worker. He is a Thirty-Second Degree, Knight Commander of the Court of Honour, of the San Diego, California, bodies of the Ancient and Accepted Scottish Rite, and is now serving as their Secretary or Registrar. - Brother James K. Remick's address is: 2669 Columbia Street, San Diego 1, California).
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THROUGHOUT the world there is abundance of opinion amongst organized religious and philosophic bodies concerning the state in which men and women functioned prior to their advent upon the earth stage of experience. Certain it is that life to be life is without beginning, nor does it end. How we choose a body in which to function need not be discussed here but we are all witness to the fact that there are gradations of unfoldment and culture among the races of the earth, some individuals so well developed even in youth, to be acknowledged as gifted beyond the usual run-of-the-mill of humanity. When we observe the acts of a people, both ancient and modern, an individual, a group or a race performing in a higher octave of endeavor, we consciously or unconsciously ask "Who Comes Here?"
Only the ignorant or self-satisfied are content with the presumption that the Almighty has His chosen favorites. We all originated in the One Source, the infinite reservoir of Life. Each has within him the spirit and capacity to express the divine. The culture of the races, and the classes of human kind are evidences of the extent of their awareness of their high standard, and our earthly scene is the classroom for unfoldment according to our attainment or our desire to be the children in the kindergarten of life whose experiences we have all enjoyed or bewailed, some time, some where.
Time has little to do with the subject in the abstract. However, in the journey upward, we find that souls of intellectual and spiritual compatibility are attracted by the magnetism of mutual life standards, and group together in organized bodies. Freemasonry is one of the outstanding exhibitions of the process and it has bequeathed to mankind great souls who have graciously given of their time and talents to aid and assist the struggling brother in his climb up the mystic ladder of Jacob. The vast majority of the members of the Craft have, no doubt, assured themselves that the principles of Freemasonry, today illustrated through symbol and allegory, have been absorbed by humans in a greater or lesser degree since the moment they were conscious of being aware of themselves as individuals. Throughout the ages these principles have been proclaimed by leaders of thought in every dispensation. A truth is a truth; it is true and it is beautiful whatever may be its brand, be it set forth by a Moses, an Elijah, a Vishnu, the Nazarene, or in modern dress by an Albert Pike, or a Kuhurum-Abi, the Hiram Abif of Masonic legend. They, and myriads like them have caused men to pause in wonder and to question within themselves: "Who Comes Here?"
Within the Masonic family the conclusion is generally favored that the curricula symbolizes the journey of the races of men in their effort to rise from the clod to the divine. As one goal is reached another is envisioned in the distance; the summit of attainment for the moment forever recedes. Instilled within us all is the incentive to achieve, otherwise there would be an end to life, a fallacy which is outside the bounds of Masonic philosophy and legend.
An intelligent individual, in the springtime of life, visions a panorama of possibilities through which he may advance a step upward, and he raps for admission upon the door of life experiences as yet unknown to him. Should he be qualified, the unseen mentors propound the perennial query: "Who Comes Here?", and he is qualified to mingle with others of the race who have proven themselves to be not just knife and fork joiners, but doers of kindliness, charity and constructive effort for the good of humankind. The journey is not filled with ease and lassitude, no worthwhile endeavor ever is. But certain it is that no soul in all Cosmos retrogates to extinction, for with freedom of choice the individual rises steadily, often slowly, but some time, some where he beholds the ever receding goal and reaches forth his hand to grasp that of a brother who stands ready and willing to aid him.
So goes the initiate into life, until maturity, with its added wisdom, creates the unquenchable desire to enter into an atmosphere of strength and understanding, to analyze the architecture from which to design his temple of life. His ascent up the ladder of life's experience, utilizing the qualifications inherent and developed within him, may be rapid or retarded, but certain it is the journey will be replete with knowledge and beauty for the asking. His will be the joy and comfort of touching the hem of the garment of Truth, the goal all men of good will are striving to reach, and he learns that the wages of his efforts are of the spirit, of the essence of the riches that moth and rust do not corrupt. There is always an intangible something characterizing him who may be ascending the ladder, and as the inner chamber is entered, the beholders are moved to ask: "Who Comes Here?"
The law of compensation demands that the reward or the effect springs from a righteous cause, the seen from the unseen, and the results from endeavor may be good or evil, commensurate with the ignorance or the enlightened desires of men. The secular history of the race in its earthly maneuverings tells us that the journey has, in the aggregate, been rough, but from this very experienced knowledge has been gained the hard way and the secrets of Nature uncovered, which, if used constructively, shall remove limitation and open avenues for man to express himself as the Phree Messen, which we are told is the ancient Egyptian term for "Child of Light," the correct designation for the real and enlightened Freemason of today.
So vast in scope are the principles of the Craft that its tenets display not only the life journey of man on earth, but portrays in sublime symbolism his relation to the celestial galaxy and his place in it. Space and time are but relative, and there are spheres of conscious functioning unperceived by the mentally indolent, the goal toward which the wise men of Masonry cast their vision. It requires the poise and faith of a master to qualify for this freedom from limitation. We learn it can and has been done.
Admission into an atmosphere where masters abide is not secured by election nor mere ordination; such progress is the result of worthiness and of labors well performed. The very entrance into such association is evidence of merit, and before the ancient, cleansing altar of abnegation, he who would face the brilliance of further Light will divest his soul of fear or doubt, and present himself as clean, calm and free to endure the trials of life as have the myriads who have traveled the path since time was. He finds himself alone, no hand to guide him as in youth or early manhood; no priest nor layman to push aside all obstacles and set ajar the celestial gates on his behalf. To be master in act and in fact he prays to his Maker alone, with the conviction that he has attained the realization of the mighty pronouncement: "Behold, now are we the sons of God, and it doth not yet appear what we shall be."
Throughout earthly living we witness the positive and the negative in all creation. These elements, when harmoniously and creatively fused, bring forth progress and illumination. When the temporary absence of Light seems to darken the vision, malice, selfishness and hate infiltrate into a beautiful world, and even the masters of most of life's problems seem to be laid low. This very experience can but result in the self-condemnation of the forces of evil and their removal for all time. The individual, the group or the race attains the conviction that there is only life and the goodness of life in each destiny. This high standard assures that what seems to be death is but a passing incident in an unbroken and endless life, and when the majestic gates into the higher vistas are opened to him he shall hear the voice from out of the silence say to him: "Who Comes Here?", and his answer shall be: "Thy son, who has traveled a long journey and has labored Thy cause." Then shall he hear the welcome words: "Well done, good and faithful servant; thou hast been faithful over a few things. I will make thee ruler over many, enter into the joy of thy Lord."
And those who follow after and emulate the master gone before, perhaps shall say of him:
"Unnoted as a setting star he passed,
And sect awed party scarcely knew
When from their midst a sage and seer withdrew
To fitter audience, to here the great live on
In God's Republic of the heart and mind."
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New Fellow
To fill the vacancy by reason of the resignation of Alfred H. Moorhouse, the Philalethes Society deems it a pleasure to bestow the honor of FELLOW upon:
James Kinsman Remick; San Diego, California.
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New Members
G. L. Austin; Dunedin, New Zealand (Recommended by Dr. Ross Hepburn, F.P.S.)
D.O. Bergey; Portland, Oregon (Recommended by Elbert Bede, F.P.S.)
Gene Caswell; Holley, Oregon (Recommended by Elbert Bede, F.P.S.)
Henry W. Coil; Riverside, California (Recommended by Elbert Bede, F.P.S.)
Harry E. H. Grant; Mountain View, California (Vouched for by L. A. Cavalier, Secretary, Burlingame Lodge No. 400, F. & A.M.)
Llewellyn S. Hughes; Plymouth, Michigan (Recommended by J. Fairbairn Smith, F.P.S.)
James H. Hunter; Klamath Falls, Oregon (Recommended by Elbert Bede, F.P.S.)
James F. Justice; Portland, Oregon (Recommended by Elbert Bede, F.P.S.)
Paul A. Menegat; Forest Grove, Oregon (Recommended by Elbert Bede, F.P.S.)
William D. Milne; Klamath Falls, Oregon (Recommended by Elbert Bede, F.P.S.)
Carl A. Murgard; Huntington Woods, Michigan (Vouched for by Albert E. Batsford, Master, Palestine Lodge No. 357, F. & A.M.)
Karl R. Rymer; Huntingdon, Pennsylvania (Vouched for by C. Roger Huhn, Master, Blendon Lodge No. 339, F. & A.M., Ohio)
Charles C. Snook; Portland, Oregon (Recommended by Elbert Bede, F.P.S.)
Charles J. Wells, M.D.; Syracuse, New York (Recommended by Wm. L. Cummings, M.P.S.)
George R. Wilkins; Cloverdale, Oregon (Recommended by Elbert Bede, F.P.S.)
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Recent visitors at the home of President Walter A. Quincke, F.P.S., included: Charles P. Barrett, M.P.S., Los Angeles, and Mrs. Barrett; Harold H. Kinney, M.P.S., Santa Monica, California; Elbert Bede, F.P.S., Portland, Oregon, and Mrs. Bede.
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The Philalethes - April-May, 1951; Volume 6, Number 4. - Walter A. Quincke, F.P.S., Editor. The official publication of The Philalethes Society, 274 South Burlington Avenue, Los Angeles 4, California, where all communications should be directed. Publication schedule: Eight (8) issues per year or volume: January; February; March; May (April-May); July (June-July); September (August-September); November (October-November), and December. No advertising in any form solicited or accepted. When requesting a change of address, give the old as well as the new addresses, including your postal zone number, if you have such. Annual subscription, in the U.S.A., $3.00; elsewhere, $4.00, payable in advance at par in Los Angeles.
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By Walter A. Quincke, F.P.S., Los Angeles, California
AS GEOMETRY is the science on which Masonry is founded, architecture is the art from which it borrows the language of its symbolic instruction. In the earlier ages of the Order every Mason was either an operative mechanic or a supervising craftsman. And something more than a superficial knowledge of the principles of architecture is very necessary to the Freemason who would either understand the former history of the Craft, or appreciate its present aims.
There are five predominant orders of architecture - the Doric, the Ionic the Corinthian, the Tuscan, and the Composite. Of course, there are others, such as the Egyptian, the Saracenic, the Byzantine, and the Gothic, to mention only four.
Order in architecture, so beautifully expressed in our Monitor, but perhaps not conveying a clear conception of what it really is, means the disposition of a column and its component parts, and of the entablature resting upon it, in classical architecture, hence the column and entablature are the characteristic features of classical architecture and of a style of designing. The Greeks used only three orders of architecture, the Doris, the Ionic, and the Corinthian, to which the Romans added the Tuscan and a modified Corinthian, which they called Composite. The entablature of the superstructure which lies horizontally on the top of the column consists of the architrave, the frieze and the cornice.
According to the Encyclopedia Brittanica's article on "architecture" we find that Pollio Vitruvius, a celebrated Roman architect who lived in the first century before Christ, claims that the Doric column was modeled in Asia Minor and its height was six times its diameter. In the same way the origin of the Ionic order is attributed by Vitruvius to the Ionian Masons of the cities of the Ionian league in Asia Minor, who, in building a great temple, imparted to it the delicacy of the female figure by making the diameter of the column one-eighth of its height. From recent discoveries in Assyria, there can be no reasonable doubt that the Greek builders of Ionia attained their idea of the Ionic capital from Nineveh.
Considering that the orders of architecture must have constituted one of the major subjects of contemplation to the operative masons of the Middle Ages, and that they afforded a fertile source for their symbolism, is it not strange that so little is made of them in the earliest catechisms of the 19th century? In the earliest catechism extant, they are simply enumerated, and said to answer to the "base, perpendicular, diameter, circumference, and square," but no explanation is given to this reference. Nor are they referred to in the Legend of the Craft, or in any of the "Old Constitutions." Preston, however, introduced them into his system of Lectures, and designated the Ionic, the Doric, and the Corinthian as the symbols of wisdom, strength and beauty, comparing them to the three original Grand Masters. This symbolism has ever since been retained, and there is abundant evidence in the architectural remains of the Middle Ages that it was known to the old operative masons.
The Egyptians had a system of architecture peculiar to themselves which would betoken a people of grand and noble ideas. It was massive and eminently symbolic, and among its ornaments the lotus leaf predominated as a symbol of regeneration. Among the peculiar forms of the Egyptian order of architecture were the fluted columns, which suggested the Ionic order to the Greeks, and the basket capital adorned with the lotus, which resolved into the Corinthian.
To the Masonic student, the Egyptian order is interesting because it was copied by King Solomon in the construction of the Temple. The marked similarity between the pillars of the porch and the columns in front of Egyptian temples is very noticeable.
In Masonic architecture the Ionic column, distinguished for the skill in its construction, as it combines the beauty of the Corinthian and the strength of the Doric, is adopted to represent wisdom. In Ancient Craft Masonry, wisdom is symbolized by the East, the place of light by which Masons work, being represented by the pillar that there supports the Lodge and the Worshipful Master. It is also referred to King Solomon, the symbolic founder of the Order. King Solomon has been adopted in Speculative Freemasonry as the type of representative of wisdom, in accordance with the character which has been given to him in the first Book of Kings (iv 30-32).
From Dr. Albert Mackey's article on "Boaz" we find: "The name of the left pillar that stood at the porch of King Solomon's Temple, is from Hebrew (b), 'in' and 'oaz' and signifies 'in strength'." Also under Jachin: "It is the name of the right pillar that stood at the porch of King Solomon's Temple, and is derived from two Hebrew words 'jah' (God) and 'iachin' (will establish). It signifies, therefore, 'God will Establish'."
It is not difficult to note how the word "Wisdom" came to take such a prominent part in the symbolism of Ancient Masonry, and how it was expressly appropriated to King Solomon. As wisdom, in the philosophy of the East, was the creative energy, the architect, so to speak, of the world, as the emanation of the Supreme Architect of the Universe, so Solomon was the architect of the Temple, the symbol of the world of creation. Hence wisdom is appropriately referred to him and the Worshipful Master of the Lodge, who is the symbolic representative of Solomon. Wisdom is always placed in the East of the Lodge, whence come all light, knowledge, and truth! - (Los Angeles Scottish Rite Bulletin; September, 1949.)
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Do not accept hurry as a necessary part of modern life.... Quality of work, not quantity, spells success, and quality is destroyed by hurry. - Dr. A.F. Riggs, in his book. "Just Nerves."
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Brother Wendt was born at Newport, Kentucky, in 1885. He attended the Newport public schools and the Newport High School. In 1902 he matriculated in the University of Cincinnati in civil engineering. After two years work there, he transferred to the University of Kentucky, Lexington, and was graduated in 1906 with the Bachelor of Civil Engineering degree. In 1930 he received the professional degree of Civil Engineer (C.E.). He is a member of Alpha Tau Omega, of Sigma Tau, honorary engineering fraternity, and of Theta Tau, professional engineering fraternity.
Our Brother has had considerable practical engineering experience, but he has spent the greater part of his professional life in engineering education. He has taught successively at Michigan State College, Kansas State College, South Dakota School of Mines and Technology, and the University of Louisville, where since 1925 he has been head of the Department of Civil Engineering. He is a member of numerous professional organizations in his field, including the American Society of Civil Engineers, the American Society for Testing Materials, the American Society for Engineering Education, and the American Road Builders Association. He is also a member of the American Association of University Professors and is listed in Who's Who In Engineering, American Men of Science, and Presidents and Professors In American Colleges and Universities.
In the midst of his business professional life, Brother Wendt has devoted much time and thought to Freemasonry. He was "raised" in Robert Burns Lodge No. 163, F. & A.M., in 1907; exalted in Olive Branch Royal Arch Chapter No. 76, in 1908; and knighted in Newport Commandery No. 13, in 1908. These three Bodies are in Newport, Kentucky. He received the Scottish Rite degrees in De Witt Consistory, Grand Rapids, Michigan, in 1910 and the Cryptic degrees in Lansing Council No. 29, Lansing, Michigan, in 1913. He is currently a member of Louisville Council No. 4. Brother Wendt was made a Noble of Moslem Temple, A.A.O.N.M.S., Detroit, Michigan, in 1908, and is now a member of Kosair Temple, Louisville, Kentucky.
In 1923 Brother Wendt was installed a member of St. Simon Conclave No. 48, Red Cross of Constantine, Sioux Falls, South Dakota, and is Past Sovereign of that Conclave. For two years he served as Intendant General of the Division of South Dakota. He is currently a member of St. Barnabas Conclave No. 31, Louisville, Kentucky.
He was a charter member of the first Preceptor of Golgatha Tabernacle No. XIV, Holy Royal Arch Knight Templar Priests, Louisville, and holds the rank of Knight Commander. He is a member of the Grand College of Rites of the United States. Past Master of Louisville Council No. 4, he served one year as Grand Conductor, Grand Council of Kentucky. He is the representative of the Grand Council of Missouri to the Grand Council of Kentucky.
Templary has engaged much of our Brother's attention. He is a past officer of Lansing Commandery No. 25, Lansing, Michigan, and of Oriental Commandery No. 48, Manhattan, Kansas, and Past Commander of Shrader Commandery No. 9, Rapid City, South Dakota. He is the representative of the Grand Commandery of South Dakota to the Grand Commandery of Kentucky and is currently serving as Director of Work in Louisville-DeMolay Commandery No. 12, Louisville. He is a member of the Grand Commandery Committee on Jurisprudence and received the Award of Merit from his Grand Commandery. While living in South Dakota, our Brother served as an Inspector when the Inspector General's Department was organized. When he left South Dakota to return to his native state of Kentucky, he was Junior Warden of the Grand Commandery of South Dakota. He wrote that part of the South Dakota Asylum Tactics referring to the Order of Malta in full form. Brother Wendt is an excellent drill captain and qualified as an expert on asylum tactics and ritual.
When the Grand Commandery of Kentucky enacted legislation to seek additional grades within the Order to recognize meritorious work, Sir Knight Wendt wrote the resolution asking the Grand Encampment to create and award the grades of Knight Commander of the Temple and Grand Cross of the Temple, which would bring American Templary in line with the Sovereign Jurisdictions of England, Wales, Ireland, Canada, and Switzerland. He has written a Manual on the Order of Malta in full Ceremonial form and is Associate Editor of The Beauseant, monthly publication of his Commandery. He is a frequent contributor to the Grand Commandery News Bulletin and the Masonic Home Journal, publication of the Grand Lodge of Kentucky.
Brother Wendt was elected to membership in The Philalethes Society on October 23, 1948, upon the recommendation of Brother Harry S. Hale, M.P.S., and we are happy to present his portrait on this issue of "The Philalethes.''
- Charles G. Reigner, F.P.S.
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On November 11, 1950, Dr. Charles Tambu, Consul General of the Republic of Indonesia to the Republic of the Philippines, was raised to the Sublime Degree of a Master Mason in "High Twelve" Lodge No. 82, F. & A.M., of Manila. Some 400 brethren witnessed the ceremony. Doctor Tambu is the first Indonesian to become a member of the Masonic Fraternity in the Philippines.
In commenting upon Doctor Tambu's membership in the Craft, Brother Mauro Baradi, M.P.S., said: "Within its fold he will find that the true mission of the Craft, to which he freely and voluntarily offered himself as a candidate, is to labor unceasingly for the welfare of his fellow men, his country, and humanity. And this may be attained not by armed might, but through kind deeds; not by dictatorial commands, but through patient understanding, not by subtle diplomacy, but by genuine sympathy. In admitting Brother Tambu to our Brotherhood we have opened, through him, the doors of Freemasonry in this jurisdiction to his countrymen."
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On page 8, second column, of the March, 1951, issue of "The Philalethes," appeared three short paragraphs, beginning with: "What will America be like," etc. Credit for this text should have been given to the late Brother Joseph Fort Newton, and it is a portion from his book entitled: "Short Talks on Masonry." - The Editor.
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The clock of life is wound but once
And no man has the power
To tell just when the hands will stop
At late or early hour.
John Conner Failing, M.P.S.
Brother Failing, born at Portland, Oregon, on August 7, 1886, succumbed January 16, 1951, to a heart attack. He was a member of the pioneer Failing family and was known as an authority on the history of Portland. Private services were conducted in keeping with Brother Failing's request.
Our Brother saw the light of Freemasonry in Willamette Lodge No. 2, A.F. & A.M., during 1919, and served as its Master in 1936. For some time his health had kept him from active participation in Masonic activities, but his counsel was much sought by Brethren working in the Symbolic Lodge or in the York or Scottish Rites. Brother Failing was a Past Master of Research Lodge No. 198, of Oregon; a Past High Priest of Portland Chapter No. 3, R.A.M.; a Past Illustrious Master of Multnomoh Council No. 11, R. and S.M.; a member of Oregon Commandery No. 1, K.T.; St. Laurence Council No. 26, Red Cross of Constantine; a 32nd Degree, Knight Commander of the Court of Honour, of the A. A. Scottish Rite, and Al Kader Temple, A.A.O.N.M.S. He was elected to membership in The Philalethes Society November 27, 1946, upon the recommendation of Brother Elbert Bede, F.P.S.
Douchan Tomitch, M.P.S.
Brother Tomitch was born August 24, 1885, at Kovin, Yugoslavia, and "passed on" July 8, 1950, at Paris, France. He was a retired Consul General; a member of the Yugoslav delegation to the Peace Conference in Paris (1919-20); assistant delegate of Yugoslavia to the International Institute of Intellectual Cooperation in Paris from 1932 until the invasion of Yugoslavia in April, 1941. He was by profession a journalist and particularly interested in questions pertaining to his native land. He was the author of many booklets on the subject.
Our Brother saw the fight of Masonry in Cosmos Lodge No. 288, at Paris, France, tinder the Grand Lodge of France, A. & A.S.R., in 1915, and served as its Secretary from 1918 to 1924. He was Charter Member of Franco-Yugoslav Lodge No. 540, in 1925, under the jurisdiction of the GrLodge of France, also Rose de Septente Lodge, in 1926, under the Grand Orient of France. He served as Secretary of the Congress of Universal Freemasonry, at Belgrad, September, 1926. Too, he was a Delegate of the Yugoslov Grand Lodge and a member of the Executive Committee of the International Masonic Association from 1927 to 1940. He was made a Knight Chevalier of the Legion of Honor in 1930. He held memberships in the following Lodges: "Positive Philosophy"; "People's Fraternity," and "Le General Peigne No. 540."
Brother Tomitch was elected to membership in the Philalethes Society on December 22, 1946, upon the recommendation of the late Brother Leo Fischer, F.P.S.
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By Gabriel Ruscitti, M.P.S.
Berkeley, California
IN ACCEPTING the honor and privilege accorded one upon being selected as a line officer, the recipient should be made cognizant of the solemn responsibilities connected with his office. Among his duties, the importance of his participation in our Ritual cannot be stressed too strongly. It should be pointed out to him that the performance of the Ritual is for a specific purpose: that of stimulating spiritual and intellectual fellowship during the degree work. The Ritual and the lessons therefrom are not for the initiate only, but for the side-liners and participants as well. He should be deeply impressed with the fact that the institutional function of Freemasonry is to build character and the Ritual is a means to that end. Its performance is not a show, not to amuse, but a thought-provoking method of teaching. Accordingly, no action on the part of the participants should be countenanced that would threaten the moral prestige of our Ritual and also its effectiveness in building character.
In the performance of the Ritual there is no place for clowns or extroverts. No place for smug exchanges of glances and winks of mutual admiration between officers, or among officers and side-liners; Freemasonry is serious business. Levity during its most solemn functions constitutes a mockery of what zealous Master Masons hold dear.
Our Ritual borrows biblical characters and events to portray its teachings. There is nothing in the Holy Book, unless a man is an atheist, that can be taken lightly or toyed with in amusement. This fact alone should make it clear that the Ritual should be performed in a proper and dignified manner, regardless of the number of side-liners present. An officer should know and believe in the principles promulgated in the lodge work. Actions to the contrary indicate his appointment was influenced by other reasons than for the good of Freemasonry.
The time for mutual admiration exhibition is after the Ritual is over and we are at "refreshment." As for the clowns, they can display their talent for the brethren between servings. of coffee and doughnuts. At such a time the brethren will be better fortified to withstand the onslaught.
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By Percy P. Barbour, M.P.S.
Georgetown, Colorado
(Continued from March issue)
THERE WERE no processions, there seemed to be no fixed order of procedure, not always the same person took the same part in the ceremonies but each took part, even women and children. All seemed to know what was to be done and there appeared to be no secrecy about either the ceremonies or what they meant, nor did they object to me witnessing them.
What the meaning of these ceremonies may be I have not yet been able to ascertain; I didn't understand their words nor they mine and, while I have thought much on the subject, I cannot help but think that they have to do with their religious belief whatever that may be, and if that be so, how simple they are compared to ours and what strikes me as most peculiar is that there is no priest class to perform the services and think for the people.
Anaphotep to Neri (2)
Since writing to you last, the king has been pleased to appoint me to negotiate with the new comers for their assistance in resisting the priests who seek control of the government which is in a sorry state: the priests seeking more power, the army with nothing to do is divided and too indifferent to be interested in anything but more pay, so that there are barely enough who are loyal to the king to keep him on the throne. The king is unwilling to take drastic measures against the priests, perhaps fearing an uprising of the people and as both sides lack energetic leaders the matter has been held at a draw. The king, therefore, seeks a show of strength on his side at the present time to prevent open hostilities and later to persuade the priests to be content.
These strangers came from some distant land, one of which I have no knowledge, nor have I ever seen such people. They do not speak our language nor one like ours. A few of them have already learned to understand our speech and they learn rapidly.
I told you about some of their peculiar customs and I will now tell you of my meeting with their leaders.
At first, we sent a delegation of minor officials to inquire respecting their inclination but while they listened to our men, they would consider none but one having authority, therefore I am making this attempt by authority of the king.
When I announced my presence and mission, I was directed to wait until their chief, Gupa, could be informed. After a short time, and having been eyed by such as were close, I was conducted into an enclosure where the chief men were assembled, seated around the walls, with their leader directly opposite the entrance. I was then taken to the center of the enclosure and seated on a cushion and asked to state my mission.
I gave them a brief statement of what I sought. During this recital there was one among them who interrupted again and again with questions which had no bearing on the matter; as for example: what was my name and age; what I did, the king's name; did he eat meat, was he tall or short, light or dark, kindly or harsh, quick tempered or slow; how many guards had he; how many children, their names and ages; who was the high priest, what kind of man was he; how and where the priests lived, why they were dissatisfied, and many others, so that it was most difficult for me to proceed.
After what seemed a long time I managed to conclude my statement, after which one very dignified person arose and asked if what I sought was an additional guard for the king, the establishment of a strong government, or merely a show of strength without any real activity on the part of anyone.
Hearing him state the case truly did not sound so attractive as it had when the king stated it and perhaps I resented his bluntness and too hastily asked if they could fight. He uttered just one sharp sound, as it seemed to me, and each man sprang up; at another sound they closed around me with sharpened sticks upraised which I had not noticed previously. At another sound each stick was dropped to the ground, one end remaining in the hand; at another sound each man retired to his former position and the sticks disappeared as if by magic.
For a time my hair stood on end and I realized that I had been over-hasty in asking if they could fight. However, I got a satisfactory answer to my question.
I was asked to be seated again, for in my excitement I, too, sprang up. Then the dignified person asked me if I cared to answer his question. I replied that we sought a strong government but without hostilities if possible. He then asked what reward was proposed in case they undertook the matter and were successful. I replied that they would be given civil and military offices. He said: "That is all very well for those here present, but how about the remainder of our people? Are there enough such offices for all of them?" I told him that they and their children would be provided for by the king. Then after each had spoken in his own language, the chief said: "Enough for the present, return after three days."
From the general tone of those present I felt that they inclined to be favorable to the proposal, so I returned with hope to the king and gave an account of my mission. During the three days, I became convinced that these people had agents around inquiring into the situation with regard to both sides and that they might be expected to take what appeared to be the best bargain. We learned, too, that the priests had sent a representative the next day after I had presented my mission. I presume they will offer everything to gain their end, and yet, if they do they will lose all and so may we.
So, here we are, a great people, awaiting the decision of foreigners who have become our judge, but since the king will not take a firm stand against the priests, the rest of us are powerless.
At the end of the three days I again appeared before the chiefs of the strangers who informed me that they have considered our cause and that of the priests; but that they will deal only with the king in person, that such agreement as shall be made must be between their chief and the king directly and mutually that my promise might not be found binding upon the king after the accomplishment of what the king desires and might lead to further trouble or that they might spend their efforts for naught. Their argument seems good, particularly since we ourselves have sought their aid and they ask only their reward. I suggested that they appear before the king, as would be the custom, but they refused on the ground that it is the king who seeks their aid and not they who seek something from him. They propose that their chief and the king meet, each unattended at some selected place and mutually seal their agreement according to the custom of each. This, of course, I have no authority to agree to and they immediately make this a point in support of their former contention that my promise might not be found binding on the king when his position, through their efforts, had become so strengthened that he could successfully refuse to abide by the terms of the contract.
I must therefore return to the king with this new proposal which I do not like because it makes the foreigner the equal if not the superior of our God-given king. They seem to have the stronger position in the matter, for if they cast their lot with the priests, both sides will lose to them and what will then be the end ?
The king hesitates, and in the meantime we learn that the priests are in conference with them, so I again seek the strangers to try to get a less onerous condition, but they say that if they come to the king they come as an armed body, which means, although they did not say so, that they will be aided by the priests.
Nothing remains but for the king to comply or lose completely, yet the king hesitates, for no one seems able to suggest a way out.
Then, suddenly a messenger arrives with news that the strangers are arming and forming for the advance upon us. The king, stricken with terror, decides to flee and all we can do is cover his flight. The safest plan is to take to the boats and down the river we go. Where or what next is the question.
We learned later that Gupa finding the palace deserted, installed himself therein and proclaimed himself king. Thus has the great land of Egypt fallen into the hands of strangers without a struggle.
(To be continued)
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A quaint, old, one-story frame building, with a portico supported by four uprights, was built in 1847 as the Masonic Temple of Olive Branch Lodge No. 6, New Diggings, Wisconsin.
In the presence of about 400 persons it was rededicated on September 10, 1950, in the famous Masonic cemetery where the old structure is now located. This is the only Masonic cemetery in the State of Wisconsin, and the land for it was donated many years ago by Robert S. Chapman, a member of the Lodge. Grand Master Walter O. Helwig gave the dedication address in the presence of other Grand Lodge Officers, many Masons and members of the Eastern Star. - "The Breastplate," March, 1951.
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Masonic Lodges in England give no publicity to their meetings and a visitor must have an invitation before he can attend. The members of the Craft wear no emblems.
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MASONIC PRESIDENTS OF THE UNITED STATES
George Washington, 1st President, made a Mason August 4, 1753, in Fredericksburg Lodge (now No. 4), A. F. & A. M., Fredericksburg, Virginia.
James Monroe, 5th President, made a Mason November 9, 1775, in Williamsburg Lodge (now No. 6), A.F. & A.M., Williamsburg, Virginia.
Andrew Jackson, 7th President, an Honorary Member of Federal Lodge No. 1, F. & A.M., Washington, D.C., and Jackson Lodge No. 1, F. & A.M., Tallahassee, Florida. In 1822 and 1823 he served as the Grand Master of Masons in Tennessee.
James Knox Polk, 11th President, made a Mason September 4, 1820, in Columbia Lodge No. 31, F. & A.M., Columbia, Tennessee.
James Buchanan, 15th President, made a Mason January 24, 1817, in Lodge No. 43 (it has no name), F. & A.M., Lancaster, Pennsylvania.
Andrew Johnson, 17th President, made a Mason during May, 1851, in Greeneville Lodge No. 119 (now No. 3), F. & A.M., Greeneville, Tennessee.
James Abram Garfield, 20th President. made a Mason November 22, 1864, in Columbus Lodge No. 30 F. & A.M., Columbus, Ohio.
William McKinley, 25th President, made a Mason May 3, 1865, in Hiram Lodge No. 21, A.F. & A.M., Winchester, Virginia.
Theodore Roosevelt, 26th President, made a Mason April 24, 1901, in Matinecock Lodge No. 806, F. & A.M., Oyster Bay, New York.
William Howard Taft, 27th President, made a "Mason at Sight" in an "Occassional Lodge" called for that purpose on February 18, 1909, in the Scottish Rite Cathedral, Cincinnati, Ohio, by Charles S. Hoskinson, Grand Master of Masons in Ohio.
Warren Gamaliel Harding, 29th President, made a Mason August 27, 1920, in Marion Lodge No. 70, F. & A.M., Marion, Othio.
Franklin Delano Roosevelt, 32nd President, made a Mason November 28, 1911, in Holland Lodge No. 8, F. & A.M., New York, New York, the same Lodge in which George Washington, the Nation's first President, held Honorary membership.
Harry S. Truman, 33rd President, made a Mason March 18, 1909, in Belton Lodge No. 450, A.F. & A.M., Belton, Missouri. He served as the Grand Master of Masons of Missouri in 1940.
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Note Well
A class of 2,300 boys between the ages of 14 and
21 were initiated into the Order of DeMolay, January 21, 1951, in Los Angeles,
California.
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There is a growing tendency on the part of many Masons to take the Blue Lodges for granted much as they do the churches, schools and similar institutions. It is something they had to contend with - willingly and unwillingly - and then gave little or no thought to afterwards. They forget that the Blue Lodge is the foundation upon which the superstructure of all Masonry rests. - Walter M. Pierson, R.W. Grand Orator, of Texas, in "The Texas Grand Lodge Magazine."