The Philalethes

We have been often admonished to "transmit our Masonry, pure and unimpaired" to our Masonic Brethren. Whv. then, do we find so many who have "brainwashed" Masonry to the extent that they color it with their own likes and dislikes, change it to fit pet theories which they are trying to justify, and literally make the tail wag the dog" in perverting, misinforming and emphasizing inaccuracies and misstatements about Masonry?

It is as true to say that no man or Mason knows all of the facts of Masonry as it is to say that most Masons have a general idea of its teachings and tenets. Haphazard gathering of facts, careless ratification of data, and indifferent knowledge of Masonry make for a weak Craft. We cannot "brainwash" Masonry, eliminate facts and information that does not suit our immediate purpose and objective, and emphasize controversial matters that meet our whim and fancy, without hurting Masonry.

To try to build Masonry around a pet theory; to try to justify a self-stated supposition, is not following the tradition of Masonry. All of us have ideas and theories about the origin of Masonry. Some are true, others are but myths. To make a myth a certified fact is brainwashing Masonry. There are too many who are too indolent or too self-satisfied to verify what they wish to perpetrate upon unsuspecting Masons.

Let's learn to think straight!

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BACK ISSUES AND INDICES ARE STILL AVAILABLE

President Alphonse Cerza announces that there are still available a few Indices of The Philalethes magazine for 1947 - 1950 inclusive. The supply of bound volumes of Volume I are exhausted. There are still some of the unbound copies of the magazine for the early issues. Indices are FREE on application. For further information, write to Alphonse Cerza, 130 Akenside Road, Riverside, Illinois.

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Chat and Comment

News, achievements and items of interest about our Fellows and Members - Discussion and comment on Mutual Topics.

- Phan Mail and Observations -

Brother RUSSELL C. SLATER, M.P.S., La Salle, Illinois writes: "It seems to me that you are setting up a Society that to write or participate in is limited to about fifty men in the whole Masonic Fraternity, unless you include the Ars Coronati group in England. To do pure research . . . presupposes the residence of the individual in the area where the materials are at hand, or the leisure, wealth and inclination to travel to them, and after study, prepare papers . . . I do accept and endorse, if that is what you wish the concept of a couple of dozen Masonic intellectuals vibrating their antennae at each other in the delusion they are advancing Masonic knowledge, while in reality they are but conducting a mutual admiration society . . . no one has ever lost anything by keeping high standards, and in good time you will, no doubt rally enough men about you to do the thing you wish . . ." Do you agree, readers?

Brother GEORGE H. HARRIS, M.P.S., North Troy, N.Y., writes: ". . . I particularly noted the article Logic, and the following quote stands out like Mount Everest, 'We are taught to remember, word for word the ritual, but we are NOT taught how to grow. Yet the essence of life, as of Masonry is GROWTH'." Seems to have hit a responsive chord.

Brother CLIFFORD W. PARKIN, North Hatley, Quebec, Canada, sends two letters about the magazine, first, ". . . your article in the May (1954) issue entitled, 'The Hidden Message of Nursery Rhymes,' struck a responsive chord in my mind. There is a fascination in those jingles which almost defies description; they stay with us all through life . . . being an Englishman, most of the historic references had a special appeal to me . . . may they long live in childish and adult imaginations."

Again, Brother PARKIN (regarding the editing of a manuscript recently returned to him from the Editor): I think it was Laurence Sterne who used the phrase 'God tempers the wind to the shorn lamb.' In my case your editorial shearing has reduced the victim to such a fragile state that a zephyr would blow right through the poor creature . . . the returned manuscript looks as if it might have come from one of those advertised schools for budding journalists, having had the scrutiny of a self-styled professor of literature whose intentions were to standardize all submissions into his style ...."

The editor acknowledges the fact that it is impossible to please all our readers. Apologizing to Brother Parkin, we'll go on trying to do the best we can for our members.

WARREN F. MELLNY, M.P.S., has just written an article, "MOON LODGES," published by the Masonic Service Association as a DIGEST, which is full, favorable and interesting. Congratulations, Brother Mellny, on a job well done.

Brother HARRY B. DEPRIEST M.P.S., and representative of the Society in French West Africa, sends an interesting letter telling of his work. "The work here (with a large Petroleum Corporation) is most interesting. We are attempting to bring modern methods and procedures to people who have long been accustomed to do things in a primitive fashion . . . Members of the Masonic Fraternity are few and far between in this part of the world but because of that, when we do get together we try to make up for the fellowship that is so much taken for granted back in the states. Brother DEPRIEST writes that he expects to be back in the states in early summer, and renew his acquaintance here. We'll look forward to seeing you back in St. Louis, Harry.

Two letters from alert readers to the Editor, correcting an item in the February issue. Thanks, we admit that we made a mistake. Brother WARD K. ST. CLAIR, F.P.S., and Brother F. W. E. Cullingford, M.P.S., commented on the article on Knights Templar, in which (we clipped the article) it was stated that, "Commanderies of Templars consist of two Orders, Knight of the Red Cross, and Knight Templar, to which is SOMETIMES ADDED (?) Knight of Malta, ALTHOUGH THIS IS NOT A REGULAR TEMPLAR ORDER." Guess we'll get some new glasses, to avoid making such an obvious mistake again in the future. My apologies, Brethren.

MASONIC WEEK in Washington found one of the largest gatherings of Masons that have met in the Capitol City in many years, it might well have been a called meeting of the PHILALETHES SOCIETY, too, for there was an exceptionally large number of our Brethren who not only took part in, but in many instances presided over the meetings of the Allied Masonic groups. Carl H. Claudy F.P.S.; Dr. William Moseley Brown, F.P.S.; Harold V. B. Voorhis, F.P.S.; Dr. Charles G. Reigner, F.P.S.; Ward K. St. Clair, F.P.S.; Ray V. Denslow, F.P.S. and others were knee-deep in work. Among the highlights of the several meetings was the introduction, reception and talk of Dr. THEODORE VOGEL, M.P.S., Grand Master of the United Grand Lodge of Germany. His information and presentation of facts was most interesting and informative.

Doubtless, the readers of this paragraph will be happy to learn that Dr. JOHN C. HUBBARD, M.P.S., is recovering from a severe heart attack. It will be some time before he will become active but friends have informed us that he is better. You might send him a card, letter or remembrance urging his improvement to: DR JOHN C. HUBBARD, 1501 N.E. 11th Street, Oklahoma City, Okla.

It was also learned a short time ago that REGINALD V. HARRIS, F.P.S., had undergone surgery. We have not heard further of his condition, but mail addressed to him: REGINALD V. HARRIS, P.O. Box 522, Halifax, Nova Scotia, Canada, will reach him, and let him know that he is being thought of.

WILLIAM A. THAANUM, M.P.S., Billings, Montana, writes to say that there was an omission in his article in the February, 1955, issue of the Philalethes, "The Three Steps and Their Attributes," (page 5, line 30). It should read: "and without the refreshment of experience in sharing OUR GAINS WITH THE LESS FORTUNATE, WOULD NOT PERSUADE our conscience to bring to our couch the sleep of complete rest and relaxation." Re-read that paragraph, readers, as it was written by the author.

The pictorial section of the Cleveland, Ohio, Plain Dealer has an article, with illustrations of Brother R. B. CHAMBERLIN, M.P.S., showing him with his hobbies, having practiced medicine for the fifty years, and having an honorary certificate of merit from the Ohio Medical Association, he has developed a series of slides illustrative of the history and lore of Masonry, which is in great demand by Masonic groups. Congratulations to Dr. Chamberlin.

Commenting on the article, "Valley of Dry Bones," the Rev. Schuyler E. Cronley, M.P.S., Oklahoma City says: "Man Really has the Divinely-inspired power to give life to the 'dry bones' of selfishness, greed, and others through the spoken word which springs from the realization that the power of the Creator which gave life to man, has also invested in that life, generally and individually, the power of co-creativeness." Thanks, maybe we can get some action.

Thanks, Brethren, to all who have sent something for publication. We still need ORIGINAL MASONIC DATA. There is always something of interest in the PLACE WHERE YOU ARE, YOU needn't roam afield, for you can find a lot of interesting things right at home.

Till next time, readers - and send in your PFAN MAIL, SO we can chat with you.

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Montana Vigilantes

By MYRIL J. GREELY, M.P.S. Great Falls. Montana

3-7-77! This was the secret sign of our Montana Vigilantes! Wherever this sign appeared - whether it was written on a cabin wall, a cabin door, on the front flap of a canvas tent, a sheet of paper or on a table top - "3-7-77" meant the sentence of death to the recipient - there was no escape - capture inevitable and death was certain!

Professional writers and historians have interpreted this sign as the dimensions of a grave 3 feet wide, 7 feet long and 77 inches deep. A plausible interpretation for the profane and uninitiated. But 3-7-77, what does this mean to you as a Master Mason? Perhaps Masonic symbolism - numbers and combination of numbers that have been so significant throughout Masonry and all religions! 3-7-77 could mean 3 for the Master's number, 7 for the Senior Warden, and 77 for the Junior Warden. Then again, 3 could indicate the Master, united by the members of the Lodge 7, then 7x7 or 77 (seven being the most sacred of all numbers - the union of the triangle and the square and the numbers 3 plus 7). 77 signifying a man is in his apogee - apogee meaning the culmination or apex and apex meaning the point of culmination, crisis or climax and even death!

Dear Brother reader, what do YOU think this combination of numbers would mean to a Freemason? Why is it that only a few professional writers and historians in America, recognize the potency and profound influence Freemasonry has had upon our country - all segments of America - in the formation of our states and upon our communities?

Esther Forbes (a woman) saw it and wrote about it in her book Paul Revere and the World He Lived In. John Gunther saw and felt it, and wrote about it in many of the chapters in his book, Inside U.S.A. A few more writers perhaps, too, have recognized it - but too few - when Freemasonry has so obviously played such a vital part in the development of America from its very beginning!

But let us return to our story and our theme. Montana Vigilantes and Freemasons! Gold was first discovered in what we now know as Montana by a French half-breed in 1852 whose name was Francois Findlay and who was a fur trapper and trader with the Indians, as well as an early miner in California, along the border of Gold Creek. This news came to the attention of miners who were returning from California to the states in 1857. They decided to visit the creek and spend the winter there prospecting. James and Granville Stuart, later to become outstanding Montana citizens, were in the party. They found gold in considerable quantity but did not have sufficient supplies and were being raided by the Blackfeet Indians, and the party returned to Utah Territory near Fort Bridger until 1860. Prospecting continued in this area during 1861-62 when John White and a hand full of prospectors found the gold placer in the canyon of Grasshopper Creek which afterwards was known as Bannack.

By the fall of 1862 this news was well known as far away as Denver and the rush had started. In June, 1863, a rich placer was discovered later known as Alder Gulch, and hundreds left Bannack for the new placer. The settlement of Virginia City was in the heart of the gulch which extended for twelve miles. Within three months, cabins and tents of placer miners filled this twelve-mile area along Alder Creek and it is said that its population grew to 10,000 people and more than 144 million dollars in gold was taken out of Montana in the fourteen years following this important discovery. Is it any wonder that the motto ORO Y PLATA (gold and silver) was in corporated in the great Seal of Montana? On May 26, 1864, the Territory of Montana was officially created and approved by Congress. (It was not until November 8, 1889, that Montana was admitted to the Union, and officially became a State.)

It was this discovery of gold and silver that brought miners, road agents, merchants, gamblers and prostitutes together. Boom towns mushroomed over night thriving with hundreds of people, when only a short time before, only Indian tribes of Sioux, Cheyennes, Flatheads, Blackfeet and Crows were known. Our generation and this century is familiar with boom towns, though we have seen them in different forms and shapes. Oil - government dam projects - World War II boom towns and cities. Still the thirst for "gold" now as then - still the same crimes against persons and property - crimes of robbery, assault, murder, petty theft and pilferage - still the same forces - good over evil; a majority of Americans still wanting fair play, law and order and free institutions! Then and now!!!

Peripatetic miners, merchants and just plain ordinary people. Men who had gold dust on their hands and Freemasonry in their hearts - Freemasons first and then miners and prospectors. Is it any wonder then, that these brave men and Masons, striving for law and order, peace and justice, would instinctively turn to their Fraternity for guidance and organization? Freemasonry and the Vigilantes - it was a logical conclusion to law, order and justice! And now, just a brief sketch and history for you illustrating and proving the almost parallel and simultaneous organization and growth of both Freemasonry and the Vigilantes.

Freemasonry first, from the pen of one of the most eminent, loved and revered Freemasons of Montana, Llewellyn Link Callaway, 33d, born December 15, 1868, who held almost every conceivable Masonic honor; active in both Rites, including Grand Master of Masons of Montana and active member of the Supreme Council, 33d, of the Southern Masonic Jurisdiction, U.S.A., serving as Sovereign Grand Inspector General in the State of Montana until he found immortality on August 6, 1951! Whose father, James E. Callaway was appointed Secretary of Montana (yet a territory) in January, 1871, by his old comrade in arms, President Grant.

Here he is. "World-famous Alder Gulch has been termed the cradle of Masonry in Montana, and rightly so. It is true that as early as April 17, 1863, a number of Brethren, residing in Bannack under the leadership of N.P. Langford, afterwards Grand Master, had asked for and obtained a dispensation to form a Lodge from the Grand Master of Nebraska; but the Lodge never met, as when the dispensation arrived, the Brothers who had applied for it had dispersed to other new-found mining camps, principally to Alder Gulch.

The Grand Master of Nebraska on November 10, 1863, granted a dispensation to Brother Mark A. Moore as Worshipful Master and fifteen others to open Idaho Lodge U.D. at Nevada City, Idaho Territory. Its life was brief. It ceased to exist June 23, 1864, probably because the dispensation was not received, but during its existence it raised five or six Brothers.

The third attempt to found a Lodge was evidently successful. On December 7, 1863, the Grand Master of Kansas granted a dispensation to Paris Pfouts and the "requisite number of Brethren" to open a Lodge at Virginia City. The Grand Lodge of Kansas voted a charter to Virginia City Lodge No. 43 on December 20, 1864. P.S. Pfouts was Master; J.M. Fox, Senior Warden; Henry Mittacht, Junior Warden; Alexander Davis Secretary; J.F. Sullivan, Treasurer; John J. Hull, Senior Deacon; James Kiskadden, Junior Deacon; W.F. Saunders, Chaplain. The returns of Virginia City Lodge for the first year showed forty-nine members. This Lodge became, and is, Virginia City Lodge No. 1.

The Grand Lodge was formed at Virginia City January 24-29 1866, and John J. Hull was elected its Grand Master. On October 2, 1866, the Grand Master was reelected and he bears that sole honor in Montana. After his first election, Grand Master Hull appointed among others, two Brothers who in time were elected his successors: the Reverend and Brother Hugh Duncan, Grand Chaplain and Brother Nathaniel P. Langford, Grand Historian. There is in the memorial case in the Masonic Library in Helena, Montana, an elaborate solid gold jewel presented by the Grand Lodge of Montana to "M.W. John J. Hull, Grand Master."

A Royal Arch Chapter and a Commandery of Knights Templar followed soon after the Grand Lodge in 1866.

For the readers' guide and reference, I am listing the dates of the first five annual communications of the Grand Lodge of Montana and their Grand Masters:

January, 1866, John J. Hull

October, 1866, John J. Hull

October, 1867, Leander W. Fraly

October, 1868, W. F. Saunders

October, 1869, N. P. Langford

Also, the location of Virginia City, Montana, as described in Rand McNally's World Guide (1953): "Virginia City: town, (pop. 323) county seat of Madison County, on branch of Ruby R. and 55 miles S.E. of Butte, in agr. region; timber. Alt. 5,822 ft. First town inc. in Mont (1864), it was founded in 1863, when gold was discovered here in Alder Gulch, and served as territorial capital (1865-75) Mus. contains relics of gold-rush period."

And lastly, a U.P. news dispatch which appeared December 4, 1954.

MONTANA'S FIRST

MASONIC BUILDING

HIT BY BLAZE

VIRGINIA City (UP) - Montana's first Masonic building was struck by fire Friday which destroyed the second floor of the two-story building constructed here in 1863.

The historic building was saved by the small Virginia City Fire Department. It was in the basement of this old Masonic building that the famed Vigilantes held their first meeting. The fire started from a faulty oil stove.

Returning to 3-7-77 (Montana Vigilantes), the following is a copy from a photograph of the original Vigilantes Oath and carries its own implications:

We the undersigned uniting ourselves in a party for the laudible purpose of arresting thieves & murderers & recover stollen property, do pledge ourselves upon our sacred honor each to all others do soleminly swear that we will reveal no secrets, violate no laws of right & never desert each other or our standard of justice so help us God, as witness our hand & seal this 23 of December A D 1863.

The Vigilantes did not, like a plant, appear in full bloom without seed or root or feeding, it became nutritious and alive when fed from the fertile soil of Freemasonry this has been the writer's sole purpose of supplying names, places and events - that the Vigilantes of Montana would have been inexistent without Freemasons - that the entire Vigilante movement was the corollary of Freemasonry! And now, finally, from the pen of our illustrious Brother L.L. Callaway.

"Mr. Edgerton, having been appointed Chief Justice of Idaho, Mr. Sanders determined to go west with him. The party left Akron on June 1, 1863, and arrived in Bannack on September 18, 1863. It was fortunate for Montana that fate led hither Sidney Edgerton and Wilbur F. Sanders. Edgerton became the first governor of the Territory; Sanders its leading citizen, the dominant heroic figure of our early days.

"Wilbur F. Sanders, peerless orator, was the hero of that epochal Ives trial which laid the corner stone of the temple of justice in these mountains. Long years after the resonance of his words in the closing argument against George Ives ceased to vibrate the crystalline mountain air, the message they carried rang in the ears and stirred the manhood of the sturdy mountaineers who were present on that momentous occasion: aye, and that message, repeated by those who heard it to those who did not hear it, influenced profoundly the succeeding years.

"Sanders was one of the twelve men who formed the Vigilantes in "Fox's Blue House" in Virginia City, on a night shortly following the execution of Ives. Others of the twelve were Paris S. Pfouts, James Williams, J.M. Fox, Charles S. Bagg, Robert Hereford, and Adriel B. Davis. Davis, a charter member of Nevada Lodge No. 4, repeatedly told the writer that all of the twelve were Masons, except James Williams. Williams was the executive officer at the Ives trial, was elected executive officer of the Vigilantes, their leader in the field.

"However, Brother Davis, who was extraordinarily accurate with respect to everything pertaining to the Vigilantes, was in error as to one of the principal characters of the twelve, John S. Lott, treasurer of the Vigilantes, and one of its most active and effective members. (The writer is not unaware of the fact that he enters upon controversial ground in saying twelve men formed the Vigilantes on a certain night. That small groups of men, who were familiar with what the Vigilantes of California had done, had discussed the situation and had come to the conclusion that conditions in Grasshopper and Alder Gulches demanded a similar movement, there is no doubt. And doubtless each small group thought it was the original of the Vigilantes of Montana. Taking all the evidence together, however, the fact seems to be that the twelve men above referred to took the first concrete action. Within a week after the Vigilante Oath was administered in Fox's Blue House by the "man from California" (one of the twelve, whose name is lost), more than a thousand and possibly 2,500 men had taken the secret oath of the Vigilantes.)"

Freemasons? Yes, and justly so! You and I - how proud we are of our heritage!

Cum multis aliis.

BIBLIOGRAPHY

Vigilante Days and Ways (1893). Nathaniel Pitt Langford, Vols. I, II.

The Vigilantes of Montana (1953). University of Oklahoma Press Edition, first published in the Montana Post of August 26, 1865, in a series of articles by Prof. Thos. J. Dimsdale.

1930 Proceedings, Grand Commandery K.T. of Montana.

1931 Proceedings, Grand Commandery K.T. of Montana.

1932 Proceedings, Grand Commandery K.T. of Montana.

1954 Proceedings, Grand Lodge A.F.&A.M. of Montana.

Paul Revere and the World He Lived In. By Esther Forbes (1941).

Inside U.S.A. By John Gunther 1946.

Here Rolled the Covered Wagons. By Albert and Jane Salisbury (1948).

Light From the Sanctuary of the Royal Arch. By C. A. Snodgrass (1947).

The New Age. September, 1951.

The Royal Arch Mason. March 1954, Vol. IV, No. 9.

Copies of the Personal Notes and Letters of L. L. Callaway.

Various articles, pamphlets, etc.

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Emblems Are Important

By WILLIAM H. KNUTZ, F.P.S.

The emblems of the Craft are simple and significant; a square, a level, a plumb, and many others. There are so many that if they were not simple their significance would be forgotten and their teachings lost.

The Philalethes Society needs an emblem, which as our late Brother Arthur C. Parker has written, "is plainly Masonic and not involved in the symbolism of other organizations or cults."

Our President, Alphonse Cerza, recognized this need of a new emblem for our Society and appointed a committee consisting of the late Brother Arthur C. Parker and Brothers Arthur H. Triggs and William H. Knutz to make and submit a design. Brother Parker made the initial design and with minor changes it is here reproduced (see cover), for comments from the members.

Brother Parker's explanation of the proposed emblem is as follows:

1. The emblem of the Philalethes Society should unmistakably indicate the Society's Masonic character.

2. The letter G is elevated because it is the initial of Deity through which geometric perfection is ordered by the compasses of the circle and the square of the right angle.

3. The lamp of knowledge in the center symbolizes our desire for more light, and the words "FIAT LUX" above the G is the command "Let There Be Light."

4. The triangle with its three sides, the square with its four sides, and the star with its five points reminds us of Pythagoras and the Forty-Seventh Problem of Euclid: "In any right-angled triangle, the square which is described upon the side subtending the right angle is equal to the sum of the squares described upon the sides which contain the right angle."

5. The word "VERITAS" below the square is the goal of our search - "truth."

The letter G in the emblem follows the design used in, "The True Masonic Chart," by Jeremy L. Cross, published in 1824. The title page states, "Engraved and printed for the author by Comp. A. Doolittle, New Haven."

Members are urged to send their suggestions regarding the proposed emblem to Brother Alphonze Cerza, 130 Akenside Road, Riverside, Illinois.

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Annual Services Honor Masonic Dead

On February 13, 1955, more than 600 members of Masonic Lodges and coordinate bodies, both Scottish and York Rites, in New York City and Long Island Counties, together with approximately 200 members of the Orders of the Eastern Star, Amaranth and White Shrine of Jerusalem, assembled in the First Presbyterian Church of Newton, Elmhurst, New York, to pay tribute to the memory of the 242 members of the organizations who entered the Unseen Temple during the year 1954.

W.'. Alfred A. Northacker, well known throughout Brooklyn Masonic and civic affairs circles, Representative of the Philalethes Society for New York, was again general chairman of the committee arranging the annual event. M.'. W.'. Raymond C. Ellis, Grand Master of Masons in the State of New York, gave the memorial address, recalling numerous contributions made to Freemasonry and mankind by many of the departed Brethren.

Among the many Masonic "celebrities" who were present were: M.'.W.'. Cenon S. Cervantes, Past Grand Master of the Grand Lodge of the Philippines; M.'.W.'. Alejandro Serani and M.'.W.'. Rene Garcia, Past and present Grand Masters of the Grand Lodge of Chile; M.'.W.'. Charles W. Froessel, Past Grand Master of Masons in the State of New York; R.'.E.'. Sir Knight Stanley W.Wakefield, Grand Commander, Knights Templar, of the State of New York; M.'. E.'. Robert Foster Janes, Past General Grand High Priest, General Grand Chapter, Royal Arch Masons; M.'.E.'. Robert D. Howard, Grand High Priest, Grand Chapter, Royal Arch Masons of the State of New York together with many of their subordinate officers. Forty-seven Lodges and Chapters were represented and the Sir Knights of Trinity Commandery No. 68 and Pilgrim Commandery No. 71, and members of Nathan Hale Chapter No. 568, Order of DeMolay, acted as Guard of Honor and ushers, respectively. The Cathedral and Motet Choirs furnished the musical portion of the program.

The Reverend and Brother Howard A. Northacker, Ph. D., pastor of the 300-year-old church again conducted the service as he has since 1918, the year he instituted it.

Although the temperature outdoors was hovering near zero, a deep feeling of warmth and contentment was exhibited by all in attendance.

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Masonry is not a religion. But Masonry teaches the cardinal tenets of the old primitive faith which underlies all religions. All that ever existed have had a basis of truth, and all have overlaid that truth with errors. Masonry is the universal morality which is suitable to the inhabitants of every clime, and to the man of every creed.

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Who Would Be A Masonic Newspaperman?

Elbert Bede, F.P.S., having passed the allotted three-score years and ten, and wishing to lighten his labors as Editor of the OREGON FREEMASON, seeks an energetic Mason to help him with his task of editing the magazine. He seeks an associate who is ambitious, and who will be willing to make a modest investment in the business.

Address Brother Bede: ELBERT BEDE, Woodlark Building, Portland 5, Oregon.

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A Preacher Who Refused To Renounce Freemasonry

By ELBERT BEDE, F.P.S.

Back in Iowa in 1844 or 1845 there happened an incident that probably is without parallel in Masonic history and indicated the kind of Freemasons who lived a century ago. This incident was later to influence Freemasonry in the territory that now comprises the three states of Oregon, Washington and Idaho some 2,000 miles from the scene ot the incident.

Moses F. Shinn, a Methodist minister at Keokuk, Iowa, and a Freemason, who was a member of Fort Madison Lodge No. 13 (G.L. Iowa Proceedings, 1850, p 46) is the principal character of the story. What is known of him is gleaned from a story which is hidden away in the Proceedings of the Grand Lodge of Oregon of 1876.

Brother Shinn was a highly intellectual person of considerable oratorical ability, a powerful leader who shone brightly in both the Church and in the Masonic Fraternity. He was greatly beloved in both places, but there came a time when some of his colaborers in the Church, persons wholly uninformed as to Freemasonry and its teachings, sought to increase his usefulness to the Church by requiring him to renounce his Freemasonry and devote all his energies to the Church. To that end a resolution was presented to the next General Conference of the Church and quickly adopted. Then the Conference waited for Brother Shinn to respond.

Brother Shinn sat in thought for a few moments that must have seemed many minutes. The situation was serious for him. Unless he renounced his Freemasonry he was to be separated from the work of God to which he had hoped to give his life. He was to be deprived of the means of livelihood for which he had prepared. Why should he stand against those who had set down a law which he must observe if he would remain in his chosen profession, if he would continue to provide for himself and his family by serving his Maker? What did Freemasonry offer him in place of that which he must sacrifice?

After the stillness had become oppressive as the gathering waited, Brother Shinn rose to his feet. Before uttering a word he looked about him into the faces of those who were his friends and thought they had done him a kindness. The solemnity of the occasion must have hung like a dark cloud over the congregation. Then spoke Brother Shinn in a clear and somewhat faltering voice: "I have for many years endeavored to perform my duty as a faithful minister of Christ, and I believed I had extended the field of my usefulness, without violation of my vows to the Church, by becoming a loyal and zealous Freemason. Now you demand that I renounce my Freemasonry or retire from the Church. The decision you require me to make is a harsh and painful one. I must sever relations that have been pleasant to me and, I hoped, acceptable to others. I have friends in both the Church and Freemasonry from whom I wish not to be separated, but you have made the requirement. It is not for me to question whether that requirement is right or wrong, wise or just, so, at your bidding (there was absolute silence, and the members of the Conference sat eagerly forward on their chairs waiting for the words that would give Brother Shinn wholly to them.) . . . so, at your bidding, I separate myself from the Methodist Episcopal church." Brother Shinn sat down to control his emotions.

The silence was oppressive for moments that must have seemed hours. The Conference was stunned. It had expected nothing such as this. The embarrassment of the situation was almost unbearable. No one seemed able to move or speak. Finally one who had been active in proposing the resolution rose manfully to his feet walked over to Brother Shinn extended his hand and said, "My brother, there must be something good about Freemasonry or you, whom we all love so well, would not adhere to it so tenaciously. I want to be a Freemason. Will you recommend me and present my petition to your Lodge?"

The tension was relieved, and others of the gathering followed the first asked for petitions and in due time became true and zealous Freemasons. It is recorded that there followed an outpouring of members of the Methodist Church into the Lodges of Iowa, Jonas W. Brown, member of Eagle Lodge No. 1 at Keokuk later to become the third Grand Master in Idaho, was one of these. Filling the station in the South when Brother Brown received his Master Mason degree was the Junior Warden, John C. Ainsworth, later to remove to Oregon and there to become the third Grand Master. (Note: Ainsworth was J.W. of Eagle Lodge U.D., Koekuk, Proc. G.L. Iowa, 1847, p 21.)

Brother Shinn saw what he had done in God's work about to go for naught because of the misplaced zeal of members of his Church, but he knew his Freemasonry. He had knelt at Freemasonry's Altar. He knew he could not be true to his obligations taken there if by his act he gave the world the impression that service to God and Masonic membership were incompatible. His forthright position was taken in days not far removed from the great anti-Masonic movement of 1826-1840 when church membership was in some instances denied to members of the Masonic Fraternity.

At this late date one may wonder what influence the act of Brother Shinn had upon the lives of Brothers Ainsworth and Brown and upon the lives of others who witnessed the incident or were familiar with it. That it must have influenced the life of Brother Ainsworth is illustrated by the fact that it was he who related it thirty years later, in 1875, at a clambake held at Olympia, Washington, at which was healed ill feeling that had existed between the Grand Lodges of Oregon and Washington. The presence of Mrs. Jonas W. Brown, wife of one of the leading characters of this story, led Brother Ainsworth to relate the incident.

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Welcome to New Members

By ARTHUR H. TRIGGS, F.P.S.

First Vice-President

A warm welcome is extended to the new members who are reading The Philalethes for the first time. We are glad to have you as members of the Society and know you will enjoy your membership as much as we enjoy having you among us. Passive membership is accepted by many as well worth the price of joining, while others become dynamic forces in the quarries of Masonry. The type of member you become will be told by your actions. Our membership is large enough to have proper places for all.

Our thanks and appreciation go to the many members who thoughtfully recommended Brother Masons for membership. This is the only way the Society can replenish itself from the ravages of time.

If we were anything but a nonprofit organization, we might coin tricky slogans, blare our wares publicy and resort to the antics of the old-time medicine man in order to bolster our roster instead of building solidly on the high reputations of our present members. It is by word of mouth that our greatest and best advancements will be made.

We could adopt, "Sign Five in '55," as a membership slogan but reality tells us not all members are so situated to know five Brethren who would be logical additions and others know many times that number who would add virility to our cause.

If you feel you are not blessed with either talent or time to add to our storehouse of literature, you may still register decisive gains for our beloved Society by making membership available to those who may later contribute substantially to our progress. Your contribution will be as great as those who gather with us through your good offices.

Judge not a prospect by past performance or your own analysis for he may not have started to do his best work, but rather test him by his real interest in light, either receiving or dispensing it. Should we ever deteriorate into monasticism, the very existence of the Society will be threatened. Let us - each one of us - resolve to share our rich experiences with others. Let us provide additional perfect ashlars for the temple we are erecting, knowing that the ashlar representing us will need support against the lapse of time.

Now, how do we go about putting our plan into operation? It is as easy as writing a prospect's name and address and mailing it to your nearest Philalethes representative or to me at 2117 Funston Place, Oakland 2. Calif. The prospect will receive a letter, printed material regarding the Society and an application blank with your name as recommender. If you add the request that your prospects receive a copy of the magazine that will be done when the supply of magazines permits.

Brother John Black Vrooman, our capable editor, will print the names of new members in the first issue after membership is obtained. In this way you can check to see when your friends follow through with their applications.

The efforts and thoughtfulness of members in opening up the avenue of membership to others is deeply appreciated. Please keep up the good work.

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Pertinent Facts For Prospects

ITS NAME - THE PHILALETHES SOCIETY.

ITS PURPOSE - To give opportunity for Masonic Fellowship and Research. A means of Masonic Discussion.

ITS MEMBERSHIP - Fellows, Members elected for merit.

Members, All Masons who are interested in exchanging ideas and studying Masonry. Subscribers, Groups and persons interested in the activities of the Society.

HOW TO JOIN - Membership is by recommendation of a Member, the submission of an application blank, and the payment of fees and dues.

ITS COST - Joining fee (all groups) $3.00.

Annual dues:

Members $5.00 annually.

Subscribers $3.00 annually.

ITS BENEFITS - Receipt of all publications of the Society, including THE PHILALETHES Magazines, pubished bi-monthy.

WHO TO CONTACT - Any Fellow or Member of the Society, Arthur H. Triggs, First Vice President, 2117 Funston Place, Oakland 2, Calif.

WHO TO PAY - LAWTON E. MEYER, Executive Secretary P.O. Box 402, St. Louis, Missouri.

FOR FURTHER HELP - See list attached herewith, of REPRESENTATIVES in each State and Foreign country, from whom additional information may be obtained without obligation. These are YOUR representatives - make use of them !

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THESE ARE YOUR REPRESENTATIVES

Arizona - James R. Malott, Box 351, Globe.

Arkansas - Dr. Francis J. Scilily, Medical Arts Bldg., Hot Springs.

California - Victor L. Jones, 226 E. Alameda Ave., Burbank. Colorado - Edward E. Hedblom. 1770 Sherman Ave., Denver 5

Connecticut - Robert H. Nisbet, South Kent.

Dist. of Columbia - Carl H. Claudy, 700 - 10th St., N.W., Washington, D.C.

Georgia - Wlillam B. Schwartz, P.O. Box 1123 Atlanta.

Illinois - Ralph S. Davis, 315 Wisconsin Ave. Oak Park.

Indiana - James Seofleld, 722 Conkey Street, Hammond.

Iowa - Realm Ottesen, 910 Davenport Bank Bldg. Davenport.

Kansas - Floran A. Rodgers, P. O. Box 707, Wichita 1

Kentucky - Wylie B. Wendt, 2346 Emerson Ave., Louisville.

Louisiana - Lee Harris, P. O. Box 404 Alexandria.

Massachusetts - Frank H. Wilson, 27 Bevelly St., Melrose 76

Mexico - William M. Coddington, P.O. Box 111, Edinburg, Texas.

Michigan - James Fairbairn Smith, New Masonic Temple, Detroit.

Minnesota - William E. Pool, 207 Van Brwunt St., Mankato.

Montana - Frank E. Van Demark, Cut Bank.

New Jersey - Norman I. Morris, 330 Mt. Prospect Ave., Newark 4.

New Hampshire - Nick A. Karagianis, 17 Warren St., Concord.

New Mexico - John C. Kost, Jr., Roswell.

Ohio - G.A.McComb, 3616 Euclid Aventle, Cleveland.

Oklahoma - Dr. John C. Hubbard, 1501 11th St., Oklahoma City

Oregon - Victor E. Vieira, P. O. Box 51, Grants Pass.

Pennsylvania - William J. Patterson, Library Masonic Temple, Broad & Filbert Sts. Philadelphia.

Texas - Ethan A. Wells, Scottish Rite Temple El Paso.

Utah - Stuart Dobbs, 812 David Eccles Bldg., Ogden

South Dakota - E.F. Btrnin, Sioux Falls.

Tennessee - Charles A. Rond, 3200 Codwen Ave Memphis.

West Canada - L. Healey, 1138 Nelson St. Vancouver 5, B.C.

England - Captain William F. Spalding, Aylmerten, 123 The Chine, Grange Park London, X. 21, England.

French West Africa - Harry B. DePriest Boite Postale N 227, Dakar, (Senegal)

Philippines - Antonio Gonzales, 138 Gunao St., Manila, P.I.

New Zeland - Dr. Ross Hepburn, 5 Ollam Road Riccarton, Christchurch, N.W. 3, N. Z.

Eastern Canada - Charles E, Holmes. 294 St Catherine St., W., Montreal 18.

South Africa - James Stephen Dunn, P.O. Box 111, Kimberley.

Scotland - George Prentice, 10 Roman Drive Motherwell Road, Bellshill, Lanarkshire.

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We Welcome the Following New Members to the Society

We are again happy to make you all acquainted with the new members who have joined the Philalethes Society since the publication of the last list. We hope these men will find both interest and work in our group.

Calvin A. Behle, 991 Twelfth East Street. Salt Lake City. Utah.

Henry Bauer, 3146 N.E. 32nd Place, Portland Oregon.

Gordon A. Morran, Souris, Manitoba Canada.

George West Christie, Red Lake Falls, Minnesota.

Raymond H. Dragat, 56 Canterbury Street, Hartford 12, Connecticut.

John W. Hamilton, 5918 N.E. 24th Avenue, Portland 11, Oregon.

Warren Earl Fleetwood, 1460 South 14th East, Salt Lake City, Utah.

George B. Oleson, 119 8th Street, South, Fargo, North Dakota.

William W. Stuart, Jr., Box 344, Albany, Oregon.

Alfred A. Northacker, 1055 New York Avenue, Brooklyn 3, New York.

Horace B. Alexius, Jr., 213 Vermont Street, Covington, Louisiana

Edward Everett Marcus, 3517 North 24th Street, Phoenix, Arizona.

Warren R. Tyler, 440 East 3rd Street South, Apartment 30. Salt Lake City, Utah.

David Graham, Congregational Parsonage, Hudson, South Dakota

Everett Robert Turnbull, Carlinville, Illinois.

Nathan S. Tucker, 2291 Scholl Road, University Heights 18, Ohio

Paul D. Green, Star Route, Dexter, Oregon.

Robert H. Gollmar, 1221 Oak Street, Baraboo, Wisconsin.

Herbert F. Hahn, 4003 Russell Boulevard, St. Louis 10, Missouri.

Robert D. Ellington, Jr., Box 157, Portageville, Missouri.

Warren Fowler Mellny, 1201 Southlawn Drive, Mattoon, Illinois

Walter L. Abbott, 701 North Michigan Avenue, Chicago 11, Illinois.

Lester L. Harvey, 2559 East 16th Street, Tulsa, Oklahoma.

Milo Collins, 1134 South Birmingham Avenue, Tulsa, Oklahoma.

Dr. Harold O. Gravel, 943 Bellevue Street Cape Girardeau. Missouri.

Robert B. Chamberlin, Twinsburg Ohio

Henry C. Hill, Shoshone, Idaho.

Clarence T. West, Jr., 1441 South Pittsburg, Tulsa, Oklahoma.

Walter W. B. Clayton, Star Route, Box 108, Santa Margarita, California.

Donald R. Vaill, 1107 Gano, St. Louis 7, Missouri.

James Ernest Albright, 200 Guilford Avenue, Collingswood, New Jersey.

Lawrence Beaghen, 1045 Edgewood Road, Elizabeth, New Jersey.

George Wilbur Bell, Chandlerville, Illinois

Emmett D.D. Swimme, 213 Franck Street, Louisville 6, Kentucky.

John Reinhard, 1056 Reasor Avenue Louisville 17. Kentucky.

J. Allen Cabannis, University of Mississippi, University, Mississippi.

Charles N. Bell, 421 East 8th Street, Cheyenne, Wyoming.

John Landis Randall, 106 North 32nd Street, Camp Hill, Pennsvlvania.

Dr. Harry E. Green, 203 East 20th St., Tulsa Oklahoma.

Harry A. Speich, 115 Ridge Street Mineral Point, Iowa County, Wisconsin.

George S. Draffen, The Cottage, Long Forgan by Dundee, Scotland.

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A Birds-Eye View of 'Masonic Brass' at Work

By EDWIN KNUDSEN, P.G.M. (Mo. R.&S.M.)

Here is a ten-day tour in this country and abroad which started from a small town in the Midwest.

The first stop is Washington, D. C., where there are gathered together the most prominent Masons through out the world during the week of George Washington's birthday. Just preceding these meetings several small study groups get together for research and study. They have been meeting for more than a quarter of a century. "Who are these men," I asked myself; and as I was invited to these meetings, I had a chance to see. To my amazement, I discovered, some of our most prominent men, the top in their field in literature, in law, in manufacturing, in research and in education, all laboring in the vineyards without hope of fee or reward.

They come from the four corners of the globe, paying their own expenses in most cases, seeking further light in Freemasonry. I found they were working for you and for me so that we in the cities, towns and farms can follow the true Masonic path. They study every Masonic degree and order, carefully trace its genealogy, place it in the hands of a person or group who perhaps will write its history and place it in the archives so in future years you and I may, if we wish, use it for the betterment of mankind. Yes, they often have impressive titles, which are just rotated, but the important thing is they are doing this for us Master Masons like you and me. One cannot help but feel a further sense of pride in our Order when one learns of the generous giving of time, study and money these men unselfishly contribute year after year. I hope you join me in a sincere thanks to these men.

How the scene changes. There is a stir of excitement in the air. The first quiet group is undergoing a change. Things are happening . . . new faces, handshakes, greetings, flow like a tide. "Hello, Bill," "Good to see you, John," etc. echo from each nook and corner. The Grand Masters from every state in the Union are arriving. The faces of the men from the former meetings mingle with the others like seasoning in a salad. Your Grand Master is here together with mine. Dinners, conferences, meetings are the order of the day. There are old friends to see; new friends to make; ideas must be exchanged; the best each man has to offer is placed on a platter to be viewed, tasted and, if you wish, take home with you. The keynote of all this, and this may be a surprise, is your welfare: What will benefit you, that Mason like myself back home. Then, with a more solemn air comes George Washington's birthday, that beloved first President and Freemason. We all gather at the George Washington Memorial to pay tribute there and at his tomb. The same feeling must have existed during the building of King Solomon's Temple among the workmen that we all felt. We were awed by the magnificence and beauty of the finished work, impatient to see the unfinished completed; but as we leave this impressive Memorial, I feel my dollars were well spent. Memories of George Washington will live forever in the hearts of mankind.

The Conference of Grand Masters is almost over but not until after the "Big Show." Yes, the Grand Masters' formal banquet is a gala affair. Senators and Representatives are invited and introduced. The banquet is climaxed by an inspiring address that leaves me with the thought, "Are these people men among men or has Freemasonry succeeded in getting the best out of a man?" I think the latter. I feel better, I think better, and I hope that during even the brief time that I have been privileged to mingle with the so called "big brass" some of their wisdom might brush off and cling to me.

Of all the groups that meet in Washington, there is one that is outstanding. It is your Masonic Service Association, which virtually performs miracles for the sick and affiliated without regard to race, creed or color. No amount of words could express adequately the need for this organization, which depends solely on contributions made by you, your Grand Lodge or other organizations. As I hear their yearly reports given, I feel a glow inside. I am glad my state supports this worthwhile organization. I attended many conferences and meetings not mentioned and at no time did I hear or suspect that anyone was told what to do or what to say. The sovereignty of your state remains intact. There were present forty Grand Masters elected by you, who are and remain the boss, who have this vast storehouse of knowledge available to theme This is true Democracy by free people at work. Neither the Presidential Breakfast given by Frank S. Land, Founder of Demolay and Imperial Potentate, nor the presentation of the Royal Arch Medal to J. Edgar Hoover can outshadow the whole Masonic week, which is the highlight.

We now travel to a neighboring Jurisdiction, Havana, Cuba, where our Cuban Brothers are about to dedicate a $3,000,000 Temple. In Cuba we were treated as royalty. Our welfare and comfort was their uppermost thought. There were representatives of thirty-five countries, with around 100 from the United States. We witnessed a four-hour parade together with Grand Master Carlos M. Pineiro of Cuba. Every Masonic Lodge in Cuba was represented in the parade, more than 30,000 happy people, happy that they are Masons. The parade was climaxed by raising the flags of each nation represented there; and as the flag of Cuba, almost 100 feet long, unfurled and covered the entire front of the building, 1,000 white doves, as an emblem of peace, were released, truly an inspiring sight. A ribbon, green in color, covered with white flowers, was cut by Grand Master Pineiro, followed by dedication services and then inspection of the building itself. They have a landmark in beauty and significance.

After this, the session of the Inter-American Conference opens. Thirty-five countries sitting together doing just what was done in Washington a week before, working for your welfare and mine. As I winged my way home a tired but wiser person, I closed my eyes and thought, "Behold, how good and how pleasant it is for Brethren to dwell together in unity."

----o----

Dr. Arthur C. Parker

Life Fellow Philalethes

April 5, 1881 - January 1, 1955

R.I.P.

Dr. Arthur C. Parker, gentleman, Masons scientist, student and archeologist, and Life Fellow of the Philalethes Society, died at his home, Naples, New York, January 1, 1955. His life was one of service, and his contribution to human welfare and happiness is inestimable.

Too many have summarized his accomplishments, his honors and his good deeds. His life and philosophy are best told in his last letter to The Philalethes magazine, at the time of his submitting the article, "The Meaning of Symbols," which was published in the February issue.

"Masonry means more to me," he wrote, "than witnessing or participating in an initiation. Sometimes the mechanics of this wearies me, for apparently few see what the action and the references mean. This in itself is distressing. To me, Masonry is a way of life, an attitude toward the Universe and its Author, and through this guidance, to one's relations and duties to his fellow-creatures. To me, this is "the law and the prophets," whose dictum ends with ". . . and thy neighbor as thyself."

Having practiced what he preached; having lived as he was taught, Brother Parker will leave behind him a better world because he lived for the benefit of others.

Brother Parker's great-uncle Ely Samuel Parker, was military secretary to General Ulysses S. Grant. He was probably the foremost authority in the country on Indian lore and traditions.

The PHILALETHES SOCIETY, its officers, and members join in condolences to the widow and family of our late Brother.

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THEY HAVE PASSED THE VEIL

"Long Loved and Lost Awhile"

ARTHUR C. PARKER, Life Fellow, Naples, New York.

DAVID P. REESE, Canton, Ohio.

LESLIE M. BAILEY, Reedsport, Oregon.

CLYDE M. McKAY, Bend, Oregon.

LEE RICHMOND, LaGrange, Ill.

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NEW VOLUME ISSUED BY RESEARCH LODGE

The Walter F. Meier Lodge of Research No. 281, F. & A. M., of Seattle, Washington, has just issued volume two of its Masonic Papers. This excellent book of 333 pages contains many interesting articles and has an adequate index. Only 250 copies have been printed; the book has been distributed to the members of the Lodge.

Brother Robert B. Anderson, Member of the Philalethes Society, is Worshipful Master of the Lodge.

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"We can get justice and right dealing, only if we put as of paramount importance the principles of treating a man on his worth as a man, rather than with reference to his social position, his occupation, or the class to which he belongs. We judge a man by his conduct, that is by his character, and not by his wealth or intellect. It is the man's moral quality, his attitude toward the great questions which concern all humanity, his cleanliness of life, his power to do his duty toward himself and toward others, which really count.

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Between the Book Ends

Masonic Books of Interest

CONSTITUTIONS OF THE FREEMASONS of 1723, in English and French. Revision by Maurice Paillard, M.P.S., 2I7 London Road, Twickenham, Middlesex, ENGLAND. Approximately $10.00 our money.

Brother Paillard has taken some of the hithertofore unpublished manuscript of the Old Charges, etc., and Annotated them for the use of students of these documents. The care with which he has examined these documents and manuscripts is evidence that there must be something in what he has brought to light.

3-5-7 MINUTE TALKs ON FREEMASONRY, By Elbert Bede, F.P.S. Macoy Publishing Company, New York.

To one who is called on to make a Masonic talk, write an article, or do some necessary research on some elusive Masonic topic, this book is a friend in need.

Informative without being dull; comprehensive without being boresome, and with thimble-full information for spot-knowledge, this book will fill a much-needed place for busy Masons who want facts and figures.

MASONIC THOUGHTS, By Henry S. C. Cummings, 33 Oak Hill Street, Newton Centre, Massachusetts. Price one dollar.

There is something comforting about this little book of Masonic philosophy. Perhaps it is the series of drawings of quiet scenes and places that put one into a mood for reading, or maybe it is the down-to-earth contact with common ordinary things that leads us on to more and more browsing through its 100 pages. There is no preaching, no highbrow matter - just 100 pages of mental and spiritual relaxation and quiet that is good to use. This is a good tonic for the end of a busy, tiresome day.

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A Symposium--

DEMIT vs DIMIT

By HAROLD V.B.VOORHIS, F.P.S.

Much has been written on this seemingly simple subject, but there still remains the usage of both words due, no doubt, to the backwardness of Masonic bodies to adopt the results of authoritative investigators.

A most thoro investigation of these words was conducted for the Grand Encampment of Knights Templar by Huston B. Coleman and Thomas F. Penman and reported by them to that body at Los Angeles, California, on June 21, 1916, and printed in the Proceedings of the Grand Encampment for that year. The report covers fourteen pages and in the opinion of the writer should be the final word on the subject.

C.C. Hunt, then Grand Secretary of the Grand Lodge of Iowa, and a recognized authority on matters Masonic, reviewed this and other writings on the subjects in an article printed in The Builder of November, 1919, and others have written on various phases of the use of these words.

Still we have the Grand bodies using either word more or less indiscriminately, only two states having all four bodies of the York Rite using the correct form, DEMIT throughout.

The writer has collected various data concerning these uses and has placed them under these headings:

I - Use by Grand Bodies.

II - Use by Masonic Writers.

III - Use based on English language.

II - USE BY MASONIC WRITERS

1 - National Trestle Board, May, 1923. Article used DEMIT at least a dozen times.

2 - Masonic Chronicler, Chicago, Illinois, 1923, used DEMIT.

3 - Masonic Outlook, New York, September, 1924. Article written by Harold E. Lippencott, Judge Advocate, used DIMIT

4 - Masonic News, Sioux Falls, S.W., December, 1923, quoting article cited above as number 3, used DIMIT.

5 - Iowa Grand Lodge Bulletin, April, 1927. Article by C.C. Hunt, Grand Secretary used DEMIT throughout.

6 - Anderson's Constitutions, 1723, page 155, uses DEMIT.

7 - Anderson's Constitutions, 1756 page 310, uses DEMIT.

8 - Anderson's Constitutions, 1809, page 358, uses DEMIT.

9 - Dermet's Ahiman Rezon, 1764 page 52, uses DEMIT.

10 - Ahiman Rezon, Pennsylvania, 1783, page 54, uses DEMIT.

11 - Dr. Oliver's (Masonic) Dictionary, 1853 uses DEMIT.

12 - Robert Morris' Code of Masonic Law, 1856, page 289, uses DEMIT.

13 - Lexicon of Freemasonry, Mackey, 1845, uses DEMIT.

14 - Chase Digest of Masonic Law, 1859, page 104, uses DEMIT.

15 - Mitchell's Masonic History, Vol. II, pages 556 and 592, uses DEMIT.

16 - Tannehill's Masonic Manual 1845, page 59, uses DEMIT.

17 - True Masonic Chart, Cross Sickles, 1882, uses DIMIT.

18 - National Freemason, 1881. Article reprinted from Masonic Advocate, three pages, uses DIMIT.

19 - Masonic Signet and Journal of Marietta, Georgia, April, 1855, in a seven-page article uses DEMIT.

20 - The Square and Compasses, New Orleans, Louisiana, July, 1919, in an article by R.W.Eggleston, Secretary of No. 237, supports DEMIT.

21 - Voice of Masonry, March, 1873. Article headed "Dimitting," taken from the Michigan Freemason used DIMIT.

22 - Voice of Masonry, April, 1873. Article headed, "Taking a Dimit," by Rounseville in the first line talks about DEMITS but in the rest of a four-page article uses DIMIT.

23 - Virginia Masonic Journal Richmond, October, 1909, printed a reprint from Masonic Herald, uses DIMIT.

24 - Freemasons Monthly March, 1879. Article covering four pages used DEMIT.

25 - Kenning's Cyclopedia of Freemasonry says it supports DEMIT.

26 - Mackey's Jurisprudence supports DEMIT.

27 - The Builder, November, 1919. Article by C.C. Hunt, then Grand Secretary of Grand Lodge of Iowa, supports DEMIT.

28 - Proceedings of the Grand Encampment of Knights Templar, pages 627 to 641, of 1916, supports DEMIT.

Above listings show 21 articles using DEMIT and seven articles using DIMIT.

By consulting various encyclopedias and dictionaries, I find that the word DIMIT, when it is found at all, is defined as a word used in connection with permission to go or dismiss, especially used by ecclesiastical bodies and by some Masonic bodies incorrectly to resign or relinquish, whereas the word DEMIT pertains among other things (quoting from the Century Encyclopedia and Dictionary) "lay down formally, as an office; resign, relinquish, transfer."

I - USE BY GRAND BODIES (From Proceedings)

DEMIT DIMIT NEITHER

49 Grand Lodges in U.S. 14 30 5

49 Grand Chapters in U.S. 12 29 8

44 Grand Councils in U.S. 10 26 8

43 Grand Commanderies in U.S. 11 21 11

1 General Grand Chapter in U.S 1 0 0

1 General Grand Council in U.S 1 0 0

1 Grand Encampment in U.S 1 0 0

2 Scottish Rite Bodies in U.S 0 0 2

10 Canadian Grand Bodies 2 4 4

1 Grand Lodge of Costa Rica 1 0 0

1 Grand Lodge of Philippine Islands 0 1 0

1 Grand Lodge of Mexico 0 1 0

203 Grand Bodies 53 112 30

From Hume's Private Correspondence I find, "General Conway DEMITTED his office."

From Mackey's Masonic lexicon I quote a portion of a full page devoted to the word DEMIT. "A very inexcusable corruption of this word has lately sprung up in this country, and a few American Masons, in violation of all the rules of etymology, and the authority of all Masonic writers from Anderson to Oliver, are now attempting to introduct the word DIMIT. The meanings of the two words are, as well as their derivation, entirely different. To DEMIT is from DEMITTERE, 'to let go, or withdraw,' just what the member does when he DEMITS from the Lodge. To DIMIT is from DIMITERE, 'to send away.' A Mason may DEMIT or withdraw from the Lodge, for that is good English; but he cannot DIMIT or send away from the Lodge, because that would be nonsense, unless he sends something else away and stays away himself. The word DIMIT was invented by somebody who was ignorant of the Latin language and did not know the force of the root from which the word is derived. It is found in Macoy's Encyclopedia, who derives it from DIMITTO, which he says means, 'to permit to go'; but unfortunately DIMITTO has no such meaning in pure Latin."

From Mackey's Encyclopedia, 1918 edition, there is a very complete dissertation in connection with this matter, in the course of which he asserts that "DIMIT must be considered as an interloper, and ought to be consigned to the tomb of the Capulets."

But, by far the most complete and accurate discussion on these two words will be found on pages 627 to 641 of the 1916 Proceedings of the Grand Encampment of Knights Templar of the United States, headed, "Minority Report of Committee on Templar Nomenclature Concerning DIMIT or DEMIT."

Meanings from recognized philologistical sources and authoritative dictionaries of English are taken up in great detail, and only a reference to which will prove of final value to this discussion, but I quote the last two paragraphs of the Report herewith:

"No one of them (ie. the dictionaries, etc.) gives both de-mit and di-mit as a noun. This indicates an overwhelming preponderance of lexicographical authority in favor of de-mit, noun and verb, over di-mit. De-mission is a LIVING word. Di-mission is a DEAD one, obsolete. The steady trend of authority is FROM di-mit and its de-rivatives, to de-mit. The word de-mit itself as verb and noun is 'obsolescent'.

"Our unqualified conclusion, therefore, relative to Subject Number Five, "Di-mit or De-mit, which is correct, and if both are correct, which a preferable?" is that DEMIT is the ONLY CORRECT, and therefore the only preferable word to be used in the laws of the Grand Encampment."

In the article by C.C. Hunt, former Grand Secretary of the Grand Lodge of Iowa, cited in the beginning of this article, one additional point is brought out where he says, "I note what you say about the study of the forty-nine codes of the Grand Lodges of the United States revealing the fact that forty-one use the word 'dimit' while but eight use 'demit'. This is a curious fact, since the word 'dimit' came into the English language through the church usage, where a priest would be sent by his bishop from one diocese to another. The bishop would give him a "dimit,' which was virtually an order for him to leave the diocese. The priest had nothing to say about it but must accept his dismissal and go wherever he was sent. The word is now obsolete since the words 'letter of dismissal, or dimissory letter,' have taken its place.

"The word 'demit' came into the language from the same Latin word, but it came from the Late Latin and the French, and came in with the meaning of a voluntary relinquishment or resignation. It is in this sense that it came to be used by Masons, the thought being that a member of a Lodge, in good standing, had an absolute right to relinquish his membership and obtain a certificate to that effect. Until a comparatively recent time the word invariably used was 'demit.' The fact to which you call attention in your note at the end of my article indicates that the history of the word has been lost sight of, and that the ecclesiastical rather than the Masonic sense has now been attached to the word by the Grand Lodges that use the word "dimit.'"

Still further light on this subject can be gained by a reference to pages 160 to 165 in the tenth edition of Mackey's Masonic Jurisprudence, revised by Robert Ingham Clegg, 33d, under the heading, "The Right of Demission," wherein by analogies of law and principles of equity the subject is discussed most fully.

In view of the evidence here presented the writer is of the opinion that the correct English usage should prevail regardless of the current usage by Grand Bodies, and that the evidence shows a greater usage of the word DIMIT, such evidence should be stricken out of this discussion, and that the decision should rest on the findings of men of letters, namely, the adherence to the original and only correct form, that of DEMIT.

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An Important Step In Masonic Research

The Masonic Research Forum which was held Friday evening, February 18, at the Statler Hotel, Washington, D.C., during the Masonic Week activities, was by far the most important step taken towards Masonic research and cooperation in some time.

As it had been customary prior to the opening of the several meetings on Saturday morning, to devote Friday evening to visiting and good fellowship, Henry Emmerson, Jr., Ward K. St. Clair, Wendell K. Walker, Harold V. B. Voorhis, and others, conceived the idea of an informal meeting at which to exchange ideas, talk over mutual problems of research, and otherwise expand the purpose of Masonic Week.

Letters were sent out to several hundred interested Masons, in which they were asked to signify their intention to take part in the meeting, send their name, address, Lodge and other Masonic data, and a list of the topics of Masonic study in which they were especially interested.

Many attended the meeting. Many more sent the data asked for, and Brother Wendell K. Walker, many years active in Masonic study, called the meeting to order. Every Mason present gave his name, and the topic of interest, all present were able to get a better idea of the scope of interest in study. There were no papers read or long discussions, but with the exchange of topics of interest. Different Masons present were able to meet those with similar and parallel tastes, and exchange notes, setting up a possibility of later correspondence on mutual interests.

The names, addresses and other data will be collected and at a later date will be mimeographed and sent to each one present or who sent in his name. Others who might be interested, but who could not be present, will also be contacted. It is not only hoped that this will become an annual affair, but that it may be possible to expand the work of dispersing and disseminating the information gained at the meeting, that all may participate in and benefit from the experiment.

It is hoped that in a later edition of The Philalethes magazine, that additional data and information resulting from this experiment may be printed, to give our readers additional contacts for gaining Masonic information.

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Allegories and Symbols

By WILLIAM A. THAANUM, M.P.S.

The language of nature is universal. The beautiful mountain meadow; the snow-capped peak; the white water cascading down the canyon and the peaceful depth of the sheltered pool; all speak with the same language of beauty to all people. Yet, the untrained eye may not see the shy flower hidden deep among the grass; nor the narrow thread of the glacial crevasse; nor the whirling foam in the crooked bend; nor the speckled trout sleepily fanning the lazy stream. Still. these, and many more, may be revealed if we but search.

So with allegory and symbol. The heart and mind respond to the beauty of language and ceremony and for a brief time our senses are pleasantly stirred. We are lifted up, even as we were entranced with the beauty and majesty of nature's outdoors, but, as we turn away, understanding only the outline of what we have seen, we find ourselves in a fog of ignorance and a swelter of confusion, as we seem to find error because the allegory or symbol hews not precisely to historical fact or natural occurrence.

Unless we search, the delicate beauty of the hidden flower we do not see; unless we climb, the spectacle of the mighty crevasse escapes our ken; unless we walk the banks along the hurrying stream, the boiling water is to us unsuspect; unless we pause and study carefully the shaded depths, the speckled trout never comes within our sight. If allegory and symbol meets only our casual glance; if suggested hidden beauty fails to attract our search; if we are but looking for passing triviality and amusing dalliance; then the storehouse of the beauty of Knowledge and Truth will not unlock its door to welcome us to choose for ourselves a part of its great treasure. This storehouse is too vast and its riches too great for any of us to use it all, but though our time may be short within its doors, merely to have entered is a very blessing for which we should be eternally grateful. Then let us resolve to search on the level, to climb to the heights, to walk the path and to contemplate in silent meditation. Thus shall we find in our allegories and symbols the great wealth of the wisdom that dwells within the teachings that bring to us the high ideals of brotherly love, relief, truth, charity to all men and, above all, service to God.

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FIRST GRAND MASTER

An interesting question has been posed to us: "Who was the first Grand Master?"

If by "first Grand Master" is meant the first Grand Master of a Speculative Grand Lodge, the question is easy to answer; it was Anthony Sayer (his name often was spelled as Antony) who was elected in 1717. But if the title is used as Masons in 1717 would have used it, the question is not easily answered. If the King appointed a Royal Architect, and if a Royal Architect was called a Grand Master, then the title goes as far back as Geoffrey Chaucer, who is better known as a poet.

But in all justice the title should go far back of that. We give you one or two instances. Ka Nofer was Royal Architect in Egypt about 3,000 B. C. He was followed by his son, Imhotep (we use one of some 25 variant spellings), who was one of the supermen of history, seeing that he was Grand Vizier, High Priest, and one of the first physicians of whom there is any record. He was architect of the step pyramids, precursor of the great pyramids, and at the same time was Royal Architect who supervised all the builders in Egypt. That gives us a Grand Master who held office almost 5,000 years ago. - Exchange.

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Some Practical Ways to Study Masonry

By JOHN BLACK VROOMAN. F.P.S.

One of the hardest things to overcome in the average Mason's endeavor to study Masonry, is the vast amount of material that must be read in order to become acquainted with its fundamentals.

MASONIC EDUCATION is often a scare-crow repelling Masonic students who want to read and study, but who are frightened at the bugaboo of regular study courses, outlines and treatises to be read which will bring the desired results.

SIMPLICITY - A-B-C's - easy methods of approaching the task, all of these are the fundamental essentials necessary to find both pleasure and profit in becoming acquainted with Masonic lore.

First of all, copying the old time "spelling-bee," the quiz method of learning, it is possible for any interested Mason to list questions on Masonry that appeal to him, segregate them into their proper categories, then take a reliable Masonic encyclopedia and find the answers he wants.

It is strange just how much can be done by putting down IN WRITING some of the essentials of Masonry, seeing the facts in black and white will make them available, interesting and pertinent to future use.

It is an impossibility to get ALL the facts of Masonry in this manner, but listing those topics, subjects and matters in which you have special interest will give you the first start in determining WHAT you want to study, what particular phase of any given subject or division of Masonry you want to pursue, and will in addition, allow you enough leeway to include other similar material as you find the inclination.

The human mind has been so constituted that each person is interested in some particular part of life, usually parallelling his business, social and personal interests. This can be very easily transferred to Masonic lore.

Individual effort has been urged in Masonic study - it is only by such individual effort that the best results can be obtained and personal advancement secured. The greatest stumbling-block has been the lack of knowledge on the part of the individual as to HOW he can study, WHERE he can get his needed material, and how he can be led into paths of greater knowledge by those who are better equipped to help him.

Answering the first question, it needs only a desire on the part of any individual to become interested in the lore of Masonry. Anyone can find the few necessary books, a good encyclopedia, a reliable history of Masonry, and a Masonic reader which will give him enough facts by which to do further reading.

It has been said that things travel in groups, one thing leads to another, and in our study of Masonry, reading along certain definite lines, studying certain phases of Masonry, and trying to reach certain definite conclusions, it follows that in such reading, the reading takes a chain-like pattern.

Let us see. Suppose that we would study ANTI-MASONRY as a suggested topic on which to read. Looking in our encyclopedia, under this topic, we are immediately referred to MORGAN, PERSECUTION, ANTI-MASONIC PARTY, etc. One topic leads unerringly to parallel subjects, and in our reading, we branch out to get other interpretations of the same general subject.

First then, determine what you want to study in Masonry, get all you can find to read on that topic, take copious notes, then take the branches or parallel phases of that subject, and you will have made your initial advancement.

Reading does not always give all the facts about any given subject. Sometimes the language is ambiguous and the facts are shadowy. Hence, the next step in your pursuit of the facts of Masonry, is to talk about these facts with a well-informed and intelligent Mason.

The schools of England have been said to be among the most practical in the world, and whether we, as Americans, subscribe to that in all its phases or not, the fact remains that one thing that our English Brethren do that is outstanding (particularly in the universities), is to assign to each undergraduate a MENTOR or tutor, whose whole duty it is to supervise, consult with and advise this student in all his collegiate work.

Too often an eager student (either collegiate or Masonic) wants to learn, but does not know how to make the most of the opportunities that are given him. Our English mentor will not only assist in finding the right sort of supplement his class work, but material by which the student may will explain much of the more difficult and unfamiliar matters that are met in his reading and discussion.

The Grand Lodge F. & A. M. of Indiana, through its Committee on Masonic Education, Laurence R. Taylor, chairman, has one of the best programs for gathering and dispensing Masonic information that we have found anywhere, particularly as abetting INDIVIDUAL ACTIVITY, it is the MENTOR PLAN, working as follows:

Every Lodge in the state is asked to appoint a few competent members as MENTORS, and who will, with the assistance of the Grand Lodge Committee, and members of their own Lodge who are picked for their willingness and ability to serve, have charge of the task of imparting Masonic information to the newly made members of the Lodge, and all others who have a desire to become better acquainted with the tenets and facts of Masonry.

This is the secret of imparting Masonic information. First individual effort and initiative, next sufficient sources of Masonic material that will enable the student to do the reading he desires, and third, and probably the most important fact, the dedicated, intelligent and willing Masonic leadership of those who have had both experience and training in the school of Masonry, who will devote their time to directing the efforts and enthusiasm of those who seek further light.

Rome was not built in a day, and neither can Masonry be given its ardent students in a short space of time. It takes patience and perseverance; time and effort on the part of the student in order that he may acquire the knowledge he seeks.

Lest the student become discouraged, and lest the task seem too long and arduous, let it be said that no matter how much or how little reading and study one does, the results will invariably be favorable. It is not possible to work, study and read for any length of time without gaining some personal pleasure and a mead of knowledge. It may be little, if little time is spent, but it is still valuable.

Let us again emphasize the necessity of correlation of topics. Often in browsing through a Masonic book, with no particular end in view, it is possible to pick up a lot of ideas and facts which at a later date can be followed through more minutely, and which, at that time, will become more vital. Browsing, Masonically, is a pleasant way to spend a few spare moments, and may be the prelude to a real task of pursuing a Masonic study or topic to its conclusion.

Masonic study ought to be a pleasure. It is not enough for any Mason to set himself to a task that he feels he must do, but which he does not feel inclined to do.

Masonic reading furnishes relaxation and pleasure, if carried to its logical conclusion, it makes him who reads a well-informed and intelligent Mason.

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Bureau of Masonic Information

A CLEARING HOUSE FOR MASONIC STUDENTS

Royal Arch and The Call of Abraham

By F.R.HOBSON, M.P.S.

The Call of Abraham was the beginning of a divine experiment, the reclaiming of the whole human race to a belief in, worship of, and obedience to a Supreme Being. Abraham was the founder of the Hebrew people. He gained his knowledge of the Supreme Being when a boy, from a Negro deckhand on a Euphrates river boat. He lived long before the time of Moses who wrote his contribution to the Holy Bible while the Israelites were in the Wilderness, using records written in an alphabet which had no vowels, nor do we know if he originated, or copied all that he wrote. He used both allegory and symbol. His version of the creation of the universe and man is not inconsistent with scientific theory, and elapsed time is largely a matter of grammar and interpretation, which also applies to the word image, which could have meant intention.

GOD Himself, or Itself, is certainly NOT a human being. Rosicrucians, and others, claim that no human being could exist as such, without Him. HU-MAN could mean God-Man.

Moses' allegory of paradise shows how man fell from innocence. The legend of Cain and Abel is a further allegory, and so on. The subsequent history, and lesson of the Israelites is to guide our faith and belief in the Supreme Being. It did not stop with the books of the Bible; the Call of Abraham is still with us.

Abraham, Isaac, and Jacob were of pure stock though somewhat inbred. In the beginning Abraham had his stepsister, and during their sojourn in Egypt their descendants had intermarried locally, so a mixed tribe set out for the Promised Land, maybe very few realized why it had been promised. Do we, who are dedicated to "carrying on the Lord's Work," realize why?

It was Aaron, Moses' brother who organized the priesthood, and priestcraft, overruling Moses, who, like our mythical Hiram Abiff, communed with the Most High at the hour of high twelve, and in secret.

What we call religions are really only variations of one and the same thing and denominations are subvariations. All are systems of morality, many being similar rather than peculiar.

Freemasonry had its beginning with the Artisans who built temples and theaters for the early priests, or Magi, Egyptian and otherwise. At the revivial of, and emphasis on, Speculative Freemasonry we very nearly had the Tower of Babel instead of the Temple of Solomon as the Symbol of the perfect edifice. Among the chief rulers of the Craft in those days were two Christian clergymen, dedicated to the Holy Trinity rather than to the Holy Royal Arch, whose secrets were lost, or improperly known. Yet, our reverend Brethren, or whoever was responsible, may have erected a great landmark in their definition of Freemasonry, which says, "Freemasonry is a peculiar system of morality, etc." It is our system of teaching which is peculiar, not the morals.

Physical man is the Temple of the Deity, spiritual man is the Hiram Abiff which returns to God Who gave it. Abraham's calling ties in with the means and ends of our science, for "when properly called on" he prepared to offer up his own son (like God's Christ). David's "prayers and ejaculations," and Solomon's dedication, are the first of a series of trinities.

Our present Fellow Craft degree is comparatively new and should not be confused with that which the lady Freemason is said to have witnessed. It is almost entirely allegorical, and its hidden mysteries are far more important than the ritual wording.