The Philalethes

It is a wise rule by Grand Lodges which prohibits the discussion of politics or religious matters within the tiled Lodge. This is NOT the place for such things.

We, as Masons, have missed an opportunity, however, to make our influence felt in civic and patriotic affairs, when we fail to talk of matters of mutual welfare in the ante-room, in Masonic groups and in places where the influence of Masonry can be made a power of good.

It is not probable that the members of Paul Revere's Lodge talked about the matters of half a century before, or that during the uncertain days of the American Revolution that matters of petty policy and procedure were the topic of conversation among the Brethren. These Brethren were active in civic affairs.

The time has come to muake Masonry a force for ACTIVE GOOD. The tenets and principles of Masonry, if not put into force, are not dynamic instruments of national character-building. Masons as good citizens, must take active part in civic affairs, and make their influence felt in bringing about our national and civic welfare.

The Roman Catholic Church, usurping authority and prerogatives that do not pertain to it, is arrogant in its assumption that the American people will allow it to continue this encroachment of power. It spends thousands of dollars each year in propaganda to convert the nation to its belief. It is using every means possible to make America Catholic.

Masonry does not, and should not advertise. It is not necessary to toot our oven horn, but we must stand and be counted. We must, as good citizens, see to it that govermnent is in the hands of those who are capable of administering it. Masonry must be a dynamic force for keeping America for Americans - we do not need those with foreign allegiance to take over the functions of govermnent which belong only to us. Let us be diligent and alert. Let us be good Masons and good citizens. Let us take our proper place in American life by doing our duty. Let us be wakeful and watchful against those who would take over our government.

DO YOU APPRECIATE IT?

Writing to our members and asking them to write for our magazine, brings some very fine material.

Writing the same Brethren a second time, asking for more of the same, the answer is, "Why should I write anything when no one seems to read it?"

What is your answer to this? Is it true that you do not appreciate the material that appears? The least you can do, as interested readers, is to write and say what you do or do not like, that our contributors may have an idea of what is really wanted.

CHAT AND COMMENT has been established that all who want to may comment and discuss matters that appear in the magazine. Whether you criticise or praise the contents of the magazine matters but little - the main thing is that we want you to have SOMETHING to say about it - something that our contributors can use as a guide by which to determine your wants.

What about it readers - let us hear from you. CHAT AND COMMENT is waiting for your ideas and suggestions.

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Freemasons and Vigilantes in Montana

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

In The Philalethes of April, 1955, Brother M. J. Greely, M.P.S., has given a masterly examination of the beginning of Freemasonry in the great Treasure State of Montana and, rightly, attributed the formation of the organization known as "the Vigilantes" to the association of determined men who, in a crisis in the affairs of the new mining camps, brought to its solution, as so often in Arr.erican History, the tenets accepted within the membership of Freemasonry.

M.W. Brothers W.F. Saunders and N.P. Langford, respectively Grand Masters of the Grand Lodge A.F.&A.M. of Montana in 1868 and 1869, were both very intimately connected with the early days on Grasshopper Creek and Alder Gulch. They were leaders in the concentration and direction of the efforts of an aroused better element which, in such a short time after its organization, rid the mining camps of a great number of desperadoes by way of the gallows and put the fear of their judgment and its execution into a much greater number so that they either fled for their lives to new fields or from that time on gave up their criminal activities and turned to lawful endeavors for their livelihood.

The discovery of gold on Grasshopper Creek July 28, 1862, brought the first influx of miners in any number into what is now Montana and built the town of Bannack, its first Territdrial Capital. The much richer discovery, and perhaps the richest placer working in the world at Alder Gulch some seventy miles distant in May, 1863, within a few months brought in thousands of gold seekers so that it is estimated that ten thousand of them lived along its sides for some twelve miles in such communities as Virginia City, Nevada City, Junction City, Argenta and others. Being much the larger and richer, Virginia City became the seat of government in 1865 when the capital was moved there.

These discoveries attracted not alone the experienced miner, but also many turning for the first time to a try for easy wealth as the result of honest labor and, as usual in all locations where money is plentiful and freely spent, a horde of saloon keepers with their host of hangers-on, professional gamblers, prostitutes and all the parasites that society has spawned.

Isolation deprived these communities of all lawful supervision and, with the exception of the prompt formation of a "Miners Court" such as was generally adopted upon any new discovery of gold to limit the size and nature of ownership of claims and their working, there was no prohibition to control relations between man and man and each must look to himself to guard his own life, limb and property.

Under such conditions, the individual on occasions was easy prey for the desperado who "got the drop on him" either in the barroom or on the open road. Shooting, knifing, mayhem and murder were everyday happenings and so common that little attention was paid to any of them in the peculiar manner of men unwilling, and by their code prohibited from interference, to shoulder themselves with the burden of the impossible task of controlling primitive passions in such surroundings.

There came to Bannack in 1862 a young man named Henry Plummer, of prepossessing appearance and, as we would now say, a good mixer. He ingratiated himself into the favor of the miners and other townsfolk, so that when the office of sheriff became vacant by reason of the departure of the incumbent from the Territory back to the States, Plummer was chosen to assume the duties consisting principally of enforcing the judgment of the "Judge" of the Miners Court in civil matters relating to claim disputes, etc., between miners, merchants and others concerned.

The true character of this man was not revealed nor the facts of his antecedents prior to his appearance at Bannack known until after he had brought near disaster to the new settlements. However, even prior to his denouement, his actions during his residence at Bannack caused some of the leading citizens to hold him in some suspicion. The Plummer story, authenticated beyond any reasonable doubt, confirms the adage that "truth is stranger than fiction."

This individual gathered under his command as well organized and as ruthless a band of desperadoes as any of the masterminds of systematized crime in the history of the West. They had means of recognition, passwords, an oath with the penalty of instant death if unfaithful or guilty of treachery to the group, and wore identifying apparel and style of hair and whiskers, strange as it may seem.

They were divided into units with particular duties, some as road agents, who carried out the robberies; some as informers, who put the finger on the individual, stagecoach or wagon train to be robbed and others as secretaries, messengers and look-outs.

With Plummer as their sheriff, the unorganized settlements were completely at the mercy of this very efficiently working band of criminals, which is credited with 103 known murders and an unlimited number of unknown, as many a person departed from the diggings headed either home to the States or west to the Pacific Slopes with the fruits of their work, of whom enquiry was made later by relatives and friends, but who dropped out of sight and were never again heard of after leaving the gulches.

The crystallization of the individuals' revolt to weld them into a Vigilantes Committee only waited upon some action to so enrage the individuals that they would naturally come together in the movement that finally rang the death knell for Plummer and his gang and brought law and order out of chaos at a time when these gulches were pouring so liberally the wealth of gold into the pockets of those who toiled there.

This point was reached when a young man, variously named as Tiebalt, Tbalt and DeVault by the historians, sold a team of mules for which he was then paid in gold. Going to a nearby ranch to get the mules, bring them in and deliver them to the purchasers, he was waylaid when returning, killed, robbed of his gold and his mules, and his body hidden in a clump of heavy sagebrush.

When he did not appear with the mules, the buyers mistakenly supposed they had been swindled and that the young man had left for parts unknown with their money. Here, as inevitably happens when a situation becomes unbearable, Providence gave a helping hand. A teamster, entirely by chance in the vicinity where the body was hidden, shot a grouse which ended its flight among the sagebrush and when he found it, it was lying on the body of the murdered man.

The teamster brought the body to Nevada City, where it lay in the open in his wagon until identified, and the manner of the crime was such that, after being coldbloodedly shot, signs indicated that the body had been dragged some distance with a lariat around its neck even before the life had passed from it.

This brutal murder and the display of its victim's body in public view, added to the multitude of offenses that preceded it, were the sparks that ignited the fire and resulted in a number of men associating themselves as a posse to bring the murderer or murderers to justice.

There were about twenty-five in the group that carried out their intention and on October 19, 1863, a certain George Ives was arrested, publicly tried in all fairness and hanged October 21 by the judgment of a "people's court" in which Col. W.F. Saunders, mentioned above, carried the burden of the prosecution and whose energetic and fearless resolution forced the matter to its final ending.

Immediately after the hanging of George Ives, the Vigilante Committee was formed and Brother Greely's article details the oath taken by each member and other interesting facts about them. Action was speedy and convincing. Within a few weeks more than twenty men were hanged by the Vigilantes in expiation of their terrible crimes.

On January 10, 1864, Henry Plummer, their leader, and four of his associates were hanged at the same time in Bannack and it was not long before the people of Bannack and Alder Gulch communities were able to go about their common affairs and their necessary travel to and from the different towns without interference from, road agents and their ilk.

The connection between the members of the Vigilantes and of Freemasonry in the Montana mining territory in the early days is such that many were members of both groups and unquestionably the leaders in the former were also very active in the latter, with possibly the exception of Capt. Williams, of military experience and their leader in the field on those excursions where they endured the hazards of long journeys in winter weather over rough country tracking down fugitives to their doom.

M.W. Brother Langford, in his book Vigilante Ways and Days, relates a very interesting occurence in connection with the death of a Mr. W.H. Bell at Bannack. Apparently even at this time some had made themselves known to another Brother as Masons and Brother Bell communicated to one of his Brethren on his deathbed his wish for a Masonic funeral. In recognition of this request, a call was issued for Masons to meet prior to the funeral to make the necessary arrangements. Brother Langford writes that the response was so surprising that they had to adjourn "to a more commodious place" and that an entire evening was exhausted in the proving of the right of those in attendance to be recognized as Brothers. November 2, 1862, the deceased Brother was interred with Masonic rites, conferred with Brother Langford as the Worshipful Master.

It is to be presumed that the appearance of Masons in considerable numbers in a public ceremony on behalf of a deceased Brother called the attention of the community to their existence and a recognition of the known universal respect for this great organization.

Possibly this ceremony had its influence on future events, because Brother Langford also relates in his book that of the 103 persons known to have been murdered by the road agents not a single Mason was among this number.

We find it necessary to allow circumstances and conditions to influence us so that we should entirely endorse the actions of the valiant group of men, who banded together to take into their own hands the retribution of death as the penalty of gross crimes, who viewed with dismay the only possible effective solution in their predicament and who, having reluctantly faced the bare facts, proceded to their distasteful task with all their energy and resourcefulness to do the job thoroughly and completely and without delay.

It is hardly possible that such events will spread themselves in print before the public eye with such glamour as has been given to happenings in the Mother Lode of California; the Silver Lode of Nevada; the gold of Jacksonville and Southern Oregon; Salmons River and Coeur d'Alene in Idaho; the Klondike of Alaska; the copper hill of Butte and the gold mines of Bannack, Alder and Prickly Pear in Montana.

Among those who lived in the mushrooming towns of gold discoveries, there was little inclination to suspect that their leaders were of heroic mould or that what they did would turn the course of future history.

These men accepted their responsibilities and what they did was such as might be expected from any upright citizen.

Such is the nature of Freemasonry that it is still preparing somewhere within its bulwark, staunch and true men who will be ever ready for action when emergency lays its hand upon their shoulder and calls them to stand side by side with their Brethren in a great cause.

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WHAT DO YOU SEEK IN THE BIBLE ?

From the Foreign Correspondence Report of the Grand Council, R.&S.M. of Tennessee, for "Georgia" 1926, we find the following of interest:

The following divisions of the Bible:

For the Philosopher - the writings of Paul.

For the Lawyer - the books of Moses.

For the Poet - the Psalms.

For the short story fan - the story of Ruth and Esther.

For the Soldier - Saul.

For the Father - Abraham.

For the Mother - Hannah and Hagar.

Have you read about any of these folks lately?

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Chat and Comment

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

Pfan Mail and Observations

Dr. E. van der Vlugt, M.P.S.. the Representative of the Philalethes Society in Holland, was a recent visitor to this country, and while in New York, met with Brother Alfred A. Northacker, the New York Representative of the Society. It was reported that Dr. van der Vlugt attended Brother Northacker's Masonic Lodge, and that they were able to have a good visit, exchange ideas about the Society, and become better acquainted. Such visits are conducive to better understanding among Masons.

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Brother Harry B. DePriest, Representative of the Society in Senegal, French West Africa, took a leave of absence from his position, late in May of this year, returned to St. Louis, where his daughter was married early in June. While in St. Louis, he attended his own Lodge, Clayton No. 601, of which he is Past Master, and gave a very fine talk on conditions in the Dark Continent. Brother Vrooman, your editor, was present, heard his talk, and enjoyed the colored pictures he showed of his working-site. Brother DePriest is a Past District Deputy Grand Master of the Grand Lodge of Missouri. He underwent surgery, and on his recovery, will return to Dakar.

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Paul E. Menegat, M.P.S., for many years in educational work in Oregon, writes that he has accepted a position with the Air Force in Spain, to be associated with the educational system set up for the families of Air Force personnel. He has likewise promised that he will send some articles on Masonic conditions in the place where he is to be located. We all look forward to hearing from him.

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From our Executive Secretary, Brother Lawton E. Meyer, relative to our acceptance of the controversial article on "The Great Message":

"Dear Brother Editor: At last I have found a naive, upon whom I can unload the shares of oil, gold and uranium stocks acquired in my optimistic youth . . . you, my innocent, are my customer. At your convenience I shall peel it from the wall and deliver it to you on your next pay day. I want to see you first, however . . . after the article Barrett palmed off on you . . . you are a natural gull. Did you not know that T.K. was a promoter of a fraudulent cure-all device. That he was a liar by the testimony of Grand Lodges, newspaper men, etc? Did you not know that he taught for a fee Physical Life Eternal . . . and he claimed that an East Indian Great Master showed him how to leave the physical body and travel astralwise to India, France, etc? So Brother Barrett said he wore the spotless badge of a Master Mason. I could use a Chaucerian word here - but bunk will suffice." Well, the blame is the Editor's, and as for being a gull, it has been proved that he is not a see Gull, for the results were unseen.

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Brother L.B. Blakemore, M.P.S., writing of a recent trip around the world, tells of the Masonic High-Noon Club formed on the "Caronia," and the pleasure of Masonic fellowship. He also tells of being in Japan at the time that the Master Mason degree was conferred on the Premier and on the Speaker of the House . . . and his final comment is, "Finally I have your June issue, and have heard considerable about 'The Spiritual Wisdom of the Ages.' Isn't that going a little into the 'Alice-in-Wonderland class'? Thanks Brother Blakemore, for all your comments. which are most interesting.

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Brother Ross Hepburn, F.P.S., of New Zealand, writes that he very much approves the change in emblem. He likes "Practical Ways of Studying Masonry" in recent issues of the magazine, and wants to use quotations and other parts in his Transactions of Masters' & Past Masters' Lodge No. 130, one of the outstanding Research Lodges of the world. Thanks, Brother Hepburn. We hope that we may also have material from you that will be useful to our readers.

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Norman C. Dutt, our "Roving Ambassador," who is in the United States Navy, traveling to all parts of the world, writing about the article in the June issue of the Philalethes, "Multiplicity of Degrees," says, "the first statement about 'in England, in accordance with ancient practice only three degrees are recognized - Entered Apprentice, Fellow Craft and Master Mason' - this is most incomplete as the United Grand Lodge of Ancient Free and Accepted Masons, states (Rule 11 of the Book of Constitutions), that it recognizes three degrees only, viz., Entered Apprentice, Fellow Craft and Master Mason, including the Supreme Order (not degree) of the Holy Royal Arch.... Just to give you another view of the vastness of the area to cover, from the Constitutions of the Ancient Fraternity of Free & Accepted Masons under the United Grand Lodge of New South Wales, Chapter I: Declarations Rule 1: 'It is declared and pronounced that pure Ancient Masonry consists of the following degrees, and no more, viz., those of the Entered Apprentice, Fellow Craft and the Master Mason, together with the Honourable Degree of Mark Master Mason, and the Supreme Order of the Holy Royal Arch.' " Our only comment on this would be that in the article quoted (June issue of the Philalethes), it is probable that it was understood by Masons, that the United Grand Lodge of England included the Supreme Order of the Holy Royal Arch. That has been accepted by Masons everywhere, and is possibly an oversight in not being mentioned. Thanks, Brother Dutt.

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Brother Everett R. Turnbull, M.P.S., in commenting on the article in the June issue of the magazine on "More Light on King Solomon" says, "I was greatly interested in the article by Edward E. Marcus . . . however, there is one statement with which I cannot agree . . . 'A race of slaves - not free men - had come out of Egypt, carrying the chest that contained the tangible evidence of its favor with the Lord - the omer of manna - the rod of Aaron, the book of the law.' The box that the Israelites carried out of Egypt contained the bones of Joseph (Genesis 50 25), 'And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.' The manna is mentioned in Exodus 16:33, 'And Moses said unto Aaron. Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.' This was in 1491 B.C. and before the ark had been made. The rod of Aaron is mentioned in connection with the sedition of Korah, Numbers 17:10, 11: 'And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the LORD commanded him, so did he.' This occurred in 1471 B.C., twenty years after the manna was deposited. The Book of the Law is commonly believed to have been Deuteronomy from the twenty-seventh through the thirty-first chapters. Deuteronomy 31:25,26: 'That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.' This was in 1451 B.C., just before the Israelites crossed the Jordan and entered the Promised Land . . . outside these small corrections the article is something that should be generally known, as Solomon is praised far too much for his wonderful qualities, while nothing is said of his derelictions."

Thank you, Brother Turnbull, for the exactness of the Biblical quotations, the illustrative material on the Pot of Manna, on Aaron's Rod, and on the Book of the Law.

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Assistance for the Worthy

This is the story of a boy who is ambitious. He has served his county, when needed, spent almost two years abroad with U.S. Army, and returned anxious to get an education and make himself a useful citizen.

Through the Knight Templar Educational Foundation of the Grand Encampment of Knights Templar of the United States, he has applied for and received a loan, by which to complete his college education.

Because of the benevolence and far-sightedness of this group, he will continue his college course unencumbered by financial worry, and with a mind completely at rest, and able to concentrate on his studies.

What then, is the function of the Knights Templar Educational Foundation in making it possible to educate the youth of America?

It is a non-profit organization created for the purpose of assisting students in obtaining a college education. Under the several state organizations, or Grand Commanderies, of the Grand Encampment, a revolving fund is set up by which any bona fide resident of that particular state, regardless of creed race or colors may apply for a loan by which to complete his college work.

Loans are granted to bona fide students of any recognized educational institution, after a careful investigation of the character and ability of the student has been made.

The maximum loan which can be made to any one student is $1,000. The maximum in any one school year is $800; in two years necessary to complete the course, the usual sum is $500 per year.

The loan is evidenced by a negotiable note bearing the rate of 4% per annum, and is dated to begin repayments from the date of graduation of the student from college. Two co-signers are required, one of whom may be a parent of the student.

Loans are repaid by installments over a four-year period, or sooner if the student desires. Payments are as follows: 2 1/2% of said principal in three months from graduation, and 2 1/2% each three months thereafter to and including one year after graduation and further payments thereafter.

In the Regulations of the Foundation, the following pertinent observation is made, which characterizes the objectives of the Foundation: "The purpose of the Knights Templar scholarship program is to train highly promising young men and women for service to the nation. To carry out this program most effectively, the administrators of the Fund must be most rigid in the selection of students for scholarship awards hoping and expecting that the students so selected will emerge from college prepared and ready to render their nation the highest and best service for which the college has trained them and nature has endowed them.

"Growth, the naturalist says, is the only evidence of living. The firmest foundation for continued growth of the individual and America as well, is training for physical, mental, moral and spiritual well-being."

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Between the Book Ends

The Masonic Fraternity - Its Character, Customs, Ideals and Traditions By Ray V. Denslow, F.P.S.

The custom today is to get pocket treatises, by which to concentrate the information needed on any given subject. Ray V. Denslow turned out a book in 1932, which for sheer concentration of Masonic information has not been equalled. I tried for years to get a personal copy, and only found one recently. This book is by far the most microscopic and brief resume of Masonry I have found. The title tells the story - it treats of the background and traditions of the Fraternity, with insight and illustrations of the necessary knowledge that a new Mason (or one who wants to know) should have.

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Masons who like to read modern science fiction will enjoy the book Revolt In 2100, by Robert A. Heinlein, full of the imaginary "science of tomorrow" and the story of hypothetical conditions in the United States in 2100. The Evil Dictator; the Underground with the principles of Love, Relief, Truth working to liberate the downtrodden; the meetings of the Cabala, with signs, grips, words, distress signals, and all of the means of relieving the grip of the Dictator, and bringing the people back to normal. It is a good book to read to rest vour mind and get a good laugh.

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What Masonry Is, by Stanley B. Crosland, P.G. Chaplain of Illinois and Wisconsin, R.&S.M., and the publishing of an address given at York Rite Night of the Evanston, Illinois, Masonic bodies a couple of years ago. It is in the form of an inspirational - informational discourse, rangy and inclusive of many thoughts. If it is a bit diverse, instead of pinpointed in its discussion, it is a fine book for a general study of the background of Masonic history and philosophy. It is re-printed from the Indiana Freemason, and published by Craftfellow Library Service, of Evanston, Illinois.

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Masonry And You Too, by Dr. William Moseley Brown, F.P.S., is another reprint of a talk made at the Evanvston, Illinois, annual Work Right nights, and gives a historical and Masonic review of the background of Freemasonry, its founders and the patriots of the past who have contributed to, our welfare Bringing Masonry from the past to the present is the fine task of the speaker, and it is done in a peculiarly interesting way. One feature of the pamphlet is its dedication to Brother Asahel W. Gage, for many, many 5 years the Librarian and Custodian of the Evanston Masonic Library, and one of the outstanding Masonic students of his time. He died just after the delivery of the above talk.

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OUR PROPOSED EMBLEM

Brother William H. Knutz, F.P.S., Chairman of the Committee on Emblem, has been hard at work with his committee, and, with the suggestions of members of the Society who have written in the following changes haye been proposed, after which a drawing will be made of the new proposed emblem: Eliminate: Star, Rays of Lamp; Graduations on Square: Letter "G"; small square and small triangle. Lamp to be turned so light will be in East; consideration of the placing of scroll or open book substituted for Letter "G." which will characterize the literary aspects of our Society. If you have any suggestions write Brother Knutz.

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The Light Shineth

By EDWARD E. HEDBLOM, F.P.S.

In the Fellow Craft degree of Masonry we are advised to include the study of Astronomy, "that divine art by which we are taught to read the wisdom, strength and beauty of the Almighty Creator in those sacred pages, the celestial hemisphere." Since the sun is the center of our celestial hemisphere around which the earth and other planets of our system revolve, and the source of light and heat, in order to suggest some comparisons with or applications to Masonic Light, may we first consider briefly the supreme importance and the astounding nature of the material light which emanates from that sun. Without that light, the photosynthetic or food producing process in all plant life would completely cease. They would quickly die, and so, eventually, would all animal life on earth, including ourselves. But long before we could possibly starve to death, without the beneficent warmth of sunlight we would soon be frozen to death.

Let us now consider a few astronomical and physical facts pertaining to this life-giving and lifesustaining material light. Leaving the sun, which is 93,000,000 miles from the earth, and traveling at the rate of over 186,000 miles per second, it takes a ray of light approximately eight minutes to reach us. In the time it takes a clock to say "tick-tock," light can travel seven and one-half times around the earth. Light from the stars, many of which are actually suns far greater in size than our own, and separated from us by countless millions or billions of miles, takes not just minutes, hours, days, weeks or even months to reach us. From the nearest of our stars, it requires no less than four years for their light to reach us. Astronomers measure the speed of light in "light-years," and they tell us that some rays of light are just now reaching the earth, having left their suns long before the birth of Christ; and that some rays are still reaching us from stars that ceased to exist hundreds or thousands of years ago.

Another amazing fact about light is that it is composed of thousands of rays of differing lengths and speed of vibration. We are all well acquainted with the fact that when light passes through a prism, or is refracted by falling rain-drops, we behold the beautiful colors of the rainbow. Scientists tell us that the longest of these visible rays, the red ones, measure 34,000 to the inch and vibrate at the rate of 400 million million times per second. The violet rays, at the other edge of the visible spectrum, are only 1/64,000 of an inch in length and vibrate at the rate of 780 million million times per second. Lighter shades and tints of these two colors, and of the other five rainbow colors, vibrate at speeds somewhere between these two extremes. Authorities on color tell us there are about a thousand distinguishable hues and more than 200,000 tints and shades appreciated by the normal eye. Beyond the visible red rays are the invisible, heatproducing "infra-red," and far beyond these are still others that have been measured and utilized by man. These are the so-called "Hertzian" waves, first harnessed by Marconi and utilized in what was then called "wireless telegraphy." Every time we listen to our radios we hear light vibrations converted into sound. These waves also vary greatly in length, some of them measuring several miles from crest to crest. The radio announcement or announcer tells us on which "wave-length" of "frequency" to tune in in order to get our desired programs.

Also, science has discovered the rays which are shorter than the violet, the "ultra-violet," which, when we expose ourselves to them too long, or without proper precautions, cause sunburn, tanning of the skin, or sometimes freckles. And then there are those mysterious rays which the German physicist Roentgen discovered, and which he named "X-rays" because he did not really know what they were. The reason that the human eye cannot perceive these rays is that they are so infinitesimal in size and vibrate at such terrific speeds. Fortunately, science has also discovered how to produce these and other rays electrically, and we all know of their wonderful therapeutic powers and of their great value in industry. The entire solar spectrum has been likened to a piano key-board, of which the visible colors comprise merely one octave. A few of the notes on adjoining octaves have been played upon; others are undoubtedly there, to be discovered, harnessed and utilized, but we know not how, when, where or by whom.

Symbolic interpretations, or meanings of some of the prismatic colors have their counterparts in Masonic symbolism. We have referred to the infra-red rays as the heat rays of sunlight; we often refer to red as the color of warmth and comfort. Could we not similarly think of love and affection cheerfulness and sincerity as Masonic rays that make for warmth and comfort in our homes, daily contacts, and in our social and fraternal lives? Blue is the symbolic color of truth, loyalty and fidelity. Why do we say "Blue Lodge"? In Mackey's Encyclopedia we read: "Blue is emphatically the color of Freemasonry. It is the appropriate tincture of the Ancient Craft degrees. It is to Freemasonry a symbol of universal friendship and benevolence because, as it is the color of the vault of Heaven, which embraces and covers the whole globe, we are thus reminded that in the breast of every Brother these virtues should be equally as extensive." Among the Druids, "Blue" was the symbol of truth; the Egyptians esteemed "Blue" as a sacred color; the Babylonians clothed their idols in "Blue"; the Chinese consider "Blue" as a symbol of Deity, and the Medieval Christians considered "Blue" an emblem of immortality. Yellow may be synonymous with brightness or purity, and orange or golden hues with excellence, prosperity or enlightenment. Green suggests growth, productivity, nature's beauty and bounty; and by some it is considered a symbol of immortality. Deeper shades of violet or purple denote regal position, prestige and power.

All through the ages, philosophers, prophets and sages have given utterance to man's longing for the veneration of light. We have learned of the many instances of sun-worship among the ancients. Some references to light from the distant past are couched in beautiful and poetic phraseology, and embody basic Masonic teachings. In a Babylonian hym to Deity dating from the year 3800 B.C., we find this salutation: "Lord of the World, Light of the Spirits of Heaven, Utterer of Blessings." An Egyptian prayer (3500 B.C.): "O my God and Lord, who has made me and formed me, give me an eye to see Thy Light, and an ear to hear Thy glories." Again quoting from Mackey: "Light is an important word in the Masonic system. It is in fact the first of all the symbols presented to the candidate, and he continues to be presented with it throughout his Masonic career. It does not simply mean Truth or Wisdom, but it contains a more mystic allusion to the very essence of Masonry and embraces within itself all the other symbols of the Order. Freemasons are called "Sons of Light" because they are entitled to be in possession of the true meaning of the symbol. The connection of material light with this emblematic illumination was exhibited in all of the ancient systems of religion and esoteric mysteries. We find in them all that Light always constituted a principal object of worship, and the cource of knowledge and goodness, while darkness was synonymous with ignorance and evil. As Light not only came from God, but also makes man's way clear before him, so it is employed to signify moral truth, and especially that divine system of Truth which is set forth in the Bible. In all the ancient symbols, this reverence of Light as a representation of the Eternal Principal of Good, is predominate."

As all of us know who have been privileged to receive either the York Rite or the Scottish Rite degrees, or both, they explain, amplify, beautify and truly glorify the Light we received in the Symbolic degrees, and in many of these additional or supplemental degrees symbolic lights are used in most impressive and beautiful ceremonies. You will note that we used the word "additional or supplemental" degrees instead of the word "higher" degrees. Since no river can rise higher than its source, we must not think or speak of them as "higher" degrees. But, we can conceive of a river, and this applies to a "Masonic River," as being broadened and deepened, and of being thus made more useful, inviting and productive. This is the acknowledged and accomplished aim and purpose of these recognized Masonic Rites.

One of the many, many Scriptural references to light is found in Matthew, Chapter 5: 14-16, "Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

Referring again to material light passing through a prism and being broken up into its component parts. Let us think of Masonry as the prism through which the Truths of our Great Light, the Bible, are refracted. Then we find, not merely seven visible manifestations but literally dozens, if not scores, of both visible and invisible or intangible elevating, inspirational, character-building attributes and moral and spiritual principles of life.

Here are some "Masonic Rays": Faith, Hope and Charity; Temperance, Fortitude, Prudence and Justice; Friendship, Morality and Brotherly Love; Patience and Perseverance; Courtesy and Kindness; Fidelity, Forgiveness and Forbearance; Service and Sacrifice; Courage; Patriotism and Loyalty; Honesty, Integrity and Humility; Reverence, Toleration and Generosity; Zeal and Devotion to the cause of Right and Freedom. All of these, remember, are inherent in the principles and teachings of the Symbolic degrees, but since many of them are more or less obscure or hidden, or only partially explained or revealed, we can greatly profit in our Masonic experience and growth by devoting time, thought and energy to the study and research of their history, their ritualism, their philosophy and their symbolism.

A final quotation from The Victoria Craftsman: "If one were asked to sum up the meaning of Masonry in one word, the only word equal to the task is 'Light.' From its first lesson to its last lecture, in every degree and in every symbol, the mission of Masonry is to bring the Light of God into the life of man. It has no other aim knowing that, when the Light shines, the Truth will be revealed."

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The American Flag

By JOSEPH FORT NEWTON

'Tis said that the Flag of our Republic was born in 1777, but that cannot be true. It was stitched into form at that time in a little back parlor, but he who would know its origin must look far into the dim, pathetic past. It was woven on the Loom of Ages - woven of the dreams and heartbeats of humanity, of the warp of sorrow and the woof of hope - by a Great Hand stretched out from the Unseen. All those who on red fields of war died that their sons might be free; all who in dark prison cells suffered for the rights of man; all who in the long night of tyranny toiled and prayed for a better day, added threads to our Flag. It floats to-day in the blue sky, swayed by happy winds, held aloft by innumerable hands of the living and the dead, at once a history and a prophecy.

In old mythology Minerva and Ceres presided over the laboring classes-robed in flaming red, and that color was their emblem; but it was an emblem of blood-making not of blood-letting, symbolizing the victories of peace, not those of war. Color in ancient Rome separated plebian from patrician - blue the color of the aristocracy, white the war symbol, and red the emblem of labor and peace. All these colors are blended in our Flag, making it the sanctifying symbol of Unity, Fraternity and Good-will among men. So may it ever be - Flag of Freedom and Friendship - woven of "mystic chords of memory ....

Let all those who stand under it join hearts in one faith, join hands in one purpose - for the safety and sanctity of this Republic; for the rights of man and the majesty of law; for the moral trusteeship of private property and public office for the education of the ignorant, for the lifting of poverty, through self-help, to comfort; for the dignity of the home and the laughter of little children; for social beauty, national glory, and human welfare. Long may it wave, rendered for all ages holy by the faith of the men who lifted it up, and the valor of the men who defended it in an hour of madness and peril. May it never float again over a field of war, but ever and forever over scenes of peace, honor and progress.

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From Two to Three Degrees

By EVERETT R. TURNBULL, M.P.S.

For years Masonic scholars have been exploring the subjects of the development of the degrees of the Craft. Many theories have been advanced on the subject.

The Ancient Charge concerning the Entered Apprentice reads in part:

"When otherwise qualified he may arrive at the honour of being a Warden and then Master of his Lodge, the Grand Warden, and at length the Grand Master of all the Lodges, according to his merit."

This implies an intensive course of study. The apprentice was a young boy taken to serve seven years. He would not need that length of time to become skilled with the chisel and mallet. Therefore it is evident that he had other studies. The great masters that built the medieval cathedrals were once apprentices. The Master of a Lodge needed to be qualified to understand every part of the construction of a building. He needed to be able to prepare plans and explain them to his employer; to make satisfactory arrangements for rate of pay for his workmen; to lay out the foundations; to estimate the cost of materials; to ornament the structure.

When the Grand Lodge of England was organized there were only two degrees, Apprentice and Master. The Grand Lodge permitted the Lodges to confer the Apprentice degree only, that of Fellowcraft and Master being reserved to the Grand Lodge to be conferred at the quarterly meetings. The Grand Lodge also provided that Masters must be selected from "among the Fellow Crafts" only. If only one member was a Fellow Craft he was the only one that could be Master of the Lodge. When Lodges were organized outside of London this was a hardship on the new Lodges. To get around this they made a new ceremony and called it Fellowcraft.

Lionel Vibert, in his paper entitled "Development of the Trigradal System" said:

"We shall, in our Lodges, confer a chair degree, and we shall call it Fellowcraft, and in order to avoid any suggestion of trespassing on the Grand Lodge's province we shall construct it exclusively from material available to us in the existing acceptance or associated with it. The degree itself complies absolutely with the description of what it was necessary it should consist of if it was to serve its purpose. It does not appear that originally it had as much as a separate obligation of its own. It was simply a chair degree arrived at by repeating the Entered Apprentice degree and emphasizing one of the two words already associated with it, so that inevitably in a short time each degree took exclusive possession of one of the two words.

"It is probable that about this period the existing degrees were remodelled and the title Fellow Craft and Master were disjoined, the latter becoming the degree of Master Mason, the former denoting a new degree, the essentials merely composed of a severed portion of the ceremonial hitherto observed at the entry of an apprentice."

When the Lodges began to take in non-operative members the ancient seven-year apprenticeship was dropped. What is more probable than that the Lodges continued to use that ceremony by changing it to a short explanation of the seven year's study? The Master would need Grammar, Rhetoric and Logic to converse intelligently with his employer, to write satisfactory contracts fair to both employer and workmen and to write specifications. He would need Arithmetic to figure cost of materials and wages, Geometry to lay out the foundations, to square corners, to plumb the walls and connect the different parts of a building, Astronomy to be able to find a true north and south line.

Our ancient Brethren had a song for every part of their ritual, therefore Music was included as one of the seven liberal arts and sciences. To ornament the building he would need information about the five Orders of Architecture. He would also need to know how the various vessels and ornaments for the building were made. For this would require the details of construction of the Brazen Pillars and other articles.

If this degree was made from the old apprentice system what is more natural than that they used the discarded portion of the Entered Apprentice to make the new degree? The Accepted Mason was given a list of the ancient studies and left to his own option of following them or not as he desired. Here we have a new second degree and the Master's Part was pushed up to a third degree and later again changed when the second section was introduced.

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(NOTE: Correspondence on this subject is invited so that the subject may be further developed and discussed.)

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RAISE

In the old Anglo-Saxon language "arisan" was used to describe any motion up or down, but in the English language it came to be used only of an upward motion, as in arise, rising, raise, rear, etc. Raise means to hoist, to carry, or to lift a body upward in space.

It is not necessary to explain to a Mason why it is said of a candidate who has completed the Third Degree that he has been 'raised," or why the final ceremony in that Degree is described as 'raising."

One is "initiated" an Entered Apprentice, "passed" a Fellow Craft, and "raised" a Master Mason.

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WE ADMIT OUR ERROR

The Editor admits a grave oversight in the article in the June, 1955, edition of the Philalethes magazine, entitled "Who's Who In Government," in which it was stated that no Senator, no Representative, and neither the Governor or Lieutenant-Governor of the State of Delaware is a member of the Masonic Fraternity.

We are happy to make this correction - that both United States Senators, are members of the Fraternity, and that Most Worshipful Brother J. Allen Frear is also a Past Grand Master of that Jurisdiction.

We apologize to the Brethren of Delaware for carelessness in checking this data.

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Yankee Doodle (Came) Went to Town

By LAWTON E. MEYER, F.P.S.

Yankee Doodle, they sang, came to town - rather he went to town. That frisky little tune assigned to the colonial militia by a certain whimsical medico attached to the British Regulars, by name Dr. Richard Shuckburg, haunted the British rank and file from that day in 1755, when the French and Indian War was in full vigor, until twenty-six years later, when Cornwallis handed in his portfolio.

When the colonial militia was called up to aid the British in their feud with the French and their Indian allies, they soon discovered that the British were brave men - some say too brave. But the British "brass" were always inconvenienced to discover that fighting Indians was not a polite business and that old-world style warfare of the maneuvering of large bodies had little effect against Indians behind trees. Usually the first large body maneuvered was that of the commanding officer - to the hospital!

Exceedingly loquacious flintlocks fired from behind trees into flamboyant ranks of sartorial futility usually ended in a rout, with savages in hot pursuit carving great slices of air with wicked looking tomahawks.

The Colonists had a languid and most meager interest in the ritualistic routine of British drill - nor would they wear the gaudily styled regimentals that made shining targets of brave men.

The militia had graduated magna cum laude from an extensive home study course in Indian warfare and preferred, nay insisted, on wearing their drab working clothes while doing their fighting chores. But they did envy the British their regimental marching songs.

They had none such, and it rather disconcerted them to march along singing homespun ditties. Some say it was Col. Israel Putnam who first sought out Dr. Shuckburg to ask that his regiment be assigned a marching song.

To the good doctor, a fundamentalist in British protocol, this was rank blasphemy. Imagine these dolts wanting a marching song to clomp along the roads - why, they couldn't even keep step!

With false solemnity, he pretended, straight-faced, to think the matter over, and after a few moments, suggested, with a trace - a faint trace no doubt, of a smile - that they sing Yankee Doodle, the "Yes We Have No Bananas" of that day.

It was a direct insult, yet Colonel Putnam showed no chagrin. He thanked the doctor and left. That night the few musicians of his regiment practised over and over again the brisk little jingle, until it became to them, bars of celestial music.

Then, throughout the Revolution, the shrill of the fife and the pulse-beat of the drum raised the faith of the men, through the shamed numbness of retreats, staggering along, leaving the bloody footprints of unshod feet on flinty, frozen clods - the dead beside the roads like cast-off clothing, the living in babbling panics. Then through the flush of heady victories, until Cornwallis capitulated to the same impertinent Yankee Doodle.

Yes, they remembered the insult - by now they were veterans in fine fettle - and Yankee Doodle not only came to town, he went to town, and he's been going to town ever since.

NOTE - TO placate the editor, who would describe in minute detail the inner mysteries of a "Kiddy Car," to an automotive engineer - be it noted that Washington, Cornwallis, Putnam, Arnold and many others were Masons. Privates Orpheus Q. Lumpy and Flatulent X. Cheeky, the flautists, and privates Vulcan Y. Jones and Whomsoever C. Dillock, the percussionists, were probably Masons, but as the records have been destroyed by some Communist-inspired skulduggery, this cannot be proven.

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YEARS WITHIN THE CRAFT

"It is proper that we set aside a few moments this evening to recognize the Brethren who have been members of the Craft over twenty five years. The cynics may laugh and say that one should not be praised merely because of the passage of time connected with a certain endeavor. But continuing in Masonry through long years is not really just indulging in the passage of time; rather, it is proof that the man's faith in the ideals of truth, charity, tolerance, and brotherly love is genuine and sincere. When a man remains a Mason for over twenty-five years he testifies to an unselfish idealism in his life; it proves that he values the things of mind and spirit."

(Excerpt from talk given before John Corson Smith Lodge, Chicago, in June, 1955, by Brother Sam H. Dapin. M.P.S.)

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CHICAGO PHILALETHES MEET

A number of members of the Philalethes Society of Chicago and vicinity met at the Bismark Hotel in Chicago, Thursday evening, June 23.

After a pleasant meal, the group retired to discuss Society affairs. Foremost in the discussion was the matter of the proposed new Philalethes Society emblem.

William H. Knutz, F.P.S., chairman of the Emblem Committee gave a complete report of the suggestions that have come to his committee, outlined the changes suggested, and stated that in the very near future there would be a drawing made of the emblem as it has been proposed. Each member present took part in the discussion of the matter.

Present at the meeting were, President Alphonse Cerza, A.L. Woody, William H. Knutz, L.B. Blakemore, Ralph H. Davis, Sam H. Dapin and Roscoe H. McIlnay.

President Cerza expressed the hope that other groups of closely affiliated members of the Philalethes in other localities would arrange to have such fraternal get-togethers.

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George Catlin, the painter and writer, once wrote: "Unaided and unadvised, I resolved to use my art and so much of the labors of my future life as might be required, in rescuing from oblivion the looks and customs of the vanishing races of native men in America, to which end I plainly saw they were hastening before the approach and certain progress of civilization."

- Robert C. Wright, in "Indian Masonry.'

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The Great Dream

By ALPHONSE CERZA, F.P.S., President

The Philalethes Society

In the last issue of our magazine there appeared the article "Whence Came the Spiritual Wisdom of the Ages?" which has caused some misunderstandings.

The article merely stated a theory that is advocated in a book entitled The Great Message. It is important to our readers that they be advised clearly and unmistakably that (as stated in each issue of our magazine) "any article appearing in this publication expresses only the opinion of the writer, and does not become the official pronouncement of the Philalethes Society."

The article was offered to our readers to present a point of view. I am not opposed to anyone offering a theory for consideration, provided that he clearly states that it is a theory.

One of the basic errors in last month's article is that it makes a bold statement of facts that are not supported by any evidence. For example the author says, "Jesus was definitely identified with the Great School of the Masters and Himself became a master in the highest and most exalted concept of the word."

Later it states, "The records of the Great School contain a detailed account of His life and work as a student of the masters during this remarkable interval." This referred to the years that Jesus was in seclusion. Still later it states "A definite inquiry among the leading Masonic writers of today will disclose the interesting fad that the existence of this grea source of Masonic, moral, scientific and spiritual knowledge and wisdom is universally acknowledges among the members of the Order of Speculative Masonry every where." None of these statement are based on fact. No Biblical scholar accepts these statements no one has ever produced such records.

The book entitled TK and the Great Work in America by Sylvester A. West, M.D.. published in 1918, says that the guiding spirit of this organization was J. E. Richardson, author of The Great Message. He claims to have received a visitor from India who supplied him with some valuable secrets, and he inspired Mrs. Florence Huntley to write a number of volumes on the subject.

From the publication of these books, a magazine and other printed material, Mr. Richardson established quite a business venture. The Great Message was the last of these books published before the organization folded up in the year 1918.

The theme of The Great Message is a flighty dream that states that the Order is a descendant of a Brotherhood of Ancient India; that it goes back at least a hundred thousand years; that Freemasonry is one of its descendants. It seeks to attach itself to the familiar daydream of the island of Atlantis and the Lost Island of Mu by devoting one chapter to each of these elusive subjects.

It advances the belief that the scholars of the ancient world exchanged their knowledge across the world by means of mental telepathy.

Books such as The Great Message, when labeled as Masonic books, do the Craft a great deal of harm. New readers get confused and will avoid Masonic literature; the experienced readers leave the book in disgust, while the nonMason smiles at such "flighty, imaginative nonsense."

Nowhere is there evidence to support the "positive facts" quoted above. There is no mention of who has the records, or where they can be found to support the views expressed. In my opinion the book merits no serious attention by the readers of the Philalethes who are seeking Light.

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THEY HAVE PASSED THE VEIL

FRANK D. PENDLETON

Burbank, Calif.

died 1949

JOSEPH CARDELL

Chicago, Illinois

died May 19,1955

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Vision In Freemasonry

By CHARLES G. REIGNER, Litt.D., LL.D., F.P.S.

In the V.S.L., which lies open on the altar of every Masonic Lodge while it is at work, there is an oftquoted sentence, "Where there is no vision the people perish."

Now, it must be obvious that the writer of that sentence was not thinking of "vision" in the sense of physical sight. When we say that a person's vision is failing, we mean that his eyesight is impaired. Sometimes we say that a person is "blind to his best interests." By that phrase we mean that such a person has deliberately closed his eyes to the right kind of influences and has embarked on a course of action that is detrimental to him. Sometimes we refer to someone as "a man of vision." We mean that the man we have in mind is one who looks beyond the immediate present. He thinks of the future in terms of the past and the present. He has an outlook which marks him as a creative thinker and doer.

Freemasonry is essentially a matter of inner vision. The drama of the ritual makes it appeal to the eye and the ear. Freemasonry, however, is not a mere spectacle or "lecture." Its purpose is accomplished only when the spectator-auditor translates what he sees and hears into those moral truths which the ritual is intended to teach. That "translation" is what we mean by vision in Freemasonry. The process is completed when the vision - the apprehension of truth - is carried out into right action.

"A literal-minded man," wrote Brother Joseph Fort Newton, "can never know the real meaning of Masonry any more than he can read the Bible aright, since both speak in metaphors and parables for such as have eyes to see and ears to hear." In the same spirit the Apostle to the Gentiles wrote, "The letter killeth, but the spirit maketh alive," which is a New Testament interpretation of the Old Testament proverb, "Where there is no vision the people perish."

In these crowded and anxious days, most Freemasons are so busy about many things that all too seldom do they lift their thoughts above the externals of sight and sense that surround them. Yet without some "lift" - some vision - life becomes flat and stale, empty and meaningless. It is a sad fact that relatively few people nowadays have any resources within themselves; they are wholly dependent on externals to supply some kind of meaning to life.

One of the purposes of Freemasonry surely is to give Freemasons a "lift" - a vision - which will give color and vitality and meaning and significance to life. The basic purpose of The Philalethes Society, as set out in its Constitution, is "to provide a universal center and bond of union for Freemasons who desire to pursue the study of Freemasonry, receive Light, and dispense Light." We ought continually to emphasize the fact that a man is not a Freemason just because he has been raised in a Masonic Lodge. He is, by virtue of the ceremonies of the degree, simply a member of such-and-such a Lodge which owes allegiance to a specific Grand Lodge. The extent to which he becomes a real Freemason depends upon how much Freemasonry gets into him. The great Masonic need of our time is not to get more men into the Fraternity, but to get more Freemasonry into Freemasons.

Every man's life consists of three aspects - the physical, the intellectual, and the spiritual. By the exercise of the right kind of vision, Freemasonry can be made to minister to all three. They are, however, interdependent. Our vision is extremely limited if we think of Freemasonry in its purely physical aspects - its meetings and its laws, its business aspects and its social occasions. It is, of course, true that man is a social being.

Freemasonry is intended to appeal to the thinking man. There are some men, as experience has shown, who become Freemasons out of curiosity or for the supposed prestige of belonging to the Fraternity. When their curiosity is satisfied and when they discover the high purpose of Freemasonry, they either drop out entirely or become mere dues payers or perhaps pin wearers. They never become Freemasons in the sense of desiring "to pursue the study of Freemasonry, receive Light, and dispense Light."

Thinking implies having something to think about. Nobody thinks in a vacuum. The ritual of Freemasonry is the barest kind of outline. To fill in that outline, a man who is resolved to become a real Freemason has to do some reading of what thoughtful Freemasons have written about Freemasonry. He needs also to do some thinking for himself about its symbols and its allegories. There are, of course, some meanings of some symbols in Freemasonry that are obvious on their surface. There are other symbols which appeal to one Freemason in one way; to another Freemason in a different way. When, therefore, we read different interpretations of a Masonic symbol, we shall do well to weigh those interpretations by our own thinking. Perhaps that thinking will impress us with still another interpretation which has particular meaning for us. Freemasons, like men generally, differ in their background and environment. One of the glories of Freemasonry is just this freedom of self-interpretation, governed, of course, by a sound knowledge of the whole tenor of the teachings of the Art. There are, it should be said, no infallibles among Masonic writers. Freemasonry, like Protestantism believes in freedom of the mind - the right of individual interpretation. In essentials, unity; in nonessentials, liberty.

We cannot too often remind ourselves that Freemasonry puts its emphasis on the spiritual nature of man. The Fact of God is the controlling element in every Masonic Lodge of every degree. High in the East in the Symbolic Lodge we see the constant reminder of the G.A.O.T.U. "No human brotherhood," as Brother Newton writes, "that has not its foundation in a Divine Fatherhood can long endure. It is a rope of sand, weak as water, and its fine sentiment quickly evaporates. Life leads, if we follow its meaning and move in the drift of its deeper conclusion, to one God as the ground of the world, and upon that ground Masonry lays its cornerstone. Therefore it endures, and the gates of hell shall not prevail against it."

Now, the instructed Freemason understands thoroughly that Freemasonry does not take the place of organized religion. Albert Pike answered for all time the question of the relation of Freemasonry to religion when he wrote: "Masonry is not a religion; but Masonry teaches and has preserved in their purity the cardinal tenets of the old primitive faiths which underlie and are the foundation of all religions. Masonry is the universal morality."

Thinking about Pike's wise words, I have tried to set out the "Vision in Freemasonry."

The drab and dusty road we tread

Hearts oft oppr essed and filled with dread;

Enwrapped in self, our downcast eyes

Catch not the vision of the wise.

'Tis not by bread than man doth live

We get from life but what we give.

Beyond the things we hear and see

Lie thoughts that make the spirit free

Without vision man doth perish,

Encircling woes grow and flourish.

O God of Hosts, remove the scales

Let in the Light which Truth unveils.

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Lay That Gavel Down

By CECIL H. ELLIS, M.P.S.

We are constantly hearing complaints from the older members, past officers, etc., that the "new" Masons do not show the interest in degree work and other Lodge activities that was ordinarily manifested in "the good old days."

With this thought in mind we have interviewed several young members, including a number of Junior officers of Lodges and other bodies, with the result that we have begun to doubt our own guiltlessness in the matter of the lagging interest in those "new" members.

The principal complaint on the part of younger officers seems to be that past presiding officers always want to "run the show." If this is true, it is probably a serious matter.

Complaint number two is that sideliners, which would include those same past presiding officers, grand lecturers, ritualistic fanatics and just plain "Nosey Joes," are always of the apparent opinion that the working officer is an amateur and lacking in the necessary knowledge of both dialogue and floor-work.

Our own observations have disclosed that, in the transaction of Lodge business, it is the past presiding officers who lead any discussion and monopolize the floor, to the exclusion of younger officers and newer members who might have an opinion to express.

Further, to our own distaste, we have often been interrupted by well-meaning "poachers" on the sidelines, although our knowledge of the ritual was beyond question, and any pause in speaking might have been deliberately intended for dramatic effect.

Probably the most disgusting sight that we have ever witnessed was an initiation that was personally conducted by a Past Grand Lecturer, who was the official instructor for that particular Lodge. Mr. G.L. was all over the floor, racing from one officer to another, coaching, prompting them in both ritual and floor-work, until we wondered why the Lodge officers were needed at all, with so versatile and proficient an instructor to fall back on.

Another glaring example is that of a certain adult "officer" of a well-known organization, membership in which is predicated upon Masonic relationship. This person served many years on the adult board of a subordinate body, became the presiding officer of the state body and, later, the presiding officer of the national body. Although, long since a "past," this person maintains a firm grip on the gavel, not only in the state and national organizations, but in each and every subordinate body visited.

It is often said that the "Pasts" are the backbone of a Lodge or other Masonic body. Let us be content to be just the backbone and support but, let us permit the head, and the arms, and the legs (whom we have regularly elected to office) do the running of the Lodge or body, and let us "Pasts" remain in the background, rendering advice and assistance when necessary but never interference.

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Comfort - Honor - Integrity

By J. E. SWIFT TEAL, M.P.S.

William James says that a man has three selves. This must not be taken too literally. The Autocrat of the Breakfast Table said something like this wherein "The young man called John" took the last three peaches on the plate with the remark that the three made just one apiece for him. That is a case of Applied Psychology.

Here are the three selves of William James: The Physical Self. The Social Self. The Real Self.

If you strike a man in the face, you attack the first. If you lie about him, you attack the second. If you lure him into lying you attack the third. By which of these three selves do you set the most store? For which will you fight hardest? Comfort, Honor, Integrity—which will you keep?

Falstaff pretending to be dead on the battlefield so as to keep out of danger is quite certain that for him nothing is so important as his precious bodily self and all the rest may go hang. Millions of men choose instant death rather than the loss of honor. There are those who accept crucifixion and also consent to be despised and rejected of men in loyalty to the Inner Self.

A man who is intelligent and honest enough, may assay himself and find out which self is Himself.

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Masonry is truth learned by living, and has stood the test of many generations. Our great mission is to help bring back to men a sense of reality of God. It is the duty of Masonry to assist in elevating the moral and intellectual level of society. It is the individual duty of a Mason to study and to observe, in order that he may learn the true principles of Masonry.

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London's Great Memorial International Showplace

By ALFRED A. NORTHACKER, M.P.S.

Freemason's Hall in London, England, or the Masonic Peace Merrrorial, as it is called, was erected as a Masonic Headquarters for the English Freemasons and as a monument in memory of the Brethren who gave their lives in the First World War. This edifice, the third Masonic Temple to be built on the site of the Old Freemason's Cavern, is located at Great Queen Street, Drury Lane and Long Acre, in the West Central section of London, and occupies more than two acres of ground.

The cornerstone was laid on July 14, 1927, by Field Marshal H.R.H. The Duke of Connaught, K.G., Most Worshipful Grand Master. He also enjoyed the privilege of officially opening the building on July 19, 1933, over six years later. The first appeal for funds for this memorial was issued to the Craft under English Jurisdiction, throughout the world, in 1919, so one can see that the response was truly spontaneous. It is said to have cost over three million pounds.

There is a total of 151 rooms in the building, not counting coat rooms, etc. On the ground floor may be seen the Entrance Hall with its circular staircases of light and dark Istri marble on either side, the Robing Vestibule, Cloak Room, Grand Secretary's suite, Board and Committee rooms, Administration Offices, etc., while the lower ground floor houses the Registration and Staff rooms, heating and ventilating equipment and storage space.

On the first floor are the Grand Master's room, Grand Lodge room or Grand Temple, Grand Officers' rooms, museum, library, smoking rooms and lounge and the like. This floor was so designed that it can be converted into one large room if and when necessary. On this floor, beneath a beautiful stained glass window, is the Memorial Shrine in which is deposited a vellum Roll of Honor containing the names of the Brethren, arranged under their respective Lodges, who made the supreme sacrifice in World War I.

The approaches to the Grand Lodge room consist of three different rooms or compartments, each representing one of the three degrees of Craft Masonry. In the East of the Grand Lodge room or Grand Temple are the Grand Master's Throne with the chairs of the Deputy Grand Master, Assistant Grand Master on either side. The walls of this room are Ashburton and Botticino marble surmounted by a mosaic cove, fifteen feet in girth and a beautifully decorated ceiling.

It took sixteen Italian artists almost three years to complete the task. The main doors of the Grand Temple are bronze, weighing approximately one and one-half tons each. On these are cast scenes depicting the Craft preparing and transporting materials to Jerusalem during the building of King Solomon's Temple.

There are also others depicting the spiritual aspect of Freemasonry. These gigantic doors are so delicately set and hung that they can be swung open by the mere touch of a finger. It is said that the metalsmith, who cast the doors, did not know for what purpose or building they were destined, and was overwhelmed several years later, after joining the Craft, to see his work in the Temple.

The museum is indeed interesting and educational. Here can be seen the finest collection of Masonic treasures and curios in the world. The ancient throne of the Grand Master, built in 1791 for use by H.R.H. George, Prince of Wales (George IV) who was then Most Worshipful Grand Master. It stands over six feet high, is made of carved gilt wood and upholstered in Royal Blue velvet. It has since been used during the installation ceremony of each succeeding Grand Master, up to and including the Right Honorable, The Earl of Scarbrough, who was installed on November 6, 1951.

Next was a specially designed glass show case in which was contained the State Sword of Grand Lodge. This sword was found on the body of Gustavus Adolphus in 1632 during the Thirty Years War. The Duke of Norfolk presented it to the Grand Lodge when he had to resign his office as Grand Master due to the Papal ban on Freemasonry.

Last was another special case which contained the apron of H.R.H. Edward VIII used during his initiation into Household Brigade Lodge No. 2614 on May 2, 1919 while he was still the Prince of Wales.

The Grand Lodge Library, which was started in 1837, contains literally thousands of valuable volumes historical and otherwise, in which a Brother may find an answer or solution to practically any fraternal question or problem. The most valuable no doubt are: Dr. Anderson's 1723 Book of Constitutions, Grand Lodge records from 1717 and the Ancient Charges dating back as far as 1583.

In the smoking room on this floor, hangs a life-size painting of George Washington in Masonic dress.

On the second and third floors there are seventeen Lodge rooms of varying sizes, capable of seating from fifty to 500 Brethren. These together with the Grand Lodge room can accommodate over 4000 Brethren. There are over 1500 Lodges in London.

Members of our Fraternity, visiting England, should consider Freemasons' Hall a "must" on their itinerary of places to see.

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The American Rite of Masonry

The American Rite of Freemasonry consists of four distinct bodies, independent of one another, but following in regular sequence. These bodies are generally called the "York" Rite, but this is a misnomer. The York Rite has only three degrees, Entered Apprentice, Fellow Craft and Master, and its original form is not worked in the United States.

The four bodies before mentioned, and the Scottish Rite are the only legitimate Masonry recognized in this country.

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Suggested Procedure For Masonic Study

By JOHN BLACK VROOMAN, F.P.S.

PART II - Continued from last issue.

THE ENTERED APPRENTICE DEGREE THE FOUNDATION

It has been stated by someone that the whole system of Freemasonry could be eliminated and the Entered Apprentice degree substituted, and the foundation and lessons of Masonry would be unchanged. However that may be, it is necessary that we realize the importance of the first degree in establishing a basis of understanding, and a foundation of moral teachings and background.

Primarily, it is a psychological fact that the impression that is carried away by a candidate after receiving his Entered Apprentice degree, is that which will, generally, motivate his interest and action in the rest of his Masonic life.

To properly evaluate and inculcate into the new Mason those values and aspects of Masonry, is a task that is one of, if not the most important that falls upon a Lodge and its officers. It is not a matter of conferring the work, important as this is, but it is a necessity to start the candidate in his Masonic work with the firm belief that its importance is commensurate with his best efforts. and that what he does to continue in this path, will be the rule by which he is measured.

Primarily, the atmosphere of the ante-room, of the preparation room, and the dignity of the surroundings under which a candidate is met on his first association with Masonry is a major mead of careful planning.

The preparation, both physical and mental will determine his usefulness, both to himself and the Lodge, and as he takes part in the several parts of the ceremonies of the degree, he will grow in understanding, and, if properly conducted, will create an enthusiasm that will be beneficial.

Particularly, should he be giver dignity and reverence on his entrance into the Lodge, understand ing as he proceeds, and given al the assistance possible by officer: and Brethren alike, as he come to a knowledge of First Light in Masonry.

A study of the background and tenets, history and philosophy of the Entered Apprentice degree will, as it did in the pre-first degree study, be a means of making practical application of the lessons of the degree; an explanation of the ceremonies; an understanding of the several lessons taught, and a clarification of the various parts of the degree in which he participated and took part.

In studying this degree, whether by individual effort, in a panel under the direction of the Lodge officers, or in whatever way it is done, there are several things that should be observed. It is like taking a trip in your car-watching the scenery about you. If in a new locality, greater interest is shown in new objects, if on a familiar trail, new interpretations of old scenes are the vogue.

There are certain things that the candidate will see for the first time in his life. There are some incidents that will be of especial importance and interest to him. In the Entered Apprentice degree he will begin What he may see and do later wil] be a continuity, but in this degree it is the very beginning.

The important thing to do in studying the Entered Apprentice degree is to seek out first causes initial steps, preliminary and fundamental philosophies and procedures. It is easy to develop your thinking after you acquire the fundamentals. In the study of this degree, you are studying and learning fundamentals. It is good, therefore, to take time with this study get the basic facts, then fill in the places in which you are not sure of the facts.

The instructor or panelist for the evening, when taking the work of the Entered Apprentice degree, has a golden opportunity. To the Brother who lectures the candidate in his required candidate's lecture in this degree, the opportunity is even greater - for it creates a personal, Brother-to-Brother fellowship an camaraderie which fosters confidence, and which enables the student to ask questions, and the mentor or teacher, to answer them. This is the ideal situation.

The Entered Apprentice degree is the fundamental degree, and he who would become a better Mason, will do well to concentrate on the first or Entered Apprentice degree.

As a guide to study, herewith is appended an outline for the first degree.

A PANEL FOR THE FIRST DEGREE

Group chairman for the evening.

II.

Basic Masonic Philosophy:

A. Fatherhood of God.

B. Brotherhood of Man.

C. Practice of the Golden Rule.

III.

Symbolism and ceremonies of the first degree.

A. The Entered Apprentice - a definition.

B. The candidate.

C. The ante-room.

1. Importance of questions.

2. Application is voluntary.

3. Must have desire to serve fellows.

4. Must conform to the rules.

5. Some Jurisdictions have "Pre - Preparation Lectures," before conferral of first dgeree.

D. Preparation of candidate.

1. Must be both physical and spiritual.

2. Physical preparation.

a. Clothing.

b. Darkness.

c. Cabletow.

E. Reception.

1. Gaining admission.

2. Interrogation and reception.

F. Deity.

1. Universality of belief.

2. By whatever name.

G. The ceremonies.

H. The obligation.

1. Only good men could take oaths in former times.

2. The obligation is morally binding.

I. Light.

1. Symbolism of the search for Light.

2. The study of Light.

J. The Apron.

1. Origin and symbolism.

2. Present use and function.

K. Charity.

1. What is charity?

2. Charity vs. benevolence.

3. Grand Lodge benevolences.

4. Masonic Homes.

5. Individual relief programs by Grand Lodges.

6. Masonic Boards of Relief.

IV. Tenets and emblems of the first degree.

V. Summary of the first degree.

- To be continued in next issue -

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Welcome to New Members

The following new members and subscribers are cordially welcomed to our membership:

S/Sgt. William W. Hedgpeth, AF34591339, Det. 2; 1141st US AF; Spcl. Activities Sqdn., SH APE (AAFCE), APO 11, New York, N.Y.

Dewitt D. Sager, R.F.D. 1, Flanders, New Jersey.

Elmer Wolf, P.O. Box 215, Cuyahoga Falls, Ohio.

Raymond B. Holtz, 67 Cambridge Road, Montclair, New Jersey.

Jephtha S. Munro, 92 Pierce Street, North Sidney, Nova Scotia.

Arthur A. Tesch, Box 633 Choteau, Montana.

D. Peter Laguens, Masonic Temple, 333 St. Charles St., New Orleans, Louisiana.

Rene Louis de Schryuer, 54 Warren Street, Roselle Park, New Jersey.

Maurice B. Ross, 3040 Udal St., San Diego 6, Calif.

Edwin Grafton, Box 1715, Helena, Montana.

Leon Postlewaite, Willow Hill, Illinois.

George Draffen, The Cottage, Longforgan, By Dundee, Scotland.

Elfin F. Strain, Sioux Falls South Dakota.

NEW SUBSCRIBERS

St. Aspinquid Lodge No. 198, AF& AM, G. Howard Dunning, Sec'y., York Village, Maine.

George Starr Peck, 893 Forrest Road, N.E., Atlanta, Georgia.

Ben W. Fortner, No. 2 Rumson Apartments, 105 Rumson Road, Atlanta, Ga.

Oswald M. Barnes, 43 Chauncey Street, Brooklyn 33, New York.

Edward R. DeGrant, 2403 Grand Avenue, Brooklyn 38, New York.

THESE ARE YOUR REPRESENTATIVES

In the United States

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

Arkansas - Dr. Francis J. Scully, 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.

Delaware - Chester R. Jones, Masonic Temple, Wilmington.

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

Florida - William James Walker, 1877 Truman Avenue, Jacksonville

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

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

Indiana - James Scofield, 722 Conkey Street. Hammond.

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

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

Kentucky - Wvile B. Wendt 2346 Emerson Ave. Louisville.

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

Maine - Thomas B. Anderton, 287 Long Beach Avenue, York Beach.

Maryland - Charles G. Reigner, 4035 Belle Ave. Baltimore.

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

Michigan - James Fairbairn Smith, New Masonic Temple

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

Mississipi - Rev. Allen Cabaniss, University, Miss.

Missouri - Herbert A. Gast, 9743 Tesson Ferry Road, St. Louis.

Montana - Frank E. Van Demark, Cut Bank.

Nebraska - Harold H. Thom, 2315 Ogden Ave., Omaha.

Nevada - Harry H. Leavitt, Box 1, Gardenville.

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

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

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

New York - Alfred A. Northacker, 1055 New York Ave., Brooklyn 3.

North Carolina - Frederick W.E. Cullingford, 2027 Central Ave., Charlotte.

North Dakota - Edward. J. Franta. Langdon.

Ohio - G.A. McComb, 3615 Euclid Ave., Cleveland.

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

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

Pennsylvania - William J. Paterson, Masonic Tempe, Broad and Filbert Streets, Philadelphia

Rhode Island - Frank H. WiIson, 27 Beverly St., Beverly 76, Mass.

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

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

Utah - Stuart Dobbs, 812 David Eccles Bldg.,

Virginia - A. Douglas Smith, Jrt., 1320 Amherst Avenue, Richmond

Washington - Robelt B. Anderson, 1325 N. 167th St. Seattle

West Virginia - Edwin E. Greener, 4069 Cambronne St., Pittsburgh. Pa.

Wisconsin - Walter H. Braun, 2327 N. Holton St., Milwaukee.

Wyoming - Charles C. Lindsay. 500 W. 31st St., Cheyenne.

Other Countries

At-Large - Norman C. Dutt, 525 Nelson St. Berkeley, California.

Central Canada - Sam Harris, High Prairie Alberta.

Chile - Sergio G. Parody, Ave. B. O'Higgins, Santiago

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

England - Captain William F. Scalding, "Aylmerton," 123 The Chine, Grange Park London, N. 21, England.

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

Greece - J.W. Burness c/o A.P.E. Co., 4 Koral St., Athens

Holland - Dr. E. van der Vlugt, 23 a Lange Voorhout, The Hague.

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

New Zealand - Dr. Ross Hepburn, 5 Ham Road Riccarton. Christchurch, N.W. 3

Philippines - Antonio Gonzales, 140 Gunao Manila.

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

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

Sweden - Carl A. Friman, Box 5058, Gothenburg

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

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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.

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

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

FOR FURTHER HELP - See list 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!