April,1956
Volume IX Number 2
Contents
It Seems to Me..... Freemasonry in New Zealand
Hail and Farewell, Maestro Chat and Comment
BIind TraiIs Masonic Honors and Rank
Jean Sibelius Honored Our Masonic Book Shelf
George Washington Masonic Memorial Service Masonic Principles
Masonic Workshop Functions Effectively A Masonic Colleen
Cerza Appoints
New Officers, Committees
Suggested Procedure For
Masonic Study
Published bi-monthly at Franklin, Indiana
BY
THE PHILALETHES SOCIETY
JOHN BLACK VROOMAN, F.P.S.
Editor
P.O. Box 402, St. Louis, Mo.
ALPHONSE CERZA, President, 130 Akenside Road, Riverside. Illinois.
DR. WILLIAM MOSELY BROWN 1st Vice President, Box 276 Elon College, North Carolina
ELBERT BEDE, 2nd V. P., Woodlark Building, Portland, Oregon.
JOHN BLACK VROOMAN, Treas. and Editor, P. O. Box 402, St. Louis, Missouri.
DELBERT C. JOHNSON, Treasurer, P.O. Box 332, ROLLA, Missouri
PUBLICATION COMMITTEE
A.L. WOODY, F. P. S., 3502 Wesley Avenue, Berwyn, Illinois.
EDWARD J. FRANTA, Langdon, North Dakota.
LAURENCE R. TAYLOR, F.P.S. c/o The Indiana Freemason, Franklin, Indiana
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By John Black Vrooman
THAT - the address given by Brother Francis J. Scully, F.P.S. before the Grand Lodge of Nebraska and reported in the Transactions of Arkansas Lodge of Research No. 739 (1955) is a significant guidepost to Masonic endeavor. It is pungent in its thought and realistic in its challenge.
"There can be no progress without faith." he says. "There must be a spiritual enlightenment in men. We must carry the torch to spread this faith, to banish fear and to reverse the trend to materialism that now menaces the peace of the world."
''Perhaps the story of the Transfiguration in the Volume of Sacred Law may suggest a way. As we read the account of this unusual and momentous event, we find Peter, James and John ascending a high mountain with Jesus. Reaching the top they knelt to pray and then before their eyes they saw Jesus transfigured, his raiment white and shining . . . and they beheld him talking with Moses and Elijah. Peter was so overwhelmed that he wanted to build three tabernacles . . . to relive the rapture and ecstasy of that inspiring moment.
"But Jesus said no, and brought them down from the mountain to mix with the world. There was work to be done, there was a message to be brought to the world. As Masons we have found the Light at our Altar. Let us not make our asylum a retreat from the world with our Altar as a tabernacle were we may worship by ourselves. We too must carry forth the Light to bring happiness and peace to the world. This is the challenge to every Mason in the world today. Let us not fail.
H.L. HAYWOOD, PRACTICAL MASONlC DREAMER & POET.
Possibly few other Masons have made the contribution to the Craft that Harry L. Haywood. F.P.S. (Life), made during his lifetime.
Practical in making the teachings of Masonry become realities to the average Masonic student, simple and direct in his interpretation of the little-known principles of Masonry, there are few persons who have had the keen insight and sharp intuition that characterized his many many-sided career as a student and a teacher.
It is not for us to enumerate his biography and honors, nor to list the services he has rendered the Masonic Fraternity - but only to make a humble and merited tribute to a devoted and zealous member of the Brotherhood which is his just due.
The years of devotion spent in Masonic work, the hours given to the uplift of inquiring Brethren, and the honesty with which he brought the realities of Masonry to light, are an ever-lasting monument to one who saw the vision and followed it to the climax of a well-spent life.
Requiescat in pace.
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by V.W. BRO. DR. ROSS HEPBURN, F.P.S.
New Zealand has its own Grand Lodge and Grand Chapter but does not practise the principle of "exclusive territorial jurisdiction" as recognised in U.S.A. This is a matter of local history.
Freemasonry was brought to New Zealand in the 1840’s by the establishment of Lodges chartered by the Grand Lodges of England, Ireland and Scotland and later are had Royal Arch Chapters chartered by the Grand Chapters of these countries and Mark Lodges in England.
When the Grand Lodge of New Zealand was formed in 1890 a large number of the local Lodges under the three British Grand Lodges joined the Grand Lodge of New Zealand but a number retained their original allegiance and a few still do so. It was some years before the Grand Lodge of New Zealand could obtain recognition by the three British Grand Lodges, and then recognition was granted only on condition that the existing Lodges of their respective jurisdictions were permitted to continue, but no more Lodges are chartered in New Zealand by any of the three British Grand Lodges
We thus have in New Zealand (including Chapters chartered by overseas Jurisdictions) three different groups of Masonic bodies:
1. Lodges under the Grand Lodge of New Zealand and Royal Arch Chapters and Cryptic Councils under the Grand Chapter of New Zealand.
2. Lodges under the Grand Lodges of England, Ireland and Scotland, Royal Arch Chapters under the Grand Chapters of England and Ireland, Royal Arch Chapters and Cryptic Councils under the Grand Chapter of Scotland and Mark Lodges under the Grand Mark Lodge of England.
3. Chapters chartered by overseas bodies like the Antient and Accepted Rite, Great Priory of Knights Templar, Royal Order of Scotland and Societas Rosicruciana in Anglia, the Red Cross of Constantine, the Royal Arch Knight Templar Priest and the Secret Monitor.
The Grand Lodge of New Zealand has 386 Lodges and 43,000 members. It is by recognised standards quite a large Grand Lodge. On the basis of Lodges it compares with Arkansas, Oklahoma, and Tennessee, and on a membership basis with Colorado, Oregon and West Virginia. The average membership per Lodge is just over 100 whereas in U.S.A. it is often 200 or more.
The following degrees are recognised by the Grand Lodge of New Zealand as part of Pure Antient Masonry namely, the degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Excellent Master, and Holy Royal Arch: also the ceremony of installation of Worshipful Master (which includes the Board of Installed Masters).
The degrees practised by Grand Lodge are those of Entered Apprentice, Fellow Craft, and Master Mason which are conferred in the Craft Lodges, and also the ceremonial of Installation of Worshipful Master. The degrees of Mark Master, Excellent Master, and Holy Royal Arch are practised by Grand Chapter and are conferred in Royal Arch Chapters.
Under the jurisdiction of the Grand Lodge of New Zealand are six Lodges of Research which are devoted to research into the history, ethics and philosophy of Masonry. Lodges of Research have no power to initiate candidates and their Full Members must be Installed Masters. They have power to admit Master Masons as Associate Members (Correspondence Circle).
The writer of this article was for many years (1939-42 and 1943-53) Secretary of the Masters' and Pastmasters' Lodge No. 131), the Lodge of Research in Christchurch, and has been Editor of its Transactions from 1939 to the present time.
The Supreme Grand Royal Arch Chapter of New Zealand has 96 Chapters and a membership of 7372. About one in every six Craft Masons in New Zealand is a Royal Arch Mason. Grand Chapter controls the following degrees:
1. Mark Master, Excellent Master, and Holy Royal Arch.
2. Side degrees. viz., Select Master, and Super Excellent Master.
3. Side degrees, viz.. Royal Ark Mariner, and Knights of the East and West (or Red Cross of Babylon.)
4. Chair degrees. viz., First, Second and Third Principals, Installed Mark Master, Thrice Illustrious Master (Cryptic), Worshipful Commander Noah (Ark Mariner), and Most Excellent Chief (Knights of the East and West).
The Red Cross of Babylon is under the control of Grand Chapter instead of being part of the Knight Templar system as in U.S.A.
The Excellent Master degree is quite different from the American Most Excellent Master but comprises the ceremony of Passing the Veils and is a preliminary to the Royal Arch degree.
We do not have any Chapter "Pastmaster degree" in New Zealand as the Royal Arch degree is open to all Master Masons and the Pastmaster qualification is not required. A Companion however must be an Installed Master before he can (a) Be installed as a First Principal of a Chapter. except by dispensation. (b) Be installed as Worshipful Mark Master.
The Cryptic degrees have the following special arrangement:
1. They are under the control of Grand Chapter.
2. Each Council is separately chartered by Grand Chapter and is attached to a Royal Arch Chapter and bears the same name and number.
3. Only installed First Principals of Royal Arch Chapters (equivalent to the American High Priest) are eligible for installation as Thrice Illustrious Master.
4. The Chair degree of Thrice Illustrious Masters is conferred on: (a) The Thrice Illustrious Master elected for the year. (b) Any Cryptic Mason who holds the rank of Most Excellent or Right Excellent in Grand Chapter.
Printed rituals are used in New Zealand in all degrees. The Grand Lodge of New Zealand has an Official Ritual which must be used by all Lodges constituted since 1912. Others may use their own ritual (usually in English, Irish or Scotch ritual).
The Grand Chapter of New degrees. It also provides an Official Ritual for the Mark, Excellent, and Royal Arch degrees, also for the Cryptic degrees and the side degrees. It also provides an official Ritual for the Installation Ceremonies.
The Rose Croix and Knight Templar degrees also provide Official Rituals (the latter including the Knight of Malta). Generally speaking printed rituals are provided for all degrees.
Under the Antient and Accepted Rite the average Brother does not go beyond the 18d. The 30d is available only to Past Sovereigns on the recommendation of their Chapter. The 31d is sparingly conferred and the 32d even more rare. The 33d is, in practice, limited to the Grand Inspectors of Districts with an occasional Honorary 33d.
The allied degrees are not worked in New Zealand but the Secret is conferred under a separate jurisdiction.
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By LAURENCE R. TAYLOR. F.P.S.
Editor, The Indiana Freemason
Thou art not idle: in thy higher sphere
Thy spirit bends itself to loving tasks
And strength to perfect what it dreamed of here
Is all the crown and glory that it asks
- Lowell
Freemasonry has lost a devoted son. Harry LeRoy Haywood, learned scholar, author and teacher of Masons entered the Lodge Celestial on February 25, 1956 at Cedar Rapids. Iowa. His Spirit now joins the select and illustrious company of our Craft's immortals. Anderson, Oliver, Preston, Webb - Mackey, Pike, Parvin, Newton - these and other kindred souls await him in Masonry's Valhalla. He has found a home - and peace. It was not always so upon this earth.
But when a great man dies, "for years beyond our ken, the light he leaves behind him lies upon the paths of men '' And so long as there are eyes to read and souls to respond to his gentle pen and gentler heart. Brother Haywood's presence will live among us.
In the generally accepted sense, what follows is not an obituary. Nor is it an attempt to review the vast Masonic accomplishments of Brother Haywood or to catalog his voluminous writings - almost two score books and countless shorter works, all exhibiting his master craftsmanship. A comprehensive review of his life and achievements may be found in The Indiana Freemason for August of 1953, of which the following is a summary:
He was born near Cincinnati, Ohio, in 1886: spent a brief period in college but for the most part was self-taught (and what a brilliant job he did!); entered the ministry for a few years, then became a school teacher and in 1921 was appointed editor of The Builder, the now extinct official publication of the National Masonic Research Society. He was raised a Master Mason on June 7, 1915 in Acacia Lodge No. 176 of Webster City, Iowa, and from that date until his death he was a devoted and dedicated Mason. From 1921 Masonry became his vocation as well as avocation and he served several publications and Grand Lodges in various capacities - but always continuously he remained the inspired teacher of Freemasonry the maestro! In recent years because of failing health, he has been semi-retire, devoting time he could to research, writing in and for the great Iowa Library at Cedar Rapids. Death came suddenly on February 25 and he was buried two days later in a local cemetery by his Lodge, Mizpah No. 639 of Cedar Rapids.
We repeat this is not an obituary as that word ordinarily is understood - and it falls far short of being an adequate eulogy. Rather our intent is simply to say "Farewell, until we meet again" to a dear friend and teacher - a Brother blessed with a vision that comes to few, and who had a remarkable talent for translating that vision for others to see and understand.
From this point on I can write of my friend only in the first person. I am aware that this is not customary but anything less intimate would be shallow and stolid. If I can convey to my Brethren in some measure the magnitude of Haywood's service to modern Freemasonry the end will justify the means and naught else will matter, for his influence was large - long and wide!
For more than a quarter of a century, though separated by time and space, Roy Haywood has been my almost constant companion, my teacher and Masonic mentor - a never failing source of light and inspiration. From the day I opened my first Masonic book (The Great Teachings of Masonry, by Haywood) to the present hour I have been his devoted pupil, drinking deeply and often from the fount of his infinite knowledge - and I shall continue so to do until these eyes can see no more.
Every Brother I have initiated, passed and raised has received some reflection of Haywood. Every paragraph I have written, every private talk with a Brother, every speech delivered - be it good, fair or worthless - has been an humble effort to pass on to another something of the beauty of Roy's intellect, something of the "bigness" of the man and his thinking. Oh there have been others to be sure, brilliant men all: but Haywood was the foundation rock, the ever present never failing well-spring of Masonic wisdom and information to whom I instinctively turned for the guidance that only a man of his capacity can give. I was his pupil. He was my teacher - and will continue so to be.
Lowell has reminded us that 'Talent is that which is in a man's power: genius is that in whose power a man is." By any measure Haywood was a genius. His facile pen spelled out seemingly without effort the lights and shadows of lore and legend of backgrounds and foregrounds in poetry and prose - and in language both elegant and simple. His mind was encyclopedic a never ending source of awe and amazement to associates. There was a day when he stood unaffected and at ease before large audiences: but in recent years his Masonic speeches necessarily were infrequent - yet each was a never-to-be-forgotten experience for those fortunate Brethren who heard him.
"His words were simple enough,
And yet he used them so,
That what in other mouths was rough
In his seemed musical and low."
In common with all devotees of the Craft I have seen the power and the beauty of Freemasonry as it blossoms and bears fruit in the hearts of my Brethren - and I glory in that wondrous power and its divine beauty. But Haywood taught me to search for more. to go behind and beyond the power and the beauty to find the Force that creates them - to search, search, search for the Lost Word knowing betimes that here it never will be found; but knowing, too, that "the search for it is the reason for life" (as another great Mason has written). If my search yields less than it should, blame not the teacher but the frailties of the pupil!
What Roy Haywood has done for me he has done for a multitude of Brethren - what he leaves to me, he leaves to them. I am the rule, not the exception. Were it not so these words would be empty and out of tune with the purposes of the man of whom I write, for he served his fellowmen as a Mason should. He gave of himself, not to himself! No man received less material recompense in proportion to the magnitude of his labors. Yet, he sought no official honors as a Mason and received comparatively few. He was a modest, self-effacing but tireless and skilled worker in the quarries - and his own severest critic.
But as the Hand That Writes moves across the pages of time few men will be more deeply enshrined in the hearts of those he served. Four centuries ago Fabricius wrote: "Death comes to all, but great achievements raise a monument which shall endure until the sun grows cold." Three hundred years later Henry Brooks Adams put it this way: "A teacher affects eternity: he can never tell where his influence stops."
As this is written, in my home, the night is enveloping our community in the gentle warmth of its peace. In the soothing quiet of this hour my small world prepares for rest, and there comes to me again the vision of a trusted friend and teacher whose hand I followed in the divine adventure which is Freemasonry.
Longfellow had a similar vision once, about our Brother Robert Burns, and he wrote:
"His presence haunts this room tonight,
A form of mingled mist and light
From that far coast.
Welcome beneath this roof of mine!
Welcome! this vacant chair is thine,
Dear guest and ghost."
Editor's Note: This tribute to Brother Haywood also appears in the current (April, 1956) issue of The Indiana Freemason
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News, achievements and items of interest about our Fellows and Members - Discussion and comment on Mutual Topics.
- Pfan Mail and Observations -
Washington Masonic week saw a great number of the personnel of the Philalethes Society actively engaged in Masonic contacts and activity. The officers were represented by the Editor of the magazine and Dr. William Moseley Brown First Vice President.
Among the busy bees were Harold V.B. Voorhis. F.P.S., Ward K. St Clair. F.P.S. Dr. William Moseley Brown, F.P.S., Ray V. Denslow F.P.S., all of whom are presiding or past presiding officers of the small Masonic research groups that meet just prior to the Grand Masters' Conference and other major units.
Brother James R. Case, M.P.S., not only presided over the "Masonic Workshop on Friday evening, February 17, but was named the 1956 "Blue Friar" honorary literary group and gave an outstanding paper on American Union Lodge No. 1, of Ohio.
To list all members of the Society who were present, would be to list the membership lists of the research and study groups of Masonry. It was a distinct inspiration to be with this fine group of Masons, and bring home the fundamental basis of Freemasonry which they represent and practice.
Dr. Charles G. Reigner, F.P.S., in attendance at the Washington Masonic meetings, was also the honored guest speaker at the Allied Masonic Degrees, Saturday evening, February 18. His address was a masterpiece of art and delivery, and dealt with Masonic charlatanism. He is President of H.M. Rowe Company, of Baltimore, Maryland, publishers of educational textbooks.
Brother Nicholas Tumolo, M.P.S., one of the newest members of the Society, was elected and installed Grand Chancellor of the Grand College of Rites of the United States of America. He is also active in many of the other small groups. Congratulations, Brother Tumolo.
The announcement of Frederic W.E. Cullingford, F.P.S., longtime Manager-Editor of The Eastern Star News, that he is going to discontinue this newsy and interesting magazine, is received by us as it has been by many of our Masonic and Eastern Star editors with a great deal of regret. We sincerely add our word of praise for the fine work done and venture the hope that Brother Cullingford may reap the reward of a life of service to his fellow-creatures. Vale and good luck'
Brother William H. Coddington M.P.S. who has been chairman of the Committee on Foreign Relations for the Grand Lodge. F.&A. M. of Tamaulipas Mexico announces that after 18 years in this position he is resigning as of March 31, 1956. Eighteen years is a long time to handle one task such as this and Brother Coddington has, no doubt, seen many changes in fraternal relations during that time.
Brother Alfred A. Northacker M.P.S., representative of the Society in New York state calls to attention that both he and Brother Walter C. Marshall M.P.S., have become "has-beens" retiring as Master of the Lodge. Worshipful Brother Northacker served as Master of Evangelist Lodge No. 600; Worshipful Brother Marshall served as Master of King Solomon Lodge No. 279 both in New York, Congratulations Brethren.
Brother Earl F. Merrymon M.P.S., writes as follows:
" . . . I find in the February issue for 1955 an article by Harold V.B. Voorhis, F.P.S., 'Examining Visiting Masons.' No doubt the requirements of New Jersey are specified in their Code, but I wonder if a member were to be accompanied by a friend from another Jurisdiction with whom he sat in Lodge, it would be necessary to remain in the anteroom until invited in by the Master?
"I have visited in many Lodges in different states, and have never been required to await the invitation from the Master to enter, after a satisfactory examination by a committee. In almost every instance I have taken the examination before Lodge was opened.
"If, after Lodge is opened, the Junior Deacon answers the door and reports 'the examining committee with visitor, properly vouched for the Master orders - ‘admit them,' the committeeman who is spokesman introduces the visitor who is then welcomed by the Master. We recognize ‘the right to visit' when the visitor proves his right to visit." An interesting question that we hope Brother Harold V.B. Voorhis can and will answer. (Brother Merrymon’s address is P.O. Box 869, Glasgow. Montana.)
From the News-Letter of the Supreme Council, Northern Masonic Jurisdiction we read:
"Mention or Cleveland recalls a unique Christmas greeting from Huge V. Prucha M.P.S., former Thrice Illustrious Master of Eliadah Lodge of Perfection - now resident in Taipei, Formosa. . . who describes himself as the bald-headed member of the family, is officially Housing Advisor to the Government of China. ‘In this part of the world, he writes, ‘just letting people own their own houses is one of the easiest and most effective ways to fight Communism."
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THE GREATNESS OF GOD
by the Rev. James Lichliter can be obtained from Supreme Council. 1117 Statler Building. Boston. Mass. It is outstanding.
Brother Lichliter is the son of McIlyar H. Lichliter, Editor of the News-Letter, and M.P.S. The sermon on which this brochure is based was delivered at the Vesper Services of the Scottish Rite at Detroit.
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Brother Paul R. Ridner, M.P.S., 67 1/2 Mount Hermon Way. Ocean Grove. New Jersey, writes that his hobby is the collection of Masonic Lodge notices, trestleboards and other Masonic announcements. He has more than 20,000 to date, and asks that any Brother who will do so, place him on the mailing list to receive future trestleboards, and other similar material that can be sent him.
Brother George B. Oleson, M.P.S., 119 Eighth Street East, Fargo, North Dakota, asks:
"I would like from each state (member of the Society) names of the first ten Masonic Lodges that were formed in that state, and from whence the Brethren came who formed these Lodges.
This is for a research paper I am planning." can anyone help him?
From Brother James Scofield, M.P.S., 722 Conkey Street, Hammond, Indiana, comes the following inquiry:
"Have been unable to trace down Masonic affiliation of Glen 'Pop' Warner, the famous coach of Jim Thorpe . . . I do recall that his funeral was described as 'Masonic,' by wire services. Can you make inquiry in the magazine ..... ?" Who knows the answer to this question?
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by H.K. MAXWELL, M.P.S. (Okla.)
Nearly forty years ago the following paragraph written by Brother Frank C. Higgins started the writer on a line of research which apparently has no ending. Here is the paragraph:
Freemasonry possesses the most stupendous and awe-inspiring secret ever imparted by revelation of Deity to mankind. It is not however an unknowable or unknown secret. lt is the precious heritage of Freemasonry’s greatest existing antagonist, the Church of Rome, of the Sufi of Mohammedanish, the Druse of Syria, the Parsees and Brahmins of India, and the Lamas of Tibet. lt was the Mystery of the Ancient Magi of the founders of the faith of Babylonia and Assyria, of Egypt and Phonecia, of Greece and Rome, of the Druids of Gaul, the Mithraics of Persia, the patriarchs of the Jews, and the sponsors of Christianity. Only Masonry of the Western World ignores it, intoning over and over again the subtle key words that should serve to unlock the hidden treasures to every initiate (passing incessantly in review the symbolic secrets that exacted homage of the builders of the pyramids, and were still known to a select few among the founders of the modern Craft in the 18th century), without knowing the occult sense of that which it idly repeats.
Any thoughtful Mason who will read that paragraph over a few times, must acknowledge that it poses a challenge, and if he is at all inclined to do research it will send him off on not one trail, but several. At least it did the writer, and that search finally culminated with a series of articles which appeared several years ago in the pages of The Square and Compass magazine.
One of these trails of investigation was concerned with the tales of the Lost Word, which at that time the writer believed was what Brother Higgins was writing about. There is a large literature on this subject, and one can get quite well satisfied that the Lost Word is that "stupendous secret." But is it? Every race has had its tale of a Lost Word, and Hebraic literature, particularly the Holy Bible has much to say about it though not in those terms. With it Nations were conquered, battles were won, miracles performed, the blind and the halt were healed, and the dead brought back to life Truly it was a most valuable secret. In Masonry that Tradition is kept alive, and is so obvious, apparently no other search seemed necessary .
The study of the Ineffable Tetragrammaton or JHVH is very convincing. Those letters in Hebrew are Jod-Heh-Vah-Hah (only the Hebrew would read them from the right to the left) represent to the Hebrew the ineffable name and is often called the unpronounceable word. As a group the four letters can not be pronounced. In the early history of the Hebrews it is supposed the omitted letters were known to the High Priest and he could pronounce the Word under the most rigid ritual. Some writers claim that the omitted letters were known to the High Priest at the time of captivity, but during those seventy long years either because of neglect to duty, forgetfulness, or sin, they were forgotten and the Word could not be pronounced. At any rate tradition has it that when Zerubbabel went back to Jerusalem to start the rebuilding of the Temple, the High Priest did not know the true name. It was indeed a Lost Word. In their writings when it became necessary to use the Word, only the word form, the skeleton JHVH was used. Some time during the period when the translators of the King James version of the Holy Bible were at their work, an agreement apparently took place and vowels were inserted, and the word Jehovah came into being.
There isn't anything startling or new about the above statement, but when the study of gematria is begun many surprising results appear.
In the Hebrew and Greek alphabets, as well as other ancient languages which utilized an alphabet, the letters of the alphabet had to do double duty, because none of them had symbols for numbers, so each letter stood for a number. If the reader is sufficiently interested he may turn to Mackey's Encyclopedia and will find the system illustrated. Thus the first letter of the Hebrew alphabet is aleph and it stood for 1. In the Greek. alpha is the first letter, and it stood for 1. Beth is the second Hebrew letter and it stands for 2. In Greek beta is the second letter and stands for 2. In Hebrew gimmel is the third letter and it stood for 3 and in Greek the letter gamma was 3. The above examples are sufficient to show what is meant.
Just how early the Hebrew scholars discovered that the sacred names of Deity would add up to some multiple of 13 the writer does not know. The study of the kabalah when such determinations were made is supposed to have flourished during the Middle Ages, and it possibly was then that the Mysteries of Deity were first searched for by applying numbers to the letters of each word of Scripture and added up or multiplied: resulting in many strange answers which can hardly be considered coincidences. The mystic word represented by the word for JHVH adds up to 26. Thus the Holy Scriptures were mathematized.
The Old Testament, regardless of whose translation is used, is still a Hebrew book, and it is well known to scholars that it reflects the scholarship of the Chaldeans or Magi, and that they in turn received their philosophy probably from the Aryans. On the other hand the New Testament came by the way of the Alexandrian Greeks. The Hebrews have two great commentaries which have grown through the centuries - the Talmud and the mystical kabalah. A superficial study of either of these will only leave the Masonic scholar puzzled and will not help him solve Frank Higgin's thesis.
Practically all of the ancient names of Deity, when the letters are turned into numbers, have been referred to by Masonic scholars as "cosmic numbers," because they so often contain within themselves the solution of celestial or planetary formulae by which Deity controls the universe.
For instance, much speculation can be found among Masonic writers about the two pillars supposed to have been placed in front of Solomon's Temple and which were named Jachin and Boaz. In translating Hebrew into English the character Jod may stand for either I, Y, or J, and for some reason known only to the translators J was chosen for the initial letter of Jachin, and Ch in the place of K. If I and K had been used the word would have been spelt Ikin.
Now it is very possible that Ikin was the original and proper spelling. It is a fact that when the numbers standing for Ikin thus 30-60, and 72-8 for Boaz are multiplied together Ikin becomes 1800 and Boaz 576. These products multiplied together give 1,036,800 the precise length of 10 Hebrew solar years. The precession of the equinoxes is the length of time it takes the earth to pass around the zodiac or about 25,920 years and a Hebrew solar year is four times the equivalent of years in the precession of equinoxes or 103,680. Many similar so-called coincidences occur in the Old Testament.
In the Talmud the following sentence may be found: "Bezeleel, the builder of the Tabernacle in the Wilderness knew the transposition of the letters by which God created the world. Surely the author of that quotation had reference to the letter-number system and the resulting astronomical formulae.
If the Hebrews borrowed their philosophy from the Chaldeans either direct or by the way of Egypt, it will be interesting to see what the Magi had in the way of a Lost Word, and if it is applicable to Higgin's statement.
Actually more uncounted millions of people in the East have intoned the mystic word AUM, or OM, all of which are one and the same, then have the Hebrews with their JHVH. Not only did they use the word in their mystical religious services, but even to this good day, millions bow from their knees, or sit cross legged and intone or sing the Magian Omnific Word which to them is full of power, dynamic and intelligent. The only difference between them and the Hebrews, each one of them seems to know what the word is and what it stands for.
Albert Pike, the great Sanskrit scholar, wrote of it, "It represents the three powers combined in Deity - Brahma, Vishnu and Siva, or the creating, preserving and destroying powers." "The symbol of the Lost Word of the Master," continues Pike, "is the AUM of the Persian Magi, and the most ancient Brahmin, because back of that triliteral glyph lies the philosophy of the 'Secret Doctrine' the synthesis of all knowledge."
The intoned AUM had not only its profound significance, but entered into the composition of the Divine name among many people. Dr. J. D. Buck in his "Mystic Masonry" says. "It is given as the root name of the Sun God, Yama of the Vedas. In the Sanskrit it is Iama. It is the Chaldean name of Day Ioma. The first-born of Chaldean philosophy called Aoum, the Hindoo word of creation, the Word of Light.
"The word Aum says the Rama Yana," represents the meaning of Being of Beings, one substance in three forms without mode, without quality, without passion, immense, incomprehensible, infinite, indivisible, immutable, incorporeal, irresistible.
An old passage in the Purana says, "AII the rites ordained by the Vedas, the sacrifice to the fire, and all other solemn purifications shall pass away but that which shall never pass away is the word A OO M for it is the symbol of the Lord of all things.
These illustrations are sufficient to indicate that the word AUM has been and perhaps is just as vital in the religious life of the Eastern peoples as was or is the JHVH of the Hebrews. Together they merely represent different viewpoints of the Deity. On the other hand, so far as Masonry is concerned, and the postulate established by Brother Higgins, neither JHVH nor AUM fulfill his requirements. It has even been pointed out that the letter endings of the names of the three Craftsmen are to be found in the Word AUM but we believe that is more a coincidence than an answer. Or is it?
Truly the thoughtful Mason must turn from the ancient religions and their mysteries, to the Work of his own Lodge, regardless of jurisdiction, for the solution. Albert Pike writing to his friend Gould, the historian, said, "They (referring to the authors of the Speculative Ritual) framed the three degrees for the purpose of communicating their doctrines veiled by symbols to those fitted to receive them, and gave to others trite explanations they could understand."
The most dramatic incident that takes place in the Entered Apprentice degree is during the reading from the Book of Genesis. As for the selection, there is nothing like it in all literature, and so far as the incident is concerned it is highly dramatic and very impressive. No candidate ever forgets it. That selection concerns the Omnipotence of Deity, and it is firmly established. If the reader will take the time as the author has and search the volumes on philosophy of religion that are used in the schools of religion in this county he will be greatly surprised by paucity of space which the authors devoted to the Omnipotence of Deity. Whole chapters are given over to other subjects but only a half-page, or at most a page and one half will be found discussing the fundamental upon which the Holy Bible is based.
It so happens that it is the foundation stone of Masonry, yet as Frank Higgins says it is not unknowable but Modern Masonry of the Western World ignores it, intoning over and over again the subtle keywords that should unlock the hidden treasurers to the initiate." May we humbly ask. "Is it intoned over and over again in your Lodge? Is it not repeated in the Fellow Craft degree. and again in the Master Mason degree? If it is not highly important why is it repeated again, and again?"
Omnis Potestas a Deo all power is from God. True such power may become Force, and Force may commit murder and murder bring about Fear and Terror. The ends of two live electric wires brought together results in fire and destruction. The reasoning is obvious.
In the Fellow Craft degree the Omnipotence of Deity is supported by an equally important Truth - Omniscience of Deity. An All-powerful God without being an All-wise God is an impossible thought, and so the unusual Winding Staircase was devised. The initiate very early was told that Masonry was taught by allegory - that is, by saying one thing and meaning something else. The Winding Staircase is one of the finest examples of such a figure of speech - an allegory.
Divine Reason, or Law, or Wisdom is not merely speech, but the administration of the universe, silent, with justice and supreme intelligence.
In the Master Mason degree, which should always be called the Sublime Degree of Master Mason, the initiate is supposedly taught the dogma of immortality. Because of the screening process which his petition went through, it is highly doubtful that any man ever approached the altar of Freemasonry without believing in the immortality of the soul. Masonry then does not teach him immortality for he already believed in it. It is so easy to be carried away with what seems to be perfectly obvious, that few ever search further. Albert Pike says that the meaning of the degrees are veiled and only the Adepts will ever understand. Masonic statisticians have told the writer, that only four out of every hundred Masons actually make a serious study of Masonry.
Here in the Master Mason degree not only is the Omnipotence of Deity repeated as well as that of Omniscience or All Wisdom of Deity, but the third equally important fundamental. Omnipresence of Deity, that "God is a living Truth, clothed in Light, manifested by Form, supreme in Music, and complete in Harmony. When these three great Truths completely dawn on the mind of the Master Mason, and become a part of him as we assume Masonry becomes a part of the life of every Mason then truly the degree does become the Sublime Degree of Master Mason, and the whole fabric of Masonry takes on new substance. Lux e tenebris - light comes from out of Darkness.
----o----
by WM. A. THAANUM. M.P.S. (Oregon)
Recently a Pacific Northwest metropolitan daily carried a news item regarding a Masonic meeting for one of the many investitures at the close of each year. In this article courteous mention was made of a visiting dignitary as the "ranking mason" of his state. It would seem that the one responsible for the preparation of this news item exceeded Masonic jurisprudence in designating any one Mason with such a title, when "most honored" or "highest esteemed" would have been more appropriate and correct.
Freemasonry includes too many diverse bodies each independent, to make it possible for any one to be considered highest in rank in the Fraternity whether it be at local, state, national or international level.
At the local level, the Worshipful Master of the Symbolic Lodge wields the authority of his office only over the members of that Lodge. The same holds true as to the presiding officers in the York Rite Royal Arch Chapter, Royal & Select Council and Knights Templar Commandery and in the Scottish Rite Lodge of Perfection Chapter of Rose Croix, Council of Kadosh and Consistory and also in the Shrine Temple, which most of us consider as part of the Masonic structure.
At the state level, the Blue Lodge and the York Rite bodies are constituent members of a Grand body in each case, which exercise a jurisdictional and jurisprudential control in authority over the local bodies. The presiding officer, and, under certain circumstances, other Grand officers, outrank the presiding officer of any constituent body.
The Grand Lodge of Masons of each state is an independent organization, supreme in authority within its own Jurisdiction and, therefore, the Grand Master outranks all other Blue Lodge Masons in that state. In most Jurisdictions in the U.S.A., the other three Grand York Rite bodies recognize a General Grand body as having authority in each of the divisions of these York Rite branches. Each of the three York Rite bodies are independent and no one of them whether at the local, state or national level, exercises any authority over any other. Therefore at the state level the presiding Grand officer carries the higher rank and at the national level the presiding General officer of the Royal Arch or Royal and Select. or the Grand Master of the Grand Encampment of Knights Templar is of the highest rank in his particular branch.
All Scottish Rite bodies are subject to the authority of a Supreme Council, of which there are two entirely independent of each other each having supreme authority over the constituent Consistories in the territory over which they have jurisdiction. At the state level the Deputy of the Supreme Council outranks all other Scottish Rite Masons and at the national level the Sovereign Grand Commander exercises the highest authority.
All Shrine Temples are under the control of an Imperial Divan and at the national level the Imperial Potentate heads this body.
In addition, there are a number of Masonic bodies or degrees, to which membership is only to be had by invitation extended from that body. In the Scottish Rite a 32d Mason may be selected for honor as a Knight Commander of the Court of Honor, in recognition of his activity in and service to that Rite. He may be further honored by selection to become a 33d Inspector General Honorary. Both the K.C.C.H. and the 33d selections are determined by the Supreme Council having jurisdiction.
The Order of the Red Cross of Constantine is generally recognized as being part of the York Rite, although in some jurisdictions invitations to membership are limited to those belonging to both Rites. An invitation to become a Knight Companion of the Red Cross of Constantine is a very great honor for any Mason, as its membership is very limited in each Grand Jurisdiction.
The Allied Masonic Degrees of the United States of America is also a part of the York Rite to which membership is by invitation. This body's main interest is Masonic research and, while its membership is considerably less than 1000 at this time, its roster includes most of the leaders in York Rite Freemasonry in those areas in which it functions.
The Shriners also have an organization known as the "Royal Jesters" with membership limited to those invited to join. It furthers the aims of the Mystic Shrine and brings fellowship to a closer knit and more selected group.
In those bodies to which membership is only available through invitation, there are still smaller groups more restricted, to which membership invitations are only extended to the most devoted and accomplished Freemasons within such group.
The York Rite has another which might be called an "earned" honor. To be eligible for this it is necessary to have been elected and installed as presiding officer in each of all four bodies the Blue Lodge the Royal Arch Chapter the Royal & Select Council and the Commandery Knights Templar. Having presided over all four brings to the York Rite Mason eligibility for membership in a Priory of Knights of the York Cross of Honor with the accompanying title of K.Y.C.H. or in an Assembly of the Past Officers Association. The K.Y.C.H. is recognized and functions in most of the Grand Jurisdictions in the U.S.A. The P.O.A. is the older organization, has for its emblem the 47th problem of Euclid, but only functions in three states.
Considering all the foregoing, who is to say that any one Freemason is the "ranking Mason" in his state. Rank in Freemasonry is merely a courtesy and, in the final analysis, however many degrees he has received by his own petition: however many honors have been given him by the ballot of his Brethren; to however many exclusive Masonic groups he may belong by virtue of being deemed worthy of an invitation to such membership; no Brother can claim that he outranks even the latest initiate in the ranks of Master Masons. Let the Mason, who has the most honors, take his seat in his Blue Lodge and he will find, after he has received recognition of whatever honor he has received in the Symbolic Lodge, he will be seated, either in the East or on the sidelines, and his presence carries no more authority than that of any other Master Mason present.
This is rightly so, for while we pay homage to the Masonic ability of our leaders and give them full recognition for their accomplishments as such, we do not pay them either tribute or fealty by reason of their rank. What honors we confer, we can also take away, in any body of Freemasons, whether such honor is by election or by invitation, and it would ill become any of us to pull rank in any meeting of Freemasons unwisely. We are each one among our equals when we don the white apron and take our place in the tyled recesses of that place, where the highest aspirations are free to be expressed and where the voice of one may equal, but not override, that of his Brother.
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by WARD K. ST. CLAIR, F.P.S. (New York)
A short but impressive ceremony was held in the Library and Museum of the Grand Lodge of New York on the evening of December 1, 1955. The occasion was the commemoration of the ninetieth birthday of R.W. Jean Sibelius, the great musician of Finland. A member of the Philalethes Society, he is also a Master Mason of note, and one who has contributed much to the cultural background of the Craft through his composing of Masonic Ritual Music.
The program of the evening was arranged by R.W. Wendell K. Walker, Director of the Library and Museum and was opened by R.W. Ward K. St. Clair, F.P.S. Chairman of' the Grand Lodge Committee on Library and Museum, who welcomed the more than one hundred guests who came to honor Finland's great musician and introduced the Finnish soloist Kalle Ruusunen, who rendered Sibelius' Onward, Ye People.
The Grand Master of Masons in the State of New York, M.W. Brother Raymond C. Ellis, then spoke of the appreciation of Masonry for the work of Sibelius and the part which New York played in establishing Freemasonry in Finland. Following these remarks he then introduced the Hon. Artturi Lehtinen, Consul-General of Finland for New York, who spoke of the honor and love of the people of Finland for him who was being honored.
At the conclusion of the program those privileged to view an exhibit assembled for the occasion under the direction of the Finland Masonic Club and to sign a message of greeting to Sibelius.
New York Masons have a particularly close tie to this great man. The Grand Lodge of Finland was founded by the Grand Lodge of New York, and Sibelius was made a Mason in 1922 with the first class of candidates in the first American Lodge (Suomi Lodge No. 1.), with the visiting Grand Master, M.W. Arthur S. Tompkins presiding as Worshipful Master.
While serving as Grand Organist of the Grand Lodge of Finland he composed nine vocal and instrumental pieces of Masonic music which were presented to the Grand Lodge of New York by the Grand Lodge of Finland in 1935. The presentation manuscript, signed by the composer, is preserved in the New York Grand Lodge Library and Museum.
This Masonic Ritual Music was first performed in the United States on September 30, 1935, in The American Lodge of Research.
The first edition of the Masonic Ritual Music was published (for Masons only) in 1936. The second edition, 1950, contained extensive revisions by the composer and was enlarged by three additional pieces, including the theme of Finlandia with Masonic words by Waino Solo. Both editions were edited, and R.W. Toivo H. Nekton's English translation by R.W. Marshall R. Kernochan of New York.
The American Lodge of Research elected Jean Sibelius a Fellow in 1935 and in 1938 the Grand Lodge of New York awarded him the medal for Distinguished Achievement.
Brother Sibelius has composed seven symphonies and a violin concerto as well as much chamber music, piano music and violin music in addition to the Masonic Ritual Music. He achieved world recognition as a classical composer and local veneration for the musical embodiment of Finnish nationalism; the latter initially as a result of two great orchestral tone poems: En Saga (1892) and Finlandia (1900).
Sibelius was born December 8, 1865, in Finland (which the Finns themselves call Suomi), when it was a Grand Duchy of Russia. He studied in Berlin (1889) and Vienna (1890) and wrote music at home.
A letter of congratulation on his birthday, was sent R.W. Bro. Sibelius by Alphonse Cerza, F.P.S., President of the Philalethes Society, in the name of the officers Fellows and Members of the Society.
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V.W. BRO. DR. ROSS HEPBURN. F.P.S.
MASONIC RECORD
CRAFT
P.M. Lodge Riccaton No. 276.
P.M. Masters' and Pastmaster's Lodge No. 130 (Lodge of Research).
Editor, Masters and Pastmasters Lodge No. 130 since 1939.
Secretary, Masters' and Pastmasters' Lodge No. 130 from 1939-42 and 1943-53.
Provincial Grand Registrar (Canterbury Province) 1940-42 and since 1954.
Grand Lecturer, Grand Lodge of New Zealand 1943-46.
Member, Correspondence Circle, Quatuor Coronati Lodge No. 2076, London, and local Secretary since 1940.
ROYAL ARCH
P.Z., Prince of Wales R.A. Chapter No. 31. Installed Mark Master.
Founder and Past Thrice Illustrious Master, St. Augustine Cryptic Council No. 1.
Grand Registrar of Grand Chapter 1946-48.
Grand Lecturer for Grand Chapter 1950.
Grand Superintendent, Canterbury District since 1954.
ANTIENT AND ACCEPTED RITE
Past Sovereign, Excelsior Chapter No. 78; 31d.
KNIGHTS TEMPLAR
Past Preceptor, Royal Canterbury Preceptory No. 246.
Past Prior of Malta.
Founder, Tuarangi Preceptory (Ashburton).
ROYAL ORDER OF SCOTLAND
Founder, Provincial Grand Lodge of New Zealand, South.
Provincial Senior Grand Warden, New Zealand, South.
SOCIETAS ROSICRUCIANA IN ANGLIA:
Past Celebrant, Christchurch College.
Secretary since 1936.
Chief Adept, Province of New Zealand since 1940.
9d, S.R.I.A. Honorary VIIId, S.R.I.C.F.A.
Member, Metropolitan College, S.R.I.A., London.
HONORARY MEMBERSHIPS
Grand College of Rites, U.S.A.
Shrewsbury Preceptory, K.C.H.
Hiram R.A. Chapter No. 1, New Jersey.
New Jersey and Virginia Colleges, S.R.I.C.F.A.
Constitution Lodge, Manchester (England).
Constitution Royal Arch Chapter, Manchester (England).
Felicity Royal Arch Chapter Manchester (England),
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A MEDLEY OF MASONIC MISCELLENEA by Edward E. Hedblom, F.P.S., 125 pages of what the author calls "mostly superlatives, comparatives and unusuals.'' Published by Croes Printing Company. Denver, Colorado, 1955.
Brothel Ed has a knack of saving much in little space condensing material available and has in a very intimate narrative brought to the reader material which although previously published has a newness of Masonic philosophy that is refreshing and delightful.
Coming from ancient times, "Ancient Definitions Still Good" telling of Farmer's Almanac for 1823 to latest Masonic data. "Masonry In Other Lands." In between can be found about every kind of data that is needed for the busy Mason to keep up with Masonry and Masonic activities.
Particularly interesting, and something quoted and discussed by Masonic students is the statement (page 35):
"Of the 49 Grand Lodges in the United States 25 use A.F. & A.M.: 23 use F. & A.M.: and one (South Carolina) uses A.F.M. (Ancient Free Masons). (District of Columbia uses F.A.A.M.. additional to the above - mentioned designations. ( Ed. ) Before the Grand Lodge of England was formed in 1813, there were two Grand Lodges existing there."
"One," it continues. "was known as the Ancients (Antients?) and the other as the Moderns. Both issued charters to Lodges of the United States. Those chartered by the Moderns used the title F. & A.M.: those by the Ancients, used title A.F. & A.M."
There is a world of additional information in this delightful, readable and informative volume and it is recommended to any Mason who wants facts at his fingertips.
TRANSACTIONS OF AUTHORS LODGE No. 3456. London, England - Volume VIII. Compiled and edited by Captain William F. Spalding. M.P.S. and Secretary of Authors' Lodge, this volume gives a resume of the formation, purpose and aims of Authors' Lodge.
Organized in the early part of the first decade of this century, it is composed of the leading literary and Masonic lights of the world. Kipling, Fontaine, Conan Doyle and many others became associated with the Lodge and took part in its multifarious activities.
The present volume is a running story of the years just preceding and including World War II, the difficulties during that period and the final resolution into a normal existence. It makes extraordinary reading, is chuck-full of Masonic lore, and a book that can be used to good advantage by any Mason.
Of particular interest are two articles, well-written and authentic, on "The Magic Flute." Mozart's opus. It is well told interesting and of historical value.
WHAT? WHEN? WHERE? WHY? WHO? IN FREEMASONRY - published 1956 by the Masonic Service Association of the United States.
This is a combination of several of the Digests of the Association in recent years with additional amplification and clarifying, together with thumbnail biographies of famous and infamous men women and Masons.
This is a wonderful reference book in which to look for information that may be needed at any given time.
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George Washington Masonic Memorial Service
The thirty-sixth annual George Washington Masonic Memorial Service was held on Sunday evening, February 19, 1956 in the First Presbyterian Church of Newton, Elmhurst, New York.
About four hundred Masons and their guests saw the service begin with the lighting of the memorial candles by Worshipful William Rowe, Master, and Brother Thomas F. Timothy, Senior Warden of Mizpah Lodge No. 738. A procession of choirs, clergy, and Masonic Brethren then started, headed by a group of Knights Templar, members of Trinity No. 68 and Pilgrim No. 71 Commanderies, with Eminent Sir Knights Wilbur A. Hayes and Albin F. Bruder, Commanders of Trinity and Pilgrim respectively, as Marshals of the procession.
The Rev. Howard A. Northacker, Ph.D., popular Queens Mason and pastor of the church, conducted the service as he has since 1918, a month after he became minister of the historic old church.
For this 36th service, Right Worshipful Maurice M. Witherspoon, retired Chaplain of the United States Navy, was the principal speaker Captain Witherspoon a direct descendant of Dr. John Witherpoon the only clergyman to sign the Declaration of Independence presently Director of Public Relations of Publications for the Grand Lodge F. & A. M. of New York, spoke on "What Is Masonry" and his talk will linger in the minds of those who were fortunate enough to be present.
With the church in darkness, except for the 266 candles, representing 266 Brothers who were called from labor during 1955 flickering on the altar, the roll was called by Right Worshipful Brothers George J. Gross and Walter Thompson, District Deputy Grand Masters of the First and Second Queens Districts, respectively, and the candles were extinguished one by one by Worshipful Brothers Stanley Berzban and Louis J. Schaffner, Assistant Grand Lecturers of both Districts, while the hymn, "Nearer My God To Thee," was sung by the choir.
Worshipful Alfred A. Northacker M.P.S., Representative of the Philalethes Society in the State of New York and nephew of the pastor, was in charge of arrangements and the ushers were members of Nathan Hale Chapter No. 568, Order of DeMolay, under the direction of Carl Jacoby, Master Councilor.
This ceremony, beautiful in its simplicity, was a fitting tribute to the fine men who have passed into the Unseen Temple, a great comfort to the families and friends left behind, and one that will long be remembered.
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Oration Delivered at the
9th Communication of the Grand Lodge A.F. and A.M.
of Colorado, January 24, 1956, by the
Grand Orator, Carleton M. Ray
All of the study that it has been my privilege to make of Masonry has seemed to strengthen my conviction that everything beyond the first degree is founded on those great Masonic principles taught in that degree - specifically the three tenets of a Mason's profession and the four cardinal virtues. I have therefore chosen to present to you Brethren, my interpretation of those principles as applying to every day conduct as Masons.
Masonry is not only a great Fraternity it is also one of the greatest social organizations of this or any other period. From the earliest history Masonry has had as one of its basic principles a way of life for men, in their effort to make real to themselves their own struggle for a better life.
The three great tenets of Masonry - Brotherly Love, Relief and Truth - are not Masonic teachings alone but Masonry endeavors to make them clear and impressive for its members. These tenets are presented in the first degree, the conformity to which makes the Entered Apprentice a good Mason and a better man. These principles apply to the three great tenets of a Mason's profession as they also apply to the four cardinal virtues, Temperance, Fortitude, Prudence and Justice.
The first tenet of Masonry, Brotherly Love, is one of tolerance, good will and mutual understanding, based on that great Masonic principle of sincerity and plain dealing, as all men are Brothers regardless of race or creed. Our nation's history began with the words, "We hold these truths to be self-evident, that all men are created equal." All races are fundamentally the same - mankind is one the world over. As Masons we must obliterate hatred, suspicion and antagonism toward other races. As Masons we do not think of classes, of aristocrats and commoners, we are one fellowship, free and equal before God, and it is a part of our Masonic teachings that we remain so.
The second tenet, Relief, implements the first. When a Brother is in distress our attitude and feeling toward that Brother should be one of deep sincere desire to be of service to him without a feeling of condescension, but rather as one of friendliness given on the basis of equality. We should always consider the opportunity of sharing with a less fortunate Brother as a privilege in the manifestation of our teachings as Masons. The great humorist and Mason, Will Rogers, once said. You never know what you may be buying when you give a hungry Brother a dollar." When a Brother is in distress then Brotherly Love is as a tinkling cymbal, unless it manifest itself in the relief of that distress.
We recall that one of the first lessons that we are taught is that Truth is a divine attribute and the foundation of every virtue. This is a virtue that we should constantly bear in mind in our daily relations with our fellow man. 'We search the world for truth." the poet said, "and come back from our quest to find that all the sages said is in the Book our mothers read." If this thought is uppermost in our minds it will help us to wear a cloak of sincerity and integrity. The great underlying factor in the development of ourselves is Truth - in the creation of every person there is woven through his character the golden thread of Truth.
We are living in a time marked by the discarding of customs and conventions, when moral standards are threatened. There also seems to be skepticism today on the part of certain ideologies, to cast doubt on truths we hold to be founded in our very existence: doubt of the Bible, doubt of religious leaders, doubt of our form of government. Our real need is a realization of Truth, for which there is no physical emblem - that intangible something which is in harmony with our Masonic way of life and makes us one with God. The principle of Truth is an individual, a personal matter, and something which might be considered as being that still small voice of conscience. Cicero said, "The man who is always true, is both virtuous and wise."
Temperance, which may be interpreted as self-discipline. Fortitude, Prudence and Justice encompass the whole of man's life. We, as Masons feel that if man who is created in God's own image is to live to do honor to his Creator, he must strive to be the recipient of not only one of these virtues but that he may attain in a measure all of these virtues. It is axiomatic that when one grows into the development of any one of these virtues he at the same time is acquiring the other virtues.
One of the greatest needs of our world today is putting discipline back into life. We have reacted so strongly against the imposed authority and the taboos of the Victorian Age that we have swung into a license which we thought was liberty. We are now finding that it is not. We have grasped for liberty and found disintegration. We, as Masons and American citizens, do not need a discipline that is externally imposed, but the kind of discipline that comes from an inward desire - a discipline of one's own choosing. Temperance or moderation in our habits probably includes the whole idea of temperance in our lives, for our habits are literally what we are. Temperance in habits comes through self-discipline.
Fortitude though frequently used as a synonym of courage, comes to us from the ancient Stoic philosophy. In studying the word fortitude and its implied meaning we find that Fortitude carries a deeper meaning than does the word courage. Fortitude means courage in time of trouble firmness of spirit.
Prudence is the ability to regulate and discipline oneself through the exercise of reason as opposed to acting impulsively. If we judge from the diary of Longfellow he was never subject to overmastering impulses, but always acted with foresight - not from selfish calculation, but from a sane and temperate judgment. Not only does a man have to guard against conscious impulses, but he must bear in mind that there are many unconscious impulses which exist in masked form. These are often by the imprudent person, considered non-existent, but the evidence of their existence is overwhelming and until they are accepted in the facts of life it will be impossible to deal realistically with the anguish they cause. The person who early learns Prudence and the mastery of his impulses will experience less frustration in his own life and will be able to help his fellow man toward a well adjusted life.
Justice implies the strict and judicial rendering of what is due. We do not need to go beyond the inspired word of God for an interpretation or application of Justice. The Masonic concept of Justice is equality of all men and is based upon the principle of one law for all - that all men shall stand before the same bar of justice and be judged. The Bible teaches us to do justice and love mercy. The good Mason knows that back of every act and every failure the causes leading up to that act or failure must be considered. Justice is evident in all Masonic teaching, the understanding of which is reflected in our every day dealings with our fellow men. Justice is the opposite of bias, prejudice and injustice. The most revolutionary idea that has ever been presented to the world was declared over two thousand years ago. "Therefore all things whatsoever ye would that men should do to you, do ye even so unto them; for this is the law and the prophets." (Matthew 7:12)
Since God created man in his own image, certainly man has the capacity to place a workable interpretation on the above virtues - none of which are beyond the grasp of any individual who desires to make his life a dynamic influence for good in the world. To those of us who have subscribed to the principles of Masonry, and whose hearts and minds are guided by these principles, comes the greater challenge and heavier responsibility. These principles are a real challenge, but they do not ask the impossible. Let us stand shoulder to shoulder, and by unity of thought and purpose use these principles and virtues as guideposts for making us better Masons.
----o----
Masonic
Workshop Functions Effectively
- at Washington
For the second consecutive year, the 'Masonic Workshop," an informal gathering of interested Masons, met at the Statler Hotel, Washington, D.C., just prior to the annual meetings of the Allied Masonic Groups. Friday. February 17. 1956 will be remembered as the occasion of the gathering of more than a hundred of the leading Masonic students and scholars of the world, for the purpose of exchanging ideas, making notes on Masonic hobbies and interests, and gathering data by which to expand and continue Masonic research from personal sources.
R.W. Brother James R. Case. M.P.S., Grand Historian of the Grand Lodge of Connecticut, acted as chairman of the meeting and as had been the case of the first meeting in 1955, each Mason present gave his name, his location and his principal Masonic interest and project.
Under the auspices of the American Lodge of Research of New York, of which Dr. William L. Cummrings is Master and Henry Emmerson, Jr., Secretary, each one present was registered, with name, home address and principal topic of Masonic interest. These registrations will be classified and made available to the Craft at large through the courtesy of American Lodge of Research.
There was a wide variety of topics revealed by those present, and it offered a most interesting means of gathering data from active Masonic workers who heretofore had not had an opportunity of getting publicity for their needs and problems.
Immediately following the registration the floor was opened for comments, questions and discussion of special problems. A large number of those present gave outlines of their special needs, the specialties of their studies, and interchanged ideas by which it might be possible to continue individual communication between special persons or groups on mutual interests.
Following the panel discussion in the larger group the meeting broke up into small, specialized groups, in which those with similar tastes were able to meet and take notes about their problems.
The February 17th meeting was by far the best means of co-ordinating Masonic research that has been developed in a number of years, especially insofar as personal contact and interchange of ideas is concerned.
In making the collected data available to those interested it is probable that a similar meeting will again be held in Washington in February of 1957, to continue and augment the efforts started in these two preliminary meetings.
For information relative to the meetings questions, and other information, write to Brother Henry Emmerson, Jr., 4181 Park Avenue, New York 57, New York.
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Welcome to New Members
Since the last issue of the magazine, we are pleased to extend a cordial and sincere welcome to the following new members of the Society:
Armand H. Bishop, 3148 Belmont Avenue, Parsons Kansas.
Richawd M. Gallup, 104 East 17th St., Hutchinson, Kansas.
Lawrence R. James, M.D.. 5120 Western Avenue, Omaha, Nebraska.
Emil J. Kusey, Canola. Saskatchewan, Canada.
Hugo V. Prucha A.P.O. No. 63. c/o Postmaster, San Francisco, California.
Thomas H. Heape, 5902 Arendes Drive. St. Louis 16, Missouri.
George V. Himes, P. O. Box 36518, Los Angeles 36, California.
S. Charies Moss, 903 Delaware Avenue, Montpelier, Ohio.
James E. Noel, 7111 Eastlawn Drive, Cincinnati, Ohio.
James R. Case, 43 Highland Avenue, Bethel Connecticut.
Charles K.A. McGaughey, Richmond Road, Route 7, Lexington. Kentucky.
Alfred M. Frager, 145 Balson Road, St. Louis 24, Missouri.
Paul A. Karartika, P.O. Box 8792, Johannesburg, South Africa.
Julien Minas Missak, "St. Aubyns," 80 Westcliff Drive, Johannesburg, South Africa.
Lenville Rogers, 1307 Church Street, Galveston, Texas.
Fred W. Orgar, 2211 North Beachwood Drive, Hollywood 28, California.
David W. Isenhour, 101 1/2 Eastside Square, Clinton, Illinois.
William Sherman Conaway, 4730 Cliff Avenue, Louisville 15, Kentucky.
P. Y. Luther, Box 203, Griffin, Georgia.
Nicholas A. Tumolo, 802 North 63rd Street, Philadelphia, Pa.
Robert J. Miller, 318 West Nittany Avenue, State College, Pa.
William M. Wyman, 127 Oneco Street, Norwich, Conn.
Stanley Peil Matthews, 71 Passaic Avenue, Summit, New Jersey.
Birley D. Schoen, 4625 Newhall Street, Philadelphia, Pa.
Edwin Knudsen, 814 East 8th Street, Trenton, Missouri.
Mcllyar H. Lichliter, 1080 Beacon Street Brookline 46, Massachusetts.
Norman S. Meese, 4220 Everett Street, Kensington, Maryland.
Arthur E. Kriener, 730 West 14th Street, Albany, Oregon
Noble C. Smith, P.O. Box 444, Station "A", St. Petersburg, Florida.
Sam S. Siemon, 8021 Eastwood Drive, Minneapolis 21 Minnesota.
Bernard B. Whitman, 544 Calle Retoma, Brownsville, Texas.
William Ramsey, P.O. Box 776. Fayetteville, North Carolina.
Kennet R. Jallings, Kevin, Montana.
C. Clyde Myers. Court House, Kansas City, Kansas.
Paul Carter, 117 1/2 South Hairison Street, Shelbyville, Indiana.
George V. Leu, 18 Village Drive, Livingston, New Jersey.
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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.
Idaho - Clyde Rush, Box 1677, Boise
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.
Austria - Albin Schwab, 19 Sieveringerstrasse, Vienna
Central Canada - Sam Harris, High Prairie Alberta.
Chile - Sergio G. Parody, Ave. B. O'Higgins, Santiago
Denmark - Svend F. Jacobsen. 2 Vilvordevej Charlottenlund
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.
Finland - V.W. Granberg, 16 Albert Street, Helsingfors
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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We believe there are millions in this country giving earnest thought to creating a better way of working, a better way of living. We are confident this can be done without violence, within the framework of the traditions and principles of the American Constitution. - B.C. Forbes.
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By ALFRED A. NORTHACKER M.P.S. (New York)
In the city of Corcaigh (Cork), Ireland, the Church of Ireland has established St. Fin Barre's Cathedral a modern French edifice, as the seat of the United Diocese of Cork, Cloyne and Ross Counties. It seems that this church or cathedral, elaborately decorated with marble and paintings of the Celestial Choir of Angels, Archangels, Seraphim and Cherubim was not only famous for these artistic beauties, but also was known to contain something of interest to every member of the Masonic Fraternity. It has been said that on the floor of this church, near the pulpit in the main aisle, is a brass tablet bearing the following inscription:
In Pious Memory of
The Honourable
ELIZABETH ALDWORTH
Wife of
Richard Aldworth
of Newmarket Court, C. Cork; Esq.
Daughter of
Arthur First Viscount Doneraile
her remains lie close to this spot
Born 1695, Died 1775
Initiated into Freemasonry in
Lodge No. 44 at Doneraile Court
In this county A. D. 1712.
My first contact with the Very Reverend Richard Babington, M. A., Dean of Cork, proved that the tablet did exist, and I was referred to two members of the church, Alec R. Day and L. Dobbin, whom Reverend Babington knew to be members of the Craft. Both of these Brethren Brother Dobbin, Cathedral Treasurer and Dean's Churchwarden, and Worshipful Brother Day, Past Master and Secretary of the First Lodge of Ireland in Cork proved to me that there were many other items in existence to further substantiate the claim of Mrs. Aldworth's initiation such as her chair, portraits jewels apron, etc.
After numerous visits and exchanges of correspondence visits informed Brethren, as well as with the Grand Lodge of Ireland the Lodge of Research at Dublin, the United Grand Lodge of England and Quatuor Coronati Lodge No. 2076 of London. I found a number of versions of the story of her initiation were in existence, and that statements regarding the circumstances surrounding the initiation were likewise varied. The most realistic sounding story of the legend I received was as follows:
Elizabeth St. Leger's father, Arthur St. Leger, the Viscount of Doneraile, was an ardent Mason and on occasions opened Lodge at his home Doneraile Court, with the aid of his sons, Arthur, John and Hays, and several neighboring intimate friends. Beyond the room in which they held Masonic Communications was the family library, approachable only through the room used by the Lodge. It was the intention of Brother St. Leger to have an arch made and thus connect the two rooms, and this project supposedly was in progress at the time of Elizabeth's initiation. Part of the wall dividing the library from the Lodge room was being removed to effect this alteration and the bricks had been loosely replaced so that the adjoining room could be used for Masonic purposes.
"It seems that either intentionally or inadvertently on this occasion, when the Lodge was conferring the second degree, that Elizabeth was in the library and had fallen asleep. The sound of voices in the adjoining room awakened her and she watched the proceedings of the Lodge. Upon being discovered, her father and the members of the Lodge were informed of her presence, and, upon her stating that she witnessed the conferral of the degree, they met to decide just what course they should pursue in order to insure her secrecy for the good of the Craft.
After lengthy discussion they all agreed that the best way to be positive that she would not betray Freemasonry would be to have her submit to initiation. She, realizing a high sense of responsibility and honor. consented and passed through the ceremonies of initiation and became a member of the Craft. ( A mezzotint of Elizabeth published January 1, 1811, by S. Cox Duncan Street, Cork, is reproduced here through the courtesy of the First Lodge of Ireland, 27 Tuckey Street, Cork Ireland. )
Although there are many indications and objects of proof of her initiation there also are a considerable number of items which tend to disprove it, and brand the legend of Elizabeth's initiation as ''purely fictional." No written record of event has been produced to date therefore, it is my hope that this short resume may further stimulate research and inquiry into the subject of Women in Freemasonry."
A very interesting account of this famous legend, published in Cork in 1811, may be found in the proceedings of Quatour Coronati Lodge No. 2076 - 1895, Volume VIII, part 1. There also is a small book written by Brother John Day in 1914 entitled Memoir of the Lady Freemason, copies of which may be obtained from Worshipful Alec R. Day, Secretary, (the author's grandson), First Lodge of Ireland, Freemasons' Hall, 27 Tuckey Street, Cork, Ireland, at five shillings each, or approximately one dollar ($1.00) per copy, postpaid.
References to Miss St. Ledgers initiation are also found in Dudley Wright's Woman and Freemasonry. Gould's History of Freemasonry, Transactions of Lodge of Research No. CC, Dublin, History of the Grand Lodge of Ireland and numerous other Masonic volumes
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Cerza Appoints New Officers, Committees
Several changes in the elected and appointed officers of the Philalethes Society have become necessary in the past two months. As was announced in the last issue of the magazine, Brother Lawton E. Meyer Executive Secretary since the reactivation of the Society in 1953, departed this life on Christmas Day. 1955. Brother Arthur H. Triggs, First Vice President, announced his resignation at the first of the year, due to increasing demands on the part of various Masonic activities in California.
A sincere and grateful vote of thanks is due each of these Brethren who nave served diligently and faithfully in the place in which they have been designated.
At the request of the Executive Committee, Brother John Black Vrooman resigned as Treasurer of the Society, and will serve as the Executive Secretary. He will also continue to serve as the Editor of The Philalethes.
In accordance with the provisions of the Constitution and ByLaws, the Executive Committee has made the following appointments:
First Vice President - Dr. William Moseley Brown, Box 276, Elon College, North Carolina.
Treasurer - Delbert C. Johnson, Box 332, Rolla, Missouri.
Our new First Vice President, Dr. William Moseley Brown, has presided over all the Grand Bodies of Virginia, is a member of and has presided over, most of the Masonic research and allied Masonic bodies of the world, and is probably the outstanding authority on George Washington in the world today.
Our new Treasurer. Brother Delbert C. Johnson is one of the very active Masons in Missouri, a Past Master of a small Missouri Lodge, a past District Deputy Grand Master. Treasurer of several of the Masonic bodies with which he is affiliated, and an active banker in Rolla Missouli, his home. He will do much with his enthusiasm and ability in Masonry to further the cause of the Society.
In addition to the above charges, the following committee appointments have been made:
PUBLICATION COMMITTEE:
Laurence R. Taylor. F.P.S., member, to take the place of Dr. William Moseley Brown.
MEMBERSHIP COMMITTEE:
Dr. William Moseley Brown. F.P.S., Chairman:
G. A. McComb. 3615 Euclid Avenue, Cleveland, Ohio:
Edmund Sadowski. 6930 Medill Avenue, Chicago, Illinois:
Alfred A. Northacker, 1055 New York Avenue. Brooklyn 3. New York.
Ray F. Akin. Box 391, Tucson, Arizona:
Norman C. Dutt. 525 Neilson St., Berkeley, 17, California:
Rev. Sidney E. Harris, 315 Broadway, Woodburn, Oregon.
Each Fellow and Member of the Society can help insure the success of the Society by assisting in one or more of the following activities: by helping to secure new members: by supplying the Membership Committee with the names and addresses of Masons who might be interested in our activities: by recommending to their own Masonic Lodges that these Lodges take out subscriptions to the magazine on behalf of the Lodge, making the magazine available to the members of the Lodge: by writing articles for the magazine, or by inducing others to write articles that will be of interest and benefit to our readers and finally, to encourage non-members to send in manuscripts to the Editor.
The Society is moving forward. lt is the task of every one of us to do what we can to make a favorable impression which will induce others who are worthy, to join us in our work.
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Suggested Procedure For Masonic Study
By John Black Vrooman, F.P.S.,
MASONIC BOOKS AND READlNG
Continued from Last issue
Having briefly covered a preliminary study of books which can be used to advantage in Masonic advancement we can suggest that the Encyclopedia, diligently used, augmented by authentic and accurate histories of the several periods of Masonic history can now be further outlined by the addition of books on General Masonic Philosophy.
In considering the above statement it should be noted that Masonic history is itself so varied in point of time and action that, like Tennyson’s brook, it runs on and on forever. Masonic philosophy interprets Masonic history by a delineation of the thoughts motives and researches of earlier Masonic writers.
The medieval interpreter of the gilds of the builders of the Middle Ages, gives an entirely different story of these things than does the more modern writer who looks at secular and national history and tries to tell his story in an accurate way from reading and facts gained only by research - such an historian is not writing from his actual experience. But the ancient writers were often most inaccurate and there has had to be a middle course steered between the inaccuracies of the past and the inadequate research of the present. History is just the reflection of the lives and works of the men and women who made their contributions to human accomplishment.
Masonic students of today are much more prone to carefully weigh the facts that they gather, estimate the character of him who wrote these facts, and compare them with other known data that will be a means of comparison.
The late H.L. Haywood wrote of the origins of Masonry in a way that left to the individual reader the possibility of making further investigation by which to justify his facts. We have today so-called Masonic writers who embellish and augment facts that are but possibilities, but writers like Claudy, Denslow, Haywood, and others of this type, are usually quite accurate in the basis of their facts before presenting them.
This all leads to the question of further reading in Masonry. For general use, again we recommend Mackey's Encyclopedia: for history, Gould, Mackey, Haywood, Denslow's Masonic World which gives the most accurate and up-to-date facts on Masonry at home and abroad.
For philosophy and the spirit of Masonry, Claudy's Foreign Countries, Master's Wages, or Masonic Harvest, are tops. Add to this Haywood's More About Masonry, Joseph Fort Newton's The Builders and The Men's House, etc., and one will have the latest and best in general Masonic reading.
To specialize in any particular field of Masonry requires general knowledge of the facts and background leading up to and including the period to be considered. The anti-Masonic period and the Morgan affair will not be understood until the history of the 25 years prior to that series of events is looked into. It is necessary to specialize while reading Masonically.
One of the greatest things working against the average Masonic student is his unwillingness to concentrate his efforts on Masonic matters within his range of knowledge. Too often the complex and far-fetched matters attract his attention - the "greener grass in the far pasture" occupies his time.
Acres of Diamonds, in which the tilling of the soil in one's own backyard and the finding of treasure at home, ought to be the aspiration of Masonic students, especially those who are just learning how to read Masonically.
It has often been pointed out that there is a vast amount of available historical material, both Masonic and secular, in every locality in which we have human life.
All Masonic data is not always found in Masonic books exclusively. There is much Masonic "background" in historical and scientific books, museums and the archives of historical societies. The trouble has been that no one has been interested enough to take the time to search out and transcribe this material.
Something that is often overlooked is that in reading Masonic books reference is made to other volumes whether Masonic or not, in which illustrative material is found that can better set forth the thesis studied. Let us not overlook the possibility of using this illustrative material.
Reading is fun. but it must be done in a practical, methodical way. Studying Masonry is fun, but the student finds himself off on a tangent unless he carefully charts his course.
Let us say again - Masonic study must be done in the simplest, easiest way. We must learn arithmetic before we can understand algebra or geometry; we must learn our A-B-C's before we tackle philosophy and rhetoric. Let us put first things first, establish a firm and strong foundation, before we attempt bigger things.
Reading, and especially Masonic reading is growth. It is necessary to get fundamental facts established then build the structure of our mind by continued and systematic progress. It is not an easy task, but who ever heard of anything good and constructive that was done without HARD WORK?