The Philalethes

THAT as I was burning trash in the yard this morning, there is a parallel between the action of the fire and that of our Masonic Brethren in their endeavor to acquaint themselves with some of the workings of Freemasonry.

The fire started burning vigorously at its beginning, lapping at the paper and other material put in the receptacle, then became sluggish, with much smoke but little flame.

A poke and a disturbing of the fire soon brought another bright fire. The first efforts waned, and it became necessary to stir, agitate and add fuel, that the fire might be coddled and nurtured.

Finally, the whole burned with a steady flame, consuming and eating away at the substance with steady persistence - the fire had "caught," and the desired result was becoming apparent.

In our Masonry, while the youngest member seeks diligently for the kindling of his interest and the satisfaction of his curiosity and interest, the first flame is kindled by primary enthusiasm. This enthusiasm wears away, to be replaced by a ''smoky" smudge.

The fire must be stirred! The interest of the new Mason must be stimulated and led by careful and interesting data which will be used by him to build a backlog of creative action.

We have all been in the habit of neglecting to take notice of the enthusiasm and interest of the newly raised Brother. We have taken the easy way, and failed to answer the endless questions asked by him, to point the way by which he could satisfy his deep interest in Masonry.

In fine, we have dashed cold water on the fire of his desire to be come active; we have been too lazy to give him the information he wanted which would make him a better, more intelligent worker in our Order.

Let's take time to stir the Fire and keep it burning.

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ANOTHER SHADOW FALLS

In the death of Brother William H. Knutz, F.P.S., the Masonic Fraternity has not only lost a brilliant student and writer, but we have lost a practical and devoted friend. That rare insight, confident mein and sureness of action so often displayed by our Brother made him eagerly sought after for advice, counsel and fellowship.

His training as all engineer gave him a scope of knowledge which he put to good use in his Masonic writing. Facts that were accurate, information that was realistic, and a knack of weaving a very interesting and fascinating story, made his literary contributions among the most sought after of any Masonic author.

Editor of several prominent Masonic publications, he was always careful not to use his official position to forward a personal project or to push his own ideas. Yes, the Masonic Fraternity will miss Bill Knutz and his kindly humor and philosophy.

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Masonry In The Philippines

BY ANTONIO GONZALES. F.P.S. (Philippines)

IN THE MAIN, Masonry is either of the Anglo-Saxon type or of the Latin type. In the building of Masonry in The Philippines, both - the Anglo-Saxon and the Latin types - exerted a decisive influence.

On Latin Masonry, Bro. Charles S. Lobinger, a judge in The Philippines for quite a number of years, said in The History of the Scottish Rite: "That at any rate in the seventeenth century, after the Protestant Revolution had been in progress for two hundred years and the Renaissance for at least fifty more - when conditions were shaping toward another great world movement - the time was ripe for a new development of the ancient guild of Masons, and it came in the form of what we now term Speculative Masonry. That form appeared first in the island, where the influence of the Protestant revolt was paramount, and owes much to that movement. To it Masonry is indebted for its freedom from ecclesiastical control and for the prominence of the Bible in its ritual and symbolism.

As an independent unit, working out its own destiny and drawing freely from the Hebrew and Christian Scriptures, to which it gave its own, and often original, interpretation, British Masonry was largely a product of the Reformation.... But, except as it originated and stimulated the latter and diffused a knowledge of the Kabala, the Renaissance appears to have exerted but little influence upon British Masonry.

Doubtless this was partly due to the fact that the Renaissance itself was less effective in the British Isles than on the Continent; but racial differences were also responsible. The solid and stolid Briton was less likely than his Latin cousin to be attracted by the philosophical and artistic ideas of the Renaissance.

But when Speculative Masonry was transplanted across the channel in the nearest Continental country, a transformation tools place. It was not merely that a new language was necessarily adopted and the rituals rewritten therein. The whole nature and spirit of the Order was changed. Masonry now found itself in an environment quick with the ideas of the Renaissance, permeated with its philosophy and germinating the seeds of that mighty upheaval which was to constitute the third in order of the world movements above reviewed and to change the social structure of the western nations.

It was in this environment that Masonry took on its new life. Here arose that distinct form of it - that genuinely Latin Rite - which becomes essentially philanthropic, philosophical, and progressives . . . It seems not improbable that Freemasonry was actually established in France by the end of the eighteenth century’s first quarter. Once there however, it assumed a very different form from any known he the British Isles. For here again it was the structural element in Freemasonry which was transplanted; the soul came from France itself and was a different soul from that of British Masonry.

In the first place the French Craft attracted a different constituency. Among them were politicians and sycophants, no doubt but there was also a much larger element of intellectuals. For, aside from numerous lesser ones, three of the greatest names in eighteenth century France - Voltaire, Rousseau, and Mirabeau - were borne by Masons.

But the French Masons did not confine their efforts to merely ritualistic changes. For here again he structure which they imported from England, like that which the philosophers of the preceding century had found there, was merely the receptacle - the outward shell - of the system. The soul of French Masonry came not from Britain: it grew on the soil of Continental Europe and was essentially humanistic, pragmatic, and even dynamic.

But the interest and activities of the eighteenth century French Craft were not exclusively intellectual: the idea since known by the term "social service" was prominent . . . He (Pike) saw, what few English-speaking historians before or since have seen, that Latin Masonry is distinctive, characteristic of the age-long civilization from which it sprang, and deserving of the highest credit for its contributions to humanity."

The Masonry that was brought to The Philippines in the last quarter of the nineteenth century was of the Latin type. It came direct from Spain. Be it remembered that the Filipinos were under a regime of intolerance, tyranny and oppression. They were deprived of the blessings of a civilized world. The Spanish government in The Philippines was in the hands of the friars and other elements of the Catholic hierarchy, and in their convents the policies of the Spanish government were forged. The governor-general himself was their tool. The friars were the enemies of the aspirations of the Filipinos for freedom, democracy or a liberal government.

Led by Brothers Marcelo H. del Pilar, Jose Rizal, Graciano Lopez Jaena, Emilio Aguinaldo, Apolinario Mabini and others, Masonry began its fight against the then prevailing social and political conditions in The Philippines. Be it said to the honor of Spanish Masons and of all Masons residing in Spain and in The Philippines, that they promptly and unselfishly joined in the fight thus led by the Filipinos against the abuses of the Spanish government and the Catholic hierarchy. Circulars were sent by the "Grande Oriente Espanol" to all Lodges of its jurisdiction and to all Masons urging them that proper influence be exerted on the Senators and Representatives to give to The Philippines a strong representation in the Parliament.

It was said among other things: "The provinces beyond the seas shall be our care for they are so much in need of justice, so hungry for their lawful rights, and so desirous of equality. If these is any place where our doctrines of peace and charity are direly needed, it is undoubtedly in those unhappy territories. There is where our Masonic Fraternity must be strongly organized; there is where it must make evident its expansive, liberal, and democratic character; there we must emphasize our ideals of fraternity; and there we have to show that if, unfortunately, there are men in Spain, spurious sons of greatness, who would make enemies of the people in those territories through despotism and tyranny, there are also true sons of noble Spain, that great Spain who loves equally all her sons whether from the motherland or from overseas.... In The Philippines, where clericalism controls all power and is terrorizing the inhabitants, we must organize a Council of the Masonic Order that will free the people there from the crushing yoke imposed upon them. A Masonic body that will be the advance guard of civilization and progress, prepared to give battle to those grim spectres from out the medieval past who walk side by side with ignorance, fanaticism and superstition."

In consonance with the above policy, Masonic Lodges were established in The Philippines which later became the nucleus of the propaganda movement. From there the ideals of liberty, equality and fraternity were spread throughout The Philippines. In them the Filipinos were imbued with the political and Masonic ideals of freedom, emancipation and democracy. Those Masonic Lodges, as stated above, were of the Latin type. The Filipino Mason thus absorbed the characteristics and idealism of the Latin type of Masonry. In the fight against Spain, this Masonry played the most effective part. The Filipinos emerged victorious from this struggle. It was considered the triumph of Masonry as then organized in The Philippines.

Thereafter came to The Philippines the American regime and with it, its civilization, its Masonry, its culture, and its institutions. Then, it became known for the first time in The Philippines, the Anglo-Saxon type of Masonry, particularly the York Rite.

On the York Rite, Brothel C.C. Hunt issued a pamphlet in February, 1944 relating that, "During the eighteenth century the British Grand Lodges chartered Lodges in this country which were called York Lodges. In 1801 the system of Masonic degrees known as the Scottish Rite was organized here, and the term York Rite was applied to York Lodges to distinguish them from those of the Scottish Rite. The term Rite in this connection is a misnomer, but usage has established it and we will, therefore, accept it. However, let us not forget that the real difference between York and Scottish Masonry is one of government and organization rather than of degrees. . . .'

At the very beginning, the Grand Lodge of California organized three subordinate Lodges in The Philippines. They were Manila Lodge No. 342, organized on or about the year 1900; Cavite Lodge No. 350 which was established in Cavite in the year 1902; and Corregidor Lodge No. 386 in Manila during the year 1907. The territory of The Philippines being Masonically free, the said three Lodges worked together for the organization of a Grand Lodge. The first convention took place in December, 1912. It approved the following resolution:

"Whereas, the representatives of various lodges of Free and Accepted Masons that are working in the Philippine Islands, assembled in the City of Manila on this the 11th day of December A.L. 5912, are convinced that these are today in active service in said islands a sufficient number of duly authorized and constituted Lodges to form a Grand Lodge of the Philippine lslands, in accordance with already established precedents that are recognized as Masonic Law, and especially with the decision No. 367 of the Grand Lodge of California, alma mater of the lodges here represented; and Whereas, it has been verified that the deputies of said Lodges are now here assembled, bearing sufficient authority to organize and decision No. 367 of the Grand Lodge. Therefore, it has now been resolved that the representatives of the different Lodges, duly authorized and constituted, working at present in the Philippine Islands and now present its this Assembly, shall immediately proceed to organize a convention for the creation of the Grand Lodge of the Philippine Islands; and, it is furthermore resolved that said representatives here assembled shall constitute a General Committee for the drafting of the Constitution for said Grand Lodge of the Philippine Islands."

At the time of the complete organization of the Grand Lodge of the Philippine Islands, there were in our country many Lodges subordinate to the Grande Oriente Espanol. Through an amicable process, these Lodges were late permitted to join the Grand lodge in accordance with the latter's constitution. Suffice here to say that the constitution of the Grand Lodge of the Philippine Islands (now known as Grand Lodge of The Philippines) was a reproduction (muttatis mutandi) of the constitution of the Grand Lodge of California.

Of course, those Lodges from the Grande Oriente Espanol promptly assimilated the York System of Freemasonry. The Grand Lodge of The Philippines became thus the only representative of Craft Masonry in the country, and steadily spread its jurisdiction to Guam, China, Okinawa and Japan. The York Rite is the only Rite in the Grand Jurisdiction of The Philippines for the Craft degrees. Under that system, the Grand Lodge has now more than one hundred subordinate Lodges with a Masonic population of around eleven thousand. It is in fraternal relations with more than one hundred twenty Grand Masonic bodies in the Masonic world.

It has been said that the York Rite is an aggregate of four bodies forming one whole, and that one cannot stop on the way and have a complete understanding of Ancient Craft Masonry. True to this, in The Philippines we have a Grand Chapter of Royal Arch Masonry with its subordinate Chapters, that is, the Capitular degrees; also the Council or Cryptic degrees, and the Chivalric orders or the Templary.

Under the influence of York Rite Freemasonry, The Philippines is not only the outpost of Western Civilization in the Far East, but its strongest bulwark on this corner of the world.

THE PHILIPPINES" NOT PHILIPPINE ISLANDS

In Grand Lodge Bulletin of the Grand Lodge of lowa, is an interesting article by Comilo Osias, Grand Master of The Philippines, relative to the name of that Grand Lodge. We reproduce it with the hope that it may be read and heeded:

"By action taken at the Annual Communication," he writes, "the former official name 'Grand Lodge of Free and Accepted Masons of the Philippine Islands' was changed to 'Grand Lodge of Free And Accepted Masons of the Philippines.

"In the first place, 'The Philippines' is shorter than 'The Philippine Islands.' In the second place, this is in accord with the Constitution of the Philippines.

"In the definition of the National Territory, Article I of the Constitution, Section 1, 'The Philippines' is used at the beginning of the paragraph and at the end we find the phrase 'Government of the Philippine Islands.' As a humble member of the Constitutional Convention and one of the signers of the supreme law of the land, I wish to state that the framers of the Constitution made a clear-cut distinction, for a purpose. The Government of the Philippine islands refers to the government that existed before the constitution went into effect.

"The official name for the country, therefore, is 'The Philippines,' not 'The Philippine Islands.' Agreeable to the letter and spirit of the Constitution, ours is the Grand Lodge of Free And Accepted Masons of The Philippines.

"It may be well to invite attention to one other point - the phrase 'The Philippine Islands' is plural. It connotes division, dispersion. The term 'Philippines' is singular. It denotes oneness, compactness, solidarity.

"Let us use 'The Philippines,' when we refer to this country from the time it operated under the present Constitution.

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Chat and Comment

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

- Pfan Mail and Observations -

BROTHER BRUCE H. HUNT, M.P.S, was the guest speaker at the centennial celebration of Bellefontaine Chapter No. 25 R.A.M., at St. Louis, Missouri, May 28 last. His talk was interesting and full of Masonic information.

BROTHER LOUIS LEGRANGES M.P.S., Society Representative in South Africa, has resigned as Editor of the South Africa Masonic Journal, to be succeeded in that position by Brother ALLEN HENRY CONRADIE, M.P.S. We congratulate Brother LeGrange on a job well done, and welcome Brothel Conradie to our editorial ranks. Brother WILLIAM MOISTER, F.P.S. was Editor of the South Africa Masonic Journal for many years prior to his death some years ago.

BROTHER JAMES S. SCOFIELD, M. P.S., has recently been appointed Baliff of the Hammond (Indiana) City Court, and has assumed his official duties. We are happy to know of his preferment.

BROTHER ELBERT BEDE, F.P.S., and Second Vice President of the Philalethes Society writes of a dislocated shoulder bone recently, but that several rounds of golf seems to be the best prescription for a rapid recovery. Brother Bede also announces that he has sold his interest in The Oregon Freemason, which he has owned for many years, but states that he will continue to be the Editor. Just taking a little time to relax and get well. We envy you, Brother Bede.

Recent word from a member of the Society, tells us that Brother WENDELL CARNAHAN, M.P.S. while on a summer teaching assignment in Texas, fell and broke his leg, necessitating his absence from several classes. Having heard nothing to the contrary, we are hopefully assuming that he is recovering. Best luck, Wendell.

The St. Louis Globe - Democrat for June 5, 1956, carries a news item relative to 43 St. Louisians who were honored by the St. Louis Dental Society for 50 years or more of service to their community. Among those so-honored was BROTHER J. FLOYD ALCORN, M.P.S. We are happy to add our token of appreciation for such a long term of personal service.

The Detroit Masonic World (Brother J. FAlRBAlRN SMlTH, F.P.S. Editor) carries an item about BROTHER GEORGE S. DRAFFEN, F.P.S., Grand Librarian of the Grand Lodge of Scotland, who will deliver the Prestonian Lecture for 1956 before the Manchester (Eng.) Lodge of Research, September 26, 1956, taking as his topic. The Making of a Mason. Brother Draffen has been noted for his Masonic knowledge and research, and we have no doubt that the lecture will be one of the best on this topic. We look forward with anticipation to reading this very valuable paper.

BROTHER RALPH R. WALTERS, M.P.S., 2746 Marlborough, Redwood City California, writes:

"Is there any Masonic cognizance being taken of the work being done at Qumran, in Jordan, which was formerly part of the Holy Land? The Essenes had much in common with present-day Freemasons, including such significant items as the 47th Problem (of Euclid), the placement of the two columns, certain rites of initiation, a connection of sorts with the Temple of Solomon, and the Tetragrammaton. I think it is of great Masonic importances and would like to know of any Masonic research being undertaken in this connection, or would like to correspond with anyone interested." A letter to Brother Walters from an interested person will surely bring a reply.

Speaking before the student body at the formal opening of the Library of Waynesburg College, Waynesburg, Pennsylvania, on April 29, BROTHER and DR, CHARLES GOTTSCHALL REIGNER, F.P.S., was presented with the degree of DOCTOR OF EDUCATION. His address, Characteristics of the Educated Person, was received with much interest and attention by the hearers. Congratulations, Brother Reigner.

Brotherhood in the Dark was the inspirational subject of BROTHER GEORGE M. CORDNER, M.P.S., at Providence, Rhode Island, last February. Brother Cordner is Protestant Chaplain at the Toledo State Hospital, and his experience in the field of mental disease makes his words the more worthwhile.

This is quoted in FAM-phlet, published by Montpelier Lodge No. 547, F.&A.M. Montpelier, Ohio of which Brother S.C. Moss. M.P.S. is the Editor:

OFF THE EDITORS DESK

"Don't look now, but those initials, M.P.S. on the caboose end of my name when you read to the bottom of this editorial means that I am now a 'Member of the Philalethes Society.' This is an international group (representatives in 44 states, District of Columbia and 17 foreign countries) established in 1928 for the purpose of Masonic research. Members are selected by recommendation and invitation.

When I think of being on the same membership roll with such names as Rudyard Kipling, C.C. Hunt, H.L. Haywood (all now dead), and C.H. Claudy, R.V.Denslow and other top literary lights, living or gone. I just want to reach for the yellow pages to look up a psychiatrist. Through the Philalethes magazine and other literature published by this group, my membership in this Society will make available to you through FAM-phlet the fruits of world-wide research on the subject of Freemasonry. Likewise, your Editor is expected to contribute the result of his research to the general knowledge. Let us humbly pray that he proves adequate S.C. MOSS, P.M., M.P.S., Editor."

Besides being a fine piece of publicity for the work of the Society we feel that the Editor of FAM-phlet is doing a nice job in passing on to his readers some of the material that has come to him through his membership. Thanks for a very fine job, Brother Moss.

Word has just been received from Brother Harold S. Pond, Grand Secretary of the M.W. Grand Lodge of North Dakota, of the election of Brother CARL H. CLAUDY (Life Fellow) as an Honorary Past Grand Master of North Dakota, the first in the history of that Grand Lodge.

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The Background of Masonry

By Harry W. Bulltly M.P.S. (Colorado)

BEFORE DISCUSSING the background of Masonry we must determine what we mean by the term Masonry. If we mean the formal organization now working under charters, then we must start from the date 1717 when the first Grand Lodge of Free and Accepted Masons was formed in England and issued charters to previously existing Lodges and warrants to new groups desiring to participate in the benefits of united and consistent action.

If we mean that spiritual instinctive union of men who believe in individual freedom which they think can best be attained by mutual sacrifice of personal privileges in order that united action may guarantee maximum freedom for all then we must turn the pages of history back to the beginning of recorded time, reading not from the ancient papyri of the Egyptians or the cave writings of pre-historic men of Europe but from the geological records written in the strata of rocks forming the layers of the earth's surface.

There are three approaches to the subject. First the possible or legendary; second, the probable or traditional and third the recorded or modern written history.

The first of these calls for an open mind and a belief in the worth of circumstantial evidence. Having this we may listen to the testimony of bygone ages. The geologist tells us that some time in the very dim past of this earth there existed a continent where the Indian Ocean now is and that this continent extended southward the southern tip being where Australia now lies and the Polynesian Islands being the tops of mountain ranges then above the ocean. Geology tells us that this vast land was destroyed by volcanic action five or six million years ago and most of it sank beneath the sea in a terrific cataclysm.

Easter Island the last vestige of Lemurian civilization of this continent sometimes known as Mu and sometimes as Lemuria has remains of a temple with the columns and human figures arranged according to the traditions of the builders of Masonry.

In the caves of certain age-old monasteries of Tibet are stone tablets telling of this continent of which the Tibetan country was a part and in these records a Brotherhood of the Light is mentioned. A Past Grand Master of Queensland, Australia, a traveler and explorer on that continent says that when he encountered aborigines who had never contacted white men before he found them familiar with Masonry.

These are descendants of the Lemurian civilization as are the strange animals and flora of that continent said by scientists to antedate all known records and all known species of the rest of the world - no doubt the survivors of the terrible cataclysm which engulfed most of that world in the twinkling of an eye.

In 400 B.C. Plato recorded the visits of his ancestor, Solon, to Egypt about 600 B.C. Solon wrote of a Continent of Atlantis outside the Pillars of Hercules and towards the west. The Egyptian priests told of records which showed that Egypt was a colony of this great Country of Atlantis. In proof of this they told of the history of the Egyptian Zodiacs which went back seventy-five thousand years describing the building of the Great Pyramid almost 200 thousand years ago.

In this Great Pyramid halls were provided for initiations. An open coffin in the center chamber suggests a ritual in which the raising of the dead to new life was included. Plato says Atlantis was destroyed 9600 B.C. in a terrible convulsion which dropped the entire continent below the sea. The mud of this awful flood caused the ancient Greeks Phoenicians and Egyptians to call the Atlantic Ocean the Mare Tenebria or murky sea. A very high type of civilization existed in Atlantis which extended from Scotland to South America across Brazil the part or America south of Brazil not existing at that time.

Those who escaped this flood on rafts and in boats succeeded in reaching Greece and Phoenicia. The alphabet which these people brought with them was adopted by the Phoenicians. Those who escaped to the west gave this alphabet to the Mayan civilization or Central America. The same letters and symbols are used on the pyramids of Maya and Egypt for countless ages separated by a sea not crossed by either race since the causeway of the continent of Atlantis sank beneath the sea. The traditions of the kings and queens of Atlantis became the traditions of the Egyptian gods and goddesses. The terrible flood became the Deluge of Biblical history. The mythology of Egypt and of Peru represents the religion of Atlantis sun worship.

As we draw closer to the written history we find that the Mysteries of Egypt are acknowledged by Masonic historians to be the predecessors of the Masonic organizations or later ages. In all mythology we find references to the Garden of Eden the Gardens of Hesperides the Elysian Fields, Olympus and Asgard. Is it not probable that these all represent the stories of the great kingdoms of Atlantis, told to people or other lands by the scattered survivors of the Great Deluge?

Be these matters as they may, they lead logically into the second or traditional phase of the history of Freemasonry. But before leaving this subject of Atlantis as a figment of the imagination let us for a moment read some reports of present-day oceanographers. Deep sea soundings of expeditions sent out by Great Britain in the ships Hydra, Porcupine and Challenger: by the German frigate Gazelle and out own U.S.S. Dolphon found evidence of such a continental area below the waves of the Atlantic with the British Isles and the Azores now the only parts above the sea. These findings were reported in the Scientific American of July 28 1877. This article states conclusively that the mountain ranges found beneath the sea were of such character as could have only been carved by agencies working above the water level. Is this not a startling bit of proof of the possibility of the tradition?

Our friend and Brother the great Pythagoras visited the Egyptian priests in the course of his travels and was initiated into several degrees of Masonry. Practice of Freemasonry in the reign of Pharaoh Seti I in 1734 B.C. was recorded. Modern archaeologists found in the temple which he built a series of thirteen rooms containing nine scenes of Masonic initiation pointed on the walls. Aprons with the words, "Chosen of the Sun" bear a strange similarity to our reference to the "Sons or Light." In 2000 B.C. itinerant companies of builders were consecrated to Dionysius or Bacchus. Each such company had a Master and two Wardens. They used a resurrection ritual to initiate one of their fellows. Temple builders existed as secret societies in India, Persia, Syria, Siam, China and Tibet. Quite naturally, these were divided into groups as we divide under constitutions and rites today. The Cabiri of SamoThrace had a ceremony with the candidate slain by three of his fellows and later raised to life. The Giblemites or Phoenicia, known as the "stone squares," had a similar ritual.

The Suasticas of China were found by Marco Polo to have a secret society with three degrees of initiation. The Egyptians marked the place of burial with a sprig of erica (acacia). The Brahmins had three officers stationed in the East, West and South and received their initiates on the F. P. of F. The Scandinavians obligated their candidates and used three lights in the ceremony. The Greeks had their Eleusinian and Dionysian Mysteries, Ionian Architects, Essenian and Pythagorean Associations; and the Egyptians had the Mysteries of Isis. The difference in names came about as each new group took the old forms and improved or modified them. The Essenian Association became the Pythagorean when introduced into Italy, to change to Masonic societies when the tools of the builders were used as symbols.

And here may we digress to say that the Dionysian Fraternity existed several centuries before the Temple of Solomon was built in 1016 B.C. and it is not at all far fetched to think that their builders not only functioned but maintained Crafts during that great building process of more than seven years. Our traditions are far from being improbable.

Now we approach the written record. Numa Pompilius (715, B.C.), second king of Rome, organized the College of Artisans or Architects to build public buildings of such magnitude and splendor the king or emperor would be remembered through all time. These builders were the Etruscans who were descendants of the Hittites of Asia Minor, noted for their building ability, possibly the builders of the Temple of Solmon. These Colleges of Builders were the immediate predecessors of the Comacine Masters who left Rome when the Empire began to decline and settled on an island in Lake Como in northern Italy. From there their companies of architects scattered over Europe. A.D. 504 they built the Cathedral of Strasburg.

A little more than a hundred years later Pope Boniface IX, in 614, granted the Masonic Guilds and Corporations a diploma with the privilege of building all religious buildings, and freed them from all local, royal and municipal tax and legal responsibility, and they became "free" masons. The jealousy of another Pope twelve hundred years later caused him to issue a Bull condemning the Order and forbidding to communicants of his Church spiritual freedom or political privilege, as enjoyed by Masons.

The Comacine Masters probably became the Steinmetzen of Germany, forming the Guilds of Masons which spread into Britain to become the Lodges of Cathedral Builders, the architects of St. Paul's, the Tower of London and numerous other structures.

In 1717, sensing the advantage to be gained by union, four of these Lodges united to form the first Grand Lodge of England. Many men of prominence had become architects or in some way had shown their great interest in the practice of the art, and because of their valued patronage were "accepted" as members, without the necessity or even the expectation that they should become operative. Thus the Grand Lodge consisted of Free and Accepted Masons.

This method of orderly and systematic operation appealed to Masons of all branches or degrees and numerous Rites sprang up over Europe, collections of Degrees or orders, arranged in a sequence, but operating under a single head having the right to issue warrants or charters to work these degrees. In the course of two hundred years there has come the conclusion that since the Grand Lodge of England was the beginning of modern organized Masonry there should be an acknowledgment of the parentage and regular Lodges of all rites should be able to show such ancestry, directly or indirectly, or be banned as irregular or clandestine.

Freemasonry is not an invention of man, but a development of those God-given qualities which have been inherent in mankind and which constantly strive to lift the intelligence of the human race by banding the best minds of all ages into groups which acknowledge their creation in the image or God and their duty to obey His laws.

The following gem from the pen of R. J. Lemert expresses the idea graphically:

"Freemasonry is like a precious cable, woven of golden strands, starting far back behind the impenetrable curtain which veils the past from the present, unraveling as time goes on, until its frayed and scattered threads lie here and there, some broken, some corroded, often-times hidden beneath the rubbish. Now and again it reappears flashing in the sunlight just long enough to tell us that here lies the way.

Finally the scattered threads converge, regain their former luster and unite in the wonderful cable which binds together the Freemasons of today."

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They Sat!

By Carl H. Claudy, F.P.S. (Life), (D of C)

Ask the average Craftsman what ‘making at sight’ means, and he will probably tell you that it is the power of a Grand Master to back a profane into a corner, say - ‘dispensing with all further ceremony I now pronounce you a Master Mason,’ and then assign him as a member to some Lodge. Nothing could be further from the truth . . . the process is for him to assemble at least a statutory number of Brethren, form them into an Emergent Lodge for the existence of which he give a dispensation, then give a second dispensation to that Emergent Lodge to omit the statutory time between petition and initiation, and finally, a third dispensation to omit the statutory time between degrees.

This having been done, the candidate is initiated, passed and raised, all in one evening. He becomes an unaffiliated Mason, and must apply to a Lodge, and pass a ballot for affiliation, just as must any other unaffiliated Brother who desires to be a member of a Lodge.

The phrase ‘making a Mason at sight’ is a misnomer. A man is ‘made a Mason’ when he receives his first degree. But ‘making a Mason at sight’ invariably means ‘making a Master Mason at sight’ .... England does not recognize the right of any Grand Master to make a Mason at sight. However, in the minutes of Witham Lodge (English Constitution), June 13, 1796, appears the following: ‘for divers causes hereunto moving, we do by these presents dispense with the usual previous notice of Initiating, & we do permit the Reverend William Gray of the Cathedral Church of Lincoln to be initiated into these mysteries at this Lodge."

- "Making a Mason At Sight."

March, 1937.

The late, Jesse Holman Jones was "made a Mason at Sight," at the same time General George Catlett Marshall received his degrees from Grand Master Ara M. Daniels, of the Grand Lodge of the District of Columbia, December 16, 1941. At that time Jones was Secretary of Commerce and Marshall was Chief of Staff of the United States Army.

In February of that year, General Marshall, in making an address to the annual meeting of The Masonic Service Association, stated that although his father had been a Mason and a Past Master, he was not ''because no one ever asked me to join."

Of course he was immediately informed that no one ever would, that he must make application of his "own free will and accord." This he desired to do, but stated that in the troubled condition of the world he could not spare the necessary time for several ceremonies.

Grand Master Daniels then arranged to give him the degrees at sight and determined to make the occasion a memorable event. All Grand Masters in the United States were invited and twenty-seven Jurisdictions were represented when the three degrees were conferred in the beautiful Scottish Rite Temple in Washington. That place was chosen rather than the Masonic Temple because of the seating capacity of its auditorium, some six hundred; every seat was filled.

Realizing that there might be an emergency which would prevent General Marshall from receiving the degrees (we were just entering World War II), Grand Master Daniels knowing that Mr. Jones had also expressed a desire to become a member of the Craft made him a second candidate for the degrees.

For the benefit of those who have never seen the ceremony be it noted that alI three degrees are conferred in an Occasional Lodge given a dispensation by the Grand Master for the purpose; the dispensation creates a Lodge U.D. for the one evening only. The three degrees are all conferred in shortened form, the lectures being omitted but the rest of the ceremonies conducted in full.

Grand Master Daniels selected his Grand Lodge officers to be the officers of the Occasional Lodge. I was Senior Grand Warden at the time and so became Senior Warden of the Occasional Lodge.

The ceremonies turned out to be unique in one way which is the reason for recalling them at this time. After the first degree had been conferred Brother Jesse Jones stated that he had a very lame back, that he was strapped up in bandages from waist to shoulders, and that he could not continue in the evening’s ceremonies if he again had to kneel at the altar!

The Grand Master held anxious consultation with his officers - what to do? I suggested that, after an explanation to the audience the two distinguished candidates be given their second and third obligations seated!

Obviously it would have been an unnecessary and un-Masonic act to require an elderly man to subject himself to torture; it would have been without dignity to have one candidate sitting and one standing. So both sat through the Fellow Craft and Master Mason obligations and the universal judgment of the distinguished audience was no dignity was sacrificed in this unusual procedure.

The audience was told, and the candidates instructed that they were, symbolically, kneeling I knelt on one knee at the altar with the V.S.L open and resting on the other knee. Jones and Marshall sat in high-backed chairs for their obligations; probably the first and only time any men have received Masonry at the altar of a Masonic Lodge in such positions.

As an officer taking part in those ceremonies, it does not appear modest for me to boast of the perfection of the degree work, but every one taking part knew his lines, the beautiful floral decorations added prestige, and the distinguished audience made it an event long to be remembered.

But what will remain longest in my mind, and I think in those of the Brethren present, was the oddity of candidates for Masonry, receiving the most solemn and awe-inspiring of obligations not upon their knees but sitting in chairs!

No mention is made of this peculiarity in the degrees, in the full account of the ceremonies given in the Proceedings of the Grand Lodge of the District of Columbia for 1941, which is one good reason for it to be chronicled in print here. The Proceedings do note a quotation from an announcement of the event broadcast to American Masonic leaders by The Masonic Service Association at that time; it reads as follows:

"Ringing down through the pages of history will be Freemasonry's answer to the totalitarian persecution and suppression of Masons the making Masons at Sight of General George Catlett Marshall, Chief of Staff of the United States Army, and Honorable Jesse H. Jones, Secretary of Commerce, and Administrator, Federal Loan Agency, December 16, 1941, by M.W. Ara M Daniels, Grand Master, District of Columbia, in Occasional Lodge convened for that purpose in the Scottish Rite Cathedral, Washington, D.C.

"Perhaps never before has so unique a ceremony been conducted; the Chief of Staff of the Army, and a most important government official being both made Masons at Sight in the Capital City of a nation engaged in war."

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Symbolism

lts Background, Literature and Appreciation

by WENDELL CARNAHAN, M.P.S. (MISSOURI)

"FREEMASONRY is a beautiful system of morals, veiled in allegory and illustrated by symbols " It teaches the great principles or moral philosophy which are universal - applicable to all phases of human experience, to all men, in all places and times It does this by symbolism, but its symbols are not fully understood.

The great Masonic scholar, Albert Pike, wrote "The symbolism of Masonry is the soul of Masonry. Every symbol of a Lodge is a great religious teacher, the mute teacher also of morals and philosophy. It is, in its ancient symbols and in the knowledge of their true meanings that the pre-eminence of Freemasonry over all other Orders consists. In other respects some of them may compete with it, rival it, and perhaps even excel it; but by its symbols it will reign without a peer widen it learns again what its symbols mean, and that each is the embodiment of some great, old, rare truth."

Similar thoughts were expressed by Oliver Day Street in his Symbolism of The Three Degrees: "In our Masonic studies, the moment we forget that the whole and every part of Freemasonry is symbolic or allegoric the same instant we begin to grope in the dark. Its ceremonies, signs, tokens words and lectures at once become meaningless or trivial. The study of no other aspect of Freemasonry is more important, yet so much neglected, "

Symbolism employs a visible sign or an auditory perception to illustrate and draw together abstract ideas which it represents. It is a method of teaching by comparison and has not been confined to any peoples or times. Because the method is that of comparison, it is the very nature or a symbol that it necessarily represents more than one thought or idea. From this it follows that it is also an essential characteristic of a symbol that it conceals as well as reveals.

Every phase of the ritual, every word of the lectures is symbolic. But, because no symbol is limited in its meanings and because it conceals, the apparent meanings of ritual and lectures are only partial. Each person receives only what he is himself able to see. Neither ritualism nor symbolism alone is pre-eminent; and the symbolism would be abstract and meaningless except as related to the ritual which expresses it. To know Freemasonry one must conceive both ritual and symbolism as parts of one great method of teaching In his Introduction To Freemasonry, Carl H. Claudy wrote "Take from Freemasonry its symbols, and but the husk remains, the kernel is gone. He who hears but the words of Freemasonry misses their meaning entirely."

Completion must come by further understanding and interpretation by the one who has eyes to see and ears to hear what is below the veil and behind the symbolism and ritual. How is this to be attained? Only by our own endeavors. I do not use the word "efforts" because this carries a connotation of work and burden, whereas the endeavor can be light, joyous and richly rewarding out of all proportion to the effort expended - Master's Wages, indeed Aided by lectures and ritual as outlining the path, each Freemason can develop the symbols for himself, realizing that others may not agree with his interpretations or he with theirs.

One may himself work out many of the philosophical meanings of the symbols but he will do so far more quickly if he will place himself in position to receive, weigh and consider the ideas upon which others have long thought. The great vehicle for conveying ideas is by books. As Joseph Fort Newton graphically penned: Time is a river and books are boats. Books - as boats - have carried a variety of freight over the rivers of time. Some of their cargo has been very light, some heavy; some cargo has been worthless to one, but valuable to another. So it is with writings on symbolism, and each reader must discriminate and evaluate for himself.

The following classification of literature on symbolism is offered as a guide to Masonic readers, subject to these explanations: Classification is necessarily a matter of personal opinion. The books on symbolism are legion and only a few are noted here. Reference is not made to periodical literature beyond mention that The Builder and The Philalethes are rewarding sources for study. Some knowledge of the life of the author of a book enriches one's reading, but biographical data is beyond the scope of this article.

I. THE APPRENTICE

Books on symbolism, like cargo on the river boat, are of varying weight and some of the "lighter" ones are better for the apprentice reader in this field. The following some of them:

Claudy, Introduction To Freemasonry, and Foreign Countries; Newton and others, Essays on the Three Degrees and Great Symbols of Masonry reprinted in Little Masonic Library, Volume 4); Street, The Degrees of Masonry; Haywood, Symbolic Masonry; Hunt, Masonic Symbolism; Lawrence, The Keystone, and The Perfect Ashlar; Mackey, Symbolism; Harvey, Emblems of Freemasonry; Mueller, Symbolism; Stewart, Symbolic Teaching; Ernst, Interpretations of the Symbols of Freemasonry.

A rich source of Masonic symbolism lies in pamphlet materials. A Pocket Encyclopedia of Masonic Symbols is published by The Masonic Service Association. Many issues of The Short Talk Bulletin (Masonic Service Association) deal with symbolism. Some of these have been included in two books, Short Talks by Joseph Fort Newton - preacher, teacher, Masonic student, and wielder of a golden pen; and Masonic Harvest by Carl H. Claudy, one of the great contemporary Masonic writers.

Some excellent books which deal with Masonry in broader aspects but which contain materials on symbolism include the following:

Darrah, The Evolution of Freemasonry; Haywood, The Newly Made Mason, and Great Teachings of Freemasonry; McBride, Speculative Masonry; Jones, Freemasons Guide and Compendium.

II. THE CRAFTSMAN

An Operative Apprentice first learned the composition of stones, how to quarry and transport them; then, as Craftsman, he was taught how ashlars may be fitted together. For a Masonic student to become a Craftsman of symbolism, further comparisons are needed. The following books are interesting and provocative for the next stage of development:

Oliver, Signs and Symbols of Freemasonry; Vail, Ancient Mysteries; Ward, An Interpretation of Masonic Symbols; Higgins, Ancient Freemasonry; Sickles, General Ahiman Rezon.

Two other books which are interesting, although they do not deal primarily with symbolism, are Preston, Illustrations of Freemasonry, and Cross, The True Masonic Chart.

Another great source of information on symbolism is Mackey, Encyclopedia of Freemasonry, the most recent edition being in three volumes, of which the third is a supplement by Haywood.

Ill. THE MASTER WORKMAN

The Operative Craftsman learned that it is not enough to fit perfect ashlars together, but that their arrangement must beautify the edifice. Craftsmen have also learned that symbolism is indeed a progressive science and that its philosophical vistas are boundless. The Master Workman - Operative or Speculative - must be a designer and architect. Books which may assist in an understanding of Symbolic design include the following:

Steinmetz, Freemasonry: Its Hidden Meaning, and The Lost Word: Its Hidden Meaning; Buck, Symbolic Masonry; Waite, Emblematic Masonry and Secret Tradition in Freemasonry (2 volumes); Stewart, Symbolism of the Ancient Gods of Egypt and the Light They Throw On Freemasonry; CasteIIs, Apocalypse of Freemasonry; Churchward, Arcana of Freemasonry; WiImshurst, Meaning of Masonry. A great book, although not easy reading, is Pike, Morals and Dogma.

One path for exploration not included above is the manner in which symbols have migrated from one country to the globe’s most distant parts. For that the following titles are offered:

Aynesley, Symbolism of the East and West; D’Alviella, Migration of Symbolism; Mackenzie, Migration of Symbolism; Inman, Ancient Pagan and Modern Christian Symbolism; Symons, The Symbolist Movement in Literature.

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Antient 'Free and Accepted'

by ALPHONSE CERZA, F.P.S. (Illinois)

President, The Philalethes Society

THE GRAND LODGES of the United States are described as "Free and Accepted" or as "Ancient, Free and Accepted." In addition, the Grand Lodge of the District of Columbia is designated F.A.A.M. interpreted "Free And Accepted Masons." The Grand Lodge of South Carolina likewise, is written A.F.M., meaning "Ancient Free Masons."

There are, then, but four proper titles used by the Grand Lodges of the United States - A.F.&A.M.; F.&A.M.; F.A.A.M., and A.F.M.

ANCIENT

This word is not used today to denote the antiquity of the Craft. It has special reference to the Antient or Ancient Grand Lodge of England which existed from the year 1751 to 1813. Many Masonic historians have called this event a "schism" but most modern Masonic scholars do not accept this view. A "schism" denotes a break or withdrawal. For many years it was believed that a group of Masons who were members of the 1717 Grand Lodge had withdrawn from it and formed a rival Grand Lodge. But in 1887 Henry Sadler in his book Masonic Facts and Fictions proved conclusively that this event was not a "schism."

Various reasons have been advanced for the organization of this new Grand Lodge. It appears that a number of Irish Masons residing in London were not permitted to visit the Lodges of London by the snobbish and aristocratic members of that city. These Irish members claimed that the London members were making innovations in the ritual and ceremonies of the Craft. It is likely that changes were being made in the modes of recognition to prevent visitation by Masons from Irish Lodges. At any rate, the new Grand Lodge used as its excuse for organizing that it wanted to preserve the ancient usages of the Craft. As a term of derision members of the 1717 Grand Lodge were called the Moderns and the members of the other Grand Lodge were called the Antients or Ancients.

As a result of these two Grand Lodges in England the Lodges in Colonial America were not united because some Lodges received charters from one Grand Lodge and other Lodges from the other Grand Lodge. While the rivalry that existed was not healthy for the Craft, the Ancient Grand Lodge added much vitality to Freemasonry; many of the stirring parts of the ritual were added by them. In the year 1813 the two Grand Lodges joined in a Lodge Reconciliation and became the United Grand Lodge of England.

FREE

The word "Free" when used in some of our Lodges refers to the allegiance once owed to the Antient Grand Lodge or its present respect for its contribution to the ceremonies of the Craft.

The word "Free" when used in the title of a Lodge refers to the full word "Freemason" but it is shortened to avoid repetition. The word "Freemason" was first used on August 9, 1376, in the City of London Letter-Book H. The word is found frequently after this date, but more frequently does the word "Mason" appear. There must have been a distinction in the meaning of these two words because in the Calendar of Freemen of Norwich there are listed 12 "Freemasons," 11 "Roughmasons" and 135 "Masons." In later years, however the two words seem to be used interchangeably.

Many distinguished scholars believe that the word "Freemason" refers to the early workers in "freestone," any fine - grained sandstone or limestone that can be worked freely. The ease with which this stone can be cut makes it very useful for finer drawing and designing.

Others have believed for many years that the term "Freemason" described the operative Masons that were given many freedoms, such as the freedom to travel, freedom of assembly, freedom from taxation, and other freedoms in order to encourage them to travel far from home to erect the Iarge cathedrals throughout Europe.

ACCEPTED

This term was first used in 1686, when Dr. Robert Plot, famous antiquary of the days wrote that he was "made an accepted mason." In the same year, John Aubrey, wrote about the Society of FreeMasons and called them also "Adopted Masons" and "Accepted Masons.

It appears, therefore, that these men that joined the operative Craft as honorary members or non-operative members, rather than operative members were called the "accepted" Masons. The Craft for some time before 1717 (when the Grand Lodge of England was organized) had two kinds of members: the operative members called the Freemasons, and the non-operative members called the Accepted Masons.

In those states where the Lodges are called under the title of "Ancient, Free and Accepted" they are historically calling attention to their connection with the Ancient Grand Lodge of England, to the Operative Masons of the past and to the Accepted Masons that were the link between the Craft and the Operative Craft of yesteryear. In those states where the word "Ancient" does not appear the lodges are linked historically with the "Modern" Grand Lodge.

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CHICAGO BRETHREN MEET

At a meeting of the members of the Philalethes Society of the Chicago area, held at the Bismark Hotel for dinner, and adjourned to the offices of the Illinois Enlightener on June 15, the following were present:

Alphonse Cerza, President, Milton T. Sonntag Cecil Ellis, Joseph E. Swift Teal, John Holmes, Sam Dappan, Al Woody, William H. Knutz, Ralph S. Davis, Judge Cecil C. Smith, and Edmund Sadowski.

Discussion centered around material for future discussion, especially relative to manuscripts and research which could be published in The Philalethes magazine. Many fine ideas were presented, which should produce a great deal of food for thought, activity in digging out new material, and activity on the part of a larger number of the members of the Society.

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Evidence of Antiquity In the Ritual

BY R.V. Carleson, MPS (Oregon)

NO ONE QUESTIONS the antiquity of Freemasonry; the degree of antiquity maybe, but not the fact that it is the oldest and noblest of human institutions. On this, all Freemasons agree, but still it is pleasing to have concrete evidence of its antiquity, such as the language and words used in our ritual.

Some may insist that Freemasonry is older than the English language; some are satisfied with considering it to date frame the forming of the first Grand Lodge in 1717. In any event, there is evidence that parts of our ritual are as old as the English language.

The English language developed through three distinct stages, from Old English or Anglo-Saxon from approximately 449-1100, Middle English, from 1100-1500 followed by modern English. After the Norman invasion of 1066, the French language of the conqueror was used by the upper classes, courts and schools. Only the conquered lower classes kept the Anglo-Saxon language alive.

The Anglo-Saxon English, which had existed as a spoken language only, now began to develop as a written language. It had no literary words so all terms relating to culture were borrowed from the language of the Norman conqueror and much of the French language was absorbed into the resulting Middle English, giving that tongue more expressive power.

Of the three pronounced dialects that developed, the Midland English used by Geoffrey Chaucer, England's first great poet, survived and became the basis of the Modern English literary language, which has adopted words from many languages.

Another thing which shows the antiquity of our ritual is the large number of obsolete or obsolescent words it contains. Much of the phraseology is that of the King James Version of the Bible published in 1611, and of Shakespeare, who wrote during the same period.

The meaning of many words we use has changed during the past 350 years. One example is "without" when used to locate the Tyler. Hundreds of years ago "without" meant outside, and nothing more. "Without" is from the Anglo-Saxon word "withutan" meaning, against the outside. The meaning, "not with or absence of," is comparatively modern.

"Cowan" is an example of an obsolete word. It came from a slang word or the common people of Italy, from whose ranks came the Roman soldiers. It became part of French slang and meant, "vile fellow." It has never been a word of importance in literature. In Scotland it became the name of an untrained Mason, a Mason who had not the Word, a builder of dry stone walls. It came into Masonry from Scotland. The oldest Masonic record (1598) refers to a Mason employing a cowan. The word is obsolete and used only in Freemasonry.

The verb "mote" was in general use some 800 years ago, but has since disappeared from the English language, except as we use it. "So mote it be" is used in the closing lines of the Regius Manuscript, the oldest known Masonic document, generally considered as having been written about 1390. To refer to this, one should use some other translation than Frederick M. Hunter's as in his work this phrase has, unfortunately, been translated into the modern form of "so may it be." However, on the photostatic copy of the poem it can be seen that the original is, "so mot hyt be.." "Mote" is one of the oldest words; it is from the Anglo-Saxon and became our present day "must" and "may."

"Hele," about which much has been written, is as old as "mote." It is from the Anglo-Saxon word "helan," meaning, to conceal, to keep out of sight, to cover (as a roof). In some parts of England a roofer is known as a "heler."

"Gauge" used in reference to the 24-inch measure, takes us back to days of old. The word meant originally any rod used for measuring. Therefore, we specify a 24-inch gauge. It comes from a French word meaning, a rod. Its modern meanings are many.

The five orders of architecture are well known to the Craft. They are explained in a lecture "which were invented by the Greeks," and which were introduced by the Romans. Why is not Gothic architecture included? Gothic was introduced into Europe in about the 16th century. It was the type of architecture practiced by medieval Masons almost exclusively. Yet it is not mentioned in the ritual. What other conclusion can be reached than that when the list of orders of architecture was established Gothic was either unknown or of such recent development that it was not considered suitable to be included?

Consider the seven liberal arts and sciences. Surely, painting is an art; medicine is a science, each important, too. We find our answer in the fact that the seven in the ritual were all that the Romans of 2000 years ago knew, cultivated or taught. The seven embodied the store of ancient knowledge.

When Greece was at the zenith of its power centuries before the Christian era, the code taught to the youth of Athens was the four cardinal virtues, with which we are all familiar.

To overawe the ancient workman and stimulate industry during the construction of a building, tradition has it that a representation of the All Seeing Eye was hung in a conspicuous place. To the man of Tyre it represented their god known as Melkarth.

When did the prohibition of metal fasten itself on the Craft? The ancient Mason was skeptical of anything new, as human nature is today. When tools of iron were first introduced, they would have nothing to do with them, being satisfied with the methods used up to that time. They were careful that none of the new untried substance should be introduced into the Craft. Could this imply that Masonry is older than the Iron Age? If so, where did Masonry and the Iron Age meet? The first glimmer of the Iron Age occurred in Africa more than 5000 years ago. The natives there knew how to make iron long before the Caucasians or Asians. The making of iron began in Europe about 3000 years ago. The Chinese knew how to make iron 4300 years ago, and the Egyptians about 4800 years ago.

In our ritual and symbolism are many evidences of the antiquity of our Craft which link the Freemason of today with our Brethren of centuries ago.

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Welcome to New Members

We take pleasure in welcoming the following new members who have joined the Society since the last issue of the magazine:

Lowell M. Limpus, 45 Tudor City Place New York 17 N. Y

Walter Marshall Adams, P.O. Box 279, Livingston, Montana.

Glen George Radcliffe, R.F.D. 4, Boone, Iowa

Alexander McKie, Jr. 684 North 59th Street, Omaha, Nebraska.

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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.

Mississippi - Rev. Allen Cabaniss, University, Miss.

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

Montana - Frank E. Van Denmark, 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 Temple, 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 - Robert 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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William H. Knutz, F.P.S. Dies on Vacation Trip

BROTHER WILLIAM H. KNUTZ. F.P.S., an active Masonic worker, died on Sunday, June 24, 1956, at Gallup, New Mexico, while enroute with his wife, Bonnie Bee, to visit with a daughter in California. He had attended a meeting on June 15 of the Chicago area members of the Philalethes Society at the Bismark Hotel.

Born in Holstein, Iowa, Brother Knutz received his degree of B.Sc. in Electrical Engineering at Iowa State University.

Married in 1912 to Miss Bonnie Bee Bartholomew, the couple was the parents of two daughters, and had several grandchildren.

Raised in Evans Lodge No. 524, A.F. & A.M., in Evanston, Illinois; greeted in Evanston Chapter No. 144, R.A.M. and High Priest in 1926; knighted in Evanston Commandery No 58, K.T.; a member of Pentalpha Chapter No. 5 34. O.E.S., and made a Select Master in Adoniram Council No. 95, and a charter member and first Illustrious Master of Augustus Gage Council. R.&S.M., Brother Knutz was elected Grand Master of the Grand Council of Illinois, R. & S. M. in 1944.

His interest in Masonic research and the high esteem in which he was held by Masonic leaders, is evidenced by his membership on the Illinois Grand Lodge Committee on Masonic Education, and his editorship of its official Masonic magazine The Enlightener; his editorship of Evanston Temple Topics; his editorship of the official publication of the Grand Council, The Cryptic Mason, and his appointment as the first "Master of Fellowcrafts," of the library group in Evanston.

He wrote much on Masonry. He had, just previous to his untimely death, outlined some articles to write as a Fellow of the Philalethes Society.

To his widow and family the officers and members of the Philalethes Society extend sympathy and condolences.

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What Can I Get From Freemasonry ?

BY S. Charles Moss, M.P.S.

"YOU WILL GET out of Freemasonry as much as you put into it.

First, let us clear up and correct the grand understatement contained in this quotation which opens this opus. In my experience I have received from my Masonry, ten times that which I put into it. Now, what is the that of which I write?

That means interest, inquiry and application. Interest existed when you petitioned for affiliation, be it in the Symbolic Lodge or any of the succeeding bodies. That same interest needs very little nursing to make it grow into a healthy child.

How do you nurse interest in Freemasonry? Exactly the same as you did when you fed your interest in schooling, sports, and your vocation - by inquiry and application. Others can tell you all they know in a few minutes and when they finish you have an equal share of information and misinformation.

There is a wide choice - philosophy, theology, mathematics, history, geography, dramatics, music, discipline, sociability, and many other subjects - even cooking, or serving, or public speaking. In order that you will not overlook the forest for the trees, I must mention symbolism and heraldry. Your own inclinations will prompt you to look in the right direction and your added interest will point the way to progress.

It will hardly be necessary to demonstrate to you how you can enlarge your learning and your storehouse of general information by an interest in Freemasonry. A few unrelated subjects should do the trick.

One of the most popular is history. About seventy-five percent of our Brothers lean toward that subject. If history is your dish, start your study with a glance through Mackey’s and Gould’s work. As a student you will be led to the Bible, the Encyclopedia Brittanica, and many history books both at home or in the public library. Co-relate happenings related in one with the time and occurrences recounted in the other.

The variety degrees you receive will in themselves bring to life the events of which you read. The romance of dramatized history has no end to surprises.

The little "ham" in your make up (and who has it not) may give you no end of enjoyment and practice in participating in the dramatic art required in various allegorical sketches included in your Masonry. Finesse can be applied even in carrying a spear or a harp. Soon more complicated parts will be offered.

Philosophy of Masonry is in itself a deep subject. Merely the choice of interests and how you pick one and Joe Doaks chooses another is a study in itself.

If you like to travel, the geography of your Craft will take you back and fourth over the globe. You will start in the Mediterranean area, through Italy, into Central Europe, Britain, and then to Scandinavia, Asia, North and South America, and just anywhere you choose to go. The more you want to travel in your chosen study, the better acquainted you will become with the people, the places, and the events which preceded and formed your present everyday life and world.

Symbolism takes you into "fantasy-land," a realm in which there are no bounderies, except those imposed in your mind. Theology and religion, though a step ahead of Freemasonry, become a cloistered world with a definite pattern through the entire 6000 years of known history.

Watch your Brothers go through the ritual requirements in any Masonic body, and you will see samples of discipline, courtesy, memory lessons heraldry, and the art of getting along in brotherly intimacy with your everyday fellow worker.

Try it for yourself in thought and act. These are mere samplings. When you have taken a full swallow of your interest, when you follow up your inquiry in devious alleys, and when you apply yourself diligently to getting something more from your Masonic affiliation than a vari-colored assortment of dues cards, you will hit the jack-pot; you will then find your fees and dues cascade into your lap in the form of pleasure, learning, art, science and even prestige. You never know just what will come back to you, but whatever it may be, it will be good.

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New York 1781 - 1956

The 175th Anniversary communication of the Grand Lodge F.&A.M. of the State of New York was held on Tuesday and Wednesday, May 1 and 2, in the Grand Lodge Room of The Masonic Hall in New York City. More than two thousand Masonic delegates and dignitaries from all parts of the world, including England, Scotland, the Philippines, Italy, Cuba and Canada, were on hand when Most Worshipful Raymond C. Ellis. Grand Master, sounded the gavel. After introducing the many dignitaries, Grand Master Ellis read greetings from King Gustav Adolph VI of Sweden: "The Grand Lodge of Sweden wishes to convey fraternal and hearty congratulations to the Grand Lodge of the State of New York on the 175th Anniversary of its founding. May success, prosperity and good fortune always follow your work also in the future."

President Eisenhower sent a message of greeting to the Grand Lodges saying: "I am glad to know of the long history of the Grand Lodge of Masons of the State of New York, which goes back to the days of the War for Independence. I congratulate all of you and extend best wishes for continued success in your endeavors to promote brotherhood under the fatherhood of God." Congratulatory messages were also received from Governor Averill Harriman and Mayor Robert Wagner.

Grand Master Ellis said: "The Grand Lodge of New York is in excellent condition - active, virile and vigorous." Despite inescapable losses, the membership has increased so that at the present time there are in the 1070 Lodges in New York State a total of 308,474 Master Masons a net gain of 202 members over the previous year.

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Remember that what you possess in the world will be found at the day of your death to belong to another, but what you are will be yours forever. - Henry Van Dyke.

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Who Are Sojourners ?

By the late Brother George F. Unmacht

THE PAGES of American history record the fact that ever since the days of the immortal Washington, American Masonry has followed the American Flag. In fact even on the battlefield, Masons have found ways and means of getting together.

And we find that ''during the days of the empire," during our early occupation of the Philippine Islands, specifically on April 2, 1900, a Sojourners' Club, composed of Masons of the military service was organized in Manila. American Masonry in The Philippines originated with Sojourners. Out of the Sojourners of Manila grew Manila Lodge No. 342, On May 27, 1901 and this lodge is still in existence. On July 4, 1901, Grand Master James A. Foshay of the Grand Lodge of California, signed the dispensation. On October 10, 1901, the Grand Lodge of California granted the charter.

Because of the very sojourning nature of its membership, Sojourners continued to function in The Philippines, rendering valuable assistance and service.

Again in 1914, we find Sojourners getting together during the expedition to Vera Cruz, Mexico. After that expedition returned, the records of those Sojourners were deposited with the Grand Lodge of Texas.

During World Wars I and II we find Sojourners again getting together. Many officers were ordered to duty in Chicago. It was not long before it was discovered that there were many Masons from various Jurisdictions on duty there, even though they were clothed in the uniform of our country. Fifteen Masons, all wearing the military uniform, got together one night at a dinner at the Hamilton Club, Chicago, in the fall of 1917. Monthly dinners followed and it was not long before the membership grew to 500. The seeds planted there were transplanted overseas and elsewhere as the personnel was transferred.

Our members are at all times loyal to constituted Masonic authority and our doors are always open to them. Standing Resolution on this subject reads:

"National Sojourners affirms the proposition that each and all of its members are at all times first and foremost Masons and subject to, as well as loyal, to the Constituted Masonic authority and to the Grand Lodge within whose jurisdiction each resides; and from this it follows that as a National Organization and as local Chapters, we will at all times conduct ourselves as loyal Masons, subject to Masonic authority, while actively pursuing the constructive and patriotic purposes for which we are organized and which are clearly set fourth in our Constitution.

"National Sojourners, at all times recognizes the sovereign jurisdiction of Grand Masters of Grand Lodges of Masonry in the United States and opens the doors of all of its Chapters, assemblies and conventions to them as honorary members."

There is no secret ritual in National Sojourners. Our purposes are clearly stated as follows:

"The purposes of National Sojourners shall be to organize commissioned officers (past and present) of the uniformed forces of the United States, who are Master Masons, into Chapters, for the promotion of good fellowship among its members, for assisting such as may be overtaken by adversity or affliction, for cultivating Masonic ideals, for supporting all patriotic aims and activities in Masonry, for developing true patriotism and Americanism throughout the nation for bringing together representatives of the uniformed forces of the United States (past and present) in a united effort to further the military needs of national defense, and for opposing any influence whatsoever calculated to weaken the national security "

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CONSlSTENCY

"The means by which an institution or an interest needs for its defense, when attacked by the criticism of public opinion, may be taken as a test of its consistency with a democratic organization of society. When such an institution or interest cannot stand before the tribunal of free discussion, the question will soon arise which of the two shall give way...."

Carl Schurz' Life of Henry Clay, Vol. II, page 77

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They Have Passed The Veil

WlLLlAM H. KNUTZ, F.P.S., June 24, 1956.

CHARLES S. LOBINGER, M.P.S., died April 28, 1956.

H. K. Maxwell, M.P.S., died May 2, 1956.

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RHODES

Rhodo - Rose, (Greek)

By Normon C. Dutt, M.P.S.

Population about 42,000. Entire Island is about 60,000.

Originally settled by the Phoenicians from Asia Minor by way of Crete.

The island is two-thirds Greek and one-third divided between Moslem and Hebrew, now about one-fourth Italian.

In A.D. 661 it was captured by the Arabs (Saracens).

1310 Token by the Byzantines and given to the Knights of St. John, Knights Templars.

1518 Start of the series of Turkish assaults that were to lost for four years. These were under the personel direction of Saladin 11, the Turkish monarch. He is better known as the Magnificent.

1522 Conquest completed by the Turks. The valiant and wonderful defence by the Knights won the admiration of Saladin who allowed them to march from the forts and defences and retain their arms in token of their courage. He also permitted them to remove to Crete with a few going to Cyprus.

The modern city of Rhodes is somewhat smaller than the ancient city. It is shaped like on amphitheatre. It has three ports of entry from the sea. One from the north, the central, which becomes sandfilled at times, and the southeast.

The original walls and ditches were built by the Knights of St. John.

Knights Street still survives from olden times, and is a narrow and tortuous way, retaining its medieval appearance.

There remains the ruins of ancient forts and defences, and the foundation for the Colossus of Rhodes, of which a trace may be seen. The colossus was built by the Greeks, and was reputed to be 70 or 80 cubits high. A cubit is 18 inches in length.

The Phoenicians were not only seafaring people, but builders, metal-smiths and craftsmen in arts long lost. These are the people that helped to build the three temples in Jerusalem. The first being the one constructed under Solomon the son of David.

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Masonry is a way of life. Masonry teaches a renewal of faith in God. True faith in God leads to love of humanity. You cannot hate man and worship God effectively.

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Suggested Procedure For Masonic Study

THE STRANGENESS OF MASONIC LANGUAGE

By John Black Vrooman, F.P.S.

On his first introduction to Freemasonry, the newly made Mason is bewildered by the unfamiliar words with which he comes into constant and everrecurring contact. Especially is this true in the process of acquainting himself with the necessary candidates' lectures which he must learn before making further progress in his work.

We have heard in the past few years about Masonic language. Books and brochures have been written by which it has been hoped that the language of Masonry could be made real, more intelligible - but alas, little real progress has been made in making the path simple.

Elsewhere in this issue of The Philalethes is an article by Brother R.V. Carleson, M.P.S., which is designed to trace some of the antiquity of our Masonic language to its source, and, in fact, show hour and why we are using this particular form of language in our Craft activities.

Just recently the Editor received a letter from a well-meaning member of the Society in which it was suggested that it might be well to "re-write the lectures, and modernize the language of the Craft."

However well-meant the suggestion was intended, and however sincere the Brother was in his zeal, such action could be of the greatest danger and detriment to our Order. What we need more than anything else is not a changing of our language, but a better understanding of it. To change is to tear down, to study language and get at the roots and beginnings of it, is to have working tools that will be sharp and accurate; tools that will, with intelligent use, produce masterpieces fit for an Overseer.

Years ago it was my hobby to study philology, the science of language and words. To get the Latin, the Greek, the French or other ancient source of words was a fascinating study. 'Words tell stories: language writes the history and destiny of Nations and Peoples.

How could we have had Gibbon's great story of the Roman Empire without adequate and proper words? How can we lay out our plans on a trestleboard without words with which to tell our story.

Words are our most important working tools; language is our chief instrument of culture and enlightenment - it behooves us, therefore, to use them, to study them, and to understand them.

As we have said, possibly the greatest stumbling block to a proper understanding of Masonry, especially its lectures and development, is our lack of knowledge of the meaning of the words which have come down to us through many centuries, and in which we receive the story of the Craft.

We have been told that the "lectures" of Masonry were probably first written almost immediately after the formation of the Grand Lodge in London, in 1717. At first a simple statement of principles, and a code of ethics by which the Craft was to be governed.

Theoretically this may be true, but we also know that the guilds and builders of the Middle Ages, the Operative Craftsmen, had their own rules and regulations, constitutions, by-laws and forms of government. From these documents we have drawn parts of our own ritual and governing documents. In so-doing, we have adopted the language as well as the precepts contained in these documents.

In our own country we can find a very fine example of the continuity of our old Masonic language in the gradual growth of Masonry. The language of the English ritual and its forms and ceremonies was brought to the early Colonial Masonic Lodges and Grand Lodges. These in turn, when they spread westward and extended into the uttermost parts of the continent, took the same language, with a slight change here, an addition, an elaboration or variation.

The consequence was, that when each sovereign Grand Lodge was formed usually from more than one or more ''Mother Lodges," parts of one and sections of another portion of the ritual of the original Lodge or Grand Lodge was adopted, with a mixture of several sorts of ritual, and the addition of new materiel that pleased the founding Lodge.

The "new" ritual, the "new" forms and ceremonies, and the finished product of the ritualists who finally settled the language in the newer parts of the country was thus only partially like that from which it sprang. But the general language of all the ritual and forms and ceremonies usually, though not invariably, had much of the ancient wording which had come from the original ritual.

The greatest favor that any informed Mason can do for a new and uninformed Mason, is to make it a special point to make him feel at home in the atmosphere of the strange wording of the Masonic ritual with which he is trying to make himself acquainted.

Further than that, the best place and the most opportune time for the intelligent Mason to perform this service is at the time the candidate is beginning his task of perfecting himself in the candidate's lectures. It is here that the new Brother may best be set at his ease. It is here that he can become acquainted with the beauties of Masonic language - can be treated to a feast instead of confronted with a nightmare of unfamiliar, unintelligible words that have no meaning.

Masonic language can only be appreciated by being understood.

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Ancient Craft Masonry

Ancient Craft Masonry, the only pure Freemasonry, consists of the three symbolic degrees of Entered Apprentice, Fellow Craft and Master Mason. The degree of Royal Arch properly belongs to Ancient Craft Masonry, but in the United States this degree has been detached from the Rite and made a part of Capitular Masonry. In the articles of union between the two Grand Lodges of England adopted in 1813, it is declared that pure Ancient Masonry consists of three degrees and no more, including the Holy Royal Arch.