The Philalethes

THAT . . . Moralizing is futile, and it is equally useless to try to compel a Mason to live up to his obligation. If the tenets in which we believe, and which should be practised by us are not sufficiently impressed upon us that they are not used, it is not possible for us to enforce their fulfillment.

Speaking the other day with a Brother about one in public life whose actions had been subject to criticism, I was told "He knew better than that." Yes, he had received inspiration in Masonry, and had been given precepts which could be used for the common good - but he ignored them, and acted in accord with his own selfish interests.

If the precepts of Masonry are not sufficiently inculcated in our Brethren as to inspire them to right living and to unselfish action, there is nothing that we can do to make them different. Masonry does not have any police powers; it cannot stand over men with a club and make them do the things that have been taught them. It is the duty of the individual to make good use of the principles of Masonry, but if he be blind, he cannot be made to see.

Masonry has had its share of publicity. Most of it is good, and adds to the credit of the Craft, but every once in awhile, the misdeeds and mistakes of a Brother of prominence are spread broadcast, and Masonry suffers. Being no different than any other large organization, we are watched with eagle eyes, and what is said and done by Masons is magnified beyond normal status, all because of the esteem with which our Fraternity is held in the eyes of the world. Thus it is our duty to make sure by word and action, that the opinion of the world is in keeping with the high tenets of our Craft.

JUNE 30th IS DEADLINE

FOR PAYMENT OF 1956

DUES

Your attention is called to the fact that June 30 has been set by the Executive Committee as the date for final payment of delinquent dues. Those who have not paid by this date will be removed from the membership list of the society, and their names taken from the mailing list of The Philalethes magazine.

Mail all checks for dues to the Executive Secretary.

JOHN BLACK VROOMAN, P.O. Box 402, St. Louis, Missouri.

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Masonry in South America

Brother Harry W. Bundy, Grand Secretary of the Grand Lodge, A.F. & A.M., of Colorado, has been in constant touch with Masonic affairs abroad. Through his good offices, the Philalethes Magazine is permitted to print a timely article on Masonry in Brazil. The introductory explanation given by Brother Bundy will give a better interpretation of the circumstances under which the facts contained in this article were gathered, and will authenticate both the source of the material and the Mason who gave it. We are greatly indebted to Brother Bundy for allowing the publication of the data received. - J.R.V.

IT IS ONE OF the sore points of all correspondents, committees and Grand Representatives, Secretaries of Exterior Relations, or by whatever name those entrusted with the matter of determining regularity and the rights of recognition may be called, that they are asked for information on the subject of Freemasonry in Brazil and they must approach the subject with a great deal of uncertainty, care, and more than the traditional grain of salt, when they consider the varying reports that come out of that great country relative to Freemasonry and its operation. It is seldom that we have what is considered an authentic bit of information as to the history and present day status of the Order in that country from one who can express himself in English and from one who can be depended upon as reliable because of his known Masonic antecedents.

It was my good fortune to contact such a Brother in the state of Minas Gerais, Brazil, when I was endeavoring to get a record of the situation as regards Freemasonry in that great country recently. For very obvious reasons I refrain from giving his name, but of course, will supply it to any Brother who, by reason of his position, is entitled to know the name and address of this Brother who furnishes the information appended to this article.

The situation in the state of Sao Paulo is particularly distressing but it is characteristic of most of the Masonic disputes that are now so prevalent throughout the United States of Brazil. The Grand Lodge of Sao Paulo decided to free itself of supervision by the Supreme Council of Brazil in the Grand Orient, in which the 33d was considered the official ruling degree of the entire Masonic structure. The thought was that by declaring the sovereignty of the Grand Lodge in accordance with the ideals and standards set and observed by British and American Masonry, the sovereignty of the Grand Lodge would be established and recognition extended.

The Scottish Rite particularly did not relish the release of its sovereignty and proceeded to expel the Grand Master, who promoted this action, Immediately an aspirant for the honors set up another Grand Lodge but with the provision that the ultimate source of authority would be the 33d of the Scottish Rite. This spurious self-organized group did not get far with its recognition and suddenly discovered that it could make itself a permanent body in the state of Sao Paulo by becoming incorporated, so proceeded to do under the name of the Grand Lodge of the State of Sao Paulo, taking the name of the legitimate body, which, then using the same weapons incorporated as the United Grand Lodge of Sao Paulo. This is the body which most American Grand Lodges have recognized after going into the history of the development of the name. It became the recognized Grand body under the name it was obliged to adopt to protect its interests and save its membership from confusion with the spurious group. How all of these difficulties developed, and why, is best told in this article which is written by a Brazilian Mason and with very little editing the article on "The Masonic Situation in Brazil" is herewith attached.

Thus it would appear that we have probably the most clear and logical statement of the situation existing in Brazil in this article which we have received. We make no claims other than that of probability for the truth of the situation and the final analysis. We believe the statement of this Brother to be correct and as near as we can learn from the dozens of explanations we have received in broken English, and due to our inability to read Portuguese, a sometimes garbled translation, we submit this to the Society for such value as it may appear to have.

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WE HAVE BEEN frequently asked as to the Masonic situation presently prevailing m this country, which is actually something quite difficult to be understood by those who are happy enough to live in a Masonic territory with no schisms or jurisdictional conflicts.

Since its first public appearance in 1922, it may be said that Brazilian Freemasonry has lived constantly divided and that these divisions have occurred as a consequence of uncontrolled vanity and selfishness on the part of the leaders of the various warring Masonic bodies in presence. From time to time a truce was established and, for a month or so, matters seemed to have been settled. Then somebody, somewhere in the country, disagreed with the policies of the governing class or with the results of elections held in the Lodges or in the Grand Orient itself. The peace gave way to renewed quarrels, the diverging party left, and founded a new body which claimed to be the sole regular and rightful one in the whole country.

As of 1922, one of such periods of truce among the striving Brethren came to an end when the Grand Orient of Brazil decided to comply with the requirements of regular Masonic custom, dividing itself into two parts: one - the Grand Orient itself - concerned only with the Craft degrees and, the other - a Supreme Council of the Scottish Rite - for the "higher" degrees, from the fourth, to the thirty-third of that Rite.

Shortly thereafter a faction, discontented with this new state of affairs - the "traditionalists," if we may call them so - staged an election and proclaimed their candidate as the "General Grand Master and Grand Commander of the Grand Orient and Supreme Council of Brazil." The other party, led by Grand Commander Mario Bhering, left the Grand Orient headquarters, and the Craft Masons, who endorsed his action followed him and constituted themselves, through the Blue Lodges to which they individually belonged, into State Grand Lodges. Since then (1927), until now, fourteen of such Grand Lodges have been formed and they proceed with their work along the regular bases which characterize the lawful Masonic bodies of the American Continent, being recognized by most of the United States Grand Lodges, by all those of Latin America and by several regular Jurisdictions in Europe. In 1947, there was another schism in the Grand Orient. A party, led by Jurandir Pires Ferreira and some of his supporters, disagreeing with the results of the elections - Brother Ferreira having run for the Grand Mastership of the Grand Orient - founded the "United Grand Orient of Brazil," with its aggregated "Supreme Council." By now, the situation is the following:

Grand Orient of Brazil and Supreme Council, Rio de Janeiro - 340 or so Lodges, some of them gathered into "State Grand Orients " subordinated to the Grand Orient of Brazil.

United Grand Orient of Brazil and Supreme Council, - 50 or so Lodges, most in the State of Minas Gerais, in that of Rio de Janeiro, and in the Federal District (Capital).

Grand Orient of the State of Rio Grande do Sul, with a Supreme Council, Independent, Porto Alegre - with 20 to 30 Lodges in the southern State of Rio Grande do Sul.

Brazilian regular State Grand Lodges - 14 in all (Rio Grande do Sul, Parana, United Grand Lodge of Sao Paulo, Minas Gerais, State of Rio de Janeiro, Rio de Janeiro. Bahia, Piaui, Paraiba, Ceara, Pernambuco, Goias, Para, Amazonas.

Supreme Council of the A.A.S.R. (recognized by all the Supreme Councils) Sovereign Grand Commander Alvaro Figueiredo, Rio de Janeiro - recruits its membership among the Craft Masons of the regular Grand Lodges.

"Autonomous Supreme Council of Brazil," Sao Paulo - founded by some men of the Alcides do Vale group, when eliminated from the Supreme Council under A. Figueiredo. Connected with the "Grande Loja do Estado de Sao Paulo."

Grande Loja do Estado de Sao Paulo - Sao Paulo - the former Grand Lodge of Sao Paulo, now under the Grand Mastership of Abides do Vale e Silva.

In 1953, at the Second Round Table of Grand Masters, held in Salvador (Bahia), the United Grand Lodge of Sao Paulo was recognized by all the Brazilian Grand Lodges as the regular Craft body for the State of Sao Paulo except by the Grand Master of the Grand Lodge of Rio de Janeiro (Brother Eurico Sampaio), on which occasion said Brother declared that his Grand Lodge would recognize neither group in Sao Paulo.

Thus, for 12 of the 14 Grand Lodges in this country, the United Grand Lodge of Sao Paulo is the regular body in that state, whereas, for the Grand Lodge of Rio de Janeiro it was, at first, neither of them, and, lately, by a change of attitude under their present Grand Master, Brother Heli Franco Belmino, the recognized faction is the "Alcides" group.

As a matter of additional information let it be said that there are, by our count, some 630 Lodges in Brazil, of all subordinations

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Four Elected as Life Fellows of the Philalethes

President Alphonse Cerza has announced that the Executive Committee of the Philalethes Society has recently elected four Fellows of the Society to be designated LIFE FELLOWS.

So - honored are Reginald V. Harris (Nova Scotia): Harold V. B. Voorhis (New York); Carl H. Claudy (District of Columbia) and Ray V. Denslow (Missouri). Each has made outstanding contributions, both to Freemasonry generally, and to the Philalethes Society in particular.

Most Worshipful Brother Harris has been for a great many years the Grand Secretary of the Grand Lodge of Nova Scotia. He is the Elder Statesman of the Philalethes Society, and the oldest in point of service, of the living Fellows of the Society.

There is probably no one living who has had more to do with the establishment, organization supervision and general building of appendant and coordinating Masonic organizations than Most Illustrious Companion Harold V. A. Voorhis. It was he, with other Masonic enthusiasts, who twenty-five or more years ago formulated and organized some of the Masonic study and research groups which now have an important place in Washington, D.C., during "Masonic Week." He has, indeed, done much for all phases of Masonry everywhere.

Most Worshipful Brother Carl H. Claudy, known worldwide for his Masonic writings, his Masonic plays, and especially as the Executive Secretary for more than twenty-five years of the Masonic Service Association, is universally-known and loved for his human touch in Masonry, and his understanding of the average Mason's love of the Craft, and its attainment.

Most Worshipful Brother Ray V. Denslow, who on April 24 last was honored with a presentation by the M.W. Grand Master of Missouri of a fifty-year Masonic pin, in the presence of a large and enthusiastic group of masons attending the annual convocation of the Grand Chapter, R.A.M. of Missouri, at St. Joseph, Brother Denslow, Past General Grand High Priest of the General Grand Chapter, R.A.M., and Grand Secretary-Recorder of the York Rite Bodies of Missouri, is a Past Grand Master of the Grand Lodge A.F. & A.M. of Missouri, and its Fraternal Correspondent for many years.

We are happy to honor these four Life Fellows for the years of service each has given to Masonry, and wish them a long, happy and useful Masonic life.

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Chat and Comment

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

- Pfan Mail and Observations -

BROTHER N.J. BUSBY, P.O. Box 77, Melrose Highlands 77, Massachusetts, writes: "I have in my possession a Masonic Bible described as follows:

" 'Publication Data, Joyce Bros & Co., Boston & Providence, R.I. Published in commemoration of the discovery of America in the Jubilee year 1892. Contains 2500 illustrations, many of them in colors.'

"It is further described as follows:

" '13 inches long, 11 inches wide, 5 inches thick; 2 silver clasps, covers in heavy brown leather in excellent condition which are richly decorated in gold and bearing many Masonic signs and emblems. Some of the colored plates depict the degree work in the Chapter and Commandery. It also contains colored maps and a complete concordance.' I would like to dispose of it to settle an estate. Have you any suggestions as to how this might be done?" Perhaps some reader might be interested in such a book. Write Brother Busby.

BROTHER AUGUSTE B. HOLM, M.P.S., writes that he was re-appointed Grand Chaplain of the Grand Council, R. & S.M., of New Jersey at the annual convocation of that Grand body Congratulations. Doc.

BROTHER DR. WILLIAM MOSELEY BROWN, F.P.S., and First Vice President of the Philalethes Society was a visitor at the annual assembly of the Grand Chapter, R.A.M., of Missouri, at St. Joseph, Missouri, April 24-25 last. He gave the principal address at the semiannual breakfast of the Missouri Lodge of Research, and was the guest speaker at the Grand Chapter banquet on the evening of April 24. Taking as his topic, "What is the Most Valuable Piece of Ground in the World?" he took Biblical history to show that that place in which we now are situated, is the best place in the world in which to do the work that is required of us. Brother Brown also assisted in the presentation of a fifty-year award to Brother Ray V. Denslow, F.P.S. (Life), who attained that status on April 24.

BROTHER NORMAN R. SADOWSKI, M.P.S., an active member of the Membership Committee makes a suggestion which is very good - he says: "Al (Cerza, President, the Philalethes Society), would like me to have more names of prospective members for the Philalethes Society. You might ask our members to send the names and addresses of Brethren who have shown interest in the Society, so that we can send them a copy and a letter plus an application, together with the name of the Brother recommending the Philalethes Society. Dr. William Mosely Brown, F.P.S., is chairman of the Membership Committee, and has several other members working with him, so why not get in touch with one of them. and send the name of a prospect?

IN THE PROGRAM OF the One Hundred Sixty-third Anniversary and Ladies' Night, of Concordia Lodge No. 13, Baltimore. Maryland, held Friday evening, April 13, last, we find several workers of the Philalethes Society taking a prominent part.

Brother Charles H. Cover, M.P.S., Past Master of the Lodge, and presently Deputy Grand Master of the M.W. Grand Lodge of Maryland acted as toastmaster, while Brother CharIes Gottschall Reigner, F.P.S., was the speaker of the evening. Friday the Thirteenth seems to have been a lucky day for all concerned.

BROTHER WILLIAM H. CODDINGTON, M.P.S., Edinburg, Texas, who announced his resignation after many years service as Foreign Correspondent for the Grand Lodge of Tamaulipas, writes that by special request of the Grand Master, he will remain on the job. Seems like a good man is always ready to do the task assigned to him - we are most happy to learn that Brother Coddington is staying put.

BROTHER EDWARD E. HEDBLOM, F.P.S., writes that because of his health, and other reasons, he is retiring, as of September 1 next, as Secretary of Denver Consistory, Ancient Accepted Scottish Rite. He and his wife plan to move to Colorado Springs, where they will enjoy life. Brother Ed will continue to edit his splendid Masonic magazine, The Square & Compass.

BROTHER HARVEY N. BROWN, M.P.S., writes: "I read recently the article on the names of Deity based on various forms found in the Bible . . . it seemed rather strange to me that the Masonic concept of Deity, 'The Great Architect of the Universe' was not even mentioned . . . in the British rituals the Deity is referred to in the first degree as the GAOTU but in the second degree it is 'The Grand Geometrician of the Universe,' while in the third degree it is 'The Most High', which is also Biblical. It would seem to me that the formula of the GAOTU is the first modern attempt to formulate the concept of Deity in rationalistic, mathematical modern ideas. It would seem that the Masonic concept of Deity is rather like that of Spinoza which is rather advanced beyond the primitive concepts of the Bible." Some of you theologians study this matter and write Brother Brown.

IT'S A SMALL WORLD, after all. On April 6 last our President, Alphonse Cerza made a talk at Brotherhood Lodge No. 986, Chicago, and in the discussion that followed the talk, discovered that in the audience was Brother Paul A. Menegat, M.P.S., of Oregon, who was in Chicago in connection with his work for the U. S. Government in its educational program in Spain. Brother Menegat reported that there is no Masonry in Spain, and stated that residents who see Masonic emblems on the British and American people who sojourn there, are much surprised at "the tolerance" of our government in allowing what they have been taught is a subversive movement, to be permitted. His explanation given the local folk, and the exemplary conduct of the Masons stationed in Spain will do much good for the Craft.

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Is not that the best education which gives to the mind and to the body all the force, all the beauty, and all the perfection of which they are capable? - Plato

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The Hiramic Legend

by HAROLD V.B. VOORHIS, F.P.S. (Life) (New York)

FOR MORE THAN thirty years, I have been reading papers, pamphlets and books, allegedly explaining the derivation of what Freemasons call "THE HIRAMIC LEGEND." Much of this material is mediocre but some is from the pens of reputable Masonic historians. Most of the material appearing in the last twenty-five years is of a serious nature and has been subject to analysis and criticism. To me, neither the works nor the analyses have been convincing. The slender historical material referring to Hiram or The Hirams taken from the Bible I Kings, 7:13, 14 and II Chronicles 2:13, 14, and these references somewhat at variance, hardly satisfy as source material of a liturgy - at least this liturgy.

I simply consider this type of so-called evidence a presentation of a weak theory about the HIRAMIC LEGEND, a grasping at straws. I have consistently rejected this data as irrelevant. Why should we look in the Bible for source data for a Dionysion or Samothracian mystery ritual - for that is what our HIRAMIC LEGEND really is.

The peculiar things that face the investigator into how this legend got into Freemasonry are:

1. That in more than a hundred different "Old Charges" which we know were used pre-1717 in Masonic Lodges - not one mentions our Temple Legend and they give no hint of the HIRAMIC matter.

2. That none of the English scholars of the seventeenth century put a trace of this legend in their writings.

3. That there are no signs of the Legend of Hiram being practiced among the Craft before the "Revival of Masonry" in 1717.

4. That this so-called legend appeared - all of a sudden - in Freemasonry about ten to fifteen years after the 1717 "Revival," in a Christian country. The Masonic writer, Dr. George Oliver, said that, "The Jews never practiced Masonry themselves or encouraged it in others." He also noted that even during his time - say 1840 - there were but a dozen Jewish Masons in England, and he wound up his opinion on this point by saying "At the revival, in 1717, there was not one in the world." As a matter of fact, at the formation of the United Grand Lodge of England in 1813, it was decided that Jews might become members of the Craft.

5. That in this small, fairly loosely connected group of Lodges, someone or some few individuals, with a knowledge of ancient mysterie, placed the HIRAMIC LEGEND into Masonry - or it was exhibited to this handful of Brethren who adopted or "went along" with it.

Some evidence I had in hand - some avenues of research had been opened and a bit of progress had been made, when I read a book written by Brother James N. Casavis, a Freemason of thirty-three years standing in Mizpah Lodge No. 739, of Elmhurst, N.Y. It was published in 1955 - a documented volume of a few more than two hundred pages, titled The Greek Origin of Freemasonry. All of this seems logical and actually shows that our HlRAMIC LEGEND is nothing more or less, than a very ancient Greek legend. Those interested in the details of this study are referred to the book by Brother Casavis. My own researches listed about half of those quoted, including the following:

Augustus C.L. Arnold, M. Ouvaroff, Ignatius Donnelly, J. Gilbert Murray, Alexander Lenoir, Dr. Petrie, James S.M. Ward, William Hutchinson, Dr. John A. Weisse, Robert Macoy.

Baron Santa Croix, Arthur Edward Waite, James Anderson, Dudley Wright, Sir David Brewster, Charles H. Higgans, Dr. Emanuel Rebold, James W.S. Mitchell.

Dr. George Oliver, Albert C. Mackey, Albert Pike, T. Begue Clavel, Erwin Rhode, J. Finlay Finlayson, George F. Fort, Wellins Calcott.

All these Masonic and other writers, and many more, cited by Brother Casavis, categorically stated that the HIRAMIC LEGEND or Temple Ceremony is Grecian.

In the Wilson MS (one of the Old Charges), dated 1650, we find "That Worty Mr. Euclide gave it the name Geometries and now it is called through all the land Masonrye."

In the Ahiman Razon of Laurence Dermott, 1756, we find:

"At length the Grecians came to know Geometry, and learnt the Art, which great Pythagoras did shew, and glorious Euclid did impart; Th' Amazing Archimedes too.'

I need hardly add that in 1723, the 47th proposition of Euclid was the Badge of a Past Master and it is found on the frontispiece of the Anderson Constitutions. On April 18, 1839, in a paper read before the English Society of Antiquaries, James Orchid Halliwell, F.R.S., reported finding in the British Museum an Old Charge or, more accurately an old Constitution, which has been dated 1390, now known as The Halliwell of Regius MS.

A portion of the paper was published in Archaeologia, for 1840, page 444. In the same year Halliwell published the poem, which is the form of the text; under the title The Early History of Freemasonry in England. It was issued by Thomas Rood, and printed by Metcalfe and Palmer - the 45 - page edition containing Halliwell's notes was dedicated to S. Charles, Esq., of Trinity College, Cambridge. A "second edition" was issued by John Russell Smith in 1844, printed by Henry S. Richardson. This edition has 52 pages, including a glossary, and was dedicated to James Heywood, F.R.S. Both editions are scarce, in fact the first edition is rare.

In 1889, in Volume I of Quatuor Coronatorum Antigrapha (ie. Masonic Reprints) issued by Quatuor Coronati Lodge No. 2076, of London, published a photographic reproduction of the MS and the same matter in italic type face. At the end of the volume is a long critical and analytical "commentary" on the poem by Robert Freke Gould.

In the late Brother Harry LeRoy Haywood's words, this commentary "is freighted down with Gould's own characteristic kind of erudition, than which nothing better could be said of it." This reprint was responsible for changing the name of the manuscript from the Halliwell MS, by which it had been called for a half century, to the Regius MS - meaning the King's MS - the king being George II - who gave the Royal Library books and manuscripts to the British Museum in 1757, the year of its organization. This reprint is best for Masonic scholars, but the most useful for the majority of our Brethren was prepared by Roderick H. Baxter, published in 1915, the Medieval English being transliterated into modern English, plus nine pages of valuable commentary.

The MS, the oldest Masonic one extant, starts with "Here begin the Constitutions of Geometry according to Euclid."

Has it ever occurred to you, that we have, in the United States alone, 167 Lodges with Greek names. In England there are 41, in Canada 30 and Ireland 5, or 243 with Greek names.

Now let us look into the other problem - how did this legend get into Freemasonry?

Inasmuch as there is no evidence of the Hiramic or Temple Legend in the Old Charges nor the literature of England before 1717: and no evidence has come to light it was used in the Craft prior to this date - we have eliminated the first three peculiarities I mentioned in referring to this problem.

The mistake which is prevalent in looking at this situation is to consider this legend a Jewish one. The only Jewish connection is that Solomon's Temple was used as the vehicle of the allegory and as Hiram is mentioned in the Old Testament of the Bible the two things have been put together added to the locale (Jerusalem) and we have come to believe it is a Jewish or Hebraic legend.

Actually, the Temple was Grecian - Greeks really built it - for whoever heard of Jewish architects or builders at the time of the allegory? It would be something to prove to me that the five principal orders of architecture - Doric, Corinthian, Ionic, Tuscan, and Composite - are other than Greek.

Hughan declares: "I think that the pillars of the temple were familiar to our ancient Brethren, but neither of the historic trio - Solomon, Hiram, and Hiram Abiff - appear to have been elevated to the central position they have secured subsequently."

It now seems that Dr. James Anderson, compiler of the 1723 Constitutions and Dr. John Theophilus Desaguliers, who aided him in its preparation, are responsible for the introduction of the Hiramic Legend into Freemasonry. Desaguliers was the third Grand Master of the Grand Lodge (1719) and Deputy Grand Master 1723, '24 and '25. No one ever heard of the Legend of Hiram before Anderson's Constitutions was written in 1723.

In 1680, Rabbi Leone Yehudah di Modena was in London, lecturing on King Solomon's Temple, which he illustrated with a model. After 1685, the matter of the Temple occupies considerable space in English literature, and great interest was taken in models of it. In 1707, Jacob Tonson published in London an English translation of the Biographies of Pythagoras. In 1723, a model of Solomon's Temple by Councillor Schott was published by the Junior Grand Warden, John Senex, who published the Anderson Constitutions. Dr. Isaac Newton's edition of 1728 of a visionary description of King Solomon's Temple came next.

This commonplace knowledge of King Solomon's Temple (although a Greek edifice) was used as an easily understood setting for the Legend of Dionyos and Polydorus. Thus started the "Mystical Wedding" of a Greek legend in a Hebrew setting. That changes and revisions have taken place is granted. Had not these occurred we would have spotted the source material many years ago.

In 1732, Martin Clare was commissioned to prepare a system of lectures for the Grand Lodge. He added "the point within a circle and the numbers, three, five and seven . . ." referring to the Christian Trinity, subsequently changed to admit Jews into Masonry.

In 1770, Thomas Dunckerley was likewise commissioned to prepare a new set of lectures. He introduced "the two parallel lines, emblematic of the two Saints John.

In 1775, James Hutchinson brought into the Craft the real meaning - ancient symbolism of the third degree it being an age-old legend - resurrection from the grave.

Shortly after this, William Preston's lectures became the "Work of the Craft."

In 1813, at the union of the two Grand Lodges of England, the Preston lectures were rejected because of their Christian references and Dr. Hemming, who revised them, omitted some of the ritualistic landmarks of the Fraternity.

Thus, says Dr. Mackey, "there was a gradual increment of Pythagorean symbols."

We must remember that the lectures really constitute the degrees of Masonry in England - and this is largely so today.

Dr. Frederick Dalcho, one of the founders of our present Scottish Rite, said, "The Masons of the present day, do imitate the Eleusinian Mysteries." (1822)

To recapitulate - the Hiramic Legend is a very ancient Greek legend, proved by its use under several names, many centuries ago. It was introduced into Masonic Lodges about 1725-30 by James Anderson, John Theophilus Desaguliers and others - superimposed upon the theme of the building of King Solomon's Temple, then a very popular subject in England. During the course of the next hundred years the lectures (really the degrees) were revised several times and the present three degrees developed to a point where their early adoption is clouded because of the removing of recognizable points which would have easily given us the needed clues to their origin. It must be pointed out, again, that trying to find the basis of our system in the Bible has resulted negatively because it came not from the Old Testament, but from Grecian legends.

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DISCALCEATION

The term is a name for the ceremonial act of taking off one or both of the shoes before entering a holy place. As it appears in the First Degree it has the meaning, taken from the Old Testament, of a pledge of fidelity; in the Third Degree it means that the ground on which one approaches Deity is therefore holy, a fact signified by leaving outside the last vestiges of one's contact with unhallowed soil. Orientals, to whom symbolism is so native a speech, continue this custom in every day life.

Courtesy: Board of General Activities Grand Lodge N.Y., F. & A.M.

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QUICK AND AMPLE RELIEF GIVEN WHEN NEEDED

WHEN THE STORM and hurricane devastated and razed the city of Tampico, Tamaulipas, Mexico, late last fall, the Masonic Service Association of the United States took immediate steps to bring comfort and give necessary aid, food, clothing, etc., to the stricken families in that area.

The Grand Lodge of Tamaulipas was contacted by wire, the actual needs ascertained, and after confirmation of these needs, the various Grand Lodges of the United States were invited to contribute to the fund for hurricane relief.

Forty Grand Lodges contributed $18,024.42, all of which was sent to Manuel Guerra Hinojosa, Grand Master of the Most Worshipful Grand Lodge of Tamaulipas. The Masonic Service Association received all contributions, arranged for the disbursement of these funds, audit of funds, and transmittal of the audit to each Grand Lodge in the United States. All the funds which were collected for relief of Tamaulipas were used for that relief, and all expense was assumed by the Masonic Service Association.

The first check was received less than twenty-four hours after the appeal for funds was made, and many Grand Lodges which do not fraternally recognize the Grand Lodge of Tamaulipas Masonically, indicated their recognition of human suffering, by sending substantial checks.

At the annual meeting of the Masonic Service Association in Washington, February 23, 1956, Grand Master of Tamaulipas, Guerra Manuel Hinojosa, speaking in Spanish translated through an interpreter, presented to the Masonic Service Association a beautiful illuminated certificate.

Expressing his appreciation and thanks in a beautiful manner, the Grand Master thanked the Masonic Service Association and each of the Grand Lodges which had contributed, and told of the work of rehabilitation that had been done by means of these contributions.

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Spread the Compasses

by S. Charles Moss, M.P.S. (Ohio)

"NO, I NEVER WENT any higher than Blue Lodge." We hear those words all too often. Usually, the speaker means he did not progress in Masonry by taking the York or Scottish Rite degrees, after being raised as a Master Mason. He feels, therefore that he is on a lower plane than his Brother who wears the Keystone, the Red Cross, or the Double Eagle.

There are no higher degrees than the first three, and the "Blue Lodge Mason" has gone as high in Freemasonry as it is possible for a mortal to rise in our Fraternity. He can go no "higher" but how about going "wider"?

The Compasses; are of symbolic significance and one of our Great Lights. They are hinged at the top and may be opened to an everextending angle. Why not use our Compasses as a symbol to extend our knowledge of Freemasonry? Why not forget about "the higher degrees," and with the Compasses, widen the angle of our view and the extent of our knowledge in Freemasonry, by absorbing the lessons of the York or Scottish Rite degrees.

We start with a 3d angle in the Symbolic Lodge. That view will include an opening scene and the first act in a never-ending play that can last into our eternity. We can feast our eyes on a resurrection and a new life. On a protractor, those 3d make a narrow angle but we know that a beautiful land may be seen within the scope of those limits.

To enlarge the angle of vision, we can open up the Compasses four more notches to bring into the angle of our sight the Capitular degrees of Royal Arch Masonry. How much territory can be covered by just that slight extension of the angle of our viewhow much more of Biblical history can be absorbed by the eye and through it, by the mind. A whole new vista is included. There may also be a slight haze over the scene, and by opening our Compasses slightly further to include the Cryptic Rites of the Royal and Select, the view becomes clear and sharp.

We have opened the Compasses of our mind thus far; now, can we resist spreading the points a little further apart so that the angle of view will include the Chivalric degrees. My Brother, you w ill then see a whole new era opened to your sight. Your mind will absorb history and legend over a period of a thousand years and theology to the present day. You will find your Masonry involved in the most important events of world history. You will be convinced that the Mason who spreads wide the Compasses of his mind, multiplies his learning of Masonry many times by each degree extended.

Our Blue Lodge Brother may also look in another direction. He may turn the points of his Compasses toward the Scottish Rite degrees and widen them to include the tableau presented by the Consistory in that vale in which he "hele" - d. Here, in a few days, his view can be widened and the picture enlarged to the extent that it will give him details to absorb, examine, and explain to himself, for a whole lifetime.

I have tried to show you, my dear Brother, that we can set our Compasses to include on the protractor of our lives, an angle of 3d, of 14d, of 16d, or still better 32d, or 33d.

In following the equi-lateral members of our Compasses, the further we go from the hinge, the greater the area included in the angle: or should I say "triangle"? The further we travel, the more we see: the more we see, the more we will have divulged to us of the riches of Masonry.

That is the wealth that consists of the jewels which enrich our character by the highest ideals, our minds by God-given truths, and our philosophy with the ornaments of symbolism. They enrich our learning with history. ancient and basic; with geography of a portion to the earth rich in lore and legend; with an ideology that makes for Brotherhood and Peace.

Now, recently there is talk of unification of the various Masonic groups in this country.

The "unifying" current among the Grand Lodges is led by the Grand Master of the Grand Lodge of Rio de Janeiro, on the ground that an approximation between the diverging factions, at first on an experimental basis, would allow a better knowledge of the Brethren and, eventually, permit the establishment of uniform rules and of a common governing law. In spite of the formal promise to the effect of never doing anything in this respect without the previous agreement of all the other Grand Lodges, Rio de Janeiro signed last year, with the Grand Orient of Brazil, a Treaty of Modus Vivendi valid during two years, and establishing conditions for the intervisitation, the exchange of information and mutual action.

The other Brazilian Grand Lodges, having not been previously consulted and having already severed their ties with the Grand Lodge of the "Alcides" faction in Sao Paulo, due to their having signed such a treaty with the local body of the Grand Orient of Brazil, on the other hand, having many reasons for acting with the utmost care in these matters of approaching the Grand Orient of Brazil, preferred not to follow their sister Grand Lodge of Rio de Janeiro. The whole subject will be discussed at length during the Fourth Round Table of Grand Masters, to be held in Belo Horizonte (State of Minas Gerais) in May, 1956.

The standpoint adopted by most (if not all) of the regular Jurisdictions is that, as long as the Grand Orient of Brazil does not adopt, not only in theory, but in the practice and on a permanent basis, the by-laws, ritualistic norms and principles of regular Craft Freemasonry, as prevailing the world over, there is no use in any attempt to unite the two branches of national Freemasonry. As a matter of fact, should we of the State Grand Lodges extend our hand and go, as a token of confidence and good will, to the Grand Orient, it might very well happen that since they are in a proportion of one to three, as compared with our own membership, we would simply be absorbed by their numbers and, when it would come to putting through our principles and working habits (which are in accordance with international Masonic customs), decisions being taken by the vote of the majority we would simply be drowned and definitely reduced to silence by them.

The good international standing of the Brazilian regular Grand Lodges, their properties and other material and moral assets were gained at too high a price of constant efforts and unceasing sacrifice, on the part of a rather hard-living and scattered membership, to be thrown thoughtlessly into the arena at the risk of being swallowed by those who proclaim their good intentions but who, under our constant watch in these last years, have as yet not deserved our confidence to the extent of such a dangerous and unretractable surrender to be consented to by us.

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WHAT IS IMPORTANT ?

by William H. Knutz, F.P.S.

"Many men build as cathedrals were built, the part nearest the ground finished; but that part which soars toward heaven, the turrets and the spires, forever incomplete. - Henry Ward Beecher.

Specifically, what is important in Masonry?

Through the ages every phase of society has experienced change; change from the simple to the complex, more speed, more gadgets, more entertainment.

Masonry has also become complex with additional groups, titles, and honors.

This complex nature of society, and of Masonry, is interesting and useful; but we must pause occasionally and reflect on what are the important characteristics of the Craft. Is it high office, more degrees, ritual, or groups with special interests?

The answer will be found in the first degree where we are taught to divide our time into three equal parts; "eight hours for the service of God and a distressed worthy Brother, eight for our usual vocations, and eight for refreshment and sleep."

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THE GREAT LIGHT

A noted orator asked Charles Dickens for the most pathetic story in literature, and he said it was that of the prodigal son.

Thomas Jefferson was asked for the richest passage in literature, and he said it was the first sixteen verses of the fifth chapter of Matthew.

When Daniel Webster was questioned as to what he considered the greatest legal digest, his reply was the Sermon on the Mount.

No one has equaled David for poetry, nor Isaiah for vision, nor Jesus for his moral and ethical teachings, nor Peter for holy zeal. nor Paul for logic, nor John’s statement of sanctified love.

God's word is the greatest of all books, and its Author the greatest of all teachers. We do well to stay close to its pages. It is THE BOOK.

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The Basis of Moral Leadership

by V.M. BURROWS, M.P.S. (California)

WRAPPED UP IN EVERY human being there are energies which, if unfolded, concentrated and given proper direction, will develop the ideal.

One of the major differences between men who make valuable contributions to mankind and those who merely take up space in the world, is that some have received definite inspiration. All individual successes which endure, have had their beginning through the good influence of some other individual. We can best serve Masonry by being the source of inspiration to other men, so that they may live more effectively.

Of the great objectives of Masonry, one of the most important is to induce men to believe that, when things are rightly considered, all is good and well and right. That conception is not easy to maintain, but it is highly necessary to the mental welfare and happiness of the individual.

The place to study men is in our own minds. When we know ourselves thoroughly, we shall also know much about others. In the first degree of Masonry, we are taught to learn to control our emotions and to improve our minds in relationship with other men.

Success in the world is always a matter of individual effort, yet we shall only be deceiving ourselves if we believe that we can succeed without the co-operation of other people. Success is a matter of individual effort only to the extent that each person must decide in his own mind, what is wanted. From that point on, achieving success is a matter of skillfully and tactfully inducing others to co-operate. We can cause others to believe in us because of our willingness to believe in them. We can induce others to serve us because of our willingness to serve others.

Many are inwardly suffering because of their disbeliefs. They need something positive to take the place of their misconceptions. We may develop our own personalities by helping others to make their minds positive. We should individually look for the value of morality and reason. We should develop personal enthusiasm for those facts which Masonry has strenuously endeavored to teach to us.

It is not so much what we say as it is the tone and manner in which we say it, that makes a lasting impression. It naturally follows, therefore, that sincerity of purpose, honesty and earnestness, must be placed back of all that one says, if one would make a lasting impression on men. Masonry is the great vehicle of that desirable personal training.

If we would have individual power, we must cultivate faith in mankind. We should believe in the principles of philosophy and true religion, as taught by Freemasonry, and have faith that our fellowmen will accept those principles when presented from the bottom of our hearts.

This is an opportune time for the individual Mason to question his own routine of living and his personal philosophy of life. We must have faith in the wisdom of doing right. If a noble purpose runs through all that we do, ours will be an honorable part whereever our lives touch the lives of others.

When any individual begins to love the finer qualities in life, and gives all the power of mind and soul to that love, he has taken the first step in the changing of his destiny.

Most people are controlled, most of the time, by suggestions that come to them from their environment. Those minds, however, who understand the power of thought, and who know the difference between detrimental and beneficial suggestions, can close their minds to the detrimental and open them fully to the beneficial.

To avoid becoming a victim to adverse suggestions, we should fill our minds so full of good, wholesome thoughts and suggestions that there is no room for anything else.

Masonry is the realization of God by means of the practice of brotherhood. The first teaching of Masonry is that a man should not be indifferent to God. This is founded on the fact, which has come ringing down through the ages - that to be indifferent to God is to be indifferent to the greatest of realities. Our task is to impress that fact upon the mind of our initiates. We do not use the method of established religion - we teach by our extended symbolism that only by love of our fellow men can we create desire for life in God.

Milton, the great poet, said, "The end of learning is to know God, and out of that knowledge to love Him." Masonry teaches, that only by inner purification can we know God.

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Symbolism of the Circle

by William S. Conaway, M.P.S.

(Kentucky)

In studying Masonic symbols an attempt should be made to unearth historical records of the use of symbols and discover the various meanings these symbols have had in the past.

The circle was one of the first symbols used in man's religious teachings. It was a picture of the sun which was the most prominent object which could be seen by man. In Egypt Amon-Re was represented as a man wearing on his head a disk surmounted by ostrich plumes. When Amenhotep IV tried to establish monotheism as the religion of Egypt, he selected as the name of the one god Aton, which was a neglected name of the solar disk. In the new city of Akhetaton, the god, Aton, was represented as a sun disk with long rays each ending in a hand, suggesting the power which could reach down and influence the lives of men.

Throughout Chinese history the circle has been used as a symbol. In the first millennium B.C. ceremonial disks called Pi were emblems of the sun or of heaven. Later in the first several hundred years A.D., brass mirrors were used which had for decoration a plain circle in the center, representing the great ultimate principle. To the Chinese a ring is also symbolic of authority and eternity.

Among the Zoroastrians, the symbol of Ahura Mazda consisted of a winged ring or disk from which a form arises attired in a robe. The headress is cylindrical and is surmounted by a solar disk with eight rays.

Thus, from the earliest times we find the circle used as an emblem of deity and eternity. Whether this symbol developed independently by the different peoples of the world or whether it was developed by one people and then carried over the world by the many migrations which occured in prehistoric times is a question which probably will never be answered. We have no way of knowing as hat was in the minds of those early peoples when they chose the sun disk as an object of worship. Perhaps it represented the sun, but it is also possible that the sun itself was symbolic of an omniscient, omnipresent God.

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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:

Ralph B. Eckert, 380 Ardsley Avenue, Scarsdale, New York.

Carl Alexander Graham, 617 South Diamond Street, Mansfield, Ohio.

Walter A. MacNary, 228 Dyer Boulevard, Hammond, Indiana.

Jan C.W. Onderdenwijngaard Plaats 20, The Hague, Holland.

Carl Leonard Hibberd, Sr., 405 Peachway Avenue, South Bend, Indiana.

Harold B. Jackson, 527 Florence Street, Hammond, Indiana.

E.I. Swanbergson, Box 760. Atikokan, Ontario, Canada.

Henry W. Bigelow, Jr., 5517 24th Avenue, S.E., Washington 21, D. C.

Worth B. Quillen, 307 Fern Street, Knoxville 14, Tennessee.

Richard J. Vaughan, Helper, Utah.

Martin Cavazos, 409 West 2nd Street, Rio Grande City. Texas.

Captain Kent Odell Barton, 4915 Travis Drive, Galveston, Texas.

Earley W. Bridges, P.O. Box 1043, Greensboro, North Carolina.

Charles Perry Martin, 50 Beechwood Road, South, Ft. Mitchell, Kentucky.

Willis L. Dickey, New Salem, North Dakota.

James William Hilton, 10401 Calumet Avenue, Chicago 28, Illinois

Willard Henry Jordan, P. O. Box 8, Peterson, Iowa.

Francis J. Bullivant, 7365 Pershing Avenue, University City 5, Missouri.

Alvin T. Westdal, 1216 Fifth Avenue North, Great Falls. Montana

Alex S. McKay, 118 Park Drive, Great Falls, Montana.

Hector G. Spaulding, 3642 Lindell Boulevard, St. Louis Missouri .

Sigwald J. Bensen, 3 Ella Road Caldwell, 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.

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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THE ESSENES MADE USE OF THE SPADDLE

The Essenes, like the Pythagoreans, kept a perfect silence at table, and if ten of them sat together, no one was allowed to speak except by permission of the other nine. Nor could he be interrupted by words, although signs were allowed to be used for that purpose. They imitated the Pythagoreans also in another practice; the period which necessarily intervened between their first admission and their full initiation was five years, four of which were years of trial.

The commencement of their probation was signified by their reception of dolabellum, perizoma, and vestum album, i.e., a spaddle, an apron, or girdle for the loins, and a white robe. The next year they were admitted to a participation in some of the esoteric secrets. If any one broke his oath, a hundred Essenes were assembled together, and he was formally expelled, which usually ended in his death .

Spaddle is an obsolete old English word for spade or spud. Another authority states that the initiate was furnished with a hatchet, an apron and a white robe.

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Greensboro Lodge Makes

Centennial Deposit

When Greensboro Lodge No. 76, A.F. & A.M., of Greensboro, North Carolina, celebrated its one hundred thirty-fifth anniversary, March 21, 1956, through the efforts of Brother Earley Winfred Bridges, M.P.S., and for many years Secretary-Recorder of the Masonic bodies of Greensboro, a Historic Masonic Box was sealed and placed in the wall of the Masonic Temple to be opened by the Master of Greensboro Lodge No. 76, and the Grand Master of the State of North Carolina March 1, 2071.

Items of Masonic interest, records, coins, copies of The Orphans' Friend and Masonic Home Journal (from which much of the material relative to this deposit has been excerpted), some Masonic cuff links, an American Legion lapel button. and other historic relics.

Brother Bridges, who was the instigator and planner of the deposit, has been active in North Carolina Masonry for many years, and is, at present, the Curater of the fine Masonic Museum in which he has done so much outstanding work.

Quoting from The Orphans' Friend and Masonic Home Journal (April 2, 1956), the purpose of the deposit is summarized as follows:

"The idea of a Historic Masonic Box was suggested by Earley Winfred Bridges. custodian of the Masonic Museum in the early part of A. D. 1956. It is through his efforts that the items that are being placed in this box have been collected, listed and placed therein. Our mutual admiration for his splendid idea and effort is worthy of emulation.

"When the box is opened 115 years hence, it is hoped that the officers serving Greensboro Lodge No. 76 at that time will gain inspiration for greater achievements in which the principles of Freemasonry are the foundation stones upon which rests our Nation and Civilization."

This idea is unique, and something that should be perpetuated in the interest of our Masonic ideals.

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Statue of Liberty

Light of Freedom

by Alfred A. Northacker, M.P.S.

(New York)

THOSE OF US WHO have left American shores and traveled abroad for any length of time, know what a thrill it is to catch the first glimpse of "Lady Liberty" as the vessel steams into New York harbor. As the ship glides past Bedloe Island, the light in the torch emits a warm message of welcome.

This famous monument was the gift of the French people to the people of America, as a token of friendship and brotherly love, after the Franco-Prussian War ended in 1871, and the Republic of France was established. Few realize that there is a definite connection between this famous "lady" and the Masonic Fraternity.

Frederic Auguste Bartholdi, a member of Alsace Lorraine Lodge of Paris, France, was commissioned to design it. A sum of $450,000 was accumulated and the statue completed, $350,000 was raised by the American people for the base and plans formulated for the "Goddess of Liberty's" erection.

On August 5, 1884. the cornerstone of the pedestal or foundation was laid with full Masonic ceremony by M. W. Williams A. Brodie, Grand Master of Masons in the State of New York, assisted by Right Worshipful Frank R. Lawrence, Deputy Grand Master: John W. Vrooman, Senior Grand Warden; James Ten Eyck, Junior Grand Warden; and Edward M. L. Ehlers, Grand Secretary. Deposited in the cornerstone was a parchment on which was inscribed the names of the members of the Grand Lodge of Masons in the State of New York.

On June 19, 1885, the 214 special packing cases. containing the parts of "Liberty," arrived in New York City and the assembling and erecting began. The completed statue was dedicated on October 28, 1886, members of Grand Lodge again taking part in the festivities.

The facts and figures regarding this world-famous structure are as follows: Total height (statue and pedestal) 305 feet, 6 inches; statue alone, 151 feet, 1 inch; length of right arm, 42 feet; of hand, 16 feet, 5 inches: head; 17 feet, 3 inches by 10 feet; weight of statue, 450,000 pounds: 40 persons can stand in the head and 12 in the torch.

On National Unity Day, last June, a campaign to raise five million dollars was launched for an American Museum of Immigration at the base of the Statue of Liberty. Bits of soil from thirty-four countries as well as each state and territory of the United States were mixed and scattered from the statue's torch as an example of the contribution each has made to world-wide brotherhood and peaceful relationship.

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Is Freemasonry a Religion ?

by ELBERT BEDE, F.P.S. (Oregon)

THE QUESTION, "Is Freemasonry a religion?" is asked frequently both by the profane and by members of the Fraternity itself. I take the negative side.

Although its attitude toward things spiritual and religious may be an important part of the fabric of Freemasonry, beyond a few fundamentals it lays down no hard and fast rules to be followed by its votaries. Each member is permitted to develop his own attitude toward things religious and spiritual so long as he remains within what Freemasons term their landmarks. Freemasonry is a universal institution which draws its membership from many faiths. Within the Masonic Lodge the adherents of many religions meet upon the Level, act by the Plumb and part upon the Square. Complete tolerance for things spiritual and religious is maintained.

In conformity with our landmarks, every petitioner must express a belief in a Supreme Being; and in my jurisdiction of Oregon, as well as in most others, must express a belief in a future life of some kind.

The Mohammedan, the Brahman, the Buddhist, the Confucian, to mention four, may have entirely different ideas of a Supreme Being than do we of the Christian religion, and it is possible that each Christian may have a different idea than any other Christian. Each of us, however, keeps within the landmarks because he believes in some kind of an Infinite Power, Infinite Wisdom, a Supreme Being who can not be limited or circumscribed by being defined Freemasons like to refer to that Supreme Being as the Grand (Great) Architect of the Universe, a term which seems to be all-inclusive and one on which, it would seem, all men may agree.

Freemasons have varying ideas, as to what a future life is to be. Some may picture a resurrection of the body as described in the rituals of some of the churches. Some may picture the spirit or soul as leaving the body immediately upon death. Many have claimed to see the spirit or soul leave the body. Others May picture a distant judgment day, while others may picture immediate transition. Others may have still other interpretations, but whatever one's individual interpretation may be, each keeps within the landmarks, for he believes that what we call death is not annihilation; that it is not total destruction; that the soul or spirit is not destroyed; that it continues its existence in some manner and in some form.

That there is life beyond this one was believed by the adherents of many religions many centuries before there was a Christian religion. Such a belief is something that seems always to have been inherent in the religions of the peoples of all lands, even unto the most distant years. The Indians we found in America already had their Happy Hunting Ground. We should not be making good use of the talents wherewith God had blessed us if we believed an AllWise Creator placed man here for a few moments and that his earthly decay is the end.

In the 133d Psalm, familiar to all Freemasons, is the promise, "For there the Lord commanded the blessing, even life forever more." In the 12th chapter of Ecclesiastes, familiar to Freemasons in most of the Jurisdictions of the United States, is the implication that at the final dissolution "the dust shall return to the earth as it was and the spirit shall return to God who gave it." Two distinct promises of future life. Two distinct promises that what we call death is not annihilation. Two distinct promises which warrant those who wish to do so in believing that somewhere beyond this life we shall see and know those we knew and loved here. Two distinct promises that the Power which created the heavens and the earth, and millions of years ago evolved a stupendous and complex plan for their operation. did not create man to spend a few moments here and then cease to be.

Freemasons in Christian countries, are obligated on the Holy Bible, but the Holy Bible, symbol of the spirituality of Freemasonry, also is a symbol of all holy books, and the Volume of the Sacred Law of any faith which contains the fundamentals required by our landmarks fulfills our requirements. As Freemasonry welcomes those of the Jewish religion, it is quite obvious that, even in Christian countries, belief in the New Testament, with its beautiful lessons, beautiful teachings, beautiful legends, beautiful allegories, beautiful parables, and its imperishable Sermon on the Mount, is not one of our requirements.

In our Craft Lodge rituals there are no quotations from the New Testament, nor is there mention of the One whose life is recorded there. His name is not used in our ritualistic prayers. However, whatever their Book of the Law may contain, our members of other than the Christian faith are required to practice what we term the Christian virtues, which include Faith, Hope and Charity, and might be enlarged to include Plato's cardinal virtues, Temperance, Fortitude, Prudence and Justice, giving us the mystic number "7." A Book of the Law, of course, to be acceptable to Freemasonry, must be one which glorifies a Supreme Being, and promises an existence of some kind beyond this one.

The Freemason, if qualified to be a Freemason, will be bound by the eternal truths in the Bible contained. He need not accept the Bible for what Christians claim for it in order to recognize the eternal truths found therein. If he has the mental equipment we expect of our votaries, common sense will teach him that the rules for his life and conduct for his association with his fellows, as laid down in the Bible, are such as should be adopted by all men of all religions.

All we require, which in any way justifies describing Freemasonry as a religion, is belief in a Supreme Being, belief in a future, life, and adherence to rules and laws for our conduct as laid down in the Great Book of Nature and Revelations.

I can understand how a candidate becomes impressed with the religious nature of our ceremonies. Almost the first word he hears upon leaving the preparation room form a prayer in the name of God. Soon he becomes aware that he is in darkness and that light may come only from above. In his progress around the room he receives another lesson as to the important part the Scriptures play in our work. How important that part is he may not know until he hears or evolves interpretations of the unusual Scriptures we have appropriated to our purposes.

Soon the obligation is taken in the name of God and soon follows another scriptural quotation.

Biblical history and legend enter prominently into the Fellow Craft and Master Mason degrees and frequent reference is made to the omnipotence of Deity. Impressively in one degree the candidate is taught a lesson in the power of prayer.

Everywhere in our ritual is there something to remind us of the spiritual that should be a part of the life of every Freemason, and these reminders of the Grand Architect of the Universe, whom we reverence and serve, are as much for Freemasons of many years as for the novitiate who can not, during his initiation, passing and raising, grasp the full beauty of the teachings of Freemasonry and their deep significance. Among the things that remind us of the spiritual is a symbol displayed in the East.

Misled no doubt by its religious character, many both inside and outside of Freemasonry have characterized it as a religion, but Freemasonry as an institution, so far as I have observed, has neither confirmed nor denied such a description. Freemasonry as an institution, has made no pronouncement of any kind upon the subject.

Whether Freemasonry is to be regarded as a religion many depend on how one defines religion. Each Freemason is entitled to his own definition. If one says Freemasonry is religion enough for him, we may not agree with him, but we do not argue with him. A Freemason's religion is strictly his own business.

That Freemasonry, although not a religion, is religion's handmaiden, is an interpretation often used by Masonic authors and speakers, and that definition seems to come close to telling the story.

Many Freemasons are church leaders. Many ministers of many faiths are Freemasons, and certainly Freemasons bulk large in church membership. Freemasonry's teachings are such that its votaries should be thereby led to greater interest in things religious. Freemasonry might well be spoken of as a stepping stone to higher things spiritually. I feel that the world would be much less receptive to the lessons and teachings of Freemasonry were we without the churches. Such being the case, Freemasonry should require its votaries to take an interest in the work of the churches, but here again Freemasonry does not attempt to dictate the thinking and actions of its members. A Freemason's religion is for him to select and what is to be sufficient religion for him is for each Freemason to determine for himself.

Freemasonry definitely promotes the work of the churches, rather than having any desire or intent to take their place. If religious, it is not sectarian; it has no creed; it has no dogma. It certainly could not have lived through the centuries, growing stronger with age, had it attempted to impose any religious creed or dogma upon its votaries. Freemasons are bound only to that great universal religion upon which all men may agree, and such an obligation in no manner implies that Freemasonry is such a religion. Freemasonry offers no plan for salvation, no charted course to heaven; but it has garnered great truths from many religions; truths that go back to the beginning, truths that have existed always, truths that will continue to exist until time shall not be. Freemasonry and the churches well may work side by side, each in its own somewhat distinctive field, but each complementing the work of the other.

God, prayer and the Scriptures play an important and outstanding part in Freemasonry, and a considerable part of the framework of Freemasonry is taken from the Holy Bible, the Volume of the Sacred Law, but we have no quarrel with those who contend those facts do not make it a religion. To me the argument seems to be heavily weighted on their side.

Possibly we should not worry greatly about the future welfare of anyone who complies strictly with the obligations of Freemasonry, and does so from an inner desire to so comply, but we may feel, and I believe rightly so, that devotion to religion outside of Freemasonry makes it easier for a Freemason to live within his obligations, and more likely that he will do so; also devotion to Freemasonry makes it easier for him to be a good church member. Even though, to most members Freemasonry does not qualify as a religion, it certainly tends to strengthen the spiritual in its members, to impress upon them the certainty of the existence of an All-Powerful Supreme Being, the uncertainty as to when we shall end the few moments we spend here, and the certainty of life beyond the veil.

Much of Freemasonry's rituals is sublime, but to me that does not make it a religion. However, to me Freemasonry is religious and actively promotes the spiritual. That may be the secret of its power and influence through the centuries.

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Just a Sideliner

by Wallace T. Masters, M.P.S.

(California)

HE WAS JUST a "sideliner" in the Lodge. Always friendly, but quiet and self-effacing. He'd been a Mason for many years, during which he rarely attended, but considered himself a Mason more from habit than from any active interest in the Order. Now he attended, regularly.

He had seen all three degrees conferred on a friend's son and his interest in Masonry quickened. He got to know the officers, rather than their being only names on his monthly bulletin; renewed acquaintanceship with some of the "old timers"; was even calling some of the many new men by their first names. Of far greater import, he now sensed that he had missed much of Masonry. He instinctively felt that there was a much deeper meaning to Masonry than had ever appeared to him - something he completely missed in the excitement of his own degrees.

Unfortunately, no one encouraged him to do any research about Masonry. Nor did he read, or study, or ask questions about it. He simply became a "sideliner," and rarely missed a meeting. There were some of little understanding who wondered why he did not become bored by the continuous repetition of the ritual. It is doubtful whether even he could have explained quite clearly what sustained his interest. Soon he began to memorize the word and could detect the slightest flaw in its conduct. At the same time, he was unconsciously interpreting the symbols in his own way and to his own satisfaction.

All this time, words and phrases were being indelibly imprinted upon his subconscious mind. Occasionally he would surprise himself by combining certain words, or using certain phrases in his letters and speech. Although he knew full well that we think only in words, he did not in the least suspect what this repetition of Masonic teaching was doing to him.

Slowly, gradually, and quite imperceptibly, his attitude toward others improved. A firm conviction of the brotherhood of man had become a part of his innermost being. Real appreciation of relief and truth accompanied and abetted this conviction. His social life became a joy, his family relations most happy and his business affairs prospered. As a tree grows from within, so does man: and his light cannot long remain hidden beneath a bushel.

Yes, he was a "sideliner" - no title, no Masonic honors, no formal study of Masonry, but through faithful attendance, repetition and reflection, he had become a true Mason at heart.

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Cornerstone Customs

by WARREN FOWLER MELLNY, M.P.S. (Illinois)

MEN CONTINUE to do what their fathers did before them, though the reason for their fathers' acts has long been forgotten, they follow blindly doing the same thing. If you ask them they will give some different reason, but the fact remains that they are following the customs of their ancestors in many of their everyday acts, and symbolically they are providing a soil for the structure which they are building.

In modern Greece, when the foundation of a new building was being laid, it was the custom to kill a cock, a ram or a lamb, and let the blood flow on the foundation stone, under which the animal was afterwards buried. The object of the sacrifice was to give strength and stability to the building. Sometimes, instead of killing an animal, the builder enticed a man to the foundation stone, secretly measured the body, or a part of it, and buried the measure under the foundation stone; or he laid the foundation stone upon a man's shadow. It was believed that the man would die within a year after such measurement. It was believed that to bury the shadow was to bury the life and soul of the man, who deprived of it, must die.

This custom is a substitute for the old practice of burying a living son in the wall or crushing him under the foundation stone of the building, in order to give strength and durability to the structure; that an angry ghost may haunt the place and guard it against intrusion of his enemies.

Another reason for such sacrifices was that it was an offer to the earth, which was to bear the load upon it. By this rite they hoped to secure immovable stability and other advantages. We find in the Holy Bible, I Kings, 16: 34, the following quotation:

"In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by Joshua, the son of Nun."

Another allusion in later years was from Cyrus, King of Persia, well known to Capitular and Cryptic Masonry:

"An inscription containing the name of Assan-bani-pal, did not change.

"With oil I anointed it, with sheep I sacrificed, and with the inscription I placed it and restored it in its place."

Notice also, Shakespeare's immortal words, in Henry VI, part III, act V, scene 1:

". . . I will not ruinate my father's house, Who gave his blood to lime the stones together, and set up Lancaster...."

Again the Bard of Avon wrote (King John, act IV, scene II: ) ' There is no sure foundation set in blood. No certain life achieve'd by other's blood."

Research has proved that the sacrifice of living figures was an old custom. It was practiced in Borneo, Polynesia, Siam, India and in many mediaeval countries. Now we come to the logic of placing newspapers and coins etc., in the cornerstone, or foundation stone.

We today probably think that the articles were placed there for future witness or reference. but originally our forefathers buried living sacrifices under the cornerstone to insure stability in the structure; their sons substituted some animal, their sons placed therein a mere effigy or other symbol impressed upon the noblest of metals, or that of a person. reverenced by all.

References -

Sir James G. Fraser, Golden Bough

Mackey's Encyclopedia of Freemasonry

Encyclopedia Brittanica

British Classical Dictionary

Walsh, Curiosities of Popular Customs

Wells Outlines of History.

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What is life? To know God and to have fellowship with God. Other things may contribute to life, but true and final life has not come until there is vital connection with God. That is the testimony of Solomon's prayer in the third degree.

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Suggested Procedure For Masonic Study

By John Black Vrooman, F.P.S.,

"DON'T PAW THE DIRT THE OTHER FELLOW HAS DUG UP"

In a letter written to Walter A. Quincke, former President of the Philalethes Society some years ago, Brother Carl H. Claudy, F.P.S., (Life) had the following to say:

"Give men willing to dig, something to dig into, and they Dig. Tell them, in effect, 'just go paw over the dirt the other fellow has dug up' and they soon tire."

New outlooks, fresh fields for Masonic research and enthusiasm to work in the place in which we are located, these are the incentives for Masonic study.

Continuing in the letter above quoted, Brother Claudy says the following about Study Circles - all of which is true and pertinent:

". . . one thought occurs to me at the moment regarding the proposed (Philalethes Round Table) study circles - 999 Masonic study circles start off with a bang, every one is interested and all enthusiasm; in a year they are deader than last year's newspaper because of either or both of two causes: 1. The topics discussed are too abstruse, too difficult, too much beyond the average Masonic background of the circle, and/or (2) there is no real field for anyone to till in the subjects chosen. Research into history and background of a state can find a wealth of material; for a circle in a small American town to try to dig up new facts about Elias Ashmole, for instance, is a futility."

Not only does this very good advice apply to large groups of Masonic students - to study clubs and research organizations, but it applies individually to each Mason who has the desire to read and study Masonry.

Again, and at the expense of being repetitious, we - would emphasize simplicity - A B C's - reliable and factually-written. With Brother Claudy, we emphasize the need to take interest in and study these matters in Masonry which are available and which can be studied from sources that are accurate and authentic.

The fascination of "greener pastures," of material that seems more romantic than the task of tracing historical material from the local library or museum, may appeal to many Masonic students, but the probably net result will be that the "newer" material, while satisfying the egotism of the compiler, will not appeal to the great crowd of Masonic readers, for whom this data is so much Greek or higher mathematics.

It was once suggested to this writer that one of the fields of Masonic research that has been practically untouched, is the history, records, tombstones, buildings and grounds of old cemeteries. The stones, especially in the older and less-frequented localities, are literally alive with historical data, much of it probably Masonic in connotation.

From these old stones, records and information, can be learned facts about the past, of men and events, which might entirely change our interpretation of these things. But this is local - it is where the local resident can dig where others have not dug.

In these days of fireproofing, and the modern means by which records and paraphernalia can be safeguarded against fire too little attention is paid to the old records of Masonic bodies, or historical data and of persons and events of the past. It has become a matter of indifference to modern city-dwellers, to take the care of these things that should be their duty.

A source of Masonic study that is almost inexhaustible, is that of Masonic biography. "Men make events." The community, state and nation are the result of the men and women who have lived there and contributed to the development of the place in which they have grown up.

In many states, interested persons have compiled short histories of the counties of the state. In these are found many of the facts of the early settlement, development, and progress of the locality. From these histories can be developed a continuity of activity that will give a complete story.

Important in these histories are the men and women who had and still have a part in community life. To a Masonic student, wanting to develop Masonic history and background, a very important and prolific source of information is in the names, records and activities of these men and women.

Ray V. Denslow, F.P.S. (Life), Editor of the Royal Arch Magazine, has compiled, collected and indexed a list of hundreds of thousands of names of men and women active in every form of endeaver everywhere. This is a means of making accessible the facts about people, and is something that every Masonic student should interest himself in emulating. "Names make History."

Let us be reminded of the story of the little boy whose Dad gave him a jig saw puzzle to work, and when he finished it in record time, the Dad asked how he did it so quickly. "Well," said the boy, "I put the face of the picture together first, and the rest of it just followed." The plan of doing Masonic research, when planned, can be completed only after the desired finished product is set up as a model - it takes a little hard work every day, with a desired result in mind, to attain the completion of any Masonic research.

As a starting point for any Masonic student who wants to do some Masonic study - take a list of names of some of the leading men of your community, pick out the Masons, list their accomplishments, put down what they have done for the community, for the state. These are the assets of your community - is it too much to ask that the good that they have done should not be recognized before they die?

In Masonic biography - Masonic biography in your own community - is found one of the well-springs of Masonic research. There is no end to the ways in which this can be used. It is also a sure way of getting accurate and interesting history that cannot be found in textbooks.

In following this suggestion, the Masonic student is digging in his own backyard, and will reap the reward of his own endeavers, and best of all will have something of great value to add to the common wealth of the community in which he lives.