April,1957
Volume X Number 2
Contents
It Seems to Me Our Present Need
Importance of the Fellow Craft's Degree Chat and Comment
The Masonic Workshop The Peculiar Form and Beauty of a Lodge
The Freemason - A Master Builder The Universal Easter Message
The Core of Freemasonry
Suggested Procedure For
Masonic Study
Published bimonthly at Franklin, Indiana
By
THE PHILALETHES SOCIETY
JOHN BLACK VROOMAN, F.P.S.
Editor
P.O. Box 402, St. Louis, Mo.
ALPHONSE CERZA, President, 130 Akenside Road, Riverside, Illinois.
DR. WILLIAM MOSELEY BROWN, First Vice President, Box 276, Elon College, North Carolina
ELBEBT BEDE, Second Vice President, 2316 N. E. 42nd Avenue, Portland 13, Oregon
JOHN BLACK VROOMAN, Executive Sec'y. and Editor, P.O. Box 402, St. Louis, Missouri
G. ANDREW MCCOMB, Treasurer, 3615 Euclid Avenue, Cleveland 15, Ohio
PUBLICATION COMMITTEE
A.L. WOODY, F.P.S., 3502 Wesley Avenue, Berwyn, Illinois.
EDWARD J. FRANTA, F.P.S. Langdon, North Dakota.
LAURENCE R. TAYLOR, F.P.S., c/o The Indiana Freemason, Franklin, Indiana
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By John Black Vrooman
THAT the several articles in this magazine relative to MASONIC MISINFORMATION, are having some effect in bringing to the attention of our readers the necessity of care in the selection of topics to be discussed, and a screening of the facts found and used in Masonic research.
A most recent bit of propaganda has been widely publicized in the religious affiliation of George Washington. It has been definitely stated that he renounced his Masonic membership, and became a member of a Church which has been antagonistic to our Fraternity.
This is neither the place nor the time to pursue that matter, but it is a time to re-emphasize the need of care and truth in facts and statements, both about persons and events.
It is so easy to take the short path, to let hearsay paint the picture, to fail to gather and transmit all the true facts.
Persons more enthusiastic than accurate, more ambitious than careful, have advanced theories about men and events in Freemasonry that they can neither prove nor for which they can give any authentic sources of information. Their zeal has run away with their good sense, and they bring disrepute upon those who honestly try to uncover or narrate true Masonry.
The usual formula Who? What? Why? When? Where? - can be augmented with another query who vouches for this fact as being true?
Like a snowball rolling down a hill, the first inaccurate statement of fancied fact will grow, will become more reasonable, and will finally be accepted without challenge, because of the unwitting carelessness of those who fail to take the time to make the needed investigation to prove it unfounded on fact.
The average Freemason does not have the direct intention of making a misstatement about Masonry, but too often he has created a brain-child of his own that he wants to justify and perpetuate, and so, starts it out on its journey.
Let's get the facts and show the proof of what we sap.
DO YOU HAVE ANY IDEAS?
The officers of the Society are dependent on the members for suggestions, ideas, and means of making our group better able to serve the purpose for which it was established. We sincerely hope that you will send us any suggested ways by which our service may be improved and our helpfulness to the individual member may be increased. If we are told what you want, and are given an opportunity to personally solve some of your problems, it will make the work of the Society more valuable and interesting. Let us hear from you, please.
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The Scottish Intender System
A Masterpiece
by Albert L. Woody, F.P.S., (Illinois.)
Brother Albert L. Woody, F.P.S., is the distinguished Editor of the Illinois Enlightener, official publication of the Most Worshipful Grand Lodge of Ancient Free and Accepted Masons of Illinois, Chairman of the Publication Committee of the Philalethes Society, and an outstanding Masonic student and writer.
His pamphlet Masonic Rods, recently published by the Committee on Masonic Education of the Grand Lodge of Illinois, and sent as a bonus to the membership of the Philalethes Society, is unusual in its treatment of an important part of ritualistic paraphernalia, and this dissertation, his Masterpiece, is making an important contribution to Craft thinking, and showing the way by which the interested Brother may be led into the paths of Masonic knowledge.
SOME TIME between the years 1550 and 1600 A.D. there appeared in the English language a verb derived from the Latin, having in its primary sense the meaning: to stretch out, extend, expand, increase, intensify. This was the word "intend," a word which is now obsolete in its original meaning.
At this same period Operative Masonry had reached its zenith in the British Isles through the medium of the Apprentice system, by which young men were trained in all phases of building construction for a long period of years, until they attained the required skill and were accepted as fellows of the craft. The success of this method lay in its careful selection of apprentices, its high ethical standards, and its strict discipline under a Master, to whom the apprentice was bound for a period of years and in whose household he lived during the term of his apprenticeship.
As a result of these practices the Craft had adopted a number of simple rites, such as "entering" an apprentice, and "receiving" or "admitting" a Fellow Craft or a Master, and these in time developed into ceremonies, simple at first, but tending to become complex. Thus at a certain period it became necessary in the course of these ceremonies, to provide the candidate with some instruction having to do with signs, words, grips, postures, and possibly with the Mason Word.
In the Scottish Lodges the person chosen to give those ceremonial instructions was called an "Intender." This was a happy choice of terms, as it signified that he did not offer instruction merely as a matter of form, but rather, in emulation of the operative master; that he sought to stretch out, extend, expand, increase, and intensify the knowledge and understanding of the younger craftsman.
It is not reasonable to expect that, prior to the existence of a Grand Lodge, a uniform practice in the appointment of Intenders would exist throughout the Lodges of Scotland. The earliest practices are noted in the Schaw Statutes and in the minutes of the Lodge of Aitchison's Haven, both for 1598.
The Schaw Statutes were an elaborate code of organization drawn up in 1598 and 1599 by William Schaw, Master of Work and General Warden of the Masons under James VI of Scotland. These statutes were written in the Scottish dialect, and the earliest minute book of the Lodge of Edinburgh (Mary's Chapel) No. 1 contains a copy in Schaw's own handwriting.
The Schaw Statutes required the selection of Intenders by each new Fellow Craft on his admission, and this practice is confirmed by subsequent minutes of the Lodge of Edinburgh. The minutes of the Lodge of Aitchison's Haven indicate that both new Entered Apprentices and new Fellow Crafts chose Intenders upon their admission. The former chose two Entered Apprentices and the latter two Fellow Crafts, the inference being that those most recently admitted were considered best qualified to instruct the newcomers in the corresponding grades. According to the Edinburgh Register House MS of 1696, the youngest Mason (i.e., the previous candidate) acted as the Intender, while the Chetwode Crawley MS of circa 1700 specified the youngest Master.
During the nearly 250 years that Freemasonry has existed under Grand Lodges it has acquired a vast body of ritual, history, symbolism, law, and philosophy, and most of this is recorded in an extensive literature. Likewise the emphasis has changed from the practice of merely producing "bright" Masons to that of producing intelligent Masons - Masons who not only love their rituals and know how to present them effectively, but who also have acquired a well-rounded knowledge of the background, the aims, and the purposes of the Ancient Fraternity. This is a far cry from the once too-prevalent practice of seating a new member and then promptly forgetting all about them.
It is to the attainment of that goal that the especial genius of the Intender System applies, particularly in the fact that it emphasizes the need for instructing the newest candidate in all phases of the Mystic Art at a time when he is the most receptive, and recognizes the value of instruction by a close personal friend and tutor rather than by impersonal group instruction.
Although the term "Intender" no longer sounds familiar to us, the effectiveness of the Intender system is unimpared and can be utilized to its fullest extent. In Illinois, where the procedure was first tried in a single Lodge, it is known as the Sponsor Plan, a Sponsor being defined as "one who assumes, or one to whom is delegated, responsibility for some other person or thing." The Sponsor is appointed by the Master when the candidate has received his first degree. He may or may not teach the catechism, but he must be available at all times to instruct the candidate with the Candidate Information Booklets and assist him in every way possible in his progress through the degrees. For at least a year afterward he should be a constant guide and companion, presenting the new Mason to Masonry in all its phases. He should introduce him in ritual clubs and study groups, acquaint him with Masonic literature, invite him to visit other Lodges and accompany him to Official Schools and to Grand Lodge sessions. Together they should visit Masonic Homes and Hospitals, Masonic Shrines, Museums, and places of historical interest until the new Mason is fully informed and has found his place of service in the Fraternity.
In Indiana, where it was first organized on a Jurisdictional basis, it is known as the Mentor Plan, a Mentor being "a wise and faithful adviser, friend, or teacher." Its specific object is "to teach the fundamentals of Freemasonry to every candidate, so he may become a Master Mason in fact as well as in name." The Mentor Plan is exceptionally well organized to provide the necessary instruction by the personal and individual attention of the Mentor. It provides the Mentor with a kit containing: (1) the Mentor's Manual; (2) a set of four Candidate Instruction Booklets; (3) a Pocket Encyclopedia of Masonic Symbols; and (4) Bulletin No. 18-53, "Architecture and Speculative Masonry."
Several other Jurisdictions have adopted the basic plan under various names and with modifications to suit their own conditions. It now appears certain that the Intender System has proved its value in creating an intelligent membership and that it is worthy of adoption by every Jurisdiction. The need for such a system is apparent; the time for its adoption is the present; and its systematic application will provide an intelligent membership and capable leadership to sustain and advance Freemasonry throughout the coming ages.
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Importance of the Fellow Craft's Degree
by Allen Cabaniss, M.P.S. (Miss.)
Brother Cabaniss was the 1956 Grand Orator for the Grand Lodge, F. & A.M. of Mississippi, and his oration, here reproduced, gives an interpretation to the Fellow Craft degree that is both scholarly and unique. We are pleased to have this manuscript, and hope that some of our readers may make comments on it, either to the Editor, or direct to Brother Cabaniss, in our care.
He is a professor at the University of Mississippi, and a deep student and thinker.
In the symbolism of the first three degrees of Ancient Craft Masonry, the first degree represents birth, the entry into life. We see light for the first time. We see the Lodge for the first time, extending "from east to west, between north and south, from earth to heaven, and from the surface to the center," its covering "no less than a clouded canopy or starry decked heaven," a great emblem "of human life, checkered with good and evil." And we take our first step.
The third degree is a beautiful drama of the end of life. Death, yes, but far more than death - for "the Master Mason is suddenly revived by the ever-green and everliving sprig of faith in the merits of the Lion of the tribe of Judah, which strengthens him, with confidence and composure, to look forward to a blessed immortality."
The first degree then teaches us about the beginning of life; the third, about the end of life. Between the beginning and the end, there is life itself - and that is the important teaching of the second degree. Or, as our Monitor says, "In Youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in Manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbor, and ourselves, so that in Age, as Master Masons, we may enjoy the happy reflection consequent on a well spent life and die in the hope of a glorious immortality."
The Fellow Craft's degree is perhaps the most neglected degree, yet in many ways the most significant. What does it teach about life, life itself as lived every day, not the beginning of life nor the end of life, but just life? It gives us two important suggestions, that life is made up of work and study, or, phrased differently, life, like Freemasonry itself, is both operative and speculative, not one or the other, but both together.
It is well for us to be frequently reminded of that teaching. But since most of us are aware that life is work, I want to single out the special teaching of the second degree that life, to be worthwhile, is also study. Remember the stress of this degree on the five senses of human nature; then recall that everything we know is derived from perceptions coming to us through one or more of those senses. Above all, remember the stress on the seven liberal arts and sciences.
(1) Grammar, or the framework of language. Language is the distinctive characteristic of man and is the chief feature which distinguishes him from the rest of the animal world. Without grammar, no Bible, no Shakespeare, no Freemasonry. How important is grammar or the framework of language!
(2) Rhetoric, or the use of language. Correct communication is the basis of understanding in our world in small affairs as well as in great affairs of state, from the correct wording of a recipe to the correct wording of a treaty between nations. A failure in rhetoric may mean a failure in cooking and a failure in international peace.
(3) Logic, or reasonableness. "Come, let us reason together" is a message of Masonry as well as of the prophet. Reading, writing, reasoning should be our "three R's" - reading with comprehension; writing legibly and intelligibly; and reasoning so that our communication may be clearly understood.
These three arts and sciences are basic; the others rest on them.
(4) Arithmetic, or counting. What would we do without it in calculating days, years, or even votes?
(5) Geometry, or measurement. Architects, generals, and astronomers need this science, but so do we - in the measurement of cloth, paper, land, hats, socks, and dogfood.
(6) Music, or the study of harmony. Not only the relation of one musical note to another, but also the relation of one man to another, one nation to another, this world to the next.
(7) Astronomy, or the study of worlds beyond our own. Not only the stars, planets, and comets, but even beyond them to their Almighty Creator.
In sum, then, the second degree puts before us as in a nutshell all of knowledge as the proper sphere of a Freemason's study. Obviously, the ultimate purpose of the second degree cannot be exhausted by that degree alone. But that degree gives us the direction. It points us to the schools, from the first grade through college and university, and reminds us that Freemasonry stands for more and more and more study and learning. And it reminds us also that study and learning go far beyond all schools - it is a lifelong process which should never end. It is as much a part of life itself as work is.
For we can learn - and should study and learn - from everything around us: from life in the family, life in the community, life in our vocation. We are, or should be, always learners. In that process of lifelong study and learning Freemasonry itself is one of our teachers, is one of our schools. I think that most of us who take Masonry seriously actually do learn something new every time we are present at the conferring of a degree. There is always a new word we have not noticed before, a new thought, a new action or movement. Or, the ritual may evoke a strong sense of a deep past and we may quite suddenly become aware that we are the inheritors of long-dead worthies who worked and struggled and died for us.
Again the ritual may cause our minds to wander throughout the present world and bring before us the realization of a worldwide brotherhood that already exists.
As a matter of fact one of the most impressive evidences of the ability of Freemasonry to teach us often comes after the degree-work is over and the Worshipful Master calls on various Brethren to speak a few words. There are Brothers present who would never dream of standing up in any other meeting to say anything. Yet they feel free to stand up in a Masonic meeting and express their thoughts. Moreover, they not only feel free to do so, but they feel that they must say something, at least express appreciation of the work. It is really one of the most surprising and yet most satisfying experiences to see that Masonry has taught its members to speak up, say something, express themselves - the truest of all forms of freedom of speech.
Above all, however, the second degree teaches us that the most important things in our world are not the great things that draw the headlines of newspapers - they pass away - but the quiet work of attentive ears listening to instructive tongues and treasuring the precepts in faithful breasts - these alone endure for ever.
Freemasonry, pursuing its quiet way of hearing, teaching, learning, studying, preserving, has still survived. So, too, have the Bible, Shakespeare, Plato - and learning itself - been kept alive by students here and there over the world. "And thus through a succession of ages are transmitted, unimpaired," not only "the most excellent tenets of our institution," but also of all the learning mentioned and emphasized by our beautiful Fellow Craft's degree.
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News, achievements arid items of interest about our Fellows and Members - Discussion and comment on Mutual Topics.
- Pfan Mail and Observations -
IT WAS A PLEASURE TO SEE so many of the Fellows and Members of the Society at the various Masonic meetings in Washington during "Masonic Week." There could not have been less than SIXTY present, and possibly more, all of whom were taking an active part in some phase of the work.
MOST WORSHIPFUL BROTHER RAY BAKER HARRIS, F.P.S., newly elected Grand Master of the Grand Lodge of the District of Columbia, was official host and welcoming committee to many hundreds of Masons. Brother Ray V. Denslow, Reginald V. Harris, Harold V. B. Voorhis, all F.P.S. (Life) were present and participated. Brother Carl H. Claudy, F.P.S. (Life), and Executive Secretary of the Masonic Service Association, was unable to attend any of the meetings due to hospitalization - it being the first time in many years that he was not present. Word has been received that M:W: Brother Claudy is much improved.
The Masonic Service Association of the United States, the Grand Masters' Conference, the Grand Secretaries' Conference, and the George Washington National Memorial Association were all well-represented on the official rosters of those in charge of these groups who are members of the Society. An unusually large number of Philaletheans were taking part in these major activities, and, in fact, engaged in the several pieces of research among the Allied Masonic groups.
Brother Nicholas Tumolo, M. P.S., presided over the 26th annual convocation of the Grand College of Rites of the U.S.A., turning over his gavel to Brother Edwin E. Gruener, M.P.S.
THE EXECUTIVE SECRETARY of the Society presided over the sessions of Grand Master's Council, Allied Masonic Degrees, and Brother Dr. William L. Cummings, M.P.S., directed the Grand Council, Allied Masonic Degrees. In the Council of Nine Muses, the majority of the members are also members of the Society.
Throughout the other meetings, and concluding with the final meeting of the group, Grand College of America, H.R.A.K.T.P., Over which Brother Wylie B. Wendt, M.P.S., was elected to preside for the coming year, the members of the Society were able to make a substantial contribution to Masonic fellowship.
Two meetings of especial interest were the "Masonic Workshop," a resume of which meeting is found elsewhere in this issue, and the meeting of the Blue Friars, an honorary Literary and Research Masonic group. Membership to Blue Friars is by invitation only and for especial literary and Masonic merit. This year Dr. Charles Gottschall Reigner, F.P.S., w a s named the 1957 Blue Friar, and read an excellent paper on JOSEPH FORT NEWTON. We appreciate Brother Reigner's recognition.
The Washington meetings were fruitful in fellowship, in Masonic thought, and in a better understanding of mutual problems.
In The California Freemason, in the spring 1957 issue, we read of the fine work being done by the Masonic Library of Southern California, its growth and activity. Specially mentioned is Brother Allister J. McKowen, F.P.S., for his outstanding work in the Library. Congratulations, Brother McKowen.
THE News-Letter OF THE SUPREME COUNCIL, Northern Masonic Jurisdiction, in the March 1957 issue, gives a word of commendation to Cleveland's contribution to Masonic Education, and more especially to Warren H. Smith, M.P.S., and G. Andrew McComb, M.P.S., the new Treasurer of the Society. We think that both these Brethren, together with those who are associated with them, are deserving of these kind words.
THAT ONE NEVER KNOWS how far the influence of the Masonic press will go is evidenced by a letter from Brother Elbert Bede, F.P.S., Second Vice President of the Society, who writes:
"The article 'Let Your Bucket Down' (from The Philalethes, October, 1956) was used ten days ago over a Portland radio station by Jess Mason, known to the radio audience of Oregon as the Country Editor. A woman who heard the broadcast requested that Brother Mason secure a copy of the address for her to use at a women's club meeting." The article was good, and the author (by his own admission the best looking Second Vice President of the Society), is to be congratulated on the fine publicity of a homespun topic.
QUOTING FROM THE Lake Erie Zephyrs, Cleveland, we learn of the installation as Worshipful Master, of Brother Allen Coad, by his father, Brother Phillip H. Coad, F.P.S., assisted by Donald H. Coad, P.M., newly appointed District Deputy Grand Master, and Arthur L. Coad, all having been active in Masonry. This is one of the pleasures of Masonry, and worthy of special notice. To all, sincere congratulations.
BROTHER EARL F. MERRYMON, Glasgow, Montana, was elected and installed Master of his Lodge (North Star No. 46), and writes of his great pleasure of having just previously raised his son William, to the Sublime Degree of Master Mason at Bozeman Lodge No. 18, Montana, where the son was a student in the University.
AT THE EIGHTY-FIFTH ANNUAL COMMUNICATION of the Most Worshipful Grand Lodge of Utah, Brother Calvin F. Behle, M.P.S., was elected and installed as Most Worshipful Grand Master. At the same time, Brother John L. Journay, M.P.S., was appointed to the office of Grand Sword Bearer. We are happy to see the preferment of these Brethren.
NEWS FROM NEW JERSEY informs us that every member of the Divan of Salaam Temple of the Shrine is a member of the Royal Arch, the recent class in Capitular Masonry having been named for the Potentate, Raymond B. Holst, M P.S. Good work.
IT WAS A DISTINCT PLEASURE, with all those gathered at the annual banquet of the Allied Masonic Degrees, that we could again have as guest speaker Brother Roscoe R. Walcutt, the General Grand Secretary of the General Grand Chapter, Royal Arch Masons. His message was essential, it was to the point, and it was told in simple and understandable terms. Thanks, Brother Walcutt.
LOVERS OF MUSIC will be interested in the album of records produced by Indiana University, and arranged and supervised by Brother Paul Nettl, M.P.S., containing all of Mozart's Masonic musical compositions. There are fifteen selections on separate bands, the vocals of which are in English.
These are performed by soloists, Philharmonic Orchestra and Choir of Indiana University. In them are found; Opening and Closing Ceremonies, Fellowcraft’s Journey, Funeral Music, the Mason's Joy, At the Altar, and others. The albums are distributed by Record Hunter, 1200 Lexington Avenue, New York 28, N.Y. The price may be obtained upon request. Surely this is an outstanding service for Masons. Brother Nettl and his coworkers are to be congratulated on what they have accomplished.
THE COMPLETION AND DEDICATION of the Royal Arch room in the George Washington National Memorial, makes us emphasize the importance among Freemasons of completing the job. Now let us concentrate our attention towards completing the Cryptic room and the Knights Templar room. Little by little the Memorial is being brought to complete usefulness, and this is no time to rest on the job.
AGAIN WE CRY IN DISTRESS - we have had an unusual run on back copies of The Philalethes, especially the last two numbers. It was very much appreciated by the Editor that a goodly number of the members sent in their unused copies, in response to our plea. These were put to excellent use. Again we would like to ask that back issues, especially OCTOBER and DECEMBER 1956, and FEBRUARY 1957, be sent us, that we may use them to supply those who have expressed a desire to participate in the activities of the Society. In passing, it may be noted that we have added almost fifty new members to our rolls since the first of the year. We need material with which to supply these Brethren with information about our work. Will you help us?
TWO THINGS TO REMEMBER - 1957 dues are now payable, and your 1957 dues receipt is waiting for your request; Deadline for payment will be June 30, 1957, at which time all who are not paid up will be dropped from membership. Second - we are still anticipating a response from our members of articles on some live, interesting Masonic topic. We have been fortunate during the past year in the material we have received, but we are always needing new and better material, well-written, and on actual Masonry.
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The Masonic Workshop
lnformation Center
MASONIC WEEK in Washington is always interesting. It is there that the Masons of the world gather to exchange ideas and get inspiration from the companionship of their fellows, but more than all else, it is in the several small, interested and hard-working research groups, that a great source of activity is engendered which becomes a leaven throughout the ensuing year by which Masons everywhere can learn how to get more out of Masonry.
Among the newer groups meeting in 1957 was THE MASONIC WORKSHOP, first instituted in 1955 by the officers and member of the American Lodge of Research, and later including many others who wished to participate in its affairs.
Henry Emmerson, Secretary of the American Lodge of Research, acted as secretary, gathered the data from the meeting, and made it available to those who attended. So great was the interest, then, that the Masonic Workshop has expanded, and is now becoming one of the most interesting of the Masonic groups meeting in Washington.
On February 22, at the Statler Hotel, the third annual meeting was held, again with Brother Emmerson co-ordinating the activities of the meeting. More than eighty interested Freemasons were registered, and after a preliminary explanation of the purpose of the meeting by the temporary chairman, each person present gave his name, where he was from, and the topic of his principal Masonic hobby, study or interest.
An interesting development of this group is the fact that while there are in the United States and abroad, many research and study groups, there has always seemed to be a lack of a co-ordinating, or methods group, in which methods of study, short cuts to reading and note-taking, procedure in research, in fact, ways and means, and the mechanics of research, might be studied.
It has been in this light, that The Masonic Workshop has been able to be of assistance to those who, because of lack of time, inexperience and/or other reasons, have not been able to pursue their study of Masonry with the ease that they desired. It is in this field, together with that of bringing together Masons of the same fields of endeavor, through their making their interests known to the group, that the greatest and most important contribution to Masonic study has been made.
Probably the most interesting feature of the meeting was the fact that almost everyone present took part in the discussion, elaborated on his own particular interest in Masonry, and, in many cases, engaged in direct research procedure and interchange of ideas during the meeting with others in attendance who had similar and co-incidental interests.
Obviously, it is hardly possible to list all who talked-but among the highlights of the meeting were the personal observations of Brothers A. M. Nielsen, who spoke on cornerstone - laying by Grand Lodges; Lowell Limpus, who gave the group a real "cloak and dagger" story in his research on the possible attempt of Masons to rescue the Marquis de Lafayette from an Austrian prison during the French Revolution; Chaplain Walter M. McCracken, a Past Master of his Lodge in Korea, and widely traveled; Harry Bundy, Grand Secretary of Colorado, who spoke of the new Lodge of Research in that state; Ray V. Denslow, Dr. F. J. Scully, Harold V. B. Voorhis, Master in 1957; Dr. William L. Cummings, immediate Past Master of American Lodge of Research, and Ward K. St. Clair, Senior Warden; W. J. Paterson, Librarian of the Grand Lodge of Pennsylvania; Wendell K. Walker, Librarian of the Grand Lodge of New York; Brother Benjamin Ela, who spoke of local research in getting material for Masonic histories and records; Wylie B. Wendt, who talked of Templar banners and Brother Sam Harris, of Alberta, Canada, and his companion Brother R. V. Harris, of Nova Scotia. Each speaker emphasized the need of closer co-operation, and each expressed his desire to have a greater interchange of ideas, both through the written word, and through the medium of personal contacts.
Letters were read from Brother Herbert T. Leyland, of Dayton, Ohio, asking for information and help on the life, activities and Masonic background of Thomas Smith Webb, together with one from Brother Armand H. Bishop, Grand Master of the Grand Council, R& SM of Kansas, who asked that anyone who was in possession of additional data about the history, allegory or legends of the Scottish Rite, would help him with his study.
It is hoped that with the wider and more-widely dispersed activities of the Masonic Workshop, the meeting of the group in 1958 may be able to have a definite program, with emphasis at each successive meeting placed on some particular problem or phase of Masonic research, pin - pointing special methods and problems of that special category, and the selection of a particular specialist in the field, who will guide the thought and research methods in the topic.
With this procedure, it could be possible to cover the greater number of Masonic fields of endeavor, giving each an intelligent interpretation, and creating an interest among Freemasons in practical methods of Masonic study.
Herewith is appended, through the courtesy of Brother Henry Emmerson, Secretary of the American Lodge of Research, a partial list of those in attendance at the Masonic Workshop of 1957, with the topic of their special interest, their address, and other pertinent data:
Murray C. Alexander, 117 West Park Avenue, Charlotte, N. C. General Masonic Research.
Lawrence A. Armstrong, 381 Canisteo Street, Hornell, N. Y. Ritual Presentation.
Jack Arnold, Sr., 47 Irving Place, Red Bank, New Jersey. Council R&SM, activities, ritual, etc.
Harry W Baker, 818 Provident Bank Bldg., Cincinnati Ohio. Patriotic Activities of Commanderies, K.T.
Samuel E. Basehore, Mechanicsburg, Pa. General Masonic Research.
R.N. Bass, Jr., Box 1307, Raleigh, N.C. General Masonic Research.
Alton E. Baum, Engelhard, N. C. General Masonic Research.
G. Wilbur Bell, Chaldlerville, Ill. Knight Templar Ritual and Activity.
William R. Benefield, Montgomery, Pa. General Masonic Research.
John S. Benner, Box 23, Washington, N. C. General Masonic Research.
Harry F. Brown 38 Avon Avenue, New Haven, Conn. Old Masonic Symbols in Ancient Egyptian Tombs, etc.
L.C. Bruce, Stearns, Ky. Masonic History.
Harry W. Bundle Masonic Temple, Denver, Colo. Masonic History: Lodges of Research, etc.
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The Peculiar Form and Beauty of a Lodge
by Wendell Carnahan M.P.S. (Missouri)
ONE OF THE INTERESTING, beautiful and sometimes puzzling aspects of Masonry is that it tells its story under the veil of comparisons and shifting meanings. One must, as it were, make translations to arrive at what he considers the true meaning underlying a particular object or expression. As any dictionary will show, we employ words which have different current meanings and select the appropriate sense in which they are used. Masonry is of great antiquity and one must always bear in mind that many of the words which it uses once had different meanings than we now ascribe to them. The word "Lodge" is one of these.
Very early in his experience, a candidate is reminded of the circumstances under which he might have been denied the privilege of beholding the peculiar form and beauty of the Lodge. The explanation is rational. But why, there-after, should similar circumstances and procedure be twice repeated? Although the first reason no longer obtains, no further explanation is given because none is needed for one who understands. The real reason lies within several meanings of the word "Lodge" as anciently used, and selection of the correct meaning.
A candidate is informed that a Lodge is a special kind of square, and is told why this is so, but he is not instructed that a Lodge room is, or ought to be, twice as long as it is wide in order to symbolize a double cube. He is not told about the symbolism of a cube, or of meanings attached to the 3 x 3 inherent in the fact that never more than nine lines of a cube are visible at one time. On seeing the Lodge room, these considerations would not be apparent to anyone without previous instruction. Even with instruction, these interpretations of the word "Lodge" do not explain why the procedure alluded to its twice repeated.
A Lodge may be defined as an assemblage of Freemasons. Reference may be made to its covering, furniture, lights, jewels and situation; but, although they are related to its form and beauty, they do not answer the question raised in repetition.
A candidate is not immediately admitted to the Lodge room to see the arrangement of its furniture, columns, altar and seats. Preparation is necessary. But Lodge rooms are open to repairmen, caretakers and often to the general public. There are also innumerable pictures showing the peculiar form and beauty of Lodge rooms, both old and new.
While we are accustomed to the present style and furnishings of Lodge rooms, we must not forget that elaborate Temples did not always exist. In England, for many decades, meetings were held in "taverns" and that word carries the connotation of "a private dining room in a good hotel," rather than its contemporary meaning. We are also informed that our ancient Brethren held their meetings in the open, on high hills and in low vales. These explanations of the form and beauty of the Lodge are also not consistent with the double repetition of familiar procedures.
A satisfactory explanation must be sought through a still different meaning of the word "Lodge." In Lodge meetings held in the English taverns shortly after the "revival" in 1717, the Fraternity employed ceremonies of initiation and advancement which were undoubtedly refinements of rituals extending into the even then dim past. Shortly before the meeting, the Tyler drew with chalk upon the floor of the dining room a rectangle within which were sketched such figures as squares, compasses, columns and ashlars as pertained to that ceremony. This was referred to as "drawing the Lodge." At an appropriate time the Worshipful Master explained to the candidate the meaning and lessons expressed by the symbols. At the conclusion, the candidate - whether commoner or nobleman - was given a pail of water and a mop by which to eliminate "the Lodge" so that none else might behold its peculiar form and beauty.
The inconvenience of "drawing the Lodge" anew each time a candidate was initiated or advanced led to the symbols being placed upon cloth which could be laid upon the floor and afterwards rolled up for future use. At different times various names were given to this form of presentation - floor covering, Master's carpet, wall covering, and trestleboard. In the Carmick Manuscript the symbols are shown enclosed in a triangular form. They are now presented by stereoptican slides as an evolution from the work of Jeremy Cross and James Doolittle. Whatever the form, this system of visible presentation constitutes "the Lodge."
Of the explanations suggested above, only this one explains the repetitions. Yet the symbolism of the form and beauty of the Lodge goes deeper. Wherein lies the secrecy of "the Lodge" when books and magazines have long been filled with diagrams and pictures of its symbols and charts? Does not its peculiar form and beauty lie not in its visible symbols but in their hidden meanings which can be seen only by the inner eyes of the one who is truly initiated and advanced, and only as he understands and applies them in his daily living? Then, indeed, does the Lodge have peculiar form and beauty.
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CERTIFICATE OF LITERATURE WILL CONTINUE THROUGH 1957
The interest in the Certificate of Literature contest sponsored in 1956 by the Philalethes Society has proved so popular, and has brought so many inquiries to the Editor, that the Executive Committee has decided to renew the contest, which expired with the December 1956 issue.
President Alphonse Cerza, of the Philalethes Society, has announced that Brother James Fairbairn Smith, F.P.S., assisted by Brothers Charles Gottschall Reigner, F.P.S., and Dr. James D. Carter, M.P.S., will be the committee to select the 1957 winner of the Certificate of Literature. . .
James Fairbairn Smith is the able and brilliant Editor of Masonic World, a nationally read Masonic journal. Dr. Charles Gottschall Reigner is the newly elected Friar, of the Society of Blue Friars, a literary and research group to which membership is by invitation and election. Dr. James D. Carter is the Editor of the Texas Grand Lodge Magazine, and the author of the complete and interesting Masonry in Texas, a history of Freemasonry in that Jurisdiction.
The high quality of the knowledge, Masonic background and literary ability of the members of this committee will assure a fine type of material necessary to receive this award.
Material for the contest should be mailed to the Editor.
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The Freemason - A Master Builder
by Clarence T. West, M.P.S., (Okla.)
The Brethren of the Philalethes Society residing in Tulsa, have organized themselves into a Study Club, have drawn up and approved By-Laws, and hold regular meetings, at which papers of Masonic interest are read and discussed.
Brother West, who is the Secretary of the group, has sent several of the papers read at the Study Clubs to the Editor, and as it is possible to do so, they will be printed in The Philalethes magazine.
Although several of the Tulsa members have been transferred from that locality, as noted in the accompanying article, the Tulsa Brethren are active and are creating a great deal of interest with their Masonic fellowship and study
The paper of Brother West here follows.
THE FREEMASON has carried through many centuries the reputation of being a master builder, and I am sure from previous discussion of this group, that there is not a mean among you that would dispute the fact that building by Masons dates back to several thousands of year B.C., or even possibly to a few years after the creation of man.
From my own studies, I am convinced that throughout the time that God and Adam walked in fellowship with one another in the Garden of Eden, that God instructed Adam in the noble science, and that although Adam later by sin fell from his original and happy state and was expelled from the lovely earthly paradise that God had prepared for him, he retained the knowledge gained from God's teachings, especially in geometry.
I know that this must have been so and that he in turn must have instructed his sons in the science for where else would Cain, being offspring of the first, or created man, have received the knowledge of geometry necessary for the building of the great city mentioned in the fourth chapter of Genesis, verse 17, which he named Dedicate, or Consecrate, after his eldest son Enoch. It is also interesting to note that it was from this same lineage that Tubal-Cain was descended five generations later, Tubal-Cain being remembered as the first known artificer in fine metals.
In calling the foregoing historical facts to your attention, I do not want to sell short Cain's younger brother, Seth's knowledge of geometry and Masonry, who transmitted his knowledge to his posterity, they who being even better skilled by Adam's being among them until he died.
The next known historical record of Masonry is the erection of the two large pillars by Enoch, the son of Jared and the father of Methuselah. These two pillars were erected by Enoch as a reminder of the prophesy of the destruction of the earth, first by water, and afterwards by fire. One was erected of stone and the other of brick, whereon he engraved the abridgments of the arts and sciences, particularly geometry and Masonry. Flavius Josephus describes these pillars in his Antiquities of the Jews, chapter II, paragraph 3, and states that they still remained in the land of Siriad (Syria) at the time of his writings.
We also have the record and detailed description of Noah's building of the Ark, a feat which would have been an impossibility without a superior knowledge of the art of the divine instruction of the Great Architect of the Universe.
The length of the Ark was 300 cubits, or in our measure today, 450 feet, the width, or beam, was 50 cubits or 75 feet and the height 30 cubits or 45 feet. Even today, with all of our modern machinery and equipment, the thought of such a ship built entirely of wood and carrying such a heavy cargo, and withstanding the terrible tempests of that terrific storm that flooded the entire earth, is enough to send any man to his knees in praise of God for his greatness.
Let us remember the work of Grand Master Nimrod in the building of that great and stately tower and city; the largest work the world had ever known to that time. His work was done strictly from a knowledge of the art, and not from divine inspiration, for it displeased God, and caused him to confuse the tongues of man; hence, the city and tower were called Babel, or Confusion.
I will trace the art as we go. Nimrod, after the dispersion, went to Assyria and founded his first great empire at his capital, Nineveh. About six years later, Mitzraim or Menes, the second son of Ham, led his colony from Shinar to Egypt (which is Mitzraim in Hebrew, a dual word signifying both Egypts, upper and lower), where they preserved their original skill and cultivated the art. We are all informed of the many beautiful works of the early Egyptians. Men today still attempt to copy these works and thus perpetuate their magnificence.
Now we study the great works of King Solomon. Josephus describes many of his works, but the building of the Temple of God is recognized by all ages as his greatest accomplishment. We have all read the detailed description given in the Bible in the 6th, 7th and 8th chapters of 1st Kings.
King Solomon, who has been acclaimed by men of all ages as being blessed by God as the wisest of all men to this period of history, was likewise one of the wisest the world has ever known. In building this great temple to God, he not only proved to men of all ages their physical capabilities, but their mental and spiritual capabilities as well. So numerous were the many lessons taught by this great work that studious men of today are still uncovering them and putting them to the test.
Masons have continued building through the centuries on the same principles and precepts taught by God's divine guidance, as used by Grand Master Solomon. This strong and beautiful nation of ours has in fact, been formed and built by Masons (in majority) from these same principles. May we always give God reason to keep it strong and beautiful.
Although I have not been able to trace further the building by Freemasons, I can assure you that it has not stopped, nor will it.
You might have already concluded, too, that since Masonry has so often been defined as "a science of morality" that this story would end with a moral. You are right. Our little Philalethes group has been injured through the loss of one-third of its small membership by occupational transfers, but it actually has not. I must acknowledge that to replace men of such quality as Dave Moss or Milo Collins would be difficult, but I also remind you that we are Masons, our trust is in God, and we have all of the materials we need and tools with which to work. All we need to do is apply ourselves diligently, and use the talents that God has entrusted us with, investing them wisely and to His purpose.
I, personally, am humbly aware of my failures and lack of accomplishment during the past year. I have received so very much and have not put it to the use I should. We are all familiar with that natural law, that "Anything misused, or not used at all, will be destroyed." Let us not have our Philalethes Chapter wither away like an arm that has been tied up so that it may not be used. Let us lay our plans carefully and wisely and co-operate fully in carrying them to completion.
We have been provided with a spacious and comfortable meeting place for another year. Let us make our programs interesting enough that it will be filled by Masons searching for further light. Let us do our work so well that our membership will be filled and other groups will be formed.
We cannot rest on the laurels of Freemasons of centuries gone by. They bequeathed their tools and knowledge to us. It is now our privilege to carry on - and our duty to maintain their reputation as "Master Builders."
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".. and the Life Everlasting"
by J.E. Swift Teal, M.P.S., (III.)
These four brave words ring out in the Apostles' Creed like a trumpet in the night. No matter how we may stumble over some of the phrases in this historic creed, all of us find a world of comfort in the first line - and the last: "I believe in God Almighty . . . and in the Life Everlasting." In these two great affirmations of faith, Freemasonry and religion march together. God and the Immortal Soul!
What does Life Everlasting mean? Not mere biological survival, to live in gone's offspring, or in the expanding life of the race. That excludes the childless, and our knowledge of heredity is too limited. Neither does it mean the immortality of influence, though the idea is beautiful and inspiring. That is not the Easter hope. We are closer to the truth when we speak of the persistence of individuality, if persistence means more than the duration of our body. Life goes on, it is true, but what kind of life?
Everlasting Life is not something into which we enter after death. It is a quality of life which we may live here and now. and which we keep on living when life tumbles in. It is the persistence of individuality plus Faith, Hope and Love as the pillars and Supports of one's inner life. When a man dies we are too much inclined to ask just two questions: "How old is he?" and "How much did he leave?" That is the blight of the temporal. Years do not matter, and one's estate has nothing whatever to do with the Life Everlasting. A man may live to be eighty and have nothing to show for it except the irrelevant fact that he has packed the shells of life with days and days and days. Or, such a man as Jesus of Nazareth may crowd into a few brief Years the cumulative values of centuries of thought and aspiration and devotion - and live forever.
A Continuing Presence - Apply that principle to what happened on the first Easter. Each man must define the fact of the Resurrection in his own way. That is not our concern. The meaning of the Resurrection is clear. It is the awareness of the continuing presence of Jesus. The disciples knew that such a man as he could not die. They had seen his weary body yield to the torture of Rome, but they believed that his intrepid spirit escaped the tragedy of the Cross and the imprisoning shadows of the Tomb. Since that day, it has been easier to believe that death touches only the body. The tenement of clay dissolves but the individual tenant lives on. Not just because of an inherent persistence in personality, but because of a quality of life which defies death. Where Love is, there is God also, and Love is as deathless as God.
The Undergirding Faith - That is the only faith which is strong enough to sustain us in days darkened by mounting anxiety and the fear of war. It is not easy in such times as these to maintain an unconquerable faith in the Life Everlasting, but there is nothing else which can sustain and comfort. It will not help to smother the Cross with flowers and call death and illusion. We must learn to face realities and hopes as well. "The true Comforter touches our shoulders and we stand up; He touches our arms and we pluck the Cross from the grave; He touches our feet and we walk on, carrying the Cross on our shoulders; He blesses our pain and it becomes joy." That was the real miracle of the first Easter. It is our Easter comfort today.
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by R. H. GOLLMAR, M.P.S. (Wis.)
Part II
The last use of the ritual of which I am aware was on January 14, 1921, in Los Angeles. One hundred thirteen children and grandchildren of members of the Scottish Rite were baptized before 800 adults in the Scottish Rite Cathedral. It was believed to be the first (and probably last) on the Pacific Coast. "The ceremony is distinctly a Masonic one, and not a Christian," officers of the Scottish Rite explained, "and has for its purpose the guiding and upholding of the protecting hand of Freemasonry." An interesting after-event was the fact that immediately after the ceremony, members of the Christian faith who desired it, were given Christian Baptism by Dean MacCormack of St. Paul's Pro-Cathedral. It was stated that this was the second use of the ceremony in the United States. This was probably true as a Scottish Rite ceremony but does not allow for the early Blue Lodge ceremonies noted. Actually the printed ritual was not prepared and published by Brother Pike until 1871, six years after the New York ceremony described. Perhaps this was in the nature of a trial run.
The ceremony evoked strong antagonism and opposition from ministers and laymen.
As early as 1859 a Brother wrote in the Philadelphia Keystone:
"Brethren of both high and low degree, do not let us baptize. Masonry has enough to do without that. Baptism belongs to the Church, and we would not crowd it out of existence if we could. Masonry is a system of morality, but not a system of religion. We have no right to sacraments; and to assume to have it, is to lay ourselves open to misconstruction at best, and to falling into positive error at worst. And so say we."
The Living Church attacked the ceremony in 1921 as follows:
"Some weeks ago I reprinted from a Manila paper an extraordinary account of a Masonic baptism there, at which Judge Lobingier, of the United States Court of Shanghai officiated. No such rite is known to ancient Blue Lodge Freemasonry (note: Incorrect) yet, on the face of it, this account seemed to justify the Roman Catholic and the Dowieite reproach that the Masonic Order is anti-Christian, offering itself as a rival to the Church. 'It is distinctly stated in this ceremony, however, that it is not the baptism of Christianity. Nor is it intended to take its place.' . . . A change of name is strongly indicated; and I do not wonder that Manila Christians, Papal, Protestant, and Prayer Book were shocked and scandalized."
What is the fact as to baptism? Is it a solely Christian ceremony? So far as the forms are concerned, clearly no. Washing with water as a form of cleansing or purification is found in nearly all religions, including the pagan, as far back as recorded history. The distinction lies in the fact that these were for purification only. John the Baptist introduced the distinction when he baptised not merely to restore a man to normal, but to prepare him for new conditions; his was a symbol and seal of moral purification. Christ took one step further. He said, "Go ye and make disciples . . . baptizing them into the name of the Father, Son and Holy Ghost." With the Christians, baptism became a sacrament and is involved in admission into the Church.
The Jews had lustration or ceremonial washing long prior to Christ. Moses washed Aaron and his sons before they became ministers. Mosaic law required washings as a means of entering or reentering the congregation. To become a Jew, one had to be circumcised, baptised and offer a sacrifice. Three sponsors took him to a pool, immersed him to his neck, read him the Commandments which he promised to keep - then a benediction and total immersion. A female received the same ceremony which actually was not original with the Jews.
A form of baptism existed in early Iceland and Norway. A father decided if a newborn child was to be kept or exposed to die of cold. If kept, water was poured over the child. and a name given to it. After that, to kill this child was murder. After Christianity was introduced A.D. 1000, this form of baptism was kept for some time with Christian baptism.
Albert Pike recognized the criticisms extended against the ceremony. Early in the Introduction to the Ritual he writes:
"It has been censured as an irreverent imitation of the Christian Rite of Baptism. But any Mason at all well informed cannot but know that purification by washing was used in all the mysteries thousands of years before our era. In India, Persia, Egypt, and at Eleusis, initiates were always so purified; and John the Baptist merely adopted a rite in ordinary use among the Essenes. The followers of Zoroaster baptized children, as a token of the purification of the soul.... Every Mithraic grotto or cavern was furnished with numerous basins, for lavation in the initiations, for the candidate was purified with water and fire. In the Eleusinian mysteries and those of Isis, the neophyte was purified by bathing in the sea or a river. The Etruscans baptized with air, fire and water."
Again in the opening remarks, the Worshipful Master says:
"We are met here to perform a symbolic ceremony that has descended to us from the remote ages and the ancient initiations; one that should be impressive and solemn, since it is for the assumption of new duties and grave responsibilities. Washing by water, as a symbol of purification and consecration to duty, is not the exclusive property of any religion. It is a symbol so natural and obvious, that we find it in universal use in the earliest ages of the world. In using it, Masonry does not imitate a religious rite of any church, or imagine that its ceremony, more ancient than the churches, has any sacramental efficacy or sanctifies as when it is used in the proper manner by the ministers of religion.... We use our symbolic ceremonies because they have been always ours . . . 'although the Church has borrowed and adopted them (note: Borrowed from the ancient mysteries, not specifically Masonry) and thereby invested them, when used by itself, with a new and peculiar sanctity. For us they continue to be symbolic rites of initiation into the mysteries."
Specifically, do the words of the baptism follow Christian forms or the ancient lustration? Actually, it is the latter. The ritual says: "By this symbol I devote thee to the service of virtue and truth." Again, after making the mark of the Delta: "I set upon thy forehead the old symbol of the Wisdom, Power and Love of God. May He protect and guide thee in right courses all the days of thy life."
Without splitting too many hairs, ceremonial washing as a cleansing operation was a part of mysteries and pagan religions long before Christianity. Baptism, as used by Christian Churches, has a different meaning. Allowing for some variation between Churches, it is usually recognized as acceptance into the group or body of Christians or membership in a specific church. It looks to the future whereas more ancient forms looked to the past. While we can, at least logically, thus distinguish Masonic baptism from Christian baptism; I am sure that we will all agree that it was a quaint and interesting old Ceremony now happily abandoned into the archives of Masonic scholars.
ACKNOWLEDGEMENTS
R. Baker Harris, Librarian, A.A.S.R. (Southern Jurisdiction).
Wendell K. Walker, Librarian, Grand Lodge New York.
Librarian, United Grand Lodge of England.
Miss Clara Richards, Librarian, Grand Lodge North Dakota.
H. L. Haywood, Grand Lodge lowa.
BIBLIOGRAPHY
Hastings Dictionary of the Bible, Vol. 1.
Masonic Tidings; January 1921 and March 1936.
Living Church, April 16, 1921.
Freemasons Monthly Magazine, Vol. 18
Albert Pike's Ritual of Masonic Baptism.
Wisconsin Grand Lodge Proceedings of 1860.
Masonic Papers, Vol. 5, by John T. Thorp.
Freemason's Quarterly Review for 1836.
Los Angeles Freemason of January 1908.
Transactions of the Manchester Assn. for Masonic Research, Vol. 9, Vol. 10.
Freemason's Magazine and Masonic Mirror, Vols. 9 and 11.
Mackey's Revised Encyclopedia, Vol. 1.
Macoy Encyclopedia.
Royal Masonic Cyclopaedia.
Kenning's Masonic Cyclopaedia.
San Diego Mason
Bulletin, Los Angeles Consistory, January 1921.
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by Norman C. Dutt. M.P.S.
OUR SHIP WAS MOORED in Alexandria Basin in Dublin, Ireland, about a mile from the center of the city. Dublin is an old city, and along the north wall we strolled coming to the River Liffey which divides the town. This we followed along the docks, wharves, to the railroad terminus, for Irish Sea Steamers both merchant and passenger to Glasgow, Scotland, Liverpool, England and the Isle of Man.
In passing we noticed not only the various steamship companies, but the sub-post office with the name in Gaelic, and the English below, this was found to be common all through the land. Yes, you must have guessed that color is green, green background with white letters. The terminus of the railway, and the British Railway offices, and the yards with tiny, quaint cars far different from those of the USA, brought us to the customs house which was burned during one of the Irish uprisings in 1916.
At this point we came to the first bridge in Dublin that crosses the Liffey, called the Butt Bridge.
We moved along the river to Lower O'Connell Street and O'Connell Bridge formerly named Carlisle Bridge. On our right was the monument to Daniel O'Connell the great Irish patriot and statesman. He was a Freemason at one time, renouncing the Craft after a Papal bull denouncing the Order. O'Connell renounced Masonrye, criticized by both friend and foe for his procedure. Up the street is seen the famous Nelson Pillar, erected to the memory of Admiral Nelson, which the Irish do not like, reminding them too much of England.
Turning left across O'Connell Bridge we proceeded along Grafton Street passing the Bank of Ireland on our right. This was formerly the Parliament, and the building was also burned in 1916. On our left is famous Trinity College where enshrined is the famous Olde Harpe of Ireland, and the equally famous Book of Kells.
Number 17 Molesworth Street is the Masonic Hall in Dublin and the more than seventy Lodges, Royal Arch Chapters, Lodges of Mark Master Masons, the Preceptory of Knights Templar, and the Ancient and Accepted Rite. It is a light brownstone building four stories high, and blending with the neighborhood. It is rather inconspicuous and scarcely noticeable. This Hall is the headquarters of the Grand Lodge AF&AM of Ireland. On the first floor are Grand Lodge offices, and the office of R:W: Brother J. O. Harte, the Grand Secretary, who was our host in visiting this Temple.
The main floor has a small library and is used for the Board of Directors of the Masonic Schools and Masonic Homes. There is a splendid museum in the rear of the building and here one sees the jewels that our Ancient Brethren wore so proudly many years ago. Here also is the famous Chetwood-Crowley Masonic collection of books. Also on the main floor is the Knights Rendezvous of the A&A Rite. This is an inspiring sight with its banners and coats-of-arms, whose arrangement reminds one that it is a holy place.
In climbing the stairs to the second floor, is noticed the stained glass window that looks down from the landing. This is indeed a beautiful piece of work, and so placed that the sun sending its rays through it, brings out all the colors in dazzling splendor. This window is a gift of Shakespeare Lodge No. 143 AF&AM, and Shakespeare Royal Arch Chapter No. 143.
Grand Lodge Hall is on the second floor and is one of the finest to be found anywhere. Its blue carpet, blue covered seats, the light blue canopy with gold trim are tastefully arranged. The mosaic carpet is on the dais and under the WM's throne in the East. On the walls are paintings of famous Masons, which are works of art. Albert Edward, later King Edward VII of England in his regalia of the Grand Lodge of Sweden, and the Earl of Donoughmore in proper garb, and who was Grand Master a few years ago is done in oil. One cannot miss the Royal Arch insignia on the three lesser lights that rest on the altar in front of the East. These likewise are beautiful works of art, worthy of the craftsmen who wrought them. There is a candidate's preparation room and foyer for the main hall.
The second floor has a hall for a Lodge of Mark Master Masons, complete with lobby and preparation room, and is finished according to the mode of this degree. Across from this hall is the Preceptory of Knights Templars. The Conclave has its heraldic banners and coats - of - arms, and many other chivalric emblems of long ago. In wall niches rest two old pikes that date from the time of the Crusades. The uniform as worn by this Order in Ireland conforms more to the garb of the Ancient Templars than that as worn by the showy garb here in the USA.
Right Worshipful Brother Harte informed us that there are now only five military warrants in military regiments, considerably less than formerly under this Grand Lodge. Also he stated that Masonic jewelry is not worn in Ireland, and is frowned on by the Grand Lodges. Most Americans are unfamiliar with a Fraternal Order known as the Orangemen, which organization wears the famous insignia of the Freemasons in the Emerald Isle. It was deeply regretted that there were no Lodges convening, as we would have liked to visit one while in Ireland.
Continuing our journey around Dublin, we visited the two largest churches which are St. Patricks and Christchuch Cathedral, both under the Church of Ireland and Protestant. These are very old and were first in the late tenth century. The Normans after taking England after the Battle of Hastings in 1066 lost no time in crossing the Irish Sea to Ireland. The Temples were repaired, and the distinct Norman influence in the architecture of the churches of the period still remains. Additions were built to both Christchurch and St. Patricks by the guilds under the direction of the Normans.
In the main transepts of each, hang the various battle flags of Irish regiments with plaques stating in what battles these soldiers served. There are also many relics of the days of chivalry and knighthood. and also many coats-of-arms and the crypts of famous men.
Phoenix Park contains the home of the President of Eire, the residence of the U.S. Ambassador, and a beautiful monument to the Duke of Wellington who was born in the city. Wellington was a member of the Craft. His birthplace is across from the government building near St. Stephen's Green.
Oscar Wilde was born in this city, and we passed his birthplace not far from the South Station. We also passed near the home of the famous Irish tenor John McCormack while on our way to visit the old home of George Bernard Shaw, also born near Dublin. A truly interesting locality!
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Welcome to New Members
We are most happy to bid a hearty welcome to the following Freemasons who have joined the Society since our last issue of the magazine. We hope that you will find means of taking an active part in our affairs:
Charles P. Powell, 24 Elm Tree Village, East Orange, New Jersey.
Jack F. Hewson, 219 Washington Avenue, Evansville 13, Indiana.
Sam F. Rowe, 8907 Bronx Avenue, Skokie, Illinois.
Perry J. Stearns, 4146 North Murray Avenue, Milwaukee 11, Wisconsin.
James H. McKergaw, 3935 West 22nd Street, Vancouver 8, B.C. Canada.
Dr. Paul Nettl, 620 South Fess Avenue, Bloomington, Indiana.
William H. Froehlich, 5256 North Diversey Boulevard, Milwaukee 17, Wisconsin.
George G. Harrison, 520 South Jefferson Street, Springfield, Missouri.
Robert W. Tarbell, 5117 West Washington Boulevard, Milwaukee 8, Wisconsin.
John T. Dormois, 2015 Grandview Boulevard, Kansas City 2, Missouri.
Gerald Craig, Pinal Ranch, Miami, Arizona.
Alexander Horne, 2135 - 29th Avenue, San Francisco 16, Calif.
John R. Wallingford, 6720 Sylvan Road, Brownfield, Texas.
Ted Smart, 452 South 93rd Place, East Ave., Tulsa, Oklahoma.
William E. Yeager, 350 Pennsylvania Avenue, West, Warren, Pennsylvania.
Howard Klein, 53 State Street, Boston 9, Mass.
Theo J. Jena, 110 West Colfax Avenue, South Bend 1, Indiana.
James N. Johnson, P. O. Box 19, Cleveland 12, Ohio.
Franklyn E. Brown, P. O. Box 749, Prescott, Arizona.
J. H. Stroupe, P. O. Box 496, Common Beach, Oregon.
Cargos M. Pineiro del Curto, Lombillo No. 230, Altas, Havana, Cuba.
Albert F. Driftmier, 600 North 16th Street, Clarinda, Iowa.
Edward A. Glad, Room 341, 53 West Jackson Blvd., Chicago 4, Illinois.
John Faris, 3454 Avenue E., Council Bluffs, Iowa.
Leslie E. Bruce, Stearns, Kentucky.
Richard E. Davis, 141 Wagner Road, Morgantown, West Virginia.
Chaplain Walter M. McCracken, Hdq., Second A.A. Regional Command, Fort George G. Meade, Maryland.
Walter E. Slifer, 215 West Gunckle Street, Germantown, Ohio.
Lewis G. Eakes, P. O. Box 1521, Charlotte, North Carolina.
Walter C. Winslow, 563 Court Street, Salem, Oregon.
Paul B. Peck, 202 Terrace Avenue, Gallup, New Mexico.
Rev. George A. Stracke, 716 National Avenue, Las Vegas, New Mexico.
Charles T. Laschinger, P. O. Box 114, Wenatchee, Washington.
T. Lucius Bowen, 129 South "I" Street, Livingston, Montana.
Lorne W. Christian, M.D., 622 York Street Ottawa, Illinois.
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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 Beverly 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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by V. M. Burrows, M.P.S. (Calif.)
The findings of modern psychology in respect to personality and happiness, are largely a rediscovery of old Masonic truths which have descended from the Ancient Mysteries.
Among most of the ancient nations there was, in addition to their public worship, a private one styled the Mysteries. Only those persons were admitted to the Mysteries who had been prepared by certain ceremonies called initiations.
Purity of morals and elevation of soul were required of the Initiates. Candidates were required to be of spotless reputation and irreproachable virtues. The ancients said that the Initiates would be happier after death than other mortals.
The spiritual regeneration of man was emphasized in the Mysteries. The ceremonies were performed at dead of night, generally in apartments underground, but sometimes in the center of a vast pyramid, under conditions that alarmed and excited the candidate.
Zoroaster and Confucius drew their doctrines from the Mysteries. Pythagoras travelled far and experienced personal difficulties that he might become an Initiate. We owe the particular mode of instruction in the Degree of Fellowcraft to Pythagoras.
All known sciences of that time were taught in the Mysteries. Oral and written traditions were briefly communicated, reaching to the beginning of the world.
Brother Albert Pike has maintained that the Legend of the Master's Degree is but another form of that of the Mysteries, extending in one shape or other, to remotest antiquity.
Hiram Abif should be to us an inspiring example. In the Degree of Master Mason he is portrayed was a great and good man, and one who had developed personal power.
The central teaching of the Master Mason Degree, expressed in the tragedy of Hiram Abif, is that a man can recover the possession of his own life; that he can be raised to new manhood.
Hiram Abif is the symbol of the human soul. The work which he was engaged to supervise, is the symbol of the work which you and I have in the supervision, organization and direction of our lives from birth to death. The enemies which he met are none other than the symbols of those lusts and passions which in our own breath or in the breasts of others, oppose upright life.
Our soul must rise above its own internal enemies to make a man a Mason in reality as well as in name. Our enemies most to be feared are those from within. They are our own ignorance, lust, passions, and sins.
The Craftsmen are symbols of our power and faculties which fall into anarchy when not properly directed by our will.
One man cannot explain the tragedy of Hiram Abif to another; each must learn the lesson himself. The most that we can obtain from others are hints and scattered suggestions, but these may guide us in our search for a satisfactory personal conclusion.
----o----
Harold O. Cadet 44 Sowith Main Street, Concord, N. H. Masonry in General.
Arthur F. Cole, 269 North Broad Street, Elizabeth, N. J. Masonry in the American Revolution.
William S. Conaway, 4730 Cliff Avenue, Louisville, Ky.
Masonic Symbolism: Capitiluar & Cryptic Masonry: Masonic Education.
Dr. William L. Cummings 228-230 Gordon Avenue, Syracuse, N. Y.
Masonic Ritual and History
Richard E. Davis, 141 Wagner Road, Morgantown, W.V. Early American Masonry.
Clarence W. Oenham, Box 568, Harlan, Ky. Templary in All of its Phases and Activities.
Ray V. Denslow, Trenton, Mo. History & General Masonic Research.
J. Hubert Doerr, 26 Main Street, Cornell N. Y. Possibility of Uniformity of Masonic Ritual in All States.
Lawrence G. Drescher, Baltic, Conn. Cryptic Rite History
Benjamin W. Ela, Elm Street, North Anson, Maine. General & Special Masonic Backgrounds; & Josiah H. Drummond.
Henry Emmerson, 4181 Park Avenue, New York 57, N. Y. Anti-Masonry Past & Present: Origin of The Use of Three Dots to Become Sign of Masonic Abbreviation.
V. Herbert Garlaugh, 734 Buckeye Street, .Miamisbilrg, Ohio. General Masonic Research.
Charles F. Gosnell. 14 North Lyon Avenue, Albany 4, N. Y. Bibliography Masonry in New York State: Scottish Rite: Thomas Paine of Master's Lodge, Albany, N. Y.
Earl Greenawalt, 133 West Sixth Street, East Liverpool Ohio. General Masonic Research.
Robert L. Grubb, 1500 Waverly Avenue, Charlotte, N. C. Masonry in General.
Edwin E Greener. 4069 Cambronne Street. Pittsburgh 12; Pa. Ritual.
Howard W. Hammarlund, 200 MapleStreet, Haworth, N.J. General Masonic Study.
Reginald V. Harris, Box 214, Halifax, Nova Scotia, Canada. Masonic History Especially that of Canada.
Sam Harris, High Prairie, Alberta, Canada. Masonic History.
John F Hartnett, 162 Alverson Avenue, Providence, R.I. General Masonic Research.
Carroll H. Ingalls, North Haverhill, N.H. Jeremy L. Cross.
David M. Jones, 6713 - 14th Street, N.W., Washington D. C. Masonic Activities of All Kinds.
D. P. Jones, 2541 Ridgewood Avenue, Louisville, Ky. Origin of Scottish Rite.
Harrison Kauffman, Raleigh, N.C. General
Gilbert Kinmonth, 310 Jordan Street, Sheveport, La. Council, Commandery K.T.: The Bible.
Lowell M. Limpuss c/o The News, 220 East 420th Street, New York 17, N.Y. Rescue of Lafayette from Olmutz.
Chaplain Walter M. McCracken, Hdq. 2nd AA Regional Command, Fort George O. Meade, Maryland. Development of the Ritual: Blue Lodge, Chapter RAM, Council, R&SM: Commandery, KT Scottish Rite.
Charles K.A. McGaughey, Richmond Road, R. R. 7, Lexington, Ky. Chapter, Council and Commandery Activities.
Archibald R. McNeill, 549 East 234th Street, New York 70, N.Y. Ritualistic Matters, Especially Grand College of Rites.
Vincent Smith Martyn, 1649 Lincoln Way, McKeesport Pa. General Masonic Study.
Willis R. Michael, R. D. 1, York, Pa. General Masonry.
Robert J. Miller, 318 West Nittany Avenue, State College, Pa. History of the Grand Council R&SM of Pennsylvania.
Leslie F. Murch, 2 North Park Street, Hanover N. H. All Masonic Topics.
William J. Netherton, 119 North Peterson Avenue, Louisville, Ky. General Masonic Research and Study.
A. M. Nielsen, 100 Washington Square, East, New York 3, N.Y. Masonic Education.
Levon M. Oglukian, Box 418, Charlotte, N.C. Freemasonry in Russia.
Clarence E. O'Neal, 575 Brighton Blvd., Zanesville, Ohio. General Masonic Research: Especially History and Development of The Cryptic Rite.
William J. Peterson, librarian, Grand Lodge of Pennsylvania, Masonic Temple Broad and Filbert Streets, Philadelphia, Pa. General Masonic Reading & Research.
John H. Parker, Box 792, New Bern, N.C. More complete Information for Grand York Rite Proceedings.
W. Bryan Phelps, Vandermere, N.C. General Masonic Research.
John H. Pieroznski, 1221 East 36th Street, Charlotte 5, N.C. All Masonic Research and How Material Be Obtained and Where - More Light.
Godfrey Pittis, Allendale, N.J. The Cryptic Rite of Freemasonry.
Walter E. Price, 55 Hanson Place Brooklyn, New York. Colors in Masonry.
Charles H. Pugh, Box 527, Gastonia, N.C., Lodge of Research.
William L. Ramsey Box 770, Fayetteville, N.C., General Masonic Research.
Kenneth Ridley, 97R Belle Avenue, Teaneck, New Jersey. Masonry in General.
George R. Saunders, 115 Frazer Average Collingswood N.J., Commandery KT, and Allied Subjects.
Birley D. Schoen, 4626 Newhall Street, Philadelphia, Pa. Esoteric Masonry.
Dr. Francis J. Scully, 904 Medical Arts Bldg. Hot Springs, Ark, Cedars of Lebanon.
Ross Shumaker, Box 5445, Raleigh, N.C. Plains of King Solomon's Temple.
Charles K. Simms, 211 Cornelia Street, Boonton, N.J. General York Rite Masonry.
Ward K. St. Clair, 14 Meadow Lane, East Villiston. Long Island, N. Y. Masonic Ritual.
John H Stelter, 180 Genesse Street, Geneva, New York. Masonry in Sullivan Campaign During Revolutionary War, Early History of Ontario County, New York
Clifton Stroud, 1190 Seward Avenue, Detroit 2, Michigan. Masonry in the British Isles & France.
C. L. Taylor, 1101 Greenwood Clip Charlotte, North Carolina. General Masonic Research.
Andrew D. Travis, 14 Elm Street, Canisteo, New York, Mormonism & Masonry: General York Rite Ritual.
Alan M. Trax, P. O. Box 391, Hornell, N.Y. General Masonic Education.
Nicholas A. Tumolo, 845 North 65th Street, Philadelphia, Pa. How the Roman Catholic Church and Freemasonry became Separated.
Harold V. B. Voorhis, 100 Remsen Street, Brooklyn, New York. General Masonic Research.
John Black Vrooman, P. O. Box 402, St. Louis, Missouri. Methods in Masonic Research.
Wendell K. Walker, Librarian, Grand Lodge of New York, 71 West 23rd Street, New York 10, New York. All Historical Research and Study.
Richard R. Watson, P. O. Box 45, Trenton New Jersey. General Masonic Research.
Wylie B. Wendt, 2346 Emerson Avenue, Louisville, Ky. Knight Templary.
W. Irvine Wiest, 4 North Independence Street Shamokin, Pa. History of the Royal Arch Degrees as Worked in Pennsylvania as Contrasted with that of Other States.
Carl Frank Wood, Box 546, Petersburg, Va. Knights Templar and Templary in General.
William M. Wyman, 127 Oneco Street, Norwich, Conn. Capitular and Cryptic History & Ritual.
Henry S. Young, 106 Bridge Street, Elkton, Md. General Masonic Research.
REPRESENTATIVES (Additional) ..................
Japan - Tamotsu Marayana, c/o Japan Times, Tokyo, Japan.
West Virginia - Richard E. Davis 141 Wagner Rd, Morgantown, West Virginia.
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Suggested Procedure For Masonic Study
By John Black Vrooman, F. P. S.
WHAT DO YOU SEEK IN YOUR STUDY?
The other night a friend of mine asked me this question - "When you make a Masonic speech, what do you talk about?"
Obviously, the answer was not a trite reference to local needs, but led me to begin thinking along the lines of just exactly what one does talk about to a Masonic audience.
And this led me to further searching. Just what is the object in my mind in a study of any particular category or phase of Freemasonry? What is my object in Masonic study, generally, and what is my object in the future use of that which I may have learned?
It is true now, and will undoubtedly become more evident, that the world is traveling at such a break-neck speed, that we hopelessly try to crowd into the space of a day or an hour all the action that in former days we comfortably accomplished in a week or a month. We are in too big a hurry, and this is especially true of our efforts to acquire a full and adequate knowledge of Freemasonry by hurried, superficial and insufficient application to methods, background and co-operation.
We can make a general division of ideas relative to the gaining of Masonic knowledge, first, as to personal reasons for such study, and later, a resume of why we can or should pass on this acquired knowledge to others.
Pleasure, information, entertainment, relaxation, or a combination of any or all of these items, will be a factor in the train of thought which causes one to think, to read, to study, and by the use of the first three, to learn.
Of course, there are always in any group, those who have only a meager concept of what it means to devote time, effort and intelligent study to a purposeful end. Such persons are content to have a smattering of - shall we say facts, rather than knowledge - which they are eager to parade before any who will listen to them.
These persons are, for the most part, making use of the facets of study, whether it be Masonic or secular, to feather their own nests, to build a make-believe world of adventure and glamor that will give them selfish satisfaction by isolated imprisonment of the few facts and incidents by which they spin their web of enchantment.
It is not enough to study. This study must produce facts, information, concepts and interpretations of people and events that will converge toward the common good of all. A Mason who selfishly sifts and studies Masonic traditions and background without putting his knowledge to use, is not meeting the challenge of Masonic progress.
But enough of the negative concept. To a Mason with an insatiable desire to learn all he can about Masonry - intelligent, factual, eager - the challenge of Masonic research is that he can gather, sift, collate and organize his study the to the end that it may be helpful, not only to himself, but to a large number of others.
What, then, is my particular interest? What am I going to do with this topic selected? How am I going to make the most of my opportunity to give the greatest number of Masons something which will be helpful to them? Most of all - how am I going to add something to the sum - total of Masonic knowledge and tradition, by selecting this particular subject?
To study, to read, to learn, to translate the thoughts of Masonry into practical, everyday living, and to emphasize some of the traditions of the Craft, and make life easier for someone not so greatly blessed - this might be one logical reason for Masonic study.
To condense the problem, let it be said that when we study, it shall be knot only for personal pleasure and profit, but more especially that what we have studied, what we have learned, and what we have organized, may be used by some of our newly made, and less-informed Brethren, who are eager to learn, but who have neither the ability, the assistance or the knowledge needed to find that which they seek.
To further condense the problem, we may suggest that whatever phase of Freemasonry is studied, let it be of a nature that will interest a large number, rather than confining its interest to a chosen few. In special research, for special purposes, and for special groups of advanced students, it is permissible to go far afield, but for the ordinary, average-minded Freemason it is both useless to him, and extremely disagreeable.
The point to be emphasized is this - with so many groups of Masons who are interested in Masonic research, it has been disappointing that some of the members became too ambitious, and did their research on topics and subjects which appealed to too - few of the members.
Leadership is essential, but individual study and research will be the best means of accomplishing the task of creating and maintaining a high-class, intelligent membership of our Masonic Lodges.
Individual effort and study, with the help of adequate source material and intelligent and helpful supervision and assistance, will be the means by which all Masons who so desire, may study, read, learn and interpret Masonry.
What are we seeking? To show how clever and brilliant we are? I think not. We are sincerely trying to create a desire on the part of our membership to find an outlet for energy, and put into the mind of each Mason the thought that there is something in the history, traditions and background of the Craft that should engage his best efforts.
Then we can take him by the hand to show him how to study, how to read, how to interpret what he has learned, and by that means, translate this knowledge into better living, a more sympathetic understand of his neighbor, and a keener desire to be a good citizen and an active Freemason.
Masonry is more than a theory, a flash-in-the-pan, a sect - is a way of life that must be lived and understood.