The Philalethes

When you spill ink on your desk, your first act is to pick up a blotter and sop up the mess. When you want to give the desk its regular spring housecleaning, you don't use the blotter, but substitute a sponge instead.

Notice the difference in the action of the two articles - the blotter absorbs and draws out the ink from its pool of debris. The sponge wipes away every evidence of dirt and discolorment. Which is the better instrument, and which does the job in the most efficient way?

To the Masonic student who reads and learns blotter-wise, it is evident that he picks up only the surface matter. There is little thoroughness, few positive evidences of acquisition. Shallow, furtive make believe and little results.

As the sponge absorbs, it also may be squeezed at a later time, to bring back that which was so well collected. The sponge acts as a receptacle and a temporary depository which can be emptied later in a place where it is desired to be used.

A blotter is soggy, and when once saturated, drips off its refuse, soiling the hands and messing the table or floor. It serves only as a temporary agent. The sponge will keep as long as needed, and is not messy and hard to handle.

The lesson, if any, in these simple objects, is that Masonic students, being dedicated to giving, should absorb like the sponge, then squeeze out the substance of the contents, and put it to proper and Masonic use. It is good to sponge, but don't be halfenergetic, go all the way, absorb, then squeeze.

Another thing to remember is - after you get the sponge, it must be well soaked with knowledge, carefully treated, and properly cleared of its burden. Such a procedure needs the exacting knowledge of deft and scientific treatment

BE AN ABSORBENT MASONIC SPONGE!

WISHING YOU A MERRY CHRISTMAS

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What Is This Brotherhood of Man ?

(A MASTERPIECE)

by REV. McILYAR H. LICHLITER, F.P.S., (Mass.)

THERE IS MORE TALK ABOUT THE BROTHERHOOD OF MAN, and less of it, than at any time in recent history. At least, that is what the cynics tell us - and they seem to have a case.

Obviously, there is little evidence of brotherhood in international relations. Idealism, fair play and cooperation in a quest for Peace mean little or nothing to one great nation which makes the fear of war in evitable. The tragic historical situation which confronts the world today - does not encourage the dream of a world-wide brotherhood of man.

Even in the narrower areas of personal relations, one does not always find a fraternal spirit. Labor-management tensions, discriminatory attitudes toward minority groups, ugly, distintegrating leadership jealousies, egotistic prima donnas in churches and fraternal organizations who must have their own way and are interested in nothing which they do not dominate - all this is not a heartening picture. There seems to be a case for cynicism.

On the other hand, we face this paradox. We dare to say that there is more brotherhood in the world today than ever before. We rebuild cities which we ourselves destroyed, we feed and clothe those who were our enemies, we spend millions to restore an economy which we wrecked. There is more plain, everyday human kindness in our communities than ever before, more welfare organizations, more consideration for others, more human pity, more interest in decent human relations.

Balance one view against the other, set the optimo-realist against the cynic, look at both sides of the picture - and there is just one thing to be said - if we speak the truth: Unless a fresh, vigorous breath of human brotherhood shall sweep over the peoples of the world and bring them hope, unless the fraternal spirit shall have a new birth of meaning and power, there will be no Future worth talking about.

THE MAGIC OF A PHRASE

A personal reminiscence may clarify our problem. Thirty years ago a professor of engineering honored me by listening to my sermons. When he made a note, I knew he would challenge me later. Sure enough, on Tuesday he would call me up. "Parson, on Sunday you said . . ." He would read the passage and, inevitably he would ask - "Now - as man to man - just what do you mean?" That clear, cold, scientific challenge served me better than a post-graduate course. It drove me to accurate definition, and to documented source material.

There as such a thing as being fascinated by the magic of a phrase. There is such a thing as using words and phrases which we have not defined - even to ourselves. Think how glibly men talk about "The Fatherhood of God and the Brotherhood of Man." Of course - it is a noble and thrilling combination of two majestic ideas, but it is only a magic phrase, a mere stereotype, unless one knows exactly what he is talking about.

You believe in the Fatherhood of God? Very well -but just what do you mean? Are you thinking of God as Creator, or as the Father of our spirits? What does God's fatherhood mean when Life tumbles in? Is God responsible when things go wrong? How many of us - in the church or out of it - have really plumbled the full meaning of an ancient word of assurance: "Like as a father pitieth his children, so the Lord pitieth them that fear him. He knoweth our frame, He remembereth that we are dust."

You and I have to find the answers if the Fatherhood of God is to be something more than the magic of a phrase. And we face precisely the same need for careful definition when we talk about the Brotherhood of Man. Just what do we mean?

There are times when I have the uneasy feeling that when the average man among us talks about the Brotherhood of Man he really means - an American, white, Christian, Protestant, resident north of the Mason-Dixon line, voting the right ticket - that is his ticket - socially acceptable, a mean one can take home to dinner and introduce to his wife and children. Is that it? I wonder . . . !

TWO NEGATIVE VIEWS

Now let us get down to cases and look at the Brotherhood of Man in a candid, unconventional way. There are two negative views.

First: Brotherhood is not inconsistent with sharp differences of opinion, conflicts of leadership and even personal antagonisms - provided we are decent about it, provided there is no ill will. Let me illustrate .....

As though it were yesterday, I can hear it again - a thousand voices singing John Fawcett's great hymn of fellowship in old St. Mary's in Oxford - where John Henry Newman preached before he turned wearily to Rome. It was the World Conference on Life and Work - and they were singing it in a score of languages - men and women representing almost every non-Roman church in the world. You know the hymn - because you have all sung it: "Blest be the tie that binds our hearts in Christian love." Did they all agree? Within an hour, in a dozen Seminars in the various colleges in Oxford, they were debating highly controversial questions charged with moral and intellectual dynamite. There were deep historical cleavages - Anglicans, Lutherans, the Free Churches, Quakers, Eastern Orthodox groups from Rumania, Bulgaria, Greece, and the Russian Church in exile - all of them hoary with age and encrusted with dogma.

There were sharp personal antipathies in those seminar groups, racial tensions, competing nationalisms and yet - and yet - the World Council of Churches was launched in that Conference in 1937 - though it was not to be for many organized until Amsterdam in 1948. It is not yet perfect - but it means a lot that churches, widely different in creed and polity - can say courageously - "We shall stay together."

That is the miracle of Brotherhood in spite of differences of opinion. There have been clashes of opinion in religion - ever since that day at Antioch when Paul withstood Peter to his face, since Arius and Athanasius split the church on the issue of the deity of Jesus, since Luther said to the Diet at Worms - "Hier stehe ich. Ich kann nicht anders, Gott helfen mir. " Even in emergent Protestantism - John Calvin took one road and Zwingli took another.

Here is the miracle of history - which both cynics and perfectionists cannot understand. They identify Brotherhood with agreement - and both are wrong.

Remember this one simple fact: It is ill-will and only ill-will which makes clashes of opinion unbrotherly. It is possible to argue, to disagree, to compromise and to get things done, and even to separate and go different roads - and yet be brotherly. It all depends upon the spirit. Disagreement does not invalidate Brotherhood.

Second: There is a second negative view. Brotherhood has nothing to do with one's likes and dislikes. After all there is such a thing as the Law of Preferences. We don't have to like each other to be brothers. Let me draw an amusing illustration from a poem by Dr. William T. Guy - a graduate of the University of Alabama and a teacher of English literature. (Printed in Harner's Magazine in May 1946.) He calls it Preferences. It is much too long to quote - but here are three stanzas which tell his story.

I prefer Montgomery to Birmingham;

I was born in Montgomery.

I prefer educated people to illiterates

I prefer Christians to Mohammedans

Alabamians to Ohioans

Americans to French

White people to Malayans

Earthians to Martians

However superior the Martians may be.

Those like me are right;

Those unlike me in any way are, in that way wrong;

But I cherish their right to be wrong;

Equal and essential to

My right to be right.

Like apes, goats, rabbits, cows geese, kangaroos, illiterates Ohioans, Mohammedans and Malayans

I like those who are like me;

Those who are unlike me I do not dislike

I am merely congenial with my own kind.

Neither boasting nor apologizing

I see from the point of view behind my own eyes.

This is clear enough without comment. Our preferences do not invalidate Brotherhood, provided there is no ill-will.

What you and I call Brotherly love is not a matter of personal intimacy. Intimacy is determined by preferences, by what Goethe called "the eclectic affinities." One of the most common and the most silly things we hear - when some one pleads for decent treatment of the Negro is, "Would you like your daughter to marry one?" A stupid retort like that wipes out in one breath the universal Law of Preferences - which has nothing in the world to do with one's faith in the universal brotherhood of man.

We may differ or agree and still be brothers. We may like or dislike - and still be brothers.

WHAT BROTHERHOOD MEANS

What, then, does Brotherhood mean ? May I be technical for a moment? The word "Love" - as we all know - is hard to define. It has been tragically sentimentialized - and sometimes it has been brutalized. When we are told that we must "Love" our enemies, we say - "Impossible! It is a counsel of perfection. It just can't be done." If we can get a working definition of "Love" we shall never have the slightest trouble with faith in the Brotherhood of Man.

There are several Greek words which are translated "Love" - but there are just two which are relevant.

1. The word "EROS" means intimate affection, expressing itself in passion, or tenderness or in any deep, close human relationship. It is the love between husband and wife, parent and child, friend and friend. We just can't love everybody that way. EROS - in other words - is a sort of inner-circle bond of human relationships.

2. The other word is "AGAPE." That is benevolence. It is not intimate, it is not exclusively personal. It is a general diffused emotion of active good will. Now, that is exactly what we mean by the Brotherhood of Man. It is a passion for fair-dealing, for justice, for truth-telling, for humanitarian service, for plain, every day decency in all human relationships. If, then, you ask me what I mean by brotherhood I answer in four words -

Brotherhood is active goodwill.

An attitude of active goodwill helps us to handle our likes without sentimentality and our dislikes without hate. It accepts the fact of personal preferences with good humor, and grants the same right of preference to others. It unites people who differ in opinion and differ even radically. It points the way toward a rational understanding even with those who stand for a conflicting, even menacing ideology. Brotherhood is active goodwill.

We cannot hope to impose our way of life upon other nations, but we can be good neighbors. We must keep our fences in good repair. "Good fences make good neighbors," says Robert Frost as he pictures two Vermont farmers walking along the stone fence, each placing stones where repairs were needed. "Good fences make good neighbors" - on a Vermont farm or along an international boundary.

A world brotherhood of that sort may be a long time coming - but there is no reason why we cannot experiment with it within the framework of our own communities. You and I can help by expanding what the novelist, Zona Gale, called "the area of awareness." We can take more and more people gradually into our circle of active goodwill. That - at least - is the final answer to the cynics.

It is a big world, my brothers, but God has given us - as he gave to Abraham Lincoln beloved in every country which loves freedom - a heart as big as the world, but with no room in it to hold the memory of a wrong.

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New Officers Named To Direct Society Affairs

by THE EDITOR

By vote of the membership, tallied after the receipt of the official ballots, the new officers of the Philalethes Society for the Triennium 1958-1960 have been elected. Their term of office will commence on January 1, 1958.

Dr. William Moseley Brown, F.P.S., is the new President; Elbert Bede, F.P.S., is First Vice President; Dr. Charles Gottshall Reigner, F.P.S., is Second Vice President: G. Andrew McCombs, F.P.S., is Executive Secretary, and James R. Case, F.P.S., has been elected Treasurer.

It is hard to conceive a more representative group of men to direct the affairs of such a Society as the Philalethes, and their personal and Masonic histories and backgrounds are ample evidence of the high quality and Masonic ability which will be available in fostering the activities of the Society for the next three years.

Dr. Brown, who has presided over most of the known Masonic bodies of this country, is rich in talent and prolific in ideas for the extension of the work of the Society. His leadership will give the Philalethes an impetus of great vitality and will project its work with clarity and emphasis.

Elbert Bede, who has recently retired as the owner, publisher and editor of the Oregon Freemason, has demonstrated his knowledge and ability of things Masonic, and will do much to uphold the literary and Masonic traditions which the Society has built in its almost-thirty years of existence.

Dr. Charles Gottshall Reigner, an active and dynamic civic and Masonic leader is well known for his Masonic writings, his wide contacts with leaders in all parts of the United States and Canada, and his personal charm and ability.

G. Andrew McComb, better known for his work as Archivist of the splendid Cleveland (Ohio) Masonic Library and Museum, is an ardent Mason, has the ability to handle details, and will do much to cement the fellowship and good will which exists among the widely flung membership of the Society.

James R. Case, Grand Historian of both the Grand Lodge AF&AM and Grand Chapter RAM of Connecticut, needs no introduction, as his historical research and wide field of Masonic writing has made him famous for the accuracy and sparkle of his labors. He is currently conducting a special feature page in The Philalethes magazine - "Notes, Queries and Information on Masonic Research," which is one of the outstanding activities of the Society.

A brief resume of the history of the Philalethes Society on this, the thirtieth anniversary, tells a story that is crystal-clearly indicative of the spirit which inaugurated it, and which stimulates it to greater and more diversified personal service to its five hundred or more members.

There is an interesting story back of the actual formation of the Philalethes Society on October 1, 1928, which has not, to my knowledge, ever been printed. Much of this story can be found in the long-forgotten correspondence in the archives of the Society, only recently brought to light, between Brother Cyrus Field Willard, one of the ardent dreamers of the idea to form a society such as ours, and George H. Imbrie, another charter-member-founder, and its first President.

"You and I would probably never have been philosophical students had we not joined the Masons," wrote Brother Imbrie to Brother Willard under date of January 15, 1927. He continued - "Should we form a (Masonic) Society now on the same lines that you suggest, would it not be almost a counterpart of the old Royal Society of the old days?"

"Take for instance, our friend Ashmole." (Elias Ashmole, 1617-1692, one of the ancient leaders of the Craft), he continues, "They thought at first that he injected the Drama Legends into Masonry . . . finding an almost entire lack of knowledge in the rank and file, of the esoteric side of Freemasonry, started their Royal Society in furtherance of Masonic education.... "

"Think up some other scheme for an international (Masonic) organization," wrote Imbrie to Willard under date of January 3, 1927, "and maybe we can put it over."

These were the men whose foresight and vision projected the Philalethes Society, and on October 1, 1928, their efforts brought into being the Society which we are using as a guiding light to Masonic understanding.

Page after page of correspondence; plans for expansion, for good work, true work, real Masonry - all in a space of ten years. The years 1923-1933 saw the formation of a special committee to establish a Bureau of Masonic Information to gather, condense, connotate and dispense Masonic knowledge. Masonic periodicals, leaders in special Masonic fields, and devoted Masons everywhere, were contacted, and day-by-day, month-by-month the work grew and increased the scope of the purposes of the Society.

Little-by-little the membership grew. Members were added in foreign countries as well as in continental North America. Until World War II paralysed every item of Masonic activity, the devoted band prospered and worked.

After the war, the Society took up the thread of its retarded activities. New members were added, and The Philalethes magazine published its first number.

Uncertainty abroad, and the hand of death at home, which removed several of the officers, dulled the activities of the Society, and it became dormant through 1953.

Feeling the need for re-organization, several members became interested in reviving it, and in early 1954, Lee E. Wells, F.P.S., the senior surviving officer, appointed a group to reactivate the Society. This was done. Committees were appointed, tasks assigned, and the work prospered.

Officers were elected in 1954 to serve through 1957, the magazine was re-activated, and a call to arms was made for workers. The results have been amazing.

With the end of the three-year period from its re-organization, the Society is in the best shape it has been since its birth. Activity, co-operation, contact, work, Masonic information and the exchange of ideas, and best of all - a co-ordination of effort, have brought the Society to a place in which it has the opportunity to serve, to amalgamate and to take its proper place in Masonic service.

One further word. The Philalethes Society has been fortunate in the character of men who have served it as President. Leading off, was George H. Imbrie. He was followed by Robert I. Clegg, Alfred H. Moorhouse, Cyrus Field Willard, Walter A. Quincke, Harold H. Kinney, Lee E. Wells (who was President during the period of reorganization), and Alphonse Cerza, who is just completing his term of office.

"The King is Dead"! "Long Live The King"!

May their good works continue.

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Chat and Comment

News, achievements and items of interest about our

Fellows and Members - Discussion and comment on Virtual Topics.

- Pfan Mail and Observations -

Brother A. L. Woody, F.P.S., member of the Illinois Grand Lodge Committee on Masonic Education, writes that Brother Harold E. Meiley, M.P.S., has been appointed a member of the Board of Grand Examiners by the newly elected Grand Master. This Board conducts examinations for the commission of Grand Lecturers, and conducts Schools of Instruction at six points throughout the state for proficiency in ritualistic work.

From the Proceedings (1957) of the Grand Lodge F&AM of New York (pages 19-20), the Grand Secretary writes, in his report: "It is only fair that words of appreciation and thanks should be expressed to the loyal and devoted employees of the Grand Secretary's office who have worked for so many years . . . Wendell K. Walker (F.P.S.) (has worked for) . . . 26 years." Well done, Brother Wendell.

Brother Harry Gershenson, M.P.S., St. Louis, Missouri, was recently elected and installed as President of the Missouri Bar Association at its annual meeting held in Kansas City the latter part of September. Brother Gershenson has been extremely active in Masonic affairs in Missouri for many years.

Brother Elbert Bede, F.P.S., writes about the presentation to him of his fifty-year Masonic emblem late in September, but being so "emoted" by his honors, forgot to tell us the date thereof. As a good newspaper correspondent he should have had at least one date, but this time we'll forgive him. (NOTE: It came out in October issue of Oregon Freemason and was September 18.)

A salmon dinner preceded the communication of Cottage Grove Lodge No. 51, which observed Past Masters' night at which 140 persons were present, with guests from Ashlar Lodge No. 209 and Research Lodge of Oregon, both of Portland, Oregon, with an unusually fine program and fellowship. Brother Bede was deservedly honored, and we are happy to know of his fine party.

Word from the Chicago area tells of the fact that Brother Cecil Ellis, M.P.S., raised his youngest son to the Sublime Degree of Master Mason in Perseverance Lodge No. 973, on August 15 last. This is an experience to which all Master Masons look forward, and whose thrill cannot be erased.

Editors come and editors go, but the Masonic world will regret the resignation of Brother Sam Harris, M.P.S., as editor of the Grand Lodge Bulletin of the Grand Lodge of Alberta (Canada), after fourteen years of service to the Fraternity. S. Carl Heckbert, M.P.S., has been appointed as the new editor.

Brother Ray Baker Harris, F.P.S., Grand Master of Masons in the District of Columbia, and Librarian of the Supreme Council, Ancient & Accepted Scottish Rite, Southern Jurisdiction, has done a magnificent job in his revision of the bibliography of Albert Pike manuscripts and books. The up-to-date compilation is a valuable addition to the libraries of those who want accurate and interesting data on this great man.

In his Report of the Fraternal Correspondent, to the M:W: Grand Lodge of Mississippi in February 1957, Brother Allen Cabaniss, M.P.S., makes some very interesting observations which give us a birds-eye view of what a Fraternal Correspondent does: " . . . I have read," he writes, "the Proceedings of 43 U.S. Grand Lodges, 21 foreign Grand Lodges, 20 other publications of Grand Lodges, including one each in Hebrew, German, Italian, French, Dutch and Portuguese . . . three excellent books on Freemasonry, and seven requests for recognition . . . if that does not provide a cross-section of the non-communist world, I do not know what does...."

Some Day I'll Be A Mason

Here is the poem by Walter K. Belt. M.P.S. which was inspired by the article by Brother Fowler Mellny, M.P.S., "Some Day I'll Be A Mason," and which we promised to print:

You say I am a Mason now,

Since I have taken every vow,

But you are wrong, my Brothers.

You've given me a Book to turn

And I have lessons yet to learn

From this Great Light and others.

But if I love my fellow-man,

And live by heeding God's great plan

And let his judgments chasten.

With guidance from the printed page,

From Lodge Past Masters, old and sage

Some Day I'll Be A Mason.

Late word on the condition of Brother Melvin M. Johnson, F.P.S., indicates that he is showing greater improvement in health and activity. To the many who have inquired about his health, this is indeed good news. We hope this situation may continue to his complete return to health and serenity.

Brother Harry B. DePriest, M.P.S., who has been stationed for the past several years in Central Africa, has returned to the United States, was in the Home Office of the Mobile Oil Co., in its New York offices, and is now located in Springfield, Illinois.

Brother DePriest, a Past Master of Clayton Lodge No. 601, St. Louis, Missouri, and a Past District Deputy Grand Master of the St. Louis Masonic District, was in attendance on the annual communication of the Most Worshipful Grand Lodge of Missouri, AF&AM, held at St. Louis, September 24, 25 and 26 last, where he visited with old friends and members of the Society who live in that area. Welcome back home, Brother Harry.

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Welcome to New Members

Since the last issue of the magazine, we are pleased to welcome the following Brethren as new members of the Society:

Y.C. Johnson, 1232 Island Avenue, Wilmington, California.

James Tafolla, Jr., 1512 Hollywood, San Antonio, Texas.

George H. Spohn, 110 East Reading Way, Winter Point, Florida.

Charles H. McAllister, 5350 Kalanianaole Highway, Honolulu 16, Hawaii.

Alfred J. Hicks, Lake Shore Road, R.D. No. 3, Clay, New York.

Lewis Kaasa, 19160 S.W. Alexander, Aloha, Oregon.

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The Most Valuable Piece of Real Estate in the World

by DR. WILLIAM MOSELEY BROWN, F.P.S., (Va.)

This brilliant article is a recapitulation of an address by its author, delivered at the Annual Convocation of the Grand Chapter, Royal Arch Masons, of Missouri, at St. Joseph, Missouri, in April 1956.

IF ANY OF US WERE ASKED OFF HAND to name the most valuable piece of real estate in the world, there would probably be as many answers - all of them different - as persons answering.

First, we should wish to know by what standard of value this "most valuable piece of real estate" was to be selected. If by financial standards, we might suggest one of the corners at Broadway and Wall Streets or Forty-second Street and Fifth Avenue in the City of New York, or a similarly situated corner in London, Paris, Berlin, Johannesburg, or Tokyo. If our standard should be one of history, then we might select the site of the United States Capitol, or the White House, or No. 10 Downing Street, in London, or the restored Williamsburg in Virginia. If we were to judge by the associations connected with the spot, we might choose the Tomb of the Unknown Soldier in Arlington Cemetery, or that of the French at the Arc de Triomphe, in Paris, or the tomb of the Polish unknown soldier, in Warsaw, or any one of a dozen similar shrines in as many nations of the world. Or, for both history and associative values, we might select Westminster Abbey, in London, as being one of the most valuable and significant spots in the world, at least as far as our present-day civilization and the American heritage are concerned.

For us, as Royal Arch Masons, however, none of these contains the correct answer to our query. Where else would a Royal Arch Mason expect to find the answer to our query except in the Volume of the Sacred Law ? "Long lost, now found! Holiness to the LORD!" Probably without realizing it, every Royal Arch Mason has had the answer placed within his own hands during the course of what we call his "exaltation." It is unfortunate that our ritual does not place a greater emphasis on this point. Perhaps, however, its great lesson is intended to be discovered by each Companion within the stillness of his own mind and spirit. For each must learn for himself not only that lesson but also many others. He must, above all, discover the solemn truth of the Scriptural assurance: "In confidence and in quietness shall be thy strength."

The story of Moses and the burning bush is so familiar to us, that it has become for most of us rather trite and commonplace. But it is in the commonplaces of life that its greatest lessons must be learned. The "veil of the commonplace," as someone has put it, obscures from our eyes the significance of the day's most important experiences and even our individual destinies at times. So it was with Moses. During his forty years in the desert areas about Mount Horeb, following his escape after slaying the Egyptian, he had doubtless passed the spot many times. He had had many days and hours for quiet thought and meditation during his lonely vigil over the flocks of Jethro. But even at the age of eighty years and with all the education and experience, which had come to him during that long period, he still had not discovered one of the most salient and greatest facts of life. It required for such a discovery something extraordinary. And in this miraculous experience he not only discovered this great truth but also received his call from Jehovah to that divine mission which was to make him one of the greatest personages in history.

On the particular day, of which the Biblical passage speaks, Moses passed a certain spot, where he had doubtless been on many previous occasion. This time it was different. He met God. There was a bush which "burned with fire, and the bush was not consumed." By way of comment, it may be remarked that here is a great parallel with the spirits of all great men: their souls burn with fire and yet are not consumed except in a figurative sense. In fact, the greatest contributions to the progress of humanity come always from those, who, as we say, "are on fire and have a burning zeal" for the cause in which they are engaged. So it was also with Moses on the occasion, of which we speak, and always afterwards to the time of his ascent to Pisgah and to his eternal reward.

It is here that we find the answer to our query: "And when the LORD saw that he turned aside to see, God called unto him cut of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." (Exodus 3:4, 5.) Consider the words, "the place whereon thou standest." For us, as for Moses on that occasion in the long ago (so far back that we consider it as ancient history and possibly without too much significance today), the most valuable piece of real estate in all the world is the place whereon we stand.

Mackey (Encyclopedia of Freemasonry, 1889 edition, pages 223, 224) states that the Scriptural passage in Exodus 3, from which the above quotations are taken, supplies us with the Old Testament basis of the so-called "rite of discalceation." Few Masons know it by that name but many have experienced it in their progress through the various degrees. Mackey describes it as "the ceremony of taking off the shoes, as a token of respect, whenever we are on or about to approach holy ground. . . . It is again mentioned in Joshua 5: 15 in the following words: 'And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy....' And lastly, it is alluded to in the injunction given in Ecclesiastes 5:1: 'Keen thy foot when thou goest to the house of God,' ...." Mackey can also be quoted further.

It will be seen therefore that the act of putting off one's shoes was always c connected, at least as far as religious services were concerned, with a feeling of reverence for that which was holy. In the case of Moses at the burning bush this sense of holiness and reverence was intensified because he stood face to face with Jehovah, who demanded of him an act of complete dedication to the mission to which Jehovah called him, namely, to lead the Israelites out of Egypt and into the Promised Land. In spite of the several objections raised by Moses to the acceptance of this great responsibility, he could not sidestep the command of God and thus he became one of the great "compelled men" of history. So great and over whelming an effect did the presence of God in the burning bush have upon Moses, as the account tells us, that ". . . Moses hid his face; for he was afraid to look upon God." (Exodus 3:6.)

Most of us will recall our boyhood days when we also "put off our shoes" and became barefoot boys back in our old homes or on the farms, where we spent our summers. With the poet we can also say: "I was once a barefoot boy." These were the days of innocence before sophistication and a knowledge of the ways of the world overtook us. William Wordsworth in his "Ode on Intimations of Immortality in Early Childhood" puts it thus

Our birth is but a sleep and a for getting:

The soul that rises with us, our life's star

Hath had elsewhere its setting

And cometh from afar

Not in entire forgetfulness

And not in utter nakedness,

But trailing clouds of glory do we come

From God, Who is our home

Shades of the prison house begin to close

About the growing boy . . .

If I am able to understand Wordsworth aright, this means that there is a place in all human experience for discovering the good, the beautiful, the true, and the holy - and that these will never be found elsewhere than at the place whereon we stand. Mental, spiritual, and moral development do not necessarily require unreal and strange situations for nurture and ultimate flowering and fruitage. This is one of the respects in which most of us have "missed the boat," so to speak, and, as a consequence, we look upon the ideals of life as being almost completely unrealizable.

There is a widespread impression that the old saying is true, "Opportunity knocks but once." I know of no greater fallacy than this, since the acceptance of this statement at face value is the undoing of untold numbers of persons. A given opportunity may knock many times at one's door, even though it may go unheeded until its last knock is given. On the contrary, the opportunity, which one desires, may never knock of its own accord, as it were. In that case, the "place whereon thou standest" is the spot where opportunities can be created. No one will bring them to us on silver platters. The alert and daring man sees opportunity even in the face of dire disaster. An able and astute commander has often turned what appeared to be certain defeat into glorious victory. Thus did George Washington when he rode into the thick of the fray at the Battle of Monmouth as the full tide was going against his men because of the "cowardly disobedience of General Charles Lee," as one historian puts it. The British escaped, it is true, but the Americans would have suffered disastrous defeat had it not been for Washington's courage in rallying them.

The ability to differentiate properly between those situations, which require watchful waiting before action, and those which demand that we strike while the iron is hot is one of the most important marks of real intelligence. William James calls this "sagacity," that is, the ability to see the point - not simply any point but the point in any situation. And this trait is acquired only through long training and practice, neither of which can be obtained other than through and by oneself. Visions and dreams are wonderful as long as we realize that they are only visions and dreams. They must always be validated by our doing something about them. They are products of our God-given imagination for the purpose of projecting ourselves into the future constructively. Unless they are realized, or an attempt is made to realize them, they become worse than useless. So it is, that any great emotional experience, whatever its nature, should eventuate in appropriate. action. Otherwise, the emotion, which is the drive, the motive power, that overcomes obstacles and moves us to higher levels when properly directed, becomes dissipated and extinguished like the dying embers upon a previously flaming fire.

The Royal Arch Mason, therefore, learns the great lessons of God's omnipotence, omnipresence, and omniscience, of which he is reminded in our ritual, by putting off his shoes - in a figurative sense, of course - and realizing that he will never be nearer to God in this life than he can become on the very spot where he finds himself at a given moment. With the performance of this spiritual and mental rite of discalceatiton comes inevitably the sense of reverence, awe, and humility, without which none of us can avail himself of the inexhaustible source of divine power. It is under such conditions that we realize the ultimate truth of the saying:

Closer is He than breathing,

Nearer than hands or feet.

It is under such circumstances that we can employ with far more effectiveness that aspiration of Archimedes who, when he had discovered the principle of the lever, exclaimed in his exultation at the sense of the power lying within his grasp: "Give me where to stand and I will move the world."

For us, then, it is the place whereon we stand, where we shall realize our individual destinies, if ever they are to be realized at all. And it is only by the putting off of our shoes, signifying a dependence upon the great Jehovah, that this potential energy, which is universal in its application, can ever be turned into that type of energy (kinetic), which accomplishes all things.

Then "put off thy shoes . . . for the place whereon thou standest is holy." It is for you - and for no other person in the universe - the most valuable piece of real estate in the world! Use it, cultivate it, let it be for you the fulcrum of Archimede’s lever, and move the world with it! Let nothing stand in the way of the complete realization of that destiny which is yours, and yours alone.

Knowledge we ask not - knowledge

Thou hast lent,

But, Lord, the will - there lies our bitter need:

Give us to build above the deep intent

The deed, the deed!

----o----

Freemasonry and The Ismaili Sect of Maymum

by KENNETH F. CURTIS, M.P.S. (Fla.)

Histories of Freemasonry state that some Masonic writers pursue the relationship of modern Freemasonry to that of the Knights Templars of the Crusades. By these worthy authors we are led not only to the Assassins, but also to an ancient sub - division of the great Ismaili sect of modern times.

There were several Crusades made to the Holy Land for the purpose of overthrowing the Saracen rule in Palestine. One of the three military orders of Knighthood of the Crusades was the Knights Templars. According to Mackey the other two orders had little resemblance to Freemasonry.

The Knights Templars was a secret organization with a doctrine and initiation of a highly private and hidden nature. This secrecy was one of the basic charges used against them by Pope Clement V. Because of their wealth, power and secrecy, false charges were preferred against DeMolay, the Grand Master, and three of his officers and they were burned at the stake on March 11, 1314. Many others suffered the same fate.

The secret society of the Assassins with which the Templars came in contact during the Crusades asserted great power in Syria. During the Middle Ages the Assassins were greatly defamed by the majority (their enemies) as being drug addicts and murderers. This has been proven untrue by many scholars in recent years and verified by the late Aga Kahn III. Von Hammer stated in his history of the Assassins that they contained much in their organization of ritual and beliefs that was in common with that of the Templars.

Godfrey Higgins in his work Anacalypsis, 1836 - reasoned that the society known as the Assassins was in a general sense a form of Freemasonry as practiced in the East for centuries past. He stated that the Templars borrowed much from the Assassins in their interchange of knowledge. These theories as to the origin of the present-day Freemasonry have been viewed by many with open minds. Actually, Higgins and his followers had but little factual evidence on which to base their statements, and most of that was only of certain parallels that existed between the Assassins, Templars of the Crusades, and Freemasonry.

Of recent notice to the world was the death of the Aga Kahn III, Iman of the Ismaili Moslems. He had held the throne as Iman of the Ismaili branch of the Shia sect of Moslem for 71 of his 79 years. His grandson Prince Karim was announced as his successor. The Aga Kahn's Holy ancestor was the Prophet Mohammed and he was descended from the seventh Prophet Ismail. During the Middle Ages his ancestors the Assassins were a minority and fought desperately for survival and were forced to flee to Syria and Lebanon to the mountains of Elburz where they took many fortresses including that of Almaut. It was here that the Grand Master of the Assassins became known as the Old Man of the Mountains. The Iman is recognized over the world which Ismailism covers, through his representatives. It is remarkable that this great sect still retains the flexibility which has been practiced for so many centuries in the past. The Iman is its spiritual leader, and one of the successors of the last Prophet.

In the early history of Persia there were two great secret societies known as "The Society of the Twelve" and "The Society of the Seven." Both of these had their sub-divisions. One of the subdivisions of the latter was the Ismailis and the notorious Assassins.

About this time Maymum al Quaddah who was a professional occultist, conceived the idea of reviving the "Sect of the Seven" for a far reaching purpose. It thus became known as the Ismal'ili sect.

Maymum visualised Persia as a great power again. In order to attain this objective he went about overthrowing the Arab conquerors by discrediting their belief, the religion of Islam.

In the beginning he trained a few (da'i) to win converts by taking advantage of the weaknesses of individuals. In time believers became unbelievers, and the conquerors became the destroyers of their own power. All initiates were offered that part which they jealously believed as a part of their respective religions. Bigots, mystics, freethinkers, and pagans were recruited. The appetites of the weak were tendered that which they most desired. Through this appeasement they were attracted to the order.

The science of numerology became the basis of the Ismal'ili doctrine. The numbers seven and twelve were sacred to the order. They symbolized the seven planetary bodies and the twelve signs of the Zodiac. Seven was known to them as the perfect number. With Pythagoras and others of that day, there were seven cervical and twelve dorsal vertebrae in a man's body. The doctrine elaborated the Seven Grades of Existence; God, Man, the Universal Soul, Universal Reason, Space, Time, and Primal Matter.

It was taught that man's receptiveness to knowledge has been progressive since the beginning of time. Prophets or Speakers always posed as dispensers of the spiritual truths in a world where Man has needed divine guidance.

Their had been six prophets up to Maymum's time and each had successors. They were Adam-Seth; Noah-Shem; Abraham-Ishmael; Moses-Aaron; Jesus-Simon Peter, and, Muhummand-Ali, following others. The scheming Maymum appointed himself the successor of the Prophet in the Seventh Circle, Muhammad, born Ismal'il.

The da'i were picked men of exceptional ability dedicated to the precepts of the society. They entered communities under the cloak of oculists, merchants, and physicians, and in time gathered around them willing admirers, who were attracted to the da'i by philanthropy, praying, and great display of learning, and devoutness.

Approach to prospective converts was made with due caution, and full answers were never given on any subject. A skillful teasing method used in conversation. Enough was said on each subject to arouse curiosity, and when the interest had reached a peak, then at the right moment the da'i would drop the topic. This caused his audience or prospect to request more knowledge. The da'i would veil all in mystery and hint at any further enlightenment being of a very sacred nature and extremely difficult to obtain, saying that the receiver would have to prove his fitness to obtain such an honor. In due time the prospect was informed that what he desired would be forthcoming provided he would swear an oath of allegiance to the Iman, who was the incarnation of God and held the source of the Hidden Science.

The applicant was requested to demonstrate an expression of his allegiance by paying a sum of money, and only then was the oath administered. This was, in fact, an important part of the first degree.

While the neophyte was receiving the oath his right hand was held by that of the da'i. In many words he obligated himself to the secrecy practiced by the sect. In this oath he swore strong opposition to all enemies of the sect.

The initiate was instructed in the second degree that in his trust the Iman (Maymum) had the symbols of the Inner Doctrine and their true interpretations. It was God's wish that these be consulted in place of the scriptures of Islam.

The third degree taught the symbolism of the number seven. In this degree the neophyte was released from all former allegiance to the Sect of the Twelve. Maymum asked for undivided loyalty and his complete surrender to the wishes of the order.

The fourth degree was a further design to serve the neophyte from Islam. He was told that the Koran was not the last word of God nor was Muhammad the last Prophet, that only Isma'il of the Seventh Cycle gave the true Esoteric Doctrine to the believer and Maymum was his successor.

In the fifth degree the proselyte continued his instructions in numerology. Again he was taught and admonished to ignore tradition, the scriptures of Islam, and to labor to abolish it.

The sixth degree taught the initiate the entire ritual and allegorical meaning of Islam, when he was informed that it was false, the reason being that it was instituted by a chosen few for the control of the majority, the unenlightened.

The seventh degree taught a dual doctrine for the purpose of destroying the faith of the initiate in Divine Unity.

The eighth degree was a further development of the seventh. Maymum, to instill power in his position, instructed the proselyte in the true duties of the Prophet: That the Prophet was not a miracle maker but an instructor of a systematic doctrine of religion, philosophy, and politics.

In the ninth degree the initiate becomes a true philosopher with out a religion but with freedom to embrace only that which he desired in all beliefs.

The proselyte after proving himself step by step and degree by degree, over a considerable period of time, became the finished tool for Maymum's secret society that ultimately attained its original purpose. Persia once again came into its own as a nation. Two sons and a grandson followed in Maymum's footsteps as the Grandmaster of the Ismal'ili doctrine. This is an old example of the power of subversion through a form of infiltration.

When the sect became known as the Assassins about A.D. 1090 it was composed of philosophers and in practice a secret society. It had a decided influence on the history of Persia and contributed much towards the development of the sciences and general education in the years following.

----o----

ECCE HOMO

(Behold The Man)

by RICHARD E. DAVIS, M.P.S. (W.Va.)

FROM THE TIME THAT A CANDIDATE ENTERS the portals of a Masonic Lodge he is being tested. Not as to his worldly worth, or tested alone by what impressions the uninitiated may form from his successes. These tests not only encompass the range of spiritual and intellectual appraisement but make the candidate the recipient of those certain indissoluble ties of brotherhood which places him under an obligation to defend, protect, and befriend his fellow Mason and his family; to make the whole human race a happier, grander and nobler group.

He is first tested by his friends who repose in him the confidence to recommend him as an applicant to their sacred band. He is also tested by the confidence he must show in his friends by complying with the necessary procedures in entering a Lodge. There are also other tests, beginning at the time he kneels in the West and proclaims for all to hear his trust in God. He is further tested by the obligations he is asked to assume in his travels toward the East. These obligations, with their seeming harshness of penalties, are meant to impress upon him the seriousness and sacredness of the obligations he has assumed, for

Operative Masons work with their hands

Speculative Masons work with their hearts.

Despite the public misunderstanding of the so-called Morgan episode, the penalties for the violation of Masonic vows are not the literal enforcement of their provisions, but only the penalty of the scorn and disdain of those whose confidence in the offender permitted him to become affiliated with this ancient society of friends and brothers. The consequence of his acts are his own punishment. No wrong is really successful, "the gain of injustice is loss." Its pleasure suffering; its success is defeat and shame." Symbolically an erring Mason is stripped of his Lambskin or white leathern apron, which is the badge of a just and upright Mason, and which he has blemished by his conduct. The Mason, therefore, who seldom attends the meetings of his Lodge and fails to study and understand the mystic symbols - so full of meaning to the informed - so dull and lusterless to the ignorant - is denying himself the beauty and the moral and spiritual concepts of Masonry.

When and by whom the present Masonic penalties were attached to the obligation remains a mystery, at least there is no unanimity among Masonic scholars in this respect, yet it may be speculated that our early Brethren in the formation of the guilds which formed the beginnings of Masonry and the operative Masons dealing with architectural methods which were the chief stock in trade of the institution by which each made his living, would be called upon to keep those invaluable secrets to himself and his Brethren. Brother H. L. Haymond (Iowa 1918) quoting the Harleian Manuscript No. 2054, dating from the 17th century says, "It is clear that the earliest obligations had no penalties at all. But assuming the fact that during the centuries when man was struggling for freedom and trying to attain the inalienable rights of life, liberty and the pursuit of happiness, that society was encompassed with cruel and unreasonably ideas of justice and that human life was cheap, and morals lax, man in his ignorance was still trying to find solace in some sort of spiritual understanding. An example of the early penalties in vogue is found in the ordinances of Henry VI where death by drowning was considered proper punishment for violation of some maritime offenses. The punishment which law prescribed was that the offender had his hands and feet bound, his throat cut, his tongue torn out and the body thrown into the sea. This struggle for moral and spiritual understanding is demonstrated in the degree of Rose Croix; in the Quest for the Holy Grail, by the Templars of old, and in the teachings of the Order of Knight Templar in present-day Masonry. Centuries before the coming of Our Saviour men of many races were searching for a Messiah yet to come. Nowhere in the pages of Masonic history, however, does there appear any incident in which the seeker after Masonic Light has been subjected to any penalty of bodily harm. True it is that from time-to-time from the Holy See there have emerged condemnations of the Masonic Order - as early as 1738 Pope Clement XII denounced Freemasonry in the Papal Encyclical known as the Bulla in Emenenti in which he referred to the severe penalties and invoilable silence which were enforced by the Fraternity - yet many Catholics have been outstanding members of the Order, in fact at one time the Catholic church participated by naming the Grand Master of Masonic Lodges in France. Among such prominent Catholics we recall such men as James Hoban, the architect in charge of the building of the Capital and White House in Washington, D.C., Guiseppe Garabaldi the Italian patriot who was the particular target of Pius IX who also promulgated the Bulls against the Order.

In the dim light of time, therefore, it may have been possible in the beginnings of Masonry, yet not so far remote as our ancient brother Adam, who taught his son Cain the principles of geometry and architecture, that serious penalties may have been inflicted for violation of the secrets of the guilds from which Masonry sprung. The severity of the Masonic penalties may have resulted from a situation in which the Craftsmen applying the secrets of the institution in their work on the trestleboard sought protection from the profane in such matters which were of so vital importance to the initiated. Yet we, as Speculative Masons, are taught that the rules and designs laid down by the Supreme Architect of the Universe in the Great Book of Nature are provided for the government of our conduct. These rules, therefore, could not, and cannot, permit any Mason in a literal sense to enforce the exact penalty on any Brother no matter how he has violated his trust or debased himself by his revelations or conduct. Therefore we must assume that the penalties of any Masonic obligation must be taken, considered and explained in the light of the evolution of mankind and in the true concepts of Masonic teachings.

Perhaps if we but explore more carefully the signs which lead us to the fountain of all true wisdom we may find in the symbols and signs and teachings of our Brethren who have gone before the explanation of the seeming inconsistences in the Masonic tenets.

----o----

Albert Pike and an Old Masonic Precept

by C. CLYDE MYERS, M.P.S. (Kansas)

THERE IS NO DOCTRINE IN ALL MASONRY that is more firmly established than that it is nonsectarian. When a Mason attends his Lodge, he does so as a Mason whatever may be his political or religious convictions.

Illustrative of this is the fact that all of the Grand Lodges of our land exchanged Fraternal greetings during and preceding the hazardous times of the War between the States.

In November 1860, M:W: Grand Master, Richard R. Rees, of the Kansas Grand Lodge, sent credentials to Albert Pike, near and a member of the Arkansas Grand Lodge, to present to the Arkansas Grand Lodge, then in regular Communication, the greetings of the Kansas Grand Lodge.

Pike had been a Mason a comparatively short time, yet he had been made Sovereign Grand Commander of the Southern Jurisdiction of the Scottish Rite in 1859. He became to be recognized as one of the four greatest Masonic philosophers and writers of all time. He was a Southerner in sympathies, later a southern army general, yet, he brought greetings to this southern Lodge from Kansas Grand Lodge in the midst of northern sympathies and he presented these greetings in a thoroughly Masonic way.

For many years, the most disturbing problem in this country had been that relating to slavery in its various aspects. Largely, it was a struggle of the North to abolish or curtail slavery and of the South to retain it. It was a bitter struggle with good, strong and honest men espousing each cause. The problem became acute with the passage of the Kansas-Nebraska Act May 30, 1854. This opened the Kansas Territory to settlement with the settlers to decide if Kansas should come into the Union as a free state or as a slave state. We think no state ever came into the Union with more controversy as to its statehood .

The Territory immediately became the battle ground of the slavery question. Bloodshed and strife was so prevalent that the Territory was pityingly referred to as "Bleeding Kansas." This strife culminated in a free state constitution in 1859, upon which Kansas was admitted as a free state in 1861. The 1860 campaign was on in which Lincoln was to be elected President. Shortly, there was Sumter and the Civil War was on. After 1854, "Bleeding Kansas" was a bitter, snarling fighting storm center.

On each side, were good and strong Masons. They were good and true Masons, yet, politically, they were as partisan, fierce and rabid as any one else. Politically, they were bitter partisans of one side or the other, yet, in 1854, they laid aside their bitterness and partisanship long enough to organize three Masonic Lodges in Kansas. In 1856, these in turn organized the Kansas Grand Lodge. Each of such Lodges was made up of partisans from each camp, yet, bitterness was never exhibited in any Lodge room. There, they were Masons and Brothers.

It was in the midst of this strife and turmoil that Albert Pike in the Grand Lodge of Arkansas and, on behalf of the Grand Lodge of Kansas, said:

"I am glad to present these credentials, now, Most Worshipful Grand Master, when clouds and shadows form ominously over the Republic and darken even the peaceful calms of Masonry with doubts and dismay. These Greetings that I convey to you are proof of the strong ties of Masonic obligations. Masonic affections and Masonic Brotherhood are not yet, like so many others, snapped asunder but they still endure and there is yet peace, and calm, and harmony around our Holy Altars, though the elements without are gloomily ominous of disaster and the atmosphere is oppressive as when an earthquake is near at hand. I am sure all these brethren will unite with me in the earnest, anxious wish - that all the great moral and social influence of Masonry may be exerted - for the restoration of harmony and peace."

It will be noted that no Grand Lodge in the country ever ceased to recognize another Grand Lodge because of the bitterness of partisanship of warfare. Every Grand Lodge in the land was in communication with every other Grand Lodge during the War Between the States just the same as before and after.

So, Albert Pike, on that day in the Arkansas Grand Lodge, was not only expressing his own Fraternal beliefs, but, he was emphasizing the Masonic precept that no matter how great may be the difference between men in their ordinary day by day affairs, yet, in the sacred precincts of the Lodge room, they are Masons and they are Brothers and that there peace, harmony and brotherly love will prevail.

----o----

Underspreading Roots

by Elbert Bede, F.P.S., (Ore.)

What I am about to write was inspired by a letter I received a few days ago from George H. Harris, M.P.S., North Troy, N.Y. A year ago I visited Brother Harris and found his yard a bower of floral beauty to which he was giving a large part of his time. In the letter just received from Brother Harris he said he had found it imperative to remove some of his lesser flowers because they were destroying some of his treasured ones. He explained that phlox, whose beauty had given pleasure to him and Mrs. Harris, were silently and subtly smothering special hybrid iris and other valuable plants by growing underspreading roots.

Isn't this experience of Brother Harris with his flowers much like what we sometimes find in human society?

Stories in the daily press emphasize that the baser characteristics of humans are more and more putting out underspreading roots which smother the beauty we expect in the normal human. Men and women (thank goodness only a comparatively few of them), even in high places, who were believed to be leading beautiful lives of honesty and integrity, have let the smothering underspreading roots of greed and avarice lead them to evil ways.

Despite the beauty found in the lives of the huge majority of juveniles, more and more do we read of the senseless, inexplicable, sadistic crimes of the comparatively few youngsters in which underspreading roots have smothered the good and pure in their natures with which they were born and which remained with most of them until they reached adolescence.

With shorter working days and shorter working weeks which provide us many more hours in which to gather the beautiful flowers of life, many of us - possibly the most of us - give more time than ever before to the lighter pleasures - which have been greatly added to through the automobile, radio and television - and less time to seeking mental light which should give us more satisfactory living. We are entitled to pleasures for a fair portion of our time, but many of us are permitting those pleasures to become underspreading roots which smother desire for embellishment of our minds.

There must be underspreading roots of some kind to explain why so many have smothered their once-expressed desire to enjoy the beauties they might find in the Lodge room associating with their fellows and coming in contact with the lesson and teachings of our great Fraternity.

Possibly we as Freemasons should be playing a large part in the destruction of the underspreading roots which have such an undesirable influence in our social and economic lives.

----o----

Follow Your Guide and Fear Not

by V. M. Burrows, M.P.S.

THE METHOD OF OPERATION of the mind has great influence on the physical health of the individual. Nowhere in our Masonic rituals do we advocate fear, or the teaching of men by means of compulsion. We seek to eliminate hatred, envy, jealousy, selfishness and cynicism by developing brotherly love and, consequently, the love of all humanity.

We teach that the greatest victory is the mental victory which is achieved over a man's natural inclinations.

We teach that character can be developed only by mental and emotional discipline in the control of the thoughts, and in the continual substitution of higher thoughts for those of a lower nature.

If, by self-analysis, we can discover and discard those traits which seem to lead us in the wrong direction, and at the same time cultivate those natural tendencies which point the way to higher achievement, then we have carried into effect one of the great principles of Freemasonry.

We should look for the good in Masonry. We should look for the basic psychological principles which are inculcated in the rituals. They have come down to us through the ages by the medium of Freemasonry, not only for the inspiration of the soul, but also for the continuation of physical health within the body.

Supreme self - consciousness is based on belief in Infinite Intelligence.

We should not make the mistake of assuming that there is no source of definite knowledge about this subject. As a matter of fact, the existence and the working principle of Infinite Intelligence is easily proven. The orderliness of all natural law and all that we know of the universe is indisputable evidence that there is back of all a universal plan, a form of intelligence far superior to that which we human beings understand.

The power with which we think and reason is nothing other than a minute portion of Infinite Intelligence functioning through man's brain.

The significant fact is, that the mind is the only thing over which an individual has complete control. We have a responsibility to use and develop this asset. The mind has been wisely provided with a conscience to guide it in use of the vast power which it carries.

Very early in the instruction of the First Degree of Freemasonry, we are dramatically advised to follow the guidance of the conscience.

----o----

RECOMMENDED MASONIC READING

A volume which is of particular interest to the members of the Philalethes Society, is An Oklahoma Rebel, the life story of Dr. John C. Hubbard, F.P.S., written by J. Landis Fleming, and published by Cryer Publishing Company, Oklahoma City 1957.

Biographies naturally class themselves into two categories - personal narratives, and panoramic projections of the service of individuals who have made more than their usual contribution to the state and communities in which they live. Oklahoma Rebel is a rare combination of both these classifications.

Summing up the Hubbard tradition, the author says in his preface -

"Dr. Hubbard started asking questions as soon as he was able to talk. He had been a rebel, indeed, but, in his very rebellion against indoctrination, hypocrisy and other false values he has been conformist to the old-fashioned ideals and virtues of thrift, honesty, industry and fair dealing."

Actor, student, physician, Freemason, citizen of a new state, and leader in the community in which he lived, John C. Hubbard has become the symbol of the rugged and humanitarian apostle of freedom from tradition, of individual effort unhampered by the trammels of custom and commonplace. His biography is a gem and an inspiration. - J.B.V.

PHILIPPINE MASONRY

In the year 1920 one of the leading Masons of the Philippines wrote a history in Spanish entitled Philippine Masonry This book has been the recognized history of the Craft in that country. We are now indebted to Brother Frederic H. Stevens, Past Grand Master, and to Brother Antonio Amechazurra for translating this outstanding book into the English language.

The book clearly shows that the Craft's history has been a rugged one with persecution following in its footsteps. Yet right and justice do triumph. The book is filled with the reproduction of original letters and has many human interest items that will make the book a popular one for years to come.

Everyone interested in the history of the Craft should read this book. Those interested in securing a copy should write to Brother Frederic H. Stevens, Plaridel Masonic Temple, 1440 San Marcellino, Manila, Philippines.

----o----

They Have Passed The Veil

JEAN SIBELIUS, M.P.S.

E. VANDERVLUGHT, M.P.S.

----o----

JEAN SIBELIUS IS DEAD!

The recent death of Brother Jean Sibelius, M.P.S., noted Finnish composer, and one of the outstanding musicians of his time, was properly publicized in a recent issue of Life magazine, giving a brief resume of his activities, together with pictures of the funeral, and other interesting data.

An honorary member of the Grand Lodge of New York, his Finlandla and specially composed Masonic music, are among the finest of the age. He will be sorely missed. Autographed copies of his musical (Masonic) compositions, are in the Museum of the Grand Lodge of New York, where they were a part of a special exhibit on the occasion of his birthday celebration earlier this year.

----o----

The Two Brazen Pillars

by WILLIAM S. CONAWAY, M.P.S., (Ky.)

Pillars have been found at the entrance to temples throughout the Middle East, at Tyre, Bybols, Paphos, and Hierapolis. Herodotus tells of two pillars at Tyre, one of emerald and the other of gold, which were lighted internally at night by burning fat. These pillars were at the entrance to the Syrian temple of Melkart. Similar pillars were found in front of the Temple of Amon in Egypt. Throughout Canaan, pillar stones stood beside the altars at every high place.

In the primitive nature worship of the early Semites, trees, crags, and mountains were regarded as deities. The first altars were apparently composed of stones heaped up so as to represent the mountain of the god. A further evolution was the massebah, a conical stone pillar in which the god dwelt . These massebah were used for sacrificial purposes and served both as an altar and as an emblem of the deity. From these pillars, by the addition of a hearth, a fire altar was constructed.

Among primitive peoples the tree was also an object of worship and often contained a god. Yehweh appeared to Moses in a flame of fire out of the midst of a bush. In the Near East sacred trees often stood beside sanctuaries.

Another important part of ritual is the doorway. In the home, the door forms a separation between the outside world and the intimate life of the house, while in the temple the door is the entrance to the home of the god. Isolated gateways are often found serving as preliminary approaches to the temple. In Babylonia two isolated pillars stood before the gateway of the temple. These pillars probably represented Nin-gis-zida and Tammuz, warders of the gates of heaven. Some authorities believe Jachin to be a translation of Ningis-zida and Boaz a corruption of Tammuz.

According to ancient myth, two mountains flanked the approaches to the mountain of the gods, located in the north. Those who would approach the dwelling place of the gods must also pass between these two mountains. In like manner the worshipper who entered the localized home of a god had to pass between two symbolical mountains.

Pillars at the approaches to temples are also thought to be part of the ancient phallic worship. Possibly they stood for male and female, Baal and Ashtoreth, Osiris and Isis.

In studying the symbolism of Solomon's Temple we find that it was divided into a holy place and a Holy of Holies, representing the heavens and the Highest Heaven; the two cherubs over the Ark of the Covenant corresponded to the two names of God, Yahweh and Elohim; the sea of brass corresponded to the sea; the candlestick was the lights of heaven; and Jachin and Boaz were the moon and the sun. Therefore Jachin could mean "it shall be established forever as the moon," and Boaz corresponds to the sun which comes out in power and in strength.

----o----

Masonry in Ancient China

by Eugene S. Hopp, M.P.S.

(California)

Modern Speculative Masonry is considered to begin with the formation of the first Grand Lodge in England in 1717. Archeology and the careful study of history have revealed evidence of Masonic labor in ancient Greece, India and Egypt. China often has been overlooked in the search for Masonic origins. Yet secret societies are known to have existed in China for countless centuries.

The books of Ancient China, the so-called "Classics" are replete with Masonic phrases. In a book entitled the Great Learning, and written in 500 B.C., it is stated: "A man should abstain from doing unto others what he would not they should do unto him, and this is called the principle of acting on the square."

It is possible to delve even further into the past of China. Confucius, who lived at the time the Jews were returning from Babylon, revived many ancient Chinese ideas and arranged them in orderly form to teach more easily a system of morals. There was in the same era a disciple of Confucius named Mencius who in the sixth volume of his work on philosophy wrote:

"A Master Mason in teaching his apprentices makes use of the compasses and square. We who are engaged in the pursuit of Wisdom must also make use of the compass and square." This same Mencius also wrote "that men should apply the square and compasses morally to their lives, and the level and marking line besides, if they would walk in the straight and even path of wisdom, and keep themselves within the bounds of honor and virtue." Does all this sound familiar?

In Peking, China, there is a place called the Temple of Heaven. It is one of the few remaining relics of the original Chinese monotheistic faith. It is constructed in the form of a square with stations in the East, West and South and a lesser in the North. Within this square wall are three circular platforms with an altar at the very center. The platforms are respectively 90, 150 and 210 feet in diameter. Note that this is in the ratio of 3, 5 and 7. The present buildings of the Temple were constructed by Yung Loh in 1420, but the altar is a survival of the primitive altars of the Perfect Emperors of China who offered sacrifice there some 4000 years ago. Some say these altars were first erected by Abraham in his wanderings.

The actual form of a Lodge has long been in use in China, there is a society called the Hung, or Th'ien, Ti, Hoi'h, or the Brotherhood of Heaven and Earth which can be traced to at least A.D. 386. This society had a Supreme Grand Master, a Senior and Junior Grand Warden and many subordinate Lodges with a similar triad. In Chinese the W.M. is called Koh or Elder, the S.W. is called Hong and the J.W., Thi. These two latter mean younger brothers.

In Hung Lodges ceremonials the initiate kneeled before an altar with the wardens kneeling at his right and left, each holding a sword overhead to form a right angle over the candidate. The oath and obligation taken at the altar included some thirty-six clauses, many being familiar to us today. The brethren, in a lecture by the W.M., are taught that all are equal, that they must live uprightly and justly, that they must help a brother in distress, preserve his secrets, respect the chastity of his wife and obey the command of the W.M. The three grand principles of the Society are Brotherly Love, Reliefs and Truth.

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The Keystone

by S. CHARLES MOSS, M.P.S., (Ohio)

IN ROYAL ARCH MASONRY we are taught that the Keystone was inserted at the apex of two columns forming an arch. One lesson learned from the completed design was that we should be singular and outstanding, just as the Keystone became a singular piece of work to those who viewed the arch in which it held such a prominent position.

Legend locates the arch in front of the Sanctum Sanctorum or Holy of Holies. Some authorities place the arch on the pillars, some place it over the altar, while still others say the keystone was the capstone of an arch that stood in front of the Temple to indicate the unity of the people. To me it signifies the unity of multitudes bound by oath not to transgress the law.

The arch to which the Keystone was applied is said to have been built of six stones in each upright column, each stone representing one of the tribes of Israel; the Keystone being the symbol which both joined and held them together. To me that same Keystone holds together hundreds of tribes throughout the world; men of every "country, sect, and opinion," in a pledge and practice of tolerance. It teaches one to be tolerant of his Brother, of his environment, his language, his color, race, or religion; his customs, his habits, his ideas.

Somewhere, I read that King Solomon's Quarries were found under the mountain Bezetha in a cavern, the entrance to which is under the north wall near the gate to the City of Damascus. From thence came the huge stones needed in the construction of the beautiful Temple. In this cavern, in a deep stratum, was found a fine, white, porous limestone which tin its native condition is very soft and easily worked; when exposed to the air, it becomes rock hard. It does not stretch the imagination too much to think the Keystone was designed and made from this formation. I looked on the size of the original Keystone and read that it was 3 units wide at the bottom, 5 units wide at the top, and 7 units in height. I want to see the Keystone without the limitation of measurable dimension. I hold it as an emblem of charity throughout the world; the symbol of those singular men who will be charitable because they know charity extends into the boundless realm of eternity. Size beyond the grave is not of human imagination.

The initials on the Keystone, we are told, relate the presentation of this piece of exemplary craftsmanship from one who built this project, to his superior Officer. When those letters appear to my view, I feel they recount the presentation of the seal of our faith in God, to posterity; a seal to be honored to the end of time.

An arch made of perfect rectangles - square work, good work - at once provokes an argument from the thinking Mason. I look at the arch with the Keystone in place as evidence of workmanship in Our labor as Masons, beyond the comprehension of those unworthy of acceptance in our Order, or who have not yet seen fit to seek the True Word.

I find there are those who seek to establish a different design for the Keystone, other than the singular, beautiful, piece of workmanship which has been handed down to us through the centuries. To my mind that irregularity symbolizes the difficulty and handicaps under which our Brothers labor in the quarries of our Fraternity and succeed in accomplishing the many tasks. They who need our help in carrying out the purpose and teachings of Freemasonry to make our country and humanity a better place in which to live.

In our legend we saw the rejection of the Keystone and the subsequent glorification of that bit of labor in the building of the Temple. That in itself is a beautiful story; but, let us compare it to our everydays life and from an analogy. That is very easy when we think of those Brothers who fail, are rejected in life, but eventually make good. Of those inventions and industrial projects first disparaged, and later revived; of the medical discoveries found of no immediate use, but later located in the rubbish of learning and applied as life-giving elements. Also of the many scientific and physiological truths which have been discarded when propounded, and, decades later, applied with starting results. Verily, how can we look down on anyone, when some day, we may have to look up to that same person.

As I have often sharpened a chisel on an oilstone, this time I sharpened my mind on a "Keystone."

A trip into the realm of symbolism is an enjoyable excursion. Won't you try it, once?

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Eighth Midwest Conference Held

The Eighth Mid West Conference on Masonic Education was held at the magnificent Grand Lodge building, Cedar Rapids, Iowa, November 8 and 9, under the auspices of the Grand Lodge of Iowa's active Committee on Masonic Education.

While this Conference has been completed, yet at the time that this magazine went to press, it had not yet taken place, so that this very brief summary of the work of the Conference must suffice until the next issue of the magazine.

T.G. Zacharias, newly elected Junior Grand Warden of the Grand Lodge of Iowa, was Program Chairman. It is to be noted that several members of the Philalethes Society were present, and took part in the work of the Conference.

Laurence R. Taylor, F.P.S., (Indiana); Llewellyn S. Hughes, M.P.S. (Michigan); Jack F. Hewson, M.P.S. (Indiana); Dr. James D. Carter, M.P.S. (Texas); David Graham, M.P.S. (South Dakota); President Alphonse Cerza, F.P.S. (Illinois); John Black Vrooman, F.P.S. (Missouri); Albert L. Woody, F.P.S. (Illinois), and no doubt, others, were among our membership who were active at the Conference. More and more, this fine Conference is taking its place in the van of Masonic education. A more complete story will appear here later.

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Spain & Masonry

by Norman C. Dutt, M.P.S.

Does Freemasonry exist in Spain? From all present indications to the outside world it does not. Dictator Juan Franco with expert advice from the Roman Catholic hierarchy saw to that. Strange as it may seem Freemasonry is not easily throttled by such people.

The answer is yes, it is alive and in the Underground, and there it will remain for some time. Those few who know the penalty remain true to its precepts and teachings know as well that someday as free men again, they will be able to hold their heads high and mingle with their fellows in safety, and without fear of persecution, and take their places as citizens.

The penalty of being a Freemason in Spain is an inhuman arrest, trial without counsel, long incarceration in a filthy jail, with the ultimate end in front of a firing squad. The full penalty of excommunication is exacted against members of the Craft. Once discovered there is no recourse, no one to turn to in this trying time, only death prematurely. Excommunication is demanded by the Roman Catholic church, not requested.

A misconception aptly supplied by well known propaganda of the R.C. church, is that all Freemasons murder and kill people. That they are murderers by profession. In another part of Spain they are led to believe, the people that is, that Masons are descended from the cult of Moslem assassins that live in certain parts of the Arab world to this day. The recent outbreaks of this particular cult in India supplied ample fuel for certain publications of the R.C. Church. In another part of Spain the Craft is accused of associating with all and any kind of crook, and that they deal with the underworld in all forms of crime. Strong Roman Catholic propaganda keeps this alive. The old writings of Abbe Burrul have been dragged out and rehashed over and over again, along with some of the modern writings of the arch deceiver Bernard Fay.

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Notes, Queries and Information On Items of Masonic Research

By JAMES R. CASE, F.P.S.

1957 - No. 2

THE NUMBER OF LETTERS CONTAINING QUESTIONS which relate to matters of fact in Masonic history and biography seem to justify their treatment in a column separate from the Editor s CHAT & COMMENT, where they have previously appeared.

Our members and readers are invited to send in material appropriate for use in this new column, especially information concerning research currently under way. The Editor will assist the sponsor of this column, which will be supervised and run by Brother James R. Case, F.P.S., but ALL COMMUNICATlONS should be addressed to the mailing address of the magazine.

10 - SUPPLEMENTING ITEM NUMBER 3 in October column. Brother Ronald E. Heaton, 728 Haws Avenue, Norristown, Pennsylvania, is not only rechecking the Masonic connection of Signers of the Declaration of Independence, but also of the Continental general officers of the Revolutionary army. He would appreciate verification of the assumed membership of Nathanael Greene (1742-1786) and James Hogun (d 1781) among others

11 - QUERY. Rob Morris, in the

Voice of Masonry, volume I, number 3, June 1862, says "Baron de Kalb . . distinguished foreigner, and officer in the Revolutionary War, was a Mason.... Mortally wounded . . . in Battle of Camden . . . buried with Masonic honors." Who can cite an earlier reference to De Kalb's Masonic membership and burial?

12 - ANSWER. "The Jewel of a Past Master" is the subject of an article by John W. Kloss, M.P.S., 604 Lincoln Avenue, Erie, Pennsylvania, which appeared in the Erie Craftsman for 25 October 1956. The Past Masters' jewel which exhibits the compasses extended on a quadrant is indicative of the possible use of the compasses by the master workman to check the accuracy of the square used by a craftsman. When extended on a sextant the mysterious factor of six is symbolized; the compasses open to any position describe a circle of which the spread of the compass points approximates onesixth the circumference.

13 - THE MASONIC REVIEW, volume 4, published at Cincinnati January 1862, contains the text and a description of the "London Charter" of Washington Commandery (1) of Hartford, Connecticut, formerly at Colchester and New London. The original charter may still be extant and not recognized as a Knights Templar document. Can any reader inform "Notes and Queries" of the present whereabouts of this valuable memento?

14 - THE MASONIC SUN, Toronto, Ontario, for April 1933 is understood to have contained an item as follows: "Only one (of the Signers of the Declaration of Independence) was of the 32nd degree - Dr. Matthew Thornton.... It was at Valley Forge that Baron von Steuben . . . conferred upon this Irishman the degree of Sublime Prince of the Royal Secret 32d." Will some reader check the files of the magazine Intentioned ? And will some one comment on the statements about Von Steuben and Thornton ?