Contents
A Guest Editorial Mexico Seat of Ancient and Venerable Civilizations
Freemasonry In Latin America The President's Corner
Tell Him Now Spanish Books of Interest to Masons
Freemasonry In Mexico In Memoriam
Operative Masonry in Ancient Mexico Latin American Freemasonry
Allegories Lincoln And Kennedy
The Curious Career of Leo Taxil The Liberty Bell
Speculative Freemasonry Interesting Letter Written by Henry Price In 1770
Excerpts From Edict of Potsdam Lead Pencils
Is Masonry Inflexible The History of the Grand Lodge of Israel
Published bi-monthly at Franklin, Indiana by
THE PHILALETHES SOCIETY
John Black Vrooman, F.P.S. Editor
Box 402, St. Louis, Missouri 63166
OFFICERS
William R. Denslow, F.P.S., President
P.O. Box 529
Trenton, Missouri 64683
William E. Yeager, F.P.S. First Vice President
350 Pennsylvania Avenue, W.
Warren, Pennsylvania 16365
Robert V. Osborne, M.P.S. Second Vice President
3624 Gifford Road
Franksville, Wisconsin 53126
Franklin J. ("Andy") Anderson, F.P.S. Executive Secretary
P.O. Box 529
Trenton, Missouri 64683
Ronald E. Heaton, F.P.S., Treasurer
728 Haws Avenue
Norristown, Pennsylvania 19401
LIVING PAST PRESIDENTS
Philalethes Society
Lee E. Wells, F.P.S.
Alphonse Cerza, F.P.S. (Life)
Dr. Charles Gottshall Reigner, F.P.S.
Judge Robert H. Gollmar, F.P.S.
ASSOCIATE EDITORS
Alphonse Cerza, F.P.S., (Life)
237 Millbridge Road
Riverside, Illinois 60546
Melvin L. Pfankuche, M.P.S.
3319 Harwinton Lane
Cincinnati, Ohio 45211
EXECUTIVE SECRETARY EMERITUS
Carl R. Greisen. F.P.S.
Volume XXIII, No. 3
-----o-----
Freemasonry South of the Border
by Alphonse Cerza, F.P.S., Life
This issue of our magazine is devoted primarily to matters relating to our Latin-American brethren south of the border as well as to those within our gates. In recent years interest in our Spanish speaking neighbors has increased not only because of the influx of Cubans fleeing the oppressors, but also because of the large number of our members in the United States who have been returning to delightful Mexico.
Those of us who are fortunate to live in the United States of America too often take for granted many of the blessings which do not exist in other lands. Our Latin brethren have not been blessed with the freedom of choice, freedom of assembly, and freedom of speech which are possessed in most English speaking countries. Too often the religious and political climate in certain South American countries has caused Freemasonry to suspend its labors in a specific country. In many places Freemasons have been persecuted in years past. We trust that a new day will dawn for our neighbors to the south and that with our sympathetic understanding and cooperation we may learn more about each other.
We are fortunate in the articles which we have received from our brethren to the south. They shed light on what has happened and what is happening in their lands. Brother Bruce D. Hudson, M.P.S., has been a student of Spanish and of our neighbors to the south; he has travelled widely in Central and South America and knows the people there very well. In this issue he tells us of what can be done in a practical way to help the sojourner in our midst. Hopefully we look forward to occasional articles from him in the years ahead for he can enlighten us and bring us a closer understanding of our Masonic brethren to the south.
We are not overlooking our devoted brethren of the Philippines, who also have a Spanish tradition, and we are presently in communication with several of them with plans for a special issue next year devoted to their land.
Featured in this issue….
FREEMASONRY SOUTH OF THE BORDER, A Guest Editorial, by Alphonse Cerza, F. P. S. Life
MEXICO - SEAT OF ANCIENT AND VENERABLE CIVILIZATIONS, by John Black Vrooman, F. P.S., Editor
FREEMASONRY IN LATIN AMERICA by Bruce D. Hudson, M.P.S
THE PRESIDENT'S CORNER, by William R. Denslow, F. P.S.
WELCOME TO NEW MEMBERS
SPANISH BOOKS OF INTEREST TO MASONS, by Alphonse Cerza, F.P.S. Life
FREEMASONRY IN MEXICO, by George F. Adams, M P.S.
IN MEMORIAM - ANDREW J. WHITE, Jr., F.P.S., by Dwight L. Smith, F.P.S.
OPERATIVE MASONS IN ANCIENT MEXICO, by Fulyio Zama
HENRY C. CLAUSEN NAMED TO BOARD AT GEORGE WASHINGTON UNIVERSITY
LATIN AMERICAN FREEMASONRY AND ITS INFLUENCE ON LOUISIANA, by D. Peter Laguens, Jr., M.P.S.
1970 DEMOLAY LEADERSHIP CAMPS
ALLEGORIES, by Gustin O. Gooding, M.P.S.
ANDERSON IS NAMED A FELLOW OF THE SOCIETY
LINCOLN AND KENNEDY
MIDWEST CONFERENCE ON MASONIC EDUCATION
THE CURIOUS CAREER OF LEO TAXIL by Alvin T. Westdal
A SHORT CRONOLOGY OF HISTORY OF YORK GRAND LODGE
THE LIBERTY BELL AT PHILADELPHIA
CHRISTENSEN MAKES VALUABLE CONTRIBUTION
SPECULATIVE FREEMASONRY AND HANOROVERIAN ENGLAND, by William Weisberger, M.P.S.
NOTICE TO EMPLOYEES!
INTERESTING LETTER WRITTEN BY HENRY PRICE FOUND IN VIRGINIA
REFORMATION OF FREEMASONRY?
EXCERPTS FROM THE EDICT OF POTSDAM
LEAD PENCILS
IS MASONRY INFLEXIBLE?, by R. W. Burnet
THE HISTORY OF THE GRAND LODGE OF ISRAEL, by Stephen R. Greenberg, M.P.S.
GRAND MASTER OF MASONS IN TEXAS AND ON THE MOON
NOTES, QUERIES AND INFORMATION, by Melvin L. Pfankuche, M.P.S
----o----
Mexico
Seat of Ancient and Venerable Civilizations
Now Well Developed
by John Black Vrooman, F.P.S., Editor
A study of Mexico leads us to wonder just when and where the first evidences of civilization were brought to this vast nation. History tells us that the earliest human settlers in America came over from the Asiatic mainland, probably by way of the Behring Straits, Alaska and the Alutian Islands, and scattered all over the continent of North America, with a small segment settling in what is now known as Mexico.
These Mongoloids, were later called Indians, and were mostly a very active agricultural people, though some industries, weaving, manufacture of many kinds, etc., later occupied their attention.
There seems to have been a rapid development of nationalities, with at least five civilizations. The earliest, and perhaps the most highly civilized were the Mayas, who settled in Yucatan. They were remarkably well versed in science and the arts, and the remnants of this civilization still stand as an evidence of their forward-looking manners.
Astronomy, the calendar, the arts and development of culture, were all a part of their way of life, and modern Mexico has benefitted from the far reaching activity of these earlier peoples.
According to the Chart of Recognition issued by the Masonic Service Association in 1969, there are twenty Masonic Grand Lodges in the Republic of Mexico that are, at least partially, recognized by Grand Lodges in North America. The extent of this recognition varies, some Mexican Grand Lodges being recognized by the majority of other Grand Lodges, others by but a few, but the fact remains that in Mexico there are many active and legitimate, that are portraying the tenets of the Craft in that country.
The Grand Lodges listed in the Chart of Recognition are as follows, without any suggestion on our part as to the number that are actually recognized by the greatest number - Baja, California, Benito Jaurez, Campeche, Chipas, Cosmos, Chihuahua, Del Pacifico, El Potosi, Est. Restauracion, Guadalupe Victoria, Hidalgo, Nueva Leon, Oaxaca, Occidental Mexicana (Jelisco), Oriental Peninsular, Queretaro, Sur Oeste Colima, Tamaulipas, Unida Mexicana, Valle de Mexico, and York Grand Lodge.
The late Most Worshipful Ray V. Denslow, Past Grand Master of the Grand Lodge of Missouri was one of the outstanding students of Freemasonry, and especially in the field of foreign relations between Freemasons of North America and elsewhere. In 1944 he wrote a pamphlet - Masoneria Mexicana, in which he gave an historical and factual resume of Freemasonry in the Republic of Mexico. Most instructive of all matters written by him at that time, however, was not the facts about Freemasonry, as such in Mexico, but the very essence of the relations that should exist between members of the Fraternity not only in Mexico and the United States, but the basis on which such relations should be established.
Quoting from this pamphlet, we learn that - ".... after all, the best friends of the United States in Mexico are the Mexican Masons .... failure of American Grand Lodges to investigate conditions in Mexico has not decreased this feeling (of suspicion and ill-will) against us .... undoubtedly the carefulness with which American Freemasonry has entered into the Mexican picture may have had some excellent effect and may have accounted in part for recently increased standards now professed by practically all the Mexican group."
Mackey, in his Encyclopedia, tells of the lodge "Arquitectura Moral" which was established in 1806, probably in Vera Cruz. Again, tradition states that it was chartered by a subordinate of the Grand Lodge of England which was working in Cadiz, Spain (a serious question, we think).
Grand Lodge of Pennsylvania established a lodge in 1824 - Luz del Papaloapam No. 191 established at Alvarado, near the city of Vera Cruz, whose charter was arrested February 6, 1837.
Three lodges were established by the Grand Lodge of Louisiana in 1824, with vicissitudes and troubles that led to the establishment, rise and fall of most of the lodges, in swaying with the effect of the times. Then came the Mexican War, at which time a Missouri regiment, headed by the Grand Master of Missouri, Col. John Ralls, had a regular lodge, known as Missouri Military Lodge No. 86; its first meeting on foreign soil was in Chihuahua April 13, 1848 at which time the petition of four Mexicans were received; they were Ignacio Aguierra, Jose Ochoa, Ignacio de Lemira and Pedro Aguierra. Later we find other petitions. By July 5, 1848 the lodge had removed to Vera Cruz, where its last recorded meeting was held.
Missouri also issued a charter to Toltec Lodge No. 520 on October 11, 1883, the charter for which was surrendered on January 31, 1895 after a series of activities which were somewhat contrary to the ethics of the Fraternity.
To gave a complete statement of the rise, progress and advance of Freemasonry in Mexico is beyond the realm of possibility, both because of the complexity of the situation, the wide differences in conditions and the very nature of the country itself, but we may say, in closing, that Freemasonry in Mexico is at this time in a firm and flourishing condition, and it is a matter of pride that the Fraternity is well able to function and carry on the very essential tenets of the Fraternity in a emphatic manner.
In addition to the development of Craft Freemasonry in Mexico, we also learn that Royal Arch Masonry was firmly established in that country, early in the Nineteenth Century, when Hon. Joel Poinsett, American Ambassador to Mexico organized several Chapters in Mexico, under dispensation from the then General Grand High Priest, DeWitt Clinton.
We look forward to a rapid and intelligent development of Freemasonry by our Brethren south of the border, and can anticipate an increase in interest, influence and activity in that great country.
----o----
Franklin J. "Andy" Anderson, F.P.S., is the new secretary of the Philalethes Society. All correspondence, dues and other matters should be addressed to:
Franklin J. Anderson, F.P.S.
P.O. Box 529
Trenton, Missouri 64683
----o----
by Bruce D. Hudson, M.P.S.
(A paper presented at the Fall Meeting of the Chicago Chapter of the Philalethes Society )
The subject of Freemasonry in Latin America is one that is not too well known among English-speaking Freemasons. Only one book in our language contains any appreciable material on the subject - "Freemasonry in the Western Hemisphere" by Ray V. Denslow. Some of my material has been taken from this excellent work, but the majority has come from Spanish works on the subject as well as my own personal experiences. Additional material is to be published in a forthcoming issue of the Philalethes Magazine and I shall attempt to avoid duplication here.
Freemasonry in Latin America differs in many ways from that to which we are accustomed, but there are many similarities and perhaps these should be mentioned first. The words, tokens and signs of the degrees are almost identical. The principles and general theme of the various grades and degrees are also basically similar but many slight but significant differences are present. Let us examine some examples.
A candidate for Masonry in Latin America differs somewhat from his North American counterpart. First, he usually comes from the elite class of his society. He is highly educated and socially elevated in contrast with the balance of the population. Secondly, he comes from a religiously oriented background which he generally, prior to petitioning, has strongly rebelled against.
These factors have a deep influence on the Lodges. Revolting against the pageantry of the Church, Latin American Masons tend to simplify their degree work to a series of lectures rather than employing dramatic ritual as we do in many of our degrees. On the other hand, in consequence of their Roman Catholic background, their Lodge Quarters and furnishings are extremely ornate and cause our Lodge Rooms to appear drab in contrast.
A significant difference between our Craft and Latin American Masonry is that their work is all Scottish Rite rather than York Rite (except for the York Rite bodies functioning in various jurisdictions). This, of course has a definite influence on their ritual work, especially in the Ancient Craft or Blue Lodge.
Latin American Masonry does not concern itself as urgently with ritualistic perfection as we do in our degrees. The use of a printed ritual or "Liturgia" is common to all bodies and degrees. Work in the various grades as well as the ceremonies of regular meetings is normally read from the ritual except in rare instances. This may seem to detract from the ceremonies in the minds of North American Masons but, I submit that, the "proof is in the pudding." In contrast with his North American Brethren, the Latin American Mason is the paragon of authenticity in his conduct. Masonic obligations and duties are in fact, just that. It is unheard of to miss a Masonic meeting and penalties are levied upon absentees without legitimate excuses. Masonic Brotherhood and Charity are practiced daily within and without the framework of the Craft.
Candidates for degrees must pass rigorous written and oral examinations prior to being elevated to higher degrees. Not only is proficiency in the work of the preceding degrees examined, but also the philosophical and moral precepts taught therein are examined at great length. There is no "by rote" recital of lessons learned at the Altar of Masonry. Candidates must express in their own words, their impressions of what has been taught. If their answers, either written or oral, are not satisfactory, they are sent away and admonished to additional study and more thorough preparation prior to advancement. Latin American Freemasonry is an organization built upon quality rather than quantity.
Let me cite an example from my own experience. In August of this year, I journeyed with my family to Yuma, Arizona. After arriving I crossed the border into San Luis Rio Colorado in the State of Sonora, Mexico. The population of this border city is slightly in excess of 70,000 yet their Lodge consists of only 15 members, nine Masters, four Companions or Fellowcrafts, and two Apprentices. The membership includes the Mayor, Chief of Police, Postmaster, Director of Tourism, Director of Immigration, Chief of the Port of Entry, the Manager of the local Soft Drink factory and the Owner of the best restaurant in town. After making contact, I invited some of the officers to have dinner with my wife and I so that we could discuss various matters of a general nature. This meeting was extremely cordial and ended with an invitation to attend the next meeting and over my vociferous objection, they said the bill even though I invited them.
On the night of the meeting, I went to the address of the Temple and found that they had constructed with their own hands and own funds, a concrete block building on separate property which had a very modest and unassuming exterior appearance. Once inside however, the contrast was amazing. They had completed the Lodge Room, Preparation Rooms and Ante Room except for final trim and were half-way finished with their banquet facilities. All the Lodge Furniture was ornately decorated and finished. Colorful Masonic Symbols and Working tools adorned the chairs and pedestals. All the carving and painting was done by hand by the membership.
On the evening in question, they were short one Master to meet the constitutional quorum required to open the Lodge and confer the Master's Degree on one of the Companions. Since I was reasonably fluent in Spanish and they were using a printed ritual, they asked me to assist in the ceremonies. I obliged, thinking that I would serve as a Steward or Marshal or some such lesser part. To my great surprise and personal honor I found that I was directed to assume the East and preside.
Needless to say, I had one of the most memorable and enjoyable Masonic evenings of my life - one which I shall long remember. As a visitor of the 32nd degree, I was received and treated with much ceremony and honor, both to myself and my family. We were escorted around by the Brethren, and were guided in the purchase of souveniers, etc., in order that we might receive the best to be had at the lowest possible price.
I believe the foregoing is an excellent example of one of the basic differences to be found when one contrasts Latin American Freemasonry with North American Freemasonry. I can remember no instance when a visitor from a Latin American Lodge was accorded even a vestige of the hospitality I received. Our Lodges tend to discourage visitation from these Latin Jurisdictions, spending much time searching records to determine such formalities as recognition by Grand Lodges and Supreme Councils, etc. Instead of receiving the visiting Brother and his family with Brotherly Love and Affection as Masonic Obligation demands, we subject him to overstringent examinations and investigations of his legitamacy because he has a different color skin and a different ethnic background.
Latin American Masons are fiercely patriotic, applying Masonic principles to Political endeavors thus unjustly exciting our disfavor because we do not permit politics in our Lodges. There is a lack of communication as to the amount of involvement and intent in this particular area. They are extremely loyal to Masonic obligations and it is in this vein that we have much to learn from our sincere and dedicated Brethren from Zenith of the Border.
----o----
William R. Denslow, F.P.S.
Greetings, My Brethren:
I address you as your new president of The Philalethes Society for 1970-72 inclusive. The first meeting of the Executive Committee was held in Washington, D.C. during "Masonic Week" this February and we were able to make certain decisions and organize to the best of our abilities.
However several matters came up after the first of the year – through no one's fault, and we found ourselves in a short period of complete disorganization.
First, our long-time, devoted secretary Carl R. Greisen asked to be relieved from his responsibilities, but honored our request to remain until a suitable replacement could be found for him. The Executive Committee made suggestions as to the replacement and its first choice, Franklin J. "Andy" Anderson agreed by phone to accept the office. Brother Anderson is assistant editor, librarian and business manager of The RoyaI Arch Mason magazine; an excellent Masonic researcher, public speaker and dedicated Freemason.
Second, a few weeks before the Executive Committee meeting, our beloved first vice president, Andrew J. White, Jr., of Ohio suffered a heart attack and died March 3rd. Under the Society's By-Laws, the president has the responsibility of appointing another officer in such an eventuality. This I did by moving William E. Yeager, of Pennsylvania to the first vice presidency.
Not wanting to exercise unilateral authority in naming a new second vice president, I asked all members of the Executive Committee to submit suggestions for this office. Six names were proposed; your president resubmitted them to the committee for vote (indicating 1st, 2nd and 3rd choices). I am happy to say that the first choice was unanimous. The new second vice president is Robert V. Osborne, P.G.M. of the Grand Lodge of Wisconsin, and happily, Bob has accepted.
As your president, I now report to you that after a short period of "rough sailing," the Society can now look forward to calm seas and a safe voyage with an experienced and dedicated "crew.'
Fraternally yours,
----o----
Welcome To
New Members
LOUIS DEMBITZER, P. O. Box 17, Ridgefield, Conn. 06877
HALLDOR K. HAEEDORSON, 610 Bank of Canada Bldg., Regina, Sask., Canada
H.D. LEE FENSTAD, 929 Willow Ave., Hoboken, N. J. 07030
SIDNEY E. COFIELD, 416 E. Second St., Madison, Ind. 47250
BERNARD L. ODEND'HAL, JR., 4814 West Seminary Ave., Richmond, Virginia 23227
MOFFETT D. SEMSABAUGH, Route 1, Box 17, Lexington, Virginia 24450
WALTER D. STEWART, Route 1, Allentown, Penna. 18102
JOHN R. PATTISON, 113 E. 6th St., E. Liverpool, Ohio 43920
WETLAND S. HORN, R.F.D. 3, Brandon. Vt. 05733
LAWRENCE E. CRARY, JR., P.O. Drawer 24, Stuart, Florida 33494
WILLIAM A. HOOKS, P. O. Box 450, Smithfield, N.C. 27577
WILLIS N. PAYNE 534 Connecticut Ave., Norfolk, Virginia 23508
JOHN J. POVEY, 915 So. First St., Louisville, Ky. 40203
BOBBY J. GAMBLE, 12 Chalmers Court, Greenhills, Ohio 45218
WIEI,IAM B. SMITH, 3204 Ingram Drive, Raleigh, N.C. 27604
DR. EDDIE P. STILES, Box A, Apex, N.C. 27502
DONALD M. GACHE, 4471 N.W. 36th St., Miami Springs, Florida 33166
FRANKLIN G. GEPFERT, 16000 Forest Hills Blvd., E. Cleveland, Ohio 44112
JEROME F. WYMAN, 2180 N.E. 197 Terrace, North Miami Beach, Florida
33162
CHARLEY L. OXLEY, 1231 S.E. Riverside Dr., Evansville, Ind. 47713
JACK DYE, R.R. 1, Box 65A, Oakland City, Ind. 47560
GLEN E. WELSH, 205 Russell Ave., Blackwell, Okla. 74631
BASIL E. BENNETT, 1804 S. 7th St., Terre Haute, Ind. 47802
DONALD E. MESETH, 2128 Fox Lane, Des Plaines, Ill. 60018
TANEY E. DAVIS, 1551 Benson Hwy., Tucson, Arizona 85714
CHARLES A. MATHES, 2902 North 7th St., Terre Haute, Ind. 47804
O. WESIEY KONERING, 9631 Old Bonhomme Rd., Olivette, Mo. 63132
----o----
If with pleasure you are viewing
Any work a man is doing,
If you like him or you love him, tell him now;
Don't withhold your approbation
Till the parson makes oration
And he lies with snowy lilies o'er his brow,
For no matter how you shout it,
He won't really care about it;
He won't know how many tear drops you have shed;
If you think some praise is due him
Now's the time to slip it to him,
For he cannot read his tombstone when he's dead.
More than fame and more than money
Is the comment kind and sunny,
And the hearty, warm approval of a friend;
For it gives to life a savor,
And it makes him stronger, braver,
And it gives him heart and spirit to the end;
If he corns your praise, bestow it;
If you like him, let him know it;
Let the words of true encouragement be said;
Do not wait till life is over
And he's underneath the clover
For he cannot read his tombstone when he's dead.
----o----
The merit of your work will cast the public image of Masonry among those with whom you live and associate.
Masonry's objective is not to appeal to the popular mind because of its large numbers. The objective of Masonry is to help the man who seeks membership to live his own life according to a higher type of philosophy than he will find in the profane world.
Increase in membership is not the desirable factor to Freemasons but we are concerned with the caliber and adaptability of petitioners. Let us make the principles and ideals of Masonry live in our own lives and in the lives of our brethren.
V. J. Donnan
Secretary of Peoria Lodge
No. 15 (Ill.)
----o----
Spanish Books of Interest to Masons
by Alphonse Cerza, F.P.S., (Life), Illinois
The reader who can read only English, the best book to secure for information of Freemasonry south of the border is Volume 10, of the Transactions of the Missouri Lodge of Research. This volume, written by our late illustrious Brother Ray V. Denslow, F.P.S., covers the Craft in the Western Hemisphere. Pages 237 to 402, both inclusive, covers adequately the history of Freemasonry in the various countries of Central and South America. Each Grand Lodge in Mexico is covered separately.
Interested readers who desire to secure a copy should send their orders to Educational Bureau, R.A.M., Box 529, Trenton, Missouri.
***
For one seeking short and quick reference material, the best recent book published is Coil's Masonic Encyclopedia; it has many short presentations of the various countries of Central and South America. Gould's History of Freemasonry Throughout the World (1936 ed.), volume 4, pp. 105-197 covers Mexico, the West Indies, and the Central and South American countries.
***
Church and State in Latin America, by J. Lloyd Mecham, originally published in 1934, with a revised edition in 1966, is the best work on the subject in English. The revised edition consists of 428 pages, and has twenty-five pages of bibliographical material. Throughout the book there are numerous references to Freemasonry and to Freemasons.
Published by the University of North Carolina Press, Chapel Hill, North Carolina. The price is $8.50 a copy.
In the Library of Congress there has been filed in recent years the following books which will be of great interest to our Spanish reading Brethren:
Rafael Obregon Loria, Presbitero doctor Francisco Calvo organizador de la masoneria en Costa Rica. (1963).
Francisco Jose Ponte Dominguez, Jose Andres Puente, martir mason. (1945).
Ramon Martinez Zaldua, La masoneria en Hispanoamerica su infuencia decisive en la Revolucia Mexicana. (1965).
Martin Barroza Melendez, La masoneria y su sitacion canonica. (1960).
Fernando Pinto Lagtrigue, La masoneria, su influencia en Chile; ensayor historico, politico y social. (1966).
Francisco Jose Ponte Dominquez, La masoneria en la indipendencia de Cub. (1954).
Ferreira Manuel Rodrgues, A maconaria na independia brasileria. (1962).
Fabian Onsari, San Martin, la logia Lautaro y la Francamasoneria. (1951).
Tohotom Nagy, Jesuites y masones con una carte abierta a Su Santidad Paulo. (1963).
***
Of special interest to our Spanish reading friends is a book which was published in Spain in 1968. It was written by Father Jose A. Ferrer Benimeli, a member of the Society of Jesus, and is entitled "La masoneria despues del Concikio" or translated into English "Freemasonry After the Council." This cloth bound book of 331 pages bears the approval of Candido Mazon, censor of Barcelona, and the imprimatur of the Archbishop of Barcelona.
The book explores the historical background of the times when the Papal Encyclicals were issued against Freemasonry, the reasons they were issued, and concludes that times have changed and the relationship of the Roman Catholic Church and Freemasonry should be re-examined. The book is well written and is most conciliatory and fair in its treatment of the subject. Gone are the accusations of devil-worship, etc. of years past. In a long appendix there is reproduced some of the Papal Encyclicals, some edicts, and other items of interest on the subject.
Copies are obtainable from the author by sending him $5.80, c/o Colegio Del Salvador, Zaragoza, Spain.
----o----
by George F. Adams, M.P.S.
Although York Rite Masonry is supposed to have first appeared in 1808 or 1809 in Mexico City and Scottish Rite Masonry is said to have been brought to Mexico by Spanish military forces in 1813, the first Blue Lodges formed in Mexico, according to reliable information, were: Los Amigos Reunidos No. 8 at Vera Cruz on April 30, 1816, Reunion a la Virtud No. 9 at Campeche in 1817 a Lodge Yucatan, all chartered by the Grand Lodge of Louisiana.
Scottish Rite and York Rite Masonry became influential in government and both Masonic Bodies became so involved in politics that the various political groups were actually known by Masonic names. The extreme conservatives, mostly aristocrats, were called Escoses (Scottish Rite) and the commoners who favored a republican form of government were known as Yorkinos (York Rite). So the Scottish Rite and York Rite Masons were both political and fraternal opponents. In 1827 this most unusual situation came to an end. General Vincente Guerrero, Grand Master of the York Rite engaged in battle with General Bravo, Grand Master of the Scottish Rite. Although Bravo was defeated and Guerrero became President of Mexico, the Mexican Congress was dominated by Scottish Rite Masons. Guerrero then issued a decree, abolishing secret societies and all Masonic Lodges were officially closed.
After much turmoil in Mexican Freemasonry, today four Federal Grand Lodges are operating in the thirty one states of Mexico. They are Gran Logia Valle de Mexico, York Grand Lodge, Gran Logia Independente and Mexican National Rite. The two principal National Grand Lodges are York Grand Lodge and Gran Logia Valle de Mexico. York Grand Lodge is entirely English speaking and is recognized by at least four American Grand Lodges: Texas, New Mexico, Arizona and California. The Mexican National Rite is now clandestine.
In addition to the two above - mentioned principal Mexican National Grand Lodges, there are State Grand Lodges in several of the 31 states of Mexico.
----o----
If you are moving, please send your change of address to The Philalethes Society, P.O. Box 58, Franklin, Indiana 46131. Be sure to include your old address as well as your new.
----o----
Andrew J. White, Jr., F.P.S.
BY DWIGHT L. SMITH, F.P.S.
When the Duke of Wellington was gathered to his fathers, Lord Tennyson gave expression to the sorrow of the British Empire with his poignant lines,
O fall'n at length that tower of strength
Which stood foursquare to all the winds that blew.
Such a tower of strength was Andrew John White Jr., whose untimely death occurred March 3, 1970. A Fellow of the Philalethes Society for many years and First Vice President of the Society, Andy was, in a very real sense and in a multitude of ways, one who exemplified the best to be found in our noble Craft.
Certainly he stood as a tower of strength as a citizen, as a Freemason, as a churchman and Christian gentleman.
And every one of his friends can remember those times and occasions when Andy White "stood foursquare to all the winds that blew," calling for higher and yet higher standards; heaping scorn and rebuke upon those who, by selfish and thoughtless actions, bring reproach upon the Fraternity which had honored them with its fellowship.
A native of East St. Louis, Illinois, Andrew J. White was born August 3, 1901. He spent his boyhood and youth in Cincinnati, Ohio. In 1917 the family residence was established in Columbus.
There, in the capital city, he was graduated from the Ohio State University in 1923 with the degree Bachelor of Science in Business Administration; then, in 1926, he completed the University's law course with the Doctor of Jurisprudence degree. Almost forty years later Wittenberg University conferred upon him the honorary degree Doctor of Laws.
Andy began the practice of law immediately upon graduation, first as an associate in a prominent Columbus firm. For many years he had been senior member of the firm of Knepper, White, Richards & Miller.
His marriage to Miss Dorothy M. Veach of Middle Point, Ohio, occurred April 8, 1927. Two children were born to them: Mrs. Raymond B. (Dorothy Jean) Robinson, of Columbus, and Dr. Andrew J. White III, professor at the Lutheran Theological Seminary in Philadelphia. There are eight grandchildren.
Our beloved Brother had been a resident of Marble Cliff, Ohio, since 1939. Here he was village councilman 11 years, twice mayor, and, at the time of his death, village clerk. He also had served as a member of the Franklin County Welfare Advisory Board.
In his business and professional life he was president of the Franklin County Law Library Association, a fellow of the International Academy of Trial Lawyers, and member of the Columbus, the Ohio State and American Bar Associations. An associate editor of Page's Ohio Revised Code Annotated, he was co-author of a legal work, "Successful Jury Trials."
He also had been vice-president of the Columbus Heating and Ventilating Company and Columbus Refrigeration Company, Inc.
Nor did Andy White forget or neglect his duty to his Creator. "The church turned to him instinctively for counsel and service," said one clergyman in his eulogy.
He was a member of Holy Trinity Lutheran Church at Upper Arlington, and, before that, a longtime member of the First English Lutheran Church of Columbus. His unselfish service to his church covered a wide range of activity:
Treasurer of the Ohio Synod, and its predecessor, since 1959; member of the Executive Board of the Ohio Synod since 1952, member of the Board of Theological Education, Lutheran Church in America, since 1962; member of the Board of Directors, Lutheran Theological Seminary at Philadelphia, since 1962; member of the Lutheran Laymen's Movement.
As a Freemason, he had been a member of York Lodge No. 563, Columbus, since 1922, serving as its Worshipful Master, 1936-37; Grand Master of Masons in Ohio, 1957-58, and Grand Secretary since 1959.
A member of all York Rite bodies in Columbus he was a Past Commander of Columbus Commandery No. 69, Knights Templar.
In the Ancient Accepted Scottish Rite, he was a Past Sovereign Prince of Franklin Council, Princes of Jerusalem, and was crowned an honorary member of the Supreme Council 33d (NMJ) at Philadelphia in 1950.
Related affiliations included membership in St. Jerome Conclave, Red Cross of Constantine Aladdin Temple, A.A.O.N.M.S., and Achbar Grotto, M.O.V.P.E.R. He also was president of the Masonic Relief Association of the United States and Canada.
In his eloquent sermon at the memorial rites the Rev. Dr. John W. Rilling, President of the Synod of Ohio, related the moving story of an incident in the life of Sir Christopher Wren, architect at the rebuilding of St. Paul's Cathedral after the great London fire of 1666. Seeing in his mind's eye the finished temple that was yet to rise, Sir Christopher stood with level and plumbline and fixed the spot where the great dome was to rise. Then he sent a workman to find a stone to fix the spot. It was a worn gravestone from St. Paul's churchyard. Stooping to trace the faintly discernible carving, he read the one word: Resurgam (I shall rise).
So mote it be.
May he rest in peace, and may light perpetual shine upon him.
----o----
Operative Masonry in Ancient Mexico
A Blue Lodge Lecture prepared by
Fulvio Zama, P.M.
When discussing the arts and crafts of the past, the historians usually have restricted their references to Europe, Asia and Africa, while America and Oceania have received only slight consideration.
Recent Carbon 14 tests made on human vestiges found in Peru, prove that man existed in America at least 20,000 years ago, and there are many significative links between the civilizations of the so-called Old and New Worlds. Among them I wish to point out the Deluge traditions, linguistic analogies, cotton spinning, weaving and dyeing procedures, astronomical conceptions, ethnological affinities, identical weapons and tools, religious practices, agricultural and irrigation similarities, as well as certain likeness in architecture and masonry.
The step pyramids, or ziggurats, of which the archetype was the biblical Babel Tower, are found not only in Mesopotamia, but again in Teotihuacan, Tajin, Uxmal and Chichen Itza. "Forests of Pillars" as those of Karnak and Baalbeck have their counterparts in Toltec, Mayan, Mixtec and Incaic architecture.
The ancient Mexicans displayed the best of their architectural adeptness in the building of temples. Neither the palaces of the royalty, nor the abodes of the wealthy were so sumptuous and huge as the buildings dedicated to religious services. Art for the sake of art had no meaning in Aztec life. Art was purposeful and hieratic; religion was life, and life was religion, and architecture was closely tied to it. This is equally true of almost all the art forms of Babylonia, Assyria and Egypt.
Aztec architecture perished with the Conquest. Mexico-Tenochtitlan, one of the most beautiful sights in the world, was utterly destroyed in the bloody process of seizure.
Of one of the best planned urban centers of the ancient times, after the conquest only remained ruins of temples and pyramids, palaces and courts. The comparatively few stone structures that Aztecs, Toltecs and Mayans left to posterity will remain as monuments to their craftsmanship, determination and sense of beauty.
The religious, administrative and social aspects of the cities were grouped about the temples; this architectural pattern was repeated throughout the country.
Unfortunately, very little is now known with regard to the organization of masonry as a craft. The chroniclers bestowed only small consideration to this subject, and when dealing with it, they limited themselves to comment on the ability and artness of the craftsmen, not on their organization. For this reason, there are left only few and brief references in the work of the historians.
For instance, Fernando de Alva Ixtlixochitl wrote: "The Toltecs were great architects, carpenters and craftsmen; they were silversmiths; they extracted gold and silver and smelted them, and carved precious stones; they made the best things extant in the world, however, they were necromancers, sorcerers, witches, astrologers, poets, philosophers and orators. They made use of all arts, whether good or evil . . . their buildings were of masonry, using hewed stones . . ."
Aztec craftsmen could handle material from an emerald the size of a pea, to immense masses as large as the great statue generally known as "Tlaloc" at the entrance of the Museum of Anthropology in Chapultepec, weighing 170 metric tons. Their tools were the simplest: stone celts, awls and dulls.
Stone was quarried, shaped and sculptured with stone, so that in the temples of Old Mexico, as well as in that of King Solomon, during the construction no sound of metal was heard.
Just as the use of the arch and a superior, almost imperishable, mortar, were the distinguishing characteristics of Roman architecture, that of the Maya people is marked by the corbeled arch and the lime mortar.
The corbeled arch, most distinctive feature of Mayan structures, was made by placing the stones so that each projected beyond the one below it; eventually, the walls met, forming a vault. To support this type of arch, a weight mass was necessary. This developed into the roof-comb, and overhang to act as a cantilever to the vaulting, that became a facade.
Pulverized limestone makes a cement that forms so tight a bond with the cut stone, that the whole structure appears to be monolythic. When the cement had hardened, the building was polished and glazed with a solution made by soaking in water the bark stripped from the chocom tree. This coating was applied to the walls, which, when dry, took a superb polish, becoming impervious to rain and in time turning a bright, brick-red.
We find the masons closely related to the priests in the building of temples. The plans were laid in amatl a kind of paper made with the bark of trees, by the top men of the nation. History has recorded that Netzahualcoyotl, High Priest and King of Tezcoco, planned and directed by himself a number of structures including temples, fortresses, dams and canals.
Victor W. von Hagen pointed out that the high priests not only elaborated cult rituals and taught in the religious schools, but helped the architects to delineate the temples and buildings, and when these were completed, they arranged the ritual of sacrificial dedication.
It is interesting to observe that the operative masons of ancient Mexico followed a policy similar to their counterparts in Europe, that is, that they showed contempt for the cowans, and did not endeavor in the building of earthen or adobe structures, but limited themselves to the erection of huge temples, palaces and mansions.
By and large, the sons of the Mexican craftsmen learned their father's trade and followed their profession. In this way, arts and crafts were perpetuated for the good of the community. Fernando de Alva Ixtlixochitl remarked that ". . . the trade workman in any mechanical trade, was first an apprentice and after became a master in many trades, that of him one can say that he was omrris homo. Some of them tried to keep their art in secret . . ."
Craftsmen grouped themselves in their own guilds. The trade was inherited from father to son, and the law stated that the father must teach his son all his knowledge, in order that the community could be provided at all times with many able craftsmen in all trades.
The guilds were institutions very similar to the clans, and constituted the calpulli, an old Mexican institution which was the fundamental social unit. The calpulli of the masons, as well as all the other calpullis, was internally ruled by a council of elders, presided by the teachcanh ("the senior relative").
This council had as its main functions the allotment of land among the members of the group, the distribution of communal work for the benefit of the calpulli, as well as for the payment of due taxes to the central government; the registration of the members of the calpulli; the appointmenk of wardens, the determination of the help which ought to be bestowed to the members in distress and to those who started new families, etc.
Each calpulli had their capulteteo, or particular deities, and, upon its Establishment, erected their communal building. In their private temple, their junior members received the necessary education for adult life. The calpulli was also a military unit, and the members fought within their own corps, commanded by their own officers.
In the Nahuatl tongue, the lingua franca used in pre-Columbian times by several Indian tribes, from New Brunswick to Panama, operative masons were known by the general designation of Tlahquilqui. However, the ones that hewed hard stones were known as Tlacaxabnani. They used axes and chisels made of hard stone, so exactly alike those found in Europe, that it is almost impossible to find some difference between them. The cutting edges of stone axes are almost as sharp as steel, and they were sharpened by means of rechipping.
Stone hewing was the utmost expression of the American indigenous cultures, especially among the Toltec, the Maya, the Olmec and the Aztec. The work in stone reached a surprising level of refinement.
The Nabuatl word for stone is Tetl. In composed words, it was abridged to Te (pronounced "tay"). Curiously enough, as in other languages, the word includes prominently the letter "T," the universal symbol of resistance and protection.
Besides the Tlacaxabnani, or hard hewers, there were the free-stone masons, whom the Aztecs called Texoxotlani. This Nahuatl word is the exact equivalent of Freemason, for, as you all know, this noun is short for free stone mason.
The working tools of the craft were the square, Tlanacazononi; the compasses, Tlayolanaloni; the level, Tlamanquiloni; the rule, Tlabnabuanoni; the plumb, Temeztepilolli; the gavel, Tlatehuiloni; the chisel, Cuicuiloloni; the lever, Cuamitl; the rod, Topilli; the shovel, Yictli; the marking line, Ixtli. The scaffold was called Tlapehtli.
The quarry was called Tetlanaloyan. Sand was called Xalli; clay was Zoquitl; chalk, Tizatl; lime, Tenextli, and charcoal, Teconalli.
These ancient masons employed various kinds of cement, or Tenexpololli, according to different formulae based on lime, clay and pitch (chapapoctli); the more sophisticated mortars included egg-whites and the sap of certain varieties of cactus. They had many one word verbs to denote the main construction activities. To buiId, Calquetza; to hew, Cuicui; to cement, Tetzonehua; to carry stones, Tezaca; to polish stones, Tepetlabna. The eaves were called Anayotl; a stone pillar, Temimilli, and its capital, Temimilcuatzcayotl; the verb Xamixcalmana means "to lay a brick pavement." A mosaic pavement was called Tlatexiuhzalolmantli, and the winding stair, Tlamamatla yabualli. Finally, the rubbish was called Tetzicuehualli.
----o----
Henry C. Clausen Named To the Board
At George Washington University
In Washington, D. C.
Henry C. Clausen, 33d, Sovereign Grand Commander of The Supreme Council, 33d, of the Ancient and Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, United States of America, has been elected a member of the Board of Trustees at George Washington University in Washington, D.C. A private university in the Nation's Capital, George Washington has an enrollment of approximately 14,000 students.
Brother Clausen was raised in Ingleside Lodge No. 630, F. & A.M., at San Francisco, California, on May 21, 1935. He was elected and served as Grand Master of the Grand Lodge of California in 1954. He was and is Representative in California of the Grand Lodge of England.
He received the Scottish Rite degrees in the San Francisco Scottish Rite Bodies in San Francisco, California, in 1941. He was honored with the Rank and Decoration of Knight Commander of the Court of Honour on October 21, 1947, and Coroneted an Inspector General Honorary of the Thirty third Degree on October 23, 1953. He was appointed Deputy of The Supreme Council in California on December 1, 1953, and Crowned Sovereign Grand Inspector General on October 21, 1955.
As a member of The Supreme Council, Illustrious Clausen was appointed and served as Grand Master of Ceremonies and Grand Orator. He was elected Grand Minister of State on October 19, 1965; Deputy Grand Commander on September 28, 1967, and Sovereign Grand Commander on October 16, 1969.
In the York Rite, Brother Clausen was Exalted in San Francisco Chapter No. 1, R.A.M., on February 13, 1956; Greeted in California Council No. 2, R. & S.M., on March 3, 1956, and Knighted in California Commandery No. 1, Knights Templar, on March 23, 1956.
In allied organizations, his affiliations include: Islam Temple, A.A.O.N.M.S.; the National Sojourners, Inc.; George Washington Camp Heroes of '76; the Royal Order of Scotland; St. Francis Conclave, Red Cross of Constantine (Past Sovereign), and he is also an Active Member of the International Supreme Council Order of DeMolay.
----o----
and Its Influence Upon The State of Louisiana and Particularly the City of New Orleans
by D. Peter Laguens, Jr., M.P.S., Grand Secretary Grand Lodge of the State of La., F. & A.M.
The foreign speaking inhabitants of our State and especially in the City of New Orleans and its immediate parishes adjacent thereto have had a great influence on the rise and progress of Freemasonry in our State.
In the beginning, it was largely the French population and then the Germans, Italians, and last, certainly not least, the Spanish speaking element, most of whom came from the South of us. Most of them, let it be said, carried with them the beautiful philosophies of Freemasonry which they learned in their native lands and migrating to our United States a search of the freedom they so sorely needed at the time, particularly we refer to those who came to us from the South of us, when much unrest caused by the insurrection had developed in their areas.
The behavior of these individuals and the love of freedom which they sought and found in our country contributed largely to the success and growth of Freemasonry in Louisiana. It was rather difficult in the beginning, because of the influence of the ecclesiastical control of the governments that were established in our areas. For a great number of years, Masonry was not able to meet within the confines of City of New Orleans. They did, however, establish buildings outside the ramparts of the City, and were able to succeed for lo these many years.
As time sped onward, most of the foreign speaking ritual Lodges established in the City of New Orleans were compelled because of the lack of emigration from foreign lands, they were obliged to change their ritual over to the English language. All with the exception of one Spanish speaking Lodge, which remains and continues to advance the cause of Freemasonry in our midst. Let it be said they have done a remarkable job fostering the causes of this great and beloved institution of ours and although they speak a foreign tongue they are loyal Americans and have contributed so much to the culture of our community.
As an honorary member of the only foreign speaking ritual Lodge, Cervantes No. 5, I am quoting herewith in full the complete history of that Lodge given to me by Worshipful Brother Arthur R. Salquero, Jr., Past Master and present Worshipful Master of the Lodge. It will give our readers a formidable and more complete picture of the subject matter than I could develop myself, and for that reason it is given in full.
Cervantes Lodge No. 5, F. & A.M.
Cervantes Lodge No. 5, F. & A.M., named after the great Spanish Freethinker and Author, Miguel De Cervantes Saavedra, who wrote "Don Quixote De la Mancha" was organized September 17, 1883, by the union of two chartered Lodges of the Grand Lodge of the State of Louisiana: "Los Amigos Del Orden No. 5" (Friends of Order No. 5) organized August 24, 1842, receiving its charter on September 24, 1842, and "Logia Silencio No. 9" (Silence Lodge No. 9) organized August 5, 1858, receiving its charter Feb. 12, 1861. Cervantes Lodge No. 5, F. & A.M. was chartered Feb. 13, 1884, to date from 1842, and it is the Only Lodge in Louisiana performing all its works and rites, according to the Scottish Rite Ritual, in the Spanish language. The oldest available minutes and records of the History of Cervantes Lodge No. 5, are dated February 6, 1839. Prior to this time there were other Spanish speaking Lodges organized in New Orleans by the Spanish and French emigrants who fled Santo Domingo during the revolution in that country.
The two Lodges which united to form Cervantes Lodge No. 5, F. & A.M. in Sept. 17, 1883: "Los Amigos Del Orden No. 5" and "Logia Silencio No. 9" had previously absorbed two other Spanish speaking Lodges in New Orleans, had lost most of their membership on account of the many visitations of epidemics of yellow fever and cholera, which had often swept the City, and also to dissension among themselves. One of the Lodges, "Amor Fraternal No. 4" (Fraternal Love No. 4) which had been chartered by the Grand Lodge in April 1, 1839, joined "Los Amigos Del Orden No. 5" and the Lodge "El-Orden Fraternal No. 7" joined the Lodge "Silencio No. 9."
Due to the great influence which the Catholic Hierarchy exerted on the City government of New Orleans, even after the Louisiana Purchase, the brethren were only allowed to meet out of the City Limits, in those early days. The distance to the Lodge and the weather, at times, made it almost impossible to have sufficient members present to start a meeting.
Cervantes Lodge No. 5, F. & A.M., has served as a connecting link for Freemasonry between the brethren of all the Spanish speaking Latin nations to the South and the Craft in the United States. Many of the candidates who have received their degrees in our Lodge have returned to their countries to propagate the teachings of Freemasonry.
Cervantes Lodge No. 5, F. & A.M. has always cooperated 100 per cent with the Grand Lodge of the State of Louisiana in all emergencies and disasters, here and abroad; it has answered all calls of the Grand Lodge for help in financing of the Masonic Temple and in building and maintaining the Masonic Home for Children in Alexandria, Louisiana. However, it does not advertise the charitable activities among its own members, widows, and orphans, which every Lodge carries on."
And now may I recount a very pleasant experience on my part during a recent visit to one of our Lodges south of the border in Mexico.
On Saturday, July 26, 1969, I journeyed to Lake Charles, La., where our Deputy Grand Master, R.W. Brother Thomas B. McIntosh, Jr., of New Orleans, along with the Grand Photographer of our Grand Lodge, W. Brother Edwin L. Black, where we were joined by a group of sixty-six brethren gathered there along with members from neighboring parishes as well as those from Mexico and one of our Indian friends from Oklahoma. We chartered a special plane to El Paso, Texas, and then by special bus, crossed over the border to Juarez, Mexico and after clearing customs, journeyed further on to the quaint little City of Nueva Casas Grandes in the State of Chihuahua in Mexico. It was done for the purpose of conferring the Master Mason degree in full dress form by the Southwest Louisiana Masonic Degree Team of Lake Charles, La., on a live candidate furnished by one of the Lodges in Lake Charles.
At the Mexican border we were met by a special group of brethren who journeyed with us to the quarters assigned to us, and after many hours of traveling, both in and around the territory for entertainment purposes, we finally landed in Paquime' Ruins in Casas Grandes. It was quite an interesting site, and one of the brethren of the local Lodge had furnished temporary electricity so that the degree could be conferred in order that all might observe the ceremony. This group assembled, of course, were all given permission by the two Grand Masters of our Grand Lodge, M.W. Brother T. Scott Strickland, and that of Chihuahua, Mexico, Brother Jesus Perez H., the Gran Maestro, Gran Logio Cosmos, Chihuahua of Mexico.
Quite a number of dignitaries of that Mexican Grand Lodge were also present along with our officials who were received officially in the open air ceremony, and after the degree was conferred, we journeyed back to the City for more entertainment and very interesting talks in the Spanish language were made and also by our group in English. On both occasions, correctly interpreted by a very efficient brother who was assigned for that purpose. In each incident, the list of dignitaries introduced at the time reads like a "Who's Who" in Masonic circles both in Mexico and in the United States. Several very interesting photographs were taken by our Grand Photographer and are now in our Grand Lodge library in New Orleans.
Let it never be said that our United States hospitality exceeds that of our foreign speaking brethren south of the border. Because, on all sides the brethren left no stones unturned to indicate that we exceed in true Masonic fellowship and friendship. Because, we do have a dependable and powerful ally in the Masons of the countries to the south of us, as they are continually endeavoring to bring about a better understanding concerning the brotherhood of man under the fatherhood of God.
Early the next morning, our group returned to the point of destination in Lake Charles, somewhat tired, but a very happy group of Masonic brethren.
The Grand Lodge of Louisiana is in fraternal relationship with as many or more of Grand Lodges to the south of us than any Grand Lodge in the United States, and that pleasant relationship has existed for many, many years, and we trust that it will long continue thus. We have had distinguished visitors from many of those Grand Lodges at our Annual Grand Lodge Session, and in turn, some of our individuals have been in attendance at their Session.
A Short Chronological History of the
York Grand Lodge of Mexico
(Extracted from the official proceedings of the 106th Annual Communication 1968 of the York Grand Lodge of Mexico, F. & A.M.)
1808: We find the first mention of the introduction of Freemasonry into Mexico.
1824: A York Rite Grand Lodge, composed of five Constituent Lodges, obtained a Charter from the Grand Lodge of New York, under the name of "Grand Logia Nacional Mexicana." Of these lodges only one, "Union Fraternal," working in Mexico, D.F., was able to exist in spite of wars, revolutions and the religious political parties. This lodge was composed of several nationalities.
1860: We find James C. Lohse as Master of "Union Fraternal" working under one Charter but actually composed of four lodges; English, French, German and Spanish.
1862: Brother Lohse, still the Master, was authorized to subdivide "La Union Fraternal" into three lodges: "Union Fraternal" (Spanish), "Emules d'Hiram" (French) and "Eintrecht" (German), which lodges constituted themselves into the "Grand Lodge Valle de Mexico" with Brother Lohse as the Grand Master.
1882: Colonel J.W. DeGress, together with other American Masons, unaffiliated with the "Grand Lodge Valle de Mexico," obtained permission from the "Grand Orient Supreme Council" to form one English speaking lodge. A Charter was obtained in 1883 from the Grand Lodge of Missouri; the lodge was named "Toltec No. 520." This lodge worked independently of Mexican Masonry until 1894. At that time the Grand Lodge of Missouri recognized the "Gran Dieta Simbolica" as regular and lifted the Charter of "Toltec No. 520," with the suggestion that they affiliate with the "Gran Dieta Simbolica" which they did after considerable disagreement and discussion.
1890: The Supreme Council A.A.S.R. reaffirmed the independence of Symbolic Masonry. The Symbolic lodges formed a central Grand Lodge with the title of "Gran Dieta Simbolica," with sole jurisdiction over symbolic Masonry in Mexico. General Porfirio Diaz was the first Grand Master of this Grand Lodge.
1901: The "Grand Lodge Valle de Mexico" presented to the "Gran Dieta Simbolica" an amendment to their Constitution which, after approval, changed the "Gran Dieta Simbolica" into a Confederation of Grand Lodges, each sovereign and independent in its own Jurisdiction. Upon dissolution, the "Gran Dieta" recommended the "Grand Lodge Valle de Mexico," "The Grand Lodge of Coahuila" and the "Grand Lodge of Tamaulipas" to the recognition and support of all Masonic Bodies. During the following ten years various attempts were made to run the "Grand Lodge Valle de Mexico" under the laws of the Scottish Rite although the great majority of the members were former American Masons.
1910: A new Constitution was adopted, modeled, on those prevailing in American Grand Jurisdictions. Partly for this reason and partly due to the election of Jose T. Reynoso as Grand Master, 8 Chartered Lodges and 5 lodges U.D., composed of a total of 276 members, seceded and organized another Grand Lodge which they, unjustly, named "Grand Lodge Valle de Mexico." Eighteen Constituent Lodges, two of which were Mexican Lodges located near the northern border of Mexico, numbering a total of 1,150 members, remained loyal to the old Grand Lodge.
1911: In order to protect the Constituent Lodges as well as the interests of foreign Grand Jurisdictions, the regular Grand Lodge adopted the name "York Grand Lodge of Mexico" F. & A.M., with English as the official language and with Jurisdiction limited to members of its Constituent Lodges.
1911-1969: During this time, the York Grand Lodge of Mexico has been working harmoniously under Masonic Laws similar to those that prevail in the Grand Jurisdictions of the U.S.A. and following the same Ancient Landmarks that have governed the Craft from time immemorial.
Due to the untiring efforts of former Grand Masters and their committees on Foreign Relations, fraternal relations were established with a great number of jurisdictions throughout the Masonic world.
While sojourning in Mexico, visitors from Grand Lodges in the United States, the British Commonwealth and other Nations will find Masonry as they know it, in the Constituent Lodges working under this Grand Jurisdiction.
Constituent Lodges under Jurisdiction of York Grand Lodge of Mexico, F. & A.M.:
Toltec No. 1, Mexico, D.F.
Anahuac No. 3, Mexico, D.F.
Alexander Von Humboldt, U.D., Mexico, D.F. (German)
Guadalajana No. 5, Guadalajana, Jal.
Monterry No. 13, Monterrey, N.L.
Aztec No. 22, Mexico, D.F. (Bilingual - Spanish, English)
Hidalgo No. 17, Pachuca, Hgo.
Cuernavaca No. 23, Cuernavaca, Mor.
Mexico Research No. 24, Mexico, D.F.
Bahia Acapulco. U.D., Acapulco, Gro.
Submitted by:
William D. Lewis, M.P.S.
Guadalajana, Jal., Mexico
Aurora 505, Chapalita
----o----
1970 DeMolay Leadership Camps
Following a one year layoff in 1969 because of the International 50th Anniversary Conference, ISC Leadership Camps are being planned bigger and better than ever for the summer of 1970.
The 1970 DeMolay theme of "Young Men of Action" surely is an apt description of the six Leadership Camps planned. The lineup of camps looks like this:
June 21-27: Northeast Camp, Camp Jewell, North Colebrook, Conn.
July 5-11: Menucha Conference Center, Corbett, Oregon.
July 12-18: Trout Lodge, Potosi, Missouri.
July 20-26: YMCA of the Rockies, Estes Park, Colorado.
July 26-August 1: Camp LaHonda, LaHonda, California.
August 16-22: Blue Ridge Assembly, Black Mountain, North Carolina.
You will note there is a new camp location this year in the Northwest Region; and two of the other camp sites (Northeast and Western Camps) are in new locations. All the camps provide first class facilities and promise to be ideal sites. The inflation bug has bitten our camps (like everything else), and the fee for the six days and six nights at each of the Leadership Camps will be $75. The camp fee includes room, board, linens, a couple of Leadership Camp tee shirts, and a special notebook with outlines and material on the presentations made at the camp.
Every Leadership Camp applicant must have the approval of his Executive Officer to attend, and the full camp fee must accompany the application before registration will be confirmed. This will be the seventh year for Supreme Council Leadership Camps, which continue to grow and demonstrate greater value for the Order each succeeding year.
The ISC staff is hard at work updating and revising the Leadership Camp presentations in order to provide the best leadership training possible for the participants. The basic camp schedule and format will follow the customary pattern, wherein the mornings at camp are devoted to seminars and workshops on DeMolay, with the DeMolays and Advisors meeting in separate groups. The groups are kept small to permit more active participation by each individual. The subject matter encompasses anything regularly encountered in the average DeMolay operation, plus a wide range of special subjects.
The afternoons are filled with athletic competitions, and individually selected recreations from a wide choice of facilities offered. Optional sessions on DeMolay Week, chapter publications, honors and awards, and showing of DeMolay films are also on the agenda. Because of the normal interest expressed in DeMolay ritual, special ritual instructional sessions are planned for each camp.
Movie and talent programs are a couple of the programs planned for the evenings, and an inspiring rededication service highlights the concluding evening of each camp.
A goal of 150 campers at each one of the camps has been established. Any DeMolay or Advisor is eligible to attend one of the camps. Primarily, the Leadership Camp is designed for the DeMolay officer coming up the line, and there is a special section for jurisdictional officers, and an additional section for Advisors and people working on the adult level of DeMolay. Any DeMolay attending a camp should have a basic fundamental knowledge and experience in DeMolay.
Traditionally, all the camps have filled up prior to their beginning date, so get your reservation in early. It is a great experience you won't want to miss.
----o----
by Gustin O. Gooding, M.P.S.
An allegory may be defined as the description of one thing under the image of another. The parables in the Bible are allegories used to teach a moral lesson. Fables are allegories in which animals are used to call attention to human weaknesses or characteristics. Some books, such as "The Pilgrim's Progress," are long allegories with an underlying meaning different from the surface meaning.
Perhaps the most beautiful allegory in our ritual is the Scripture reading in the third degree: the first seven verses of Ecclesiastes, the twelfth chapter.
The author is talking to younger men, advising them in a gentle manner to live righteously, for old age with its increasing infirmities and ultimate death is the destiny of everyone.
"Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them."
In speaking of the infirmities of age "the keepers of the house shall tremble" refers to the shaking of the limbs because of weakness due to age; "the strong man shall bow themselves" describes the stooped shoulders of old men; "the grinders shall cease because they are few" refers to the loss of teeth that plagues the aged: "Those that look out of the windows be darkened" refers to the dimming of eyesight; "And the doors shall be shut in the streets" refers to deafness that so often shuts the aged from their surroundings.
And so it goes. In a kindly, gentle way the author describes the "evil days" which conclude with the promise, "Then shall dust return to the earth as it was, and the spirit shall return unto God who gave it."
We hear the same words but only by applying ourselves to their hidden meanings can we fully enjoy their beauty and profit by their lessons.
----o----
Franklin J.
"Andy" Anderson
Is Named a Fellow
of the Society
Harold V.B. Voorhis, F.P.S., Life, has announced the election of Franklin J. "Andy" Anderson as a Fellow of the Philalethes Society, taking the place left vacant by the untimely death of Brother Andrew J. White, F.P.S., First Vice President of the Society, in March.
Anderson, for many years active in many Masonic and civic groups, has had a very distinguished career. An officer in the Grand Chapter, Royal Arch Masons of Missouri, the Assistant Editor of the Royal Arch Mason, as well as its Business Manager, he is the newly-elected Executive Secretary of the Philalethes Society, following the retirement of Carl R. Greisen from that position at the annual meeting of the Society in February.
Active as Assistant Librarian of the famous Grand Lodge Library of Iowa, at Cedar Rapids for many years, Anderson has a knowledge of books and their contents which is phenomenal, and has done much research on Masonic topics. His appointment as Executive Secretary has met with universal approval, and will be a great asset to the Society. He is active in Freemasonry, especially in the York Rite bodies, in which he is completing his work by becoming an officer in each body.
----o----
Midwest Conference
Holds Meeting at
Cedar Rapids Library
The twenty-first annual meeting of the Midwest Conference on Masonic Education was held at the Iowa Masonic Library, Cedar Rapids, Iowa, Thursday, Friday and Saturday, April 30, May 1 and 2. This group, representing the official Committees on Masonic Education of twelve Masonic Grand Lodges in the central area of the United States, has for its theme "A Workshop of Ways and Means for Advancing Masonic Education," and includes the states of Illinois, Indiana, Iowa, Kansas, Michigan, Minnesota, Missouri, Nebraska, North Dakota, Ohio, South Dakota and Wisconsin.
Thursday evening was given over to an hospitality Hour and Registration, with the official program starting on Friday. Each year the interest and enthusiasm of those present has been increased until this organization now represents one of the outstanding Masonic conferences in the country.
Scott Kelsey, P.G.M. of Kansas, and chairman of the Kansas Committee on Masonic Education presided, and was succeeded as president by Charles K. Cunningham, P.G.M., and chairman of the Ohio Committee on Masonic Education.
The complete program of the Conference at Cedar Rapids is as follows:
May 1, 1970
8:00 a.m. - Registration
9:00 a.m. - Opening of Conference
Invocation: Howard J. Hunter (Nebraska)
Greetings: Most Worshipful Harold Phelps, Grand Master of Masons in Iowa
Response: Most Worshipful Hugh W. Eisenhart, Grand Master of Masons in Nebraska
Introductions: By Committee Chairman of each state
Introductions: Visitors
9:30 a.m. - "Do we need to change our methods of Masonic Education?" - Edgar L. Ott (Ohio)
10:00 a.m. - "Visual Aids through the Years" - James F. Smith, II (Michigan)
10:45 a.m. - Demonstration of Visual Aid Units - Lewis C. "Wes" Cook (Missouri)
11:15 a.m. - "Pilot Lodge, an Experiment" - Joseph A. Batchelor (Indiana)
Friday Afternoon Session
1:30 p.m. - "Lest We Forget" - Walter O. Samuelson (Nebraska)
2:00 p.m. - "DeMolay" - Charles A. Howard, Jr., Executive Officer for DeMolay in South Dakota
3:00 p.m. - "Dynamic Freemasonry in our Changing Society" - Clyde E. Hegman (Minnesota)
3:30 p.m. - Business Session - Scott E. Kelsey, President
Friday Evening
7:00 p.m. - Banquet - Informal at Zuber's Restaurant in the Amana Colonies for a family style meal
Saturday Morning - May 2, 1970
8:30 a.m. - "Review of New Masonic Books, Periodicals, and Literature" - Alphonse Cerza (Illinois)
9:00 a.m. - "What's Doing in our Jurisdiction" - Each State Educational Committee Chairman took 5 minutes for a brief explanation of its educational activity.
10:15 a.m. - Business Session - Presiding, Scott E. Kelsey. Installation of New Officers.
----o----
1. Both of these Presidents, Lincoln and Kennedy, were concerned with the issues of Civil Rights.
2. Lincoln was elected in 1860 and Kennedy was elected in 1960.
3. Both were slain on Friday and in the presence of their Wives.
4. Their successors, both named Johnson, were Southerners, Democrats, and had served in the U. S. Senate.
5. Andrew Johnson was born in 1808 - Lyndon B. Johnson was born in 1908.
And
6. John Wilkes Booth was born in 1839 - Lee Harvey Oswald was born in 1939.
7. Both Booth and Oswald were slain before trial could be held.
8. Both Booth and Oswald were Southerners favoring unpopular ideas.
9. Both Presidents' Wives lost children through death while in the White House.
10. Lincoln's Secretary, whose name was Kennedy, advised him not to go to the Theater the night he was killed.
11. Kennedy's Secretary, whose name was Lincoln, advised him not to go to Dallas.
Does History Repeat Itself?
What do You Think?
----o----
The Curious Career of Leo Taxil
by Alvin T. Westdal, P.M. (Utah)
There are many stories of those who have sought to "expose" Freemasonry, but the weirdest of all is probably that of Leo Taxil. Termed by historians a rogue and a scoundrel, he became noted for his deception of the Freemasons into believing he was anti-Catholic, the Catholics into thinking he was anti-Masonic, and deceiving the public on both aspects.
He began his career of duplicity by actively campaigning against the Catholic Church then reversed his stand to become the central figure in what W.G. Sibley, in his Story of Freemasonry, termed "the most absurd of all the entanglements into which the Roman Catholic Church has been drawn by its detestation of the Society."
Born Georges Antoine Jogand-Pages in Marseilles in 1854, he was educated in a Jesuit reform school, where he developed a hatred of the Catholic Church. In 1879 he moved to Paris, where he published an infidel newspaper and wrote obscene, scurrilous books "Exposing" the private lives of men high in the Roman Catholic hierarchy. (Among them, incidentally, was Pius IX, the pope who was expelled from Freemasonry by King Victor Emanuel, then Grand Master of Italy).
He received the first degree of Freemasonry in Paris in 1881, but the lodge refused to advance him, and eventually he was expelled. It was about this time that he adopted the name of Leo Taxil, by which he was known the rest of his life.
The circumstances prevailing at the time provided a fertile field for Taxil's activities, according to H.L. Haywood. Instead of uniting the people, the French Revolution had divided them, and until the collapse of Hitlerism there were two factions. One was royalist and clerical, opposed to the republic, and was supported by the Catholic Hierarchy, the military and the wealthy. (This group later collaborated with the Nazis in the hope of destroying the republic). The other faction was republican and anti-royalist, dedicated to "Liberty, Equality, Fraternity," the slogan and uncompleted objective of the Revolution.
During the development of French Freemasonry in the 18th century, the so-called "high personages" predominated in its membership, but in time its lodges became composed largely of men of the other faction, who wanted a truly free government which could not be defied by a cardinal or a field marshal. Freemasonry thus became identified with this group, and attracted the attention of those opposed to the republic.
In the back country of France there prevailed a belief that secret circles of men and women met at midnight to engage in Devil Worship and the Black Mass, to invoke devils, and to practice rites of horror. The people were terrified. Capitalizing on this superstition, the royalist-clerical forces united under the leadership of the Catholic Church in a campaign against Freemasonry in the 1870s and 1880s, charging that its lodges were centers of atheism and Devil Worship.
On April 20, 1884, Pope Leo XIII issued his famous (or infamous) epistle entitled "Humanum Genus," one of 17 anti-Masonic encyclicals by eight popes between 1738 and 1902, and the one which drew the fire of Albert Pike in his public letter of August 18, 1884, and his praelocution to the Supreme Council of the Scottish Rite in October of that year.
Having been issued in 1884, it is obvious that the "Humanum Genus" letter was designed to stimulate the hierarchy's anti-Masonic campaign, which was under the direction of a special commission appointed by the pope.
Such were the conditions which paved the way for Taxil. All the movement needed now was a "hero," and Taxil soon prepared himself for that role. He renounced his heresies, denounced his own anti-church writings, confessed that he had been converted back to Catholicism, and entered monastic seclusion. Then, after a conference with the pope, he reappeared in the limelight as the champion who would destroy Freemasonry.
His reappearance on the scene was marked by publication of his Complete Revelation of Freemasonry in 1885-86, while his supposedly estranged wife continued to sell his anti-clerical books. Though he knew little or nothing about Freemasonry, the various encyclicals and his own vivid imagination supplied adequate material for his speeches and numerous books, which sold like hotcakes. Following the propaganda line already well established, he charged that the Freemasons were atheistic devil-worshipers who engaged in unspeakably weird and revolting practices.
But the highlight of Taxil's spirited campaign was the "weapon" with which he was going to destroy Freemasonry. This "weapon" was an American lady, Diana Vaughn, who had confided to him that, while living in Charleston, South Carolina, she attended a midnight meeting there of a so-called Council of the Scottish Rite which, in reality, was the world headquarters of Devil Worship. Albert Pike presided, and Miss Vaughn was high priestess, being seated on a dies at the other end of the room. His Satanic Majesty was present - horns, hooves, tail and all. Both men and women attended.
Taxiil fortified his story of Diana Vaughn by explaining that she had broken with the Freemasons due to their revolting and blasphemous practices, and that he had caused her to be "converted" as he himself had been.
Year after year the anti-Masonic absurdities continued to be published monthly in Paris, and Taxil's speeches drew large and enthusiastic audiences. In response to demands that he produce Diana Vaughn, he explained that she had to be kept in seclusion to prevent her assassination by the Freemasons.
In September, 1896, the Roman Anti-Masonic Commission convened an international congress in Trent to organize a permanent world wide crusade against Freemasonry. Thousands attended, including 36 bishops and 50 episcopal delegates, and Taxil was the man of the hour. Unfortunately for him, however, four German priests demanded precise information about Diana Vaughn, strongly suspecting she was a myth. Unable to quiet their demands with his oratory, he turned the threatened debacle into a triumph by announcing that Diana Vaughn would be presented to the public in person on April 19, 1897, in the hall of the Geographical Society in Paris.
Taxil appeared alone before a large audience at that meeting. He declared that for 12 years he had been trying to learn how far the utter stupidity of the Catholics would go, and thanked the bishops and the Church for assisting him in the fraud! The pope and the cardinals in Rome had known the truth, he said, but supported him and his publications in bad faith in their eagerness to destroy Freemasonry. He explained that his conversion in 1885 had been a pretense, that his revelations about Freemasonry were all deliberate lies, and Diana Vauughn was a myth - all put forth for the sole purpose of playing upon the credulity of the Roman Catholic Church and making its leaders ridiculous in the eyes of intelligent men. Then, with a dramatic gesture, he pointed to his typewriter and loudly proclaimed: "THERE IS DIANA VAUGHN!"
This shocking denouement discredited the anti-Masonic forces, weakened the royalist movement and stunned the populace. For a number of years the French people remained quiet, then in 1905 they disestablished the Church. It would no longer be a part of government, no longer could dictate policies, no longer supported by taxes. A great advance had been made toward the free government for which they had worked so long under the banner of "Liberty, Equality, Fraternity."
----o----
At Philadelphia
We are indebted to the Masonic Home Journal of Kentucky for this story of the Liberty Bell. As the bicentennial of the signing of the Declaration of Independence comes closer, it is appropriate that we observe some of the elements which gave us liberty.
The Liberty Bell, famous for its association with great patriotic events, now stands in the tower hall of Independence Hall. It has been cast three times and its history is filled with vicissitudes.
The original Province bell, ordered to commemorate the 50th anniversary of the Commonwealth of Pennsylvania, was cast by Thomas Lister, Whitechapel, London, and reached Philadelphia in August, 1752. It bore an inscription from Leviticus XXI, 10: "Proclaim liberty throughout all the land unto all the inhabitants thereof." While being tested the bell cracked.
Pass & Stow, Philadelphia founders, recast the bell, adding 1 1/2 ounces of copper to a pound of the old metal to reduce brittleness. The new bell was ready in June, 1753, and in September was cracked by a stroke of its clapper while it hung on a truss in the State House yard.
The same founders cast the bell again, and this time succeeded. The bell was then hung in the wooden steeple of the State House, erected on top of the brick tower. Here it pealed when the Declaration of Independence was signed. It became known as the Liberty Bell.
On September 18, 1777, when the British Army was about to occupy Philadelphia the bell was moved in a baggage train of the American Army to Allentown, Pa., where it was hidden in Zion's Church until June 27, 1778. It was moved back to Philadelphia after the British left.
In July, 1781, the wooden steeple became insecure and had to be taken down. The bell was lowered into the brick section of the tower. Here it was hanging in July, 1835, when it cracked while tolling for the funeral of Chief Justice John Marshall of the United States Supreme Court. Because of its association with the War of Independence it was not recast but remained mute in this location until 1846, the year of the Mexican War, when it was placed on exhibition in the Declaration Chamber of Independence Hall.
In 1876, when many thousands of Americans visited Philadelphia for the Centennial Exposition, it was placed in its old walnut frame in the tower hallway. In 1877 it was hung from the ceiling of the tower by a chain of 13 links. It was returned again to the Declaration Chamber and in 1896 taken back to the tower hall, where it occupied a glass case. In 1915 the case was removed so that the public might touch it. It remains there today. The measurements of the bell follow:
Circumference around the lip, 12 feet.
Circumference around the crown, 7 feet 6 inches.
Lip to the crown, 3 feet.
Height over the crown, 2 feet 3 inches.
Thickness at lip, 3 inches.
Thickness at crown, 1 1/4 inches.
Weight, 2,080 pounds.
Length of clapper, 3 feet 2 inches.
Cost, 60 pounds, 14s 5d.
The bell had been so popular at the Centennial Exposition that later fairs asked for it. Subsequently it was shown at the New Orleans Cotton Exposition, 1885, World's Columbian Exposition, Chicago, 1893; Cotton States Exposition, Atlanta, Gal, 1895; Interstate and West Indian Exposition, Charleston, S.C., 1902; Bunker Hill celebration, Boston, June 15, 1903; Louisiana Purchase Exposition, St. Louis, 1904, Founder's Week street parade, Philadelphia, Oct. 23, 1913; Panama Pacific Exposition, San Francisco, July 4, 1915; First Liberty Loan parade, Philadelphia Oct. 10, 1917. Since then it has remained at home.
The sound of the Liberty Bell was broadcast on two programs on D-Day June 6, 1944, when the Mayor, Bernard Samuel, tapped it with a rubber mallet, first for each letter in the word "Independence," and next for each letter in the word "Liberty."
----o----
Christenson Makes
a Contribution
Larids (Larry) Christensen M.P.S., an ardent member of the fine Chicago Philalethes group, has volunteered to assume the responsibility of the cost of mailing the copies of the Philalethes Special Mexican Edition to the Masonic Brethren in Mexico. This is a splendid gesture, and is much appreciated both by the officers and members of the Society.
----o----
Speculative Freemasonry and the Culture of Hanoverian England
by William Weisberger, M.P.S.
An eminent figure in early Hanoverian England was James Brydges, First Duke of Chandos. Exemplary of the eighteenth century British aristocracy, eager to acquire the knowledge of the liberal arts, Chandos renovated mansion houses in the English countryside and attempted to foster the spirit of the architectural style known as Palladianism. This man has also remained important for an understanding of the emergence of Speculative Freemasonry, since John T. Desaguliers served as his chaplain and received support from the duke for numerous projects.
C. H. Collins Baker and Muriel Baker have written a book - The Life and Circumstances of James Brydges, First Duke of Chards, Patron of the Liberal Arts - Oxford: Clarendon Press, 1949. 493 pages, 25 plates., which adequately treats of this personage.
Our treatment of this biography hopefully will provide an understanding of the cultural milieu in which Speculative Freemasonry emerged; our treatment also will center on the thesis of Chandos as an eighteenth century aristocrat glorifying classical culture and promoting the Palladian style.
In their discussion of the intellectual development of James Brydges and of the cultural climate of early Hanoverian England, the Bakers rely on the documents about Cannons from the Stowe library. Brought to California in 1925 by Henry E. Huntington, the materials in this valuable collection consist of the duke's daily journal and of thirteen books of his correspondence; the materials in this enormous collection seem to confirm the fact of the duke's interest in Graeco-Roman antiquity and Palladianism.
Born on the sixth of January, 1774 at Dewsall to a Herefordshire squire and to the daughter of a Turkish merchant, the young Brydges spent the first eleven years of his life in England, and Turkey. (1) In 1686 Brydges was sent to London with his two brothers Henry and Frank to attend the Westminster College School; in that school, young Brydges was educated in the classical tradition, one popularized by the prominent humanist and Renaissance educator John Colet. (2)
After his education at Westminster and at Oxford, Chandos became involved in science, politics, and London club life. Brydges maintained in approximately 1695 correspondence with such eminent English scientists as Francis Willoughby, Edmond Halley, and Sir Isaac Newton. It is further apparent from an examination of his journal at this time that Brydges frequently dined at Pontacks - an exclusive London eating club - with prominent members of the Royal Society: Hans Sloane, Sir Godfrey Copley, and Sir Robert Southwell. (3) His election to the Royal Society in the late sixteen-nineties corresponded to his first election to Parliament in July, 1698 as minister for Hereford. Attending coffee houses, chocolate houses and inns was considered imperative for any English aristocrat who wished to understand the results of the complicated experiments conducted in the Royal Society and to promote his interests in politics. Brydges remained no exception to this rule, since he frequented on many occasions the "Fountain" in the Strand, the "Blue Posts" in Chanell Row, and the St. Alban's Chocolate House in Pall Mall. (4) Brydges, as the Bakers contend, displayed a passionate interest in the theater and in music; he frequently attended plays and concerts in the Covent Gardens. With an earnest devotion to music, Brydges was elected to the "Society of Gentlemen Performers of Musick," whose musicians were often invited to play either at Sion Hill or later at Cannons. (5)
The first marriage of Brydges proved important for his patronage of the liberal arts and architecture. With their marriage in the Henry VII Chapel of Westminster Abbey on the twenty-seventh of February, 1696, the former Mary Lake and Brydges encouraged the usage of the Palladian style in remodeling mansions on their many estates. Brydges in 1705 remodeled his mansion at Sion Hill in the Palladian style; he further exhibited his interest in classical Renaissance art, purchasing "The Secretary of Venice" by Titian and "A Virgin" by Bellini from the DeVries collection and buying "Portrait of Himself" by Holbein and "The Three Kings" by Rubens from the Peter Six collection. (6)
Conferred the title of the Earl of Carnarvon in 1714 and knighted on the twenty-ninth of April, 1719 at St. James by George I as the First Duke of Chandos, this prominent English aristocrat returned to Cannons to assume the enormous task of renovating this beautiful estate. (7) To remodel Cannons, an estate inherited from the holdings of Warwick Lake, Chandos first employed the architect William Talman and then hired John James. Before leaving the employ of Chandos, James rebuilt the arches of the mansion and laid the foundations of the garden walls. To complete the restoration of Cannons, Chandos employed the eminent architecture James Gibbs, a former student of the master Palladian architect Lord Richard Burlington. With Gibbs' completion of the designing and renovating of the major bedrooms, dining rooms, music room, and chapel, Chandos summoned the Cannons Symphony Orchestra in 1723 to play for the dedication of the renovated estate. Under the direction of Dr. Pepusch, the Master of music, the orchestra played George F. Handel's selections dedicated to his patron Chandos: "Esther" and "The Chandos Hymns" being the most outstanding works. (8)
The Bakers correctly refer to the sophisticated technological devices utilized at Cannons. Familiar with new engineering techniques, John Desaguliers, the trusted chaplain of Chandos and an influential member of the Royal Society, developed an exceedingly effective pumping machine; Desaguliers used this machine to pump water into the Stanmore and Parva Reservoirs and to channel water from the Great Pond to the Edgware basin. From this basin and from the reservoirs, the water would be distributed to the gardens and rooms in Cannons. (9)
Painting a vivid and detailed picture of the estates, the Bakers frequently allude to the many guests visiting Cannons. Conducting tours of Cannons, Desaguliers met the guests of the duke at the wrought iron gates, adorned with leopards bearing the arms of Chandos. The short and stout Desaguliers then informed the visitors to notice the two obelisks and the sun dial, explaining that the latter served as a major symbol of the eighteenth century. (10) Before entering the mansion, visitors were asked to observe an exquisite sight: the Great Court to the south, the Office Court and Physic Garden to the west, and the Great Terrace to the east. (11)
Desaguliers proceeded to usher the guests into the mansion and to provide them with a detailed explanation of the classical themes appearing in the major rooms of the Palladian designed house. A man quite familiar with classical and Renaissance architecture, Desaguliers escorted the visitors to the library and directed their attention to the room's ceiling, painted by Belluci. Appearing on that ceiling were the Seven liberal arts and sciences, Industry receiving the crown in the Temple of Honor, and the Temple of Apollo, which conveyed the themes of honor, wisdom, and zeal. (12)
The visitors were then led to Lord Carnarvon's bedroom, where Desaguliers discussed the themes on the ceiling painted by Legar. On that ceiling the four elements are conveyed: first, Vulcan with his tongs, secondly, earth depicted by Bacchus who exhibits the fruits of the soil; thirdly, air depicted by Daunar (Day) who ascends to heaven with Iris, and finally, water represented by Isis who is pouring water. (13) Taking the visitors into a large dressing room, Desaguliers explains the salient themes appearing on the ceiling painted by Grizon; that ceiling has a depiction of Apollo, who is surrounded by wisdom and learning and by the liberal arts and sciences. Beneath Apollo are found geography holding compasses and a globe, architecture standing in front of three Greek columns, and Bacchus pressing grapes to demonstrate the abundance of bread and wine on earth. (14)
The tour comes to an end in the dining room. Before dinner is served, the amiable Desaguliers elaborates upon the themes of the five centric illustrated on the ceiling. Hearing is seen listening to the sound of the trumpets. Seeing is depicted by two lions looking upwards and towards Apollo, while Feeling is illustrated by a man embracing a woman. Tasting is represented by a woman with an apple in her hand and Smelling is conveyed by a woman smelling a rose. (15)
In the remaining chapters of this biography, the Bakers describe exhaustively the duke's mansions at Shawltall and Bridgwater, designed to reflect classical themes and the Palladian style. Before his death in May, 1744, Chandos employed the master Palladian architect John Wood to renovate the Foundling Hospital and his homes in Bath.
Members of the Craft should consult this biography for a detailed description of the Palladian style and for a vivid depiction of an eighteenth century British aristocrat. If some of the detail in this study had been eliminated, the Bakers could have developed a cogent thesis and could have given perspective to Chandos in relation to the major intellectual currents in early Hanoverian England.
Members of the Craft should also consult this work, since Palladianism - as exhibited at Cannons - well might be associated with the emergence of Speculative Freemasonry in England. Popularized during the Renaissance and fully described in The Four Books of Architecture by Andrea Palladio, the Palladian style emerged as supreme in Hanoverian England, since Isaac Ware translated into English this classic work. Ware's translation was widely circulated by 1717. Many English aristocrats studied Ware's work meticulously, believing that the Palladian style represented the embodiment of the classical Graeco-Roman tradition. Palladio's ideas could be applied to improve the structure of arches, bridges, mansions, theaters, and baths. (16) By employing this classical architectural style, Chandos and other English aristocrats believed that their renovated mansions would represent the symmetry, harmony, and purity found only in "Nature." (17)
To the Freemason, Palladianism remains important, since this architectural style and the prevalent scientific trend of Newtonianism seemed to be oriented to ancient classical models. Both Palladianism and Newtonianism dominated the thought of the influential John T. Desaguliers. Recalling that Desaguliers served as chaplain for Chandos, as Third Grand Master of the Grand Lodge of England, and as an ardent proponent of Newtonianism, should not we as Freemasons attempt to determine the relationship of Speculative Freemasonry to the classical principles prevalent in Palladianism and Newtonianism?
For Hanoverian England, 1717 marked an important date, since Ware's translation of Palladian architectural principles appeared, since the second edition of Newton's Optics was published, and since Speculative Freemasonry received its start with the formation of the Grand Lodge of England. Like Newtonianism and the Palladianism, was not Speculative Freemasonry to disseminate the principles of classicism throughout Hanoverian England and eventually throughout the world?
(1) C.H. Collins Baker and Muriel I. Baker, The Life and Circumstances of James Brydges First Duke of Chandos Patron of the Liberal Arts (Oxford: Clarendon Press, 1949). XIV-XV.
(2) The Bakers, Chondos, p. 7
(3) Ibid., pp. 12-13
(4) Ibid. p. 20 and p. 41.
(5) Ibid. p. 41.
(6) Ibid., p. 70.
(7) Ibid., pp. 113-114.
(8) lbid., pp. 115-121.
(9) Ibid., pp. 155-156.
(10) lbid., p. 155.
(11) Ibid., p. 156.
(12) Ibid., p. 168.
(13) Ibid., pp. 170-171.
(14) Ibid., p. 171.
(15) Ibid., p. 172
(16) James Ackerman, Palladio (Baltimore: Penquin Books. 1968), p. 27.
----o----
Notice To Employees!
(This was sent to the Editor by our member, Ray Langosch, many years ago, but it is still pertinent, and hope you like it).
Due to increased competition and a keen desire to remain in business, we find it necessary to institute a new policy.
Effective immediately, we are asking that somewhere between starting time and quitting time, and without infringing too much on the time usually devoted to lunch period, coffee breaks, rest periods, story telling, ticket selling, golfing, auto racing, vacation planning, and the rehashing of yesterday's TV programs, that each employee endeavor to find some time that can be set aside and known as the "WORK BREAK."
To some this may seem a radical innovation, but we honestly believe the idea has great possibilities. It can conceivably be an aid to steady employment and it might also be a means of assuring regular pay checks.
While the adoption of the "WORK BREAK" plan is not compulsory, it is hoped that each employee will find enough time to give the plan a fair trial. It is also hoped that those employees not in favor of adopting the "WORK BREAK" idea will have fully completed their vacation plans.
----o----
Interesting
Letter Written by Henry Price In 1770
Found in Virginia
By Joseph C. Richmond, M.P.S.
Recently, Brother Joseph C. Richmond, M.P.S., an active member of many Masonic bodies, and a devoted Masonic researcher, found, in the Methodist Church at Herndon, Virginia, near Alexandria, a letter written in 1770 by Henry Price, Provincial Grand Master of New England 1733-1736, and one of the men responsible for bringing Freemasonry to activity in America.
Writing about the letter, Brother Richmond says "The letter was brought to my attention by Brother Robert B. Balcom, past master of my own lodge, William R. Singleton Lodge No. 30, of Washington, D.C. His son, William Balcom, also a member of this lodge, and a Methodist minister, has seen it in the church in (Herndon) Virginia, and recognized that it might have some Masonic significance."
Continuing, Brother Richmond writes, "So far we have been unable to uncover any of the circumstances surrounding the letter.... as you know, the Methodists change ministers frequently, and we have so far been unable to learn who discovered it and had it framed. It appears to have been framed rather recently - probably about 1920. We have been able to discover no information as to how it got to the church in the first place, or who discovered it in the church archives and had it framed."
Boston New England
Jany 29; 1770
Worshpfull Brother
Scin I Wrote to you in Decembr Last Acknoleging the Receiving of your Packet Dated Seper the Fivth in Which Came the Prosedings of the Grand Lodge - with your favor to me to be Recommended to the Grand Lodges hear in favour of a Royall Charter I have Communicated it to our Brothers in as Many Distant Lodges as I can Acording to the Season of the year where we are Buried up with Snow.
On Friday the twenty sixth Instant was our G. Lodge in boston thare I Laid your Instructihons be fore a full Grand Lodge of Brothers after a Debate of Sum time it was unanimously Voted infavr of a Charter, which they apprehended Was Necessary for the Society and without witch Charity Could Not be Carried on with that Spirit that was first Designed in Masonry.
Our Brothers of the G. Lodge Earnestly beg that you would forward a Coppie of the Intended or Compleated Charter to me as Soon as May bie.
After that if God bless me, I intend for London thare I will give Grand Lodge a true State of Masonry in America. In the Meanwhile I Remain to the Most Worshipfull his Grace of Beauford GM; the Grand Lodge and all the well wishers to a Charter Thair Moste obedient, Humbl Sart and faithfull Bror.
"You can learn from any standard Masonic Encyclopedia that Henry Price was Provincial Grand Master of New England in 1733-36; 1740-1744, 1754-1755 and 1767-1768. He was not Provincial Grand Master at the time the letter was written. From the wording of the letter it was apparently addressed to Henry, Duke of Beaufort, Grand Master of the Grand Lodge of England, who served in that office from 1767 to 1772. I have not so far found any reference to the Royal Charter referred to in the letter."
Brother Richmond had a photograph made of the letter, and it, with the text of the letter, is reproduced in this issue of the magazine, hoping for further information.
----o----
Henry Price,
Provincial Grand Master
On April 30, 1733, the Right Honourable and Right Worshipful Anthony Lord Viscount Montague, Grand Master of England, issued a Deputation appointing Henry Price as Provincial Grand Master of New England. On Monday, July 30, 1733 Henry Price convened at Boston the following brethren, Andrew Belcher Thomas Kennelly, John Quane, Henry Hope, Frederick Hamilton, John McNeall, Peter Hall, Matthew Young John Wadell and Edward Ellis at the house of Edward Lutwytch "at ye sign of the Bunch of Grapes in King Street."
Brother Price produced his deputation appointing him Provincial Grand Master, and by virtue of this Deputation he formed and opened a Provincial Grand Lodge, appointed Right Worshipful Brother Andrew Belcher as Deputy Grand Master and Worshipful Brother Thomas Kennelly and John Quane as Grand Wardens pro tempore.
In 1734 Brother Price's commission was extended over all North America. On November 28, 1734 Benjamin Franklin, who was a close friend of Price, and who at that time was the Grand Master of the Grand Lodge of Pennsylvania, wrote Price on behalf of the Grand Lodge of Pennsylvania for the purpose of mutually arranging an agreeable status under the present conditions.
----o----
Reformation of Freemasonry?
This question opens our eyes to something essential in Masonry. It brings us to the heart of Masonry. To the very concept of Initiation.
I do not think that Freemasonry as such does need any reformation. But we, as individuals, do.
Freemasonry is not a mysterious Cathedral to look at and watch like an hermetic play. We are the living Stones of this Cathedral, each one an intelligent and Sacred actor in the Universal and Great Initiatic WORK.
To paraphrase the Holy and Ineffable NAME, of four Hebrew letters, which means "I am that I am" - we may say: "Freemasonry is what it is" - an esoteric and eschatologic School of initiation. What do those three words mean? Esoteric means hidden, secret, within, opposite to exoteric. Eschatologic means immortality of the Soul. Initiation means beginning, start. I repeat: Freemasonry is an esoteric and eschatologic School of Initiation.
You see, Freemasonry is not a confortable end in your social life.
Freemasonry is not merely a system of signs, tokens and ceremonies, and they are not the genuine secrets of Freemasonry as such.
Freemasonry is not only a peculiar system of morality.
Freemasonry is not only a charitable and social brotherhood.
Freemasonry is not only a theatre where degrees are being displayed and conferred, regardless of the level of Initiation of the candidates.
Freemasonry is not only a money making distributor of degrees and certificates, where Wisdom is being measured by your regalia.
Freemasonry as a School, and as a Tool, contains all the Instruments of an initiatic and eschatologic society. I repeat: Initiation means start or beginning. Eschatology means immortality of the Soul.
It is up to you, as individuals, to discover the Divine Temple within us, by polishing our rough Ashlar, that never will become a perfect Ashlar.
It is up to us, as individuals, to discover what true Initiation means: what Initiation?
As Free-Stone-Masons we style ourselves Masters of the Royal Art: what Royal Art? Are we really Master Masons? Are we prepared to teach - to teach the Mastery of Life and Death to our fellow men and to our Brothers? Are we prepared to witness the Mysteries of the Temple to our crippled world ?
Have we, ourselves, understood the Sacred Symbols of this Temple? Are we initiates, in the esoteric sense of the word ?
This is the question. The one and only question.
No Freemasonry is imaginable without Initiation. Without Initiation no traditional Freemasonry would ever exist.
INITIATION is the justification - the quint-essence of Freemasonry. Because, as you all know, the Initiate makes a "beginning," an "ever-beginning" on his endless mystic PATH towards Truth and Light . . . that was "in the Beginning" . . . Towards the Knowledge of the Ancient Mysteries - the immortality of the Soul.
But, today, we often hear of a candidate being "made a Mason." He is being "initiated," or "Entered," or "accepted" into the Craft. Initiation, in that sense, is synonymous to membership. Membership into any organization, into any society.
The word initiate is erroneously used of a candidate being conferred a degree. This is obviously wrong. And in this deep misunderstanding lies the dramatic analphabetism of the Craftmen. To hear of "promotion" through the degrees of Freemasonry is simply anti-initiatic.
Are we accepted into the Craft purely on our social merits and standing and credentials? Are we accepted purely on our morality and community reputation?
Or as qualified candidates for initiation?
This is the question. The one and only question.
The word candidate, as you all know, comes too from the Latin and meant "Clothed in White" . . . What of our White Apron?
Brethren, we are never initiated, regardless of the degrees and honours that are being awarded to us during our earthly life, until we are called to The Grand Lodge Above, where we might be found worthy candidates and initiates . . .
At the highest of any of our earthly degrees, we are reminded to start all over again, from the very beginning, on the endless Way of Initiation, in the Arcane of T.G.A.O.T.U., where the ever green Sprig of Acacia symbolizes death and resurrection, or re-birth, in the Sublime degree of a Master Mason.
----o----
Masonry In a Novel
In Thornton Wilder's "The Eighth Day," on page 374 the following appears:
"But, Breck, I remember something you said once. You said that you Masons 'stood behind one another.'"
"We do."
"Don't you think a father should do that with his boy? When a Mason makes a mistake you let him know that it's a mistake, but you don't talk about it everywhere. You don't harp on it. You stand shoulder to shoulder letting the world see that you believe in him . . ."
----o----
Excerpts From Edict of Potsdam
Issued by King Frederick, 1685
"As the persecutions and severe punishments which have been exercised repeatedly against confessors of the reformed religion in France have forced many families to emigrate from that kingdom and to seek refuge in foreign lands, we have been pleased, out of righteous sympathy which we feel for those who suffer for the sake of the Evangelical Religion and the purity of that faith to which we adhere, by means of the present edict signed by our own hand, to offer them a free and safe admission to all our lands and provinces, and to declare further to them what rights, privileges, and advantages we shall permit them to enjoy as follows:
1. In order that all those who shall determine to settle in our state may remove thither with the greatest convenience, we have commanded all our extraordinary (or agents at Frankfurtam-Main) to furnish at our expense necessary ships and provisions to all those of the Reformed Religion who apply to them, in order to transport their families and their goods from Holland to Hamburg. In the latter city, they will obtain from our agents to the lower Saxon district all conveyance which they will need in order to reach any city or province of our state in which they choose to live...........
4. The goods, furniture, merchandise, and provisions which they bring with them shall be admitted duty-free…..
5. In case there should be in the towns, villages, and hamlets where the above mentioned refugees are going to settle, any empty, forsaken, or dilapidated houses whose proprietors are financially unable to put them in good repair, we shall give to the immigrants such houses in full title and reimburse the previous owners in proportion to the value of the properties, and we shall relieve them of all other obligations, be they mortgages or other debts. We shall also supply the immigrants with wood, stone, plaster, brick, and other materials necessary for the repair of these houses; and these houses shall be free from all taxes, quartering of soldiers, and other public burdens, save excise for a period of years……
7. As soon as they have definitely settled in any town or village of our state, they shall be accorded full civil rights and permission to join those guilds and corporations for which they are eligible - in short, they may enjoy the same rights and privileges as our native born subjects.
8. All those who desire to set up manufacturers, be it textiles, cloth, hats, or other things, will be endowed not only with all special privileges, considerations, and freedom which they might desire, but also we shall support them with money and other supplies so that their projects may become successful enterprises.
9. The farmers and others who wish to settle in the country will be given a certain piece of land for cultivation, and they will be supplied with all necessary things at the beginning in the same manner as has already been done with a considerable number of Swiss immigrants.
10. As for the legal side of life and the administration of justice among the above mentioned French Reformed brethren, we permit that in towns where several families of them are settled, they may choose a magistrate of their own who may settle their difficulties peaceably. If difficulties arise between Germans and French these are to be settled mutually by the German authorities and the French magistrates, and this procedure shall also be followed in case of French troubles which are not solved peaceably among themselves.
11. In every town we shall employ a clergy and shall designate a suitable place so that the immigrants may worship in the French language and according to their customary ceremonies.
Reference - Franz Zurbonsen, "Quellenbuch zur brandenburgisch-perussischen Geschichts, in Geschichtliche Repetitionsfragen und Ausfuhrungen," Berlin, 1906.
***
As a result of the invitation of Frederick William twenty thousand Huguenots settled in Potsdam and Brandenburg.
Reference, see - Will and Ariel Durant, "The Age of Louis XIV" page 414, published in 1963 by Simon and Schuster.
----o----
Uncle Sam has a virtual monopoly on the wood used in making lead pencils.
Pencils are made almost exclusively of a type of red or pencil cedar that grows in the eastern United States.
There is no lead in lead pencils.
The so-called lead in pencils is natural graphite mixed with clay to give it the desired degree of hardness.
Graphite was called lead because it was confused with that mineral and it is still popularly spoken of as black lead.
It is found in a natural state in many parts of the world and is also used in stove polish, paints, electrodes, crucibles required to withstand high temperatures, and lubricants.
Graphite can be prepared artificially by treating hard coal in an electrical furnace.
The name, which is from the Greek word meaning to write, was given to the mineral just 150 years ago by a German geologist named Abraham Werner because it had been used in pencils since the 16th century.
Graphite is sometimes called plumbago, from the Latin plumbum, meaning lead.
Pencil cores are prepared by mixing pulverized graphite and clay, pressing the mixture into strings under tremendous pressure and then drying and burning them at high temperature.
The more clay used the harder the pencil.
The rods of graphite and clay are laid in grooves of a thin cedar board and another board is glued over them, after which the wood is cut and shaped into pencils of various styles.
It is estimated that a hard lead pencil of ordinary length would draw a mark 40 to 50 miles long on smooth paper.
In making colored and indelible pencils the clay is mixed with other substances.
The "lead" used in metal pencils is the same as that used in pencils with wooden casings.
"Pencil" was the name originally given to a painter's brush and is still applied to fine paint brushes.
When lead pencils were first made they were called dry pencils or pencils of black lead.
The Educator
----o----
by R.W. Burnet, P.M.
Guadalajara Lodge No. 5
From recent observations I have received the impression that many of our brothers are "uptight" and very "dried-out" when a certain amount of flexibility becomes necessary in our ceremonies. Are Masons more interested in hewing to some ancient rules regarding physical perfection or are we seeking men whose minds and moral consciences will increase our number and further our goals?
When a man petitions our Lodge, are we "buying" his physical prowess his ability to cut stone, carry heavy burdens and the like, or do we want him in our organization because he is a thinking person who desires a part of our rights lights and benefits - who wants to dedicate and devote his life to brotherly love, relief and truth? Although we refer to the heart a great deal, we all know we are speaking of the mind. We are seeking minds, minds that desire to serve the Fatherhood of God and join with others whose thinking is the same.
Where is the seat of Fidelity? In the right hand? Suppose the right hand doesn't function normally. Can it function to the degree that it can be used as we employ it ? I have heard that the left side of the brain controls the right hand. It is therefor the left side of the brain with which we should be concerned and not the perfect state of its tool. Thus we keep our allegory without losing a worthy prospective brother.
I recently participated in the Initiation of a paraplegic. We have all said that we would not be present at or give our consent to the making of certain people into Masons. Our newly accepted brother is not one of these. In the role of Senior Deacon, I was in a position to observe at close quarters. With the exception of one attitude we assume and, of course, walking and standing, there was no departure from the usual forms. Believe me, this brother is all there - all there where it counts! He has contributed his musical talents to charity for many years and has been one of the main "spark plugs" of the Paralyzed Veterans Association here. His legs don't move, but his mind does! He is a Senior DeMolay and, until now, had thought it impossible to become a Mason after the onset of his disability. Knowing this man, as most of us do here in Guadalajara, we know that he will become one of our bet "workers." We nee WORKERS! Are we to turn down these men as being Masonic 4-F types because they could not have conformed to the requirements of OPERATIVE MASONS?
Our order should have a more flexible approach to its work. Adapt! It's the interpretation of the "rule book" that counts. What does our rule book say? By being a man, freeborn, of lawful, etc. Bend with the wind! The reed made it but the oak tree failed.
Quatuor Coronati says that after the first World War, the physical qualifications of Candidates were greatly relaxed, and with good reason. Masons are patriotic. Why should a man who was willing to give a part of his body in the defence of his country be denied membership in one of his country's most honored institutions?
It is customary for the Master to inform a Candidate that the words he is about to repeat contain nothing that can conflict with his duty to his country. Is our patriotic brother a better man for having been wounded after becoming a Mason rather than before? Suppose a man is injured in performing an action to help his neighbor or, possibly, in saving his life. Again I ask, is he a better man for having jeopardized his physical well-being as a Mason? Yet, even if he were not a brother, he would have been acting as one should and indeed as all brave men should. Would it really make any difference if a man suffered his physical disability by falling down the stairs? It is the internal and not the external qualifications in a man that should render him worthy to be made a Mason. Men with good minds and proper internal qualifications should be considered as being whole and this should obtain to all mankind and not to Masonry alone.You will ask, "How can a physically damaged person go through the 3rd Degree, especially a man who has lost the use of his limbs?" We practice SYMBOLIC or SPECULATIVE Masonry. Why can't the word "symbolically" be used when the actual physical action is not possible? Figure it out in advance and accommodate - be flexible! I have read in Quatuor Coronati that this body, devoted to research, does not consider the 3rd Degree as being a Landmark because only the first two Degrees were in existence at the inception of Symbolic or Speculative Masonry. Still more reason for flexibility. In this last and highest Degree of Ancient Craft Masonry it is usually possible for a maimed brother to go through on the short form and observe the long one from the sidelines. If intelligent and flexible thinking is employed, it can be planned so that the 3rd Degree will contain all the same wonderful mystery and sincerity it had for all of us who were so fortunate as to have been "sound in wind and limb."
Lastly, we have seen many Candidates who were presumed to be "whole" who could not assume a common position for lengthy periods of time and who were forced, because of extreme physical discomfort, to alleviate their suffering by changing to a different position. A strict adherence to the rule here, considering the form, could be dangerous to the well being of the Candidate. If churches permit a deviation from it, why not ourselves? Are we to refuse senior citizens only on the basis of their physical prowess (or the lack of it) and lose them as brothers with mature minds? Masons who cannot accommodate are not thinking in a flexible manner and are allowing their concepts of the rules to blind them to the goals of the Fraternity.
The History of the Grand Lodge of Israel
by Dr. Stephen R. Greenberg, M.P.S.
Three thousand years ago, in the arid lands at the eastern shore of the Mediterranean Sea, birth was given to the spirit of Freemasonry. Here was erected the magnificent edifice destined to be the guiding star for Craftsmen in all future ages. Here in this tiny segment of a yet sleeping world, sprang forth the ideals which are the life blood of all Masonry. Here arose the religions that gave to our Fraternity its sublime precepts of morality and justice. And here in this land of stark beauty was written the Holy Bible, the Great Light which adorns every Masonic altar throughout the now civilized world.
It is indeed incredible that in this Holy Land there was no formal Masonic organization for over two thousand years, until 1932!
No record exists of Masonic practice in the Holy Land across the centuries which passed after the Roman conquest until the middle of the 19th Century.
In 1873, Turkey formally occupied what was then known as Palestine. From this time until 1917, when the Turkish occupation came to an end, six lodges were in existence. The first lodge of Freemasons was established in Jerusalem in May of 1873. Its name was Suleiman E1 Moulki Lodge No. 293 (K i n g Solomon's Lodge).
In 1891, a n o t h e r lodge, Ascalat Suleiman E1 Moulki (King Solomon's Harbor) was formed in Jaffa under charter from the Grand Lodge of Egypt. The following year, a group of French engineers and architects engaged in the construction of a railroad between Jaffa and Jerusalem, founded a Masonic Lodge in Jaffa called, Le Port du Temple de Solomon. The work of this lodge was conducted in French. It was very active for several years, initiating Arab, Jew and Christian alike. Many of its members exerted profound influence upon the cultural life of Palestine.
In April of 1906, a charter was obtained by this 1 o d g e from the
Grand Orient of France to establish a new lodge in Jaffa to be called in French, "L'Aurore" and in Hebrew, "Barkai." This body has continued to work during the ensuing years, recently celebrating its sixtieth birthday.
In 1910, three additional lodges were formed in Palestine by the Grand Lodge of Scotland. Two of these, which continued to prosper, were, Salah
din No. 1071 at Acre and Carmel No. 1085 at Haifa. In these lodges, sat Jew, Christian a n d Moslem, side by side. There, lying together upon the Altar of Obligation, were the Holy Books of all three Faiths; emblematically lying as mankind was destined to live.
During the time of the British Mandate (1921 to 1947), Freemasonry flourished largely under the aegis of the British Army and civilian personnel, who brought with them from their homeland, the principles of the Craft in which they had been so richly steeped. Lodges sprang into existence throughout the Holy Land. Among the most famous were the Golden Throne No. 1344 in Jerusalem Holy City No. 1372, also in Jerusalem, King Hiram No. 1351 in Haifa and Jordan No. 1339 in Jaffa. Another lodge, Sharon No. 1387 was formed in Tel Aviv. These bodies were among the nine that received their Charters under the Auspices of the Grand Lodge of Scotland. All of these, which flourished briefly a n d disappeared, had a membership mostly of British subjects, but always received petitions from the adherents of the three principle faiths of the Holy Land.
These lodges were existing in a country which was just then emerging into the twentieth century from generations lost in the shadows of time. The national character of the peoples in the middle east was beginning an exertion of individuality that has only recently reached its zenith, culminating in the current middle east struggle.
At this period, the Jew and the Arab were, perhaps, more closely related to each other than in any other segment of recorded time. The brotherhood of Masonry, so emphasized in all we say and do, was readily embraced in these formative years. The lodges then in existence in the Holy Land grew rapidly, with the Jew, the Arab and the Christian standing together as brothers.
Notwithstanding the active work in progress during this period, Masonic lodges were, in reality, a loosely knit group, working under various Charters with differing rituals and little, if any, central direction. By 1931, many Masons then residing in Palestine acknowledged the growing need for a Grand Lodge, reigning sovereign over the very land where Masonic tradition relates that Freemasonry was conceived, the land which sheltered the first Masonic Temple, erected to God, three thousand years before.
On January 9, 1932, four lodges located in Jerusalem, working under a Charter from the Grand Lodge of Egypt, constituted themselves into a Grand Lodge under the name of the National Grand Lodge of Palestine. Later, three additional lodges of other
jurisdictions entered into the newlyformed Grand Body, which continued its growth. Other lodges joined until a total of twenty
one in various parts of the country had pledged their affiliation.
World wide recognition of this Grand L o d g e was forthcoming. Twenty
t h r e e countries and five American states g r a n t e d official recognition to the young organization within a few years. Egypt, under whose auspices it came into being, never granted such recognition!
In May of 1948, history will forever record that Israel proudly proclaimed herself a sovereign country, regaining for herself the status and prestige withheld from her for over nineteen centuries.
With the establishment of the State of Israel, several major changes took place w i t h i n the then
existing Masonic structure. All lodges working under Charter from the Grand Lodge of England, and one holding its commission from the Grand Lodge of Scotland, moved from Israel. The remaining lodges of foreign origin together with five others h o 1 d i n g Charters granted by the Grand Lodge of Germany in exile, affiliated with the Grand Lodge of Palestine.
The five remaining lodges working
under Charter from the Grand Lodge of Scotland, began negotiations with their parent body to consecrate and erect in Israel, a sovereign Grand Lodge of the State of Israel, which would gather together under its banner all of the symbolic lodges in the country.
After consultation with the corresponding Bodies of England and
Ireland, the Grand Lodge of Scotland consented to consecrate t h e Grand Lodge of the State of Israel, and dispatched a reputation to Israel for that purpose. The group was headed by Rt. Worshipful Brother The Earl of Elgin and Kincardine and Rt. Worshipful Brother Alexander F. Buchan. Another deputation c a m e from Holland, headed by Most Worshipful Brother C. Davidson and a third from South Africa, headed by Worshipful Brother Bernard Patley. All of these distinguished Masons were exalted officers in their respective Grand Bodies.
On October 20, 1953, in a most solemn and impressive ceremony, the erection of the U n i t e d and Sovereign Grand Lodge of the State of Irsoel A.F. & A.M. took place in Jerusalem, presided over by the Earl of Elgin assisted by officers of the Grand Lodge of Scotland. Installed as the first Grand Master of Israel, was Worshipful Brother Shabetai Levi. He received the gavel of his high office. The inspiring ceremony included the chanting of the beautiful Psalms of David in the a n c i e n t Hebrew of their origin accompanied by Prayers and readings from the Holy Scriptures appropriate to this auspicious occasion. Following the benediction, a long blast was sounded on the Shofar, the traditional ram's horn, the ancient symbol in the presence of the Most High, signaling the ending of one era and the commencement of a new one.
The Structure of the Order
The Grand Lodge of Israel is composed of current and Past Masters of its constituent symbolic lodges. The work of the order is conducted by a committee elected annually by the Grand Lodge. Special committees are also elected to consider and deal with all branches of activity. One hundred and nine Grand Jurisdictions throughout the w o r 1 d have granted recognition to and maintain friendly relations with the grand Lodge of the State of Israel. These include the fifty Grand Bodies of the United States, eleven in Europe, nine in Canada, seven in Australia and New Z e a l a n d, thirteen in Central A m e r i c a and sixteen in South America.
There are today, fifty
four active lodges within the country. Twenty in Tel Aviv, nine in Jerusalem, eight in Haifa and seventeen in other smaller communities. About three thousand four hundred m e m b e r s presently compose these lodges.
Crime of the hr~tif~l namer:: Of
these symbolic lodges include: Star of Israel Lodge No. 51 located in Herzlia, Desert Splendor Lodge No. 57, located in Haifa, Mt. Zion Lodge No. 2 in Jerusalem, Holy City Lodge No. 4, also in Jerusalem and Solomon's Pillars Lodge No. 59 in Eilat.
The Scottish Rite in Israel
A conference of European G r a n d Commanders held at The Hague in 1963, considered the desire of a number of thirty third Degree Masons residing in Israel, who had received their Scottish Rite degrees m a n y years before in Germany, to establish a Scottish Rite organization in Israel. A year later, at a similar meeting in Brussels, the Supreme Council for Germany, taking cognizance of the fact that these Brethren had received their degrees in that country, expressed its desire to assist in the erection of the Rite in Israel. Consequently, in December of 1964, Sovereign Grand Commander Erich Schalscha, 33(, journeyed to Israel to lay the foundation for this solemn event. On January 3, 1965, he consecrated, in full ceremonial form, two L o d g e s of Perfection in the Valley of Tel Aviv; Lodge of Perfection Dan (Hebrew) and Lodge of Perfection Tel Aviv (German). Illustrious B r o t h e r Isaac Grassiani, 33(, was installed as Grand Inspector General and Brother Abraham Fellman was appointed as Secretary General of The Scottish Rite in Israel.
Since this time, f o u r additional Lodges of Perfection have been formed, making a total of six. A Chapter of Rose Croix (Shalom) was formed at Tel Aviv in 1966. The same year a C o u n c i l of Kadosh (30() was established in this city called, "Areopag Zohar" which means "Splendor," and refers to the Book of Zohar of the ancient Hebrew Kabbalists.
On October 12, 1966, a Consistory conferring the 31( and 32( degrees was consecrated at Tel Aviv. Its name is Sanhedrin. This was so selected to commemorate the highest Tribunal among the Jews of Jerusalem over two thousand years ago.
In January of 1969, the Southern Jurisdiction of the Supreme Council of the Scottish Rite in the United States granted full recognition a n d membership to the Bodies in Israel.
The Grand Royal Arch Chapter
In April of 1969, the Grand Chapter of Royal Arch Ma so ns was formally established in I s r a e l in ceremonies conducted at Jerusalem by the Right Honorable Earl of Gal
[71 ]
Grand Master of Masons In Texas and on the Moon
When Brother Edwin E. (Buzz) Aldrin, Jr., a member of Clear Lake Lodge No. 1417 made his famous trip to the moon he carried with him a Special Deputation from then Grand Master J. Guy Smith deputizing him as the Special Representative of the Grand Master and authorizing him to open a Representation of the Grand Lodge of Texas on the Moon and establishing Masonic Territorial Jurisdiction on the Moon for the Grand Lodge of Texas.
Brother Aldrin accomplished the mission for the Grand Master and returned to Earth with the Deputation. He certified on the f a c e of the Deputation that he had established Territorial Jurisdiction on the Moon for the Grand Lodge of Texas. The Deputation has been safely deposited, for all to see, in the Library of The Grand Lodge Temple in Waco.
In grateful appreciation for a job well done Grand Master Smith prepared a special plaque to present to Brother Aldrin. The plaque was to be presented at Grand Lodge but due to pressing duties Brother Aldrin could not be present.
The then District Deputy Grand Master L. D. (Windy) Hale whose jurisdiction included the Clear Lake Area was critically stricken at Grand Lodge and rushed home to the hospital. When Brother Hale's condition had sufficiently improved Brother Aldrin and P.G.M. Brother Smith went to his hospital room where the plaque was presented. An example of true Brotherly Love by three great and good Masons.
loway, the First Grand Principal of Scotland. R i g h t Honorable Max Silverstone was installed as First Grand Principal of Israel.
During these impressive ceremonies, the Mark Master degree was conferred upon six candidates in the quarries of King Solomon at Jerusalem, the work being entirely in Hebrew.
So readith the record of an ancient people who have at last come home to open a new chapter in a glorious, never
ending story.
The author wishes to acknowledge the valuable assistance of Abraham Fellman, 33rd, Grand Secretary General, Supreme Council Ancient and Accepted Scottish Rite for Israel.
The assistance afforded by the lowa Masonic Library is also deeply appreciated.
----o----
Notes, Queries and Information On Items of Masonic Research
BY MELVIN L. PFANKUCHE, M.P.S.
3319 Harwinton Lane, Cincinnati, Ohio 45211
1970 - No. 3
THE NUMBER OF LETTERS CONTAINING QUESTIONS which relate to matters of fact in Masonic history, biography and tradition, justify their treatment in o column apart from other portions of the magazine.
Our readers and members ore invited to send such material appropriate for use in this column, especially information concerning research currently under way.
The Editor will assist the Sponsor of this column which is supervised and run by Brother Melvin L. Pfankuche, M.P.S.
It must be noted that this page is for EXCHANGE of information and opinion, and does not pretend to provide the final answer to any query.
256 - York Rite Sovereign College of N.A. Bro. J. Fairbairn Smith, F.P.S., New Masonic Temple, Detroit, Mich. 48201, one of the founders of the College states: "The Sovereign College was organized Jan. 5 & 6, 1957 for the sole purpose of bringing about a definite coordination of the activities of the York Rite . . . There was never any real idea of forming a York Rite Supreme Council, but we did hope for a loose coordination of the activities of the York Rite . . . There was never any real idea of forming a York Rite Supreme Council, but we did hope for a loose coordination and a close coordination and a close cooperation." Bro. Smith further states that the College has spread across the U.S.
258 - Degree Teams. Three additional replies have been received to Bro. Allen E. Roberts, F.P.S. query.
The first is from the December, 1956 Connecticut Square & Compasses which is a full column in reference to a "Royal Mounted Police Team at Torrington," which consisted of a team of 13 R.C.M.P. from the Hq. at Ottawa.
The March- April, 1956 issue of The Empire State Mason portrays a photograph with the caption: "A first in Nassau History. The famous Chisese Degree Team conferred the Sublime Degree of M.M. in Steppingstone Lodge, 1141, for the first time in Nassau Masonic History. Over 400 Masons crowded the hall ...."
The South Dakota Masonic Messenger of March 1968 announced that the Shrine Degree Team from El Riad Temple was ready for booking.
269 - Clerkenwell Court, where the Knights Templar had their retreat for more than 300 years. Several references are given: A.Q.C. Vol. 1, p. 198; Bacon Masonry, by Geo. V. Tudhope, 1954, Chapt. 6, and From Whence Came You? by Morton Deutsch, Philos. Library, N.Y. 1958. (See picture facing page 209.)
270 - Columbia Lodge No. 27, David M. Rice. M.W. Bro. Carroll M. Curtis, M.P.S., Grand Master of Masons in Kentucky writes, "From the return of Columbia Lodge No. 27, Columbia, Ky., a David M. Rice received the three degrees in 1816." Further, Columbia Lodge became defunct on August 27, 1834. David M. Rice was also a member of Columbia Chapter, R.A.M. which also passed out of existence. The Grand Lodge of Missouri records a David M. Rice affiliating with Danville Lodge No. 72 in 1843 and that lodge going out of business also. However, no light has been shed on the brooch.
273 - Past Grand Masters. The Grand Lodge of Connecticut reports that they know the burial place of ALL of their PGM's. Indiana is still looking for three PGM's, however, they have made Masonic history during their Sesquicentennial year under the direction of Bro. Dwight L. Smith, F.P.S., P.G.M., in that they have also located and marked most of the graves of their founders and recorded most of the graves of former members of the Grand Lodge.
Louisiana, under the direction of Bro. D. Peter Laguens, Jr., M.P.S., Gr. Sec., has recorded in the Proceedings the burial places of PGM's where known. Also a list of portraits of PGM's needed to complete their set will be listed on this page soon.
Texas, under the able leadership of M.W. Bro. James W. McClendon, M.P.S., P.G.M. has made great strides recently. One of the graves marked was one of a P.G.M. who died in Scotland in 1865. Perhaps Brother McClendon will send us a copy of the ceremony he has written so that it can be published as a guide for those jurisdictions where assistance may be needed.
277 – Merritt’s White House, Marietta, Ga. Bro. Albert L. Woody, F.P.S., 1440 Burr Oak Rd., Homewood Ill. 60430, asks if ht estory that Mr. Merritt was a Freemason and that his home was spared by the Union Army, which saved Masonic Temples and homes of Freemasons when identified. Any information about Merritt, his Masonic affiliation about Merritt, his Masonic affiliation, or other details are sought.
278 – Nathan Hale, June 6, 1755-September 22, 1776. There is no doubt when and where this great patriot was born and died. Was his grave ever located and has his Masonic Membership ever passed beyond the "Doubtful" Classification?
279 – Chapter Pennys. Howlong have Chapter Pennys been in use and what is the age of the oldest known Penny in either a personal or Lodge collection? Further, there are several sizeable Royal Arch Penny collections in existence. Are, there any thumb nail desciptions available?
----o----
SWAP CORNER
FOR NEEDED BOOKS AND
RESEARCH MATERIAL
Readers please carry on all correspondence with individuals in need.
You're on your own!
36 - Swap Corner: Bro. Albert L. Woody, F.P.S., 1440 Burr Oak Road, Homewood, Ill. 60430 needs Proceedings from the G. L. of Illinois for 1852, 53, 54 and 55 in exchange for 1858 and 1870.
37 - Swap Corner: Bro. John Black Vrooman, F.P.S., Box 402, St. Louis, Mo. 63166 needs Transactions of Masters and Past Masters Lodge No. 130, New Zealand for March 1963 and November 1966 to complete his set. He has a variety of trading materials.
38 - Swap Corner. Wanted: Publications of the Canadian Masonic Research Assn. Will exchange early Canadian Grant Lodge and Grand Chapter Proceedings. M. L. Pfankuche, M.P.S., Editor, this page.