Contents
50th Anniversary President's Corner Who Is Who In Freemasonry
From the Editor's Desk In Memoriam Bruce H. Hunt, FPS 1913-1995
WHEN WILL WE EVER LEARN Congratulations On Fifty Years OF Publication
FIFTY YEARS AGO Through Masonic Windows -April 1982
The Philalethes 50 years of Spreading LIGHT The Editors of The Philalethes
ON-LINE YES An Exercise of the Mind
Growing Reaction of Prince Hall to Recognition The Scottish Rite Version
Report of The Executive Committee for 1945 Book Reviews
Container
or Content - Process or Product
Through Masonic Windows
the philalethes
The Journal of Masonic Research and Letters
WEBSITE URL http://www.freemasonry.org/psoc
Nelson King, FPS Editor
2 Knockbolt Crescent (416) 293-8071
Agincourt, Ontario FAX (416) 293-8634
Canada, M1S 2P6 E-mail: nking@shaw.wave.ca
or 71202.22@compuserve.com
OFFICERS
Forrest D. Haggard, FPS President
6815 W. 78th Terrace
Overland Park, KS 66204 (913) 642-5519
Royal C. Scofield, FPS 1st Vice President
655 W. Maryland Ave.
Sebring, OH 44672 216/938-6240
Robert G. Davis FPS 2nd Vice President
P.O. Box 70
Guthrie, OK 73044 (405)-282-2037
E-mail: 74244.3704@compuserve.com
Allen E Roberts, FPS Executive Secretary
P.O. Box 70, 110 Quince Ave.
Highland Springs, VA 23075 (804) 737 4498
FAX 804/328-2386
E-mail: 71154.1022@compuserve.com
Henry G. Law, FPS. Treasurer
2608 E. Riding Dr. Wilmington, DE 19808
(302) 737-9083
Harold L. Davidson, FPS Librarian
The Philalethes Society 1903 10th St. W.
Billings, MT 59102 (406) 259-1552
LIVING PAST PRESIDENTS
Philalethes Society
Robert V. Osborne, FPS
Robert L Dillard Jr. FPS
Allen E. Roberts, FPS
John Mauk Hilliard, FPS
Wallace MacLeod, FPS
CONTENTS
Our 50th Year of Publication
Contents
Bonus Issue
The President's Corner by Forrest G. Haggard, FPS
Brother Yitzhak Rabin
Who Is Who In Freemasonry
From-the Editor's Desk by Nelson Klng, FPS
In Memoriam Bruce H. Hunt,
Congratulations on fifty years of publication
Article reprinted from 50 Years AgoMasonic Martyrs In The Phillippine Islandsby Leo Fischer, FPS
To Order Brethren!by Leo Fischer, FPSArticle reprinted from 50 Years AgoNotes On Indian Masonryby Silas H. Shepherd, FPS
1982 - Through Masonic Windows by Allen E Roberts, FPS
The Philalethes: 50 Years of Spreading Light by Allen E. Roberts, FPS
On-Line- YES!!!! by Edward L. King, MPS
An Exercise of the Mind by James L. Sieber, MPS
The Growing Reaction of Prince Hall to Recognition by Joseph A. Walkes, Jr. FPS
Current List of Chapters
The Scottish Rite Version of the Three Degrees by Herbert G. Gardiner, MPS
Report of the 1945 Exec. Committee
Fellows 1928 -- December 1995
Container or Content, Process or Product? by Ron Berger, MPS
Current Fellows of the Society
Through Masonic Windows by Allen E Roberts, FPS
ON THE COVER Pictured is the "Centennial Window" in the Scottish Rite Cathedral in Hamilton, Ontario, Canada. In the 1st frame the Master Mason reveals to the novice the significance of some of the symbols; the 2nd perfection of the Temple degrees demonstrating Masonic Truths; the 3rd frame the Rose Croix degrees are depicted while the Consistory degrees are illustrated with the central theme portraying the Scottish Rite doctrine of the adulation of the Risen Christ in the 4th frame. The portrayal reminds us that in life, as in Masonry, accomplishing leadership and responsibility comes only in degrees of progress. The Centennial Window was conceived and donated by Ill. Bro. Norman Byrne, 33d Past C. I.C. Moore Consistory.
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50th Anniversary President's Corner
by Forrest D. Haggard, FPS
I first attended a FEAST & FORUM in the early 1960's and have been regularly in attendance for 25 years or half the life of this prestigious, essential and beneficial magazine. William of Ockham, who died in 1349, was a professor at Oxford University. He laid the groundwork for what we now call the "Reformation" or renewal of religious faith. One of his ideas is called "Ockham’s Razor" and states: "What can be said with fewer words is said in vain."
The Philalethes is the sharp edged razor of Masonic thought. It gets to the point by applying the razor of reality to the myths, speculations and falsehoods that would cover up or hide the beauty and teachings of our Craft. For FIFTY YEARS, in spite of human error or political pressures, The Philalethes Magazine has been the CUTTING EDGE of Masonic Truth keeping open, to all who would come to drink, the fountain of Masonic Knowledge.
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Brother YITZHAK RABIN
by Ron BERGER, MPS
The late Prime Minister and Defense Secretary of Israel and 1994 Nobel Peace Prize laureate, formerly a Freedom Fighter, Commander in Chief of the Israel Defense Forces and Ambassador to the United States was a Freemason! In 1968, just before he assumed his office in Washington, D.C., Yitzhak Rabin was made a Mason "on sight" by the Grand Master of the Grand Lodge of the State of Israel at the time, the late M.W. Brother Shalom Kassan.
For quite a few years I was aware of the following story: In order to assist the hero of the Six Days War in establishing friendly relationships abroad, Yitzhak Rabin was invited to the Grand Lodge and during a special communication held by the G.M. and some of his Senior Officers he was invested with the three The Philalethes – February 1996
The degrees of Craft Freemasonry in the course of one evening. Shortly after that Brother Rabin went to the U.S., never becoming a member of any private Lodge and never becoming an active member of the craft.
I first heard this story a decade ago from the late R.W. Brother Zvi Neustein who told me that he participated in that communication and served as the Junior Deacon. Unfortunately, no one in the Grand Lodge of the State of Israel was ever willing to confirm or deny the story officially, so that we can only rely on hear-say and clues.
Further collaboration of the story was established in 1992: Several members of the Labour (Rabin's) Party were initiated in my mother lodge, RASHBI #8. During the last elections' campaign they approached Brother Rabin with questions regarding the rumor. He confirmed that information and also expressed some interest in the state of the Craft in Israel.
It is interesting to note that in all the obituary notices in Grand Lodge publications the deceased is called "Mr. Rabin". All except one, that is: The speech of the Grand Master, M.W. Brother Ephraim Fuchs, on the grave of Brother Rabin was published in the Grand Lodge newsletter, AlHa 'Peles No. 9 (December 1995). In it he says: "...the terrible murder of the prime minister of Israel our Brother the late Yitzhak Rabin ". A slip of the tongue?
The death of Brother Yitzhak Rabin, the champion of the more tolerant part of Israeli society, is a great loss to the country and to all those who uphold the principles of Freemasonry and Democracy. One can only wonder whether the personal friendship between Prime Minister Rabin, President Clinton (a member of DeMolay in his youth), King Hussein of Jordan (Past Grand Master of the Grand Lodge of Jordan) and Prince Hassan (Grand Master) was in any way facilitated by Rabin's Masonic involvement.
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Hundreds of members of the Craft have asked for another addition of Who Is Who In Freemasonry. Many Grand lodges have found the first two editions indispensable. Richard Fletcher of The Masonic Service Association, and Richard Curtis of the Northern Masonic Jurisdiction of the Scottish Rite, consult them constantly.
Previous editions have helped the leadership find the men they wanted to head their committees, or start in the leadership line. Others have found the men who deserved to be honored in Freemasonry.
Those whose bios appeared in previous editions have been requested to update them. Most of them have "improved themselves" within Freemasonry and their communities considerably during the past several years.
Who should submit bios for the 1996 edition? Everyone--from the youngest Master Mason to the Masonic leadership. Every Freemason is important, even those just starting their journey within the Craft. The young Freemason of today is on his way to becoming the leader of tomorrow. This is not a form of self-acclaim, it's a way to let the world know one is proud to be a Freemason. It's a way to let the Masonic leadership know one is willing to support them in advance, the cause of the Brotherhood of Man under the Fatherhood of God. The deadline for submitting bios is March 10,1996. For further, no obligation, information and the forms, write to: Anchor Communications, 3102 Bradford St., Dale City, VA 22193 or FAX 703-878-7770.
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It may be hard to believe but, the philalethes Magazine and I are the same age. There was a time in my life when the thought of anything being 50 years old was unimaginable. Yet here we both are. In celebration of our 50th year of publication I have reprinted some articles from the very first edition of the magazine. George Helmer in Alberta, Canada, has been hard at work scanning all the back issues of the philalethes. Hopefully, in the not too distant further be in a position to offer you a complete set of the philalethes on CDRom. I doubt if the first Editor could have ever thought that one day 50 years of articles would fit on one small CD disk. I wonder where we will be in another 50 years? I know that Freemasonry will still be with us [no matter was the doomsayers think]. Just think you may dial up your the philalethes Magazine, complete with video clips, and sound and "read" the magazine as it is displayed on the wall of your living space. Of course it would it interactive and if you had any questions, the questions would be answered on the spot. Not only interactive, but also virtual reality would be used, so when Allen E. Roberts' House Undivided is republished you would be right there on the battlefield of Bull Run or Manassas [depending on whose side you are supporting]. But then this type of technology is with us now, very expensive, but it is available. I wonder where we will be in another 50 years?
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In Memoriam Bruce H. Hunt, FPS 1913-1995
Bruce Harmon Hunt was born in Forest City, Missouri, on January 29, 1913. He received his primary and secondary education in Kirksville, Missouri. Soon after graduation he began the study of-mechanical dentistry, and for over twenty years he was the owner of four dental laboratories. He was active in the formation of both the Missouri State Dental Laboratory Association and the National Dental Laboratory Association, and he served as President and Secretary of the former body.
Bruce Hunt became a Mason in Adair Lodge, No 366, in Kirksville, on March 7, 1936, and was Worshipful Master in 1940. He rose to be Grand Master of the Grand Lodge of Missouri in 1960. Beginning in 1962 he wrote the fraternal reviews for his Grand Lodge, and in 1978 a selection of these reviews, edited by Earl K. Dille, was published in book form by the Missouri Lodge of Research. Bruce also wrote a number of articles for various Masonic journals. He was active in many of the concordant orders, particularly in the Grand Chapter of Royal Arch Masons of Missouri and in the General Grand Chapter. For a number of years he was President of the Board of Publication for The Royal Arch Mason Magazine. He was General Grand Recorder of the General Grand Council of Royal and Select Masters from 1966 until his death.
He received many Masonic honors. He was named a Fellow of the Philalethes Society in 1964, and served as President in 1983. He was proclaimed a member of the Society of Blue Friars (Masonic Authors) in 1981, and from 1988 until his death he was its Secretary General. He was married to Irene Spencer for nearly fifty-five years, and they were the proud parents of one son and one daughter. After her death in 1 99 1, he married Wanda Gardner. Bruce Hunt died at his home in Kirksville on December 1 6, 1 995, in his eighty third year. We express our sympathy to his family.
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Part II
Below is a letter of demit written to the Master and Brethren of a Craft Lodge. I feel this is typical of what is happening in many of our Lodges. The names of the Lodges have been changed as well as the name of the Brother who sent the letter.
Dear Sir and Brother:
It is with a heavy hear that I find myself in a position whereby I must ask for a clear demit from ABC Lodge No. 612. My dues are paid up until November 30,1996.
I have been a Mason since my initiation in ZYX Lodge No. 499, on January 22, 1975 [and in which Lodge I remain as a member in good standing]. During this time I have always looked upon Lodge as a sanctuary from the trials and tribulations of living in these most complex times.
Lodge has been a place where I could engage in friendly discourse with friends and Brothers. It was a place where by virtue of the tenets on which Freemasonry is founded, the often discordant tones and petty differences which clamor outside had no right of entrance.
It was a place where Brotherly Love, Relief and Truth were truly a source of comfort and support from the rigors of making one's way in life and, more particularly for my family and myself, of overcoming the greatest of tragedies, the loss of a child.
Over the recent past, this sanctuary has had its wall gradually but steadily eroded. Brick by brick, the true tents of Masonry which comprise the very foundation of ABC Lodge, have been allowed to deteriorate.
ABC Lodge, for me has become a place more concerned with the physical attributes of Freemasonry, and less of practicing The Five Points of Fellowship. In the recent past, I was even told by a Past Master of ABC Lodge that virtue of being an affiliate, I was somehow considered as less of a Member of ABC Lodge that my Brothers who were Initiated there.
It has become a place where the funds received from an Initiate are view with a greater value than that of the Initiate himself.
ABC Lodge seems to have lost patience to work with and improve upon the value of our fellow Brothers and chosen to take the expedient way out of "difficulty and danger. " Personal feelings and petty differences have clouded what should be a clear path.
In failing to provide the patience and support to our Brothers we have clearly started down a different non-Masonic path, unprotected by the very principles on which Freemasonry is based.
My request for a demit is my humble expression of rebellion against this erosion.
Most importantly it is an expression of my patient support for my Brother, and in strict accord with those high principles of Freemasonry which first compelled me to seek admission in this the greatest fraternity of all.
Fraternally
John Q. Doe
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Congratulations On Fifty Years OF Publication
Our the philalethes Magazine celebrates it's first fifty years of dedicated service to Freemasonry. Not our Society alone but the craft as a whole owes a vote of thanks to our Editors and the many Authors that contributed during those years. It was their work, their thoughts, their ideas that not only brought new information to our Society but found their way into other publications. All of these have brought new Masonic insight to a great many Master Masons. The goal of the magazine Editors and Authors is a continuing flow of Mason to knowledge for Freemasonry. Knowledge that is more needed today than it was fifty years ago. It is a very important magazine: and we urge each of you to introduce The Philalethes Society International and our magazine to your Masonic friends. Give them the opportunity to learn more about the fraternity, Remember knowledgeable members are interested members.
Royal C. Scoffield, FPS
1st Vice President
oOo
As I think about the philalethes, its purpose, and the results of its labors over the past half century, I am reminded of two vignettes of wisdom.
John Gardner once said that "history never looks like history when you are living through it.. It always looks confusing and messy, and it always feels uncomfortable. "
And Robert Lynn admonished us that "one of the great joys known to man is to take a flight into ignorance in search of knowledge. "
Both spoke of the synthesis of history and knowledge.
In my thinking about the mission of our Society, I see it as combining the ideals of the past with ideas of the present. We are indeed a synthesizing force in our fraternity. We are an agent for change, where change is important. And yet, we hold fast to that part which has defined Masonry, and kept it as something unique and useful in and to ourselves.
Over the past fifty years, the philalethes has presented a consortium of Master Mason writers who know that the best gift history gives to each of us is the profound awareness that light comes out of conscious ignorance. And that Masonry's future rests in its own dogged determination to accept change as inevitable to progress.
Of course, in embracing these two truths, we can't help but be controversial in our own time.
I thank God for that--and that I belong to a Masonic organization that makes me feel uncomfortable at times!
Today, I celebrate our magazine, our Society, its mission, and its diversity!
Robert G. Davis, FPS
2nd Vice President
oOo
Anyone who cares about Masonic education has to admit that research groups fill a real need. So we can be proud that The Philalethes Society has been shedding light in dark places for over sixty-seven years. But my own prejudice is that the written word is what stay with us. Our journal began in March 1946, and has appeared regularly ever since, except for a brief gap after the 1952 crisis. (The story is told in our official history, Seekers of Truth). I count myself lucky to have a full set, with the earliest ones being on microfilm and microfiche. I consult them from time to time, to solve some biographical problem, or to verify a reference, or just for fun. There are fascinating articles in earlier years, such as the series entitled "Freemasonry Aids Reconstruction," by Allen Roberts, which appeared in 1964 65--and will soon be made into a book. We owe a debt to the writers, and to the successive editors. Some people think that anyone could do the latter job, but let me assure you, it isn't so. It takes special talent and devotion. So our congratulations to the philalethes on half a century of illumination, and our thanks to its editors.
Wallace E. McLeod FPS
Past President
oOo
Freemasonry long been burdened with rather too many leaders, "clothed in little brief authority," whose tolerance for the free and open sharing of ideas about the Gentle Craft is not only extraordinarily limited, but in come truly lamentable instances, utterly nonexistent. I rejoice that there still lives in the Masonic world a forum, such as the philalethes, in which there yet exists the possibility of a frank, free, and vigorous exchange of ideas about the Ancient Craft's history, its traditions, and its prospects. The society and its magazine represent a rich and deeply cherished legacy. The protection of the Masonic author and scholar, and his right to an unimpaired, uncensored voice, is the enduring mission of the philalethes. The thoughtful Freemasons of this day have the responsibility to preserve the philalethes as marketplace of ideas and information, no matter how controversial or uncomfortable the issues may be.
I salute with profound respect those Craftsmen who stewardship of the world of Masonic ideas, through the medium of the philalethes, has keen one of the great Masonic adventures of this century: I think of John Black Vrooman and Andy Anderson, gracious and generous men who were central to the philalethes of my Masonic youth. I stand in admiration of the incisive leadership displayed by, and the sterling scholarship produced by, S. Brent Morris and Wallace McLeod. I remember with genuine gratitude the astute, efficient and dedicated management of the Society's affairs by the inimitable Allen Roberts. And finally, no mention of the magazine's half-century of publication would be complete without calling fresh to memory the Jerry Marsengill years, in which the independent, rollicking, irreverent spirit at that true Masonic iconoclast informed and revivified its pages. May its next fifty years flow from the pens of Freemasons such as these !
John Mauk Hllliard, FPS
Past President
oOo
Congratulations to all the editors of the philalethes Magazine who have maintained continuity for over 50 years. Few Masonic publications have survived for such a long time.
I had not realized the true value of the magazine until Allen Roberts published Seekers of Truth during the 60th anniversary of The Philalethes Society in 1988. His book contains excerpts from pages of the magazine over the years. What a treasure! A quick review of his index shows the tremendous scope of Masonic subjects that have been covered by the magazine.
Carry on the philalethes tradition of educating Masons. An informed Mason is vitally important to the future of our fraternity.
Richard H. Curtis, FPS
Editor
The Northern Light.
oOo
Luckily, members of The Philalethes Society were not discouraged by Henry Wilson Coil's Masonic Encyclopedia 1961 entry defining The Philalethes Society under "Clubs, Masonic. " Illustrious Brother Coil noted the Society "is composed ... of members [approximately 500] who have demonstrated some talent for Masonic writing. "
Today, The Philalethes Society is composed of 5000 members whose "some talent for Masonic writing" has made the philalethes North America's cutting edge Masonic research publication. For a half-century now, the magazine has informed and inspired Masons not only throughout the Americas but the world. Congratulations on reaching this 50year milestone and best wishes for another 50 years of distinguished Masonic publication.
John W. Boetter, FPS
Managing Editor
The Scottish Rite Journal
oOo
One of Freemasonry's truly great voices is now 50 years old. It is hard to think of the philalethes Magazine in terms of time because it's impact is both timeless and ageless. So Happy Birthday Philalethes!
But, there is a condition attached to that greeting. It is simply this, that you continue to be a voice for those who wish to be heard. Not all opinions are popular, not all opinions are accepted and most certainly, not all opinions are "correct." But opinions do have a right to be expressed and that is the invaluable service the philalethes performs for the Masonic Community.
Let us talk to each other, both in articles and in responses to those articles! It is only when ideas are shared that we can extract from them the nucleus of new programs, new concepts and new visions.
So, Happy Birthday to the philalethes, but more importantly, keep up your great work!
Richard E. Fletcher, FPS
Executive Secretary
Masonic Service Association
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Article reprinted from March 1946 Issue. - FIFTY YEARS AGO
Masonic Martyrs In The Philippine Islands
By Leo Fischer, FPS
We Masons of America built well when, during the first years of this century, we laid the foundation on which the Grand Lodge of Free and Accepted Masons of the Philippine Islands was later erected. Loyalty to our Masonic tenets, and to America, and the principles which have made our country great, were deeply instilled in the native Craftsmen. Hence the Japanese, to whom Masonry is an institution to be feared and annihilated, found that no amount of threats, torture and killing sufficed to make the Masons of the Islands violate their vows or betray their Brethren.
The following news item, appearing in a recent issue of a Los Angeles paper, refers to a brilliant jurist who was the W. Master of the writer's Lodge and the Grand Master of Masons in the Philippines in 1938-1939:
Jose Abad Santos of the Philippines Supreme Court refused to renounce his allegiance to-the United States and was killed by a Jap firing squad by order of Lt. Gen. Masaharu Homma. Santos' son said that he heard the volley, and that afterward a Sap interpreter who witnessed the execution said: "Your father died a glorious death "
Nor was the former Chief Justice Santos the only one who emulated our Grand Master Hiram Abif during those four years of Japanese occupation.
To illustrate: Of the officers who governed the Grand Lodge when the enemy entered Manila, in January, 1942, Grand Master John R. McFie was killed by a Japanese shell and Deputy Grand Master Jose P. Guido, with his two sons, was beheaded by the invaders. After the liberation, the Senior Grand Warden, Michael Goldenberg, who was wounded and lost all he had during the war, took charge and has since then led the work of rebuilding the Temple of Masonry in the Islands with singular energy and devotion.
All praise and honor to our Brethren in the Philippines, where hundreds of names of Masonic martyrs are now engraved in imperishable letters on the shattered columns of our temples!
Article reprinted from March 1946 issue .
Fifty Years Ago
To Order, Brethren!
A translation from the German of Dr. Gottlieb Imhof MPS
By Leo Fischer, FPS
It has again and again been observed that in time of war and during the years following a war there has been a loosening of moral restraints even in circles that are wont to consider themselves as guardians of order and propriety.
It is, therefore, not astonishing that in our circles, also, a brief reference has to be made to what we have previously called a secularization of Masonry, that is, an endeavor to pattern, consciously or unconsciously, the life in our lodges after that of clubs and societies.
The writer entered the Fraternity of Masons at the beginning of the present century, that is, nearly forty years go, in a lodge with a century old tradition. He stayed over ten years in pagan lands and did not return to his Mother Lodge until after World War I. There had been great changes in the meantime. In some respects a broader view was taken of matters than in the past, and much had been sacrificed to modernism, because the demand that we adapt ourselves to the modern age had found a ready reception in our midst. The modernists of those days surely meant well and we do not want to criticize what they did, even though we see the negative results which have now become apparent.
In the meantime World War II has come and gone. Again we hear the demand that we adapt ourselves to the new times, and so insistent has that demand become that we run the risk of losing our specific Masonic character and becoming mere "societies." From the latter we differ by the possession of our tradition, both internal and external, in the lodge as well as in the National Grand Lodge, which has so far remained unshaken. That tradition finds its expression in a discipline which does not exist in mere societies. For this reason, the first and earnest admonition of the W. Master when he calls the lodge to labor is: "To Order, Brethren!" This is a categorical exhortation to maintain the strictest discipline towards ourselves, our brethren, and the Great Architect of the Universe.
The recognition of this categorical order and the strict adherence to it really embrace the entire contribution of Masonry to the upbuilding of the future. We only have to take our ancient duties seriously in order to satisfy the most exacting demands for a more moral world order. Instead of drifting along modernistic currents we must remain conscious of the ethical demands of the Royal Art, endeavoring to practice it faithfully in home and family, in our profession, in our community, and in our country, at the narrow frontiers of which, however, Masonry should not stop.
One of the peculiar features of our Craft is the assumption and confirmation of a moral vow at initiations and promotions. It is discipline that is demanded of the Entered Apprentice and, in a higher degree, of the Fellow Craft and Master Mason discipline with regard to his internal and external conduct. This vow is violated by him who, for example, remains away from his lodge work for months and years, without good reason, but has not the courage to take the only action admissible under such circumstances. Another offender against Masonic discipline is the Brother who does not take the vow of secrecy seriously. Masonry has not imposed the command of silence because it has anything to conceal, but because it considers the duty of silence as a valuable educational means. Infinite harm has already been caused by thoughtless talk and gossip, much more than could have resulted from, perhaps, exaggerated secrecy. Do we learn anything that transpires behind monastery walls or in the session rooms of the administrative councils of great business corporations? However, it may well happen that a profane or former Mason is able to tell us what has happened in our lodge during our absence. Guilty of an offense against discipline are also those lodges who, despite reminders from the Grand Lodge, fail to render the required reports in time, if they render them at all.
Here is additional evidence of the secularization process mentioned at the beginning. As a measure of outward discipline, the Brethren are required to appear at all ritualistic work in the dress prescribed by tradition. It is deemed improper to present oneself at the door in business or travel attire. Anyone guilty of such negligence would a generation ago have been inexorably rejected by the master of ceremonies. In those days even a colored necktie would have been sufficient cause for non-admission. That was not a stubborn insistence upon outward forms but a strict application of an educational principle. The Mason is obliged, before attending any ritualistic work, to change clothes, to put on clean linen and festive raiment because that constitutes a period of preparation for the approaching ceremony. He must leave the concerns of every day-life behind him and concentrate on what lies before him. The Brother who has no time for this external purification has still less time for an internal preparation and concentration and does not attain to the real state of preparedness. One cannot participate of the essence of Masonry by merely pecking at it.
An extremely strict observance of the proper forms is one of the characteristics of Anglo-Saxon Masonry. In the United States the lodges are recognized schools of proper social conduct, and Masonic etiquette is rigorously adhered to wherever English is spoken. It was different in some of the lodges of Latin jurisdictions. There one was able to witness social manners which reminded one more of a good old Swiss country tavern in midsummer than a Masonic Lodge. We fully realize that outer forms are not the whole thing and that they are apt to lead to a brainless abuse of etiquette such as the "Comment Code" of the German students. But there is a middle road for the Mason who sincerely desires to maintain good traditional forms because he sees in them a useful means of social education. We fervently hope that we shall soon witness a relighting of lights and a reforging of broken links of the chain of union in the surrounding countries. May Masonry thus reborn have profited by the lessons of the past; may it rid itself of all old useless ballast but revive all that is worthwhile of our ancient traditional treasures. But we all must heed the admonition: "To Order, Brethren!"
Article reprinted from March 1946 Issue.
Fifty Years Ago
Notes On Indian Masonry
By Silas H. Shepherd FPS
The question of Freemasonry among the American Indians has only been partially studied. Was there a Freemasonry among the primitive tribes? If we have in mind an organization of operative builders who evolved into a speculative fraternity of character builders with well-defined regulations and usages, we will not find any Freemasonry among them; but if we conceive of Freemasonry as teaching basic spiritual truths by symbols and allegories that have come down from prehistoric times, we may well study the legends and beliefs of the Indians, and will discover similarities that may possibly point to some common origin.
George Copway, a talented Ojibwa, in describing his people's conception of religion, says: "The skies were filled with the deities they worshiped, and the whole forest awakened with their whispers. The lakes and streams were places of their resort, and mountains and valleys alike their abode. During a shower of rain thousands of them are sheltered in a flower. The Ojibwa, as he reclines beneath the shade of his forest trees, imagines these gods to be about him. He detects their tiny voices in the insects' hum. With half-closed eyes he beholds them sporting by the thousands on a runway. "
However grotesque the imagination of the Indian appears to us we cannot fail to realize that he had a clear conception of a spiritual world dominating the physical. The Indian, when treated decently by the white man, displayed all the good qualities of faith, hope and charity, brotherly love and relief.
Joseph Brant, the famous Mohawk chief, whose native name was Thayendanega, was born in 1742 and was made a Mason while on a visit to England in 1775, and is the earliest case we know of an Indian being initiated in a regularly constituted Lodge. Many distinguished Indians have since become members of the Fraternity, among whom was the late Gen. Eli S. Parker, the Seneca chief, who was aide to General Grant in the Civil War. When called upon at a Masonic banquet, Gen. Parker thus referred to himself: "I am almost the sole remnant of what was once a noble race, which is rapidly disappearing as the dew before the morning sun. I found my race melting away and I asked myself, 'where shall I go to find a home and sympathy when our last council fire is extinguished?' I said, 'I will knock at the door of Masonry and see if the white race will recognize me as they did my ancestors when we were strong and the white man weak. I knocked at the door of the Blue Lodge and found brotherhood around its altar. I went before the great light in the Chapter and found companionship beneath the Royal Arch. I entered the Encampment and found there valiant Sir Knights willing to shield me without regard to race or nation. If my race shall disappear from the continent, I have the consoling hope that our memory shall not perish. If the deeds of my ancestors shall not live in stories, their memories will remain in the names of our lakes, rivers, towns, and cities, and will call up memories otherwise forgotten. I am happy, feeling assured that when my glass is run out I shall follow the footsteps of my departed race, Masonic sympathizers will cluster around my coffin and drop in my lonely grave; the evergreen acacia, sweet emblem of a better meeting. "
Many distinguished Indians have found the same bond of true fraternity in our Lodges. A few white men have been privileged to participate in the medicine lodge of the Indians. Such was the privilege of Brother Alanson Skinner, who received the rites of the Menominee tribe, and at their request paraphrased the ancient myth which is the theme of their rite. Says Brother Skinner: "In the beginning the Great Spirit sat Above, gazing down on an illimitable expanse of waters. He willed it and there appeared an island, the world, upon the surface of the seas. The Great Spirit again willed it, and behold, the earth sprang up upon itself personified as a woman, our Grandmother. For a time she was alone upon the earth, and then, again by the will of the Great Spirit, she gave birth to a daughter, who dwelt with her. In turn this daughter was entered, some say by the four winds of heaven, and she gave birth to three children, one of human form, who was called The Great Dawn or The Great Light, another who was an anthropomorphic wolf, and a flint rock, which, issuing unnaturally, caused his mother's death. "
"The Great Light dwelt with his brother, the wolf, or, as he was called, Onahpatac, after they had grown up. It was his duty to rid the earth of evil snakes and other monsters that dwelt upon it, and who made it an unfit place for the habitation of mankind, who had not yet appeared. The Wolf hunted for him and kept the lodge supplied with food. Angered at his continual attacks, the monstrous evil powers plotted to slay the Great Dawn, but, as he was created by the will of no less a person than the Great Spirit himself, they soon realized that this would be impossible, and instead they succeeded in capturing and drowning the Wolf brother. "
"But now the Great Dawn attacked them more mercilessly than ever. He drove them from their remotest hiding places and slew them, and there was no safety for them anywhere. Then he wept for his lost brother, the very ocean receded at every strangling breath that he drew. The evil ones were terrified. At last they brought the slain Wolf brother back to life and returned him to the Great Dawn, but when he approached the dwelling place of that hero, the Great Dawn refused to admit him, saying that he had been dead four days, and the flesh slough from his body and he smelled foully. The brother begged the Great Dawn to reconsider, saying that if he was allowed to return to earth, then human beings, when they came into existence, would be resurrected upon the fourth day. But the Great Dawn refused, saying that it would be an evil thing for the bodies of mankind to be resurrected after dissolution had set in, and he sent his brother to the western heavens where he was given charge over the realm of the dead. It was he who constructed the Road of the Dead, the Milky Way, over which the souls of the departed must pass. "
"The Great Dawn now recommenced his war upon the evil spirits, and in desperation they called upon the Great Spirit Himself to save them. He suggested that the only way in which they could compound their difficulty with the Great Dawn was to offer him the secrets of their Medicine Lodge and teach him its ritual, that he might pass on to mankind in due time the rules of fraternity, of health, long life and immortality. This the powers did. They constructed an oblong lodge, oriented east and west, on the tops of the mountains. They caused it to be covered with clouds, blue within and white without. They seasoned the food for the feast with a pinch of the blue sky itself. They entered and seated themselves around its edge, and took off their skins, or, as the old men say, 'their animal natures, as birds and beasts, and hung them, full of their secret things, from poles behind them. ' Then they sent for the Great Dawn. "
"At first the Great Dawn would not come, but at last he was persuaded by the otter, whose beautiful skin has ever since been used as a receptacle for medicines, and a badge of membership in the society, as the apron is among Masons. When the Great Dawn entered the lodge he was instructed secretly in a room adjoining the body of the structure, and then he was taken into their main building and there, after certain rites, he was slain and brought to life again, and was then in possession of all the light that his instructors had to offer. "
The rites which these Indians practice are based on the above myth. The candidates are required to spend much time in preparation and undergo a rite of purification. The ceremonies usually last four days. Brother Skinner tells us something of the last and final day when, "the candidate is attacked by four ruffians (four being the sacred number of the Indians) who run towards him, raising the head of his otterskin with a mysterious cry. The Candidate shudders, but still stands erect, facing the east." He is attacked in turn by each of the four and is finally killed by the fourth. " And now the four gather about him. There is a whispered consultation, and the candidate is suddenly raised to his feet, alive once more, and a member of the Society for life. "
Brother Skinner also tells us of another Indian Society found among the Iroquois, which has as the origin the following interesting legend: "It seems in ancient times there was a certain Good Hunter, who always remembered the various brethren of the wild whenever he made a kill. He was benevolent and kind to all the world. A time came when he was slain by the enemy, and his scalp was taken and hung to dry in the smoke hole or chimney of one of their lodges, while his body lay upon the field of battle. A wolf lifted his nose and smelled blood. He howled to bring the pack and follow the scent to the body of a man. He looked and saw that it was the Good Hunter. He howled in a different tone, and there hastened to the spot all the chiefs of the animal world, and even the chiefs among the trees and plants, and over the body of the Good Hunter they held a meeting as to how he should be brought back to life. "We will give the essence of our hearts and brains," they said. And the eagle took his dried scalp which they had recovered and made it soft and alive by moistening it in the dew which had collected in the hollow of his back on his high flights. It was placed on the bare crown of the Good Hunter's head and adhered there. One by one the assembled animals gave up the vital parts of their beings, the tips of their hearts and the heart of their brains. When these life sparks were deduced to dust they made only enough to fill the cup of an acorn. This was poured into the mouth of the Good Hunter, and then the animals surrounded the body. The bear grasped the hand of the Good Hunter with a strong grip, and raised him to his feet alive though all as yet was dark. Thus is the candidate among the Iroquois raised, in whose broad land there are no lions. "
Brother Skinner tells us that among the so-called Pueblo Indians where they have lodge rooms, altars and secret, rites, they teach a profound philosophy of religion and that they have secret and sacred words used only in the lodge and with such lost meaning that it can be really called a lost word.
The Bureau of American Ethnology ' has much data on every phase of Indian life, religion, culture and traditions but only a few scholars who are qualified have unearthed the little we have with which to definitely compare the rites and ceremonies with the rites and customs of Freemasonry. Furthermore, we as Masonic students are yet far from definite knowledge of the origin of much of our so-called ancient usage. We know but little of the Elusinian rites of ancient Greece, and even less about the rites of Isis, which seem to have eventually evolved into the rites of Osiris, Isis and Horus. One outstanding feature of all the ancient mysteries, which seems also to be an outstanding feature of the Indian myths was the deep spiritual significance belief in the Great Spirit and in Immortality.
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Through Masonic Windows -April 1982
by Allen E. Roberts, FPS
The one page that I have always read first is the last page. Since April 1982 THROUGH MASONIC WINDOWS, by Allen E. Roberts, FPS has been the mainstay feature of The Philalethes. To help celebrate our 50th year of publication I am pleased to be able to bring you a reprint of the very first Through Masonic Windows. Nelson King, FPS Editor
The Grand Lodge of Ohio is to be congratulated. For the past several years it has been placing historical markers, with the cooperation of many of its Lodges, at sites of Masonic significance. The Grand Historian is an official with the Ohio Historical Society and both have been working closely on this project. The markers cost about $675 and weigh about 600 pounds. The guidelines are minimal. The latest plaque was placed in Summit County.
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The Grand Secretary's Bulletin, an excellent Ohio publication, also carries a brief article written by the Senior Grand Deacon. He writes about the reinforcing of a bridge in the Belgium Congo, and closes by saying: "Our country is facing many burdens today a softening or our moral fiber; a deterioration of the work ethic; a lessening of strength in our churches; a general decline in persons willing to insist on high character. . . " A familiar quotation from Phillip Brooks goes: "Do not pray for easy lives. Pray to be stronger men. Do not pray for tasks equal to your powers. Pray for powers equal to your tasks.' And that's what Masonry tries to do-not to make the task easier, but to make the men stronger. Masonry doesn't try to lighten the burden, but tries to reinforce the bridge. "
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The Grand Lodge of California, according to the California Freemason, took a far-reaching step during its Annual Communication. It voted to put the story of Freemasonry into four million homes in California and Hawaii. An eight-page color magazine supplement commemorating the 250th birthday of George Washington was to be distributed on February 21. 1982. To cover the tremendous cost of this project a one-time assessment of $1.25 was collected from the full membership of the Lodges in California and Hawaii.
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The Virginia Craftsmen will be helping the Freemasons of Chelshire, Connecticut, celebrate the birth of George Washington. On May 22, 1982, the colorful uniforms of the Craftsmen will mingle with the dress of the Connecticut Yankees as the Master Mason Degree is exemplified. In the evening a mammoth George Washington Ball will be held. On December 4 the Craftsmen will help the Grand Lodge of New Jersey celebrate the Festival of St. John the Evangelist and the year of George Washington.
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Roy A. Wells of England became the new Blue Friar on February 21, 1982. The announcement and introduction was made by the Grand Abbot, Dwight L. Smith, immediate Past President of The Philalethes Society. Wells' paper will appear in The Royal Arch Mason magazine.
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The Grand Lodge of New Jersey has been doing an outstanding job in charitable works. So have many of the Lodges in the state. In an article in the New Jersey Freemason The Masonic Service Association of the United States is highly praised for its assistance in New Jersey. Although the paper reports on the support given the M.S.A. Hospital Visitation Program (which is excellent), it doesn't mention how much New Jersey has supported the charitable work of the Association since its formation in 1918. And this Grand Lodge has taken another unusual action. It has an "Outreach Helpline" a toll-free number for Masons in " need of assistance or counseling of any kind." This is an excellent example of Freemasonry in action.
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The Altar Light newsletter (now defunct) raised a question several months ago about the need for a motion picture about Freemasonry our youth could accept. The Grand Master of Masons in Arizona asked the M.S.A. to try to determine whether or not the Grand Lodges believed such a project was necessary. A survey is now underway. It has long been my contention that Freemasonry has what our young have been seeking. They need to know what Joseph Fort Newton believed to be Freemasonry's strength men of every walk in life, every religion, every sect, creed and race meet as equals and on a common level in our Masonic Lodges. He found complete harmony among men of every religious denomination in our Lodges. He also found much of this harmony disappeared outside the Lodge. The truth about Freemasonry needs to be told dramatically far and wide.
* * *
"If it isn't true, don't say it," wrote Dwight L. Smith, Editor of The Indiana Freemason. He was especially concerned because "the Scottish Rite-sponsored Guest Night" was supposed to have been "developed by and adopted as an official program of the Grand Lodge of Indiana." He emphasized: "The Guest Night is not a creature of Grand Lodge. It never has been adopted by Grand Lodge." Smith is deeply concerned because his Grand Lodge has been accused of supporting open solicitation of members for Freemasonry. This is contrary to everything Freemasonry stands for. It isn't true; the leadership knows it isn't true; and "if it isn't true, don't say it" is.
* * *
Ralph H. Head, Editor of the California Freemason, writes: "A man knows himself to be a Mason when he learns the principles and precepts upon which the Craft was founded As its history unfolds before him, he begins to feel a kinship with the multitude of men who have gone before. There is an emotional stimulation in recognizing the influence Masonry has had in the founding of his country, in the forming of its government, and in the writing of the Constitution. Evidence that a man knows he is a Mason is not found in the recitation of the ritual or in the recognition of signs and emblems. It is found in the heart, because from there comes charity, tolerance, generosity, kindness, and goodwill. As these become a part of his beliefs and his conduct, then he knows he is Mason. "
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This column belongs to you. We want to know what's going on in your Lodge and Grand Lodge. We want to pass along to the Masonic world the good that Freemasonry is doing. Everywhere we travel we find our Masonic leadership asking: "How can we make Freemasonry more viable?" Let's give 'em the answers by shining light "through Masonic windows. "
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The Philalethes 50 years of Spreading LIGHT
by Allen E. Roberts, FPS
The goal was finally reached! March 1946 found The Philalethes Society triumphantly reaching its goal--a publication by Freemasons for Freemasons! The day for spreading Masonic Light throughout the world--the truth, uncensored, about Freemasonry had arrived.
Actually, the Society was founded in 1928 by Freemasons who had been researching and writing about Freemasonry for years. But they were often controlled by leaders "dressed in a little brief authority." The truth, as the researchers had found it, was often suppressed. Myths, half-truths and outright lies about the Craft were continually circulated.
There were those within Freemasonry who condemned those few Masonic writers and authors who attempted to tell the truth. (This is still too true!) The isolated individual "seekers of truth" had no means of protection. It was easy for tyrannical officials to dictate to, or expel, "offenders. " This brought together a few of the best historians in the Craft to find a means of protection.
It was evident to these men that as individuals they were easy prey. By banding together they believed the tyrant would be hesitant to wield his power. He would think twice about being held up to the scorn of the Masonic world.
The Philalethes Society was born!
Seekers of Truth, the history of The Philalethes Society, tells us who these Master Masons were. Cyrus Field Willard would become the first and forth President of the Society. He would also become the second Executive Secretary. He was an excellent Masonic researcher.
George H. Imbrie of Kansas City, Missouri, was one of the foremost researchers of the period. He would become the first Executive Secretary. Robert I. Clegg of Chicago, Illinois, was a professional editor of technical publications, and wrote extensively for Masonic periodicals. Masonically he was best known for his revisions of Mackey's Encyclopedia of Freemasonry. He became the second President of the Society.
Alfred M. Moorhouse came from Boston, Massachusetts. He was the editor of The New England Masonic Craftsman. He would become the third President. Henry F. Evans hailed from Denver, Colorado, and edited the Square and Compass. Many of the early articles by the members of the Society would be published in his journal.
William C. Knapp of Chicago, Illinois, was editor of the Masonic Chronicler. He would serve as Vice President.
No verbatim record was found of this first meeting of these writing giants. It is known, thought, that it was formed "to create a bond of union for isolated Masonic writers and also to protect editors of Masonic publications from undeserved aggression.
Its early members were composed of many of the prominent Master Masons of the period. This continued to be the case throughout the history of the Society, and remains so today.
In 1931 the Society adopted a bylaw that brought into being Fellows of The Philalethes Society. The number was limited to 40; this remains the same today. This was, and is, an attempt to reward the writers and workers within the Society. Those chosen reads like a "Who Is Who in Freemasonry." (The list of every Fellow follows.)
The first emblem (logo) of the Society (see side bar) contained the motto "There is no Religion Higher than TRUTH. " There were some, especially in religious circles, who ignorantly, or purposely, condemned this statement, so it was later dropped. But it was under this symbol that members and Fellows of the Society had written articles for many periodicals.
From the beginning, the quality of The Philalethes Society was recognized throughout the Masonic world. In 1932 the French magazine, L'Acacia said: "This Society merits our attention from its nature and from its works, and also because our Brother Cyrus E. Willard is its General Secretary." It noted that the President was "Very Illustrious Brother Alfred H. Moorhouse. " It added that he had succeeded "Very Illustrious Brother Robert I. Clegg, who had passed to the Eternal Orient on December 3, 1931." The periodical added: "The purpose is to encourage Masonic study, to develop intellectual relations between the Masons of all countries and to contribute to thus to the moral study if our institution. "
The French periodical also noted something that few others ever have. "But the original nature which distinguishes The Philalethes Society from other international groups lies in it having taken the form of an 'academy'... which gives it a special place as well as a special role. "
Among the early members was John Black Vrooman, who would later become a long-time Editor of The Philalethes. Actually, he would devote his life to Freemasonry. His devotion to the Society and to The Masonic Service Association will always be remembered. For The Philalethes he developed a "Bureau of Masonic Information" in 1932. A year later, when Willard temporarily lost his sight, Vrooman translated the French correspondence for the magazine.
The first Masonic writers to alert the Masonic world to the dangers of Hitler and the suppression of Freemasonry in Germany were members of the Society. They also spread the alarm about the dictatorships developing in Italy and Europe in general. Their warnings, for the most part, were ignored. But they continued to enlarge on their dire concerns.
Willard told of the capitulation of the German "Grand Lodge of the Three Globes" by changing its name to "The Christian Order of Frederick the Great." Even so, it continued to bring down the wrath of the Nazis. There were, however, Freemasons in Germany who would not capitulate. They went underground. As a means of identification they ware a little flower, usually a blue forget-me-not. After World War II this emblem was adopted as a Masonic symbol. In the United States in 1970 this dedication was recognized. "The Masonic Brotherhood of the Blue Forget-Me-Not" was formed to recognize Masonic writers and educators.
From the beginning the Society wanted its own publication. It was hindered in the early days by the meager membership. Then came the "Great Depression." With the entry of the United States in the war, membership and funds increased. Paper, however, was scarce, and because of the war, unavailable for new periodicals.
In March 1946 the first issue, Volume I, No. 1, of The Philalethes came off the press. The membership was 177! The issue contained articles ranging from American Indians known to be Masons by Silas H. Shepherd, the Executive Secretary, to news from foreign countries. The President, Walter A. Quincke, wrote about "Our Masonic Heritage." In his editorial, "Just Between Us," he said the purpose of The Philalethes was to meet the requirements of those Freemasons interested in learning more about the Craft. He outlined what would be included in future issues. He also said the magazine would not be copyrighted .
For over 40 years The Philalethes wasn't copyrighted. During this period many publications copied the work of its writers without giving them credit. To help prevent this, it was reluctantly determined to add a copyright notice in the publication. This has helped banish the thefts, but it still occurs repeatedly.
The Philalethes Society, through its periodical, The Philalethes, has been in the forefront in spreading Masonic information. It has kept the Masonic world informed of what is happening as it happens. It has taken stands that at times have been unpopular. But the wisdom of these stands has, without exception, been vindicated. For instance:
Early in its history the Society has claimed that Prince Hall Masonry should be recognized as legitimate. Even so, articles debating both sides of this issue were published. Although the overwhelming majority of the Society's members approved Prince Hall Masonry, a small, often vocal, group did not. Today, the issue is being resolved. One-third of the American and Canadian Grand Lodges, on both sides, have agreed to mutual recognition.
From its earliest days the Society, through the pages of The Philalethes, Masonic books have been offered at discount prices. This is still being done. It has reviewed at considerable length books offered by Masonic publishers and Research Lodges.
Several years ago the Society made every issue of The Philalethes available on Microfiche. Now that the information "highway" has become instantaneous through personal computers, the issues will soon become available on CD ROM. Two other excellent Masonic publications are also available on microfiche by the Society: The Builder, a periodical of the late National Masonic Research Society of Anamosa, Iowa, and the late Master Mason of The Masonic Service Association, edited by Joseph Fort Newton, D.D. These have been made available at cost as a service to Freemasonry by the Society.
The Editors of The Philalethes have performed unselfish service for the Society and Freemasonry. This was done because of their love of the Craft. Frequently they, and the other officers, paid their expenses out of their own pockets. They have earned, and deserve, the plaudits of all who love Freemasonry.
The Society has brought The Philalethes, and much of Freemasonry into the 21st century. The current Editor, Nelson King, has established a page on the World Wide Web of Internet that covers the world through computers and modems. Masonic news is received and transmitted instantaneously. A Masonic forum on CompuServe links many of most forward thinking Freemasons in the world. Through this forum many men have joined the Craft; many have joined the Society.
The Philalethes Society, along with The Philalethes magazine, are responsible for this Masonic forum. It encourage its establishment. It paid for its advertising. It issued a dispensation, and later a Charter, for Cornerstone Computer Chapter. Members of this Chapter have been meeting yearly in the District of Columbia. Forum members have been furnishing viable articles for The Philalethes.
Much has been done for Freemasonry, and the world, during the past 68 years in the history of the Society, and 50 years in the spreading of light by The Philalethes. More remains to be done.
In this revolutionary time of instantaneous collection of information, The Philalethes Society must continue to pave the way for the growth of Freemasonry. It officers, Fellows and members must continue to be the leaders of this revolution.
oOo
[For a comprehensive account of The Philalethes Society and The Philalethes see Seekers of Truth, the history of the Society through its first 60 years, by Allen E. Roberts. It is available (while they last) for $7.00, postpaid, from the Librarian, Harold L. Davidson, FPS, 190310th St. W., Billings, MT 59102,]
oOo
The Editors of The Philalethes
Walter A . Quincke * . . . . 1946-51
Harold H. Kinney* ......1952
Alphonse Cerza . .........1954
John Black Vrooman . . . . 1955-76
Jerome E. "Jerry" Marsengill **.........1977-91
Allen E. Roberts (acting) . . . . 1992
Charles S. Guthrie ..1992 -94
Nelson King . . . . . . . . . 1994-
*Died in office
**Killed in auto accident, Nov 22, 1991
Presidents of The Philalethes
Society who supported the Editors
Cyrus Field Willard . . . . 1928-30
Robert L. Clegg ..........1931
Alfred H . Moorhouse . . . . 1932-37
Cyrus Field Willard* . . . . 1938-41
Henry F. Evans ......1942 -44
Walter A. Quincke . . . . . 1945-61
Harold H. Kinney .........1952
Lee E . Wells . . . . . . . 1952-53
Alphonse Cerza . . . . . . . 1954-57
William M. Brown ......1958-60
Elbert Bede . . . . . . . . . 1961-63
Charles G. Reigner . . . . . 1964-66
Robert H . Gollmar ..1967 -69
William R. Denslow . . . . 1970-72
William E . Yeager* . . . . . 1973-74
Robert V. Osborne . . . . . 1974-75
Eugene S. Hopp ......1976-78
Dwight L. Smith .......1079-80
Robert L. Dillard . . . . . . 1981-82
Bruce H. Hunt ...........1983
Allen E. Roberts .....1984-86
John K. Nocas .........1986-88
Jerome E. Marsengill. . . . 1988-90
John Mauk Hilliard ..1990-92
Wallace E. McLeod ...1992-94
Forrest D. Haggard . . . . . 1994-96
Royal C. Scofield ...........1996
* Died in office
Executive Secretaries
George H. Imbrie ...........1928-30
Cyrus F. Willard . . . . . . 1931-37
Silas H. Shepherd ..........1938-45
Allister H. McKowen . . . . 1946-52
Lawson E. Meyer ............1952-54
John Black Vrooman . . . . 1956-57
G. Andrew McComb .... 1958-59
Carl R. Griesen . . . . . . 1960-70
Franklin J. Anderson * . . . 1971-79
S. Brent Morris ............1979-83
Allen E. Roberts ............1984 –
*Died in office
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By Edward King MPS
Secretary of Cornerstone Computer Chapter
Brother H. Edward Struble has ". . . an uneasy feeling in (his) Masonic roots. " About the growth and development of on-line electronic communications amongst Masons worldwide. Writing in the October 1995 issue, he has expressed some legitimate concerns about this relatively new phenomena. We can't discount those feelings: fear of the unknown is one of the basic concepts we address in our ritual.
In some ways, it would be easy to dismiss Bro. Struble's concerns. I'm reasonably sure that my great-grandparents had the same anxiety as they watched the development of those "flying machines" as did their parents as they saw the radical changes in society being brought about by the steam engine. Those of us who lived through the 60's can certainly appreciate " uneasy feelings" . . . However, I know from my own travels in Masonry that communication with brothers in other parts of the world is certainly not a brand new event which has suddenly burst on the scene: what's different here is that we can now do it with the benefit of a process which combines the qualities of a phone call, a VCR recorder, a letter, and a widely published pamphlet combined! The ease with which this occurs (yet was virtually impossible just a decade ago) may make many uneasy but no matter how anxious Brother Struble or I or you become, the world will simply NOT stand still. Computer communication is here and it's not going away . . . This is one of those things often described as a "paradigm shift." It is so radical and different from what went before, it's like something entirely brand new! The changes which arose from the invention of the automobile and the television could conceivably pale in comparison to the "electronic revolution" as evidenced by "virtual reality" and "the global village." There's SO much going on some of which I'm not a part of either that I too understand the uneasiness; it's very easy to feel overwhelmed. Everybody's got a "web address" and if you're not on-line, you're just not "cool." But let's get to the point here: what has this anxiety got to do with Masonry?
Well, when you hear that there are Masons "meeting" out there in "Cyberspace" (whatever the heck that is), surely you should have questions and, depending on your level of involvement with the Craft, perhaps even some (or many) concerns. One doesn't need to be the head of a masonic body to have questions about how this all works. For example, I recently heard of a "secret" Shriners group and I too became concerned: after all and as we try to remind ourselves so often Masonry (and, by extension, any part thereof) is NOT a secret organization! Whenever something goes on that we're unaware of and might even be excluded from in a Masonic context, we become, like Bro. Struble, rightly concerned. This "on-line Masonry" stuff, however, is no secret AT ALL . . . and therein lies the basic difference!
Bro. Struble has made a lot of assumptions about what's going on out there in Cyberspace but like the three blind men trying to describe the elephant, the specter he raises has very little in common with what is actually happening with the computerized Masons throughout the world. Let me try to describe some of this to you and to do that, I'll use some personal vignettes which might be instructive.
About seven years ago, the duties of my job made it clear that I'd better start becoming involved in what was then billed as "the electronic revolution." I had a computer that I'd used for letters and some accounting and I bought a modem, not really understanding how this all worked. I got some software and tried to get "on-line. " It was a total failure and I gave it up as a bad job. Two years later, I tried again, this time with some supposedly simpler software that allowed me to communicate with CompuServe one of the largest computer "bulletin boards" in the world. I learned how to download messages and to send messages to other people, all in a few days of trial and error. Then one night I signed on and noticed an announcement of a new section: Masonry. At the time, those little white characters on my black screen seemed to scream at me and I immediately went to find this place.
I'd been a Mason for twenty years; I was a Past Master of my craft lodge but now I was living three states away and my work schedule pretty much precluded my active participation in anything Masonic. The fire of Masonry still burned within me, though, and I rushed to find this new message location. There to my surprise I found communications from about ten other "names" (whom I later found to be Masons) and I immediately introduced myself with a message. There had been about 100 such messages exchanged back and forth amongst these folks before I got there and over the next day or two, I read every one of them with both interest and delight. No one was talking about anything secret and there was no "meeting" going on; however, the commonality of our morals, goals, ideals, and interests made me want to write to these people and share my comments, thoughts and opinions as well. I did and when they replied to me, I was hooked! Every night I'd turn on the computer and sign onto CompuServe. There would be friendly brotherly messages some of which were addressed directly to me. Suddenly I had a dozen new friends, all of whom were as fervent about Masonry as I. They came from all parts of the US and there was even one brother there from Australia! We wrote back and forth incessantly it seemed. We wrote about our lodges, we wrote about our lives, we even sent jokes to each other! It was a fraternity without our ever having seen each other's face or heard each other's voice but it was clear that the bonds grew from our common shared experiences of having been made a Mason (with all that implies.) Out of those first messages grew the genesis of what is now a worldwide gathering with Masons and those interested in Masonry from every state in the US and every province in Canada as well as dozens of countries in Europe, the Far East, the Pacific Rim, South America, the Caribbean, and virtually every corner of the globe. It was over 150,000 messages ago . . .
In those early days, every now and then, we'd ponder amongst ourselves things which were profound. What if someone comes here from a Grand Lodge that my Grand Lodge doesn't recognize? What should I do? While it was a weighty question, early on we understood that sitting in front of our computer screen in the den (and sometimes in our underwear) we simply were NOT in a Masonic lodge. Instead it was as if we were sitting in a park simply talking about Masonry. Anyone could linger and "listen" to our comments or even engage in conversation and because of that, we never even considered things like signs, words, or modes of recognition. It was simply irrelevant! We were simply "chatting" with others who shared the tenets and values of Masonry and who, from the allusions they made, had been through much the same "work" as ourselves. Anyone could walk through the portals so there could be no Tyler. Further, since those accepted signs and modes of recognition could not be communicated electronically, we would simply never be holding a true "lodge meeting." As a result, it was evident that, regardless of one's Masonic affiliation, if a person came to share of our "brotherhood" in that place, they would be welcomed. Their affiliation or even sex was immaterial; what mattered was that they were interested in discussing things about Masonry!
This simple concept still seems to confuse or confound some. "How can you talk about Masonry with a nonMason?", they'll ask? Think about it!!! Perhaps if we all did a little more of that, many of our Grand Lodges would not be having the membership problems they do. Since we weren't going to perform ritual work, it was clear that a person's behavior would easily identify them as a Mason (or not) but as long as they behaved appropriately, we'd welcome them as we would any other person who acted in a socially acceptable manner. There is no prohibition in Masonry anywhere which demands we speak only to other Masons; why then should we try to create one artificially? We also realized early on that there would be people dropping by to ask questions (and perhaps express concerns) about our fraternity. Well then, we said to each other, we will act as in a manner as to show them by word and deed what Masons truly were. Since those early days, other concerns have arisen. Many of those were discussed right there on the Forum and include all of the causes of Bro. Struble's uneasiness. "Is this taking away from our participation in our lodges?" we'd ask. The answer soon became evident once we discussed it. Meeting other Masons was like blowing softly on the smoldering embers of our fiery interest in the Craft and the reality is that those who were most active in those early days have now gone into (or back into) line in their craft lodges, have developed newsletters and trestleboards, and have returned to active, active Masonry. At the very time of this writing, four of those who were on the forum in those beginning days are sitting in the East of their respective lodges! ! ! Taking away from lodges? Hardly . . . If anything, this electronic communication was stimulating and fostering a greater participation!
As expected too, some folks would drop by asking about Masonry. One of our first was a fellow from Arkansas who, after chatting with us in a dozen messages, went off to his local lodge for a petition and is now a Master Mason. Another early member was a senior DeMolay who wrote of his travels to Russia. I wrote back and boldly asked why he hadn't joined Masonry. I'm pleased to report that he is now the Senior Deacon and a Trustee of his lodge! In fact, some 150 + men worldwide have joined Masonry after making their first substantial contact through this medium. We send them messages of encouragement and they share with us their worldwide brothers their excitement and pleasure as they progress through their degree work. One of the most unusual of these (for me at least) occurred when I started to read messages one evening and found one there from a Senior DeMolay I'd met in Maine. He was then serving with the US Air Force in Belgium and chatted about joining Masonry when he got home. Several of us who had received our degrees while on duty in distant lands with the military encouraged him to think about joining now while he had an opportunity to see Masonry from another country's perspective. After some discussion, this young man was connected with a Forum member from Belgium (then working in Georgetown, Guyana) and to make a long story short was able to receive two of his three degrees in Belgium before ultimately transferring to Texas thereby giving him an opportunity to see Masonry in a way that few Masons ever will.
So what do we "message" about anyway? Almost anything, really. We talk about what's right and what's wrong with Masonry in general and about our lodges, mosques, consistories, clubs, etc. We compare our various Grand Lodge regulations and we talk about both the serious and humorous aspects of Masonry. We have been joined by both past and present Grand Masters and we learn virtually instantaneously about changes in the body of Masonry throughout the world. For example, when the Grand Lodge of England voted to recognize the Grand Lodge of Massachusetts, Prince Hall Affiliation, those of us on the forum knew about it in hours rather than months (or years) later as might have happened in the past. When a Grand Lodge authorized conferral of all three degrees on the same day, we had (and continue to have) spirited and animated debate much of which will help when and if these matters come before our own Grand Lodge. It has been like reading a book a day on the state of Masonry in the world! It's exciting and for those of us who refer to "our beloved fraternity, " it is the ultimate aphrodisiac.
For many Philalethes members, the most enjoyable part of this magazine is its last page where the vignettes from our Executive Secretary appear. From my affiliation with on-line Masonry, I've not only been able to read the works of Allen Roberts but to actually physically meet and his lovely wife Dottie. I can write to Allen on-line whenever I like and so far, he has always answered! The barriers disappear and we all really do meet "On the level" there in the electronic anteroom.
Have there been interlopers and the anti-Masonic "bashers? " Sure but they tend to leave quickly. Has there been discord? Once in a while but just as in a lodge situation where something may not go right, piques and quarrels do not last very long. The desire to "get along" is very strong and though one or two have "walked out" along the way, their number is small indeed. In contrast, the bonds of friendship have been great. The most recent four meetings of the Philalethes Society are perfect examples. Brothers who have met in the Masonry Forum of CompuServe don't just shake hands; they hug each other when they finally get to meet in person. They are both brothers and friends. Imagine if you and I talked on the phone every night for a couple of years. Wouldn't it be great, then, to see each other in person? That's what has happened here.
We have shared each other's joys (including personal things like weddings, children, and grandchildren as well as masonic things such as Grand Lodge appointments, lodge Mastership, etc.) and each other's sorrows (death of a wife, paralyzing accident of a child) and those things which have impacted on us (hurricanes, earthquakes, bombings kidnappings). Through all of this, we have treated each other not only as fellow Masons but also as friends about whom we care deeply. Those who arrive and get involved be they Masons or not are immediately welcomed into this circle of fellowship. Anyone who posts an initial message to say hello can count on dozens of brothers welcoming him and discussions are always open to anyone's input.
Some of those present are interested in things historic and some are interested in things esoteric; we all have our own "hot buttons. " Regretfully (but not dissimilar to many orations in different scenarios), some of our profound discussions pass eventually into the abyss, kept only on a few members' computers. We are not a research or literary society; instead, we're more like a bunch of folks sitting around a very big dinner table. However, because of the wealth of information that is exchanged, many of us realize that at some point, we'll need to do better on saving this knowledge which has been shared for posterity. (A recent post from a Mason in Texas, for example, told of his personal knowledge about the reasons behind Lyndon Johnson's failure to progress beyond Entered Apprentice. This type of information is too precious to let go unrecorded!) In the meantime though, those of us who have participated actively have been energized and enthused by the knowledge, interest, and brotherly love of those whom we have met there.
The question then arises: should you get involved? The concept of on-line computer communications require certain skills. The desire to read (and read vociferously) is a very essential element. If you don't read books, magazines or newspapers on a very regular basis, you'll likely not find this to your liking: you MUST be an avid reader! An ability to type is also very helpful. Many of us find that "keeping up" is one of the major problems and being able to type really helps out on this. Finally, an ability to think, understand, and even laugh, makes this an enjoyable activity for many. It's not for all, mind you, but it's not exclusive in any way whatsoever.
Certainly the Masonry Forum on CompuServe isn't the only place on the electronic frontier where Masonry is the topic. There are some newsgroups on the Internet and many of the privately sponsored bulletin boards remain active and interesting. Probably because of the international phone connectivity and moderated discussion, though, CompuServe has grown to be the largest of all at the present time. If you're interested, do drop in and join us: I suspect many of your fears will be quickly allayed and you'll also meet some brothers from whom you might have otherwise remained at a perpetual distance. I'll look forward to greeting you there.
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by James L. Sieber, MPS
Freemasonry was founded on certain moral principles including upright living and improving oneself both morally and intellectually. The intellectual improvement was by the study of the arts and sciences which was considered to encompass all knowledge. Freemasonry today stresses the making of good men better in the moral sense and usually leaves the intellectual growth to other segments of society such as educational institutions, employers, or the individual. Exceptions to this in Freemasonry include officer training and drill in the ritual including speaking and memorization.
The early growth of Freemasonry was during a period called the enlightenment. Education was not available to the masses either by public education, daily newspapers, TV, or mass retraining of skilled persons by employers, labor unions, or professional societies. The Fraternity though its lectures, ritual, culture, and networking gave its members the opportunity to grow both intellectually and professional. Some Grand Lodges currently give offices and members the opportunity to learn skills of management and speaking through formal training seminars. Intellectual growth for individuals can be in skills,. culture, or in a better understanding of philosophy and the purpose of the Grand Architect of the Universe. Members of the Fraternity and all members of society should have a personal goal to improve their minds, better understand the unknown whether that unknown is God's plan for the world, UFOs, or Einstein's relativity, and just exercise their minds. As a mind exercise, this paper will look at an adaptation of the story of Flatland (1) as written by Edwin Abbott in the mid 1880's. To appreciate this story the reader must let his mind follow the strange story based on a story from the nineteenth century.
Consider a possible two dimensional world where a form of people live. For an example of this type of world, consider an ant farm. The ant farms used in schools consist of two pieces of glass or plastic placed very close together with the colony of ants living in the space between the glass plates. The children can see the ants in the narrow space and study the ant colony. In the model considered here, the plates of glass are so close together that the ants can only move East and West and Up and Down but not forward or backwards, e.g., only in two directions or two dimensions. Even though real ants are three dimensional creatures, this world is a two dimensional world since these ants are able to move only in that limited universe. The ant farm is considered from the ant's viewpoint to be infinite in its four directions so that an ant could travel endlessly in any direction without leaving the farm. Through many centuries the two glass sides have become closer together so that the ants genetically mutated to creatures that fit exactly between the two glass sides. They have no movement front or back and in essence their sides, if they would be called such, don't really exist since they are tight against the glass. The ants have become so thin that outsiders looking at the ant farm can see right through the ants and clearly see their insides. They have almost zero thickness and their sides touching the glass really have no skin but rather smooth sliding sides as the glass serves as their sides. Their only skin is the narrow line that serves as their boundary.
Abbott defined his Flatland as being a plane world where his individuals were geometrical objects such as circles, line segments, triangles, squares, pentagons, etc. This paper will use the ant model with the objective of allowing the reader to identify with the childhood toy and better visualize the model. When an ant looks at another ant in this world all they will see is a one dimensional representation of the ant or a thin line segment. However, since the ants have an ability of perspective as humans have, they can judge distances and so see the shapes of the parts of another ant's body toward them and recognize their families and neighbors. To build a house the ants need only two dimensional forms since rain can only come from above and so a line (of the thickness of the space between the glass sides) can protect them from the rain. Their houses could possibly be in the form of a triangle with the vertex toward Up and a door in the bottom for the entrance. They know that the moisture comes from the direction Up and the concept of gravity but they have no concept of where light comes from since it appears from outside their world. In the ant farm model it comes through the glass sides.
Abbott's book includes a study of the social society in Flatland and is well worth reading as are some of the other books listed in the references. A number of versions of the book are available from different publishers but the Dover edition sells for one dollar. In Abbott's world a man who was in the shape of a square and called Mr. A Square was visited from outer space. This paper will attempt to tell the same story using the ants.
One of the ants on the ant farm was called Slim and he was a teacher and philosopher. He enjoyed his life and work with his neighboring ants and had even done some traveling to the distance sides of the ant world. One night he had a dream. He dreamed that he heard a voice and felt the presence of somebody near but on looking he could not see anyone. Suddenly he saw a dot. As he stared at it, it grew larger to form a line that looked like another person-ant. Being in his house with the door locked he could not understand how any person could join him. Then as suddenly as the object had appeared it decreased in size to a dot and disappeared. He quickly got up and checked all his windows and doors but they were all locked. The next night, although greatly worried, he finally fell asleep and again saw the dream but this time the object spoke to him. Slim asked the object who he was and from whence he came. The object said he was a three dimensional ant called Solid who could move through three dimensional space. Consider the form of the ant farm model changed slightly. Assume that over the years the glass sides had discomposed but the ant farm had existed as long and was so well formed that it had the structure to stand alone without the sides. The ant farm still consisted of a very thin plane of dirt, ant, etc., supported by only its own structure and history. Slim asked Solid to better explain who he was and from whence he came. Solid said that he was from outside Slim's world and that the previous night he had just passed through Slim's world. since Slim could only see two dimensional objects all he had been able to see at any time was a two dimensional cross section of Solid. Solid had passed through the thin ant farm plane as one could move a nail though the ant farm if there was a little hole for it to pass though. Of course, Slim would not believe a word that Solid told him and they got into a terrible argument.
Finally Solid in a fit of rage left Slim's space and moved out of the plane. Suddenly Slim felt a terrible pain in his insides like nothing he had ever felt before. It felt as if somebody had hit him in his insides but his skin, the thin line around him, had felt nothing. Solid then returned and Slim told him about the pain and asked him to explain it. Solid said that he had moved out of the space and then to teach Slim a lesson he had run into Slim's middle or the part that had been protected by the glass. Slim asked him how that was possible and the argument restarted. Finally Solid garbed Slim and with great force pulled him out of his space, that is, out of the ant farm plane. There was Slim's world in front of him. He could now see inside his locked house, his family and friends, and even see inside the insides of people as their thickness was so thin that their insides were only protected by the perceived glass sides of the farm.
Returning to Abbott's story, Mr. A Square later dreams of a one dimensional space where people live in a one dimensional line and he tries to understand it. Returning back to the ant farm story, Slim tells Solid about his last dream and that, if a one dimensional space can exist, a two dimensional space like Slim's can exist, and a three dimensional space like Solid's can exist, why can't a four dimensional space exist. Of course, Solid insists that it is impossible for a four dimensional space to exist as nothing can exist outside his world.
The purpose of this story is to challenge the reader to expand his thinking to the possibility that worlds, different from ours or which contain ours, might exist and to allow his or her mind to wonder and not be closed to possibilities. God is an infinite power and the mortals on this world can never hope to completely understand his purposes. But it is each individual's duty to use their reasoning powers to the maximum of their abilities to understand the Grand Architect and this world designed and created by him even if it is in a form that our limited minds cannot comprehend.
For those wishing to read more along this line the book, Sphereland (2), continues the work of Flatland using different more modern geometries. The book, The Shape of Space (3), considers many interesting possibilities for different geometries for Flatland and whether those geometries might help us envision better models for our known universe than the usual Euclidean three space. The book, The Forth Dimension (4), is also worthwhile reading in this area. Some space scientists claim that the universe might possibly be a seven to ten dimensional space and often those books include a small section on Flatland.
Bibliography
1. Abbott, Edwin. Flatland, Dover Publications, 1952.
2. Burger, Dionys. Sphereland Thomas Y. Crowell Company, 1965 .
3. Weeks, Jeffrey R., The Shape of Space, Dekker, New York, 1985 .
4. Rucker, Rudolf V. B., The Forth Dimension, Houghton Mifflin, Boston, 1984.
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The Growing Reaction of Prince Hall to Recognition
by Joseph A. Walkes, Jr. FPS
Before I begin my paper, I want to give some thanks. To Brother Forrest Haggard, President of the Philalethes Society, for a closure to the events that had taken place some twenty odd years earlier.
It took a lot of courage, to make me an Honorary Life Member and Fellow of the Philalethes Society, and I am very humble and appreciative of those who took it upon themselves to honor me as they have.
I want to thank my good friend Allen Roberts, who may not have agreed with every thing that I have done over the years, but nevertheless, remained a trusted friend. I also want to thank Wallace McLeod who has helped me in so many ways over the years, and Dr. S. Brent Morris as well.
I want to thank the Philalethes Society who at one time did not know what to do with me, and my determination to utilize the organization for the betterment of Prince Hall Freemasonry. My latest book deals with that in some detail.
I want to thank the Jerry Marsengill Chapter for inviting me to make this presentation. They may never fully understand the symbolism of this visit, as Jerry Marsengill was my friend, and I know that he is looking down from the Grand Lodge Above, with his pipe, and a smile on his face, as he views the events taking place today.
I want to thank the mainstream Grand Lodge of Kansas for allowing me to write a number of articles and the publication therein of them in their official Organ; The Kansas Mason: the Voice of Kansas Masonry.
It took courage to print my articles on Prince Hall Freemasonry in their jurisdictional paper, and I am sure, knowing how life in America is, there were many who were quite against it.
I want to render a special thanks to Kansas Past Grand Master E. Dean Osborn for his encouragement to me to write those articles.
As far back as 1876, when the Grand Lodge of Kansas held its 21st annual Communication in Emporia, on October the 18th, when it was mourning the loss of its First Grand Master, Richard R. Rees, who had Passed November 19, 1875, the issue of Prince Hall Freemasonry was seriously considered.
The Grand Lodge had decided that the doctrine of Exclusive Grand Lodge Territorial Jurisdiction would not be surrendered. And that the Grand Lodge did not object to any man being made a Mason on the ground of color, lineage or nationality.
But the African, like other races of men, they reported, must be left to present himself on his own merits, and like other men succeed or fail on them.
However, the African of Prince Hall lineage continues to share its territorial jurisdiction with the Mainstream Grand Lodge of Kansas, and since I live in the State of Kansas, I stress that it took courage for them to print my several articles in their official organ.
It also took courage for this Grand Lodge Committee on Masonic Education in 1990 to cover up page 36 of Its Intender Handbook Charging Prince Hall Freemasonry of being clandestine, then reversing itself by saying that Prince Hall is seen today by most scholars as legitimate and regular.
I want to give thanks also to the members of the Lawrence A. Jones Sr. Chapter of the Phylaxis Society for being in attendance, and this also took courage on their part.
I am in hope that the two chapters, because of the close relationship of Jerry Marsengill to the Phylaxis Society, can come together on some project that will benefit both. That two will take courage. Some of you will purchase my book Prince Hall's Mission and some of you will sign up for membership into the Phylaxis Society this day, and I want to thank you in advance, as this too will take courage.
Some may have never read a book written by a Prince Hall Freemason or for that matter an African-American, so this will be an introduction to both.
Finally I want to give thanks to my Heavenly Father for allowing me to be in attendance, and this great opportunity to share with you my thoughts to the events that is taking place across Masonic America today.
Finally I must stress, that I am not a spokesmen for Prince Hall Freemasonry, and what I say here, are my thoughts only, and not those of any Masonic Body within the family of Prince Hall. Those of you, who will read my new book, will fully understand why I have to make that statement.
I use the Term Mainstream Freemasonry in place of white or Caucasian Freemasonry, a term that some may not care for, but a term that is used in Prince Hall Freemasonry.
Though I live in Kansas, I am a member of the Prince Hall Grand Lodge of Missouri and I want to thank My Grand Lodge for allowing all of you into our territorial jurisdiction.
Prince Hall Freemasonry traces its formation to March 6, 1775, a year before the country was officially given birth.
From that time to the present, some 220 Years, Prince Hall Freemasonry has always maintained its regularity and has sought recognition from universal Freemasonry of that fact.
For better than two centuries it has waged a campaign to be recognized, and every Mainstream Grand Lodge, like Kansas, has taken up the matter of Prince Hall Freemasonry at one time or another.
No other subject has been so divisive, and has created so much disharmony in American Freemasonry, than the subject of race and the regularity of Prince Hall Freemasonry.
The pages of the Proceedings of All of the Mainstream Grand Lodges and Prince Hall Grand Lodges are filled with passion, often like a cancer eating away at the very fabric and soul of American Freemasonry.
Quoting from Dr. Du Bois in my book: "as a student of science, I want to be fair, and objective: to let no searing of the memory by intolerable insult and cruelty make me fail to sympathize with human frailties and contradiction, in the eternal paradox of good and evil. But armed and warned by all of this, and fortified by long study of the facts, I stand aghast at what American historians have done to this field. "
Masonic Bodies outside of the country have always been able to point its fingers at the United States, and shake its head at what most considered the shame of American Freemasonry.
Those of us, who study Freemasonry, would find some of the greatest names in American Freemasonry caught up in a madness that would belittle all of the Doctrines that Masonry holds dear, that is the Brotherhood of Man under the Fatherhood of God.
And I too stand aghast at what American Freemason's, some of great Masonic renown, have done in this field.
Past Grand Master Osborn is a member of the largest Lodge in the world, named after Albert Pike. Most of us have Morals and Dogma, most have never read it, and despite what one may think of Pike, the book is loaded with jewels, for instance, he writes in Chapter VI, The Intimate Secretary:
"Above all remember that Masonry is the realm of peace, and that among Masons there must be no dissension, but only that noble emulation, which can best work and best agree. Wherever there is strife and hatred among the Brethren, there is no Masonry; for Masonry is peace, and brotherly love and concord. "
But that peace was a false peace, as American freemasonry closed its eyes to the reality of the situation, while it eloquently spoke of Masonic Principles Before Masonry Universal.
Then all of a sudden, unexpectedly, like a lightning bolt from the Grand Lodge Above, that false peace would be forever shattered, as a move toward recognition of Prince Hall Freemasonry, would take center stage, as several of the Mainstream Grand Lodges decided to put off the mantle of centuries old traditions.
Suddenly the winds of change began to blow and Prince Hall Freemasonry began to be the centerpiece of American Masonic concern, and for the most part it was not ready for it. Suspicion began to take sway, and Prince Hall Freemasonry began to ask why the sudden interest?
Beware of Greeks bearing gifts. What was the real reason for this sudden rush toward recognition, after two centuries?
Was it because Mainstream Grand Lodges were losing members in large numbers, and wanted to Absorb Prince Hall Freemasonry to be able to maintain its large expensive buildings and investments?
What better way to destroy Prince Hall Freemasonry than to recognize it, declare it regular and sit back and watch the large exodus of Prince Hall Freemasons leaving their jurisdiction and coming over to the Mainstream Grand Lodges.
With its two centuries of love/hate relationship as its guide, Prince Hall would ask, what trick Did Mainstream Freemasonry have up its sleeve? There had to be a hidden agenda, an unspoken reason for the sudden rush toward recognition.
Racial pride alone would dictate, who were they to recognize us; the question should be asked, do we want to recognize them? Would it not be better that we recognize our own folk, those Black Grand Lodges struggling in our community that we class as clandestine, then to be involved with Mainstream Masonry?
These and other like comments have taken their place Within Prince Hall Freemasonry recently. After 220 years of declaring its regularity before god and man, why the need for such a debate you may ask?
It is a very complex issue, and cannot be easily explained. Andrew Hacker in his terrifying book, Two Nations: black and white, separate, hostile, unequal perhaps offers the best analysis of the conditions, as Hacker explains:
"Two nations, between whom there is no intercourse and no sympathy; who are ignorant of each other's habits, thoughts, and feelings, as if they were dwellers in different zones, or inhabitants of different planets. "
Race has always been an American obsession and it is destroying the very fabric of the country and in the process destroying Freemasonry as we know it.
"America," Hacker would write, ". . . may be seen as two separate nations. Of course, there are places where the races mingle. Yet in most significant respects, the separation is pervasive and penetrating. As a social and human division, it surpasses all others, even gender, in intensity and subordination. "
Most Mainstream American Freemasons believe that America is inherently a "white" county: in character, in structure, in culture. While African Americans have always created lives of their own, hence the term Prince Hall Freemasonry rather than just Freemasonry.
Today, as Hacker would report, most blacks take pride in their African origins, especially those of us who make a point of calling ourselves African Americans.
Black Americans are aware that much in the "black" designation represents how whites have defined the term. Still, despite attempts by whites to describe and define them, black Americans have always sought to create their own lives and sustain their sentiments and interests .
This can be seen in the drive to replace " colored" with " Negro, " followed by the move to " Negro, " and then on to "black" and Afro American, and to "African American," all reflecting a desire to maintain an autonomous identity.
It is this same desire that cast a suspicious eye toward recognition. However, even in this, there are some unique signs .
Left alone, it seems at the grass roots level, many of the lodges whose grand lodges recognize each other, are visiting each other without much thought to it.
They seem to get along quite well, when left alone to follow their own dictates.
There are many joint ventures taking place, banquets, educational forums, even joint Raisings as was done in the State of Washington, where the Prince Hall Members, performed the ritual of raising members of the White Grand Lodge.
There are of course joint Installations. The sharing of Masonic Retirement Homes, as well as Masonic Hospitals, and many other joint ventures.
However, the leadership of Prince Hall Freemasonry are at logger heads. The northern Grand Lodges seem not to have that much problems with recognition, as can be seen by the two Northern Supreme Councils of Scottish Rite Masonry recognizing each other.
While on the other hand, the other half have decided to fight the civiI war again, as the southern grand lodges, on both sides are ready to see the total destruction of American Freemasonry, to maintain the status quo.
I know of cases in the south, where Prince Hall Freemasons have offered the hand of fellowship and instructed individual Mainstream Freemasons on matters of Masonry, usually on the job, sharing ritual and books, going into great detail to assist, and yet they wouldn't be caught dead visiting each others Lodges.
In my own case, on my job, before I retired, I have had the Worshipful Master of the Local Mainstream Lodge, come to me seeking answers and solutions to problems within His Lodge, King Solomon Lodge No. 10 in Leavenworth, Kansas.
Of interest is the fact that my Prince Hall Mother Lodge Is King Solomon Lodge No. 15 at Fort Leonard Wood, Missouri, as can be expected I mail my dues to it, and found that on one occasion, the Leavenworth Post Office delivered it to King Solomon Lodge No. 10, in Leavenworth .
However the Lodge Secretary knew me, called me and we had a big laugh over it.
And yet recently, when I suggested that the Lodge allow the Local Prince Hall Lodge, Mount Olive No. 3, who had lost its Lodge Hall, and now forced to meet in a church, be allowed to rent space in the local Mainstream Masonic Hall for its meeting, my suggestion was met with total shock, as though I was talking of some alien from space, parking its UFO at the Masonic Hall.
Yet the Mainstream Lodge, Was having financial difficulties due to its building, yet the thought of them sharing the building with the Prince Hall Craft whose members for the most part they knew, and in some cases came in contact with, on a daily basis on the job, underlines Hackers concept of two nations, separate, hostile and unequal.
We can argue that there is very little difference between Prince Hall Freemasonry and Mainstream Freemasonry when you get to the bottom of it. But what little there is, is very important, because it underlies the very heart and soul of what is destroying the country.
It is in fact this difference that causes the leadership of Prince Hall Freemasonry to look the "gift horse" of recognition in the mouth, with suspicion, and as a direct threat to its own survival.
Prince Hall Freemasonry is aware of everything that takes place in Mainstream Freemasonry. It is aware of the edicts, and the unkind comments of some Grand Masters who are against recognition and declare us as being non-Masons, clandestine, and all measure of negativity.
We are aware of those who say that they have some kind of territorial jurisdiction in a State, which is madness, and we invite, no dare them, to come into the black community in that state, and declare their territorial jurisdiction over that community, reality will quickly set in, for we are talking about two nations.
We are aware also That Mainstream Freemasonry would heave a sigh of relief if we were simply to disappear, or to return to Africa, we are often considered aliens in our own country who have let it be known that there is no need or desire for our physical presence here.
As Dr. Dubois would write: "between me and the other world there is ever an unasked question: unasked by some through feelings of delicacy; by others through the difficulty of rightly framing it. Posed in whatever form, that question was finally, how does it feel to be a problem? "
Or from the soul of the spiritual, nobody knows the trouble I've seen.
We are also aware that there are groups out there whose only goal is to destroy all blacks and other minorities, to do to us what the Nazi's did to the Jew's.
One of the most famous quotations in American literature, and probably the most famous in All African American literature is from a Prince Hall Freemason, Dr. W.E.B. Dubois from the opening chapter of his landmark 1903 book, The Souls of Black Folk. A book that would change forever the perception of tens of thousands of African Americans of how they viewed themselves.
Written ninety two years ago, it remains today, an electrifying manifesto of what it means to be an American of African descent in America. I have dropped the term Negro.
After the Egyptian and Indian, the Greek and the Roman, the Teuton and Mongolian, the (African American) is a sort of seventh son, born with a veil, and gifted with second sight in this American world a world which yields him no true consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity.
One ever feels his twoness an American, an African American, two souls. Two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.
The history of the African American is the history of this strife this longing to attain self-conscious manhood, to merge his double self into a better and truer self.
Here is the Prince Hall Freemasons' dilemma, as it applies to recognition. He is caught hamlet like between two live, forced options. To be an assimilated Freemason or to be an unassimilated Prince Hall Freemason.
The complexity of recognition lies somewhere therein. The question I think that needs to be addressed is will Freemasonry be around one hundred years hence? I doubt it. Will America be here? I doubt that also, for the complexity of race, may very well destroy both.
Joseph Smith, the Mormon Prophet and a Master Mason said it best, when he wrote "for it must need be, that there is an opposition to all things. If not . . . righteousness could not be brought to pass, neither wickedness, neither holiness, nor misery, neither good or bad.
It must need be that the devil should tempt the children of men, or they could not be agents unto themselves, for if they never should have the bitter, they could not know the sweet. "
For that sweet mentioned by the Prophet Joseph Smith, is the survival of American freemasonry, and it must come face to face with the dilemma of race.
Hacker in the closing statement of his book records:
"So in allocating responsibility, the response should be clear. It is white America that has made being black so disconsolate an estate.
Legal slavery may be in the past, but segregation and subordination have been allowed to persist. Even today, America imposes a stigma on every black child at birth.
Of course, life can be unfair. We cannot vouchsafe that every infant will be born with sight or hearing or the full use of his or her limbs.
However, not all disabilities derive from nature; many are contrived by society. Some have argued that black Americans deserve reparations for the centuries of bondage and subjection.
That is what the argument about affirmative action is essentially about. Other claim that ratifying their status as victims will only perpetuate condescension and subordination.
Moreover, it insults the many black Americans who have surmounted the most daunting of obstacles, and made decent lives for themselves.
A hugh racial chasm remains, and there are few signs that the coming century will see it closed. A century and a quarter after slavery, white America continues to ask of its black citizens an extra patience and perseverance that whites have never required of themselves.
So the question for white Americans is essentially moral: is it right to impose on members of an entire race a lesser start in life, and then to expect from a degree of resolution that has never been demanded from your own race?
While on the other hand afrocentricity teaches: ". . . until we free ourselves from dependence on other people, we will never be free. Day by day, we must deal with the images that influence and control us. What we do for ourselves depend on what we know about ourselves and what we are willing to accept about ourselves. When other people control what we think about ourselves, they will also control what we do about ourselves. We must reclaim our heritage in order to be a total people. We can confront the world if first we control ourselves. We can change the world if first we change ourselves. "
Herein lies the dilemma of American Freemasonry, black and white, separate, hostile and unequal.
Two Masonic powers in search of its very soul.
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Current List of Chapters
Philalethes Society
CANADA
John Ross Robertson Chapter
John Boersma
117 Meadowbank Road
Etobicoke, ON, Canada, M9B 5E2
Lux Quaro Chapter
James A. Finch
103 Connaught Avenue
London ON, Canada, N5Y 3A5
Dr. George T. Kennedy Chapter
R. D. Paddon
25 Phillip Street
St. Thomas, ON, Canada, N5R lW5
ISRAEL
The Charles Warren Chapter
Ron Berger
2 Shahray Street
Jerusalem 96470 ISRAEL
SCOTLAND
Caledonia Chapter UD
Under Dispensation
John Simmons . . . Secretary
22 Langlands Ave
Kelvin South Business Park
East Kilbride Scotland
G75 OYG
UNITED STATES.
Virginia Chapter
Charles S. Sarbaugh
P.O. Box 9135
Richmond, VA, USA, 23227
William M. Taylor Chapter
R. A. Ford
4802 De Milo Drive
Houston, TX, USA, 77092
Western Reserve Chapter
William F. Koeckert
14413 South Woodland Road
Sharker Heights, OH USA, 44120
Chester County Chapter
Robert M. Blair
364 Lincoln Avenue
Downingtown, PA, USA, 19335
Southwest Chapter
Jocob R. Casanover
P.O. Box 719
Helotes, TX, USA, 78023
Kentucky Chapter
James B. Wall
7807 Bluebonnet Road
Pleasure Ridge Park, KY,USA, 40258
High Desert Chapter
James B. Brown
13965 Smoketree Road
Victorville, CA. USA. 92392
Lowell Thomas Chapter
William H. Metrey
1356 First Avenune
New York, NY, USA, 10021
San Diego Chapter
Frederick G. Kleyn, III
11073 Plum Tree Lane
Spring Valley, CA, USA, 91976
Central Illinois Chapter
Edward R. Ahlenius
2025 East Lincoln #2214
Bloomington, IL, USA, 61701
James Buchanan Chapter
Edward W. Harding
PO Box 205
Strasburg, PA, USA, 17579
Eureka Chapter
James Madrid
647 Isabel Street
Los Angeles, CA, USA, 90065
Valley Forge Chapter
Russell A. Wenner
608 Delaware Avenue
Lansdale, PA, USA, 19446
Hawaii Chapter
Herbert G. Gardiner
3418 Paty Drive
Honolulu, HI, USA, 96822
Michigan Chapter of Research
Ronald B. Blaisdell
1620 Woodbrook Drive #46
East Lansing, MI, USA, 48823
Orange County Chapter
Norman B. Leeper
2097 Smokewood Avenue
Fullerton, CA, USA, 92631
York Minster Chapter
Roger S. VanGordon
965E. 1100S
Flatrock, IN, USA, 47234
Samuel Clemens Chapter
James Fischer
RR 4, Box 130
Muscatine, IA, USA, 52761
Long Island Chapter
Robert Dockweiler
7 Elizabeth Drive
Bethpage, NY, USA, 11714-6005
Oklahoma Chapter
Wade Massey
536 Skylark Drive
Oklahoma city, OK, USA, 73127
Finger Lakes Chapter
William J. Edwards
28 Kathrene Ct.1
Rochester, NY, USA, 14580-3427
Southern Maryland Chapter
Norman W. Crabbe
77 Wallace Manor Road
Edgewater, MD, USA, 21037
San Francisco Bay Chapter
Jorge Soto
2832 Petar Place
Antioch, CA, USA, 94509
Light From The East Chapter
George M. Eckman
319 Lakewood Drive
Jacksonville, NC, USA, 28546
Florida Chapter
Wilbur Allaback
4366 Roanne Drive
Orlando, FL. USA, 32817
Fort Washington Chapter
Samuel Capozzolo
4000 Hamilton Avenue
Cincinnati, OH, USA, 45223
International Friendship Chapter
J. Kenneth Gibala
PO Box 7803
Gaithersburg, MD, USA, 20898-7803
Cornerstone Computer Chapter
Edward. L. King
PO Box 816
Bangor, ME, USA, 04401
lowa Chapter
Tom Gruis
1243 48th Street
Des Moines, IA, USA, 50311-2405
Jerry Marsengill Chapter.
Merlin R. Grundy
2600 Somerset
Prairie Village, KS, USA, 66206
The Wichita Chapter
Donald F. Young
PO Box 12004
Wichita, KS, USA, 87277-2004
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of The Three Degrees of Craft Freemasonry
by Nerbert G. Gardiner, MPS
Freemasons for the most part, acquire their knowledge and understanding of the Craft from the ritual. The theme conveyed in the ritual is that Freemasonry was established in the time of King Solomon and has continued in the same form ever since then. As the candidate progresses through the Craft degrees he realizes that the ritual he is participating in is not literal or historically true, but a dramatic allegory including the use of symbols, by which the principles and tenets of Freemasonry are passed down and perpetuated.
Many Freemasons are not generally aware of the wide variation in the Masonic ritual work performed outside of their own jurisdiction. There are presently over one hundred Craft rituals authorized by the regular Grand Lodges around the globe.
The terms "ritual" and "rite" which are well known to all Freemasons, occasionally lead to some disagreement as to the specific meaning of each term. While the purists may debate the exact meaning of each term, in the present Masonic lexicon, "Ritual" is used to describe collectively the three Craft degrees, and "Rite" is applied to a system of degrees beyond the three of the Craft, or which may include the Craft degrees. Some examples are, The Ancient and Accepted Scottish Rite (a system of 33 Degrees), the American system of the York Rite (a system of 9 Degrees, with a 10th Degree which in some Councils is conferred as an honorary rather than a regular Degree), and the Swedish Rite (a system of 11 Degrees). To a large extent, ritual and rite are a product of geography and history.
An initial look at the large variation in the ritual currently being worked might lead one to expect to be inundated by an avalanche of vastly different rituals. Fortunately (for the traveling Freemason), as a practical matter there are broadly speaking only about seven basic forms of Craft ritual-The (so-called) American Webb-form, which is named in honor of its founder Thomas Smith Webb the noted American ritualist who was elected Grand Master of Masons in Rhode Island in 1813, is the ritual-form used in the Hawaii jurisdiction, and by most Grand Lodges in the United States; a major exception being Pennsylvania, which identifies its work as "Old Antients. " There are also the English, Scottish, Irish, Schroeder, and Fessler forms.
Some scholars group the modern French Rite, The Ancient and Accepted Rite, usually referred to as Ecossais or Scottish Rite, and The Rectified Scottish Rite, under rituals and rites of French origin. The working of these rites is by no means limited to France. The Ancient and Accepted Rite in England is Christian in character and the ritual teaches that salvation is only possible by following the principles of the Christian faith.
One finds that the great variation in the ritual is in the form, whereas the substance is fairly similar, or, expressed slightly differently. Major differences are in the sequence of the various parts of the ceremony, the movement of the officers and candidates, some of the wording in the esoteric work, the manner of opening and closing the Lodge, and the layout of the Lodge. But the substance of the ceremonies is fairly constant around the world irrespective of which ritual may be used. All regular jurisdictions practice the Entered Apprentice, Fellow Craft, and Master Mason Degrees. The legend of the Third Degree and the modes of recognition are constant.
For purposes of this brief essay we will touch upon some aspects of the Ancient and Accepted Scottish Rite " Blue Degrees" which comprise the degrees of Entered Apprentice, Fellow Craft and Master Mason. The French-form Scottish Rite version of the first three degrees is found primarily in Greece and in Southern Europe and Latin America. It is frequently found in countries using the Romance languages.
There was a period in the United States when at least seven Supreme Councils held jurisdiction over the three Blue, or Craft Degrees. In the past some American Grand Lodges have authorized the exemplification of these Degrees for educational purposes, and it is reported that they usually draw a large group of brethren to witness the demonstration.
As an interesting sidelight, the criterion established by the United Grand Lodge of England on September 4, 1929, lists eight principles that a Grand Lodge must comply with in order to be considered Regular, and subsequently be granted fraternal recognition. Principle number five is as follows: "That the Grand Lodge shall have sovereign jurisdiction over the lodges under its control; that it shall be a responsible, independent, self-governing organization, with sole and undisputed authority over the Craft or Symbolic Degrees (Entered Apprentice, Fellow Craft, and Master Mason) within its jurisdiction and shall not in any way be subject to, or divide such authority with, a Supreme Council or other Power claiming any control or supervision over those degrees. " The Grand Lodge of Free and Accepted Masons of the State of Hawaii, the last State to form its own Grand Lodge, adheres to this principle.
It is important to understand that all "regular" Grand Lodges comply with principle #5 noted above, i.e. "...sole and undisputed authority over the Craft or Symbolic Degrees. . . " It is also of equal importance to understand that both the Southern and Northern Jurisdictions of the Scottish Rite recognize and respect this fundamental principle, inherent in all " regular" Grand Lodges. Consequently, it is traditional, and has become standard practice in the English speaking countries, for the Scottish Rite to begin with the fourth Degree and proceed from there. Nor does the Ancient and Accepted Scottish Rite, in the English speaking countries attempt to introduce the Scottish Rite "Blue" Degrees into the constituent Lodges of any Grand Lodge, and no attempt is made to influence the ritual authorized by any Grand Lodge in any way.
Freemasonry was formally established in Hawaii by Monsieur Georges Le Tellier, Captain of the French Whaling barque "Ajax" when he warranted Lodge le Progres de l'Oceanie No. 124, of the Ancient & Accepted Scottish Rite of the Supreme Council of France on April 8, 1843 in Honolulu. This was the first Masonic Lodge to be instituted in the Sandwich Islands, as Hawaii was known to most Westerners in those days. Captain Le Tellier's voyage originated in Le Harve France. He sailed the "Ajax" into Honolulu harbor on March 30, 1843 to have the vessel repaired. It was during the time that the ship was undergoing repairs that Monsieur Georges Le Tellier, Sovereign Prince Rose-Croix, 18th Degree and Special Inspector of the Supreme Council, instituted Lodge le Progres de l'Oceanie No. 124 of the Ancient and Accepted Scottish Rite. The Lodge was instituted in the store of Jules Dudoit a business man who was very prominent in the French colony, and the French consul at the time. Dudoit hailed from Port-Louis, Mauritius. Captain Le Tellier was styled "the Grand Deputy of France, " spoke only in French, and was always interpreted. His last attendance at a Lodge meeting was on October 8, 1849. In 1905 the Lodge changed its allegiance to the Grand Lodge of California and became known as Oceanic Lodge No. 371. The members were not overly thrilled with the new name and petitioned the Grand Lodge to restore the original Lodge name. In 1916 the Grand Lodge of California accommodated the brethren and the Lodge officially became known as Lodge le Progres de l'Oceanie No. 371 Free and Accepted Masons.
Within the Scottish Rite " Blue " Degrees one finds several variations in the ritual. One such example occurred in Hawaii. The ritual that was introduced to Hawaii when Captain Georges Le Tellier instituted Lodge le Progres de l'Oceanie, came from France and was not the same as that developed and promulgated by Albert Pike, nor was it the same as the work in the French Lodges in Louisiana. Erik Palmer who had been a member of Americus Lodge in New York, moved to Hawaii and became active in Lodge le Progres de l'Oceanie No. 371 and Hawaiian Lodge No. 21 , in the 1950s. In his English translation of Le Tellier's ritual, Palmer introduced several changes to the original French work of Le Tellier, which further modified it from the Craft Degrees developed by Albert Pike.
In the mid 1980s when the Hawaii Lodges were still under the Grand Lodge of California, Lodge le Progres de l'Oceanie was no longer permitted to employ the last remaining portion of the old French Scottish Rite work of Le Tellier which it had been practicing. It was the final action in a process that had gradually pared away any vestiges of Le Tellier's work. The Lodge submitted several appeals to have the "Old Second Section" of the Master Mason degree restored, but without success.
On May 20, 1989, the Grand Lodge of Free and Accepted Masons of the State of Hawaii was instituted. In the September 16, 1989 Quarterly Communication of the newly instituted Grand Lodge, M.W. William K. McKee, Jr., the first Grand Master, issued Grand Master's Decision D89-6, which authorized Lodge le Progres de l'Oceanie to restore the ritualistic work of the 2nd Section of the 3rd Degree, when conferring the Master Mason Degree. The Decision was unanimously ratified by a voice vote. The Grand Master's Decision was greatly appreciated by the Lodge brethren who put it into effect almost immediately.
At the present time Lodge le Progres de l'Oceanie exemplifies the second section of the Master Mason degree in a form that approximates the old French Scottish Rite work introduced by Le Tellier in 1843.
As indicated earlier, ritual is usually a product of history and geography, which brings us to the Grand Lodge of Free and Accepted Masons of Louisiana. In looking at the early history of the State and the corresponding development of the Craft, one finds a very strong French influence. The history of Freemasonry in Louisiana is fascinating, albeit a bit turbulent in times past. However, the Grand Lodge authorizes the use of both the Webb form ritual and the Scottish Rite Blue Degrees. Cervantes Lodge No. 5, chartered on February 13, 1884, in New Orleans, utilizes the Scottish Rite (Blue Degrees) ritual, and is the only Lodge in Louisiana that performs all of its esoteric work in the Spanish language. Albert Pike Lodge No. 376, chartered on February 14, 1919, was granted permission to use the Albert Pike version of the Scottish Rite (Blue Degrees) ritual.
Some Features of the
Scottish Rite Blue Degrees
The lecture material is dispersed throughout each degree rather than presented at one point. Much of the didactic material is given with each successive circumambulation.
The three Degrees include a variety of psychological studies and a detailed consideration of Hermeticism, the Kabbalah, comparative religion, and astronomical and numerical symbolism, in addition to significant insights and principles of practical living.
The symbolism of each degree emphasizes a special number peculiar to that degree. Correspondingly, the number of circumambulations in the degrees are successively three, five and seven.
The Entered Apprentice degree features Earth, Air, Water, and Fire, the four elements hypothesized by Aristotle, Pythagoras and the ancient alchemists. At the conclusion of the degree, the candidate is presented with his apron and gloves. After receiving a pair of gloves for himself, he is presented with a second pair of gloves with the following explanation:
"These gloves the Lodge presents to your wife, or to her, who, beloved by you, may hereafter become such. They will be a fit symbol of the purity of true affection, and will be to her as a pledge on the part of the Lodge, that if she should ever need its assistance, consolation, or encouragement, an advocate or a defender, she will find all in the Lodge, or among the brethren. "
Probably the most prominent feature common to these degrees is the unifying numerical symbolism expressed by means of the circumambulations. In the Fellow Craft or Compagnon degree, the work is concentrated on the working tools and circumambulations, and within this degree most major themes are presented in groups of FIVE. One variation reduces the number of Liberal Arts and Sciences from seven to five.
In the Master Mason degree, the Albert Pike version draws heavily on astronomy and the Kabbalah and instructs the candidate on the spiritual and animal qualities of man. The Names and Attributes of Deity, as conceived by the early Hebrews are presented.
The above highlights provide a very limited outline of the work. A comprehensive description of the Scottish Rite Blue Degrees, including some of the major variations of the work would require several hundred pages of text.
The serious student of Freemasonry will find much to challenge his intellect in the field of Masonic ritual and rites.
Addendum
Hermetic Philosophy: Pertaining or belonging to that species of philosophy which pretends to solve and explain all the phenomena of nature from the three chemical principles, salt, sulfur, and mercury. Also that study of the sciences as pursued by the Rosicrucian fraternity. A practice of the arts of alchemy and similar pursuits, involving, a duplex symbolism with their peculiar distinctions. It was claimed by the Hermetic philosophers that all the sages of antiquity such as Plato, Socrates, Aristotle, and Pythagoras were initiated into the secrets of their science. " Encyclopaedia of Freemasonry," by Albert G. Mackey, 1873. Revised edition, 1927.
Kabbalah: Is the traditional and most commonly used term for the esoteric teachings of Judaism and for Jewish mysticism, especially the forms which it assumed in the Middle Ages from the 12th century onward. In its wider sense it signifies all the successive esoteric movements in Judaism that evolved from the end of the period of the Second Temple and became active factors in Jewish history. " Kabbalah " by Gershom Scholem, 1974.
Bibliograpy
Annotated Book of the Lodge, by Norman D. Peterson, 1990.
Private printing. Masonic World Guide, by Kent Henderson, 1984. Macoy Publishing .
The Craft, by John Hamill, 1986. Aquarian Press.
Let there Be Light, A History of Freemasonry in Louisiana, by Dr. H. Glenn Jordon, 1990. Louisiana Lodge of Research.
Le Tellier's Lodge At Honolulu, by Ed Towse, circa 1921. Lodge le Progres de l'Oceanie.
Proceedings of the Grand Lodge of Hawaii for 1989.
Brief History of the Grand Lodge of Free and Accepted Masons of the State of Hawaii, 1994. By Herbert G. Gardiner, PGS.
----o----
THE PHILALETHES SOCIETY Report of The Executive Committee for 1945
Officers
- Walter A. Quincke, President 274 South Burlington Avenue Los Angeles 4. Calif.
- William C. Rapp, 1st vice President 4131/2 Coronado Terrace Los Angeles 26, Calif.
- John B. Vrooman, 2nd vice President Box 332, Rolla, Mo.
- Silas H. Shepherd, Secretary 4110 45th St., San Diego 5, Calif. Above Officers form Executive Committee
The Philalethes Society, organized October 1, 1928, is an international body, composed of prominent Masonic writers and editors in all parts of the world. It has no special creed or dogma, and its members express their individual opinions only. It has as its purpose the binding together of those who are anxious to help make Masonic journalism and literature more efficient, and to encourage Masonic writers of the world in their quest for truth and light in Masonry.
It has chosen as its emblem a composite seal in which are to be found the Square and Compass, the seal of Solomon as found in the Lodge of Perfection, the Egyptian handle-cross (Crux ansata) as the symbol of immortal life, the serpent with its tail in its mouth as the symbol of eternity, the concentric circles with the Swastika as the symbol of the whirling universe manifested in Time, the letter "G" of the Blue Lodge, the Sanskrit sacred name, "Aum," the Greek word "Aletheia," with its English meaning, "Truth," and the legend on a scroll, "There Is No Religion Higher Than Truth. " The Society does not seek members, they being chosen by the nomination of a Masonic writer who is already a member. This nomination is passed on by the four members of the executive committee. If the nominee is approved and elected by a majority of this committee he is admitted without further formality. He is then notified of this unsolicited honor.
The Fellowship is limited to forty, like the "Forty Immortals" of the French Academy, and they constitute the Royal Society of Freemasonry by virtue of achievement. When vacancies occur new Fellows are elected from the "Members" who are expected to write a masterpiece of not less than five hundred words on some Masonic subject. This may be in English, French, Portuguese, German, or Spanish, and is subsequently published in English in " The Philalethes " magazine.
The word "Philalethes" is derived from the Greek words "Phila" and "Alethis," meaning together "lovers of truth," signifying the serious, inflexible attitude of its membership towards spurious matter that has been or may be written about Freemasonry and its origin.
With the liberation of the war-ridden countries, correspondence has again been resumed with our Fellows and Members abroad. Fraternal fellowship will lift Freemasonry to its proper sphere of activity and stress the spiritual aspects of Freemasonry in their practical application, and put forth an honest endeavor to make a lasting contribution to the good of the Craft.
The death of our president, Henry F. Evans, made it necessary to reorganize the Executive Committee of the Philalethes Society. The names of the NEW executive committee appear in the upper right corner of this page. A revised list of the Fellows and Members is also given.
Among the distinguished brethren who were Fellows when they passed to the "Grand Lodge Above" were: Rudyard Kipling, Masonic poet and author; Louis Block, the most able fraternal correspondent of the 20th century; W. England, well-known writer of Australasia; Alfred H. Saunders, a distinguished writer on "Rosicrucian" subjects; Armand Bedarride, writer with the highest ideals of Freemasonry; sir Frederick Pollock, the well-known president of the Masonic Study Society of London; Robert Ingram Clegg, Masonic scholar par excellence Cyrus Field Willard, one of the founders of our Society; Henry F. Evans, former editor of the "Square and Compass"; J. Hugo Tatsch, best known for his bibliographical work and his book "Freemasonry in the Thirteen Colonies"; A. Gaylorel Beaman, former editor of the Los Angeles Consistory " Bulletin "; Lionel Vibert, former secretary of the "Quatuor Coronati Lodge No. 2076" Charles S. Plumb, author of the "American Union Lodge of Marietta, " and other historical treatises; Oswald Wirth, former editor of " Le Symbolisme, " the outstanding Masonic publication of France; Robert C. Wright, best known for his work on "Indian Masonry"; A. W. Morgan, former editor of "Freemasons Chronicle"; S. Clifton Bingham, well-known by Masons everywhere; Arthur Edward Waite, who's "Real History of the Rosicrucians" is one of his finest works. The present list of Fellows, together with their addresses, follows:
- J Edward Allen, Warrenton, North Carolina.
- Reynold E. Blight, 929 South Hope Street, Los Angeles 15, California.
- Clarence Brain, 1605Ramsey Tower, Oklahoma city, Oklahoma.
- Walter A. Braun, 2347 North Holton Street, Milwaukee, Wisconsin.
- William Moseley Brown, Masonic Temple, Richmond, Virginia.
- Wm. Major Brown, 12N. W. 14th Street, Oklahoma City, Oklahoma.
- Herbert I. Callon, Clyst St. Mary, Caterham, Surrey, England.
- Albert F. Calvert, 66 Eaton Avenue, London, N. W. 3, England.
- Sam B . Cantey, Jr. , 1600 Sinclair Building, Fort Worth, Texas.
- Carl H. Claudy, 700 Tenth Street N. W., Washington 1, D. C.
- James M. Clift, Masonic Temple, Richmond, Va.
- J. Corneloup, 3 Avenue du Docteur Roux. Garches, Seine et Oise, France.
- Philip Crossle, Masonic Hall, Molesworth Street, Dublin, Ireland.
- Dr. Ernest Crutcher, Belmont . Hotel, 261 South Hill Street, Los Angeles 12, California.
- Ray V. Denslow, Trenton, Mo.
- Leo Fischer, 28 South El Molino Street, Alhambra, California.
- Rabbi H. Geffen, 610 Barnard Street, Savannah, Georgia.
- Antonio Gonzalez, 138 Gunao Street, Manila, Philippine Islands.
- Reginald V. Harris, P.O. Box 316, Halifax, Nova Scotia, Canada.
- N.W.J. Haydon, 664 Pape Street, Toronto 6, Ontario, Canada.
- Harry L. Haywood, Masonic History Company, 2831 South Park Way, Chicago 16, Illinois.
- Charles Clyde Hunt, Iowa Masonic Library, Cedar Rapids, Iowa.
- Charles H. Johnson, Masonic Hall, 71 West 23rd Street. New York city. N. Y.
- Suesskind Kramer, P.O. Box 7663, Johannesburg, South Africa.
- Decatur N. Lacy, 4148 Arcade Building, Seattle, Washington.
- Fred B. Leyns, 261 Eastern Avenue, Grand Rapids 6, Michigan.
- Allister McKowen, 7400 Avalon Boulevard, Los Angeles 3, California.
- R. J. Meekren, Stanstead, Quebec, Canada.
- Charles H. Merz, P.O. Box 674, Sandusky, Ohio.
- William Moister, P.Q Bow 4999, Johannesburg, South Africa.
- Alfred H. Moorhouse, 27 Beach Street, Boston, Massachusetts.
- John Mossaz. Case Stand, 138 Geneva Switzerland.
- Arthur C. Parker, 663 East Avenue, Rochester 7, New York.
- Walter A. Quincke, 274 South Burlington Avenue, Los Angeles 4, California.
- William C. Rapp, 413-1/2 Coronado Terrace, Los Angeles 26. California.
- Silas H. Shepherd, 4110 46th Street, San Diego 6. California.
- J. Fairbairn Smith, New Masonic Temple, Detroit 1, Michigan.
- Harold V.B. Voorhis , 132 Bergen Place, Red Bank, New Jersey.
- John Black Vrooman, P.O. Box 332, Rolla, Mo.
- Albert L. Woody, 189 West Madison Street, Chicago, Illinois.
----o----
FELLOWS of
The Philalethes Society,
1928 - December 1995
| Imbrie, George H. | MO | 0 | |
| Clegg, Robert I. | IL | 0 | |
| Field, Cyrus Willard | CA | 1 | |
| Moorhouse, Alfred H. | MA | 2 | |
| Evans, Henry F. | CO | 3 | |
| Rapp, William C | IL | 4 | |
| Easterling, Emerson | OR | 5 | |
| Block, Louis | IA | 6 | |
| Crutcher, Ernest | CA | 7 | |
| England, William | New Zealand | 8 | |
| Harris, Reginald V. | Nova Scotia | 9 | |
| Merz, Charles H | OH | 10 | |
| Murray, Ernest E. | MT | 11 | |
| Rear, Seneca A. | MO | 12 | |
| Saunders, Alfred H. | NY | 13 | |
| Tatsch, J. Hugo | NY | 14 | |
| Voorhis, Harold V. B. | NJ | 15 | |
| Beaman, A. Gaylord | CA | 16 | |
| Hobbs, Alfred M. | South Africa | 17 | |
| Blight, Reynold E. | CA | 18 | |
| Haydon, Nathaniel W. J. | Ontario | 19 | |
| Vibert, Lionel | England | 20 | |
| Plumb, Charles S. | OH | 21 | |
| Wirth, Oswald | France | 22 | |
| Mossaz, John | Switz. | 23 | |
| Wright, Robert C;. | OR | 24 | |
| Haywood, Harry LeRoy | NM | 25 | |
| Bedarride, Armand | France | 26 | |
| Choumitsky, Nicolas-Andre | France | 27 | |
| Marchesi, Jose | Spain | 28 | |
| Fischer, Leo | P.I. | 29 | |
| Meekren, RobertJ. | Quebec | 30 | |
| Hunt, Charles C. | IA | 31 | |
| Ward, John S. M. | England | 32 | |
| Schmidt, Hugo | Germany | 33 | |
| Cock, Maurice | Belgium | 34 | |
| Bey, Mehmet Rachid | Turkey | 35 | |
| Fischer, Julius | Belgium | 36 | |
| Pollock, Frederick | England | 37 | |
| Crossle, Phillip | Ireland | 38 | |
| Morgan, Alfred W. | England | 39 | |
| Kipling, Rudyard | England | 40 | |
| Espinoza, Carlos U. | Venezuela | 41 | |
| Shepherd, Silas H. | CA | 42 | |
| gingham, S. Clifton | New Zealand | 43 | |
| Claudy, Carl H. | DC | 44 | |
| Moister, William | South Africa | 45 | |
| Corneloup, J. | France | 46 | |
| Brown, William Moseley | NC | 47 | |
| Vrooman, John Black | MO | 48 | |
| Calvert Albert F. | England | 49 | |
| Waite, Arthur Edward | England | 50 | |
| Cantrey, Sam B. | TX | 51 | |
| Allen, J. Edward | NC | 52 | |
| Braun, Walter H. | WI | 53 | |
| Johnson, Charles H. | NY | 54 | |
| Quincke, Walter A. | CA | 55 | |
| Callon, Herbert I. | England | 56 | |
| Brain, Clarence | OK | 57 | |
| Leyns, Fred B. | MI | 58 | |
| Parker, Arthur C. | NY | 59 | |
| Clift, James M. | VA | 60 | |
| Zahn,John E. | CA | 61 | |
| Lacey, Decatur N. | WA | 62 | |
| Geffen, Hirsch | GA | 63 | |
| Brown, William Major | OK | 64 | |
| Smith, James Fairbairn | MI | 65 | |
| McKowen, Allister | CA | 66 | |
| Denslow, Ray V. | MO | 67 | |
| Gonzales, Antonio | P.I. | 68 | |
| Kramer, Suesskind | South Africa | 69 | |
| Woody, Albert L. | IL | 70 | |
| Bede, Elbert | OR | 71 | |
| Harvey, George R. | CA | 72 | |
| Lepage, Marius | France | 73 | |
| Wells, Lee E. | CA | 74 | |
| Coad, Philip H. | OH | 75 | |
| Reigner, Charles Gottshall | MD | 76 | |
| Holmes, Charles E. | Quebec | 77 | |
| Hedblom, Edward E. | CO | 78 | |
| Malott,James R. | AZ | 79 | |
| Hepburn, Ross E. | New Zealand | 80 | |
| Remick, James K. | CA | 81 | |
| St. Clair, Ward K. | NY | 82 | |
| Knutz, William H. | IL | 83 | |
| Kinney, Harold H. | CA | 84 | |
| Triggs, Arthur H. | CA | 85 | |
| Meyer, Lawton E. | MO | 86 | |
| Cerza, Alphonse | IL | 87 | |
| Taylor, Laurence R. | IN | 88 | |
| Pound, Roscoe | MA | 89 | |
| Coil, Henry Wilson | CA | 90 | |
| Oller, Jose | Panama | 91 | |
| Draffen, George S. | Scotland | 92 | |
| Franta, EdwardJ. | ND | 93 | |
| Hubbard, John C. | OK | 94 | |
| Scully, Francis J. | AR | 95 | |
| Cullingford, Frederick W. E. | NC | 96 | |
| Harris, R. Baker | DC | 97 | |
| Spaulding, William F. | England | 98 | |
| Walker,Wendell K. | NY | 99 | |
| Johnson, Melvin M. | MA | 100 | |
| Case, James R. | CT | 101 | |
| Lichliter, McIlyar | MA | 102 | |
| Bundy, Harry W. | CO | 103 | |
| McComb, G. Andrew | OH | 104 | |
| Cummings, William L. | NY | 105 | |
| Pugh, Charles H. | NC | 106 | |
| Greisen, Carl R. | NB | 107 | |
| Heaton, Ronald E. | PA | 108 | |
| Gollmar, Robert H. | WI | 109 | |
| Denslow, William R. | MO | 110 | |
| Roberts, Allen E. | VA | 111 | |
| Curtis, Kenneth F. | FL | 112 | |
| Erikson, Jerry R. | CA | 113 | |
| Dutt, Norman C. | CA | 114 | |
| Emmerson, Henry | NY | 115 | |
| Hahn, Conrad | CT-MD | 116 | |
| Hunt, Bruce H. | MO | 117 | |
| Yeager, William E. | PA | 118 | |
| Wilson, Frank H. | MA | 119 | |
| Wendt, Wylie B. | KY | 120 | |
| Smith, Dwight L. | IN | 121 | |
| Adams, Charles F. | NB | 122 | |
| White, Andrew J., Jr. | OH | 123 | |
| Carter, James D. | TX | 124 | |
| McGaughey, Charles K. A. | KY | 125 | |
| Ela, Benjamin W. | ME | 126 | |
| Peacher, William G. | NY-CA | 127 | |
| Stowe, Bobby M. | MO | 128 | |
| Bell, G. Wilbur | IL | 129 | |
| Anderson, Franklin J. | IA | 130 | |
| Osborne, Robert V. | WI | 131 | |
| Hopp, Eugene S. | CA | 132 | |
| Cook, Lewis C. | MO | 133 | |
| Home, Alex | CA | 134 | |
| Marsengill, Jerald E. | IA | 135 | |
| Callaway, Walter M., Jr. | GA | 136 | |
| Foss, Gerald D. | NH | 137 | |
| Dillard, Robert L.,Jr. | TX | 138 | |
| Haggard, Forrest D. | KS | 139 | |
| Pollard, Stewart M.L. | MD | 140 | |
| Williams, Louis L. | IL | 141 | |
| Morris, S. Brent | MD | 142 | |
| Hilliard, John Mauk | NY | 143 | |
| Guthrie, Charles S.,Jr. | KY | 144 | |
| Arrington, Keith | IA | 145 | |
| French, George H .T. | TX | 146 | |
| Hogan, Mervin B. | UT | 147 | |
| Nocas, John R. | CA | 148 | |
| Sands, Richard H. | MI | 149 | |
| McLeod, Wallace E. | Ontario | 150 | |
| Law, Henry G. | DE | 151 | |
| Haffner, Christopher | Hong Kong | 152 | |
| Van Beusekom, Johannis | Guatemala | 153 | |
| Glassmire, Charles R. | ME | 154 | |
| Scofield, Royal C. | OH | 155 | |
| Leslie L. Walker, Jr. | TX | 156 | |
| Richard H. Curtis | MA | 157 | |
| Julius C. Clark | PA | 158 | |
| John E. Jack Kelly | TX | 159 | |
| LewisJ. Birt | NJ | 160 | |
| Herman Nickerson | NC | 161 | |
| Harold L. Davidson | MT | 162 | |
| Thomas E. Weir | MD | 163 | |
| Worley, Lloyd D. | CO | 164 | |
| Fletcher, Richard E. | VT | 165 | |
| Jackson, Thomas W. | PA | 166 | |
| Peale, Norman Vincent | NY | 167 | |
| Koeckert, William F. | OH | 168 | |
| Pearson, F. Lamar | GA | 169 | |
| Herbold, Ralph | CA | 170 | |
| Davis, Robert G. | OK | 171 | |
| Worrell, Jack | Australia | 172 | |
| JohnJ. Robinson | OH | 173 | |
| Nelson King | Ontario | 174 | |
| Zeldis, Leon | Israel | 175 | |
| Boersma, John | Ontario | 176 | |
| Sagar, Richard S. | GA | 177 | |
by Charles S. Guthrie, FPS
Tresner, James T. II. Albert Pike: The Man Beyond the Monument. New York: M. Evans and Co., 1995. Copyright by the Supreme Council, AASR. Southern Jurisdiction. 254 pp., Notes, Bibl., Illus. Index. $19.95
Albert Pike: The Man Beyond the Monument gives a view of Pike that may be new to many readers who have been daunted by Morals and Dogma, or who have seen Pike's monument in Washington, D.C. The book shows that he possessed a well-rounded mind, catholic interests, and a superb writing style in both poetry and prose. Beyond that, many of his ideas are still relevant today. Tresner's purpose is to portray Pike as he actually was, rather than as the plaster saint he is sometimes shown to be. He is depicted as ". . . the pioneer, the friend, the crusader for justice. . .practical joker, poet, teacher, cook, social lion, reformer, explorer. "
To accomplish this, Tresner intersperses his own comments and some by others among selections from Pike's own many works to present an enlightening picture of the many who, from his initiation in 1850 until his death in 1891, devoted himself to Freemasonry. After joining the Scottish Rite in 1853, he gave his time primarily to that branch of the fraternity. That year he also began working on the revision of the Scottish Rite Degrees and left them essentially what they are today in the Southern Jurisdiction. In 1859 Pike was elected Sovereign Grand Commander of the Supreme Council, Southern Jurisdiction, and held that office until his death. He was also active in the York Rite.
Tresner shows Pike's thoughts in chapters dealing with, among other things, education, morality, his tobacco pipes, brotherhood and social reform, toleration and religious freedom, nature, physical and spiritual joys, love, and social reform. Also included are chapters on Pike the man, his sketches of extraordinary people, his duel with John Selden Roane in 1846, his attendance at this own wake, and his aphorisms. The final chapter deals with Pike's relevance for today. An appendix gives a chronology of his Masonic career.
Pike was largely self-educated. He had prepared himself so well for Harvard that he passed examinations on the first two years of work, but was refused admission because he would not pay tuition for those two years. Pike continued his self-education throughout his life in law, languages, history, philosophy, and theology. At various times in his life, Pike was teacher, editor, lawyer, and Confederate general. Most notably, he made the Scottish Rite (Southern Jurisdiction, U.S A.) what it is today by writing rituals and other materials. His best-known work, Morals and Dogma, is an introduction to theology and philosophy for Scottish Rite members.
Tresner quotes Pike's definition of Freemasonry thus: "Freemasonry is the subjugation of the Human that is in man by the Divine; the conquest of the Appetites and Passions by the Moral Sense and the Reason; a continual effort, struggle, and warfare of the Spiritual against the Material and the Selfish. "
Although living in Arkansas, Pike saw slavery as a disease originating in avarice and cruelty. He believed that women should be recognized as the equals of men. As for Indians, he decried their mistreatment, represented them in dealings with the United States Government, and led a force of them in the Civil War.
Pike is shown as a strong advocate of religious freedom and toleration; an enemy of bigotry and persecution. He looked forward to the time when truth, liberty, justice and toleration would supplant error, despotism, inequity, and persecution. At a time when most churches were concerned only with personal salvation in the next world, Pike's was a voice crying in the wilderness for the alleviation of social evils.
Pike loved nature and the outdoor life, and when necessary, lived on wild plants and animals. He enjoyed food, drink, and a pretty face. He wrote satirical comments about mules, shooting machines, marauding hogs, lawyers, Congress, and Arkansas.
Pike married Mary Jane Hamilton for love, but in Tresner's opinion, her personality changed in later life so that Pike and the children moved out the house and left her in the family home. Never divorced, Pike provided well for her. In his later life, Pike met Minnie Ream, a well-known young sculptor who made the statue of Abraham Lincoln in the Capital Rotunda. The relationship was platonic; when she married, Tresner remarks that "her husband was as much a son to Pike as she was a daughter. "
The best known quotation from Pike is, "What we have done for ourselves dies with us. What we have done for the world and others remains and is immortal. " These words show him as a social reformer and a worker for improvements, economic development, justice for women and minorities, and tax-supported education.
Throughout his life Pike was a writer. From youthful accounts of his life and travels in the West, to poetry of a Romantic cast, and then to the end of his life, he was constantly reading, taking notes, and writing. His descriptive powers were remarkable. Whether speaking of the beauties of Nature, exposing the tricks of reporters, deploring the cruelty of war, or speaking the pessimistic thoughts of age in "Every Year," Pike was the consummate writer.
In the final chapter, Tresner explores Pike's relevance for the modern world. He finds him to be ". . .well before his time, truly a man of today--and tomorrow. "
Albert Pike: the Man Beyond the Monument, gives in Pike's own words, taken from a wide selection of his writings, his thoughts on a variety of subjects. He is shown to be not only the writer and compiler of Morals and Dogma, but a well-rounded nineteenth-century Southern gentleman.
In the main, the book is well documented. However, no mention is made of Susan B. Riley's dissertation on Pike's poetry written prior to 1859. Some mention of Pike's alleged quotation concerning Negroes in Masonry would have been helpful, but I found nothing related to it in the index.
Through extensive research and careful organization, Tresner succeeds in his purpose of revealing "the man beyond the monument." This book should be in every Masonic library and in the possession of every Scottish Rite Mason who has been daunted by Morals and Dogma.
----o----
Did George Washington seek the Presidency of the United States? On the contrary, Washington wanted to remain at Mount Vernon. Alexander Hamilton (not a Mason), and hundreds of others, urged him to accept the nomination if the electors selected on the first Wednesday of Jan. 1789 chose him for the job. He was the unanimous choice.
From Masonic Trivia and Facts by Allen E. Roberts.
----o----
Container or Content - Process or Product ?
by Ron L Berger MPS
I was very sorry to read "The President's Corner" in The Philalethes Volume XLVIII number 5 (October 1995). I feel that his message is wrong and will attempt to explain why in this article, but one sentence in his "corner" was down right offensive to me. I hope it was just a slip of the tongue and not a carefully thought out statement, but I honestly think that we all deserve a public apology from Brother Haggard. In the last paragraph he states:
"Those among us who say 'I would rather die than change' need to die early so that the vital life form of Freemasonry may spring up from the yet living roots of our philosophy and teachings. "
With the heightened sensitively Israelis and others now have for such statements, I am afraid this almost reads as incitement for murder, God forbid! Brother Haggard, you must repent these harsh words. Now.
But let us examine Brother Haggard's whole message ignoring this completely unnecessary statement. His article doesn't gain anything from it and only loses points due to "bad form".
Brother Haggard's main idea is that Freemasonry should change drastically in order to survive. According to him we should lay aside our time honoured traditions "Container" or "Process" in his words in order that our teachings "Content" or "Product" will regain momentum and thus continue. Brother Haggard seems to believe that the existing form of Freemasonry is now obsolete and should be discarded and that we should adopt new forms so that we'll have "appeal". I believe that the very idea is not only dangerous but simply impossible and if attempted will destroy the Craft.
Freemasonry is a unique social ? philosophical life form. It is a combination of a message, our teachings, and a medium, our ritual. The message in itself is basically no more than an outlook on human morality and behaviour, an outlook that is being taught by a special tool that is called Masonic Ritual. Let us take a brief look in both these aspects of our order.
Freemasonry is often described as "a peculiar system of morality, veiled in allegory and illustrated by symbols". I believe that this is the best definition possible of the craft. Let us examine it. It contains four major sub-statements: that Freemasonry is a system of morality, that this system is peculiar, that it is veiled in allegory and that it is illustrated by symbols. Each of these four sub-statement deserves looking into.
System of Morality
To understand this term one must realize what a "good man" is. Please note that I said "good man": I do not attempt to define an absolute "good" nor say what " goodness" in itself means these are outside the scope of this article and, I believe, impossible to define in any objective way. I will, however, attempt to offer a definition of a "good man" a term in which the word "good" is used as an adjective.
A good man is someone that fulfills two conditions: he has a clearly defined idea of what's right and what's wrong and he truly attempts to do that which is right. The individual definition of right and wrong changes from one man to another and this is built into the offered definition on purpose.
In the above definition there is no demand that people agree to my own or to any abstract definition of right and wrong but simply that they'll have an idea of what is right and wrong as they came to perceive these by their education, training and life-history. Nor is there a demand that they will be angels who always abide by these definitions being humans I expect each and every one of us to fail from time to time. There is, however, a demand that good men will be aware of their shortcomings and make honest efforts to overcome them and to become better men.
Thus persons who were first prepared within their hearts are the only ones that may seek admittance to our craft. We, who are already members, must ask ourselves about such a candidate three questions: Does he have a concept of right and wrong? Is this concept acceptable to us? Does he truly attempt to live by it? If these three questions are answered in the affirmative than this person is one whose good reputation does precede him.
Within the preceding paragraphs lies the key to Freemasonry the attempts one makes to do right and refrain from doing wrong. This is one's moral core that should be strengthened and supported by our craft. But we'll return to this point later.
Peculiar
The above definition of a good man and of a worthy candidate stemming from it contains the seed of the peculiarity of Freemasonry's system of morality. What is peculiar about our system of morality? We do not condone any acts that are illegal or immoral as such, we do not teach our members any "higher truth" that precedes the teachings of God and man. Essentially we are conformists we accept the mores of society (remembering that they can always be improved) without seeking to revolutionize them in any manner.
Our peculiarity is exactly in this we are tolerant: we accept our candidates with their pre-conceived ideas of right and wrong as they are. We do try to stress some modes of behaviour like discretion and charitability, but we refrain from any attempt to change the basic moral core of any member.
Let us remember that the sum total of a lodge's moral standard is the sum total of the standards of the members. Discord and the disturbance of harmony are curtailed by our principle that the religious and political views of the members are never discussed in open Lodge. Our system is flexible, resilient and tolerant which gives it the peculiar strength it has to withstand the turmoil of the ages.
Veiled in Allegory
the fact that our moral system is so uniquely tolerant of personal views makes it necessary for us to adopt a set of euphemisms in our Masonic language "God" is a specific deity of any one religious sect, "the Great Architect of the Universe" is a name that almost everyone who believes in the creation of our universe may accept. Such a choice of an expression allows people of different creeds to pray together each to his own particular concept of the Great Creator of us all of God. We do not tell any member to which charity he must contribute nor how much he must give. We do encourage members to contribute to charity at large, to volunteer to do community work, to give to Masonic funds etc. but it is up to the individual Freemason to decide how much and to whom he gives. Our system is veiled by allegory by it's very nature without being vague or esoteric in any way.
Illustrated in Symbols
To understand this last part of the definition we must first discuss the fight against temptation. We already saw that a good man is a man who struggles with temptation in an attempt to do right and avoid wrong. The struggle is hard, but society wouldn't have survived without our winning most of the time. True, the fear of punishment is an important tool in the fight against temptation, but self discipline is a much more powerful one. Many try to instill self discipline in us parents and schools, churches and synagogues all collaborate in the attempt to "socialize" us.
Once we've reached a certain age, at the very moment we are expected to take a leading role and participate in the socializing of future generations, we find ourselves alone in our struggle with the evil inside us. The system assumes that it has done it's duty towards us and that we are now capable of managing on our own. But can we? Many of us need help in our daily moral effort.
It is in this exact juncture that Freemasonry steps into our lives. When we need a supporting hand in fortifying our moral self we find it in the craft. Freemasonry does not suggest new moral codes to us, nor does it try to change our present codes. Instead it appeals to our inner selves and makes it easier for us to face ourselves it facilitates our daily fight with the evils that are inside us.
Freemasonry does all that by defining to us what our peers expect of us, by allowing us to experience again and again in Lodge moral events. Led blindfolded by a stranger we learn yet again to trust our colleagues, and then feel that trust grow in us every time we watch a ceremony of Initiation take place. Taking the Obligations we reaffirm our self image as discrete and trustworthy members of society, and watching a fellow human take the same obligation a decade later will make us reaffirm this self image once again. Thus, illustrated by a thin veil of symbols and symbolic acts we acquire moral strength.
Content and Container, Process and Product!
Freemasonry has but one tool to perform it's sacred role in our moral life Masonic Ritual, refined and sanctified through ages of careful use and repetition. It is not a " container" of our doings as masons but the essence of them. Take that tool or process out of our hands, deny us our container and we will have no content, no products. No single form of ritual is "best", "superior" or "more correct" than the others. But all of them, tried and tested again and again, are essential to those among us who first saw the Masonic Light through them.
Take away from us our cherished art forms and traditions and we will lose Masonry itself. Our interest is not in the container for itself, but at the fact that it is our trusted vehicle to arrive at the content we desire a strengthened moral self. Our attention shouldn't be on the process as such but at the products it manufactured for us over the centuries better men and on the fact that this is our only process to make those desirable products.
Those who have spent hours memorizing the process are not unwilling to change the process because they mourn the time lost in memorizing. They are unwilling to change because they know deep down in their hearts that the very act of memorizing helped them to be better men, because they trust the process to reach into the heart of each candidate and make his moral life better.
Process, Products and Marketing
In the last thirty or forty years our process lost nothing of it's vitality, our container none of it's shine and glamour. In these years our products and contents remained top quality as they always were. This is the major error our esteemed president, Brother Haggard, made: Our system has three parts process, product and marketing. Our marketing system the face we turn to the outside public failed to adjust to the audience it approached.
Our process and product are as good as ever. It is not the process that is at fault that the consumer won't buy our product, it is not the container that is to be blamed for the "unmarketability" of the content. Our marketing is at fault. Let us examine the problems in our marketing. Good marketing will not only bring us more candidates but will assist us in the battle against our enemies among the profane without doing harm to ourselves.
We should remember that there are no magic cures. Initiating a hundred candidates at a time only insures that none of them will be touched and moved by our teachings nor gain from our ways. Taking each individual candidate by hand in an evening uniquely his and giving him personally the benefit of our wisdom will enrich him. A mass ceremony will never produce a mass of better people or of dedicated masons. It will only create a mass of dissatisfied men who were promised the moon but received a slice of green cheese.
Instead of changing our time honoured methods of making masons, let us examine our marketing technique. Should we make public the fact that we had great members in our past from George Washington onwards? Should we advertise our charitable deeds? Should we consider lifting the ban on women? Can we approach people and offer them a chance to better themselves by way of our craft? These are the questions we should face. We will benefit from a discussion on retaining or removing the old injunctions we placed on ourselves regarding women, regarding men of different races and creeds, regarding the advertizing of our goods and our good deeds and the selling of our produce openly.
----o----
Current Fellows Of The Philalethes Society
| Greisen, Carl R. | NB | 107 | 1959 |
| Roberts, Allen E. | VA | 111 | 1963 |
| Hunt, Bruce H. | MO | 117 | 1964 |
| Peacher, William G. | NY-CA | 127 | 1968 |
| Osborne, Robert V. | WI. | 131 | 1971 |
| Cook, Lewis C. | MO | 133 | 1972 |
| Foss, Gerald D. | NH | 137 | 1975 |
| Dillard, Robert L., Jr | TX | 138 | 1978 |
| Haggard, Forrest D. | KS | 139 | 1978 |
| Pollard, Stewart M.L. | MD | 140 | 1978 |
| Morris, S. Brent | MD | 142 | 1980 |
| Hilliard, John Mauk | NY | 143 | 1981 |
| Guthrie, Charles S., Jr. | KY | 144 | 1981 |
| Arlington, Keith | IA | 145 | 1982 |
| Hogan, Mervin B. | UT | 147 | 1983 |
| Sands, Richard R. | MI | 149 | 1984 |
| McLeod, Wallace E | Ontario | 150 | 1986 |
| Law, Henry G. | DE | 151 | 1987 |
| Van Beusekom, Johannis | Guatemala | 153 | 1987 |
| Glassmire, Charles R. | HE | 154 | 1988 |
| Scofield, Royal C. | OH | 155 | 1988 |
| Curtis, Richard H. | MR | 157 | 1988 |
| Julius, C. Clark | PA | 158 | 1988 |
| Kelly, John E. Jack | TX | 159 | 1988 |
| Birt, Lewis J. | NJ | 160 | 1988 |
| Nickerson, Herman | NC | 161 | 1989 |
| Davidson, Harold L. | MT | 162 | 1990 |
| Worley, Lloyd D. | CO | 164 | 1991 |
| Fletcher, Richard E. | VT | 165 | 1991 |
| Jackson, Thomas W. | PA | 166 | 1991 |
| Koeckert, William F. | OR | 168 | 1992 |
| Pearson, P. Lamar | GA | 169 | 1992 |
| Herbold, Ralph A. | CA | 170 | 1992 |
| Davis, Robert G. | OK | 171 | 1993 |
| Worrell, Jack | Australia | 172 | 1993 |
| King, Nelson | Ontario | 174 | 1994 |
| Zeldis, Leon | Israel | 175 | 1994 |
| Boersma, John | Ontario | 176 | 1994 |
| Sager, Richard S. | GA | 177 | 1994 |
| Walkes Joseph A. | KS | Hon | 1994 |
by Allen E. Roberts, FPS
We would be remiss if we didn't take this opportunity to congratulate ourselves! The Philalethes celebrates 50 years of publication! Fifty years of seeking the truth about Freemasonry! Fifty years of publishing the writings of many of the best researchers and historians found within the craft ! A half century of searching for and communicating light to Freemasons throughout the world! (The exclamation points deserve to be inserted!) Look for a too brief account in this issue about this top-notch Masonic journal. You should read the history of the Society during its first 60 years. It includes some of the best information about the Craft as it appears in The Philalethes. It may be obtained, post paid, for only $7.00, from our Librarian, Harold Davidson, FPS, 1903 10th St. W, Billings, MT 59102.
oOo
Masonic myths: how do we eliminate them? A couple of years ago I unintentionally, I fear, made an enemy. I named a publication that clipped and reprinted a long running pack of outright lies. The editor took me to task for being "unbrotherly." Perhaps he was correct, so this time I won't mention the name of the Masonic journal that reprinted this same item that it clipped from the publication of an appendant body. The item was titled "Masons Weren't Always Politically Quiet. " It covered the same pack of lies that has been circulated for years. It involved the founding fathers of the country. To try to set the record straight, I wrote a series of articles for The Northern Light. That particular item just won't die! I'll try again. Elsewhere in this issue find "The Masonic Myths of the Founding Fathers." The Philalethes and I hereby grant permission to anyone who wants to republish it.
oOo
According to Jim Tresner, MPS, writing in The Oklahoma Mason, "Christian" thugs are still at work. Charles Sanders has been writing a series of articles which tell the truth about Freemasonry in his Christian oriented periodical. In September three thugs waved for him to stop his car. He did. They jumped out of their car shouting, "We'll teach you to stop printing those lies about Masonry," although he had been telling the truth as he found it. They beat and kicked him until he was unconscious, then left him prostrate in the road. The thugs evidently were not familiar with the teachings of the Lord they claim to worship. The viciousness of anti-Masonic goons are still too prevalent.
oOo
The Philalethes is praised by F. Lee Graves, MPS, Grand Historian in Montana. Writing in the Montana Masonic News, those interested in obtaining Masonic knowledge and information to join the Society. "You can find topics of both current and historic interest in The Philalethes magazine," he writes. "It is a great group to join to satisfy your desire for Masonic knowledge. The articles are written for laymen in an interesting style. "
oOo
Our Supreme Grand Master has called two of our fine Fellows to His bosom: Bruce H. Hunt, FPS, a longtime leader in Capitular Masonry, and Thomas Edward Weir, FPS, Director of Hospital visitation for The Masonic Service Association. Their wise counsel and dedication to Freemasonry will be missed. We are grateful for the time we could walk in their footsteps.
oOo
Who made this wise observation?:
"Masonry was founded on the power of love, but over the years love of power has taken predominance, and until we return to the power of love, Masonry will have problems to solve. Randy Flack, MIGM, North Carolina. Who among us can express the need for constructive leadership better? We'll gladly publish the best.
oOo
"Freemasonry is a prime target for negative emphasis, ' says Garth McKinson of The NSW Freemason of Australia. He notes that true information about Freemasonry is abundant, yet "any media publicity given to it can be expected to present our Craft in an unfavorable light. " He closes his article: "The key to success is to adopt the habit of positive thinking" (what Norman Vincent Peale, FPS, told us to do many years ago!) He urges all Freemasons to adopt a positive attitude.
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In his message to the new Masters of his Lodges, the Grand Master, Gregory L. Winther, MPS, said: "Our ancient Fraternity gives each of us great power with the ballot both in choosing new initiates and new officers. Our Fraternity, then, requires each of us to accept the consequences that come with great power. That consequence is responsibility. " He ended his message in The Idaho Freemason with, "I encourage you and your Brothers to step forward and exercise your power and accept your responsibility." He empathized that each Lodge and Master is responsible for the Masonic education of the members.
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Congratulations to the Scottish Rite in Israel. It has elected Leon Zeldis FPS, as its Sovereign Grand Commander of the Supreme Council. His investiture ceremony will take place on June 26, 1996. It's certainly good to find Masonically knowledgeable leaders heading appendant bodies.
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Do Masonic Emblems on autos help? "Heard" on the Masonic forum of CompuServe: "My car broke down in a parking lot. While waiting for a service truck, a non-Mason offered his help. He said he had only stopped because of my Masonic plates. His glrl friend had bought a used car from a Mason who did not remove the Masonic emblem from his car. When she broke down, a Mason stopped to help her. So, this gentleman offered to help me in order to return the favor." Now you be the judge.