Kena Shriners (Hiram's Oasis)
"Helping Kids Defy the Odds"
In the Oasis of Fairfax, Desert of Virginia

This file is copyright (c) 1999 The Philalethes Society and all rights including any redistribution rights are reserved by the copyright holder. Permission to quote from, redistribute or to otherwise use these materials must be obtained from the copyright holder directly by contacting The Philalethes, Nelson King, FPS, Editor, 2 Knockbolt Crescent, Agincourt Ontario Canada, M1S 2P6. Tel: 416-293-8071 Fax: 416-293-8634 or nking@freemasonry.org or nking@onramp.ca

The Philalethes April, 1999 PHL-AP99.HTM

Contents

27 President's Corner

by Robert G. Davis, FPS

Report of Executive Board 1998

by Waillace McLeod, FPS

28 From the Editor's Desk

by Nelson King, FPS

"The Wayfarer" Masonic Symbols

by John J. Robinson

29 Quality Within The Craft

by Barnes A. Sharitt, Jr. MPS

30 1999 Philalethes Feast and Forum Lecturer

by Skip Boyer MPS

35 Freemasons' Guide and Compendium Now on CD

by Barry Mason, MPS

36 St. John's Day Among The Creek Indians:

A Rediscovered Speech of Albert Pike

by James T Tresner //, MPS

39 Freemasonry In Israel History and Role

by Leon Zeldis, FPS

42 Freemasonry - An Educational Institution

by George Peter MPS

44 Edward Beech Jones:

Founder of the Heroes of '76 Degree

by Owen M. McKinney, MPS

47 50 Years of the philalethes on CD

48 Through Masonic Windows

by Kenneth D. Roberts, FPS

ON THE COVER

A painting by Hieronymus Bosch called "The Wayfarer." This painting is full of Masonic syrnbolism. Examine the painting closely to identify all of the related items that could lead us to believe that the painter was very familiar with Freemasonry. (See the article on page 28.)

P27

The

President's Corner

by Robert G. Davis, FPS

At the time of this writing, I had just returned, along with your other Executive Board members, from the annual meetings of what has long been styled The Masonic Week in Washington, DC. And, while that was a couple of months ago now, I want to share the event with you in the hope that you may consider putting it on your calendar for next year.

Of course, the Annual Feast and Forum of the Society is a central part of that assembly. The Executive Board conducts its business meeting during the week, and awards various honors to our noted Brothers for individual accomplishments in the progress of our Society. And it is always a great privilege when a President gets to grant a Charter for the establishment of a new Philalethes Chapter. This year was no exception, with the granting of four new Charters across our globe.

I have observed through the years that the Philalethes Society is an important hub to the overall success of this particular weekend. In fact, it can safely be said that we are central to the reason many men make this annual sojourn to America's capital. The Society can certainly take pride in that. After all, it is the combined effort of all of you who support our work and purpose that makes our influence in Masonic education possible. I thank each of you for that support.

To me, the trip to the Masonic Week each February is a kind of pilgrimage. It offers one a rare opportunity to meet some of the noted men in Masonry, break bread with them, marvel at their knowledge and scholarship, laugh at their stories, perhaps grab an autograph on a newly published book ' or bask in the warmth of a well prepared paper, delivered by someone who is famous (or at least famous to us!).

And then there are the meetings. Of course, any seasoned veteran of this event can tell you that the hardest thing to do at Masonic Week is to actually attend a meeting. There's just too much wonderful conversation going on to be sidetracked by business! There are entirely too many Masonic problems to solve (and yes, we usually solve all of them each year); too much to learn and share with others, too many men to get to know a little better. And then there are always a few compelling side trips to make in wonderment of the architecture of Washington. The icons and symbolism are simply too engaging to keep one in one spot for very long.

But I do my best to attend everything; and I have a deep appreciation for the brothers who make participating in these Masonic organizations a part of their life's work. I can assure you that it is worth it to belong to all the organizations. And when one returns year after year, he finds that he eventually knows all of the players, and is somehow known by them.

And that brings up another very significant thing which comes of all this. On this yearly pilgrimage, one rediscovers that he is truly blessed by the brotherhood of Masonry. It is universal in it's feeling, awesome in its impact, and enduring in its quality.

Sometimes it takes such a pilgrimage to recharge us; to reaffirm that men in Masonry are indeed very special souls. The annual trip to Washington always affirms for me that when I selected Freemasonry as an organization for which to give my time, I selected well.

Report of the Executive Board Meeting

of the Philalethes Society, 1998

The Executive Board of The Philalethes Society met in executive session in Room 320 of the Hotel Washington, Washington, D.C., on Thursday, February 18, 1999, at 7:00 p.m., with the following members present: Robert G. Davis, President; Royal C. Scofield, Immediate Past President, Nelson King, First Vice President and Editor of The Philalethes; Duane E. Anderson, Second Vice President; Wallace McLeod, Executive Secretary; and Kenneth D. Roberts, Business Manager.

The meeting was called to order by the President, who requested Duane Anderson to pronounce the Invocation. Then he welcomed those in attendance.

The President expressed his belief that it was essential for the Society to maintain closer communication with the constituent Chapters. He undertook to write to each Chapter, to see what their attitude would be to this, and to ascertain what means of contact would be most effective for them. He also agreed to get in touch with a number of established Masonic scholars, to solicit articles from them for the magazine. He volunteered to compose the text of a copy-ready advertisement, and to send it to each Grand Secretary, with the suggestion that it might be printed in the Grand Lodge's magazine, newsletter, or other publication. The President announced that the Semi-Annual Meeting for this year would be held in Oklahoma City, probably on September 25, 1999; next year it will be in Toronto, on September 28-30, 2000.

The Business Manager reported that during 1998 we had enrolled 1000 new members. He noted that once again this year the Society was in good financial condition. The CD-ROM "Philalethes - 50 years" had proved to be quite popular, and was now very close to the financial break even point. The system of accepting payment by credit card for Life Memberships, New Memberships, and CD-ROMs, was working well. He agreed to investigate the possibility of using credit cards for annual renewals as well.

The Editor noted that the magazine continues to be well received, and that he was receiving many requests to republish our articles elsewhere. With regard to the internet activities, he reported that the main freemasonry.org site averages 1200 visitors every day, which is an increase of 20 per cent over last year.

The Executive Secretary expressed his gratitude to the Business Manager and the Editor, for carrying out so many of the duties that were previously performed by the Executive Secretary. Four Chapters under dispensation had fulfilled the requirements to receive Charters: the Charles A. Snodgrass Chapter in Knoxville, Tennessee; the Gulf Coast Chapter in Mobile, Alabama; the Magistri Insubriae Chapter in Varese, Italy-, and the Cercle de Grasse Tilly in Paris, France.

Paul Bassel, who had been invited to attend as a guest, presented the Report on the Masonic Leadership Center. He noted that the Center had developed somewhat differently from the way in which it had originally been envisaged. It had been intended to act as a "clearing house" for instructional and information programs, but most Grand Lodges had not taken the opportunity to make use of it. The Center has been collecting vast amounts of information about the way in which Freemasonry operates in various parts of the world, and about the individual differences from state to state; and it has made these facts available on the website. It was agreed that this material would be transferred to the Freemasonry.org site, and that an index of topics would be included. Bro. Bessel reported that the Center was not seriously in need of funds from the Philalethes Society at this present time.

Harold Davidson, in his written report as Librarian, told about his frustrating efforts to distribute past issues of the magazine and other publications, but expressed his willingness to continue in this office.

To fill the vacancies in the list of Fellows, the following brothers were selected: Paul Bessel, for his work in the Masonic Leadership Center; and Keith Hinerman, for his continued assistance in the practical administration of the Society.

The Board agreed with the Committee on the Certificate of Literature that S. Brent Morris should receive the award for the best article published in The Philalethes for 1998. The Award of Merit was presented to Walid Harb, the General Manager of the Hotel Washington. There being no further business, the meeting was adjourned.

A few features of the Assembly and Feast should be mentioned. The head table was piped in by Bro. Richard Blair of Maryland. The total number of those who attended the Feast was over 200. The commemorative blue "firing glasses" proved to be very popular with our members. Charters were distributed to the representatives of the new Chapters who happened to be present. The Philalethes Lecturer was Bro. William H. Skip Boyer, of Arizona, who delivered a superb address entitled "Call Me Ishmael" - an allusion to Melville's Moby Dick; the talk will of course be published in the magazine. After the Feast, the traditional Forum was held, where the brothers and their guests could ask questions of the "experts" at the head table. This was followed by a very pleasant gathering in the Hospitality Room.

Respectfully submitted, Wallace McLeod, FPS Executive Secretary

From the Editor's Desk

Two years ago, I informed you about the death on March 13th of our dear friend and Brother Allen E. Roberts, FPS. Wallace E. McLeod, FPS wrote about Allen saying. "Nobody, they say, is indispensable. And indeed Allen had a poem to effect that be sometimes used But we shall see. In the meantime, we are grateful for his life, his devotion, and his lasting contributions." Wallace also wrote. "Allen was consistently in the forefront in urging that Masonry should, without giving up of its traditional landmarks, move with the times. "

In 1983 Allen wrote, "Is it time to consider a Masonic bulletin board?... Or should Freemasonry ignore this tremendous technological breakthrough as it has so many others?" Last year your Society had more than 1000 new members, of which over 70 percent joined the Society via the Internet. Our Internet site gets in excess of 20,000 hits every day. As usual Allen was right. I think that if Allen were with us today he would be pleased.

000

What a Feast! The Piper Piped in the Head Table, then proceeded to Pipe The Beef to our President, who found it satisfactory. Robert Davis, FPS then had to Pay The Piper. I must admit for an Oklahoman, his Gaelic is almost understandable. The Firing Glasses were well used, and if you did not get yours you can order them from Kenneth Roberts, at a cost of $15.00 each postage paid. "Skip" Boyer, MPS held the audience in the palm of his hand. [You can read "Skip's" Lecture in this issue.]

Congratulations to S. Brent Morris, FPS on being awarded the 1998 Award of Literature, and to our newest Fellows, Paul Bessel, FPS and Keith Hinerman, FPS. There were well over 200 attendees at our Annual Feast, if you have never been to one, you have missed one of the greatest outpourings of Fellowship. The next Annual Feast and Forum will be held at the Hotel Washington on February 18, 2000.

000

Our 1999 Semiannual meeting will be held in Oklahoma City this fall. The final details have not yet been worked out. And in September 2000 the Semiannual meeting will be held on September 28, 2000 to October 1, 2000 in Toronto, at the Royal York Hotel.

000

On April 10, 1999 1 will have the privilege of delivering the Jerry Marsengill Lecture at Iowa Lodge of Research No. 2, Grand Lodge of Iowa. Dwight L. Smith once wrote, "There is nothing wrong with your Lodge, nor with Freemasonry, that good leadership will not cure." How fortunate we as a Society were to have Jerry and Allen as our Leaders. How fortunate Freemasonry was to have men such as these.

"The Wayfarer" by Hieronymus Bosch

and Its Masonic Symbolism

by John J. Robinson, author of "Born In Blood...

The central figure in "The Wayfarer" has been identified by art historians as a thief, a drunk, a shepherd, and even the Prodigal Son, for none of which conclusions is there the tiniest bit of evidence. The symbolism of Freemasonry, however, suggests a totally new identification, and one which may be of some historical significance:

1. The left trouser leg is pushed up to the knee. On the right foot is a shoe, on the left a slipper. It might be stated that the trouser leg is up to accommodate a bandage, but a wound on the calf has never required the use of a slipper on the foot.

2. The straps of the wayfarer's back-pack are not over his shoulders, where they belong. Instead, Bosch has put the strap around his upper arms, binding him like a Masonic "cable-tow".

3. The feather we might expect to find in his hat is not there. Bosch has replaced it with a plumb-bob, another Masonic symbol.

4. Why is the man carrying his hat in his hand, when he could more conveniently wear it on his head? Bosch apparently wanted his hood up, ready to be pulled down over his eyes to "hoodwink" him, as was done in the ancient Masonic initiation.

5. The title of "The Wayfarer" could be translated accurately into English as The Traveling Man. Also, the figure moves from left to right, or from West to East, a symbolic journey for all Freemasons.

6. The final question is one of motivation. To have known the symbols prior to the public revelation of Freemasonry in 1717, Bosch would have had to have been an initiate. Would he have been attracted to a secret society dedicated to protecting religious dissidents from the wrath of the Church? His frequent denigrating portrayals of monks and nuns, and even bishops, says that he would have, especially in view of the frequent condemnation of his work as heretical.

The historical significance would lie in graphic proof of active, secret Freemasonry about five hundred years ago in the late fifteenth century. Hieronymus Bosch was born about 1450 and died in 1516. Within twelve months of his death, the Augustinian monk, Martin Luther nailed his Theses to the door of the Schlosskirche in Wittenberg.

P29

Quality Within the Craft

by Barnes A. Sharitt, Jr. MPS

Much is written about the quantity of the Craft, its relationship to the society of which it is a part, and its future relative to other fraternal organizations. For the best study of this subject from a quantitative viewpoint, the reader if referred to A Radical in the East by S. Brent Morris (1993, Iowa Research Lodge No. 2). Suffice it to say that this writer was not a member of the craft in those years of plenty, and does not expect that this period will occur in his lifetime. The author, also, chooses to use the large definition because Cryptic Masonry in many jurisdictions is optional to membership to other York Rite bodies. The principles identified here are true to all Masonic groups, each of which will gain the benefits of their application.

There is yet another facet of the craft that deserves our attention. It was overlooked in the boom years following World War IL Allusions indirectly were made to it; as a reason for the high membership was that brothers wished to rediscover the fellowship shared during the days of the war. Too often, though, it fell by the wayside as the push for higher membership, and the maintenance of these levels became the focal points of the craft. The subject is indirectly referenced in the "designs upon the trestleboard" and "making rough ashlars smooth".

Dwight Smith, the Most Worshipful Grand Master of the Grand Lodge F.&A.M. of Indiana, wrote about it "Whether Are We Traveling" in 1961. Allen Roberts championed it in the 1980's. Many of our Grand Lodges have developed comprehensive programs of Masonic education and leadership development to address the problem. In Minnesota the lodge educational officer, a Past Master of the Lodge, is the senior appointive officer of the Lodge. The Grand Lodge A.F.&A.M. of Minnesota has published a lodge educational program that its subordinate lodges can use. The program provides an opportunity to provide a learning experience for the craft. Not only that, but the Masonic light educational program is available to provide individual brothers a program of directed study and participation within the lodge, and other Masonic bodies. Yet for all the activity that surrounds it, a small number of brothers or lodges participate in such programs. Therefore, one must question whether this method is adequate to address the subject. The author maintains that this approach is a key to the solution, but that the solution must be implemented throughout the Masonic community.

Yet the reader will ask, "what is it?" and "how do I recognize it?" The author submits that this word is quality, and that without it, our efforts will fail. What is its definition with respect to the craft? Quality is the implementation of a disciplined program that will attract, retain, and educate brothers into and within the craft. It will provide opportunities for service and learning to brothers at all levels of their experience, from the newest Master Mason to the most experienced servant of the craft. Ritual expertise is but a facet on the face of this diamond. Education about the Masonic philosophy is contained not only within the lectures and allegories of the various degrees, but also is fostered by the conductance of research into the teachings of the craft. Our history shows its illustrations in the applications of our philosophy and the support of our charities.

Briefly, the principles enunciated here, are what the author considers the key elements of a quality program. With them one may discuss their impact as they are applied:

1. Seek quality members. Masonry is not designed to appeal to the masses. It is series of allegorical and heiroglyphical lessons designed to teach certain moral truths and values. The same is true for the appendant degrees as they amplify and explain truths alluded to in the symbolic degrees. Within he author's local York Rite bodies, new members, who have served as officers of their local Masonic bodies, are sought for our new officers. The quality of their work is known and they provide effective leadership as they are familiar with Masonic customs.

2. Perform quality work. Obvious one might reply, but sloppy work drives people away. This does not mean that all work must be letter perfect. That is a goal which the ritualist constantly tries to achieve. But organized, disciplined work, performed by brothers who love the craft, and who are willing to learn and exemplify the ritual to the best of their ability, is a blessing in which to participate and observe.

3. Provide quality learning experiences. In 1994 in Minnesota the York Rite bodies sponsored a workshop to describe the philosophy of Masonry, to provide leadership instruction, and to introduce an unified membership program. The response was better than originally imagined. But it took 18 months of planning, advertising, and the backing of the bodies. The response among the membership of the constituent bodies was overwhelmingly favorable. If it had been continued, it would not only be self-supporting but would have yielded membership growth. In 1996 the National Masonic Exposition in Minneapolis provided a similar experience. The educational programs, described above, if implemented well, will over the long term, enhance quality among the craft. They are not a quick solution. Quality sells itself.

4. Provide a quality experience in your meetings. An interesting, attractive program makes attendance a quality experience. In our local York Rite bodies, four meetings annually are held to attract new and old members. Special programs, and accompanying meals, make the event special. Normal business is minimized or postponed if at all possible. Our people look forward to these programs.

The question remains: how is quality measured. To paraphrase justice William Brennan's saying, "I know it when I see it" is indicative that quality can be recognized. But how to measure quality is another matter. Though the steps shown above will aid it, they are not automatic success indicators, nor does their performance guarantee success.

In the final result, quality lies within the individual, within you and me. These activities will nurture quality and cause it to flourish. The author can name brothers in his local bodies who show quality in what they do and how they do it. While some are no longer among us, their lessons are recalled with fondness and joy. Others have taken their place, and exemplify it today.

We, who may lead, are called to serve the craft completely, constantly giving of the best talents we have. If we do our jobs to the best of which we are capable, then the quality of the craft will be enhanced. As my predecessor as Grand High Priest Peter P. Kloskowski says "If I have made the craft a little better by what I have done, then I have succeeded". Not only that, but you have done "true work, square work, work such as I have orders to accept", and that which has peculiar form and beauty and is necessary for the completion of the temple. This, then, illustrates the principles which are placed in the Crypt to serve as lessons for the craft in future ages. Under these conditions, the craft will survive and flourish. For people will seek us out for what we teach and what we do. The quality of Light changes not, but gives a path to the Grand Architect.

P35 Freemasons' Guide and Compendium Now On CD

By Barry Mason, MPS

As you all know this book first published in 1950, along with its' companion, The Freemasons' guide to the Royal Arch, by the author Bernard E. Jones, constitute cornerstones in Masonic literature. It has been said that the fully illustrated and indexed Guide and compendium is perhaps one of the most authoritative books ever written about Freemasonry and is still used as a course book in Masonic studies.

The Lintel Trust has secured the exclusive world rights to publish both of these titles on a single, "limited edition", CD-ROM which is compatible with Unix, MAC and PC platforms. The CD-ROM is now available from stock and is priced at US$ 29.95 plus P+P. ( European orders will be subject to V.A.T. @ 17.5%) Bulk orders, destined for Masonic research organisations, Lodges, Libraries etc. for quantities of ten or more units, will be priced at US$ 24.95 ea plus P+P. Due to the costs involved a strictly limited edition of 1000 has been published and all profits from the sale of this magnificent publication will go to The LINTEL Trust. Ordering may be effected online via our Internet website which is Http://www.lintel.org using Secured Credit card payment where a variety of mailing services and rates are also indicated. Alternatively, postal orders using personal cheques drawn on American or British Banks may be made direct to: Bookfinders International Ltd North's Estate, Piddington, High Wycombe HP14 3BE, United Kingdom Tel. +44 (0) 1494 882252 Fax +44 (0) 1494 881802

The CD ROM is not on general sale to the Public and is therefore only available through these outlets.

35

P30

1999 Philalethes

Feast and Forum Lecture

by William H. Skip Boyer, MPS

Worshipful and Worthy Brothers, gracious and welcome ladies, friends of wisdom, strength, beauty and Freemasonry, good evening, welcome and thank you for your kind greeting.

Call me ... Call me Ishmael. Some years ago-never mind how long precisely-having little or no money in my purse, and nothing particular to interest me on shore, I thought I would sail about a little and see the watery part of the world ... whenever I find myself growing grim about the mouth;

Whenever it is a damp, drizzly November in my soul ... I account it high time to get to sea as soon as I can ... there is nothing surprising in this. If they but knew it, almost all men in their degree, some time or other, cherish very nearly the same feelings.

And so begins-in the voice of one who was an outcast and a wanderer-what is arguably the finest novel in American literature, Melville's Moby Dick. I first met Ishmael when I was about 14. He was striding down the long road towards Mew Bedford and I was a flatland kid who had fallen in love with the sea.

This was natural enough, I suppose. After all, I grew up in Nebraska. Someone had to.

The closest we came to an ocean was the big pool at a local park. Oh, we had rivers, too. The Missouri River was okay and so was the Platte, which technically didn't count, I guess. It was too thick to drink and too thin to plow. Anyway, we were a little short on oceans, so naturally I fell in love with the sea.

This affliction began during a two or three year period when I was learning to walk again after a bout with polio. During those days, I discovered that legs were not that big a deal. I could go anywhere and do anything if I used books as my vehicles. I was a world traveler before I reached the age of 10.

And in those books, I discovered the sea and I was convinced that my father had someone cheated me personally by insisting that we live in a landlocked state.

By the time I first met Ishmael, I had already stood on the quarterdeck with Nelson at Trafalgar, rammed the fivemasted steel grain ship Pruessen up through the roaring 40s and brought her around the horn under bare poles. I knew all of Mckay's great clippers, from the Flying Cloud to the mighty Great Republic. I knew their records, their builders, their skippers and I could name very sail, spar and line. I dreamed of having a small schooner of my own.

Mother expressed her disapproval of this, noting that the garage was already full. No room for schooners. Dad-in his own special way-pointed out the impractical aspects of the whole deal and suggested I aspire to something else. And do it now!

And so I gave up the sea to become either the ring master of Ringling brothers or a Union Pacific railroad engineer. Either, I figured, would be swell. I was nothing in those days if not flexible! It is high irony that, in time, as a professional writer, I came to write about all these childhood aspirations and, indeed, to live some of them, if only briefly.

But I digress, which as you will discover is a bad habit of mine.

I was telling you about meeting the seeker.

I met Ishmael and Ahab and the great whale when i was about 14. The first time I read it, it was a great sea story. Lots of adventure and such, muddied up a bit with some things I didn't quite understand. I read it again when i studied literature in college. It was still a great adventure story, but now the mud was gone. Where it had been were things I had never considered before. Giant themes, great conflicts. And a most singular image that has stayed with me, buried in my mind, for the better part of 40 years.

Ishmael, brothers, is an icon, a symbol that we all recognize. He has been with us in literature and history since the days when teachers conducted discussions on the steps of temples in Greece.

Ishmael is a seeker, a staple of writers and historians for centuries. He is constantly in motion, looking for something or someone lost, something just beyond him, that spark of divinity missing in his life.

Sound familiar? Indeed. Under countless names, including Hiram, Ishmael has sat in lodge with us.

This evening for the next few minutes, I want to examine this business of seeking, of looking to the future. I'm going to do this for a couple of reasons.

First, because I believe we are all seekers. That is one of our most fundamental roles as men and masons. We seek many things-that which was both lost and found, virtues once strong but now seen through a glass darkly, balance and harmony. A divine spark, perhaps. We seek assurances of tomorrow, what the future holds in store for us and our place in it.

And secondly, to remind us that despite moments of occasional darkness and loneliness, we do not walk this way alone.

Indeed, we are in a very good-and very diverse company.

Incidentally, when brother Nelson extended the invitation to speak to you this evening, my brothers at Paradise Valley #61 were quick to offer a wide variety of wise counsels.

Those of you who read my occasional postings to the society's e-mail network have met many of my lodge brothers in the world of cyberspace already. There's Worshipful Brother Frank, a ritualist with a deep understanding of what he says so well; Brother Glen, who is convinced there is a worldwide Masonic conspiracy and is just mad because he's not on the planning committee;

Brother Fred, who wouldn't take an office if you hit him over the head with it but who is the driving force behind much of the good that happens at PV61; and Brothers Richard, Bill and Herb and Mike and Jim and Dean and many others-all gentlemen and true brothers.

There is one other I'd like you to meet before we go on. You'll hear some of his thinking and the faint echo of his words in the final moments of this presentation. He's brother Jack Melin. He was my Masonic coach when I was an entered apprentice. He became my brother, my mentor and my friend. He also introduced me to the society and is, therefore, partially responsible for this evening's sermon.

His health prevents him from being here this evening, but feel free to bring this issue of his responsibility up with him at another time. I have his address.

But I digress again.

A few moments ago, we left Ishmael at the beginning of his journey of self discovery. He conducted his search by sea. A watery road, he called it. There is, I believe, a road-watery or dusty or paved or not-that extends back through deep time. Along that road if we but step out onto the planes beyond us, we will find others traveling in search of something more.

Join me on that road for a time. You know this road, fellow travelers.

It runs down the way a bit between a pair of pillars and over the hill beyond, headed in an easterly direction. Walk with me now and let's see who travels with us-and where it takes us.

Incidentally, it isn't possible in these few moments this evening to meet all those who walk with us. I leave it to your own imagination to recognize them for who they are. A moment ago, I said the seeker is an icon, a staple of literature and history. Authors have used that icon in countless ways.

There are those who feel that Mr. Spock of Star Trek fame might have been a Mason. You will recall that he once told Dr. McCoy that he must learn to control his passions; they would be his undoing. That aside, the entire Star Trek phenomenon is based on the icon of the seeker-boldly going in search of something.

We find that icon walking the pilgrim's road to Canterbury in the works of Chaucer; descending into hell with Dante; and seeking to regain paradise lost in Bunyan.

The seeker is the heart of much of today's fantasy fiction. If you have ever entered the world of Tolkien and searched the land for towers of doom and the lost king, you know exactly what I mean.

If fiction isn't your thing, I commend to your study "The Seekers," a new volume by the eminent historian Daniel Boorstin. The former librarian of the library of congress, Boorstin's earlier works have won several awards, including the Pulitzer Prize.

In recent years, he has concentrated on a trilogy tracing the history of mankind's relationship with the physical world of discovery, the intangible world of ideas and creativity and, now, man's search for something beyond himself

"The Seekers" is a wonderful book, elegantly written and filled with the great thinkers who have lead our search for answers to fundamental questions-who are we? Why are we here?

Boorstin says western culture has undergone three epics of seeking. The first was the way of the prophets and philosophers. Men like Moses, Job, Plato, Socrates, Aristotle. Then came an age of communal seeking and finally the age of the social sciences.

I continue to be amazed at how Boorstin so clearly defines the issues. In describing the debates that occupied early Christian thinkers as they sought to agree on the dual nature of Christ, Boorstin notes, "the seeking would unite, while the finding and defining would divide."

It is such a basic point that I'm embarrassed to have missed it. Together, we seek truth and light. We are united. Upon finding what we perceive to be truth and light, we seek to define it, to examine it. In so doing, we find differences, we open room for debate. We become divided. We are no longer united in our search. There is much to consider here.

There is more light to be found in Daniel Boorstin's volume than in many books I've read in recent years. It is a thoughtful, elegantly written look at man's special role in creation.

Sometimes, we walk arm-in-arm with some most unusual characters. just down the road there is Judah Ben-Hur, seeking justice and the Christ. Over here is Sherlock Holmes seeking murder and logic.

And over there is ... well ... here's E.E. Milne to describe: "Here is Edward Bear, coming downstairs now, bump, bump, bump, on the back of his head, behind Christopher Robin. It is, as far as he knows, the only way of coming downstairs, but sometimes he feels that there really is another way, if only he could stop bumping for a moment and think of it. And then he feels that perhaps there isn't."

Poch Bear seeking a better way of coming down the stairs while bumping the whole way.

Our searches should be so simple and have such a clear objective!

The seekers we walk with span the history of man's ability to record his adventures, back far into deep time. The road we all walk down spans cons and defies time. Our literary icon transcends time. At times, this road has passed through gentle hills and periods of great peace and progress; at other times, it has nearly disappeared in the rubble of war and the desert of our own despair.

In the forefront of those on our road are many Freemasons. I don't need to recall their names.

You know them well, men famous and not so famous, from countless cultures, nations and histories, all with the craft as a lamp in the darkness.

And if we look ahead now, I confess I have fear. The road on which we search is, indeed, rough and rugged. I see ahead twists and turns, dark places and fearful byways. More than ever, our society will need the light we carry.

This is a point you have examined before-especially if you sat in this forum one year ago and listened to our Worshipful Brother Thomas Jackson as he examined the changing nature of society and the pressures for change that are weighing on our ancient craft.

I did not have the good fortune to be here at that meeting. I did, however, have the real pleasure of reading Brother Thomas's lecture to the brothers of Paradise Valley #61 as the beginning of an evening of Masonic education and discussion.

Brother Thomas asked us to consider carefully this question of change and then ask a simple question: what are we saving the craft for? If we change, if we undermine our ancient landmarks, we may save the craft in a very shallow short-term way. We may again, as a writer in Time magazine suggested, even make the secret handshake hip again. We may flourish again in numbers briefly as we did a century ago.

And then what?

When the great cycle of seasons rolls again and society continues to change-as it most inevitably will-what then? When society is again in need of a moral anchor, in need of real leaders, who will be there?

Not Freemasonry. We will have changed and adapted into something that doesn't challenge society, something that blends in, something that is socially and politically correct. And we will have abdicated our right to stand in the place of the cornerstone as leaders or builders of anything.

Let me suggest now that Brother Thomas was correct in his assessment.

Society will continue to change. Those organizations that change to meet it or blend in with it will change as society changes and inevitably be absorbed by it. In time, you won't be able to tell the different between Freemasonry and the local cribbage club.

I'm going to digress again for a few moments. I'm fascinated by this concept of change. There are two things I believe to be unchanging in our world. The first is change, itself The second I'll return to in a moment. First, I want to underscore this business of change before our very eyes.

The past, if you study it, is littered with pieces of futures that never were.

Recorded solemnly in the now-brittle pages of the popular press are predictions of life in the year 2000, as confidently anticipated from the Victorian perspective of 1900 , or gleaming visions of tomorrow as seen clearly from the hilltop of the Eisenhower years.

And, almost without exception, they are visions of futures and technologies that just never happened.

Writers discovered early that predicting the future was easy.

The only requirements were a bright imagination and the willingness to be the butt of good-natured ribbing when predictions went awry.

Wise prognosticators quickly solved that problem. Don't deal with next year. Offer your predictions for 50 or 100 years down the road. Even if someone decides to double back and check your accuracy, you're probably beyond caring, anyway. From Nostrodamos and the Book of Revelations to Jules Verne and Winston Churchill, its a practice that has worked reasonably well.

Occasionally, the accuracy of long-range predictions was uncanny. Nostrodamos is a new age legend and Jules Verne hit on everything from nuclear power and submarines to manned space flight and wicked would-be world dictators.

The verdict is still out on the Book of Revelations, of course.

Equally as spectacular, however, were the misses. From their bleacher seats in the days of I like Ike or when Victoria was on the throne, writers saw a future of case, security, speed and fun-all brought about by a collection of labor-saving devices and weird technologies that boggle the imagination.

Simply put, the future-that-never-was was a wild and wonderful place with economic equality for all-or at least those who mattered in the rather narrow view of the society of the period.

Most predictions began with the concept of eliminating something.

A swell machine about the size of modern computer would eliminate the need to lick postage stamps. Horseless carriages would eliminate, obviously, horses. Individual hot air balloons equipped with oars for rowing through the air would eliminate horseless carriages. Bicycles would eliminate horseless carriages. Special two-seater electric tricycles would eliminate horseless carriages. The infant automobile wasn't 10 years old before more than a dozen creations were bragging that they would surpass the auto in popularity and usefulness.

In Cedar Valley, Utah, for example, Charles Gorneman invented a bicycle-like device that could be used on railroad tracks. He argued that if the railroads didn't go there, you probably didn't need to, either. It was, in his description, 'capable of very high speed, and being light can be instantly removed from the track upon the unexpected approach of a train." A down side, certainly.

Then there was the "ship of the desert," a device intended for use in the southwest. Officially called a "mechanical dromedary" by its inventors, Charles and Carl Hoyt of Cleveland, it was basically a sailboat on wheels. Small versions were passenger craft, though the Hoyts predicted larger versions-sailing trucks-for freight.

Those who claimed to have ridden on the passenger version compared it to traveling on an airship. That claim probably could have been disputed. After all, how many people had actually ridden on an airship in 1902?

Whether they had actually ridden on an airship really wasn't important. just about everyone, from Jules Verne to a pair of bicycle mechanics in Ohio, was thinking about it. Some of the most wonderful creations of the future had foundations planned solidly in mid-air.

In Victoria's day, that meant individual balloon devices for single travelers. One had oars to "row" through the air. Others featured propellers driven by pedal-power. All were certain to replace the horse as the vehicle of choice for individual commuting.

By mid-century, the dream of individual flight was still popular. Now, however, it centered a variety of tiny helicopters with rotors that folded up to make storage in the family garage simple and convenient. Or-and much more fun to imagine-flying cars, complete with clip-on wings and propellers. A few of these actually made it into the air, including one featured in the James Bond thriller Man with the Golden Gun.

Still, the idea of the family Nash or Chevy trundling down the street and lurching into the air seems more humorous than practical today.

Visions of commercial flight soared, too. Huge airships would challenge steam locomotives and express trains for speed and comfort. Later dreamers saw gigantic flying wings crowding the skies like so many dark pterodactyls. Jules Verne envisioned a clipper ship with dozens of overhead rotors instead of masts and sails.

Everyone, it seemed, was going to fly everywhere in the future-and usually at very high speeds. In 1950, futurists predicted that by the year 2000, rocket planes would "arch through space" carrying passengers between New York and San Francisco in less than two hours.

When they weren't dreaming of flight, futurists concentrated on lifestyle. Some predictions were modest, others had an Orwellian 1984 quality about them.

Among the modest was the promise of no more dish washing. The New York Times in 1950 promised that the "housewife in 50 years may wash dirty dishes-right down the drain!" The secret was a form of cheap plastic dishware that would melt in hot water.

Sticking to the kitchen, the editor also predicted that sawdust and wood pulp would be converted into candy and other sugary foods, cooking would be done by solar power, shopping done by picture-phone and a seven-course meal completely prepared by the obliging and grateful housewife in 30 minutes.

Housekeeping would be a snap, too. The happy homemaker "simply turns the hose on everything. Why not? Furniture, rugs, draperies, unscratchable floors-all are made of synthetic fabric or waterproof plastic. After the water has run down a drain in the middle of the floor, Jane turns on a blast of hot air and dries everything." The future, as Dustin Hoffman learned in The Graduate, was clearly in plastics.

Among the darker voices of prediction were those exploring what Dr. R.M. Langer of the California Institute of Technology called in 1941 "the miracle of U-235." He foresaw just about everything being powered by U-235 power plants about the size of a typewriter. "with such a power pack in a car, you could drive 5,000,000 miles without refueling. Obviously, at $1,000 a pound, U-235 will be cheap," he enthused. Despite the fact that a world war was being inaugurated as he wrote, Dr. Langer neglected to suggest that the uranium isotope U-235 had any potential as a weapon.

There were other serious voices examining the technologies of the future, though they were often lost in the cacophony of dissolving plastic dishes, balloons and flying wings.

One was a member of the British House of Commons in 1932. His own political future very much in doubt, Brother Winston Churchill was concerned less with future technology and more with its impact on the people who tried to control it.

"By observing all that science has achieved in modern times, and the knowledge and power now in her possession, we can predict with some assurance the inventions and discoveries which will govern our future," he wrote in 1932. 'We can but guess, peering through a glass darkly, what reactions these discoveries and their applications will produce upon the habits, the outlook and the spirit of men."

Even Churchill, however, couldn't resist the temptation to sneak a few specific predictions into his philosophical look at tomorrow. He imagined sources of limitless power, though like Dr. Langer, he ignored the darker possibilities of that power. He predicted vast cellars with artificial radiation that would replace traditional cornfields and potato patches. And he added, "We shall escape the absurdity of growing a whole chicken in order to cat the breast or wing, by growing these parts separately..." He also thought television might have some real possibilities.

The dreamers of the last century and the pivotal years of this one are branded by one truly spectacular omission, however.

With all- their concentration and preoccupation with flight, power and labor-saving technology, they missed the greatest changes of all.

Few envisioned a virtual world bound together by the flow of information along invisible electronic highways linking the outback of Australia with Wahoo, Nebraska; New York with Rome; London with Los Angeles; Phoenix with Toronto; and people with each other. You can't blame the writers and futurists of the past, however. Some things, after all, are just too fantastic to be believed, obviously part of a future that could never be.

And they missed something else, as well. The need for a strong moral leadership.

In the midst of the inevitability of change, I told you earlier that I believe there is one other thing that doesn't change from generation to generation, decade to decade, century to century. And this is where we come in.

What does not change is the desperate need for strong moral leaders-leaders who will give direction, leaders who seek something beyond technology, who realize that between the hardware and software of technology is still the live ware of humanity.

Let me explain what I mean about leadership.

Do you remember Alice? Alice in Wonderland?

She was not having a good day. And if you remember her story, you'll remember that it was largely a problem of leadership in Wonderland. Lewis Carroll's delightful tales of Alice and her adventures with strange animals, stranger people and animated decks of cares have been popular children's stories for more than a century. They are, as we all know, far more than simple children's stories. They are remarkable satire, a carefully crafted jest on life in Victorian England.

Anyway, as I was saying, Alice's real problem in Wonderland was one of leadership, a situation we can all appreciate. Consider the sort of day she was having.

First, she followed a white rabbit who was more interested in time management than real leadership. Following someone like that is always a danger. They are usually so worried about the appearance of things that they forget what it was they were trying to accomplish.

Alice followed the rabbit with his large pocket watch and ended up in a deep hole, which is usually the way that sort of thing works out. Then she met a caterpillar who may or may not have been on controlled substances and who suggested that she could solve her problems by trying a bit of the magic mushroom. It was the latest trendy thing to do.

Try it! Everyone else is. Sort of like following the latest management theory or fashion fad just because you don't want to be left out of the fun--changing to match the colors of society.

So, she did and the next thing she knew, she was too big for her shoes and frightened everyone around her. Then she tried another trendy solution and suddenly she was too small to accomplish much of anything. And when she turned to ask the caterpillar just what the devil was going on, he-like any good consultant-had already left town.

It was all very confusing and things just got curiouser and curiouser, as Alice pointed out.

After that, she met a variety of people with solutions for everything, from mad hatters to a queen who issued the sentence first before hearing the evidence. Off with her head!

We know worshipful leaders like that, too.

The high point of the day came when she met the Cheshire Cat. Most of us meet a Cheshire Cat sooner or later. She found him perched in a tree at a crossroads-not unlike the one where we are standing today.

"Which road should I take?" She asked the cat.

"Where do you want to get to?" The cat asked helpfully.

"I don't know," admitted Alice.

"Then," advised the cat, "any road will take you there."

The leadership secrets of the Cheshire Cat. His message is one we should remember. If you don't know where you're going, it doesn't make any difference how you get there. If you don't have a plan, it doesn't matter what you do. If you don't have an objective, who cares if you ever reach it? If you don't take responsibility for your actions, who will. And perhaps the most important question of all: if you won't lead, then who will? That's another way of answering Brother Thomas.

Why are we saving the Craft? We're saving it to lead in the days when it is most needed. If we aren't here to lead, wt. will be?

Now, those words and phrases all looked good on paper, as I wrote them. And they are behaving fairly well now that I've let them out to play amongst you. Still, they deal with this whole business of our role as leaders in a most esoteric fashion.

Earlier, I mentioned my mentor and friend brother Jack Melin. Jack admires words such as these-and then proceeds to remind me of the realities in which we live our lives each day in most direct terms.

As he examined all of these issues, brother Jack narrowed the focus quickly and in a way that shows where his heart is.

Why must we lead? What is our responsibility as Masons?

Jack writes, "The pressures of our society are convoluted, intricate and involved. Everyone has them. Children, from the time they enter school in the earliest of grades, continue to face them in the marketplace when they leave the academic environment. They learn to make choices.

"We are now witnessing a repeat of the fall of the Roman empire as we enter the 21st century. Our leadership is morally bankrupt. We must begin to enlarge and enrich the menu of social successes and learn from our mistakes and Aristotle learned from Plato and Plato from Socrates. We must do this for the children."

Jack goes on to stress that education is the basic solution to the issues that face our society. He broadens the definition of education far beyond the public schools to include life experiences and an understanding of the true meaning of respect.

Like many of our brothers, Jack feels strongly that there is a great gap in social responsibility that must be filled by those of strong moral fiber, by those who are committed to something beyond themselves.

Why must we lead in this time of great change?

Brother Jack is certain of this. It is the children, for new generations, for those who come after us. I have a son. He's 25 now and lives in Los Angeles where he is an account executive for a major advertising firm. Clearly, I failed there. But I still have hopes.

I hope that one day he will knock at the door of his own free will and accord. I want the Freemasonry he finds to be the Freemasonry I found. just as the craft today is not unlike the craft my father, grandfather, great-grandfather and great great grandfathers all found. But that's a very personal view and it's because I like my son.

Does that surprise you? I know the book says we should love our children. It doesn't say anything about liking them. I like mine and I enjoy the time I spend with them. In truth, it is for them-my son and my daughter, and their sons and daughters, that I would have us preserve the craft and see it take a leadership role. They will need the strength it provides, perhaps more than we do now.

And so, brothers, let me guide you back now to that hilltop where we first met Ishmael as he began his search. Standing there, ready to go aboard the Pequod, he was a seeker, searching for something even he couldn't name, about to experience great change. Most of us stand with him in this.

It is true that some of our brothers know exactly what they seek: a pleasant, social atmosphere with men whose company they enjoy. For them, it is enough-and who's to say there is anything wrong in that?

Others, like Brother Thomas, seek our place in society, our role in the leadership of a society that is in desperate need of those cardinal virtues of our Craft. It is a worthy goal.

And still others look inward, in keeping with the search of Ishmael and many of the others we mentioned earlier. What do they seek? What do we seek?

I have no answer. I do have a suggestion.

In 1914, Brother Joseph Fort Newton, writing in The Builders, told this story. It is, as you probably suspected, an allegory and, for me, marks the beginning and ending of our search.

"From the wise lore of the East, Max Muller translated a parable which tells how the gods, having stolen from man his divinity, met in council to discuss where they should hide it. One suggested that it should be carried to the other side of the earth and buried; but it was pointed out that man is a great wanderer, and that he might find the lost treasure on the other side of the earth. Another proposed that it be dropped into the depths of the sea; but the same fear was expressed-that man, in his insatiable curiosity, might dive deep enough to find it even there. Finally, after a space of silence, the oldest and wisest of the gods said: 'hide it in man himself, as that is the last place he will ever think to look for it' and it was so agreed, all seeing at once the subtle and wise strategy. Man did wander over the earth, for ages, seeking in all the places high and low, far and near, before he thought to look within himself for the divinity he sought. At last, slowly, dimly, he began to realize that what he thought was far off, hidden in the pathos of distance, is nearer than the breath he breathes, even in his own heart."

Worshipful and Worthy Brothers, perhaps that is the true secret of Freemasonry. The great secret, the thing mankind has sought for centuries, that spark of true divinity, it is here-in the faithful breast of Freemasonry. May we guard it well, for, truly, in our changing times there is- and will continue to be-great need for it. The road ahead is dark, my brothers. Let us look well to the light we carry. Amen.

P36

St. John's Day Among The Creek Indians:

A Rediscovered Speech of Albert Pike

by James T Tresner II, MPS

(A Paper Read at the Annual Consistory of the Society of Blue Friars, Washington, D. C., February 19, 1999)

On St John's Day, June 24, 1857, forty-six year old Albert Pike delivered a speech to Muscogee Lodge, No 93, Creek Nation, Indian Territory. At some point, a typed manuscript was made from his original hand-written text. We don't know when this was done. The records of Muscogee Lodge were destroyed in the War Between the States.

The speech is of some interest because of the textual material it contains, the circumstances that led to its delivery, and the fact that Pike made the speech with little prior warning, and relied heavily on material from the Scottish Rite Degrees, whose revision he had completed shortly before.

Apparently the speech was filed and forgotten about 1949, and it only surfaced a year or so ago during an examination of the archives of the Guthrie Oklahoma Scottish Rite Cathedral.

In this paper, I will suggested the place of the speech in the context of Pike's life at the time, provide some information concerning Muscogee Lodge, No 93, and suggest some points of interest in the text of the speech.

Albert Pike - The Warp & Woof

In many ways, the speech of June 24, 1857, was woven from the major threads of Pike's professional, emotional, spiritual and Masonic lives. The twelve months leading to that beautiful early summer morning had been an emotional roller coaster for Pike. It is useful to consider some of the threads, the background events which led to that moment.

From the time of his famous trading expedition in 1831, Pike had felt a sympathy and identification with the native population of Indian Territory. He recorded those feelings at the time and recalled the incidents in vivid detail near the end of his life in his essay entitled "Of Indian Nature and Wrongs." (The "wrongs" referred to in the title are wrongs committed against the Indians, not wrongs committed by them.) Throughout his life, until a very advanced age made the trips impossible, Pike used to spend from three weeks to three months at a time camping and hunting with the Indian tribes in Indian Territory. He was held in high regard by the Indians, and he returned that regard. Pike wrote character sketches of several of the Indians he knew, and gave many evidences of the admiration he felt for the tribes. Those friendly contacts would come to be important in Pike's professional life as well. Thus his early experience with and mutual regard for the American Indians of Indian Territory is our first thread.

Our second thread begins in the Fall of 1851, when Pike made an extended trip through several Northern states. He had been greatly concerned about the economic welfare and future of Arkansas and had written and published several editorials in the "Arkansas Advocate," urging economic growth and diversity in the South. Pike was never comfortable with slavery, but he felt that the only practical way to eliminate slavery was to eliminate the need for it. Throughout the Northern States, he had seen the benefits of economic diversity and of a first-rate transportation system of roads and railways. As long as the economy of the South was dependent upon large plantation crops, slavery would make economic sense. If the economy could be diversified, however, things might be different.

Pike spearheaded the organization of an "Industrial Association" in Little Rock, in December, 185 1, a conference on the economic condition of the South. The meeting spawned an annual series of such meetings known as the Southern Convention. In January, 1852, Governor Roane appointed Pike to represent Arkansas at the Southern and Western Railroad Conference, which was to examine the possibility of a southern transcontinental railroad. Little more than talk was accomplished, but Pike was still able to hope that the topic might bear fruit.

Then, in December 1856, just six months before the St John's Day speech was given, disaster smote Pike's plans for the economic development of the South. The Southern Convention announced that the main item on the agenda of that Year's Convention would be the resumption of the slave trade and the importation of Blacks from Africa. After making a powerful speech at the Convention denouncing the idea - during which he said "[I would] suffer myself to be torn by wild horses before I would justify the renewal of the African Slave trade" - he withdrew from the Convention. In the same speech he also expressed the hope that "the time might come when all men might be free." He was attacked on the floor of the Convention for expressing those ideas.

It must have been a crushing blow to Pike, who had believed that, with economic development and with education, slavery would end naturally.

Our second thread, then, is a frustration over the inability of men to see large pictures of economic development, and a despair about human intellect or at least of the willingness of men to think. There are clear echoes of that despair in the speech.

The third thread is that of oratory. Pike was the best known and most popular orator in Arkansas - one of the best known and most popular in the South. So far as is known, his reputation, at least in the South, began in 1834, when he joined the Little Rock Debating Society and delivered the "Independence Day Address." The speech was widely reprinted and Pike found himself increasingly in demand as an orator. Pike's style is essentially an oral style, even in his written materials. I have observed, time and again, that Masons who have difficulty reading and understanding Morals and Dogma find it much easier and clearer if they will read it aloud to themselves. Pike carefully breaks his sentences down into phrases, but they are oral phrases, not written ones.

His reputation as a speaker nearly exploded into prominence. His speeches were widely reprinted in newspapers. They were collected into anthologies. In the Spring of 1856, slightly over a year before the St John's Day Address was given, Pike's biography appeared in Duyckinck's Cyclopedia of American Literature.

Oratory at the time was rather a different thing than it is today. The most highly-praised element was eloquence. And, although Pike's orations have more than their share of content, how something was said was far more important than what was said. The orator was expected to speak slowly, with a sound like a great organ. (It is well to remember that we are in the days before electronic amplification.) An audience anticipated that a speech would last at least two hours, and felt cheated if it did not. Going to hear a speaker was a form of entertainment and education, and 19th Century America prized both.

Our fourth thread is professional. Once when I was working on another project, I counted 23 careers which Pike could be said to have followed. But for most of his life, the great majority of his income came from the practice of law.

Pike had educated himself in the law, had been given a license, and was rapidly becoming one of the best paid, best known, and most highly successful lawyers in the South. He was also one of the most knowledgeable.

In early 1852 the Creek Nation retained Pike, for a contingency fee of 25%, to press their claims in Congress. The federal government had taken their lands under the Treaty of Fort Jackson, negotiated by Andrew Jackson himself, with promises of immediate payment for the land. In fact, not a single penny had been paid to them, apart from a small token payment made at the time. The tribes were badly in need of Funds to feed and clothe their members, but every time the issue was brought before Congress, the question of giving good American gold to "half-naked savages" was easily set aside. Pike was, eventually, retained as a lobbyist.

In the Spring of 1854, Pike undertook a similar commission for the Choctaw Nation. He spent much time in Washington, button-holing Senators and making the case. In his autobiography, he recounts a meeting with Sam Houston, then a Senator. Houston laughed ruefully, and said:

"We had better leave the matter as it is. Why, I tell you, sir, if we make a decision that will give the Choctaws the proceeds of their lands, it is doubtful if the government will ever pay a cent, and it will be a scandal and a disgrace to the government. I think I will vote against it, and keep the country from a disgrace."

While Pike's skill as a lawyer was an important factor in the decision of the tribes to contract with him, almost certainly a more important factor was that they knew him personally. He had spent many months camping with them, sharing their food and sharing the food he cooked (Pike was famous for his wild game stews), sharing tobacco in the solemn rituals of the warriors, and learning a part of their language.

In 1857, he was successful in winning a settlement for the Creek Nation. The government was to make the first payment to the tribes, in gold, in June of that year. Pike went to the Creek Nation to be present when the payment was made, and then remained for three months, camping and relaxing with his friends. Thus it was that he was in the Creek Nation when St John's Day arrived and he was asked to give the address. He had been working many long and hard hours, and was truly exhausted, a fact to which he alludes in the opening of the speech. But it was a Masonic request, and one he could not easily deny.

Which brings us to our fifth thread the thread of Masonry.

In 1850 Pike became a Freemason. On March 20, 1853, he had received the 40 through the 320 of the Scottish Rite at Charleston, South Carolina, conferred on him by Albert Mackey. Ten days later, on March 30, Mackey informed Pike that he (Pike) was now the Deputy Inspector General for Arkansas. In 1854, Pike introduced the Scottish Rite into Arkansas and, on April 12, he was appointed Deputy Inspector General for West Tennessee as well as Arkansas.

On March 8,1855, having collected a library of more than 100 rare books on symbolism, religion, philosophy, history, etc., Pike began rewriting the ritual of the Scottish Rite. By March 31, 1857, he had finished the revision of the rituals and sent a bound copy of the manuscript to Mackey. Thus, he had completed the project less than three months before the date of the St John's Day speech.

Just to complete the picture, it should be noted that on April 27, 1857, at a Special Session of the Supreme Council in New Orleans, Pike was made a Sovereign Grand Inspector General and also made a Special Deputy for Louisiana.

The fifth of our threads is thus in place.

Muscogee Lodge, No 93, Creek Nation - The Loom of the Grandmothers

The threads which were to create the St John's Day speech arose from Pike's life, but they were brought together at Muscogee Lodge, No 93, by fate sometimes referred to by the Creek Indians as the "loom of the Grandmothers." Freemasonry had come early to Indian Territory - just how early it is impossible to say. Many of the leaders of the Tribes received the degrees of the symbolic Lodge on their visits to Washington, D.C., even prior to the removal of the tribes to Indian Territory. There was a surprising correspondence between some of the initiatory rituals of the plains Indians and the Masonic fraternity.

Although both Indians and non-Indians had met and held informal Lodges from the time of the entry of the Indians into Indian Territory, the first Lodge operating under charter was established at Tahlequah, on November 9, 1848, as Cherokee Lodge, No 2 1. The charter was issued by the Grand Lodge of Arkansas.

Muscogee Lodge, No 93, received its Charter from the Grand Lodge of Arkansas on November 9, 1855. The movement to obtain the charter was led by George W. Stidham, Supreme judge of the Creek Nation, and Ben Marshall, Treasurer of the Creek Nation. The Lodge, located in the town of Creek Agency, prospered and grew until the outbreak of the Civil War. It ceased to make returns when its building and records were destroyed, shortly after the war started, and the charter was revoked by the Grand Lodge of Arkansas in 1867.

The Speech

The unique value of the speech, in my opinion, is that it is virtually a precis of the Scottish Rite degrees. Pike had almost no time to prepare it. He had arrived in the Creek Nation only a few days before mid- June, and the speech was delivered on June 24. And the intervening days were not ones of leisure, since Pike was preparing to oversee the paying of the claim and the collection of his fee. Almost inevitably, he used the materials most ready to his mind, and that material consisted of the Degrees of the rite, on which he had so recently completed his labors.

In the speech, the ritual is frequently paraphrased, and the great ideas with which Pike had struggled so long and valiantly easily formed the basis for his remarks. The speech is over 10,000 words long, and we don't have time to read the whole thing. But we might provide a summary, which is, believe it or not, brutally abbreviated.

After greeting those present, he notes that the observation of St John's Day brings us into communion with our ancient brethren of the mysteries. Then he remarks that he is outside the boundary of the United States, and he acknowledges the Indian racial heritage of a portion of his audience, and suggests that Masonry can find much to do in the new territories. But not all Masons practice their obligations as assiduously as one could wish.

The theme of the e speech is the Value of Masonry. To some Brothers it is invaluable; to others, it has no worth at all. If a man thinks that all he has to do as a Mason is to memorize and repeat the words, or if he doesn't actually change his life to follow the obligations, then Masonry has no value for him. No, Masonry does not consist in words, but in the meanings hidden behind the words, and in the faithful performance of duty. The person who assumes that the value of Masonry is in its signs and tokens is missing the point.

Everything Masonry is symbolic. Nothing in the forms and ceremonies is itself the Truth, but everything is the emblem of a great Truth. The meaning of the symbols has been obscured because the necessity of holding them and passing them on by memory has led to confusion and over-simplification, and also because people with neither knowledge nor good sense have said and written some remarkably silly things about them. In addition, because Masonry has grown so rapidly, new members have not been instructed properly, and many lodges lack the resources for instruction.

Then Pike goes on to talk about the ancient Mysteries. This leads him into a consideration of the imagery of the heavens and of the sun, in the Mysteries and in Masonry. The journey of the Sun represents the struggle between good and evil, the positive and the negative.

Next he ponders the primitive and universal concept of Deity. The question arises of why a good Deity allows evil; but the answer is that, in spite of all the things that may appear evil, there is a balance and harmony in the world that makes all things ultimately work together for good.

The Deity is one, a Personal Being and infinite spirit, their Creator of all that is, governing by universal laws that He established. Man is immortal and is a free spirit, responsible for his acts. The Deity is not capricious, but works within the great law of Harmony. These are among the great philosophical Truths that are taught by Masonry. But while Masonry teaches these great truths, it has no concern with differences of faith and creed. It is, and must be, universal.

Our minds are not equipped to form a full and complete concept of Deity. But, with reflection, we can understand the power of our own thoughts and words, and thus gain a shadow of understanding of the power of the thoughts and words of God. The development of a people is limited by its concept of Deity. If they conceive of the Deity as cruet, they will be cruel. Therefore, Masonry strives to help each Mason towards a truer concept of Deity.

Masonry is a moral institution, with moral lessons to teach. But it cannot change the nature of man, or make him perfect. If it can sometimes lessen his evil impulses, or delay him until he can think a situation through, it will have done much. A problem is that men usually see themselves as exceptions to the rule. They find justifications for fraud, dishonesty, and other moral failings. It is the duty of the Master of the Lodge to remind the brethren of the great truths, and to assure them that they are not exceptions to the rule. The obligations mean what they say, and more.

In order to thrive in the world, Masonry must accomplish something in the world. If all we offer are ceremonies and titles, men will soon tire of Masonry, and give their time elsewhere, where they can accomplish something. But, Masonry can accomplish much. Those who understand this, and who also understand the great value of the teachings of Masonry, and make them a part of their lives, will be among the benefactors of mankind.

Masonry is practical, and is intended to bring about real changes in the world. It is called "work" for a reason. And it has much work to do in the Indian Territory. Part of its work must be to eliminate the wrongs and prejudices of the past and to build a bright future. Remember that your actions are eternal. The actions you take will affect the future for a long time to come. Every Lodge can do something to make the world better. As long as we remember that Masonry is the performance of duty, it will thrive and benefit the world. And on that note, Pike finished speaking.

Afterword

Slightly more than a year after this speech was given, on September 26, 1858, Pike made another trip to oversee the payment of the second part of the Creek claim. When he returned to Washington, D.C., he learned from the newspapers that he was dead, that he had been mourned and eulogized in the press, and that his wake was to be held in a few days. The story was not true, but he felt it was his duty to attend.

"But that, Effendi, is another story."

P39

Freemasonry In Israel - History -And Role

by Leon Zeldis, FPS

In a region of the world characterized by religious and nationalistic strife, Freemasonry provides a shining example of its salutary influence by bringing together in fraternal understanding men of different ethnic and religious backgrounds, who find in the congenial setting of the lodge a suitable framework to express their feelings of humanity, charity and tolerance.

Early beginnings

The first historically recorded Masonic meeting in Palestine was a Secret Monitor ceremony performed by Robert Morris, past Grand Master of the Grand Lodge of Kentucky. The event took place on Wednesday, 13 May 1868, in Zedekiah's cavern, popularly known as King Solomon's quarries, an underground quarry stretching deep under the old city of Jerusalem.

Morris was then on a Masonic pilgrimage to the Middle East, searching for traces of Ancient Freemasonry. His quest was not so far-fetched as it may appear to us now. About the same time, and conducting his search guided only by Homer's epic poems, a German businessman, Heinrich Schliemann, excavated the site of what he believed was ancient Troy. In 1871 - three years after Morris's journey Schliemann discovered nine superimposed city sites, and three years later he found there a considerable treasure. Although later archeologists concluded that this was not in fact the city of Troy, his discovery had great scientific value. Continuing his explorations, in 1876 Schliemann discovered the ruins of Mycenae, the fabled city of King Minos in the island of Cyprus. So Morris was justified in believing he could find in 1868 some ancient Masonic constructions.

Among the other masons who joined Morris in the underground ceremony was the Vice-Consul of the United States in Jerusalem, R. Beardsley (from Elkhart, Indiana) and Captain Charles Warren (later knighted), who was conducting a survey of the Holy Land for the Palestine Exploration Society of England. He would eventually become the first Master of Quatuor Coronati Lodge 2076, the premier lodge of research in the world.

Morris called the meeting in Zedekiah's cavern a "Moot Lodge" - that is, an occasional meeting of Masons, and gave it the name Reclamation Lodge.

Morris found in Jaffa five other Masons, four of them Americans belonging to a Christian sect called the Church of the Messiah. In 1866 they had left Jonesport, Maine, for the Holy Land, with the avowed purpose of founding an agricultural settlement and preparing for the Second Coming.

The other local mason was the Turkish Governor of Jaffa, Noureddin Effendi, 29 th degree in the Ancient and Accepted Rite, and member of Amitd Clemente lodge in Paris. Noureddin wanted to establish a lodge in Jaffa, together with the American brethren, while Morris aspired to "return" Freemasonry to its legendary source, Palestine, establishing a lodge in Jerusalem.

Upon his return to America, Morris attempted to get a warrant from an American Grand Lodge, in order to fulfill his ambition. However, despite being a Past Grand Master, he was turned down by one Grand Lodge after another. His involvement in the creation of the feminine Order of the Eastern Star probably antagonized some American brethren. Finally, he convinced his personal friend, the Grand Master of the Grand Lodge of Canada in Ontario, who granted the charter to Royal Solomon Mother Lodge No. 283 "of Jerusalern and surroundings" on 17 February 1873.

Morris was supposed to be the first Master of the lodge. However, it appears he did not return to the Holy Land, and the acting Master (and Master elect the next year) was Brother Rolla Floyd, one of the leaders of the American group, called "The Palestine Emigration Society".

The place of reunion of the lodge was the Howard Hotel in Jaffa, whose owner, Alexander Howard, was an active mason and one of the main builders of Jaffa outside the city walls at the end of the 19th century. Howard, whose real name was Iskander Awad, was a Maronite Christian Arab. He was the local agent of Thomas Cook, who started at the time his guided tours of the Near East. Howard was a rich man, who owned hotels in Jaffa and Jerusalem, and Rolla Floyd worked with him, running the first stagecoach service between the port of Jaffa and the Holy City.

Howard had received the 18th degree of the Ancient and Accepted Scottish Rite, probably in Egypt. Over the entrance of Howard's house on number 15 of the street that carried his name - because all the buildings on both sides of the street were his property - is carved a marble frieze with the motto in Hebrew "Shalom al Israel" (Peace be on Israel) which is the Hebrew equivalent of the Latin motto appearing in the ritual of the 18th degree of the Ancient and Accepted Rite. Howard in fact called himself Le Chevalier Howard, which has puzzled historians unaware of the Masonic source of his title. The building dates from 1862 and it is still standing. The street, however, has undergone two name changes and is now called Yeffet street. However, there are plaques at both ends of the street, bearing the names Howard Street and Rue Howard.

The lodge founded by Morris had a short life. The brethren ha d little knowledge of Freemasonry. In 1902 the Grand Lodge of Canada received complaints about it. Visitors were appalled at the way the brethren were running the lodge, and in 1907 it was finally erased.

The next Masonic lodge to be organized in Israel was established in Jaffa around 1890 by a group of Arab and Jewish Masons, who petitioned the Misraim Rite, based in Paris but active at the time in Egypt. They founded lodge Le Port du Temple de Roi Salomon (The Port of King Solomon's Temple), working in French. Not long after its constitution, the lodge received a large contingent of French brethren, engineers who had come to build the Jaffa-jerusalem, railway, the first in Palestine. One of the financial backers of this pioneering effort was Chaim Arnzalak, father of Joseph Amzalak, who is known to have been a Mason.

In 1906, realizing that the Misrairn Rite was an irregular body, which was not recognized by most Grand Lodges of the world, the Jaffa brethren decided to change their affiliation to the Grand Orient of France. They adopted a new name, Barkai (Dawn, or L'Aurore in French) and eventually became integrated into the Grand Lodge of the State of Israel. Barkai Lodge is the oldest in the country still in existence and, although it now works in Hebrew, its ritual preserves many features of the French Masonic tradition.

Three other lodges were created before World War 1, when the country became a British Mandate. Under British rule a number of lodges were chartered by the Grand Lodges of England, Scotland, Egypt and the Grand Orient of France. Some of these lodges are still existing, while others disappeared for diverse reasons.

The German-speaking lodges

Special mention is deserved by the five German-speaking lodges founded in Palestine in 1931 by the Grand Master of the Symbolic Grand Lodge of Germany. With great vision, Brother Otto Muffelmann realized that the rise of Hitler in Germany sounded the death knell for Freemasonry in his country. With the help of German brethren who had escaped to Palestine, fleeing the Nazi's racial laws, he founded lodges in the three main cities: Jerusalem, Tel Aviv and Haifa. Soon after his return to Germany Muffelmann was imprisoned and then died. Freemasonry was in fact banned, the Lodges disbanded and many Masons met their fate in the concentration camps. The German lodges in Israel (and also some in Chile) kept the flame of German Freemasonry alive during those dark years and, after the war, were successful in reestablishing regular Freemasonry on German soil.

The Grand Lodge of Israel

A partial union of Israel Freemasonry was achieved on 3 January 1933, when the National Grand Lodge of Palestine was established, bringing together all those lodges that had been operating under Egyptian and French jurisdictions. The English-speaking lodges, however, refused to join in, considering the new body to be irregular, because of its connection with the Grand Orient of France. Masonic unity was finally achieved in 1953; in an impressive ceremony conducted in Jerusalem by the Earl of Elgin and Kincardine,

Past Grand Master of the Grand Lodge of Scotland, the Grand Lodge of the State of Israel was consecrated. Shabetay Levy, the Mayor of Haifa, was installed as the first Grand Master. All lodges then existing in Israel turned in their original charters and were admitted into the new Grand Lodge, which quickly established fraternal relations with regular Grand Lodges throughout the world.

The Grand Lodge of Israel conforms to the ancient traditions of Freemasonry and is regular in all respects. It demands from candidates to be initiated that they express their belief in a Superior Being - God - and in the immortality of the soul, discussions of political or religious differences are strictly forbidden within the lodges and a volume of the Sacred Law is open while the lodge is in session. In fact, not one but three sacred volumes are used in Grand Lodge meetings and in many individual lodges: the Hebrew Tanach (the "Old Testament"), the New Testament, and the Koran.

The number of lodges under the Grand Lodge of Israel grew during the years, reaching some 70 active lodges at this time. The last to "raise columns" was Montefiore Lodge No. 78, consecrated in 1996. Sir Moses Montefiore was a distinguished British Mason and benefactor of the Jewish community in Palestine in the 19th century.

Most Israeli lodges work in Hebrew and the majority of their members is Jewish. However, there are no statistics on the religious affiliation of Israeli Masons, because no such question is ever asked of a candidate. Arabic-speaking brethren, who may be Christian, Muslim or Druse (or even some Jews who immigrated from Arab countries) work in four lodges, in Acre, Haifa, Nazareth and Jerusalem. An Arab lawyer, Jamil Shalhoub, was elected Grand Master of the Grand Lodge of Israel in 1981 and was reelected the following year.

Israel is a country of immigrants. The heterogeneous composition of its population is reflected in the large number of lodges operating in foreign languages. Apart from the two official languages of Israel, Hebrew and Arabic, there are lodges working in six other languages: English, French, Spanish, German, Rumanian and Turkish.

These lodges differ not only in the language they use, but in their rituals as well. Hebrew and Arabic-speaking lodges work according to the standard rituals approved by the Grand Lodge, which are largely based on the rituals of the Grand Lodge of Scotland. Foreign-language lodges generally use the rituals habitual in their countries of origin. Ra'anana Lodge, for instance, which was founded by immigrants from South Africa and Rhodesia, uses the Netherlandic Ritual. The Spanish-speaking lodges work the Ancient and Accepted Scottish Rite widely used in Latin America and Spain.

Freemasonry plays an important role in the successful absorption of new immigrants. What is more important, perhaps, is that Freemasonry is one of the very few institutions that actively promote better understanding between the different ethnic and cultural segments of Israeli society, particularly between Jewish and Arab brethren. Four Israeli Masons have been honoured with the Masonic Peace Prize instituted by the Grand Lodge and the Supreme Council of Argentine, in recognition of their work towards developing harmonious relations between the Arab and Jewish communities.

The official seal of the Grand Lodge of Israel embodies the symbols of the three great monotheistic religions: the Christian cross, the Jewish Star of David and the Muslim crescent, all intertwined within the square and compasses. Frequent joint meetings are held, so that sometimes three different languages can be heard in the course of a single meeting.

Individual lodges and the Grand Lodge itself perform numerous charitable activities. A recent meaningful act was the gift of bicycles to black children of poor immigrants from Ethiopia.

Grand Lodge headquarters arc in Tel Aviv, but there are masonic halls in all important cities, from Nahariya, Nazareth and Safed in the north, to Beer-Sheva and Eilat in the south. In the old city of Acre, the lodge is located in a building with the characteristic arches and vaults of the Crusader period.

In Jerusalem, King Solomon's quarries serve as the venue for Masonic meetings several times a year. Generally, groups from abroad are hosted, experiencing the Mark Master Degree in a real quarry and in Jerusalem, not far from the site of King Solomon's Temple. The underground quarry could explain what is written in the Bible, that no sound of metallic tools was heard at the building site of the Temple. Since the stones were prepared underground, no noise would have reached the building site.

Despite its small numbers, the Grand Lodge of the State of Israel can be proud of having been able to sustain and develop the fraternal spirit within our Lodges even under the most trying circumstances, at times of war and terrorism. We hope that our message of toleration and fraternal love to all peoples in this region of the world, will set an example and will contribute to make it a safe place for our children, and a better world for all.

end

A Rediscovered Speech

continued from page 38

where they can accomplish something. But, Masonry can accomplish much. Those who understand this, and who also understand the great value of the teachings of Masonry, and make them a part of their lives, will be among the benefactors of mankind.

Masonry is practical, and is intended to bring about real changes in the world. It is called "work" for a reason. And it has much work to do in the Indian Territory. Part of its work must be to eliminate the wrongs and preju

dices of the past and to build a bright future. Remember that your actions are eternal. The actions you take will affect the future for a long time to come. Every Lodge can do something to make the world better. As long as we remember that Masonry is the performance of duty, it will thrive and benefit the world. And on that note, Pike finished speaking.

Afterword

Slightly more than a year after this speech was given, on September 26, 1858, Pike made another trip to oversee the payment of the second part of the Creek claim. When he returned to Washington, D.C., he learned from the newspapers that he was dead, that he had been mourned and eulogized in the press, and that his wake was to be held in a few days. The story was not true, but he felt it was his duty to attend.

"But that, Effendi, is another story."

P42

Freemasonry

An Educational Institution

by George Peter, MPS

You've heard the radio ad produced by the Mormon Church: It is cute and has an effective message. A father is answering the question, "What is a dad?" He stumbles and mumbles and says, "well, ah, a dad is a ..let's see a dad is, well you know it is..." etc.

Well, how many Freemasons do you know who can answer the question, "what is Freemasonry?" They say, "well, lees see, it is ah, well, it is like a fraternity, ah, well it is too complex to explain."

Sad, but true, brother Freemasons have trouble explaining what the Fraternity is and why they support it. We ought to know.

Informed Freemasons are aware that the impact on the role of Freemasonry, and what it is, was established by William Preston: 1742 - 1818. Prestonian lecturer, Stephen Jones, delivered the first of these lectures in 1820. We know them in terms of our ritual, and especially the Middle Chamber Lecture. What we should not forget is that much of the ritual has been revised and reduced to the point that the basic emphasis has been diluted. It is important to review some of that emphasis in the original lectures:

Q Wbat is the Ground plan of Mason ry?

A: Instruction

Q Why?

A: Because no man living is too wise to learn.

Q What will the wise man do?

A: He will diligently seek knowledge.

Q- What will the Mason do?

A: He will travel to find it.

Q Who are entitled to knowledge?

A: All men that have a desire to gain it, and abilities to improve.

Q Who are better entitled to it?

A: Those who have been selected from the community at large, and rank in the character of Masons.

Q Who are best entitled?

A: Free and Accepted Masons

Q: Why?

A: Because all knowledge they have acquired they will cultivate, and improve to the best advantage; and when they have so done they will prudently dispense it for the general good.

Do you get the impression that Freemasorny is an educational institution? Of course it is; and was from the beginning so intended to be. People have not taken us seriously enough when we keep saying this. That may be because the Craft may have deteriorated to the level of the least common denominator. It happens all the time and all over. The accepted educational institutions that we know as the public school systems have done the same thing. There was a time when a high school graduate was versed in the sciences, math, grammar, a language or two and even some astronomy and music. The graduate became learned in the seven liberal arts and sciences. Not so today! Short cuts are provided so that some graduates now are lucky if they can read and write.

William Preston's Middle Chamber lecture spells out in no uncertain terms that Freemasonry is an educational institution with the purpose of improving the minds and effectiveness of its votaries. As per that document, speculative Masonry is "to lead the contemplative to view with reverence and admiration the glorious works of creation." We are taught to study the liberal arts and sciences and are exposed to the basics in architecture. We are to be speculative. We are to be contemplative. We have brothers now who deliver the Middle Chamber Lecture and can't even pronounce some of the words correctly.

But of even greater importance, we are directed in all of the lectures of Freemasonry that we came here to improve ourselves and to search for light. We mouth that term over and over and seldom equate light with its intended Masonic meaning which is KNOWLEDGE. We are supposed to be seekers of knowledge. How can we be such without being a part of an educational institution? We cannot claim to be a Freemason without a quest for knowledge. To do so is to renounce all that Freemasonry is.

And yet, we hear Freemasons make outrageous statements every day Statements that fly in the face of all that we are and statements that denigrate and insult the power of the Craft and its members. I recently heard a past high monkey monk in one of our concordant bodies make this statement: "Education ain't important." So help me, that is what he said. At that point the only thing to do was to go to higher ground.

If we have reduced ourselves to the least common denominator, we must rise above that level and return to the top. Each of us must heed the admonition "bid men come up to you but refuse to lower yourself a single step to them." That is our charge. We must continually educate ourselves and be in the business of educating our brothers.

We must stop making the mistake of thinking that Masonic education is the memorization of ritual and the learning of protocol, rules and regulations. It is more than being a warm body to sit through poorly conducted ritual and long, boring business meetings.

The first positive step to take is to understand what Freemasonry was during its Heyday and when it was the most effective to influence society. Let us examine what leaders of that time were saying about Freemasonry. That will tell us what it was.

The Reverend James Anderson said: "Freemasonry is a measure of civilization and order." "Freemasons are the sons of reason, discipline and wisdom." "Freemasonry encouraged education and the lodge is to cultivate the mind in useful branches of science and the love of literature".

Prof. Steven Bullock, in his recent book, "Revolutionary Brotherhood" had this to say, "If, as Thomas Jefferson argued, the Capital represented 'the first temple dedicated to the sovereignty of the people,' then the brothers of the 1793 (cornerstone laying) ceremony served as its first high priests." Prof Bullock goes on to say that fraternal membership and ideology helped to bring high standing to a broad range of Americans, breaking down the artificial boundaries of wealth and birth.

Bullock also quotes Salem Town who said "Freemasonry is the spread of virtue." And he quotes George Washington who said, 'Morality one of the great pillars of human happiness." Oh that Freemasonry had the influence today to promote the virtue of morality. George Washington, in that same farewell address, stated, "instruction for the general diffusion of knowledge should be the object of primary importance.

There is no evidence that Jefferson was a Mason; nevertheless he had great communication with Freemasons and was led to state that "schools and scholarship would provide worth and genius from every condition of life to rise above the pseudo-aristocracy who had only wealth and birth as qualifications." "It would be the keystone of the arch of government." Sounds like Jefferson knew more Masonic vocabulary than do some of the members today.

Sad to say we have not matched such lofty thoughts and ideals in recent generations. But that is what Freemasonry was and that is what it did when it was viewed and acted as an educational institution to teach not only the liberal arts and sciences, but of even greater importance, to teach the virtues of morality.

So bow do we return to that place from whence we came? How do we return Freemasonry to a place where "the high, the low, the rich, the poor may meet together for the one common purpose of perpetuating each other's friendship and each other's love?" How do we restore Freemasonry to its highest standard instead of to the lowest common denominator? Freemasonry needs to overcome the rating of a second class non-com club.

I always like to show a picture of an old mill in Aurora, NY. The mill was built in the early 19th century but has decayed. It collapses from the top down. Every organization is like an edifice. It collapses from the top down. Keep the roof in good repair, it will last forever. The walls and foundation are solid.

For a variety of reasons, not a part of this discussion, Freemasonry began to collapse from the top down. Leadership potential is related to the number and caliber of the membership. As both declined, the quality of leadership also declined. That is how we have reached the state where a high monkey-monk in a concordant body can say, "education ain't important."

The Grand Lodge of the State of Ohio, led and administered by PGM Royal Scofield, developed a leadership program many years ago. Not to be shy about copying a good thing, I put together such a program for the State of New York. And, by the way, the idea came to me by attending one of these NE conferences on Masonic Education and Libraries. I met M..W. Scofield and he sent me a copy of his course. The difference with ours is that it deals less with ritual, rules and regulations and more with leadership skills.

There is no doubt whatsoever, the answer for improved Masonic effectiveness lies in a quality leadership development program. Ours in New York has been in use since 1981. It is not perfect, nor is the method of administering the program. Yet results have been impressive. One of the problems may occur as we attract and develop quality people to become quality leaders It's possible that the existing hierarchy may squelch their effectiveness by dropping them from leadership roles. This is a natural phenomenon that must and can be overcome.

One of the secrets to success is to have patience. I like to show a chart of a saw tooth wave form. It is an electronically developed entity used in most electronic circuits. I show it to demonstrate that organizations follow this pattern as well. Regardless of how good the new leader may be, it takes much time to restore an organization to peak performance. But it only takes one dud of a leader to move back to the bottom of the heap.

So why do we need a leadership course for Freemasonry? There are several reasons. First and foremost.

Femasonry is an educational institution, and as such it must develop leaders with the ability, skills and perseverance to carry out the function of an educational institution.

We need to minimize the influence of the least common denominator. We need to move every brother up to a level of competence and understanding of his role and the role of Freemasonry in society.

There is no time to return to the old method when we had sufficient numbers of leaders who served as role models and mentors - as brothers moved up the chairs in nine years.

Every Freemason is a leader by virtue of being a Freemason. We need to train him to become an effective and dedicated one.

We need to prepare brothers to help return Freemasonry to its original purposes so that it can influence society in ways of virtue and morality.

What should a leadership course cover?

1. Because our system of titles, honors and aprons has the tendency to promote people with more ambition and ego than common sense and dedication, we need to begin by teaching the virtues of service and an understanding of the importance of the work in which we are engaged. This means that there must be a solid understanding of the purpose of the Fraternity. That is basic. We need to teach new and old members the product which is Freemasonry. The history, philosophy, charity and structure of the Fraternity are vital components of such a course.

2. The most important ingredient of a leadership course is a course in leadership. Leadership is leadership is leadership. We can't spell it out any differently. The elements of a leadership course are motivational skills, communication skills (oral and written) and organizational skills.

The important part of providing such a leadership course is that it serves to carry out the fundamental aspect of Freemasonry - to serve as an educational institution. For years I have tried to get my jurisdiction to develop a proper name for this program. I would like to call it: MUNY (Masonic University of New York) or it could be called MANY (Masonic Academy of New York.) Other jurisdictions may want to beat us to the punch and do the same thing by fitting the term Masonic Academy or Masonic University to your jurisdiction. ie: Mass. could be MAMA -Masonic Academy of Mass.

Oh! Mama! How some people like to play with words.

I would like to see the Masonic Fraternity expand its Academy or University concept and offer courses to the public. I have written a syllabus for a course in grammar that the Freemasons should offer via the Public Access Channel on TV. It needs to be dressed up and made palatable so that it will attract people who desperately need to know how to speak English correctly. It could be a great challenge for us. But that is another subject. First, let us move forward to develop effective leadership training within the lodges, the districts and the jursidictions.

P44

Edward Beach "E. B." Jones:

Founder of the Heroes of 176 Degree

by Owen M. McKinney, MPS

The National Sojourners, an adjunct Masonic organization whose motto is "proudly serving the cause of patriotism," (Divine, 1991) is "an order of Master Masons who have served as commissioned officers and warrant officers in the United States military" (Divine, 1991). The first Heroes of '76 Camp was organized in Chicago in 1922. Within the National Sojourners' organization, there is a degree, known as the Heroes of '76. This degree was composed by the subject of this paper, E. B. Jones. During his lifetime, he was the only person to confer this degree. The degree, itself, was composed sometime around 1876 (Paducah Sun, 1991).

E. B. Jones has a particular connection with Kentucky, and that's the real focus of this essay. E. B. Jones was the Most Worshipful Grand Master of Masons in Kentucky, and the Grand High Priest of Royal Arch Masons -in Kentucky. He was Past Master of Paducah Lodge No. 127 and of Plain City Lodge No. 449, both of which are located in Paducah, Kentucky.

Jones was born on April 11, 1832 in Brunswick County, Virginia. The Masonic Home journal reported in the August 9, 1894 edition that E. B. Jones' father died when E. B. was quite young. In 1844 his mother moved the entire family to Paducah, Kentucky, where he remained for the rest of his life. E. B. had two brothers, A. S. and J. B. Jones, and two sisters who became Mrs. B. F. Moses and Mrs. Thomas J. Atkins (Masonic Home journal, 1894).

In early life E. B. Jones "entered the mercantile business and up to 1868 was so engaged. In this year he was elected Circuit Court Clerk of the county, and so served six years. He then returned to mercantile life, but later became Deputy Postmaster under Major J. H. Ashcraft, and so served for some time. He then entered the office of County Court Clerk and for six years, or until

1892, was Deputy Clerk under Captain J. W. Fisher. In the year named, he was again re-elected Circuit Court Clerk, and this position he held at his death. "He ever made a good officer" (Masonic Home journal, 1894).

Jones was married to Lucy Ware on May 26, 1864. Lucy was a Kentucky native who was born in 1843. E. B. died on August 2, 1894, and is buried in the Oak Creek Cemetery in Paducah, Kentucky. During his marriage with Lucy, he fathered four children: Harry Everett Jones, Edward Beach Jones, Jr., Oscar Bertrand Jones, and Paul Sherman Jones. He married Lucy when he was 32 years old, and the Marriage Bond indicated this was his first marriage. It indicated that he was also a merchant. Lucy was a 21 year old lady from McCracken County, Kentucky, and this, too, was her first marriage.

The Marriage Bond proffered by E. B. Jones was in the sum of $100. It was dated May 25th, 1864. It was filed with the McCracken County Clerk's Office located in the Court House in Paducah, Kentucky. E. B. and his bondsman were "jointly and severally bound to the Commonwealth of Kentucky, in the sum of One Hundred Dollars. The condition of this Bond is as follows: That whereas Marriage is intended to be solemnized between the above bound E. B. Jones and Lucy W. Ware. Now, if there is no lawful cause to obstruct said marriage, this -bond shall be void, otherwise it shall remain in full force and effect" (County Clerk). Lucy and E. B. were to be married the next day, May 26th, 1864, at E. Ware's residence.

Jones became a member of the Craft on December 25th, 1854 when he received his E. A. Degree in Paducah Lodge No. 127. He was 22 years old. "Although his other degree dates are unknown due to a lodge hall fire, later research showed he was reported as a Master Mason in the lodge's annual report of 1855" (Shaw, Sept-Oct, 1991).

In 1871, he became the Most Worshipful Grand Master of Masons in Kentucky. Then in 1889 he affiliated with Plain City Lodge No. 449 in Paducah. "Jones filled the highest offices in the Chapter, Council and Knight Templar, and was Grand High Priest of the Royal Arch Masons of the State" in 1870. (Masonic Home journal, 1894). It should be noted that Jones served two years as the Grand Junior Warden after being elected to that position in 1867. Grand Master Fitch was elected to succeed himself in 1868.

In addition to Masonry, Jones was a member of other fraternal organizations. He was a member of the Odd Fellows and of the Knights of Pythias. According to the Masonic Home journal (1894), he was a "leading and beloved member" of these groups. The journal reported that he was "an oracle in secret societies because of his knowledge of the laws, and his presence in all conclaves was greatly sought."

A silver pitcher was presented to Brother Jones at a regular stated communication by Paducah Lodge No. 127 on January 9, 1868, out of their respect and appreciation for him and his efforts for the lodge. As a result of "being impressed by the worth and faithful service of E. B. Jones, Esq., W. M. of this Lodge, presented him with a beautiful silver service consisting of a pitcher, goblets, and salver" (Cowan, 199 1). This was given to him after seven years of service as the Worshipful Master of their lodge. Jones was reported to have said in a very feeling manner, "I have labored to win the respect and esteem of which your beautiful gift is a token of assurance, that brings forth the proudest emotions and deepest thanks of my heart. And now, let me thank you again for your magnificent present, and assure you that it will be ever held by me as one amongst the most invaluable treasures in my earthly collection" (Cowan, 1991).

E. B. Jones was elected Most Worshipful Grand Master of Masons in Kentucky, and installed on Thursday afternoon, October 19, 1871, in Louisville, Kentucky. "Grand Master Jones, on assuming the chair made a graceful speech, thanking the brethren for the honor conferred on him, and promising his best energies to the discharge of the duties of his position" (Kentucky Freemason, 1871).

Within the Proceedings of the Grand Annual Convocation of the Grand Chapter of Royal Arch Masons of the State of Kentucky which was held at the Masonic Temple in Louisville, Kentucky, and begun on the 20th day of October, 1870, the Most Eminent Grand High Priest, E. B. Jones, addressed a local problem of an interesting nature. He indicated that Bullitt Chapter No. 44 at Shepherdsville, Kentucky, had petitioned to be allowed to continue working under their old charter. It seems that their books, papers, jewels, furniture, etc. had been seized by United States troops in 1862 during the "War of Northern Aggression." The petition was not granted since the charter had been revoked in 1865. A dispensation for a new Chapter was issued upon proper petition.

The Courier-journal Newspaper, Louisville, Kentucky, on Page 5 of the August 3rd, 1894 edition contained an article entitled "Died of General Debility." The article was datelined "Paducah, Kentucky, August 2 (special)." It reported that E. B. Jones, Circuit Court Clerk, who was 62 years old, "died of general debility." It went on to say that "he was Past Grand Master of the Masons of the State, and also Past Grand High Priest of the Arch Masons. He was one of Paducah's oldest and best citizens, and stood high as a member of most the secret organizations. He leaves a large family. The funeral will take place Sunday." A local Paducah newspaper reported in its section entitled "The Churches Today" that funeral services for E. B. Jones would take place at 9:30am conducted by the pastor, Rev. J. Howard Carpenter, and assisted by the Masons and Odd Fellows. The notice indicated that the service at the cemetery would be entirely in the hands of the fraternal orders, and the pastor would remain at the church to preach his normal Sunday sermon (Paducah Newspaper, unknown).

The Proceedings of the Grand Chapter of Kentucky of 1894 reported on the death of E. B. Jones under Necrology. It reported that "we must call your attention at this time to two bright and shining lights that once shone in the Grand East of this Grand Chapter, in the persons of Past Grand High Priest James A. Beattie and Edward B. Jones. It is true for several years, these worthy Companions have not been frequently seen in our Grand Chapter meetings, yet in their day and time their energy, genius, and hearts were constantly enlisted in the advancement of Capitular Masonry; and after younger blood came into line, there was no time in which they would not find time to give freely of their abundant store of good counsel and advice. Many of us, therefore, will miss these Companions, and mourn their loss. Peace to their ashes, and rest to their souls."

James William Stanton, 33rd Degree and Most Worshipful Grand Master of Masons in Kentucky, presided over the Masonic funeral services conducted at the grave site at 10am on Sunday morning, August 5th, 1894, after having convened the Grand Lodge in Special Communication for that purpose. Grand Master Stanton reported in the Grand Lodge Proceedings of October 1894 that "a large concourse of people followed the remains to the grave, and in the beautiful cemetery near the flourishing and beautiful city of Paducah our brother was laid away with the ceremonies of the Craft." (Grand Lodge Proceedings, 1894). That volume also carried a full-page devoted to the memory of Edward Beach Jones. The Necrology Committee also reported that year that "Past Grand Master E. B. Jones is not in his accustomed place here. We find that on August 2nd last the Craft at his home in Paducah were at a standstill; the skillful hands that had so long and faithfully guided their labors was still in death; that hand which was ever warm in the grasp of fraternal love was now cold and stiff in the grasp of the grim reaper. That mind so fertile in all that was necessary in giving him the place of a great leader was now resting from its past labors.

That heart which had for so many years beat with all the impulses of a warm and devoted brother, had ceased to perform its functions, and all that remained of this noble man and brother was ready to be returned to the dust from whence it came, and our hope and trust is that his spirit is with the God who gave it" (Grand Lodge Proceedings, 1894).

The gravesite of E. B. Jones was lost for 83 years. He was buried in Oak Grove Cemetery in Paducah, Kentucky, but his grave was never marked. "Although no records of graves were kept prior to 1909, information was found that Lot No. 88, Section J, consisting of 12 grave spaces, was deeded to E. B. Jones on 11 March 1892. On 3 November 1919, the East one-half of this lot consisting of six spaces was deeded to J. C. Brown. On the curbing in front of this lot is the name E. B. Jones and above this the name J. C. Brown. On the West one-half of this lot which contains six grave spaces, there are three unmarked graves, one of which is considered to be that of Brother E. B. Jones" (Shaw, Nov-Dec 1991). Oak Grove Cemetery was a city owned cemetery for which E. B. Jones paid $20.00 to the City of Paducah on March 11, 1892, for this lot" (Deed).

Previously, Brother Foster W. Merker of the National Sojourners had "three Heroes of '76 markers made during the 1971-72 term when he was National Commander which were to be placed at the grave sites of Brothers Christopher Van Deventer, Thomas J. Flournoy and E. B. Jones. The Heroes of '76 markers has previously been placed at the graves of Van Deventer and Flournoy. A ceremony was held at Oak Grove Cemetery,. Paducah, Kentucky on 13 May 1978 with several Sojourners and local Masons in attendance and Brother Foster W. Merker in attendance" (Shaw, Nov-Dec 1991) to mark the graveside of E. B. Jones. Prior to the dedication, a sun-rise 3rd Degree observance was conducted at 5:30am at Plain City Lodge No. 449 with a breakfast following (Sun-Democrat, 1978).

An effort was started at the time of the placement of the marker in 1978 to have a more substantial monument created I and placed on E. B.'s gravesite. "On 31 May 1991, a special Edward Beach (E. B.) Jones Memorial Encampment was held in Paducah, Kentucky, as a preliminary event to the E. B.Jones Monument Dedication the next day' (Shaw, July-Aug 1991). "At 11am, I June 1991, approximately 150 people assembled at E. B. Jones' gravesite in the Oak Grove Cemetery, Paducah, to dedicate the eight foot tall monument, the time capsule and plant an acacia tree in his memory' (The Sojourner, July-Aug 1991). "The new, larger monument, engraved with pertinent information about Jones' Masonic service, cost more than $5,000" (The Paducah Sun, 1991). Major Benjamin M. Yudesis, national president of National Sojourners Inc., "read a letter to be included in a time capsule dedicated with the monument and to be opened by Sojourners in 2076. It said, in part: 'This ... is a gift from us to you. Hopefully lessons have been learned. We only have love for you and we hope you can still feel it vibrating through this monument..." (The Paducah Sun, 1991).

"The Beasley Monument Company, which has been in business in Paducah for more than 100 years, was chosen to provide the classic and dignified monument, a monolith which has carving on all four sides and a bronze shield depicting the symbol of the Heroes of '76 on one side. The monument was manufactured for Beasley by the High Point Granite Company of Elberton, Georgia, in High Point Blue granite. It is eight feet tall. A time capsule, to be opened during the country's tricentennial in 2076, a mere 85 years from now, was incorporated into the design" (MB News, 1991). A bronze emblem of the Heroes of '76 was affixed to one side of the monument with the following below: "Founder, Heroes of '76 Degree, Auxiliary of National Sojourners, Inc." A second side contains the Royal Arch symbol with the words "M. E. Grand High Priest, Royal Arch Masons, Kentucky, 1869-1870." The third side has the Square and Compass with "Grand Master,

Grand Lodge of Kentucky, F&AM, 1871-1872, Worshipful Master, Paducah Lodge No. 127, Plain. City Lodge No. 449." The fourth side contains the following inscriptiom "Edward Beach Jones (E. B. Jones), Born April 11, 1832, Died August 2, 1894, This monument erected in honor and memory of a great man and mason by National Sojourners, Inc., Heroes of '76 and Free and Accepted Masons in Kentucky, Dedicated June 1, 1991".

The story of E. B. Jones is not finished until we address what happened to his family after his death in Paducah. An article from an unknown San Bernardino, California, newspaper provides some insight. Sometime after E. B.'s death, Lucy Ware Jones moved to San Bernardino. She lived there for 26 years until her death at age 88. She died from "heart weakness lasting but a few weeks." She was "well known in a wide circle of friends here, and was a member of the Calvary Baptist Church, where the service of earthly farewell for her will be held Friday afternoon at 2 o'clock, with the pastor, Dr. J. N. Field, officiating. The interment will be in Mountain View cemetery. (San Bernardino, unknown).

"For some time Mrs. Jones had made her home with her daughter-in-law, Mrs. 0. B. Jones. She came to San Bernardino to join her son, H. E.Jones, a well-known resident of this city now, and was later joined by her other two sons, the late 0. B. Jones and E. B. Jones Or.), both of whom passed away here" (San Bernardino).

In closing it would be well to pause momentarily to consider part of the address E. B. Jones made to the Grand Lodge of Kentucky when he was Grand Master. He said, "It is for the good of the human race that our beloved Order was first instituted. It has been nurtured and sustained by the best and bravest of earth's noblest sons, for the purification and moral elevation of our fellowmen. It shall live and flourish in the future as it has done in the past, amid the wreck of civil systems, the fall of empires, and the destruction of kingly crowns, until the human family shall learn the grand and important lesson that universal sovereignty belongs only to God, and that mankind, as His weak and dependent children, can only bed strong in the divine moral purposes of His "who doeth all things well,' when they are lovingly united in the common pursuits, common pleasures and mutual benefactions of our brotherhood. ...May our works be found well tried, true, and trusty, and may we enter into the everlasting and blissful enjoyment of all who are faithful unto death" (Grand Lodge Proceedings, 1872).

Dedication

This humble paper is dedicated to Morrison L. "Cookie" Cooke, a friend of many years and a widely recognized and dedicated Brother who has quarried long and hard within the Brotherhood of the Craft. He continues to be missed.

Acknowledgment

Acknowledgment must be extended to Donald L. Shaw of Radcliff, Kentucky, for the basic research that went into collecting the base documents. He spent tireless hours over many years collecting the information that became this paper.

Bibliography

"An Ode to Brother E. B. Jones: Founder of the Heroes of '76 Degree," by Bert J. Reed, The Sojourner, page 14, July-August issue, 1991.

Deed to Lot, Oak Grove Cemetery, City of Paducah, deed book no. 42, Page 515.

Divine, Robin. "Masons pay homage at gravesite of early leader," The Paducah Sun, Sunday, June 2, 199 1.

"E. B. Jones Monument Dedication," The Sojourner, Pages 14-15, July-August issue, 1991.

County Clerk's Office, Court House, Paducah, Kentucky. Marriage Bond between E. B. Jones and Lucy W. Ware, dated May 25, 1864, pages 412-13.

Courier-journal Newspaper, Louisville, Kentucky, "Died of General Debility," Page 5, August 3, 1894.

Courier-journal Newspaper, Louisville, Kentucky, "The Masons, Page 3, October 19, 1871.

Cowan, George Jr., M. D., 1991 retyped a newspaper clipping of E. B.

Jones presentation And acceptance speech, pencilled date of January 9, 1868, source of publication unknown.

Grand Lodge Proceedings, Grand Lodge of Kentucky, F&AM, Masonic Home, Kentucky, 1872.

Grand Lodge Proceedings, Grand Lodge of Kentucky, F&AM, Masonic Home, Kentucky, 1894.

"Heroes Grave Marker Ceremony," The Sojourner, page 19, July-August issue,1978.

Kentucky Freemason, "Masonic Annual Communication." A. G. Hodges, Publisher, Louisville, Kentucky~ November, 1871.

Kentucky State Archives, Article of unknown origin and date concerning the death of Lucy Ware Jones.

Masonic Home journal, "Death of Past Grand Master Jones," August 9, 1894, Louisville, Kentucky.

MB News, "Beasley Helps Honor Famous Mason 97 Years After His Death," October, 1991, page 37.

Paducah Newspaper, Name Unknown, "The Churches Today," dated August 5, 1894.

Paducah Sun, The, "Masons pay homage at gravesite of early leader," by Robin Divine, June 2, 199 1.

Proceedings of the Grand Chapter of Royal Arch Masons of the State of Km tucky, Louisville, Kentucky, 1869.

Proceedings of the Grand Chapter of

Royal Arch Masons of the State of Km tucky, Louisville, Kentucky, Page 7, 1870.

Proceedings of the Grand Chapter of Royal Arch Masons of the State of Km tucky, Louisville, Kentucky, 1894.

San Bernardino Newspaper Clipping, Publisher and date unknown.

Shaw, Donald L. "An Odyssey," The Sojourner, September-October issue, page 14, 199 1.

Shaw, Donald L. "An Odyssey: Part Two," The Sojourner, November-December issue, pages 8 and 16, 1991.

Sun-Democrat Paducah, Kentucky, "Grave of Paducahan will be given special marking," May 12,1978.

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P48

Through Masonic Windows

by Kenneth D. Roberts, FPS

Brother S. Brent Morris, FPS was instrumental in the discovery of a unique piece of Masonic history. What he found, held by a dealer, was an original copy of an April 1723 edition of a London newspaper, "The Flying Pose, or "Post-Master". The issue includes the first known "exposure" of the secrets of Freemasonry. There are no known copies of this issue in the British Museum or any other American or British museum. Although Brother Morris concluded that the exposed catechism was a sham, the paper remains a valuable piece of history. Brother Morris notified the Library of the Supreme Council, Southern jurisdiction, who purchased the issue.

A complete transcription of the catechism will be printed in the Winter 99 issue of "The Plumbline", the newsletter of the Scottish Rite Research Society. This from the "Scottish Rite" March '99. It's good to know that there are still treasures to be found.

A play for third graders has been developed by the United States Capitol Historical Society that, in my opinion, is an excellent tool for introducing Freemasonry to students, parents and teachers. The concept could also be adapted to any countrys individual history. The play shows George Washington and his colleagues laying the cornerstone of the U.S. Capitol building in 1793 with the children playing the parts of Brother Washington and the other Masons dressed in their Masonic aprons. The lines in the play talk about the role Masons played in the founding of the United States and describe what democracy and freedom mean to all Americans and that these ideals are the same for Masonry and the country. All the necessary details and implements are supplied for the asking. Contact: Paul Bessel, FPS -E-mail: paulb@cpcug.org or phone: 703 418-1172. It seems to me that this is a great way to improve our image. This information was found in The Virginia Masonic Herald Winter 98.

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Masonry is on the Internet in a big way. There are now sites dedicated to almost any aspect of Masonry that can be imagined. From collectors of Masonic items, to sites that keep track of all sorts of statistical information, to official Grand Lodge Publications. At the same time prices of computer equipment are dropping and new technology is making the use of computers less intimidating. Starting from scratch you can be surfing the net like a pro in a couple of hours, with only a little tutoring. I guess I sound like a salesman but I'm just excited. All of us that belong to the Society are here in search of knowledge, so what are you waiting for?

Chris Dains,MPS graciously mails to me a copy of "The Lodge Handout, that he regularly produces and distributes for the purpose of Masonic education and knowledge. One of these issues contains the address given at the dedication of the North Room of the George Washington Masonic National Memorial in 1949 by Brother Chris' friend, the late A. Douglas Smith, Jr., P.G.M., MPS, Virginia. I would love to reproduce the entire text but space will not allow this. Here are a few of his words. "...we dedicate this hall as a place of learning, where men can come regardless of their opinions and receive intellectual knowledge. We acknowledge spiritual freedom as a necessary attribute to a full life, lighting the candle of truth in the center place, and admonishing all to have faith, hope, love and tolerance. Even as we acknowledge tolerance as a necessity to spiritual freedom, so do we inferentially pledge ourselves to battle against intolerance, ecclesiastical tyranny, and all those forces of darkness which would take from a man the right to worship God according to the dictates of his own conscience. In this spirit we dedicate this room as an armory wherein the soldiers of freedom can come and gird themselves about with the truth to go forth as the crusaders of old, against those forces which would enslave the spirits of men..." Having also known Brother Smith personally, as he and my dad were good friends, I know that he was the essence of a Freemason and "hearing" his words gave me goose bumps. Thank you Brother Chris for the good work you do for the Craft.

O O O

As our Society continues its growth I would like to be able to report more international news. If you Brothers from "foreign" lands would be kind enough to send me information that you believe would be of interest to all, I will be happy to try to get it into our publication. Please indicate the source. My contact information is inside the cover.

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"Keep on pluggin"'

the philaleth4 April 1999

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