Professional Documents
Culture Documents
THE MASONIC SERVICE ASSOCIATION 8120 Fenton Street Silver Spring, Maryland 20910-4785
INDEX
Many matters are discussed in these hundred one questions besides those specifically mentioned in the inquiries. To make reference to these easy, this Index has been compiled. Numbers referred to are the numbers of the questions, not the pages. For speedy information use the Index. Abif 80 89 Acacia Actual Past Master 29 Adjourn 52-54 "After Light" 12 2 Age of Masonry 62 Ahiman Rezon Allegory 14 Altar and East, Between 42 56 Ample Form Ancient Accepted Scottish Rite 93 Ancient Landmark* 5 6 Anderson's Constitutions Anno Lucis 12 Appeal 51 Apprentice 68 Aprons 17 Ashlars 73 Atheist 9 Ballot, Secrecy of 48 Beasts of the Field 78 11 Behavior Bible on Altar 24 Blue Lodge 65 Board of Relief % Book of the Law 6-24 Business with Masons 98 Cable-tow 44 Cedars of Lebanon 87 Chair. Passing the 29 Charge, Fellowcrait Degree 100 Chart, Recognition 33 59 Charter Circumambulation 45 3358 Clandestine Communication 53 Communion of Rome 11 Corn, Ear of 76 Corn, Wine and Oil 13 Cornerstone 70 Cowan 19 Cryptic Masonry 93 Demit 57 Dimit 57 Discussion of Masonry 100 Dispensation 38 Doctrine of the Perfect Youth 41 Dotage 82 Due Examination 56 Due Form 56 Due Guard 46 Eavesdropper 19 Ecclesiastes 83 61 Emergent Lodge English Lodges 42 Entered 68 Entered Apprentice Questions 66-73 Enhraimites 77
Fellowcraft Questions 74-79 Fellowcrafts 74 First Grand Lodge 2 Flag in Lodge 71 Fool 82 Forty-Seventh Problem 92 Four Crowned Martyrs 77 Freeborn 5 Freemasonry in the U. S. 2 Freemasons 4 Freestone 4 Free Will and Accord 10 Fundamental Tool 79 Garter 69 Garter, Blue 65 General Questions 14-30 Gileadites 77
Goat 90
God 947 God, Kingdom of 73 Golden Fleece 69 G.A.O.T.U 47 Grand 31 Grand Architect 47 Grand Lodge 32 Grand Lodges, Number of 35 Grand Lodges Recognized 33 Grand Master's Powers 38 Guild 4 Halliwell Document 7 Hat 50 Hecatomb 92 Hele, Hail, Hale, Heal 67 Helene, Countess 18 High Degrees 45 High Twelve 84 Hiram, Legend of 80 Hiram, Story of 14 Hiram's Death 81 Historical Questions 1-13 Hoodwink 16 "House of the Temple" 93 Hunt, Charles C. 5 Immortality 5 Instructions 7
Iowa Grand Lodge (Hunt) 5 Irregular 33 Jewel, Past Master's 30 Joppa 88 Jordan Jubelum 91 Jurisdiction 37 Knights Templar 93 Landmarks 5 Lay on the Table 54 Legal Information 26 Legally Constituted 55 Level 79 Lewis 28 Libertine 82 Lion of Tribe of Judah 85 Lion's Paw 85 Lodge of Holy Sts. John 66 Lost Word 101 Low Twelve 84 Maimed Man 41 Manuscript Constitutions 7 Mason at Sight 40-60 Masonic Dates 12 Masonic Goat 90 Masonic Home 99 Masonic Light 16 Masonic Ring 97 Masonic Talk 96 "Masonry Dissected" 86 Masonry in Public 100 Master Mason Questions 80-95 Master's Carpet 86 Master's Hat 50 Master's Piece 68-74 Master's Responsibility 54 Master's Wages 13 Menial's Wages 13 Monitor 27 Monotheism 5 Moon Lodge 63 Most Worshipful 49 New Jersey Landmark .15 Newton on Ritual 64
Nonsectarian 9 Northeast Corner 70 Number of Grand Lodges 35 Number, Most Sacred 23 Oath 20 Obligation Oblong Square 72 Occasional Lodge 60 Old Charges 6 Operative Art, Symbolism of 5 Operative Masons 3 Order of the Garter 69 Order of the Star 69 Pan 90 Parliamentary Law 54 Partisan Politics 11 Passages of Jordan 77 Past Master, Actual 29 Past Master, Virtual 29 Past Master's Jewel 30 Penalties 21 Penalties, Intangible 21 Perfect Ashlar 73 Permission to Leave ... 43 Plumb 79 Politics 11 Postpone 54 Pritchard 86 Profane 82 Proselyte 10 Prove Yourself 96 Pythagoras 92 Questions about Grand Lodge 3141 Questions about the Lodge 42-65 Questions of Masonry and the Public 96-100 Recognized 58 Regius Poem 2-7 Religion 9-11 Repetitions 22 Right Worshipful 49 Ring 97
Rite 93 Rite, Scottish 93 Rite, York 93 Ritual 64 Rituals, Different 25 Roman Eagle 69 Rough Ashlar 73 Royal and Select Masters 93 Royal Arch 93 St. John 101 St. Ledger, Arthur 18 St. Ledger, Elizabeth 18 Sts. John 66-101 Salute 43 Secrecy 5 Secret Society 15 Secret, What is 15 Sectarian Religion 11 Shibboleth, Sibboleth 77 "So Mote It be" 8 Speculative 1 Square 79 Square and Compasses 39 Stairs 75 Star 69 Strangers % Substitute Word 101 Supreme Councils 93 Symbol of Symbol 17 Symbol of Triangle 23 Symbolism of the Operative Art 5 Third Degree Legend 5 Thirty-third Degree 95 Three Degrees 23 Time 84 Tracing Board 86 Trestle Board 86 Triangle, Symbol of 23 Unanswerable Question 101 Unrecognized 33 Urbanitatis 7 V.S.L. 24 Virtual Past Master 29 Visit 34-36
Volume of the Sacred Law 5 Vulture* 78 Wages 13 Walking around 45 Warrant 59 Washington; under age... 28 Waterfall, Waterford 76
Wheat, Sheaf of 76 Who discovered Masonry? 3 Winding Stairs 75 Women Freemasons 18 Word Pairs 22 Working TooU 79 Worshipful 49
FOREWORD
In March, 1938, the Association published a Short Talk Bulletin entitled "Nine Questions"; in May, one called "Nine More Questions," and in March, 1953, "Please Tell Me" (which contained still another nine questions). These are queries made especially by newly made Masons. So many are the requests for these Bulletins, and so numerous are other questions which the Association is asked in almost every mail, that this booklet, containing one hundred one of the most commonly asked questions, resulted. Replies to these questions are compiled from the files of old publications, reference books, Masonic volumes, encyclopedias, the Transactions of Research Lodges. As the information herein contained necessarily cornea from many diverse sources, and is here combined into a booklet by one staff and one Editor, it seems wise to suggest that, while every attempt has been made to keep it authoritative, there are paragraphs herein which may justly be judged as opinions. The book is designed for any Mason of an inquiring mind, but should be especially useful to instructors in the ritual. These devoted brethren are sometimes greater students of and experts with the words of the degrees than with simple explanations of the meanings of some of the words, phrases, symbols and practices of Masonry. Should this small volume assist theseor, indeed, any brethrento "more light," the time spent on it will bring to its compiler and Editor "a Master's Wages."
The most generally accepted orthodox belief as to those who "began" Freemasonry is that the Craft is a descendant of Operative Masons. These Operatives inherited from unknown beginnings, of which there may have been several and were probably many, practices and some form of ritual. Speculative Masonry, reaching back through Operative Masonry, touches hands with those who followed unknown religions in which, however, many of the Speculative principles must have been taught by the use of symbols as old as mankind and therefore universal, and not the product of any one people or time.
5. What are the Ancient Landmarks? Various Grand Lodges have "adopted" various
''lists of Ancient Landmarks*1 and thus have given the tenets in the list the force of law in those Grand Lodges. But no Grand Lodge can make or unmake a landmark, any more than the Congress of the United States can make or unmake a law of nature. Congress might pass a law saying that the law of gravitation was hereafter to be inoperative, but presumably an apple rolling from a table would still fall to the floor! Grand Lodges which leave landmarks undefined and unrestricted by listing seem to have the better practice, just as those churches which do not list ''the moral law" clause by clause seem to have a better grasp of what it is. The late great Charles C. Hunt, Grand Secretary of the Grand Lodge of Iowa, put this point of view in a few words: "The Masonic conception of a landmark is fundamental law of Masonry which no body of men or Masons can repeal. Anything that can be adopted can be repealed. If a Grand Lodge has power to adopt, it has power to repeal. It is the very fact that they are unalterable which makes the landmarks similar to scientific laws which cannot be changed or altered by any man or body of men." It is probable that all English speaking Grand Lodges will agree that at least seven Masonic fundamentals are landmarks. These are: a. Monotheism, the sole dogma of Freemasonry. b. Belief in immortality, the ultimate lesson of Masonic philosophy. c. The Volume of the Sacred Law. an indispensable part of the f u r n i t u r e of a lodge. d. The legend of the Third Degree. e. Secrecy.
f. The symbolism of the operative art. g. A Mason must be a freeborn male adult. Every Mason should ascertain what his own Grand Lodge has adopted (or not adopted) as "landmarks" and govern himself accordingly.
manuscripts. It is more a document about Masonry than for Masons. It is discursive, rambling, wordy and parts of it are copies of contemporary documents, notably "Urbanitatis" and "Instructions to a Parish Priest." Within the Regius, thirty-eight lines are devoted to "The Four Crowned Martyrs," who are not referred to in any of the manuscript Constitutions. The book is approximately four by five and onehalf inches, the pages fine vellum, the letters in red and what was probably once black but is now a rather drab greenish brown color. Its most curious feature is that it is written in verse, which is why it is often called the Regius Poem, although it is much more doggerel than poetry. It is important to Masonic students for many reasons; to the average Mason its most salient feature may be that it ends with what are, so far as is known, the oldest words in the Masonic ritual (see next question).
Buddist, Gentile, Confucian, may kneel together. If the question be phrased "Is Freemasonry religious" then the obvious answer is that an institution "erected to God" which begins its ceremonies and ends its meeting with prayer; which has a Holy Book upon its Altar; which preaches the fatherhood of God and the brotherhood of man, of course, has a religious character, although, let it be emphasized again, wholly nonsectarian. All Grand Lodges require their initiates to express a belief and trust in God. No atheist can be made a Mason.
10. Why does Freemasonry forbid brethren to ask their friends to become Masons?
One of the fundamental concepts of Freemasonry is that application for membership must be wholly a voluntary act. A man must seek for himself and join "of my own free will and accord." Under no other formula can men unite brethren of a thousand religious and political beliefs. Under no more constricting act could Freemasonry accomplish her only end, the building of character among men. Men who become members of a Masonic lodge for any other reason than their own desires can neither receive nor give to others the advantages of a wholly voluntary association. Freemasonry is bigger than any man; the man must seek its blessings; it never seeks the man.
within the Door of the Lodge, far less any Quarrels about Religion, or Nations, or State policy, we being only, as Masons, of the Catholick Religion above-mentioned; we are also of all Nations, Tongues, Kindreds, and Languages, and are resolved against all Politicks as what never yet conduc'd to the Welfare of the Lodge, nor ever will. This Charge has been always strictly enjoin'd and observ'd, but especially since the Reformation in Britain, or the Dissent and Secession of these Nations from the Communion of Rome." Freemasons today hold that the Old Charge prohibits lodge discussions of politics in the sense of partisan politics and religion in the sense of sectarian religion.
12. Masonic dates are written "A.L" before figures which never correspond with the number of the year in which we live; why?
Freemasonry's practice has followed the ancient belief that the world was created four thousand years before Christ; that when God said "Let there be light" the world began. Therefore Masons date their doings four thousand years plus the current year, "Anno Lucis," or "In the year of Light." It is but another of Freemasonry's many ties with a day so old no man may name it.
actions for the betterment of the condition of neighbors; inherent in learning and in making it possible for other men to learn that men of widely different beliefs, convictions, circumstances, education, skills and character may live and work, play and love together in peace and happiness. A Master's Wages are intangible, but the more real because any brother may earn as much as he will "/ worked for menial's wages Only to learn, dismayed, Any wage I asked of lodge, Lodge would have paid" This is a paraphrase indicating that there is no limit to the Master's Wages any brother may receive, except that which he may put upon himself.
GENERAL QUESTIONS 14. Freemasonry is said to be a beautiful system of morality, veiled in allegory and illustrated by symbols. What is an allegory?
Allegory is from two Greek words and means, "story within a story"the Masonic story is told as a fact, but it presents the doctrine of immortality. Allegory, parable, fable, myth, legend, tradition, are correlative terms. The myth may be founded on fact; the legend and tradition more probably are founded on fact, but the allegory, parable, fable, are not. Yet they may be "true" if "true" is not taken to mean factual. "In the night of death hope sees a star and love can hear the rustle of a wing" is beautifully true allegory, but not factual. All allegories may contain truth, without being fact. The allegory of the Master's Degree is not true in any factual sense, except in the historical background from the Biblical account of the building of the Temple. That the Hirams were Grand Masters; that the workmen on the building were Entered Apprentices, Fellowcrafts and Master Masons; that they met in various apartments of the Temple, with different numbers required for various quorums; that the events delineated in the ceremony actually happened are not factual statements. Yet the allegory is true in the best sense of the word. For the story of Hiram is the story of the dearest hope of mankind. It is a tale told in every religion. It is affirmation, by picture, drama, story, of man's rugged faith that Job's immortal question, "If a man die, shall he live again?" must be answered in the affirmative. It is a Mason's ob-
servation that truth, slain by error, will be born again; it is the crucifixion and the resurrection of the Carpenter who died between two thieves. The Masonic allegory is true in the deepest sense of truth.
15. Masonry is a secret society. What can be told and what cannot?
Masonry is not "a secret society" but "a society with secrets." A secret society is one of which the membership, aims and ideals are unknown. There is no secret about who is, and who is not, a Freemason. Lodges publish their rosters. Many Grand Lodges publish the names of their members in annual Proceedings, The world at large knows that the aims and ideals of Freemasonry are religious, charitable, friendly, fraternal. What is secret in Freemasonry is well phrased in the Ninth Landmark as adopted by the Grand Lodge of New Jersey: "The legend of the third degree; the means of recognition; the methods of conferring degrees; the obligations of those degrees and the ballot of every brother are, and must continue to be, inviolably secret."
will enable him to "travel in foreign countries and receive Master's wages." That the conclusion of parts of Masonic degrees be accompanied by unexpected sight and sound is a very old and very effective way of making an event memorable.
third of the Old Charges, foundation law of the Craft, states emphatically: "The persons admitted Members of a Lodge must be good and true Men, free-born, and of mature and discreet Age, no Bondmen, no Women, or immoral or scandalous Men, but of good Report." There appear to have been at least two historic instances in which a woman was initiated. Prior to the formation of the first Irish Grand Lodge, an Irish lodge, meeting in the home of Arthur St. Ledger, First Baron Kilmayden and Viscounte Doneraile, had its privacy invaded accidentally by the Honorable Elizabeth St. Ledger, later Mrs. Richard Aldworth. The lodge members decided the only way to preserve secrecy was to obligate her; she was, therefore, duly obligated both as an Apprentice and as a Fellowcraft. The second instance concerns Helene, Countess Hadik Barkoczy, born 1833, "made a Mason" in Lodge Egyenloseg, warranted by the Grand Orient of Hungary. The last of her race, at her father's death she was permitted by the Hungarian courts to take the place of a son, receiving his full inheritance. In this was an extensive Masonic library in which she became much interested. In 1875 the lodge mentioned admitted her! The Grand Orient of Hungary took immediate action on this "breach of Masonic vow, unjustifiably conferring Masonic degrees, doing that which degrades a Freemason and Freemasonry, and for knowingly violating the statutes." The Deputy Master of the lodge was expelled, the officers of the lodge had their names struck from its rolls, and the members were suspended for various periods of time. To the honor of the Grand Orient
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be it said, its final pronouncementapart from these merited punishmentswas unequivocal. There are a dozen or more stories of other women "made Masons" but none of them withstands critical examination.
of the preceding promises. "Oath" is thus symbolical of man's fear of God; "obligation" signifies the promises and agreements, made preceding the oath.
Anglo-Saxon. To make sure of understanding, word pairs were much in use, a word of similar meaning being taken from each language. The apparent redundancy of expression in a number of places in Masonic ritual may be traced back to these Middle Ages. The perpetuation of such usage now, when clarity of thought and understanding might be served as well with one word, is one of many proofs that Freemasonry delights to cling to the ancient and venerated because it w venerated and ancient.
23. Why has Symbolic Masonry three degrees only and not four or seven or a larger number, as have other branches of the Fraternity?
Three is the numerical symbol of the equilateral triangle, which is man's earliest symbol for God. It was the "most sacred number" at the dawn of civilization. Masonry emphasizes it: three degrees, three circumambulations in the Third Degree, three Great Lights, three Lesser Lights, three steps on the Master's Carpet, three Fellows who stood at the gates of the Temple, three who discovered the Master Workman, three principal rounds, three Grand Columns, etc. Evidently the ritual makers of an early age believed that there should be a symbolism of number as well as of object in the teaching of Masonry regarding the fatherhood of God, to instruct that He is present at all times in every ceremony and meeting.
22. Why does the ritual use so many repetitions, as in "duly and truly" "worthy and well-qualified," etc.?
Several "word-pairs" in Masonic ritual make interesting studies; "duly and truly," "worthy and well-qualified," "free will and accord," "parts and points," "hele and conceal." At first glance it may seem that these are so arranged only for emphasis. In Middle English writing, especially in the thirteenth and fourteenth centuries, when Freemasonry was in the process of formation. England had two languages. One was Norman-French, the other
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24. Are the VJS.L. (Volume of Sacred Law) and the Book of the Law the same as the Bible?
In Christian lands the holy book of the prevailing faith is the Great Light. In American and English
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lodges that book is the Holy Bible. A Masonic lodge cannot exist without the V.S.L., the Bbok of the Law. But in lands where there are other religions, the sacred book of those religions becomes their Great Light. What is important is that some volume containing divine revelation be a part of the furniture of the lodge. Inasmuch as Freemasonry is not concerned with doctrine or dogma or sect or denomination, but only with "that natural religion in which all men agree" (Old Charges), it is only necessary that the V.S.L. be sacred to the members of the lodge. The Bible on American Altars is not to be considered only as a Christian or a Jewish sacred book; it is a symbol of the revealed will and teachings of the Great Architect of the Universea name under which any Freemason can worship that Deity in Whom he puts his faith and trust.
25. Why are Masonic rituals not the same in all States?
Freemasonry came to the United States from several different sources (England, Ireland, Scotland) and its spread westward formed Grand Lodges from lodges which sprang from the thirteen original colonies. These admixtures of rituals produced variations which were occasionally increased by actions of Grand Lodges acting on recommendations of Grand Lecturers and Ritual Committees. In the early days of Freemasonry in the United States many "travelling lecturers" brought their own conceptions of "the true Masonic work" to far areas and taught these. All rituals are "correct." What a Grand Lodge approves as its ritual is "correct" for its lodges. No rituals in the United States contradict each other; they vary in words and details, not in essentials.
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Master, he is supposed to be in possession of the knowledge necessary to make a square, hence the position of the compasses and the quadrant. There are many geometric methods of erecting a square; the Past Master's jewel hints at one of the simplest and most used methods as best for the Past Master to employ in instructing his successor.
30. Why are a Past Master's compasses, in his jewel, open at 60 degrees on a quadrant instead of on a square?
The compasses open sixty degrees are in easy position to construct a square. The Master has worn the square while he presided; now, as Past
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QUESTIONS RELATING TO THE GRAND LODGE 31. Why "Grand" Lodge? What is grand about it?
Grand is used in the same sense as in grand total, grandfather, meaning first, principal, most important. It does not mean a lodge which is "grand" in the sense that it is big, impressive, beautiful, as when the word is used in "a grand spectacle," "a grand performance."
the Grand Lodge of State B is not satisfied that the Grand Lodge of Foreign Country X conforms to all the requirements of the Grand Lodge of State B. Thus a Grand Lodge of a foreign country may be legitimate Masonry to the Grand Lodge of one State, and "clandestine" or "irregular" or "unrecognized" by another State. The Masonic Service Association publishes every July a chart showing what Grand Lodges outside the United States are "recognized" by each of the forty-nine Grand Lodges of the nation.
Actually, America's forty-nine Grand Lodges have made 3226 recognitions or 64$> (approximately).
-36. Have I a right to visit in any lodge under a Grand Lodge which my Grand Lodge recognizes?
If you can prove yourself a Mason by passing an examination, and have a good standing card, you will have no difficulty. But your "right" to visit is limited. Any Master can refuse any visitor permission to visit his lodge if he believes that the visitor will injure the peace and harmony of his lodge. Many lodges do not admit visitors during election or installation communications. As a general rule, all lodges are glad to receive visitors and to make them welcome. But a lodge, like a home, is a private institution and need not admit visitors unless the "head of the household" (the Master) so desires.
4. Refers to the power a lodge has over its rejected candidates; the right to give, or withhold, permission for rejected material to apply elsewhere. "Penal jurisdiction," as this is sometimes called, varies in different Grand Lodges. In some, it is perpetual, in others, it lapses after a certain length of time.
39. Why are Square and Compasses more important than other working tools?
Without compasses no accurate square can be made: without a square no building can be erected. Square and compasses are universally the symbol of a Master Mason; of Freemasonry. Symbolists have read many meanings into both these tools of a Mason. Both symbols are much older than Freemasonry; Chinese manuscripts give them a Masonic significance (although there was no Free23
masonry in that country) two thousand years ago. No symbols in Freemasonry offer so many possible interpretations. But many symbols mean different things to different men; each interprets according to his best light. In modern Masonic rituals, the compasses are "dedicated to the Craft" and are emblematic of the restraint of violent passions. Here "passions" refers to any over-emotional lack of control. It is passions in the larger sense; intemperance, temper, unjust judgment, intolerance, selfishness, that the spiritual compasses circumscribe. The positions of the square and compasses in the three degrees are universally symbols of light, further light, more light. (Compasses becomes compass in six United States Grand Lodges.)
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QUESTIONS RELATING TO THE LODGE 42. Why do brethren not pass between the Altar and the East when lodge is at labor?
Brethren do not pass between the Altar and the East in a Masonic lodge at labor (except in a degree) because the Master is supposed to have the Great Lights constantly in view. In theory, at least, he draws inspiration from the Altar to preside over the lodge and must not, therefore, be prevented from seeing it at any time. The custom is but a pretty courtesy, but it is rooted in a fundamental conception of the Craft that the Altar is the center of Masonry, and that from it and from the Great Lights it bears, flow all that there is of Masonic inspiration and truth and light. English lodges do not have this problem, since in them a pedestal near the Master is the Altar on which lies the Holy Book.
Master and through him to the brethren: "I remember my obligations." Brethren salute on retiring to get permission to leave. No one can enter or leave a lodge room while a lodge is at labor without permission. If the Master does not wish the brother who salutes to retire he tells him so, instead of responding to the salute. At refreshment the lodge is in charge of the Junior Warden and the same salutes are given him as are usually given the Master, and for the same reasons. In some Grand Jurisdictions, on busy evenings, as during a visitation or other Masonic function, the Master will instruct the Tiler to ask the brethren to salute the West, instead of the East, in order to not have his own labors in the East interrupted.
43. Why do brethren entering and leaving a lodge salute the Master?
Masons entering or leaving a lodge salute the Master at the Altar if the lodge is at laborthey salute the Junior Warden if the lodge is at refreshment. This practice assures the Master that the brother knows on what degree the lodge is open. A brother making a wrong sign can be instructed immediately. It informs the Master that the brother is a Mason of the degree on which the lodge is open; if he makes an inferior sign, and cannot, on request, give the right one, the Master can then use other means to ascertain that no Entered Apprentice or Fellowcraft is present in a Master Mason lodge. The salute is a silent assurance to the
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dog for a house. According to good English, then, it is the "cable" which is important. Ritualistically, the cable can be used to "tow"draw, pull, compelwhereas spiritually it is the "cable" strong tiewhich unites. It is possible that the phrase comes from the German; whatever its origin, its Masonic use seems to have a nautical flavor: a cablea very strong ropeand tow, to pull a great weight or mass. The length of a cable-tow differs for various brethren. It is now almost universally considered to represent the reasonable "scope of a brother's ability."
A to learn that Brother B has balloted or will ballot against his friend would disrupt that peace and harmony. The rejection of a candidate is a blow to him who has applied". If everyone knew who had cast the black cube, the rejected man might speedily learn, and cause of friction in the profane world would then have come out of a Masonic lodge. A ballot is sometimes immediately retaken, because the appearance of a single black cube may be an error; the cube may have been cast by mistake. If the single black cube appears the second time, presumably it was intentionally cast. Ballots differ in different Jurisdictions. In some, a "collective ballot" may be taken on several candidates at once; if a black cube appears, each name is then balloted on separately. In others, a "multiple ballot box" is used, with a compartment for each name, which is printed above it. In still others, each name is balloted on separately from the beginning. In most Grand Jurisdictions, one ballot elects to all three degrees. In some, a separate ballot is taken for each degree, and in one, at least, still another ballot on "moral qualifications." But in all Grand Jurisdictions, ballots are secret, inviolable and regarded as a cornerstone on which the fraternity is erected.
some of the Old Constitutions of Masonry is the phrase, ''Every Mason shall prefer his elder and put him to worship." "Worshipful," therefore, in modern Masonry continues an ancient word meaning "greatly respected." A Grand Master is "Most Worshipful," that is, "Most greatly respected" (except in Pennsylvania, where the Grand Master is "Right Worshipful," as are Pennsylvania's and Texas' Past Grand Masters).
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siding officer (as is the president of a club) but is literally master of all proceedings, discussions and actions of his lodge, provided what he does is within the framework of Grand Lodge law and the by-laws of his lodge.
common idea, believing in a common ideal. It is one of the precious and delightful ways in which Masonry keeps alive an old, old idea in the words of long ago.
In some Jurisdictions the phrase "due examination" is used in referring to one of the methods of obtaining legal or lawful Masonic information. "Due examination" specifies the manner of such an examination; that it be conducted with due caution, and according to all the regulations of the Grand Lodge.
57. What is a dimit (or demitit is spelled differently in different Grand Jurisdictions)?
Permission given a member to terminate his membership; the paper representing that permission. In nearly all Grand Jurisdictions obtaining a dimit is a formality; a lodge is obliged to grant a dimit to him who asks it, provided he is in good standing and no charges have been or are about to be preferred against him. The theory is that as he joined his lodge of his own free will and accord he should have the right to leave it in the same way. In some Grand Jurisdictions a member may receive a dimit only to join another lodge, or to remove from his Grand Jurisdiction to another.
56. What is the distinction between due form and ample form?
A lodge is opened and closed by its Master "in due form," meaning according to the ancient usages and customs, the laws and ritual, of its Grand Lodge. When the Grand Master opens and closes a Grand Lodge (or a particular lodge) he is said to do so in "ample form." In some Jurisdictions the Grand Master will shorten the common ritual, to save time, but his power and authority are "ample" to accomplish his purpose, regardless of the manner in which he does it.
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and "make Masons," but all these actions, heing illegal, would produce only a clandestine lodge and clandestine Masons. Modern scholarship distinguishes between the "clandestine" and the "not recognized." For instance, for reasons not necessary to go into here, the Grand Lodges of Connecticut and Cuba are not in fraternal relations each with the other. But no Connecticut Mason would term the Cuban Grand Lodge "clandestine"; he would saymerely that it is "unrecognized."
rough and difficult; getting from home to lodge was often a problem. Having the light of the moon made such journeys safer and easier. Many old lodges refused to change their dates of meeting even when the necessity for lunar meeting tim<s had passed. But many Grand Lodges have legislated the "moon lodge" out of existence by insisting that their lodges meet upon definite dates, and others of the old moon lodges are gradually giving up that distinction in favor of the more practical settled date. Only a few hundred moon lodges still exist in this country.
living, breathing, sentient truth, conveyed in words, actions and symbols which by their very antiquity prove that they are "best" for the purpose. Dr. Joseph Fort Newton, beloved teacher of the spiritual aspects of Freemasonry, said: "Ritual is the dramatization of belief, hope and spiritual dream. It assists imagination by giving form to what otherwise would-remain formless, presenting vivid mental images which lend a reality-feeling to what is often abstract and unreal. It is picture philosophy, truth visualized, at once expressing and confirming the faiths and visions of the mind."
also become emblematic of purity is equally natural. The Grand Lodge in England in 1731 changed from a previous determination that white was the Masonic color and denominated blue as that hue. A noted English Masonic student, Fred J. W. Crowe wrote: (1) that the Order of the Garter was the most famous Order of Knighthood in existence; (2) that Freemasons, in adopting the color (Garter blue) attempted to add to their dignity and the growing prestige of Grand Lodge officers; (3) that two Grand Masters prior to the adoption of "Garter blue" were John, Duke of Montagu (Grand Master in 1721) and Charles, Duke of Richmond (Grand Master in 1724) both Knights of the Garter; (4) the Duke of St. Albans and the Earl of Chesterfield were both Craftsmen and Knights of the Garter and (5) Bro. John "Antis" (Anstis), member of University Lodge, of which Dr. Desaguliers and other Masonic notables belonged, was Register of the Order of the Garter. The two theories which find the most believers are (1) the adoption of the color by early operative Freemasons because of an age-old association of blue with those virtues which are peculiarly Masonic, (2) the adoption of the color by the early Grand Lodge in imitation of the nobility and the fame of the color of the most famous Order of Knighthood in the world.
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apprenticeship and been accepted as a Fellow was he a Craftsman. This practice gradually gave way to the modern idea and after 1717, Apprentices initiated in lodge formed the bulk of the Craft. Ritual teaches that the Apprentice is a symbol of youth, the Fellowcraft of manhood, and the Master of old age; probably this conception is derived from the fact that learners, beginners, are young, experts are men, and the wise and learned the elder group.
69. What are the Golden Fleece, Roman Eagle, Star and Garter?
The Order of the Golden Fleece was founded by Philip, Duke of Burgundy, in 1429. The Roman Eagle was Rome's symbol and ensign of power and might a hundred years before Christ. The Order of the Star was created by John II of France in the middle of the Fourteenth Century. The Order of the Garter was founded by Edward III of England in 1349 for himself and twenty-five Knights of the Garter. That the use of the apron as a badge is more ancient than these is a provable fact. In averring that it is more honorable, the premise "when worthily Worn" is understood. The apron is "more honorable than the Star and Garter" when all that it teaches is exemplified in the life of the wearer.
of a new structure. Obviously, he who stands in the darkness has no light; as obviously, he on whom falls the whole light of the brilliant East and its rising sun is not in darkness. The point halfway between, then, is a symbol of a beginningthe traveller has left the darkness and moved toward the light. Those who build have left the "darkness'' in which is no building, and progressed far enough towards the "light" to lay a foundation stonea place which by its position symbolizes movement away from blackness into the day. The symbolism of the Northeast corner in the Entered Apprentice degree is taken from this ancient practice of laying the cornerstone in the Northeast corner. He who stands there in the lodge, "a just and upright Mason," is himself a cornerstone of the lodge which will be. A lodge is erected not only by, but upon, her sons. The Entered Apprentice of today is the veteran Mason and lodge member of tomorrow.
When two Hags are displayed side by side in lodge, the American flag is nearest the right hand of the Master, if displayed on the platform; nearest to the right of the brethren if displayed on the floor of the lodge.
only "right angled" but a figure inclosed by four equal length lines any adjoining two of which formed a right angle. '"Oblong square" then, meant anciently what "oblong ' ( n o u n ) means today.
QUESTIONS RELATING TO THE FELLOWCRAFT DEGREE 74. Why are Masons of the Second Degree called Fellowcrafts?
Probably prior to 1726 all Freemasons except the "King's Master Mason" were either Apprentices or Fellows of the Craft, in imitation of the workers of the operative days, when Apprentices became Fellows after a period of seven years training and the making of a "Master's Piece" to show proficiency in some part of a mason's work. We continue the old names, as preferable to such modernizations as "beginners" and "members."
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"Beasts of the field" are not the familiar horses and cows, but the wild beasts of Leviticus XXVI: 22, "I will also send wild beasts among you," etc. These are bears, wild bulls, hyenas, jackals, leopards and wolves, all Old Testament animals.
79. Is there further information to be obtained of the Working Tools of a Fellowcraft than is to be found in the ritual?
Decidedly so; it is half concealed, half revealed in the association of the level with the Senior Warden, the plumb with the Junior Warden and the square with the Master, particularly in the ceremonies of closing a lodge. In a lodge all brethren meet on a level of exact equality, which is not concerned with brains, or education, or wealth, or position; men are equal in a lodge in manhood, and in Masonic right and Masonic character. "We meet upon the level" means just what it says; Masons trust each other, believe in each other, help each other because they are, Masonically, level with each other. We "act by the plumb" in accord with Amos VII the plumb line God said He would place "in the midst of my people Israel." In other words, they were to be judged by their own plumb line, not another's. Masons are to judge their fellows, if at all, by their fellows' plumb lines, not their own. One brother must not condemn another by personal standards; only when a brother is false to his own standards can he judge him. To "part upon the square" signifies that while a square points in different directions, and men "part" to go each his own way, it is a known way, not a devious way, a wrong way, a bad way, but a "square" way. The Mason who goes his own way,
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so it is the square way, is never alone, even if out of sight of his lodge and his brethren. The square is the fundamental tool of the operative Mason; without its use no building would stand. It is the fundamental tool of the Speculative Mason; without square thoughts and actions, no spiritual building can stand.
QUESTIONS RELATING TO THE MASTER MASON DEGREE 80. Is the Masonic story of Hiram Abif true?
If by true is meant "factual," the answer is no. If by "true" is meant "containing a great truth" then the answer is yes; it is true as is the story of Santa Glaus which tells a truth to children in words they can understand. The Legend of Hiram as told in the Master Mason degree is one of the oldest legends in the world but Freemasonry's legend is peculiarly her own. The three who encountered Hiram at the gates of the Temple are themselves symbols of error, evil, sin and the story as a whole is of the ultimate weakness of such forces against the power of the Great Architect. The word Abif is translated both "his father" and "my father" with "father" used in these senses as a patriarch, a teacher, a source of wisdom, and not as the actual father of a family. "Hiram, my father" is thus a title of honor and respect.
81. What day of the week, in what month and in what year did Hiram Abif die?
This is among the unanswerable questions, like the date on which Santa Glaus starts to manufacture Christmas toys. Myth and legend are alike silent on early Masonic dates. As the Temple was begun by Solomon in th,e fourth year of his reign, legend, if there was such, would have to place the death later. Solomon came to his throne approximately 971 B.C., commenced the Temple 967 B.C. and finished it 960 B.C. If Hiram died during the building, the date would therefore be between 967 and 960 B.C.
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83. Explain the meaning of the allusions in the 12th Chapter of Ecclesiastes.
Of the two favorite interpretations of Biblical commentators one makes this dramatic passage a description of old age and senile decay; the other, a reference to the seldom experienced and much feared thunderstorm in Palestine. Verses 1,2: The darkening of light and luminaries refers to coming blindness or extreme nearsightedness, and the clouds which return after the rain to a continuation of poor sight after much weeping. Verse 3: The keepers of the house are the hands which tremble with palsy in old age. The strong
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men are the legs which become bowed with the years. The grinders which cease when they are few are the teeth, and those that look out of the windows are, poetically, the eyes. Verse 4: The doors are the ears which grow deaf in age and can no longer hear the sound of grinding of grain in the little stone mills which the women use. To rise up at the voice of a bird may signify either the light sleep of age easily interrupted by any slight sound, or the nervousness which is so extreme in some old men that they start at any little noise. The daughters of music are the vocal cords which lose their timbre in age; hence, the cracked voice of senility. Verse 5: The old man fears any height, knowing his brittle bones will stand no fall. He is timid, as he has no strength with which to defend himself. The almond tree blossoms white, like an old man's hair. Any little weight, even a grasshopper, is too much a burden for extreme age to carry. The old have no desires. The long home is the grave, in anticipation of which the mourners go about the streets. Verse 6: The silver cord is the spinal cord, the golden bowl is the brain, the pitcher broken at the fountain a failing heart, and the wheel broken at the cistern the kidneys, bladder and prostate gland, all of which give trouble to old men. Whether or not the writer possessed a sufficient knowledge of anatomy to symbolize parts of the body as the "silver cord," the "golden bowl," the "pitcher," the "wheel broken at the cistern" is so problematical that much skepticism of this interpretation has been expressed. The storm interpretation is not open to this ob53
jection and certainly it is far more in keeping with the magnificent poetry of the words. Think of a windy day, with clouds and rain; towards evening it begins to clear, but the heavens turn black again as the "clouds return after the rain." This was a signal for caution if not for terror in Palestine. Men and women and children feared the thunderstorm, probably because it came so seldom. Doors were shut in the streets. The strong guards who stood before the houses of the wealthy were afraid, and trembled, for they might not leave their places. The little mills with which the women ground grain at eventide ceased; few would remain at their tasks in the face of the storm. Women in upper rooms drew back into the dark. Those outdoors became nervous; no one sang; the black thunderheads flourished their white tops like the almond tree; everyone feared the lightning and the thunder on high; even a little weight which kept a man from running to shelter was a burden. Here the admonition is to remember the Creator before the terror of death, which is worse than the terror of the storm. The rich man with his golden water bowl hung from a silver chain must fear it. The poor man with his earthen pitcher who must send his women to the well for water was in terror. Even the man strong and rough as the crude wooden wheel which drew the skin bucket to the top of the well shook with fear. Death is the same for all, and it is feared alike by all.
The Entered Apprentice divides his time with the twenty-four inch gauge; both Apprentice and Fellowcraft wait a certain time before further advancement; geometry enables the astronomer to "fix the duration of time and seasons, years and cycles." Ecclesiastes XII begins with "days of thy youth." Job and the adaption of his words form the Master's prayer in which is "man that is born of woman is of few days." His "days are determined"; "the number of his months is with thee"; "turn from him that he may rest till he shall accomplish his day"; the time of the construction of the Temple of Solomon is taught in the Master Mason degree; the Master's carpet has three steps, which, signifying youth, manhood and old age, are themselves symbols of time. The hourglass and scythe are instruments for the measure of time and the bringing of human life and its time to a close. As in all life, time in Masonry is important; whether it is a symbol of life, of immortality, or the unsolved puzzles of the universe, let each brother decide for himself.
upon the earth. In ancient Egypt, a lion raised Osiris from a dead level to a living perpendicular by a grip of his paw; Egyptian carvings show a figure standing behind the Altar, observing the raising of the dead, with its left arm raised, forming the angle of a square. The Lion of the Tribe of Judah, considered as signifying a coming redeemer who would spring from the tribe, or meaning the King of Israel who built the Temple, or symbolizing the Christ, must not be confused with the Lion's Paw which is a symbol of the Mystic Tie, the bond between Masons, the strength which comes from unity.
"Great Sea" of the Old Testament, and north of Israel. In ancient times it was celebrated for its large and old cedars, valuable building material. There are but few left today. Solomon's Temple used many of them and, as most rituals explain, "the trees (were) felled and prepared in the forests of Lebanon, conveyed by sea on floats to Joppa, thence by land to Jerusalem where they were set up with wooden mauls prepared for that purpose."
86. Are the Tracing Board and the Trestle Board Masonically the same?
No. The tracing-board bears upon it representations of the several symbols of one or all the degrees; the trestle board is that drawing board, supported upon a trestle, on which, anciently, the Master Builder drew his designs. In early lodges Masonic symbols were drawn upon the earth or fjoor with charcoal or chalk; these were erased when the meeting was over. Later, such symbols were presented upon a permanent surface and became the "Master's Carpet," and today in many lodges are to be seen upon oil cloth or canvas, pointed out by a Deacon during the delivery of the lecture. Trestle board appeared at least two hundred years ago, mentioned in Prichard's "Masonry Dissected," early expose of Masonic ritual. Mackey considers that the Volume of the Sacred Law is the trestle board of modern Masons.
As myrtle was to the Greeks, mistletoe to the Scandinavians, and lotus to the Egyptians, symbols of immortality, so is acacia to Freemasonry.
91. Jubelum is not a Biblical name, yet the character was an Israelitish Workman on the Temple. Whence came the name?
Palestine, Phoenicia and Egypt had gods named Jah, Bel and Om, and India has Aum. To most modernists, the apparent similarity between the names of Jubelum and his brothers and these gods is coincidental. Freemasonry has always suffered from a gradual change in words and names; the French for Pythagoras was Pytagore; when the name again crossed the Channel it became Peter Gower, who for years was a puzzle to antiquarians. There are many such corruptions; Nembroch for Nimrod; Euglet for Euclid; Aymon for Hiram, all to be found in ancient manuscripts of the Craft. Originally Ghiblim was a name for stone cutters. It gradually changed: Ghiblim, Giblim, Gibalim, Chibbelum, Jublime, Jibelum, Jabulem, and lastly Jubelum. The names of his brothers are merely changes in letters and carry out the ritualistic idea that the three were blood as well as Masonic brethren.
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QUESTIONS RELATING TO PUBLIC CONTACTS 96. How may I know that a stranger is a Mason? How should I make myself known to a stranger as a Mason?
The answer is Punch's famous advice to those about to marry"Don't!" Ninety-nine times out of a hundred the man who wears a Masonic pin, or who says that he is a Mason, actually is one. V^Tiile occasionally imposters seek Masonic aid without a shadow of a right to it, their number is small compared to the millions of men in this country who are Masons in good standing. But it is unwise, and often risky, to engage in loose Masonic talk with the stranger who introduces himself as a member of the Craft. Nor is there any excuse whatever for him to ask you to prove yourself a Mason. There is no need for you to know that he is a Mason. Such a necessity would arise when you or he visit a lodge, but there the responsibility is the Master's, and it is for him to order a committee. Many newly raised brethren think that by giving some Masonic sign they should secretly make themselves known to a supposed brother, but this is a mistake. Not even when a call for Masonic help comes is there need for a ritualistic "proof" of m u t u a l membership. If a man is in danger or difficulty, and time is short, there is no more need to find out whether he asks for aid because he is a Mason, than there is to ascertain of the drowning man that he is a respectable citi/en before you throw the rope! If the Masonic lesson of charity and help indicates that aid should be given, give it, whether
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the man be telling the truth or not. But beware of the man who offers to "prove" himself, and does so by a ready knowledge of Masonryand sometimes a stolen or forged good standing cardto mulct the innocent. In large cities, refer Masonic requests for aid to the Board of Relief which can be reached through the Masonic Temple or lodge. In general, do not discuss Masonry with strangers; do not try to "make yourself known" as a Mason to strangers; and pay no attention to strangers who wish to talk Masonry with you. In that course lies safety to yourself and to the Fraternity.
97. How should I wear my Masonic ring; with compass pointing towards my fingers or the reverse?
No Grand Lodge has legislated upon the subject except North Carolina whose law states that a Mason should wear the ring so the tips of the compasses are pointed towards him. But this is suggestive, not mandatory. The consensus is that if a Masonic ring is worn to advise those who see it that the wearer is a Master Mason, the tips of the compasses should be pointed toward the tips of the fingers. If the ring is worn to remind the wearer that he is a Master Mason, the ring should be worn with the tips of the compasses pointed toward the wrist.
Commerce or a mutual admiration society. There is no obligation, actual or implied, which demands that, because you have become a Mason, you must forsake all those with whom you have been doing business who are not, and give your orders to brethren who may, or may not, be equally satisfactory as tradesmen. Other things being equal, it is brotherly to give your business where it will help a fellow Mason. But other things must BE equal. If the twin born with you sold poor shoes at fancy prices, while your neighbor's son sold good shoes for reasonable prices, you would not buy of your own blood brother. To do so would be to injure yourself and your family, since you would be wasting your money. Exactly the same idea applies to your fraternal brother. The man who says: "Buy of me because I am a Mason" is not anxious to serve you, but to serve himself. If he is a good business man, he does not need to depend on mutual membership in any organization, whether lodge, church or club, for his business. If he is not a good business manthat is, if he sells poor goodshe has no moral right to attempt to offset poor quality by whining that you both belong to the same lodge. Similarly he who comes to you and says: "I have come to you because I know you are a Mason; now I expect a discount because we both belong" is also using his Masonry to promote selfish interests and should be discouraged.
for its aged and dependent Masons supports that institution for its own members only. A Grand Lodge which admitted a guest with membership in another Grand Lodge would deprive one of its own supporting members of entry to the Home, to give it to one who had contributed nothing to its support. Grand Lodges admitting others than their own members and having especially large, beautiful and complete Homes in particularly desirable climates would be swamped by guests from other Grand Lodges. No Masonic Homes admit "paying guests" for the same reason; to do so would deprive a brother who had contributed to the Home of the opportunity of entering it.
100. What discussion of Masonry is proper in the presence of those not Masons?
As little as possible, unless in answer to a direct and respectful question the answer to which is not secret. Such questions as "How may I become a Mason?" or "When does the Masonic lodge in this town meet?" or "What is the expense of becoming a Mason?" of course are answerable questions. No argument should ever be held with any one regarding Masonry. In the charge of the Entered Apprentice Degree it is stated: "Neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it." Freemasonry needs no defense from any one. The less Masonic matters are discussed in public, the better for Masonry. "The attentive ear receives the sound from the instructive tongue" (Charge, Fel lower aft Degree) refers to a Masonic ear. "The mysteries of Freemasonry are safely lodged in the repository of faithful breasts" (Charge, Fell owe raft Degree) means what it says.
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99. What can I do to get my relative into the Masonic Home in the State in which I hold lodge membership?
You can do nothing. Each of the Grand Lodges which maintains a Masonic Home and/or hospital
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THE UNANSWERABLE QUESTION 101. Where and how may I discover the Lost Word?
Nowhere and in no way. In other rites you may receive other substitutes but the real Lost Word never. This is the unanswerable question. The Lost Word is the most abstruse and most important symbol of the Fraternity; few if any are less understood. The Lost Word is not a syllable, or several syllables; "word" is here used as St. John used it: "In the beginning was the Word, and the Word was with God, and the Word was God." The Lost Word is not discovered in Freemasonry; Masons are given a substitute. Of the Lost Word, it has been written (Introduction to Freemasonry): "Never may we find it here. You shall gaze through microscope and telescope and catch no sight of its shadow. You shall travel many lands and far and see it not. You shall listen to all the words of all the tongues which all men have ever spoken and will speakthe Lost Word is not heard. Were it but a word, how easy to invent another! But it is not a word but The Word, the great secret, the unknowableness which the Great Architect sets before his children, a will-o'-the-wisp to follow, a pot of gold at the end of a rainbow. Never here is it to be found, but the search for it is the reason for life. "The Sublime Degree teaches that in another life it may be found. That is why it is the Sublime Degree."
Additional information may be had regarding the several questions by writing to:
THE MASONIC SERVICE ASSOCIATION 8120 FENTON STREET
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Great Light STB 3/50 Ritual Differences STB 1/34; STB 3/61 "I Vouch for Him" STB 9/30 Lewis and Louveteau STB 2/35 Past Master STB 1/31 Past Master's Jewel STB 4/45 Grand Lodge STB 10/37; Mother Grand Lodge STB 12/28; 1/29; 2/29 33. Recognized Foreign Grand Lodges STB 3/39 34. Visiting Brother STB 2/30 35. Recognition Chart 36. See question 34 37. Jurisdictional Contrasts STB 7/35 38. Dispensations and Dispensing Power STB 1/50 39. Square STB 4/24; Compasses STB 5/24 40. Making a Mason at Sight STB 3/37 41. "Perfect Youth" Doctrine STB 2/38 42. Ancient Usages and Customs STB 4/54 43. See question 42 44. Cord, Rope and Cable-tow STB 9/50 45. Left to Right STB 2/27 46. Some Curious Masonic Words STB 8/53 47. "G" STB 7/27; Letter G STB 6/33 48. Balloting STB 11/48; Black Cube STB 11/29; STB 7/60 50. Master's Hat STB 9/34 51. Parliamentary Law in Freemasonry STB 2/48 52. See question 51; Foundations of Masonic Law STB 3/34; STB 10/58 54. Parliamentary Law in Freemasonry STB 2/48 55. Lodge is Born STB 6/48 56. Due Form STB 2/28 58. Clandestine STB 12/35 62. Ahiman Rezon STB 1/35 63. Moon Lodges STB 1/58 64. "Rock that Abides" STB 12/49 68
Masonic Blue STB 7/34 St. Johns' Days STB 12/33 Apprentices STB 9/59 Northeast Corner STB 10/27; Great Cornerstone STB 9/25; 71. Flag in Lodge STB 1/42 72. Oblong Square STB 9/53 73. Rough and Perfect STB 8/33 74. Master's Piece STB 10/23 75. Winding Stairs STB 1/32 76. Passages of Jordan STB 12/34 79. Square, Level and Plumb STB 12/43; Square STB 4/24; STB 8/61; STB 2/58; STB 4/53; STB 3/60; STB 5/62 80. Hiram Abif STB 2/34 83. Three Scripture Readings STB 12/31 84. Time STB 1/28 85. Menagerie of Masonry STB 6/31 86. Trestle-Board and Tracing Board STB 7/32 89. Sprig of Acacia STB 11/32 90. Menagerie of Masonry STB 6/31 91. Ruffians STB 9/27 92. Forty-Seventh Problem STB 10/30 93. Ancient and Accepted Scottish Rite STB 5/37; Royal Arch STB 5/50 94. Have Pride! STB 1/51 96. Enemy Within STB 10/38 98. Masonry in Business STB 10/24 100. Tell the World STB 12/30; Tell Your Brother STB 4/47; What to Tell Your Wife STB 7/39
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