DERETNE ECITNERPPA SREPAP 1 2 3 G o d i s n o t t o b e l i m i t e d t o s p e c i a l s e a s o n s o r s a c r e d p l a c e s . G o d i s t o b e a c k n o w l e d g e d i n t h e h o m e , i n b u s i n e s s , a t w a y s a c k n o w l e d g e H i m , a n d H e w i l l d i r e c t y o u r p a t h s . I n a l l a s p e c t s o f l i f e G o d i s t o b e t a k e n i n t o a c c o u n t . T h e t h o u g h t o f before Christ, or three thousand years ago, Trust in God with all your heart and do not rely on your own insight. In all your K i n g S o l o m o n i s c r e d i t e d b y m o s t B i b l i c a l s c h o l a r s f o r t h e w o r d s i n P r o v e r b s 3 : 5 - 6 , w o r d s w r i t t e n a t h o u s a n d y e a r s question, In whom do you put your trust? i n t h e e x i s t e n c e o f a S u p r e m e B e i n g . T h i s i s t h e f i r s t a n d f u n d a m e n t a l p r i n c i p l e i n t h e l i f e o f e v e r y M a s o n . H e a r a g a i n t h e L e t u s n e v e r f o r g e t , o r l o s e s i g h t o f t h e t r u t h , t h a t M a s o n r y b e g i n s a t t h e A l t a r i n t h e L o d g e R o o m . I t s f o u n d a t i o n i s a b e l i e f on to future generations. have a rich heritage in Freemasonry. It is ours to grasp and follow during our lifetimes, and is incumbent upon us to pass it t h e b a s i c c o n c e p t s o f t h e F a t h e r h o o d o f G o d , o f B r o t h e r h o o d , o f h o n o r , o f u p r i g h t n e s s a n d d e c e n c y w i l l n e v e r c h a n g e . W e h a v e n o t c h a n g e d . W h i l e a l l d i m e n s i o n s o f l i f e a r e a d j u s t i n g t o a n e w a g e , t o a c h a n g i n g w o r l d , t o c o m p u t e r t e c h n o l o g y , w h o b e l i e v e d i n a n d a c k n o w l e d g e d t h e b a s i c t e a c h i n g s o f F r e e m a s o n r y . T o d a y , I a m c o n v i n c e d t h e t e a c h i n g s o f M a s o n r y We as today's Masons have been climbing on the shoulders of an endless line of splendor, of men across the centuries government in Europe, South and Central America were Freemasons. technology have also been members. Also, many of the persons who led their native lands into democratic forms of l e a d e r s , G o v e r n o r s a n d e l e c t e d o f f i c i a l s i n t h e m a n y s t a t e s , l e a d e r s i n e d u c a t i o n , i n d u s t r y , m e d i c i n e , s c i e n c e , a n d s p a c e M a s o n s . I n n u m e r a b l e S e n a t o r s a n d R e p r e s e n t a t i v e s , J u s t i c e s o f t h e S u p r e m e C o u r t , N a t i o n a l a n d I n t e r n a t i o n a l m i l i t a r y p e r i o d t h r o u g h t h e f o u n d i n g o f t h i s n a t i o n , a n d t h r o u g h t o d a y , f o u r t e e n P r e s i d e n t s o f t h e U n i t e d S t a t e s o f A m e r i c a w e r e M a s o n r y i s r e c o g n i z e d a s a s t a n d a r d o f h o n o r , o f B r o t h e r h o o d , o f u p r i g h t n e s s a n d d e c e n c y . F r o m t h e R e v o l u t i o n a r y I b e l i e v e t h e a n s w e r i s f o u n d i n F r e e m a s o n r y ' s l o f t y i d e a l i s m . I t s s t r e s s h a s a l w a y s b e e n o n c h a r a c t e r . M e m b e r s h i p i n men in many areas of life. t h e o u t s t a n d i n g F r i e n d T o F r i e n d p r o g r a m , u s e d i n P e n n s y l v a n i a , i s e n c o u r a g i n g a p o s i t i v e r e s p o n s e f o r M a s o n r y f r o m C e r t a i n l y i t w a s n o t d u e t o s o l i c i t a t i o n . N o m a n i s e v e r a s k e d t o j o i n . H o w e v e r , t o d a y , t h e l i t e r a t u r e a n d p u b l i c r e l a t i o n s o f impressive Masonic years. posed also applied to me -as I am sure they must have been of concern to each of us during our early and most privileged to work with Masons of varied cultural, racial and ethnic backgrounds. I soon realized that the questions just a r d e n t a n d a c t i v e m e m b e r s t h r o u g h o u t t h e i r l i f e t i m e s ? A l s o , i n m y p a r i s h a n d c h u r c h a d m i n i s t r a t i o n r e s p o n s i b i l i t i e s , I w a s I asked myself again and again, what attracted these men to Masonry? What was its appeal? Why were so many of them c o n t r i b u t i n g t o t h e w e l l - b e i n g , g r o w t h a n d s u p p o r t o f t h e c h u r c h o f t h e i r c h o i c e . p a r t i c i p a t i o n a n d s u p p o r t i n c h u r c h a n d c o m m u n i t y l i f e . M a s o n i c m e n f i n d a n i n n e r p e a c e a n d c o n t e n t m e n t w h e n t h e y a r e and a belief in the universal brotherhood of man. In the life of a Mason, these fundamental teachings reach out through c h a r a c t e r . T h e f u n d a m e n t a l M a s o n i c t e a c h i n g s a r e l o v e o f G o d , l o y a l t y t o c o u n t r y , a h i g h s t a n d a r d o f p e r s o n a l m o r a l i t y , M e m b e r s h i p i n M a s o n r y h a s a l w a y s b e e n a u n i v e r s a l l y r e c o g n i z e d b a d g e o f h o n o r . I t s s t r e s s h a s a l w a y s b e e n o n were Masonic men. experience. In 25 years in parish ministry, and nearly 20 years in church administration, most of the leaders I worked with every man who was a leader in the congregation where I was the pastor. Over the years this has been my continuing etched in my mind. Many men were present in F r a c k v i l l e L o d g e t h a t e v e n i n g , a n d I w a s a m a z e d t o h a v e s e e n n e a r l y obligation of an Entered Apprentice Mason. The experiences that November evening, 45 years ago, have been indelibly 7 3 7 , I w a s a s k e d , I n w h o m d o y o u p u t y o u r t r u s t ? T h e n , i n r e p e a t i n g a f t e r t h e W o r s h i p f u l M a s t e r , I t o o k t h e o a t h a n d p a s t o r o f t h e M e t h o d i s t C h u r c h i n Frackville, PA, I knelt before the altar of Freemasonry. It was in F r a c k v i l l e L o d g e N o . Forty-five years ago, which was my eighth year as a young minister in the Methodist Church, and in my fourth year as Lodge of Pennsylvania. Bro. and Rev. S c h i e c k i s a m e m b e r o f P e n n - M o r r i s L o d g e # 7 7 8 , M o r r i s v i l l e , P A a n d i s a G r a n d C h a p l a i n o f t h e G r a n d :yB . vdelRora H.J Schieck ?TS UR MR UTUOOTNOUODHIYPYW 9 0 - 6 9 - B T S work, and at play. In other words, God is to be thought of sufficiently to influence conduct and life. To acknowledge God requires true humility. He has made us and not we ourselves are the words from Psalm 100:3. Upon God we are dependent for life and breath and everything. Acknowledging God will help a man not to think of himself more highly than he ought to. Yet, Masonry is not a religion, nor is it a substitute for Religion. Masonry is not interested, nor is it concerned in how a man may develop his religious faith. However, it stands for, teaches and practices, tolerance toward all faiths that rest upon this first and fundamental principle, belief in the existence of a Supreme Being! Men of various religious faiths come into Masonry, here in our great nation, as well as in nations in the uttermost parts of the world. They retain the religion of their choice and are strengthened in the practice of their particular beliefs by the truths and teachings of Masonry. God is known by many names, and worshipped in many ways. There is no religious bar to anyone who would become a Mason, dedivorp eh si ton na .tsiehta ,oS a ,udniH a Parsee, a Buddhist, a Moslem, a Hebrew, a Christian can all agree on the inscription on our coins, In God We Trust. Everything in Masonry has reference to God, implies God, speaks of God, and points and leads to God. Every degree, symbol, obligation, lecture, charge, finds its meaning and derives its majesty from God, the Great Architect and Master Builder of the Universe. While Masonry is religious, it is not, even in the remotest sense, a religion. Masonry has no creed, no confession of faith, no doctrinal statement, no theology. Masonry does not assert and does not teach that one religion is as good as another. It does not say that all religions are equal simply because men of all religions are Masons. It is precisely because we are not a religion, we can come together as men of faith. Masonry asks only if a man believes in God. If he were asked if he believed in Christ, or Buddha, or Allah, that would be a theological test involving a particular interpretation of God. Belief in God is faith. Belief about God is theology. From its very beginning, Masonry has been consistent that religion and politics--are not suitable subjects for consideration within the Lodge Room. Masonry believes in principles rather than political programs. Principles unite men, political programs divide them. So we are taught to leave our opinions on religion --and politics outside the door of the Lodge .mooR While Masonry is not a religion, it is not anti-religious. We are a completely tolerant body. It is a Brotherhood whose trust is in God. Its stress has always been on character. We are charged to maintain peace and harmony, and to uphold the chief Masonic virtue, charity or brotherly love. Membership in Masonry is recognized as a standard of honor, of Brotherhood, of uprightness and decency. We are sure that he who is true to the principles he learns in Freemasonry will be a better church member, a better businessman, esuaceb fo.ti AsG randC haplain,B rotherC harlesH . Lacquement of Pennsylvania points out, "Freemasonry gets its amazing vitality because its foundation is laid on the great truths from which come the great moral lessons it inculcates. Behind the two great truths, the Fatherhood of God and the Brotherhood of Man, is the chief Masonic virtue, Charity or Brotherly Love. Masons are taught to practice this virtue at all times and to assimilate it into their very lives. It is this virtue that leads Masons to do their duties, to stretch forth a helping hand to a fallen brother, to hold a brother's reputation equally with his own, to whisper good counsel in his ear, and in the most friendly manner, endeavor to bring about the best person this brother can be. In so doing the Mason is strengthening his own inner self and bringing about the best in himself. Masonry makes in men, strength of character, of thought, and of emotional stability." And so, following that most impressive and unforgettable night 45 years ago, when I first knelt before the Altar of Freemasonry, and was asked the question, In whom do you put your trust?, I have traveled, as you have, across many peaceful and many troubled waters, and again and again my trust in God strengthened me. No person, more especially a Mason, can live for himself alone. We are guided by the great teachings of Masonry, the Fatherhood of God, the Brotherhood of Man, and the chief Masonic virtue, Charity or Brotherly Love. 4 - NITELLUB KLAT TROHS 8.oN 1391 ,tsuguA XI.loV POINT WITHIN A CIRCLE by: Unknown "There is in every regular and well governed Lodge, a certain point within a circle, embordered by two parallel perpendicular lines. . . ." Familiar to every Mason, this ancient symbol is too often considered merely as one of many, instead of what it really is, among the most illuminating of the entered Apprentice's Degree. It is particularly important not only for its antiquity, the many meanings which have been and may be read from it by the student, but because of the bond it makes between the old Operative Craft and the modern Speculative Masonry we know. No man may say when, where or how the symbol began. From the earliest dawn of history a simple closed figure has been man's symbol for deity - the circle for some peoples, the triangle for others, and a circle or a triangle with a central point, for still others. The closed figure, of course, represents the conception of Him Who has neither beginning or ending; the triangle adds to this the reading of a triune nature. It is to be noted that the Lesser Lights form a triangle placed in our Lodges in that orientation which expresses Wisdom, Strength and Beauty. In some Jurisdictions a Lodge closes with the brethren forming a circle about the Altar, which thus becomes the point, or focus of the Supreme Blessing upon the brethren. Nor must we consider that a reading which is wholly beyond the monitorial explanation of the point within a circle is beyond Masonic conception. A symbol may have many meanings, all of them right, so long as they are not self-contradictory. As the point within a circle has had so many different meanings to so many different people, it is only to be expected that it have meanings for many Masons. We find it connected with sun worship, the most ancient of religions; ruins of ancient temples devoted both to sun and fire worship are circular in form, with a central altar, or "point" which was the Holy of Holies. The symbol is found in India, in which land of mystery and mysticism its antiquity is beyond calculation. Of its presence in many of the religions of the East, Wilford says (Asiatic Researches): "It was believed in India that at the general deluge everything was involved in the common destruction except the male and female principles or organs of generation, which were destined to produce a new race and to repeople the earth when the waters had subsided from its surface. The female principle, symbolized by the moon, assumed the form of a lunette, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam (or phallus) and placed himself erect in the center of the lunette, like the mast of a ship. The two principles in this united form floated on the surface of the waters during the period of their prevalence on the earth, and thus became the progenitors of a new race of men." This is the more curious and interesting when a second ancient meaning of the symbol is considered - that the point represents the sun and the circle the universe. Indeed, this meaning is both modern and ancient, for a dot in a small circle is the astronomical symbol for the sun, and the derivation of this astronomical symbol marks its Masonic connection. The Indian interpretation makes the point the male principle, the circle the female; the point became the sun and the circle the solar system which ancient peoples thought was the universe because the sun is vivifying, the life-giving principle, for all the lives. The two parallel lines, which modern Masonry states represents the two Holy Sts. John, are as ancient as the rest of the symbol, and originally 5 had nothing to do with the "two eminent Christian Patrons of Masonry." It is a pretty conception, but of course utterly without foundation. The Holy Sts. John lived and taught many hundreds of years before any Masonry existed which can truly be called by that name. If this is distasteful to those good brethren who like to believe that King Solomon was Grand Master of a Grand Lodge, devised the system and perhaps wrote the ritual, one must refute them with their own chronology, for both the Holy Sts. John lived long "after" the wise King wrought his "famous fabric." The two perpendicular parallel lines are sometimes thought to have been added to the symbol of the point within a circle as a sort of diagram or typification of a Lodge at its most solemn moment, the point being the brother at the Altar, the circle the Holy of Holies, and the two lines the brethren waiting to help bring the initiate to light. But it is obviously a mere play of fancy; the two lines against the circle with the point date back to an era before Solomon. On early Egyptian monuments may be found the Alpha and Omega, or symbol of God, in the center of a circle embordered by two upright serpents, representing the Power and the Wisdom of the Creator. Mackey reads into the symbol an analogy to the Lodge by observing that as the Master and Wardens represent the sun in three positions in the Lodge, and as the Lodge is a symbol of the world (or universe) the circle can be considered as representing the Lodge, the point the sun at meridian, and the two lines, the Wardens or sun at rising and at setting. This also seems to many students to be a mere coincidental reading. That derivation of the symbol which best satisfied the mind as to logic and appropriateness, students found in the operative craft. Here is more to encourage than in all the researches into ancient religions and the symbolism of men long forgotten. Fully to understand just how the point within a circle came into Speculative Masonry by way of Operative Craftsmanship, it is necessary to have some mental picture of the times in which the Craftsmen of the early middle ages lived and wrought. The vast majority of them had no education, as we understand the word. They could neither read nor write - unimportant matters to most, first because there were no books to read, second because there was nothing which they needed to write! Skilled craftsmen they were, through long apprenticeship and careful teaching in the art of cutting and setting stone, but except for manual skill and cunning artifice founded on generations of experience, they were without learning. This was not true of the leaders - or, as we would call them - the Masters. The great Cathedrals of Europe were not planned and overseen by ignorance. There, indeed, knowledge was power, as it is now, and the architects, the overseer, the practical builders, those who laid out the designs and planned the cutting and the placing of the stones - these were learned in all that pertained to their craft. Doubtless many of them had a knowledge of practical and perhaps of theoretical mathematics. Certain parts of this theoretical knowledge became diffused from the Master Builders through the several grades of superintendents, architects, overseer and foreman in charge of any section of the work. With hundreds if not thousands of men working on a great structure, some sort of organization must have been as essential then as now. And equally essential would be the overseeing of the tools. Good work cannot be done with faulty instruments. A square and upright building cannot be erected with a faulty square, level or plumb! The tools used by the cathedral builders must have been very much what ours are today; they had gavel, mallet, setting maul and hammer; they had chisel and trowel as we have. And of course, they had plumb, square, level and twenty-four inch gauge to "measure and lay out their work." The square, the level and the plumb were made of wood - wood, cord, and weight for the plumb and level; wood alone for the square. Wood wears when used against stone. Wood warps when exposed to water or damp air. The metal used to fasten the two arms of the square together would rust and perhaps bend or break. Naturally, the squares would not indefinitely stay square. Squares had constantly to be checked for the right-angledness. Some standard had to be adopted by which a square could be compared, so that, when Operative Masons' squares were tried by it they would not "materially err." The importance of the perfect right angle in the square by which stones were shaped can hardly be over estimated. Operative Masonry in the Cathedral building days was largely a matter of cut and try, of individual workmen, or careful craftsmanship. Quality production, micrometer measurement, interchangeabilty of parts were words which had not yet been coined; ideas for 6 which they stand had not even been invented. All the more necessary, then, that the foundation on which all the work was done should be as perfect as the Masters knew how to make it. Cathedral builders erected their temples for all time - how well they built, a hundred glorious structures in the Old World testify. They built well because they knew how to check and try their squares! Today any school boy knows the simple "secret of the square" which was then the closely guarded wisdom of the Masters alone; toady any school boy can explain the steam engine which was a wonder two hundred years ago, and make and use a wireless which was a miracle scarce ten years gone by. Let us not wonder that our ancient Operative brethren thought their secret of a square so valuable; let us rather wonder that in time in which the vast majority of men were ignorant of mathematics, so many must have known and appreciated this simple, this marvelous, geometrical secret. Lay out a circle - any size - on a piece of paper. With a straight edge draw a line across through its center. Put a dot on the circle, anywhere. Connect that dot with the line at both points where it crosses the circle. Results - a perfect right triangle. Draw the circle of whatever size you will; place a dot on the circumference where you will, it makes no difference. So be it. So be it the lines from the dot meet the horizontal line crossing the circle through its center and they will form a right angle. This was the Operative Mason's secret - knowing how "to try his square." It was by this means that he tested the working tools of the Fellows of the Craft; he did so often enough, and it was impossible either for their tools or their work "to materially err." From this, also, comes the ritual used in the lodges of our English brethren, where they "open on the center." Alas, we have dropped the quaint old words they use, and American Lodges know the "center" only as the point within a circle. The original line across the center has been shifted to the side and became the "two perpendicular parallel lines" of Egypt and India and our admonitions are no longer what they must have once been; . . . "while a mason circumscribes his "square" within these points, it is impossible that "it" should materially err." Today we only have our Speculative meaning; we circumscribe our desires and our passions within the circle and the lines touching on the Holy Scriptures. For Speculative Masons who use squares only in the symbolic sense such an admonition is of far greater use than would be the secret of the square as was known to our ancient brethren. But - how much greater becomes the meaning of the symbol when we see it as a direct descent from an Operative practice! Our ancient brethren used the point within a circle as a test for the rectitude of the tools by which they squared their work and built their temporal buildings. In the Speculative sense, we used it as a test for the rectitude of our intentions and our conduct, by which we square our actions with the square of virtue. They erected Cathedrals - we build the "House Not Made With Hands." Their point within a circle was Operative - ours is Speculative! But through the two - point in a circle on the ground by which an Operative Master secretly tested the square of his fellows - point within a circle as a symbol by which each of us may test, secretly, the square of his virtue by which he erects an Inner Temple to the Most High - both are Masonic, both are beautiful. The one we know is far more lovely that it is a direct descendant of an Operative practice the use of which produced the good work, true work, square work of the Master Masons of the days that come not back. Pass it not lightly. Regard it with the reverence it deserves, for surely it is one of the greatest teachings of Masonry, concealed within a symbol which is plain for any man to read, so be it he has Masonry in his heart. 7 - N I T E L L U B K L A T T R O H S 9 . o N 3 3 9 1 , r e b m e t p e S I X . l o V TTWWEENNTTYY--FFOOUURR IINNCCHH GGAAUUGGEE bbyy:: UUnnkknnoowwnn I n t h e e a r l y e d i t i o n s o f h i s M o n i t o r ( 1 7 9 7 a n d o n ) T h o m a s S m i t h W e b b w r o t e : " T h e t w e n t y - f o u r i n c h g a u g e i s a n i n s t r u m e n t m a d e u s o f m y o p e r a t i v e M a s o n s , t o m e a s u r e a n d l a y o u t t h e i r w o r k ; b u t F r e e a n d A c c e p t e d M a s o n s a r e t a u g h t t o m a k e u s e o f i t f o r t h e m o r e n o b l e a n d g l o r i o u s p u r p o s e o f d i v i d i n g t h e i r t i m e ; i t b e i n g d i v i d e d i n t o t w e n t y - f o u r e q u a l p a r t s , i s e m b l e m a t i c a l o f t h e t w e n t y - f o u r h o u r s o f t h e d a y , w h i c h t h e y a r e t a u g h t t o d i v i d e i n t o t h r e e e q u a l p a r t s ; w h e r e b y a r e f o u n d e i g h t h o u r s f o r t h e s e r v i c e o f G o d a n d a d i s t r e s s e d w o r t h y b r o t h e r ; e i g h t h o u r s f o r t h e i r u s u a l a v o c a t i o n s ; a n d e i g h t f o r r e f r e s h m e n t a n d s l e e p . " T i m e a n d t h e o f t e n w i t l e s s t i n k e r i n g o f w e l l - m e a n i n g b u t u n i n f o r m e d b r e t h r e n h a v e a l t e r e d h e r e a w o r d a n d t h e r e a p h r a s e ; i n s o m e J u r i s d i c t i o n s i t i s n o w " V o c a t i o n s , " i n o t h e r s i t i s " w e " i n s t e a d o f " t h e y " a n d s o o n . B u t i n e s s e n t i a l s m o s t A m e r i c a n J u r i s d i c t i o n s u s e t h e p a r a g r a p h a s t h e g r e a t r i t u a l i s t p h r a s e d i t f o r u s a c e n t u r y a n d a t h i r d a g o . U n f o r t u n a t e l y , h e d i d n o t g o d e e p l y i n t o t h e s y m b o l i s m o f t h e g a u g e , l e a v i n g i t t o u s t o d i g o u t f o r o u r s e l v e s i t s c o n c e a l e d m e a n i n g s , a n d l e a r n f r o m i t , a s w e a r e a b l e t o l e a r n ; t h i n k i n g t h r o u g h i t , a s w e a r e a b l te to h i n k . L i k e m o s t M a s o n i c s y m b o l s , i t c o n c e a l s f a r m o r e t h a n i t r e v e a l s . L i k e m a n y , t h e M o n i t o r i a l e x p l a n a t i o n d e a l s o n l y w i t h t h e o b v i o u s m e a n i n g , l e a v i n g t h e i n n e r s y m b o l i s m f o r t h e d e l v e r i n t h e r u b b i s h o f t h e T e m p l e ' s v e r b i a g e w h o s e e k s t h e h i d d e n t r u t h s F r e e m a s o n r y d i s c l o s e s t o a l l w h o l o o k . A m o n g t h e o l d e s t o f m a n ' s b e g i n n i n g s o f c i v i l i z a t i o n , m e a s u r e s s e e m t o h a v e o r i g i n a t e d a m o n g a l l p e o p l e s w i t h p a r t s o f t h e h u m a n b o d y - t h e f o o t , t h e h a n d , t h e p a l m , t h e d i g i t , t h e c u b i t ( e l b o w t o t i p o f t h e m i d d l e f i n g e r ) e t c . T h e w o r d i n c h c o m e s ( a s d o e s o u n c e ) f r o m t h e L a t i n " u n c i a e , " a u n i t d i v i d e d i n t o t w e l v e p a r t s . S o m e c o n t e n d t h a t o r i g i n o f a n i n c h w a s i n t h e t h u m b j o i n t . B o t h f o o t a n d R o m a n " u n c i a e " a r e v e r y o l d a n d o u r a n c i e n t b r e t h r e n o f t h e G o t h i c C a t h e d r a l b u i l d i n g a g e m u s t s u r e l y h a v e k n o w n b o t h . B u t w h a t i s i m p o r t a n t i s n o t t h e n a m e o f t h e m e a s u r e b u t t h e d i v i s i o n o f t h e g a u g e i n t o u n i t s t h a n i t s t o t a l , a n d t h e i r a p p l i c a b i l i t y t o t i m e . T h re e l a t i o on f t w e n t y - f o u r i n c h e s t o t w e n t y - f o u r h o u r s i s p l a i n e n o u g h , b u t w h e n w e e x a m i n e j u s t w h a t i t i s t h a t i s d i v i d e d i n t o t w e n t y - f o u r p a r t s , t h e e x p l a n a t i o n b e c o m e s d i f f i c u l t . W h a t i s t i m e ? T o m o s t o f u s i t i s t h e d u r a t i o n b e t w e e n t w o n o o n s ; t h e e l a p s e d i n t e r v a l b e t w e e n a n y t w o e v e n t s ; t h e p a s s a g e o f a c e r t a i n f r a c t i o n o f l i f e . T o t h e p h i l o s o p h e r , t i m e i s a n u n k n o w n q u a n t i t y . L i k e s p a c e , i t a p p e a r s t o b e a c o n c e p t i o n o f t h e m i n d , w i t h o u t o b j e c t i v e e x i s t e n c e . M o d e r n m a t h e m a t i c i a n s c o n t e n d t h a t t i m e a n d s p a c e a r e b u t t w o f a c e s o f t h e s a m e i d e a , l i k e t h e t w o s i d e s o f a s h i e l d . W h i l e w e c a n c o m p r e h e n d o n e w i t h o u t r e f e r e n c e t o t h e o t h e r , w e c a n n o t " u s e " o n e w i t h o u t t h e o t h e r . E v e r y m a t e r i a l t h i n g o c c u p i e s s p a c e f o r a c e r t a i n t i m e ; e v e r y m a t e r i a l t h i n g e x i s t i n g f o r a s p e c i f i e d t i m e , o c c u p i e s s p a c e . W e p a s s t h r o u g h s p a c e i n t h r e e d i r e c t i o n s - u p a n d d o w n , right and l e f t , f o r w a r d a n d b a c k . W e p a s s t h r o u g h t i m e , a p p a r e n t l y , c o n t i n u o u s l y i n o n e d i r e c t i o n f r o m b i r t h t o d e a t h . W e c a n n o t g o b a c k f o r e v e n t h e s m a l l e s t f r a c t i o n o f a n i n s t a n t . O m a r w r o t e : " T h e m o v i n g f i n g e r w r i t e s ; a n d h a v i n g w r i t , M o v e s o n ; n o r a l l P i e t y n o r W i t S h a l l l u r e i t b a c k t o c a n c e l h a l f a L i n e , N o r a l l y o u r t e a r s w a s h o u t a W o r d o f i t . " 8 The operative workman measures his stone with his gauge; if the ashlar is too long, he shortens it. If it is to broad, he narrows it. If it too crooked to make square, he casts it on the rubbish heap and begins anew with a rough ashlar. But the Speculative Mason, measuring his time with the twenty-four inch gauge, has no such latitude. The ruined minute is forever away; the crooked hour can never be made straight. The day unfit for the Building Not Made With Hands can never be set in the Eternal Wall, nor can the workman find in any quarry a new day to mould. Thinking of it thus, could any symbol cry a more clarion call for accuracy of labor? For skill with which to work? For care and pains in building? "Eight hours for the service of God and a worthy distressed brother, eight hours for their usual avocation, and eight for refreshment and sleep." Therei sn ot imet ow aste.T herei sn ott imet ob el ost.T herei sn ot imef ori dleness.T homasS mithW ebb builded better than he knew when with so sparing a hand he laid out the Speculative Mason's time for the lighter side of life. In his conception, all such must be taken from the eight hours allotted to refreshment and sleep. He who would "pass the time away" - he who would indulge in "pastimes," must, according to the Monitor, take these hours from bed! To divide our twenty-four hours into three equal parts is a very practical, everyday admonition. Here is no erudite philosophy such as "laborer est orare"- tov labor is to pray. Nor is there any suggestion that even refreshment may be in the "service of God." Again, the old ritualist knew his audience. His instructions are simple; their profundity is only for those who wish to look beneath the surface. For these, indeed, the whole twenty-four hours may be literally "in the service of God" since labor and sleep are necessary for life as we have to live it, and it is a poor theology which does not teach the common lot to be the Will of God. In 1784 Sir William Jones wrote: "Seven hours to law, to soothing slumber seven, Ten to the world allot, and all to heaven." Webb does not so put it, but if the eight hours for labor us also to be "in the service of God," it must be labor which results in good work, true work, square work. Refreshment of mind and body which is an offering to heaven must be clean and wholesome, if on the morrow the laborer is to be wholesome and clean for new labor, and prayer and service. The Mason interested in a further interpretation of the three-fold division of twenty-four hours need look no further than the Great Light upon his Altar - indeed, he need only turn back from Ecclesiastes XII to Ecclesiastes III to find the inspiration of this Monitorial admonition that there is a time for everything. We read:"Toe verything there is a season and a time for every purpose under heaven; a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to gather stones; a time to embrace, and a time to refrain from embracing; a time to get, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time of war, and a time of peace." But nowhere in the wise counsel of prophet or patriot, preacher or teacher, is there set forth a time to waste time. Time is the very substance of life, its golden minutes the only stones we have with which to build. Every accomplishment of man, be it Temple of marble or Temple of character, act of selfishness or selfless giving to others, building a nation or building a house, must be accomplished with "Time." Without time nothing is ever done. Hence he who wastes either his time or another's, squanders that which he cannot replace; which comes from we know not whither, to go we know not whence, which once gone, is gone forever. About us are many varieties of men with as many ideas of how time should be spent. Every human being has the same number of minutes in an hour, of hours in a day, of days in a year. Some have little or nothing to show for their thirty, forty, or fifty years. Others have great accomplishments to exhibit as the product of their time. Lincoln used all the time he did not need to devote to his usual avocation to mastering geometry, learning politics, understanding the question of slavery. Albert Pike made himself a learned scholar by constant use of spare time. These men knew what the twenty-four inch gauge really meant, how profound a symbol it is - aye, Lincoln knew, though he was a Freemason only "in his heart" and not a member of any Lodge. It provokes sober thought to apply the Masonic rule to a determination of how long we really have. Our days are allotted as three score and ten. We rarely start on our life work before we are twenty. Of the fifty years of actual time for labor, we are admonished to spend a third of it in the service of God and a distressed worthy brother, a third in refreshment and sleep, and but a third in labor - not quite seventeen years in which to accomplish all we have to do! No wonder so few of us leave behind a monument which will stand long enough to be seen by the coming generation, still less one which will last through the ages. "Butt heh ardert het ask,t heg reatert hej oyo fa ccomplishment!" Much has been made of the amount of time spent in the "service of God and a distressed worthy brother" by enemies of the Craft, who have tried to read into this admonition the thought that the other sixteen hours are to be used without service to God, and that only a distressed "brother" is to share in our labors. This, of course , is pure casuistry. If we instruct a workman to build a wall, we mean that he is to carry the brick, make the mortar, lay the courses, level the whole, leave an opening for the gate, point up the joints - do the whole !boj "Service to God," then, does not mean merely spending time upon ones knees in prayer, but living life acceptable to the Great Architect. By "worthy distressed brother" we have no reason to assume that Masonry means only "brother of the Mystic Tie." Masons are repeatedly bidden to turn to the Great Light as the rule and guide of faith and practice. Here we find "inasmuch as ye do it into the least of these . . . " And all men who own to a common Father are brothers. 9 The attentive Freemason quickly notes how frequently are the Masonic allusions to work, and how few to refreshment. Our twenty-four inch gauge gives us - almost grudgingly, it seems - eight hours for two occupations of which we know one needs the greater part - eight hours for refreshment and sleep. The other sixteen are for labor, work, effort, doing. To him who finds labor irksome, the twenty-four inch gauge must be a painful symbol. Alas, all symbols are painful for the idle! But for those who have learned life's greatest lesson, that the most lasting joy comes from accomplishmentt,h sey mboilbs e autiful. Fortunate is the man who is happy at his daily task; discontented he who has not found his work. For him who likes his job, sixteen hours a day are scarce enough. Find the carpenter who carves wood in his spare hours, the bookkeeper who spends his evenings doing mathematics, the doctor whose leisure is spent teaching his healing art, and you hear men singing at their labors; men who curse the clocks which go too fast! Find the Mason interested in the Ancient Craft, prompt to offer his services for visiting the sick, doing committee work, helping the tiler, laboring on Fellowcraft or Degree Team, and you see one happy in his lodge. Such men have no time to waste - all have some division of their gauge of time which makes every minute count with "sixty seconds worth of distance run." Time - substance of life! Time - gift of the Great Architect! Time - building stone for the spiritual temple! Time - man's greatest mystery, bitterest enemy, truest friend! Its care, conservation, employment, is the secret of the twenty-four inch gauge - its waste and aimless spending is the sin against which this symbolic working tool unalterably aligns the Ancient Craft. The Scythe, emblem of Time, wins in the end. We can race with Father Time for but a little while. "But we can win while we are permitted to race." And at the end, the great ruler of our lives is merciful! As you think of the twenty-four inch gauge and its three divisions, think also of these tender and beautiful words written of the mighty servant, mightier master, Time: I bring you woe and scalding tears and all life holds of sadness, Because I am remorseless, your heart in torture pays In bitter coin of memories of times when time was madness, "Ia mt hep assingh ours;I amyour march of days." Enemy and best of friends am I to those who sorrow; Pitiless in passing, yet Oh, so slow, so slow. . . Ih urryt ot hes leepingt he greyness of tomorrow; Sluggard in my sun-down, I never seem to go . . . Little bit by even less, all pain I can diminish, Slowly win the smile to eyes that now know but to weep. I began your race with life, and I shall see its finish; My arms, and none but mine, shall in the end give sleep. I linger not for anyone, yet I may not be hastened; Youm ustb eary oura gonyu ntilI b idi tc ease. . . Butw heny ourh eadi si nt hed ust,a nda lly ourp ridei s chastened, "At long last, I promise you, I bring the gift of peace." - N I T E L L U B K L A T T R O H TMttowotS hrhrnhiaoee e ensrt dn ohtpoS o terntaq,noo r nuggify saadaru. o nd rneAeeueoo lm on pltak fd ttpnm n h,cltd ooeahao wy Csetmwee ottSmdrohmhiq raoebelupldn ym daat oroeMrs teevs coatp eeiha ssobrsinoi,rse o dtanw n.i erss4 . o N C 4 2 9 1 , l i r p A I I . l o V h e,mss oe uautbmthniehldeiep.ev, ma "roet shlTrasdssa sheeoat eassf l"yl Tb t yoTa s,Hb y uhisrtgere:h eE anlcearUo eo nTonSsn gcnrgciQanmik aeatdiUnnozpn ebe ltoAb-ue ud CewMssiR la ,trdan anEsaairofn lknte ig.dk,dx ,Soet ithosu ohbetrbmeiy ntaP e mtg ta bhh;yot aeaewesd tanath g rttseuesh sOtn iohawsficvefg odieirocare r,nects vwi oaiobrcmelhny efes spu,ayn rsso me Beoafh rbd heocbo ipntouslhsedmsteo reionmmrrd,fye oie bssanvsysnle iyfdoaninlrlm, 10